Al-Hikmah Al-Muta'aliyah Karya Mulla Shadra Oleh

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Al-Hikmah Al-Muta'aliyah Karya Mulla Shadra Oleh Kajian Islam Filosofis: Al-Hikmah Al-Muta’aliyah Karya Mulla Shadra Oleh : Aina Salsabila, M. Pd.I Email: [email protected] Abstract Mulla Sadra appeared with originality awesome when philosophy Muslims often accused of simply followed by philosophy of Plato and Aristotle. His philosophy gave birth to its own flow: al- Hikmah Al-Muta'aliyah. The flow is the object of the intellect of the philosophers skrutinisasi both Western and Eastern. A Magnum Opus inestimable contribution to the Islamic intellectual treasures. Characteristics of al-Hikmah al-Muta'aliyah which is the synthesis is the result of the combination and harmonization of the teachings of revelation, the sayings of the Imams, truths obtained through appreciation of spiritual illumination and intellectual, and the demands of logic and evidence rationally. Synthesis and harmonization is aimed at integrating the knowledge acquired through the means of Sufism or 'irfan, illuminationism or isyraqiyyah, rational philosophy or identical with the Peripatetic or masysya'iyyah and religious sciences in the narrow sense, including kalam. Thus, the appearance can not be separated from, and should be viewed in the context of Islamic schools of thought that preceded it. This paper aims to describe the focus of the discussion about the biography of Mulla Shadra, the works and the sources of his thinking, understanding and concept of al- Hikmah al-Muta'aliyah, the philosophy of being Mulla Shadra, analysis of building philosophy and the influence of his mind to the philosophers afterwards. Key Words : Studies, Philosophical, Mulla Shadra, al- Hikmah Al-Muta’aliyah Abstrak Mulla Shadra beliau muncul dengan orisinalitas mengagumkan saat filsafat muslim banyak dituduh sekedar mengekor filsafat Plato dan Aristoteles. Filsafatnya melahirkan aliran tersendiri: al- Hikmah Al-Muta’aliyah. Aliran yang menjadi objek skrutinisasi intelek para filosof baik Barat maupun Timur. Sebuah Opus Magnum yang tak terkira sumbangsihnya bagi khazanah intelektual Islam. Karakteristik al-Hikmah al-Muta’aliyah yang bersifat sintesis merupakan hasil kombinasi dan harmonisasi dari ajaran-ajaran wahyu, ucapan-ucapan para Imam, kebenaran-kebenaran yang diperoleh melalui penghayatan spiritual dan iluminasi intelektual, serta tuntutan-tuntutan logika dan pembuktian rasional. Sintesis dan harmonisasi ini bertujuan untuk memadukan pengetahuan yang diperoleh melalui sarana Sufisme atau ’irfan, Iluminasionisme atau isyraqiyyah, filsafat rasional atau yang identik dengan Peripatetik atau masysya’iyyah, dan ilmu-ilmu keagamaan dalam arti sempit, termasuk kalam. Dengan demikian, kemunculannya tidak dapat dipisahkan dari, dan harus dilihat dalam konteks aliran-aliran pemikiran Islam yang mendahuluinya. Tulisan ini bertujuan untuk memaparkan fokus pembahasan tentang biografi Mulla Shadra, karya-karya dan sumber pemikirannya, pengertian dan konsep al—Hikmah al-Muta’aliyah, filsafat wujud Mulla Shadra, analisa bangunan filsafatnya dan pengaruh pikirannya terhadap filosof sesudahnya. Kata Kunci : Kajian, Filosofis, Mulla Shadra, al- Hikmah Al-Muta’aliyah