Pemikiran Teodisi Ibn Arabi Tentang Keburukan


Yoshy Hendra Hardiyan Syah(1*)

(1) Jurusan Aqidah dan Filsafat Islam, Fakultas Ushuluddin, UIN Sunan Gunung Djati Bandung, Indonesia
(*) Corresponding Author

Abstract


This article discusses Ibn Arabi's theodic thoughts on evil in studying, understanding, and exploring more deeply the case of the Covid-19 virus as the implications of evil. Theodicy is a philosophical problem based on a number of arguments and is accompanied by the arguments of philosophical thought so that it can explain and solve a case proportionally and theodicy is a theme that is often the subject of debate, namely more questions about justice over God's omnipotence. In this research, it is sourced from the literature or literature review as research material and a descriptive study and analysis of Ibn Arabi's theodic thought about evil. Ibn Arabi thoroughly discusses the theodic discussion of evil in his book entitled Futuhat al-Makkiyah and Fushush al-Hikam. The problem of good and bad seems to be consistent with the Wahdat al-Wujud theory, he says in the book Futuhat al-Makkiyah that "God is an Absolute Being who is not limited by anything, and He is actually Pure Goodness, in which there is no evil in Him at all. As He is balanced by absolute absence that is pure goodness in which there is no evil in it." On the status of ugliness in Ibn Arabi's theodicy, that everything that has been willed by God cannot be separated from what is called destiny, such as the outbreak of the Covid-19 Virus. In his book Fusush al-Hikam Ibn Arabi says that, the secret of destiny can only be known precisely by Allah, although living beings may be given some kind of vision of their own destiny, which knowledge itself depends on the inclination to know it.


Keywords


Ibn Arabi, Evil, Theodicy, Virus Covid-19

Full Text:

PDF

References


Al-Hut, M. D. (1983). Asna al-Mutalib fi Ahadist Mukhtalifat al-Maratib. Beirut: Dar al-Kitab al-Arabi.

Angela, L. (2016). Plotinus and Epicurus: Matter, Perception, Pleasure. Cambridge: Cambridge University Press.

Arabi, I. (2018). Fushush al-Hikam: Mutiara dan Hikmah Keilahian Yang Terpancar Dari Cahaya-Nya, Terj. M. Sabrur Ali. Yogyakarta: DIVA Press.

______. (2019). Al-Futuhat Al-Makkiyyah: Risalah tentang Ma’rifah Rahasia-rahasia Sang Raja dan Kerajaan-Nya, Terj. Harun Nur Rosyid. Jepara: Darul Futuhat.

Argaheni, N. B. (2020). Sistematik Review: Dampak Perkuliahan Daring Saat Pandemi Covid-19 Terhadap Mahasiswa Indonesia. PLACENTUM: Jurnal Ilmiah Kesahatan Dan Aplikasinya, 8(2), 99–108.

Asmaran. (1994). Pengantar Studi Akhlak. Jakarta: PT. Raja Grafindo Persada.

Austin, R. J. (1971). Sufis of Andalusia. London: George Allen Unwin.

Bagus, L. (1996). Kamus Filsafat. Jakarta: PT. Gramedia Pustaka Utama.

Bahri, M. Z. (2021). Satu Tuhan Banyak Agama: Pandangan Sufistik Ibn Arabi, Rumi, dan Al-Jili. Jakarta: PT. Elex Media Komputindo.

Bahtiar, R. A. (2021). Dampak Pandemi Covid-19 Terhadap Sektor Usaha Mikro, Kecil, dan Menengah serta solusinya. INFO Singkat, 13(10), 19–24.

Boangmanalau, S. B. (2020). Marx-Dostoievsky-Nietzsche Menggugat Teodisi dan Merekonstruksi Antropodisi. Yogyakarta: AR-RUZZ MEDIA.

Dorota, B. I. (2016). Leibniz: Protestant Theologian. Oxford: Oxford University press.

Hick, J. (2004). An Interpretation of Religion. New Haven and London: Yale University Press.

Hirtenstein, S. (1999). The Unlimited Mercifier: The Spiritual Life and Thought of Ibn Arabi. Oxford: Anqa Publishing.

Irdalisa, T. M. F. dan. (2020). Covid 19: Antara Angka Kematian dan Angka Kelahiran. JSAI: Jurnal Sosiologi Agama Indonesia, 1(3), 199–211.

Izutsu, T. (1971). The Concept and Reality of Existence. Tokyo: The Keio Institute of Cultural and Linguistik.

_______. (1984). Sufism and Taoism: A Comparative Study of Key Philosophical Concepts. California: University of California Press.

Kolakowski, L. (1982). Religion: if There’s No God.. On God, the Devil, Sin and Other Worries of The So-Called Philosophy of Religion. Oxford: Oxford University press.

Leamen, S. H. (1996). History of Islamic Philosophy. London: Routledge.

Mukhlisin Sa’ad. (2019). Etika Sufi Ibn al-Arabi. Probolinggo: CV. MANDIRI.

Musa, M. Y. (1963). Falsafat al-Akhlaq fi al-Islam. Kairo: Muassasah al Khanji.

Mustofa, M. L. (2004). Kejahatan dan Campur Tangan Tuhan. Jurnal Psikologi Dan Psikologi Islam, 1(1), 62–68.

Muthahhari, M. (2002). Pengantar Pemikiran Sadra: Filsafat Hikmah. Bandung: Mizan.

Noer, K. A. (1995). Ibn Arabi: Wahdat al-Wujud Dalam Perdebatan. Jakarta: Paramadina.

________. (2003). Tasawuf Perenial. Jakarta: Serambi Ilmu Semesta.

Retnoningsih, D. S. dan D. A. (2011). Kamus Besar Bahasa Indonesia. Semarang: Widya Karya.

S, M. N. P. (2018). Teodisi Islam Esoteris: Pemikiran Isa Nur Al-Din Ahmad al-Syazili Tentang Tuhan dan Kejahatan. Indonesian Journal of Islamic Literature and Muslim Society, 3(1–22).

Schuon, F. (1976). slam and the Perennial Philosophy. London: World of Islam Festival Publishing Company.

Supriatna, E. (2020). Wabah Corona Virus Covid-19 Dalam Pandangan Islam. SALAM: Jurnal Sosial Dan Budaya Syar’i, 7(6), 555–564.

Syafieh. (2019). Kejahatan dan Campur Tangan Tuhan (Sebuah Tinjauan Teodisi dan Teologi Islam. LENTERA: Indonesian Journal of Multidiscipnary Islamic Studies, 1(1), 69–84.


Refbacks

  • There are currently no refbacks.


JAQFI: Jurnal Aqidah dan Filsafat Islam

Fakultas Ushuluddin, UIN Sunan Gunung Djati Bandung

Email: jaqfi@uinsgd.ac.id

e-Issn: 2714-9420

p-Issn: 2541-352X


 


INDEKS

Google Scholar Hasil gambar untuk index copernicus

 

______________

 

View MyStat View MyStat