Alam semesta sebagai mazhar Tuhan mostly
Wacana Kumpula Sejarah dan Falsafah Sains FST 2013
Alam semesta sebagai mazhar Tuhan
Shahidan Radiman
School of Applied Physics , FST, UKM
E-mail: [email protected]
www.ukm.my/fst
Sa’ad al Din Hamuya (d.1252)( a student of Sadr al Din Qunawi the
foremost student of Ibn Arabi School) wrote in ‘Lathaif al Tawhid :
“the cosmos emerges as a manifestation and theophany of the divine
names….”
Furthermore in Haqiqat al Haqaiq he wrote :
“Know that everything is a theophany (mazhar) of one of His Names
determined through a determinate attributes (ta’ayun bisifatin muayyana ).
So existents are theophanies of His Attributes and rising lights
(matali’anwar) of His Names and dawning lights of the rising
points of His Attributes. …So reality is manifest in theophanies according to
the predisposition of every theophany and the receptivity of every
existents. “
Pengenalan
Wacana ini ingin menyorot pandangan Sufi tentang alam
semesta. Mengapa ia diciptakan dan bagaimana ia diciptakan?
Itulah Falsafah Tuhan yang terdoktrin dalam Ilmu Martabat
Tujoh. Setelah itu (setelah semua hukum fizik menjadi nyata)
proses fizikal berjalan mengikut perencanaan Allah s.w.t yang
termaktub dalam Lauh Mahfuz.
Buat masa kini belum ada percanggahan yang jelas di antara
bukti-bukti sains dalam bidang kosmologi dengan kajian
tasawuf.
Yang jelas, sebagaimana alam semesta mempunyai
permulaannya , begitu pulalah ia akan mempunyai
keakhirannya. Ini tertera sebagai Nama Allah “ Yang Awwal dan
yang Akhir “ , dan “ Yang Zahir dan Yang Batin”.
Yang Awal : Membuktikan bahawa alam ini dijadikan oleh Pencipta yang
lebih “awal” ada, sedang Dia tiada awalanNya.
Teori Deguman Besar menyatakan bahawa tenaga sebanyak 4 x 10**69
Joule diperlukan untuk berlakunya peristiwa ini.
Yang Akhir: Membuktikan bahawa Dialah yang akan mengakhiri kewujudan
alam semesta ini , tiada siapa lain yang dapat meniadakannya
Yang Zahir : Membuktikan bahawa alam ini boleh dikaji secara zahir ,
secara fizik dan matematik , dan model-model itu boleh dijadikan sandaran
untuk manusia berfikir/berta’akul terhadap penciptaan dan mengingati
Penciptanya.
Yang Batin: Membuktikan alam semesta ini mempunyai “ruh”nya dalam erti
mempunyai misteri dari pelbagai segi fizik dan metafiziknya iaitu
pengurusan alam melalui para malaikat dan barisan ruh para nabi a.s dan
para waliyullah .
Allah s.w.t menjadikan Alam semesta ini untuk membuktikan
kepada manusia kewujudanNya dan seterusnya menuntut
manusia untuk melaksanakan tugasnya sebagai khalifah
Allah di muka bumi.
Ini kerana , bagaimana mungkin Allah s.w.t sendiri yang
turun ke bumi ini untuk “menguruskan “ bumi ini ,
melainkan dilantikNya manusia sebagaimana para malaikat
dilantik untuk menguruskan alam semesta.
Di keranakan Allah s.w.t ingin memperkenalkan DiriNya
kepada manusia selepas manusia “terlupa” akan janji
(mithaq) di alam arwah , maka Allah s.w.t menjadikan alam
semesta sebagai Quran Takwini sedangkan syariatNya
disampaikan melalui Quran Tadwini.
The Book of Islam is “the recorded Qur'an (al-Qur'an altadwini)” and the entire universe is the “Qur'an of creation (alQur'an al-takwini).
Hence, Allah preserved the Qur'an from being initially lost by the
martyrdom of its memorisers, by guiding the Rightly-Guided
Caliphs, endorsed by the consensus of the Messenger's
Companions (may Allah bless him and grant him peace and may
He be pleased with them), to compile the ayat (signs, miracles,
"verses") of the Qur'an into one volume. He safeguarded it from
corruption by its enemies: disbelievers, heretics, and false
prophets, by enabling millions of believers to commit it to
memory with ease. He protected its teachings by causing
thousands of people of knowledge to learn from its deep
treasures and convey them to the masses, and by sending
renewers of His Deen at the beginning of every century.
Al Quran
Firman Allah Ta'ala (al-Hasyr 59:21) Maksudnya: Kalau sekiranya Kami
menurunkan al-Quran ini kepada sebuah
gunung, pasti kamu akan melihatnya
tunduk terpecah belah disebabkan takut
kepada Allah. Dan perumpamaanperumpamaan itu Kami buat untuk
manusia supaya mereka berfikir.
