ontology in Shadra and Ibnu Arabi View

Ontology in Shadra and Ibnu Arabi View

By Nano Warno

Ontology is coming from the reality it self

in Fact, the discourse about existence in Islam is about the most reality and concrete one. it was non abstract and transcendent issue alone, it was also discussion about our live, daily live and all problematic which we face every day. Therefore, it is not true a claim that islamic philosophy not concern so much with reality as it is. Although it is need a deep reflection to bring form metapysic realm to physic actifity. In this regard is not amazing if ontology in islam especially in philosophy is cornerstone for Shadra philosophical tradition.

Despite that, it is more interesting and amazing to talk about this issue, wether if we speak in relating on Shadra and Ibnu Arabi view. Both of prominent thinker may be suppoused or assumed as a snow mountain which undiscovered of all their element of thought. And evidently Shadra and Ibnu Arabi keen to talking about existence (wujud).

In history Peripatetic and illuminativ and Ibnu Arabi perspective have form Shadra thought. albeit, he is independen and have autonomous field of philosophy. So any one who like to understand hikmah muta’liyah (trascendetal philosophy) should to be familiar with his predesecor such Ibnu Sina, Syuhrawardi and Ibnu arabi. last but not least it will be suggest to read more carrefully Ibnu Sina treatise, and for information Ibnu Sina acknowledged have make solution to 28.000 philosophical issues which can not be handle by Aristotle which written in his lost book ‘al-Inshaf.’

In shadra terminology a term existence or wujud is equivalent to reality. if we consider our body, our body exist in a room and a room exist in building and building exist in world and world exist in his existence. Any how despite being is  self-evident or axiomatic proposition in concept but in the reality (hakikat) is no easy to grasp.

As indicated below that existence Shadra as cornerstone for his Hikmah Muta’liyah, however yes view of Shadra on being or existence a precise and masterfull system based on the principle of primacy of existence over quiddity. Mulla shadra utilizes this background to unite a rational analytical thought with our direct experience of truht. as stated by Reza Akbarian Modares that  Shadra present this unity in a clear , systematic manner to transform his own metaphysics from Aristotelian philosophy to a philosophy which is essentially non-Aristotelian .

In early, we should distinguish between the reality of exsitence and the concept of existence, cause any one may enter to dispute and misunderstanding about each of them.

Shadra himself said :

The issue of existence is the foundation of theosophical and the groundwork for divine issues and tawhid (Allah’s oneness), eschatology and the ressurection of the body and the soul and othe issues which i have personally followed. and which prior to me, no one had dealt with . All of these issues revolve around the reality of existence.

It was very obvious and undoubtedly,  any one who like to study Shadra philosophy have to master more profoundly this term.

And the analysis of Mulla Shadra on the question of existence differs from Ibnu Sina. because Ibnu Sina remained faihtful to Aristotelian metaphysic whose primary and direct concern is the existence and which consider existence as a secondary issue. and Ibnu Sina believed that existence is a metaphysical element different from quiddity. And it should be noted in relating discussing the basic principles of hikmat as understood and expounded by Mulla Shadra, there are four topics in each of which Mulla Shadra has departed from earlier philosophical perspectives and which form the principles of his whole intellectual vision. these four themes are (1) being and its degradation (2) substantial motion or the becoming and change of the substance of the world (3) knowledge and the relation between knower and known and (4) the soul,its faculties, generation, perfection and final resurrection .

Shadra believe that being is the same reality in all realms of existence; it is a single reality but with gradation and degrees of intensity. We may look at the light of sun, the light of lamp, the light of candle all of the is light it self not something else. Same subject but with different predicates, as just as we indicate in issue of being, the being of God, of a man, of a tree, are all of being, or one reality but various intensity.

And being no matter where it manifest it self appear always with its attributes or armies (asakir) as they are traditionally called, such as knowledge, will, power etc. A stone, because it exist, is a manifestation of Being and, therefore has knowledge, will, power and intelligence like men or angels.

According Dr Jonathan Dolhenty :  We form the general concept of being by looking at the things around us. They are things of being. All things have a common element; they are existable. This means they are either actually in existence or could be in existence (possible existence).

In this sense, Shadra in another point different form this as he claim that concept being is self-evident we no need to looking around us  but by looking to our side (inside).