Pendahuluan Di awal abad ke 11 terjadi perubahan besar dalam substansi pengkajian dan sistematika pembahasan konsep-konsep ketuhanan dalam filsafat Islam. Empat aliran filsafat seperti filsafat Peripatetik, Iluminasi, Irfan dan Teologi Islam sebelum abad kesebelas bersifat mandiri, terpisah satu sama lain dan masing-masing berpijak pada teori dan gagasannya sendiri-sendiri, tapi di awal abad ke sebelas empat aliran tersebut berhasil dipadukan dan disatukan oleh Mulla Shadra sehingga melahirkan satu aliran dan sistem filsafat baru yang dia sebut al-Hikmah al-Muta'aliyah. Aliran filsafat baru ini, disamping memanfaatkan warisan pemikiran dan kaidah-kaidah filsafat terdahulu juga berhasil mengkonstruksi dan melahirkan pemikiran dan kaidah filsafat baru yang dengan jitu mampu menyelesaikan berbagai problem rumit filsafat yang sebelumnya tidak mampu diselesaikan oleh keempat aliran filsafat dan teologi tersebut, disamping itu aliran baru ini juga dapat menjembatani antara pemikiran-pemikiran filsafat dan doktrin-doktrin suci agama, karena itu tak ada lagi jurang pemisah yang berarti antara agama pada satu sisi dan pemikiran logis filsafat pada sisi lain. Bahkan sekarang ini, terjadi hubungan simbiosis mutualisme antara agama dan rasionalitas filsafat, agama memberikan obyek pengkajian dan penelitian yang lebih dalam, luas dan hakiki kepada filsafat sedangkan filsafat menghaturkan penjabaran dan penjelasan yang sistimatis dan logis atas doktrin-doktrin agama tersebut. Trancendent theoshopy (al-Hikmah al-Muta'aliyah) adalah sejenis hikmah atau falsafah yang dilandasi oleh fondasi metafisika yang murni, yang diperoleh melalui intuisi intelektual, dan diformulasikan secara rasional dengan menggunakan argumen-argumen yang rasional dan direalisasikan dengan mengikuti aturan syari’at. Kemunculan seorang figur dengan kapasitas intelektual dan spiritual seperti Mulla Shadra di Persia pada periode Safawi, jelas menunjukkan adanya kehidupan suatu tradisi intelektual yang kuat, yang memungkinkan baginya untuk tumbuh dan berkembang dengan baik. Biografi Mulla Shadra Nama lengkapnya adalah Muhammad bin Ibrahim bin Yahya al-Qawami al-Syirazy, yang bergelar ‘Sadr al-Din’ dan lebih popular dengan sebutan Mullâ Shadrâ atau Sadr al-Muta’alihin, dan dikalangan murid-murid serta pengikutnya disebut ‘Âkhûnd’. Dia dilahirkan di Syiraz sekitar tahun 979-80 H/ 1571-72 M dalam sebuah keluarga yang cukup berpengaruh dan terkenal, yaitu keluarga Qawam. Ayahnya adalah Ibrahim bin Yahya al-Qawami al-Syirazy salah seorang yang berilmu dan saleh, dan dikatakan pernah menjabat sebagai Gubernur Propinsi Fars. Secara sosial- politik, ia memiliki kekuasaan yang istimewa di kota asalnya, Syiraz. Pada sumber-sumber tradisional, tahun kelahirannya tidak ditetapkan, dan baru diketahui kemudian ketika `Allamah Sayyid Muhammad Hussein Tabataba`i melakukan koreksi terhadap edisi baru al-Hikmah al-Muta`aliyah dan mempersiapkan penerbitannya. Pada catatan pinggir yang ditulis oleh pengarangnya sendiri, ketika ia membicarakan tentang kesatuan antara subyek yang berpikir dan obyek pemikirannya (dalam istilah filosofisnya dikenal sebagai ittihad al-`aqil bi al- ma`qul), ditemukan kalimat sebagai berikut: “Aku memperoleh inspirasi ini pada saat matahari terbit di