“Mereka yang mengingati Allah (berzikir) sambil
berdiri dan duduk didalam keadaan berbaring dan
mereka memikirkan tentang penciptaan langit dan
bumi seraya berkata “Ya Allah tiadalah Engkau
menciptakan bumi ini dengan sia-sia. Maha suci
Engkau, peliharalah kami dari siksa api neraka”
Al Imran :191
Man
Cosmos
“Pengetahuan/pembukaan (Revealation)” ini terjadi melalui al Quran (wahyu)
dan melalui alam semesta iatu melalui kajian atau ilmu kasbi dan naqli.
Namun menurut Ibn Arabi:
“The weakest device of knowledge is the knowledge of the intellect (ilm al
‘aql).
The second source of knowledge is the knowledge of one’s state ( ilm alahwal) , which is attained only through experience or tasting (dhawq) e.g
Lailatul Qadr.
The highest stage of knowledge is the knowledge of the secrets , comprising
a more complex way of gaining knowledge than the previous two. It is
knowledge beyond the stage of the intellect and it is achieved through God’s
breathing His Holy Spirit into the heart (nafas ruh al-quds fil ru’ ).Only
prophets and sainst posseses it.”
Dalam erti lain, perkenalan diri Allah s.wt kepada manusia ialah melalui
Ilmu. Oleh itu ilmu kosmologi adalah ilmu utama manusia untuk
mengenali Tuhannya.
Menurut Ibn Arabi (Futuhat) :
“God is revealed in two modes: in an ontological modes that is , the
existence of all the phenomena and in a cognitive mode that is He
implants the knowledge in human beings.
The Divinity is the property of the Essence and through this property the
Essence (Dzat Allah) brings the world into existence . So, God in relation
to the universe called Himself Allah, while in respect to Himself is the
Essence.
Just as the spirit (ruh) governs and direct the body , so God governs and
directs the Cosmos. Since we know the spirit through the body, we know
God through the world “
And the heaven We built with Our own powers (aydin) and
indeed We go on expanding it (musi'un).
According to Ibn Arabi the proces of knowing is endless (this
includes knowing the universe even though it is temporary)
(B.Ibrahimov, JMIAS 2007, 41,p1-29) and he proves it in two ways:
1.Human soul is an ocean without shore and this points to infinity –
hence if one knows the infinity of one’s soul , one knows the infinity
of God’s manifestation
2.The possible things are infinite ( fractal-like) because they do not
come into being all at once. Thus , one can only know all possible
things that exist now.
On this point , contrary to the Asharites who hold that the substance
(jawahir) do not change while accidents (a’rad) are perpetually being
created , Ibn Arabi regards jawahir as always being created
This idea of Ibn Arabi actually leads Imam al Ghazali to proposed
Occasionalisme (perpetual creation of the Universe).
In fact , the two ideas of Imam AsShaari and Ibn Arabi can be
moderated by saying that matter in the universe are being always
created ( e.g stars, galaxies) from Dark matter ( which is always
there but of unknown composition). This is also inline with Quranic
concept of continuous creation (khalq jadid) , which makes the
universe absolute contingent but also fresh at every moment.
According to Ibrahim Kalin (JMIAS, 2007, 30-62):
The Islamic tradition was able to establish balance between the
changing (mutaghayyirat) and the unchanging (thawabit) and this
was the backbone of all branches of knowledge from jurisprudence
to tasawwuf.
In the language of Islamic philosophy , presence (hudur) –like you and I,
NOW , is not just a matter of standing in relation to something but
participating (like the real Sufi called Ibnu Waqt (child of the moment)) in
the full reality of existence . Thus , to be present is to be participating in
the ETERNAL NOW. And the eternal now is the Divine Time.
God knows things not through temporal sequence but through ontological
generation. Kalin observed that :
“The ontological moment , however, does not imply a beginning, passage
or end in time”.It refers to “an origin in the first Principle”. This refer to
Qur’anic dictum that there is nothing before and after God (alam Sarmadi
of Mir Damad) as given in surah 30:4 ,
( So to understand Big Bang through Wheeler-De Witt equation, for e.g perhaps
the universe wave function need to be interpreted as an ontic rather than
epistemic entity).
International Journal of Physical Sciences Vol. 8(5), pp. 182-185, 9 February, 2013
DOI: 10.5897/IJPS2013.3819
ISSN 1992-1950 ©2013 Academic Journals
Full Length Research Paper
Derivation of the spatially flat Friedmann equation from Bohm-De Broglie
interpretation in canonical quantum cosmology
Ch’ng Han Siong* and Shahidan Radiman
School of Applied Physics, Faculty of Science and Technology, Universiti Kebangsaan
Malaysia 43600 UKM Bangi, Selangor D. E. Malaysia.
Accepted 8 February, 2013
Word of Caution ( Neville Spencer)
The muddling of issues of ontology (the study of being essentially studying questions of what kinds of entities exist)
and issues of epistemology (the study of knowing - essentially
studying what knowledge is and how it is possible) has been
one of the key confusions in philosophy. This has been the
case with numerous general schools of philosophy, almost
always taking the form of ignoring ontology in favour of
epistemology.
