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Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature

Received: 26 September 2021     Accepted: 18 October 2021     Published: 29 October 2021
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Abstract

Islamic philosophy as has been understood has introduced a theory of how knowledge works within the framework of divinity. It is not surprising that Islamic philosophy has religious nuances in the frame of tawhīd. Even so, it does not mean that Islamic philosophy only dwells in the theoretical-metaphysical realm. But also has a relationship with natural and social science theory both theoretically and practically. This is explained in the Mulla Sadra philosophy. Through the argument of substantial motion and soul, Sadra explains comprehensively that Islamic philosophy can become part of science as a whole as a new paradigm. This also does not mean looking for excuses and apologies that Islamic philosophy has never spoken about science explicitly. With this concept Sadra shows that nature is moving in every moment there is always a change in both accident and substance. Humans who consist of body and soul also experience changes at all times. These two things show the existence of impermanence in nature both materially and immaterially. In this case, Sadra includes a mystical vision that nature as a large series (macrocosm) and humans as a small series (microcosm) always undergo substantial changes towards perfection. The perfection of nature is manifested in the form of a state that is always updated. Human perfection is manifested in how humans become fully human. At least from Sadra thinking, it can be a meeting point in the context of integrating empirical-positivist science with metaphysical ratios, as well as becoming a new paradigm in initiating holistic scholarship. This research is a qualitative research based on library research using descriptive-analytical and exploratory methods. Then use a holistic approach to see a new, broader paradigm. In the end, the idea of Sadra can be used as an alternative paradigm in solving complex modern human crises.

Published in International Journal of Philosophy (Volume 9, Issue 4)
DOI 10.11648/j.ijp.20210904.11
Page(s) 182-185
Creative Commons

This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited.

Copyright

Copyright © The Author(s), 2021. Published by Science Publishing Group

Keywords

Mulla Sadra, Substantial Motion, Soul, Paradigm, Science

References
[1] S. Irfan Habib, “Modern Science and Islamic Essentialism,” Economic and Political Weekly 43, no. 36 (2008): 55–56, http://www.jstor.org/stable/40277927
[2] Rahmat Effendi, “Al-Harakaḧ al-Jawhariyaḧ as Perfecting of Existence and Its Relation with Natural Sciences and Humanities,” Jurnal Ushuluddin 29, no. 1 (June 28, 2021): 71–86, https://doi.org/10.24014/jush.v29i1.11275
[3] Ali Arshad Riahi, Mohammad Nassrisfahani, and Mehdi Jafarzadeh, “Mulla Sadra and Evolution Theory,” International Journal of Islamic Thought 8 (December 2015): 1–12, https://doi.org/10.24035/ijit.08.2015.001
[4] Ahmad Mansouri Matak (Gilani) et al., “Critical Study of the Results of Hawking’s Theory of Unity in Physics Based on Mullā Ṣadrā’s Graded Unity,” Islamic Philosophical Doctrines 16, no. 28 (June 22, 2021): 259–88, https://doi.org/10.30513/ipd.2021.2550.1214
[5] Nafise Mostafavi and Zahra Arefinia, “Substantial Motion: From Mulla Sadra’s Philosophy to Physics,” International Journal of Multicultural and Multireligious Understanding 8, no. 10 (October 2, 2021): 86–94, https://doi.org/10.18415/ijmmu.v8i10.2943
[6] Reza Akbarian, “Temporal Origination of the Material World and Mulla Sadra’s Trans-Substantial Motion,” Springer and Dordrecht 3 (2007): 73–92, https://doi.org/10.1007/978-1-4020-6160-8_3
[7] Hossain Kalbasi Ashtari, “Spiritual Paradigm as Origin of the Life’s Capacity in the Sadraian Philosophy,” Springer and Dordrecht 5 (2011): 93–107, https://doi.org/10.1007/978-90-481-9612-8_7
[8] M. Amin Abdullah, “Religion, Science, and Culture: An Integrated, Interconnected Paradigm of Science,” Al-Jami’ah: Journal of Islamic Studies 52, no. 1 (June 8, 2014): 175–203, https://doi.org/10.14421/ajis.2014.521.175-203.
[9] Seyyed Hossein Nasr, The Essential Seyyed Hossein Nasr (Bloomington: World Wisdom, Inc, 2007), 115.
[10] Mulla Sadra, Al-Maşā’ir: Uraian Tentang Kesadaran Metafisika, Original Title; al-Maşā’ir, Trans. Rain Vidiansyah and Darwis Batawi (Malang: Pustaka Sophia, 2019), 9.
[11] Mulla Sadra, Teosofi Islam: Manifestasi-Manifestasi Ilahi, Original Title; al-Maẓāhir al-Ilāhiyyaḧ Fī Asrār al-’Ulim al-Kamāliyyaḧ, Trans. Irwan Kurniawan (Bandung: Pustaka Hidayah, 2005), 43.
[12] Kamīl Hammūd, Dirāsaḧ fī Tārikh al-Falsafaḧ al-'Arabiyyaḧ, Cet. 1. (Beirūt: Dār al-Fikr al-Libnānī, 1990), 48–49; Abū Naşr al-Fārābī, Kitāb al-Jam' Bayna Ra’ya al-Hakimayn (Beirūt: Dār wa Maktabaḧ al-Hilāl, 1996), 38.
[13] Khalid al-Walid, Tasawuf Mulla Shadra: Konsep Ittihad al-’Aqil Wa al-Ma’qul Dalam Epistemologi Filsafat Islam Dan Makrifat Ilahiyyah (Bandung: Muthahhari Press, 2005), 49.
[14] ’Ali al-Hajj Hasan, Al-Hikmat al-Muta’aliyat ’inda Shadr al-Muta’alihin al-Syirazi (Beirut: Dar al-Hadie, 2005), 214–15.
[15] Mulla Sadra, Al-Hikmaḧ al-Muta‘āliyaḧ Fī al-Asfār al-‘Aqliyyaḧ al-Arba‘aḧ, vol. 1 (Beirūt: Dār Ihyā’ al-Turāts al-‘Arabī, 1990), 62.
[16] Bradley J. Cook, “Pre-Mortality in Mystical Islam and the Cosmic Journey of the Soul,” Dialogue: A Journal of Mormon Thought 50, no. 1 (2017): 33–35, https://doi.org/10.5406/dialjmormthou.50.1.0031
[17] Sirajuddin Zar, Filsafat Islam: Filosof Dan Filsafatnya (Jakarta: Rajawali Pers, 2014), 89 and 114–15.
[18] Sadra, Al-Hikmaḧ al-Muta‘āliyaḧ Fī al-Asfār al-‘Aqliyyaḧ al-Arba‘aḧ, 1: 13.
[19] Change Ashtiyani Mehri, “Anthropology from the Perspective of Kant and Mulla Sadra” 14, no. 34 (20182019/01/01): 133–54, https://www.sid.ir/en/journal/ViewPaper.aspx?ID=663664
[20] Husain Heriyanto, Paradigma Holistik: Dialog Filsafat, Sains, Dan Kehidupan Menurut Mulla Shadra Dan Whitehead (Bandung: Teraju, 2003).
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    Rahmat Effendi. (2021). Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature. International Journal of Philosophy, 9(4), 182-185. https://doi.org/10.11648/j.ijp.20210904.11