The next Shadra span it to gradation of being. Being with his unique  as mental  concept is like etre, has, and is in other language, but as external thing is similar to reality is self.

Ontology shadra really is not easy to grasp, need a intellectual an spirituali capasity. But any how and any studen who like to discover whole of horizone of his notion of being shoule be focus, do hard study and be familiar with his background intellectuality and his predecessor.

Shadra elaborate his notion on being, in different angle, aspect and real. So likewise in the beginning try to convince that a being in concept or concept of being is self-evident, clear to anyone, no need reflection and deep thinking and is not contrary that in level of haqiqat (the truth, the real, extention,mishdaq) the similar issues was very dificult. Futhemore we should aware such level. And mainly Mulla Shadra likewise any other philosopher along with other philosopher utilize tools of mantiq, like : mafhum and misdaq (concept and extention), haml (atributte), hamli syayi’ (predicat from concept to extention), jauhar and ardh (substantion and non essential) and so on. Therefor, it is must be accepted that any studen who love to study of Treatise Mulla Shadra should be familiar with this technical term.

Relating to conception in islamic philosophy we must distinguish first intelligible conception, scondary philosopical intelligible and scondary logical intelligible. Such existens  is realy a scondary philosopical intelligible.

After that, Shadra catch our attention to a equivocal and univocal term, this is also no easy to understand.

So, with this principle is not easy to imagine and how powerful his idea of ontology and as , since because the foundational of philosophic science for all metaphysic thought is called ontology, however study of being in its most general and widest aspects. And perhaps it was the core of his idea.

So in Shadra view the term being itself is applied for all of existence, in meaning not in word, this which call the univocal term.

This like shir in Persian language which can applied to lion, onion, milk, and so on.  In this aspect shadra try to undermine world (lafz) rather than meaning. So meaning is likewise that being or existence was universal (kulliy) that applied to his particular things.  And  but any how according to his successor and learner such distinguishting  must be comprehend more accurately, because by this we will fully understand the next his analyses.  Indeed it represent the basis of all metaphysical thought. 

And Shadra also emphasize a series of any ideas outcome from being, and with his respect such simplicity of being, property of being, comprehension or connotation and denotation or extention.

Fortunately, there are many literature which can help us to understanding Shadra philosophical easier  wrote by modern Islamic scholar such Alamah Thabathabai, misbah yazdi,  DR. Shirwani, DR. Mahdi Muhaqiq. DR. Fazlul Rahman and the other thinkers. Even by virtue their books – which in addition his technical term- bring us to discover whole of important things – which so difficult to a beginners.

Being if we accept as his core of ides shadra. Consequently we will find a basic formula for whole of his ideas and if not so    

Doctrine of The Unity and gradation of Being in Ibnu Arabi and Mulla Shadra thought

Since last years ago, Mulla Shadra and Ibnu Arabi has attrack me more than any other philospher and theosopher. I read what i search in my own spiritual and philosopichal journey. In Shadra treatise,   my rationality develop increasingly and within Ibnu Arabi my intuition become sharp trough in lowest degree. Futhermore I certain believe that  study each of them will gain more broader vision about islamic knowledge in multilevel dimension.

In addition, comparative study Ibnu Arabi and Shadra may not limitation on ontologi alone, there are some issue may drawn to be in this case, such ‘awalim (alam-alam, cosmology), perfect man (insan kamil), hermenetic and et cetera.

Ibnu Arabi hold that God as think him self, so in this appereance He love to be known in this level called  `ahadiyah` level, from `ahadiyah` spread a `al-Wahidiyah` and latter come ‘the Names` (Asma) and from The Names emerge permenen entity, which after that produces a low manifestaion in creation levels. It must be admiteed to analyse a manifestation (tajjali ) of Ibnu Arabi doctrin is not si simple.

