The Divine Names

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The philosophical world-view of Ibn Arabi is a world-view of self-manifestation (tajjali), for as long as the Absolute remains in its absoluteness there can be nothing in existence that may be called the ‘world’, and the word ‘world-view’ itself would lose all meaning in the absence of the world.

On the world’s side, the principle of tajalli is the ‘preparedness’ (or ontological aptitude), and the same principle of tajalli from the standpoint of the Absolute is constituted by the Divine Names. Baca lebih lanjut

The Shadow of the Absolute

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According to Ibn ‘Arabi, “The world is the shadow of the Absolute”. The world, as the shadow of the Absolute, is the latter’s form, but it is a degree lower than the latter.

He said, “Know that what is generally said to be ‘other than the Absolute’ or the so-called ‘world’, is in relation to the Absolute comparable to shadow in relation to the person. The world in this sense is the ‘shadow’ of God.

In Ibn ‘Arabi’s thought, there is nothing other than the Absolute. This statement is not merely a popular expression, because it has some reason as well. Philosophically or theologically, the world is a concrete phenomenal form of the Divine Names, and the Divine Names are in a certain sense opposed to the Divine Essence. The world is surely ‘other than the Absolute’. Baca lebih lanjut

Konsep-konsep Kunci Metafisika Ibn ‘Arabi: Wujud dan Adam (II)

Urain ontologis Ibn ‘Arabi tentang wujud dan ‘adam dalam karyanya Insya’ ad-Dawâir perlu dipaparkan di sini. Bagi Ibn ‘Arabi, wujud dan ‘adam bukan suatu tambahan terhadap mawjud (selanjutnya, maujud, yang ada yang berwujud) dan ma’dum (yang tiada, yang tidak berwujud), tetapi sama dengan maujud dan ma’dum itu sendiri. Ia menolak bayangan atau anggapan estimasi (waham) bahwa wujud dan ‘adam adalah sifat yang melekat pada maujud dan ma’dum. Ia mengibaratkan wujud menurut anggapan estimasi ini dengan sebuah rumah. Sesuatu baru ada wujudnya apabila ia masuk ke dalam rumah wujud. Jika tidak, ia tidak mempunyai wujud. Wujud dalam pengertian ini, menurut Ibn ‘Arabi, adalah penegasan entitas (‘ayn) sesuatu dan ‘adam adalah penafiannya. Inilah pengertian pertama tentang wujud. Baca lebih lanjut