SEKILAS FILSAFAT
MULLA SADRA
Dr Uhar Suharsaputra
DINAMIKA HATI (KEIMANAN) DAN AKAL (PEMIKIRAN)
NABI
FILOSOF TIMUR
ADAM/SYIST/IDRIS
FILOSOF BARAT
EMPEDOCLES/PHITAGORAS
IBRAHIM
BRAHMAN, SHIDHARTA,
SOCRATES – 469 SM
DAUD
LAO TZE, KONG HU CHU
PLATO – 427 SM
MUSA
ARISTOTELES – 384 SM
ISA
PLOTINUS – 204 M
MUHAMMAD - ISLAM
AL KINDI – 801 M
(511 M)
AL FARABI – 879 M
IBNU SINA – 980 M
AL GHAZALI – 1059 M
IBNU RUSYD – 1126 M
IBNU ARABY – 1165 M
SUHRAWARDI - 1153 M
THUSI – 1201 M
MIR DAMAD – w.1631 M
MULLA SADRA – 1572 M
Sadruddin Syrazi / Sadr Al Mutaallihiin
MULLA SADRA
HIKMAH AL MUTA’ALIYAH
Al-Hikma al-muta‘aliya fi-l-asfar al-‘aqliyya al-arba‘a
[The Transcendent Philosophy of the Four Journeys of the Intellect], a
philosophical encyclopedia and a collection of important issues
discussed in Islamic philosophy, enriched by the ideas of preceding
philosophers, from Pythagoras to those living at the same time with
Mulla Sadra, and containing the related responses on the basis of new
and strong arguments. In four large volumes; also published several
times in nine smaller volumes. He composed this book gradually,
starting in about 1015 A.H. (1605 A.D.); its completion took almost 25
years, until some years after 1040 A.H. (1630 A.D.)
 FILSAFAT
MASYYAIYYAH
 ILMU KALAM
 ISYRAQIYYAH
 IRFAN/TASAWUF
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philosophy is the perfecting of the human soul, through
the cognition of the true natures of existents, as they truly
are, through judgements concerning them that are
ascertained through apodeixis, and not understood
through conjecture, or adherence to prior authority,
insofar as is humanly possible. Through philosophy, man
acquires a resemblance to the Creator and ascribes a
rational order to the cosmos.
The perfection of man lies in the perception of universal
realities (al-haqa’iq al-kulliyya) and disposition towards
divine cognition, and transcendence above material
sensibilia, and self-purification from the restraints of
carnal and passionate appetites. This can only be acquired
through guidance, teaching, discipline, and formation of
righteous character.
(Mulla Sadra 2001, Al-Hikma al-muta‘aliya fi-l-asfar al-‘aqliyya al-arba‘a)
 Philosophy is a process of perfecting the soul though knowledge. Knowledge has a
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transformative effect of curing an ignorant (sick) soul/mind, a theme common in Late
Antiquity.
The goal of philosophy is explicitly metaphysical: to acquire knowledge of things that exist and
to understand their essences in themselves, beyond any phenomenal deception. What is
significant is that Mulla Sadra proposes a thoroughly rational, or intellectual approach to
understanding reality that assumes not only that reality is a given, existing independently of
our minds, but also that human minds are capable through self-perfection to understand
reality.
Knowledge is a process that develops through making judgements. The term judgment is a
technical concept in Islamic epistemologies to describe the analysis of a proposition in which
one ascertains whether it holds true and whether it describes something that exists.
Judgements are therefore closely linked to the discernment of existence.
Knowledge develops and is corroborated through the Aristotelian science of demonstration
(apodeixis).
Philosophy requires analysis and demonstration. The rehearsal of ideas, adhering to past
authority and conjecture (imperfect and rhetorical forms of argument) do not constitute
philosophical reasoning.
Knowledge is not an unlimited process or act of being for Mulla Sadra but does have limits
due to the human vehicle of knowing.
