HIGHLIGHTS OF SEVERAL WORKS ON AND TASAWWUF

Oleh: Metsra Wirman*

Lecturer of at Department of Islamic Education, Faculty of Islamic Religion, Universitas Muhammadiyah Sumatera Barat (UMSB) Padang *corresponding author: [email protected]

Abstract

This article is a summary of the important points in the subject of philosophy of , especially, Metaphysics idea or in Islamic sense. It calls as “Tasawwuf” (Islamic metaphysics). From several works, for instance, ’s Prolegomena to Any Future Metaphysics, S.M.N al- Attas’s and the , and Nūr al-Dīn al- Rānirī’s Latā’if al-Asrār li Ahli Allah al-Aṭyār. From these three books, here is the highlight in order to understand their views on Metaphysics and Tasawwuf. The survey aims to analyze and compare their views, particularly on pertaining on Metaphysics. The study was found that Metaphysics, deals in general with questions about the nature of . The Sufis took the same position as the philosophers and the theologians in affirming the reality of thing that constitute the world, and hence also the reality of the world, as established, in contradiction to the . But the Sufis attested further, in significant contrast to the philosophers and the theologians, that in addition to existence in the above sense, that is, as a pure concept, and based upon clear mystical revelation and true intuition founded upon the authority of the Holy Qur’an and the tradition as well as upon and .

Keywords: , Metaphysics, Philosophy of Science, Reality, (Tasawwuf), .

true of metaphysics. Islamic A. Introduction metaphysics should be presented as In nearly every branch of what it is, that is, the science of philosophy, the Islamic tradition is Ultimate Reality, which is the one rich beyond , if only its sources (al-Aḥad) or Allah, who has revealed were made known. This is especially Himself in the Quran, and not as a 1

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discredited branch of rationalistic reality which is not independent of philosophy. Metaphysics is generally human reason and refers to aspects of accepted as a branch of philosophy, reality that is immaterial or non- concerned with the nature of ultimate physical, like and human reality. In the Islamic sense, intellect. In the philosophy of metaphysics which includes of course science, we can distinguish between its original concern, theology, is the epistemological issues and most important because it influences metaphysical issues. Epistemology is the Muslim conception of the concerned with questions about universe, human , , , and . epistemology, and even . Metaphysics, deals in general with questions about the nature of reality B. Metaphysics (Godfrey-Smith, 2003). In fact, according Ibn ‗Arabī in his Futūhāt1 The Greek term Metaphysics (Rosenthal, 2007), metaphysics is is translated into Arabic as ―Mā considered to be the highest ba‘da al-Ṭabī‘ah‖ which literally knowledge. means, ―what comes after (beyond) physics‖. it is also called as al- In Islam, Metaphysics is ilāhiyāt (Divinity) and al-falsafah al- generally accepted as a branch of Ūlā (the first philosophy) in the same philosophy which is concerned with manner as Moslem Philosophers like the nature of ultimate reality. al-Kindi, Ibn Sinā, and al-Farābī Metaphysics is the most important (Fakhry, 1982). discipline because it determines the Moslem conception of the universe, The term ―metaphysics‖ was human psychology, epistemology, first used to refer to a group of ethics and even logic. We realized treatises written by Aristotle. that metaphysics is no longer popular Historians of philosophy tell us that in modern science discourse. This the term represents the Greek phrase attitude, which is western, is neither ―ta meta ta physica‖, which means morally honest nor rationally the books next after the Physics. This justifiable because literal meaning of phrase was not used by Aristotle the term does include all the major himself but by ancient editors as a components of what philosophy of title for a group of treatises placed after the Physics in an early collection of Aristotle‘s works. 1 . The four large areas of knowledge Aristotle called the subject he was are logic, , physics and concerned with in his metaphysics metaphysics. Metaphysics is the ―first philosophy‖, a subject that had highest knowledge of them all. All gradually taken shape in the work of the other kinds of knowledge are his predecessors—specifically, so subordinated to it. As reported by called Pre-Socratic‘s, Socrates, and Franz Rosenthal, Knowledge Plato (Aune, 1998). Triumphant the concept of knowledge in medieval Islam The book discusses the mode (Leiden: Brill, 2007), 187, also in of being or existence, pertaining to Ibn ‘Arabī’s book Cf. Futūḥāt, I , 293

