ISLAMIC ETHICS BASED ON AL-QUR'AN AND MULLA ṢADRĀ'S ESCATOLOGY

Abstrak: Argumen Filosofis Kebangkitan Jasmani: Mengkaji Ulang Pemikiran Eskatologi Mullâ Shadrâ. Selain meneliti tentang makna kematian, hakikat ruh, bukti adanya kehidupan setelah mati, eskatologi juga mengkaji tentang kebangkitan ruh dan jasmani. Berkenaan dengan ruh, hampir seluruh filosof Muslim menyepakati tentang adanya kebangkitan ruh. Sementara terkait dengan jasmani, sebagian filosof mengatakan akan dibangkitkan dan sebagian yang lain berpendapat tidak mungkin dibangkitkan. Berbeda dengan para filosof essensialis sebelumnya, Mullâ Shadrâ yang menganut aliran eksistensialis menyatakan bahwa sebagaimana ruh, jasmani manusia pun akan ikut dibangkitkan di hari kemudian. Shadrâ berargumen melalui pendekatan filsafat eksistensialis yang bertumpu pada prinsip harakah al-jauhariyah (trans-substantial motion). Melalui pendekatan ini, Shadrâ berhasil mem-buktikan secara filosofis tentang keharusan kebangkitan ruh dan jasmani secara bersamaan di hari kemudian. Abstract: Apart from investigating the meaning of death, reality of soul, proof of life after death, eschatology also studies the sole bodily resurrection. With regard to soul, almost all Muslim philosophers agree on soul resurrection, but they differ however, as far as the body is concerned. Different to the previous essensialists philosophers, Mullâ Shadrâ who adhered to existentialist school argued that as the case of soul, man's body itsel would be similarly resurrected in the hereafter. Shadrâ supported his argument by existensialist philosophy approach leaned on the principle of trans-substantial motion. Through this approach, Shadrâ succeeded philosophically in proofing the necessity of soul and bodily resurrection simultaneously in the hereafter.

Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences), 2016

Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the rational and traditional sciences. In this article, his treatise on the corporeal afterlife (ma'ād al-jismānī) was analyzed, translated, and edited. The text conveyed the claim that several aspects concerning the states of the afterlife (e.g., the resurrection, the intermediate realm, heaven, and hell) could be elucidated by setting out of the world of imagination (mundus imaginalis). The mainstays of his argument were the expositions of the Illuminationists and Ibn 'Arabī concerning the world of images. On this matter, he focused upon the world of images provided by the Qur'anic verses. By the end of the treatise, four concepts (viz,. spirit, soul, heart, and intellect) borrowed from al-Ghazālī's Ihyā' 'ulūm al-dīn, and the matters of the heart, were explicated with respect to the human reality.

Personhood, Virtue, and Moral Cultivation

Several varieties of moral constructivism are defined. Epistemological moral constructivism is the thesis that moral knowledge or justification is acquired ‎ through the use of and reflection on the practical point of view or the procedures designed to elucidate the practical point of view. Semantic moral constructivism is the view that moral truths and meanings are ‎ grounded in these conditions or procedures. Finally, metaphysical moral constructivism holds that the natures and existences of moral facts and properties are grounded in features of the practical standpoint or the procedures that manifest that standpoint. Since the practical point of view is understood differently in different traditions of moral philosophy, one finds Aristotelian, Humean, Kantian, Hegelian, Nietzschean, and other forms of moral constructivism. The moral philosophy of Mulla Sadra is one that combines features of the Islamic-peripatetic (mashā'ī) and Islamic mystical ('irfānī) traditions. Both of these traditions contain important constructivist elements: the former with roots in Aristotelian accounts of practical reasoning, and the latter with roots in the ethos of self-cultivation prominent in Islamic sources and further developed by the mystics. Examples of both are presented and discussed in the course of a review of the constructivist elements of Mulla Sadra's essay, Three Roots.

Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul enables us to seize some of these similarities, especially concerning the aim of man's terrestrial life in light of eschatology. In both cases, terrestrial life enables man to grow progressively his own "body of resurrection" which will remain in the outer world after the death of his material body. However, on the basis of his conception of the principiality and unity of existence as well as its modulated nature, Mulla Sadra presents a conception of the relation of body and soul characterized by a deep unity, and introduces the central notion of creative imagination, whereas Boehme conceives their relation through a frame of his ontology marked by a perpetual opposition of contraries. Nevertheless, both thoughts grant a great importance to body since, although it is the place of perpetual temptation and may induce man's fall, it is also, and above all, a "temple" in which a celestial body is progressively constituted. This "body of resurrection" will remain after the death of the corporal body, taking the shape of the person's thought and acts during his terrestrial life. Therefore, this vision led both philosophers to account for the personal dimension of resurrection, and the centrality of the individual.