The perfect philosopher, as in Plato, strikes a resemblance to the creator/demiurge insofar as
he knows the essences and forms of things that exist extra-mentally and is capable of ascribing
a rational order to the universe and hence understands relationships of causality and
connection between existents.
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First, as we discussed above philosophy is a way
of life, a lived mode of being and a process that
involves spiritual exercises
Second, he integrates philosophical and spiritual
reasoning
Third, in terms of method, one needs to integrate
ratiocinative, propositional knowledge and a
linear mode of reasoning with more intuitive and
non-propositional modes of knowing, including
in particular what is termed ‘immediate’ or
‘presential’ knowledge
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Min Al Khalq ila Al Haqq
Min Al Haqq ila Al Haqq bi Al Haqq (Fi Al
Haqq maa Al Haqq)
Min Al Haqq ila Al Khalq bi Al Haqq (Min Al
Haqq ila Al Khalq maa Al Haqq)
Min Al Khalq ila Al Khalq bi Al Haqq (Fi Al
Halq maa Al Haqq)
1.
2.
3.
4.
Shari’a: Shari’a is Islamic law as revealed in the Qur’an and Sunna. The first step is following every
aspect of the law perfectly. The purpose of this is to prove their love for God, by rigorous self-discipline
and constant attention to their conduct. When one fully lives his or her life according to the Shari’a he
or she is ready to progress to the second stage. This conformity to earthly rules is important because it
recognizes that the spirit of a man or woman is affected by the actions of the body. In this way,
bringing the body under the will of God also purifies the spirit and a pure spirit is essential for the
second step.
Tariqa Tariqa in Arabic means “path” and it denotes a Shi'i/Sufi brotherhood or order. The orders are
governed by Awaliya (pl. Wali), spiritual leaders that mentor the follower. Wali are identified by the signs
of God’s grace that are evident, such as the ability to perform miracles. The followers are committed to
the spiritual lifestyle and want to progress further in their spiritual education. With time the disciple is
introduced to the awrad, a series of prayers particular to the spiritual order. These prayers must be
studied before they are recited, because mistakes made in the prayer are sins. When the disciple has
studied and recited the awrad for an undeterminable amount of time, gradually spiritual illuminations that are veiled from most people- begin to reval themselves. This is the third stage, haqiqa.
Haqiqa Haqiqa is a difficult concept to translate. The book Islamic Philosophical Theology defines it as
“what is real, genuine, authentic, what is true in and of itself by dint of metaphysical or cosmic status”.
Haqiqa may be best defined as the knowledge that comes from communion with God, knowledge
gained only after the tariqa is undertaken - one can see beyond the physical world because of his
proximity to God and possession of haqiqa. Haqiqa is less a stage in itself and more the marker of a
higher level of consciousness, which precedes the next and final stage, marifa.
Marifa Marifa has been defined as “knowledge”. Marifa is “gnosis”, knowledge obtained in God’s
presence that has no relation to earthly knowledge and which can only be obtained by personal
experience. Marifa is gained from direct illumination from God and thus is only available to those who
have progressed through the stages of spirituality and have entered into God’s presence.
(William C. Chittick .1992. Faith and Practice of Islam: Three Thirteenth Century Sufi Texts.
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Albany: State University of New York.)
Asholah Al Wujud
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Existence precedes the essence and is thus principal since something has to
exist first and then have an essence." It is notable that for Mulla Sadra this
was a question that specifically applied to God and God's position in the
universe, especially in the context of reconciling God's position in the Qur'an
verses cosmological philosophies of Islam's Golden Era
Existence is a single, simple reality having neither genus nor differentia, nor
a definition or a demonstration or a definiens. It only admits of degrees by
perfection and deficiency (bi-l-kamal wa-l-naqs), by priority and posteriority
(al-taqaddum wa-l-ta’akhkhur) and by independence and dependence (bi-lghina wa-l-haja). (Mulla Sadra 1964: 68-9)
Mulla Sadra held the view that Reality is Existence. He believed that an
essence was by itself a general notion, and therefore and does not, in reality,
exist. To paraphrase Fazlur Rahman on Mulla Sadra's Existential Cosmology:
Existence is the one and only reality. Existence and reality are therefore
identical. Existence is the all-comprehensive reality and there is nothing
outside of it. Essences which are negative require some sort of reality and
therefore exist. Existence therefore cannot be denied. Therefore existence
cannot be negated. As Existence cannot be negated, it is self-evident that it
Existence is God. God should not be searched for in the realm of existence
but is the basis of all existence. It should be noted that Reality in Arabic is
"Al-Haq", and is stated in the Qur'an as one of the Names of God.