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    Rahmat Effendi. Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature. Int. J. Philos. 2021, 9(4), 182-185. doi: 10.11648/j.ijp.20210904.11

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    Rahmat Effendi. Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature. Int J Philos. 2021;9(4):182-185. doi: 10.11648/j.ijp.20210904.11

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  • @article{10.11648/j.ijp.20210904.11,
      author = {Rahmat Effendi},
      title = {Mulla Sadra Philosophy: An Alternative Paradigm on Issues of Science and Nature},
      journal = {International Journal of Philosophy},
      volume = {9},
      number = {4},
      pages = {182-185},
      doi = {10.11648/j.ijp.20210904.11},
      url = {https://doi.org/10.11648/j.ijp.20210904.11},
      eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijp.20210904.11},
      abstract = {Islamic philosophy as has been understood has introduced a theory of how knowledge works within the framework of divinity. It is not surprising that Islamic philosophy has religious nuances in the frame of tawhīd. Even so, it does not mean that Islamic philosophy only dwells in the theoretical-metaphysical realm. But also has a relationship with natural and social science theory both theoretically and practically. This is explained in the Mulla Sadra philosophy. Through the argument of substantial motion and soul, Sadra explains comprehensively that Islamic philosophy can become part of science as a whole as a new paradigm. This also does not mean looking for excuses and apologies that Islamic philosophy has never spoken about science explicitly. With this concept Sadra shows that nature is moving in every moment there is always a change in both accident and substance. Humans who consist of body and soul also experience changes at all times. These two things show the existence of impermanence in nature both materially and immaterially. In this case, Sadra includes a mystical vision that nature as a large series (macrocosm) and humans as a small series (microcosm) always undergo substantial changes towards perfection. The perfection of nature is manifested in the form of a state that is always updated. Human perfection is manifested in how humans become fully human. At least from Sadra thinking, it can be a meeting point in the context of integrating empirical-positivist science with metaphysical ratios, as well as becoming a new paradigm in initiating holistic scholarship. This research is a qualitative research based on library research using descriptive-analytical and exploratory methods. Then use a holistic approach to see a new, broader paradigm. In the end, the idea of Sadra can be used as an alternative paradigm in solving complex modern human crises.},
     year = {2021}
    }
    

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Author Information
  • Department of Aqidah and Islamic Philosophy, Faculty Ushuluddin and Islamic Thought, Sunan Kalijaga State Islamic University, Yogyakarta, Indonesia

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