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From 'Khuda' to 'Khudi': Transformation of Islamic Mystical Philosophy from Shaikh Mahmoud Shabistari to Allama Muhammad Iqbal Lahori

Nabiollah Masoumi, Prof. Dr. Moch. Nur Ichwan

2024 | Disertasi | S3 INTER-RELIGIOUS STUDIES

Penelitian ini memperkenalkan pendekatan baru terhadap filsafat mistik Islam yang diuraikan oleh Allama Muhammad Iqbal Lahori (1877-1938) dalam bukunya 'Gulshan-i Raz-I Jadid' (The New Rose Garden of Mystery) yang merupakan tanggapannya terhadap buku 'Gulshan-i Raz' (The Rose Garden of Mystery) dari Sheikh Mahmoud Shabistari, orang suci abad ke-14 dari Iran. Dalam sebuah studi banding, perubahan mendasar dalam pemikiran mistik Islam dari Tuhan Shabistari (Khuda) berpusat mistisisme ke pendekatan 'diri (khudi) berpusat Allama Iqbal dieksplorasi dan dianalisis. Penelitian ini menguraikan transformasi doktrinal dari sekolah persatuan Shabistari ke sekolah pluralitas Iqbal dalam berbagai aspek metafisika sufi, epistemologi, kosmologi, psikologi, dan eskatologi dengan pemeriksaan rinci dan interpretasi dari kedua buku. Penelitian ini akan menjelaskan bagaimana pendekatan baru Iqbal dalam 'New Rose Garden' adalah untuk membangun kerangka kerja untuk latihan spiritual yang menyiratkan pelatihan mistis orang-orang percaya yang bertanggung jawab secara sosial, aktif, dan inovatif di dunia modern. Tipe idealnya sebagai orang spiritual dengan demikian berbeda dengan pendekatan wujudi Shabistari yang didasarkan pada ajaran doktrinal Ibn 'Arabi dan alirannya tentang 'kesatuan makhluk' (wa?dat-al wujud). Jadi, bertentangan dengan doktrin wujudi yang menyatakan 'tidak ada keberadaan selain Tuhan' (la wujuda ela Allah), Iqbal menekankan pada diri manusia yang nyata dan diberdayakan oleh kehendak bebas dan pengetahuan tentang Nama-nama (Ama ul Husna) yang membentuk takdir manusia dalam perjalanan membangun kerajaan Ilahi di bumi. Sejak saat itu, mistisisme dinamis yang berpusat pada manusia dari Iqbal muncul sebagai revisi dramatis dari doktrin mistik Shabistari yang mendukung predestinasi (jabr). Selanjutnya, hidup enam abad setelah Shabistari, Iqbal mengakui sentralitas manusia di dunia dan juga menyambut prestasi manusia di berbagai bidang ilmu pengetahuan dan teknologi empiris. Dan sebagai pengikut setia Rumi, saya menentukan solusi untuk bencana dan kemalangan baru yang dihadapi manusia di dunia modern berdasarkan perspektif mistisnya tentang kehidupan manusia sambil mengenali hubungan cinta antara Tuhan dan manusia. Karena kedua buku ditulis untuk para ahli dalam bentuk yang sangat ringkas, berisi ajaran mistik yang luas dari para sufi dalam ayat-ayat sederhana puisi Persia, mereka memerlukan interpretasi dan deskripsi yang merupakan produk sampingan dari disertasi ini. Namun, tujuan utama dari penelitian ini adalah untuk memverifikasi transformasi mendasar dalam doktrin mistik sufi dari Sheikh Mahmud Shabistari ke Allamah Iqbal Lahori.


The research introduces a new approach to Islamic mystical philosophy expounded by Allama Muhammad Iqbal Lahori (1877-1938) in his book Gulshan-i Raz-i Jadid (The New Rose Garden of Mystery) that is his response to the book Gulshan-i Raz (The Rose Garden of Mystery) of Shaikh Mahmoud Shabistari, the 14th century saint from Iran. In a comparative study, fundamental changes in Islamic mystical thoughts from Shabistari’s ‘God (Khuda) centered’ mysticism to the ‘self (khudi) centered’ approach of Allama Iqbal are explored and analyzed. By a detailed examination and interpretation of both books, the research outlines a doctrinal transformation from Shabistari’s school of unity to Iqbal’s school of plurality in various aspects of sufi metaphysics, epistemology, cosmology, psychology, and eschatology. The research would explain how Iqbal’s new approach in his ‘New Rose Garden’ is to establish a framework for spiritual practice that implies a socially responsible, active, and innovative believer in the modern world. As Iqbal’s ideal type of a spiritual person stands in contrast with Shabistari’s wujudi approach that is based upon Ibn ‘Arabi and his school of ‘unity of being’ (wa?dat-al wujud). Because both books are written for the experts in a very concise form while containing vast mystical teachings of the sufis in simple versified Persian verses, they require interpretation and descriptions which is a product of this dissertation. However, the main objective of the research is to verify fundamental transformation in sufi mystical doctrines from Shabistari in the 14th century to Iqbal in the 20th century, by comparing their positions on theoretical issues of sufism in their Mystical Rose Gardens. The Research has found major differences between Iqbal and Shabistari on the key issues such as ‘aim and destination of the mystic on mystical path, the ‘knower and the known’, ‘creation and manifestation’, ‘social responsibility of the mystic’, ‘predestination and free will.’ Contrary to wujudi doctrine that asserts ‘there is no existence but God’ (laa wujuda ilallaah), Iqbal proclaims that human self (khudi) is real and moreover, the self-realized human empowered by free will and the knowledge of the names (asma) would shape the human destiny on the course of establishing a Divine kingdom on earth. Henceforth, the dynamic - human centered mysticism of Iqbal based on free will (ikhtiar) appears as a dramatic revise of Shabistari’s mystical doctrine that supports predestination (jabr). Furthermore, living six centuries after Shabistari, Iqbal recognizes the centrality of human beings in the world, appreciating the human achievements in different fields of empirical science, technology and even philosophy. In addition, as a firm follower of Rumi, recognizing the love relationship between the human being and God and based on his mystical perspective on existence, Iqbal prescribes solutions for the new calamities and misfortunes that human being faces in the modern world which were not the case for the time of Shabistari. In fact, Iqbal and Shabistari has different approaches in their writings. Shabistari wanted us to understand the universe of God while Iqbal was the agent of change for the people and especially for the Muslims to reclaim their freedom by regaining their past power and glory. Therefore, the Perfect Human being of Shabistari and Iqbal although called by the same title of Imam, but for the first Imam is the one who attains unity with God and for the latter is the leader of Islamic community (ummah).

Kata Kunci : Filsafat Islam, Mistisisme, Sentralitas Manusia/Islamic Philosophy, Mysticism, Centrality of Human

  1. S3-2024-457496-abstract.pdf  
  2. S3-2024-457496-bibliography.pdf  
  3. S3-2024-457496-tableofcontent.pdf  
  4. S3-2024-457496-title.pdf