AL-AFKAR:Journal for Islamic Studies, 2023

The present paper aims to portraya metaphysicaland theologicalunderstanding of the Islamic eschatology, comparing between two contemporary scholars, BadiuzzamanSaid Nursi and al-Attas.Through library research and content analysis, this paper looksdeeply into the views and explanations made by the two versatile scholarsregarding Islamic eschatology.Initially, the paper introduces the concept of eschatology inThe Wordsof Badiuzzaman, followed by the explanation by al-Attasreferring to his works including Prolegomena to Metaphysics of Islam: An Exposition of theFundamental Elements of the Worldview of Islam,The Meaning and Experience of Happiness in Islam, and Islam and Secularism. After presenting the two scholastic narrations, they are compared looking to their content, articulative methodologies, and linguistic aspects. Themeticulous analysis showed thatin the works of both, the conceptions and terminologies related to the end of this world and beginning of an unendingother world have been discussed, whereas it is extensive in Badiuzzaman’s contentions. Also, despite of the theological similarities in their corpus, they differ in the mentioned aspects to a great extent. This understanding would contribute to the body of knowledge as well as the pedagogical approaches one should adopt towards eschatology as a subject.

2016

DOI dx.doi.org/10.12658/Nazariyat.2.4.M0022 Abstract: Muhammad Amīn al-Shirwānī was a seventeenth-century Ottoman thinker known for his works in the rational and traditional sciences. In this article, his treatise on the corporeal afterlife (ma‘ād al-jismānī) was analyzed, translated, and edited. The text conveyed the claim that several aspects concerning the states of the afterlife (e.g., the resurrection, the intermediate realm, heaven, and hell) could be elucidated by setting out of the world of imagination (mundus imaginalis). The mainstays of his argument were the expositions of the Illuminationists and Ibn ‘Arabī concerning the world of images. On this matter, he focused upon the world of images provided by the Qur’anic verses. By the end of the treatise, four concepts (viz,. spirit, soul, heart, and intellect) borrowed from alGhazālī’s Ihyā’ ‘ulūm al-dīn, and the matters of the heart, were explicated with respect to the human reality.

Islam and Christian–Muslim Relations, 2015

resonate with some readers, especially since the two juridical doctrines differ not only on the continuity/change character of the law, but also on its authorship – divine for Ibn H ̣azm, secular for Scalia. What is most challenging here is the equation of (1) a secular system with one that is believed by its adherents to be divine, (2) a modern and a pre-modern legal tradition, and (3) two entirely dissimilar language systems (Germanic vs. Semitic). So, was the theory of textualism a good fit, and is equating it with Zạ̄hirism “essentially sound”? Most likely not. Osman’s emphasis on modern Western theories and his lack of attention to Muslim classical criticism of the Zạ̄hirī madhhab leave a central question unanswered: how is the Zạ̄hirī legal doctrine conceived of within the Islamic tradition? Another, though less important, issue is that his translation of majāz as “metaphor” or “metaphoric use of language” blurs at times the meaning of the original text (on 174 and 212, for example). Within the legal context, the termmajāz is better rendered as “non-literal language.” (The equivalent of “metaphor” in Arabic is isitiʿāra.) These comments notwithstanding, The Zạ̄hirī Madhhab makes an incisive contribution to the history of Islamic law generally and the Zạ̄hirī madhhab in particular. Readers should find Osman’s comprehensive discussion of the origin and development of the Zạ̄hirī tradition, as well as his elaborate biographies of Dāwūd al-Zạ̄hirī and Ibn Ḥazm, rich, lucid and highly informative. Specialist readers will greatly appreciate his extensive and meticulous footnotes throughout, which show the extent to which Osman engaged with his subject of research with much sincerity, passion and attentiveness.

International Journal of Academic Research in Business and Social Sciences, 2018

Islam contains a general code of conduct; there is neither much doubt nor disagreement on this. That Islam as both a religion and way of life encompasses all religious issues and affairs affecting human's life is also a fact unchallenged by those of consummate mind. One important aspect of all facets of Islamic discussions, that upon which all arguments sprout and agreements are either diverged and/or reached, that which for its effectiveness also relies on intellectual foundation, is al-Akhlaq (the Ethic). Ethic cum conduct is pertinent in Islamic religious facets. It could be interpreted in many ways and forms; its perception differs from one to the other, and sometimes within an individual, but seldom from one religion to the other. This is an area on which the paper is concentrated. This paper thus seeks to explore the meaning of ethics and the perceptions it has in Islam through the major writings of Imam Muhammad al-Ghazaali, an undeniably sounding ethical name among all noble Muslim scholars. It is also the aim of the study to expatiate the importance of ethic in jurisdiction according to al-Ghazaali. The study commonly employs qualitative library approach in collecting and analyzing the data. The study maintains that al-GhazÉlÊ's concept of ethics, if carefully applied on most contemporary issues, suffice and proffer long-lasting solutions to various problems intellectually, mechanically, and technically facing the Muslim nations.

In T. Quartier, E. Venbrux, C. Venhorst & B. Mathijssen (Eds.), Changing European Death Ways. Münster: LIT Verlag.

Eschatology (beliefs concerning the last things the beliefs, we associate with death rites) has strong roots in Islamic primary sources. The afterlife is a major theme in the Quran; it frequently speaks about death, the end of the world and resurrection, as does the Hadith. Belief in the day of judgment and resurrection is explicitly mentioned as one of the five articles of the Islamic faith. 1 The Islamic eschatological narrative has been studied thoroughly over the years. A good example is The Islamic understanding of death and resurrection , which provides an in-depth analysis of the eschatological myth and its development over centuries. Underexposed in this theological understanding of the end of time and the hereafter is the way these eschatological perceptions are actually lived and ritually enacted by Muslims. We take a close look at the eschatological meta-narrative as an organising principle for thinking and action (Cortazzi 1994, 157) and locate lived eschatology in the ritual process.