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There is existence
Existence is a perfection above which no
perfection may be conceived
God is perfection and perfection in existence
Existence is a singular and simple reality; there is
no metaphysical pluralism
That singular reality is graded in intensity in a
scale of perfection (that is, a denial of a pure
monism).
That scale must have a limit point, a point of
greatest intensity and of greatest existence.
Hence God exists (= existence).
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The Adamic soul has an existence preceding the body without
this entailing metempsychosis or necessitating the pre-eternity
of the individual soul, which is the well-known doctrine of Plato.
This mode of pre-existence does not require the multiplicity of
individuals of a single species or their differentiation without
reference to matter or any disposition towards matter. Nor does
it entail the soul's being divided after it had been one in the
manner of continuous essences. Nor does it suppose the soul's
inactivity before being united with bodies
The human soul has many stations and degrees from the
beginning of its generation to the end of its goal and it has
certain essential states and modes of existence. First, in its state
of attachment to the body it is a corporeal substance; then it
progresses gradually in intensity and develops through stages of
its creation until it becomes self-subsistent and separates from
this world to the next and returns to its Lord.
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Another central concept of Mulla Sadra's philosophy
is the theory of "substantial motion" (Arabic:alharakat al-jawhariyyah), which is "based on the
premise that everything in the order of nature,
including celestial spheres, undergoes substantial
change and transformation as a result of the selfflow (fayd) and penetration of being (sarayan alwujud) which gives every concrete individual entity its
share of being. In contrast to Aristotle and Avicenna
who had accepted change only in four categories, i.e.,
quantity (kamm), quality (kayf), position (wad’) and
place (‘ayn), Sadra defines change as an all-pervasive
reality running through the entire cosmos including
the category of substance (jawhar).”
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Sadra argued that all contingent beings require a cause which puts their
balance between existence and non-existence in favor of the former; nothing
can come into existence without a cause. Since the world is therefore
contingent upon this First Act, not only must God exist, but God must also
be responsible for this First Act of creation.
Sadra also believed that a causal regress was impossible because the causal
chain could only work in the matter that had a beginning, middle, and end:
1) a pure cause at the beginning 2) a pure effect at the end 3) a nexus of
cause and effect
The Causal Nexus of Mulla Sadra was a form of Existential Ontology within a
Cosmological Framework that Islam supported. For Mulla Sadra the Causal
"End" is as pure as its corresponding "Beginning", which instructively places
God at both the beginning and the end of the creative act. God's capacity to
measure the intensity of Existential Reality by measuring Causal Dynamics'
and their Relationship to their Origin, as opposed to knowing their effects,
provided the Islamically-acceptable framework for God's Judgement of
Reality without being tainted by its Particulars. This was an ingenious
solution to a question that had haunted Islamic philosophy for almost one
thousand years: How is God able to judge sin without knowing sin?
A true statement is a statement that is true to
the concrete facts in existence. He held a
metaphysical and not a formal idea of truth,
claiming that the world consists of mindindependent objects that are always true and
truth is not what is rationally acceptable within a
certain theory of description. In Mulla Sadra's
view one cannot have access to the reality of
being: only linguistic analysis is available. This
theory of Truth has two levels: the claim that a
proposition is true if it corresponds to things in
reality; and that a proposition can be true if it
conforms with the actual thing itself.
BELUM SELESAI
TETAP
TERIMA KASIH
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Stanford Encyclopedia of Philosophy.