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education (as such) considers unity between Sunnism and Sh’ism pertinent. (Wan Daud, 1998). C. Tasawwuf or Sufism In Islam, Metaphysics is (Metaphysics of Islam) generally accepted as a branch of philosophy which is concerned with Sufism or tasawwuf, the nature of ultimate reality. according to al–Attas, is defined as Metaphysics is the most important ―the practice of Shari`ah at the discipline because it determines the station () of iḥsān (Al-Attas, Moslem conception of the universe, 1993). By iḥsān, he meant the highest human psychology, epistemology, stage of religion, above and inclusive ethics and even logic. We realized of those of Islam and , as that metaphysics is no longer popular conveyed by the famous hadith in modern science discourse. This narrated by ‗Umar Ibn al–Khattab attitude, which is western, is neither and transmitted by Abu Hurayrah and morally honest nor rationally Muslim, in which the Prophet said of justifiable because literal meaning of ―that you should worship God the term does include all the major as if you saw Him‖…(an ta‘buda components of what philosophy of Allah ka annaka tarāhu) (Al-Attas, education (as such) considers 1981). pertinent. In the concluding paragraph D. Summary of Metaphysics of his commentary on the Hujjat al– aspect in Immanuel Kant, Syed Siddīq of Nūr al–Dīn al–Rānirī, al– Naquib Al-Attas Attas states that Islamic metaphysics, and Muhammad Zainiy which is for him the philosophical ’s work. Sufism, is a unified system that discloses the ultimate nature of In the book, Prolegomena to Reality in positive terms; for it Any Future Metaphysics by integrates reason and Experience with Immanuel Kant (Kant, 1977) is a other higher orders in the scientific work, which deals with the suprarational and transempirical level concept of philosophy pertaining how of human consciousness. man can arrived at knowledge, based on his rationality. Kant‘s emphasized He asserts that ―…no on the fundamental elements of formulation of a philosophy of science, whereas he introduced the education and a philosophy of limits of reason and the inability of science along Islamic lines can be human to know the ultimate developed by ignoring the great reality of the object to be observed. contributions of the Sufi masters on the ultimate nature of reality.‖ Kant tries to examine the pure Moreover, he added, ―intellectual philosophical cognition, what he calls Sufism can effect a reconciliation it as a priori, whereas man possesses between Muslim theology and a knowledge about thing without philosophy just as it has achieved a deriving it from his , for great measure of understanding and instance, the mathematic discipline

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and physical science (Kant, 1977). At the very end, Kant can ask Based on this conception, he the final question, whether a science examines the possibility of pure of metaphysics is possible. The mathematics and pure natural science answer to this is negative since we as the prerequisite for man to gain can have no experience of these knowledge and make judgment upon metaphysical entities. They are the nature that he experienced. merely products, indescribable, of pure reason itself. Metaphysics, then, He focus on to investigate the rests in a very uncomfortable place ability of the human reason, whether after Kant has dealt with it. Souls, it has an ability to know the reality of physical reality, and God have only a the thing being perceived, or it very slight and rather insignificant observed with the fastened possibility as abstract ―finishing perceptions – like as the concept of concepts‖ whose entire meaning space and time. He discusses further comes out of the phenomenal world about the possibility of metaphysics, that we experience. that he proposes his standpoint that metaphysical knowledge is only In the book of Islam and the attained through the pure reason, not Philosophy of Science by Prof. Syed from sensible experiences, since the Naquib Al-Attas, there are some real metaphysical object is important similities found between unattainable. Then he concludes with our position and that of modern, the determination of the limits of pure and science reason in his Prolegomena. The with regard to the sources and object of metaphysics, like as God methods of knowledge; the unity of and soul, are impossible to be known the rational and emphirical ways of and not as they are. knowing; the combination of realism, , and as the At the end of his work, Kant cognitive foundation of a philosophy; tries to save the possibility of the philosophy and science of metaphysics as a science. He process. But these similities are proposes that man can only apparent and pertain only to their developed in this knowledge without external aspects, and they do not illusionary and dialectical arguments negate the profound differences that (Kant, 1977) by investigating how can arise from our divergent worldviews he knows metaphysical knowledge and belief about the ultimate nature through experiences and relates it of Reality. Our affirmation of with his understanding in his ―the Revelation as the source of ’s book. In this knowledge of ultimate reality and book, Kant tries to explains how can truth pertaining both to created things the human mind made a conception as well as to their Creator provides us out of the sensual observation of the with the foundation for a natural world, by introducing the metaphysical framework in which to abilities and limits of reason to elaborate our philosophy of science understand the reality of the observed as an integrated system descriptive of nature. that reality and truth in a way which 5 Jurnal Al-Aqidah: Jurnal Ilmu Aqidah Filsafat, Volume 12, Edisi 1, Juni 2020