hari Jum`at, tanggal 7 Jumadi al-Ula tahun 1037 (bertepatan dengan 14 januari 1628), ketika usiaku telah mencapai 58 tahun”. Pendidikan formal Shadra tampaknya telah mempersiapkan dirinya untuk mengemban tugas yang maha besar ini. Mengikuti penjelasannya sendiri dalam Al-Asfhar Al-Arba’ah, para sejarawan membagi biografinya ke dalam tiga periode: Periode pertama, pendidikan formalnya berlangsung di bawah guru-guru terbaik pada zamannya. Tidak sama seperti filosof lainnya, dia menerima pendidikan dari tradisi Syiah: fiqih Ja’fari, ilmu hadis, tafsir dan syarah Al-Qur’an di bawah bimbingan Baha‘uddin al-‘amali (1031 H/1622 M), yang meletakkan dasar fiqih-baru Syi’ah. Selanjutnya ia belajar pada filosof peripatetik Mir Finderski (w. 1050 H/1641 M) namun gurunya yang utama adalah teolog-filosof, Muhammad yang dikenal sebagai Mir Damad (1041 H/1631 M). Damad nampaknya merupakan pemikir papan atas yang mempunyai orisinilitas dan juga dijuluki Sang Guru Ketiga (setelah Aristoteles dan Al-Farabi). Setelah menyelesaikan pendidikan formalnya, Shadra terpaksa meninggalkan Isfahan, karena kritik sengit terhadap pandangan-pandangannya dari Syi’ah dogmatis. Dalam periode kedua, dia menarik diri dari khalayak dan melakukan uzlah di sebuah desa kecil dekat Qum. Selama periode ini, pengetahuan yang diperolehnya mengalami kristalisasi yang semakin utuh, serta menemukan tempat dalam mengasah kreativitasnya. Beberapa bagian dari Al-Asfar al- Arba’ah disusunnya pada periode ini. Dalam periode ketiga, dia kembali mengajar di Syiraz, dan menolak tawaran untuk mengajar dan menduduki jabatan di Isfahan. Semua karya pentingnya dia hasilkan dalam periode ini. Mulla Shadra telah melahirkan banyak penerus yang memberikan kontribusi dalam perkembangan filsafat di Persia pada periode berikutnya. Paling tidak ada dua orang penerusnya yang sangat terkenal, yaitu Mulla Abd Al Razzak Lahiji dan Mulla Muhsin Faidh Khasyani. Razzak Lahiji, membuat ringkasan kecenderungan aliran Paripatetik sang guru dalam Bahasa Persia, tidak heran jika ia lebih dikenal di negerinya itu. Sedangkan murid lainnya, Kasyani lebih menekankan aspek gnostik yang diajarkan oleh Mulla Shadra. Keintiman hubungan murid guru ini, juga ditunjukkan dengan pernikahan keduanya dengan putri-putri Mulla Shadra. Kegiatan intelektual Mulla Shadra yang dipraktikkan dalam aktivitas mengajar dan menulis ia barengi dengan laku spiritual yang mengagumkan. Salah satu contohnya, ia menunaikan ibadah haji dengan berjalan kaki selama tujuh kali. Laku spritual yang semakin intens telah memberinya pencerahan-pencerahan bagi dirinya dalam menekuni dunianya. Sekembalinya dari tanah suci yang ketujuh kalinya, ia menderita sakit di Basrah. Mulla Shadra menghembuskan napas terakhirnya di Basrah pada 1640. Meski demikian, namanya tetap hidup hingga kini melalui karya tulisnya yang menarik perhatian para cerdik cendekia. Sebut saja karya monumentalnya, al-Hikmah al-Muta’aliyah fi al-Asfar al-Aqliyyah al-Arbaah. Karya lainnya, al-Syawahid al-Rububiyyah fi al- Manahij al-Sulukiyyah, dianggap sebagai ringkasan dari al- Hikmah al-Mutaaliyah, ada juga al-Mabda wa al-Maad salah satu karya Mulla Shadra yang berhubungan dengan metafisika, kosmogoni, dan
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