Pemikiran Emanasi dalam Filsafat Islam dan Hubungannya dengan Sains Modern
Abstrak
This article deals with the sources of the theory of emanation or overflow (fayd) espoused by the Muslim philosophers and theologians to answer the question around the creation of the Universe, particularly on the generation of the universe from God. It will specifically investigate how Muslim philosophers have responded to the issue from either doctrinal or philosophical point of view. There are two major theories in the creation of universe; that it was created out of nothing and at some point of time in the past. The other theory believes in the creation of the universe out of prime substances and at no point in time in the past. The Muslim philosophers like al-Kindi and al-Farabi, as well as rational theologians like the Mu’tazilites hold the second theory. On the other hand, traditional theologians have the same belief with those who hold the first theory. In fact, newer findings from modern sciences through empirical observations, particularly in the field of physics and astronomy, have revealed that the second theory is more acceptable rationally than the first one. In other words, the theory that the universe was ever-created and created out of existed substances appears to be more compatible with modern theories of sciences on the same subject, particularly the “Big Bang” theory.
Referensi
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Endnotes
Fazlur Rahman, Islam, diterjemahkan oleh Senoaji Saleh (Bandung: Pustaka, 1984), h. 186.
Harun Hadiwijono, Sari Sejarah Filsafat Barat, (Yogyakarta: Kanisius, 1993), h. 19.
Mohammad Hatta, Alam pikiran Yunani, (Jakarta: UI Press, 1986), h. 29-30.
Harun Hadiwijono, Sari..., h. 20.
Van der Weij, Filosuf-filosuf Besar tentang Manusia, terj. K. Bertens, (Jakarta: Gramedia, 1988), h. 19.
Harun Hadiwijono, Sari..., h. 41.
Mohammad Hatta, Alam..., h. 104.
Ibid. h. 166.
Harun Hadiwijono, Sari..., h. 66.
Van der Weij, Filosuf-filosuf…, h. 26-27.
Harun Nasution, Filsafat Mistitisme dalam Islam, (Jakarta: Bulan Bintang, 1992), h. 16.
Ibid., h. 17
M. Syarif, Para Filosof Muslim, (Bandung: Mizan, 1985), h. 22.
Ibid., h. 21.
Ahmad Daudi, Kuliah Filsafat Islam, (Jakarta: Bulan Bintang, 1986), h. 28.
Ibid., h. 41
Ahmad Fuad al-Ahwani, Filsafat Islam, (Jakarta: Pustaka Firdaus, 1997), h.145.
Al-Faraby, Ara’ Ahl al-Madinat al-Fadhilat, (Mesir: Muhammad Ali Shabih wa Awladu, tt.), h. 39
Harun Nasution, Filsafat…, h. 28
Ahmad Daudi, Kuliah., h. 19
T.J. De Boer, The History of Philosophy in Islam, translated by Edward R Jones, B. D., (New York: Dover Publication, INC., 1967), h. 107.
Abuddin Nata, Ilmu Kalam, Filsafat dan Tasawuf, (Jakarta: PT. Raja Grafindo Persada, 1998), h. 125.
Nurcholish Majid, Khasanah Intelektual Islam, (Jakarta: Bulan Bintang, 1984), h. 24
Harun Nasution, Filsafat…, h. 27-28.
De Boer, Tarikh al-Falsafat fi al-Islam, (Kairo: Lajnat al-Ta’lif wa al-Tarjamah wa al-Nasyr , 1962), h. 163
Harun Nasution, Filsafat…, h. 27-28.
Ibid., h. 45
Ibid., h. 50
Harun Nasution, Akal dan Wahyu dalam Islam, (Jakarta: UI Press, 1983), h. 9
Alam Semesta Menurut Kosmologi ialah susunan beribu-ribu dari kumpulan galaksi. Galaksi ialah gugusan bermilyar-milyar bintang. William K. Hartman, Antronomi The Cosmic Journey, (California: Harper & Row, 1971), h. 2
Kosmologi Modern dimulai sejak Albert Eistein mengemukakan teori Relativitas Tahun 1917. John Gribbin, In Search of the Big Bang, Quantum Phyciscs and Cosmology, (London: Corgi Books, 1987), h. 119.
Ibid., h. 129
Ibid., h. 130.
A. Baiquni, Teropong Islam Terhadap Ilmu Pengetahuan, (Solo : Ramadani, 1989, h. 43
A. Baquni, Filsafat Fisika dalam al-Qur’an, “Ulumul Qur’an” No. 4 Januari – Maret, h. 9
John Gribbin, In Search, h. 127.
Ibid., h. 130., A. Baquni, Filsafat…, h. 10.
Ibid., h. 44.