is not open to the methods of the Muslim theologians (mutakallimūn), secular philosophic and philosophers (Hukamā‘ and Ṣufis philosophic of modern (ahl al–Tasawwuf)). The elements philosophy and science (Al-Attas, and elaborations of this metaphysics 1989). are found scattered in his definitive commentaries on the two of the In Islamic senses, a greatest scholars of the Malay world, metaphysical science rooted in the Hamzah Fansuri (fl. circa. 1550– intellect and revelation, in addition to 1600) (Al-Attas, 1970). a philosophy of nature based upon it could provide both criticism and According to al-Attas rightly point evaluation of scientific discoveries out, pertaining the metaphysics of and hypotheses. The two would be Islam : complementary in as much as the modern deal with detailed ―Our affirmation of knowledge and metaphysics with the revelation as the source of ultimate knowledge of things. At the knowledge of ultimate same time metaphysics, being reality and truth independent of science, could pertaining both to created examine its presuppositions and act things as well as to their as its independent critic and judge2. Creator provides us with the foundation for The metaphysics of Islam as metaphysical framework understood by Prof. Syed in which to elaborate our Muhammad Naquib al–Attas is a philosophy of science as synthesis of ideas and theories that an integrated system have been traditionally upheld by descriptive of that reality and truth in a way which

is not open to the methods 2 . In a sense, metaphysics and science are complementary. Metaphysics of the secular philosophic does not deal with the detailed rationalism and behavior of nature; science does philosophic empiricism of not deal with the ultimate and interpretation of natural science. knowledge. They are both necessary to a synthetic view of the In the book of Laṭā’if al-Asrār world. But the relation is one-side; li ahl Allah aṭyār of Nur al-Dīn al- science cannot begin without Rānirī (Uthman, 1997) is a work to assuming a metaphysical principle, clarify and to eludicate the right from whereas metaphysics does not the wrong interpretation of Sufi presuppose any scientific principle doctrines. This work is devoted to for the validity of its conclusions. clarifying the fine and subtle aspects One of the functions of metaphysics of spiritual mysteries or secret is to examine the grounds for bestowed upon the Sufis at their presuppositions of science, just as attainment of illuminative knowledge one function of logic is to lay bare (ma‘rifah) of God and their these presuppositions. But this experience of unification (tawhīd) as does not exhaust metaphysics…’.