The fundamental of Ibnu Arabi principle is being which is one or single reality and gradation of plurality is names (asma), attribute (shifat) and action (af’al), namely non essential things (umurun I’tibari) and his emanation of lord (syi’aat faydh): Qaysari as Fushusul Hikam  commentator said,  for Ibnu Arabi, wujud which qua being was not universal (kully) and nor particular (juz’i), not general term (am) and specific term (khas). All this term only for its manifestations

 

Wiliam Chitick in this regard said, Ibnu al-Arabi is known as the founder of  the school of the Oneness of Being (wahdat al-wujud). Though he does not employ the term. The idea permeates his works. Simply, stated, there is only one Being, and all existence is nothing but the manifestation our outward radiance of that One Being. Hence “everything” other than that One Being- that is, the whole cosmos in all its spatial and temporal extension- is nonexistent in itself, though it may be considered to exist through Being.

 

And DR Utsman Yahya in his preface for Tajalliyah Ilahi said  for ibnu Arabi manifestations of being in general is common for Hadzarat (His presentations) is three : (1) Tajalliyyat hadzarat dzatiyah, (2) Tajaliyyat fi Hadzrat Sifatiyah and (3) Tajalliyyat in Hadzrat Af’al.

 

The first is entification of The Real (ta’ayunat Haq) for Himself, formless called ‘ahadiyat’. The scond his entification of The Real (ta’ayunnat haq) for Him self but in perfect form of Names, which called ‘wahidiyah’ realm and The third  ta’ayunnat Haq (The Real entif ication)  by Him self form Himself  in exsternal form, or The Real manifest in real things

 

According to Ibn arabi in ‘Fushus al-Hikam’ those manifestation occur in alam tasyri’I ( tasyri’ realm)  not takwini which embodied in  Adam, Syits, Nuh, Musa and so on.  In other name ‘ahadiyat,’ ‘wahidiyah,’ is ekspression for tajaliyat wujud

According to Ibnu arabi whole of realm ‘malakuti’,   ‘jabarrut’ and ‘nasut’ and mitsal was manifestation or  theopany  of being this category mitsal is khiyal munfashil.

 

However, it mus be acknowledged that language of Ibnu Arabi is not easy to understand. His writing more times is so difficult, full of paradox expression,  and full of complicated remark, in his eloquence style it show a kind of contradictory  each  other and it was not problem for student alone but also for the expert as well. Anyone who engage in this field  will admitted it.              

 

Shadra say that the reality

 

In his Mabda wa Maad Mulla Shadra says :

 

And being do not differ in their essence except in intensity and weakness, perfection and imperfection, priority and posteriority. Being accidentally differs because of those notions that are subordinate to them, i.e. their different natures.

 

So in Shadra being it may be a potentiality, actuality, matter, spiritual, and similirary to Ibnu Arabi being it may be ahadiyah maqam, wahidiyah maqam, Names (asma), and Nature.    

  

In different way Ibnu Arabi begin to magnify God  and He is single being and alone which other take his emanation From God, meanwhile Shadra start from existence but in have in common with different angle. Shadra also stress on unique and absolute and most highly being or may called first being and prima cause.  

 

According to what was said earlier, the difference among beings is the difference in levels and degrees of existence.

Reflection on the reality of being leads to the conclusions that apart from self-necessary being which itself is the reality of being and the peak of the hierarchy of being,other levels of being have no reality other than belonging and relation to self-necessary being. Any thing apart from the divine essence is nothing other than relational and belonging to Him.    

 

In summary Shadra and ibnu Arabi talking about being with different angle, perspective and analysis.  Different background and starting point in consequently make influence to their approach. It was interesting although Shadra was disciple of Ibnu Arabi but in he had develop his thought at certain in sense might be a skeletal bone of Ibnu Arabi Mystic Philosophy. Ibnu arabi  expression is rather speculation style mixed with rational elaboration but not so deep in this regard Shadra came to fill this gap. Being in Ibnu Arabi writing is another label for God Himself except in levels  and since beginning with believing that non reality is nothing to compare with God.                 

 

 

Reference :

1. an Article from History of Muslim philosophy

2. Paper of Reza Akbarian on existence of Mulla Shadra

3. Bidayah and Nihayah al-Hikmah by  Alamah Thabathabai

 

4. Tamhidul hikmah by DR  Ali Syirawani

 

5. Ishtilahat Mulla Shadra

 

6. Fushus al-Hikamm by Ibnu Arabi

 

7. Syarh Fushusul Hikam, Qaysari

 

8. Sufi Path by Wiliam Chitich

 

9. Sufy Heritage, a collection of sufi writing