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they scale the different spiritual based on the saying of the holy stations (maqāmāt) and states Prophet, that God has made a (aḥwāl). reqirement upon sentient beings, namely the Jinns and Humankind, to The Idea of Metaphysics in know Him (Ma‘rifah) because to Raniri‘s works is deals with know God is a requirement of in briefly, and thus establishes the religion (dīn). Hence, knowledge of basis for his discussion on God (ma‘rifah) consists of proper illuminative knowledge of God and recognition and acknowledgement of affirmation of His Unity. Al-Al- Him which will, in turn, lead to Rānirī draws a clear relation between willing submission (Islam) (Uthman, , unification and illuminative 1997). knowledge, and the spiritual states by quoting Shaykh Raslan al-Dimashqi That existence is real is who commented on the saying by instantiated by existent things shaykh Junayd: (mawjudāt), or creation in general, and they, in turn, point to the reality Certainty (yaqīn) is that of their Creator. Creation is you abandon your originated and things originated are endeavour (upayamu), imbued with potentialities. What is your power (kuasamu) and 3 potential derives its potentiality from your (subjective) existence something actual; hence the existence (wujudmu) such that you of originated things is dependent on see (pandang) only His existence which in itself is actual overwhelming sway existence - that which is truly and (upaya-Nya), His power really existing. God‘s existence is an (quwwatNya), and His actuality which is not preceded by existence (WujudNya) over potentiality, hence, His existence is your weakness (lemahmu) necessary (wājib), and self- and insufficiency subsisting. (ḍa’ifmu); then per chance, you will pass away (’) Hence, Raniri‘s affirmation of from your subjective the existence of God. Ibn ‗Arabi consciousness and your makes the same statement concerning certainty (yaqīn) of the the method adopted by the Sufis in unicity (waḥdaniyyah) of regard to the reality of existence. In God Most Exalted will his letter to Muhammad al-Razi, he increase manifold. This is says that the method of affirmation the rank of the Veracious (ithbāt) is the method of the Sufis (Ṣiddīqīn)4 (Uthman, 1997). while the method of negation (Salb) is the method of the philosophers. He Al-Rānirī proceeds to says, ―intellects (come to) know God elucidate on illuminative knowledge, with respect to His Existence as Ma‗rifah. He begins with a statement, existing (min haythu kawnuhu mawjudan) by negation (Salb) not by 3 . i.e. subjective consciousness. way of affirmation (lā min haythu 4 . Affirmation of Divine Unity ithbāt) (Uthman, 1997). The Sufis, 7 Jurnal Al-Aqidah: Jurnal Ilmu Aqidah Filsafat, Volume 12, Edisi 1, Juni 2020

while not denying the validity of the existence as a mere concept, the Sufis method of negation, admit of another are of the view that existence is a method in attaining to the knowledge reality. The reality of existence is the of the Truth Most Exalted, namely very substratum (ma‘ruḍ) in which contemplation (mushāhadah) and accidents inhere and whatever that spiritual witnessing (mua‘yanah) of we perceive as individuals existing God‘s revelation (). To be sure extramentaly are but existent thing the two methods of arriving at the that came into manifestation because knowledge of God lead to two kinds of that Reality of Existence which of knowledge of God: one that is goes through the process of intellectually arrived at which can be individuation (ta‘ayyun) and considered as theological formulation determination (taqayyud), of who God is based on proof of manisfesting itself in manisfestation tradition, whereas the second is forms (sing, maẓhar). illuminative, the kind that bestowed upon by way gift from God. In order E. Conclusion to receive illuminative knowledge Metaphysics, deals in general (ma‘rifah) through spiritual with questions about the nature of experience, according Ibn ‗Arabi, it is reality. The Sufis took the same necessary for the intelligent man (al- position as the philosophers and the ‘Āqil) to empty his heart (an yakhla theologians in affirming the reality of qalbahu) from deliberation (al-Fikr). thing that constitute the world, and Knowledge of God (al-‘Ilm hence also the reality of the world, as bi-Allah), says Ibn ‗Arabi, as established, in contradiction to the obtained by spiritual witnessing Sophists. But the Sufis attested (Mushāhadah). By Mushāhadah, the further, in significant contrast to the Sufis mean, to ―actually know by philosophers and the theologians, that direct experience and vision (shuhūd) in addition to existence in the above the Reality and the Truth that is sense, that is, as a pure concept, and revealed to them (Al-Attas, 1986)‖. based upon clear mystical revelation The philosophers (hukamā’) and the and true intuition founded upon the theologians (mutakallimun) view authority of the Holy Qur‘an and the existence (Wujūd) as an accident tradition as well as upon reason and (‘āriḍ) which inheres in the Subtrata experience. (ma‘rudāt) of quiddities (mahiyyāt) Metaphysics would and (haqā’iq). Since it is in distinguish carefully distinguish their opinion that existence is an between facts assembled diligently by accident to quidity, absolute scientist and hypotheses, many existence, meaning that existence unproven, which are used to integrate which encompasses all (i.e. general these facts into some meaningful existence), is only a construction of pattern. A total and complete science the mind, a concept. It exist only in of things would be able to judge these the mind (wujūd dhihni) but not hypotheses and their implications. It externally (wujūd khārijī). Contrary would stand as standard with respect to this position which considers to which modern science would be

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compared and judged. Metaphysical revealed tradition which gives intuition can occur anywhere but the efficacy to certain symbols and rites effective realization of metaphysical upon which metaphysics must rely truth and its application to human life for its realization. Wallahu a‘lam can only be achieved within a

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