In currently fashionable postmodernist trends, it is usual
to either deny that reality exists apart from our knowledge
(usually understood as our linguistic representations) of it or to
deny that our knowledge in any way 'reflects' the world as it
exists in and of itself.
http://philsci-archive.pitt.edu/938/1/cfvw.pdf
Epistemic and Ontic Quantum Realities
Harald Atmanspacher
Institut f¨ur Grenzgebiete der Psychologie und Psychohygiene, Freiburg
Max-Planck-Institut f¨ur extraterrestrische Physik, Garching
Hans Primas
ETH-Zentrum, Z¨urich
Dedicated to Carl Friedrich von Weizs¨acker
Quantum theory has provoked intense discussions about its interpretation
since its pioneer days. One of the few scientists who have been continuously
engaged in this development from both physical and philosophical
perspectives is Carl Friedrich von Weizs¨acker.1 The questions he posed
were and are inspiring for many, including the authors of this contribution.
Weizs¨acker developed Bohr’s view of quantum theory as a theory
of knowledge. We show that such an epistemic perspective can be
consistently complemented by Einstein’s ontically oriented position.
There is a sahih hadith , the famous saying of prophet Muhammad
s.a.w : “Do not curse the eternal time (dahr) because eternal time is
God” . This is in reference to Quranic verse 45:24 where the Meccan
polytheist are mentioned as saying
“it is only dahr that destroys us (makes us perish) “
Dahr encompasses time and expresses an eternal duration without
beginning (azal) and without end ( abad). Mulla Sadra later elaborated
in Kitab Al Asfar that dahr denotes the relation between an eternal
being such as God and a created being such as the world . In this
sense , dahr is God’s face turned towards the world of creation
because ( as Ibn Arabi said) :
“there is a face (wajh) for God in everything and no one can say that
except the true believers “ ( Futuhat ,Chap 348)
Perhaps the best way to descibe the universe
(cosmology) is through NO time (dahr):
“No one has yet succeeded in using the Wheeler-DeWitt
equation to integrate quantum theory with general
relativity. Nevertheless, a sizable minority of physicists,
Rovelli included, believe that any successful merger of
the two great masterpieces of 20th-century physics will
inevitably describe a universe in which, ultimately, there
is no time “. DISCOVER Magazine (12 June 2007)
One way to approach this notion of time is through Sheaf Cohomology e.g
Planck Scale Physics, Pregeometry and the Notion of Time
S. Roy
(Submitted on 4 Nov 2003)
Recent progress in quantum gravity and string theory has raised interest among
scientists to whether or not nature behaves discretely at the Planck scale. There are
two attitudes twoards this discretenes i.e. top-down and bottom-up approach. We
have followed up the bottom-up approach. Here we have tried to describe how
macroscopic space-time or its underlying mesoscopic substratum emerges from a
more fundamental concept. The very concept of space-time, causality may not be
valid beyond Planck scale. We have introduced the concept of generalised time
within the framework of Sheaf Cohomology where the physical time emerges
around and above Planck scale. The possible physical amd metaphysical
implications are discussed.
Comments:14 pages, Invited talk at advanced NATO school, Tratanska,
2002Subjects:General Relativity and Quantum Cosmology (grqc)Journal reference:Kluwer Academic Publishers, 2003Cite as:
arXiv:gr-qc/0311012 (or arXiv:gr-qc/0311012v1 for this version)
According to Kalin :
God as dahr helps the universe to realise its telos I,e the final return and
consummation of things in the Divine. So “days of Allah” (ayyam Allah)
corresponds to different Divine Names and their acts of disclosure in the
temporal order. Thus , each Divine name has a “day in the eternal time”
and each day of the eternal time is nothing but a particularisation and
manifestation of a Divine Name.
( see also my presentation at UKM-Kyoto Univ. Symposium on Self
Knowledge)
This is the main point of this presentation that is to show that the
Universe (through study/research in Cosmology) is the mazhar of
His Divinity expressed through His Names and Attributes. So the
physical laws, the topology and the mathematics of the Universe
are His Expressions which we are trying to unravel.
Alam sarmadi
According to Frank Steiner at the University of Ulm in Germany, recent
observations hint that the cosmos is stretched out into a long funnel, with a
narrow tube at one end flaring out into a bell. It would also mean that space
is finite.
Adopting such an apparently outlandish model could explain two puzzling
observations. The first is the pattern of hot and cold spots in the cosmic
microwave background radiation, which shows what the Universe looked
like just 380,000 years after the Big Bang.
It was charted in detail in 2003 by NASA's Wilkinson Microwave Anisotropy
Probe. WMAP found that the pattern fades on the largest scales: there are
no clear hot or cold blobs more than about 60 degrees across.
Steiner and his group claim that a finite, horn-shaped Universe fits this
observation. It simply does not have room to hold very big blobs.
The phenomenal world is real in so far as it is the absolute
Truth or Reality as perceived by the relative human mind in
accordance with its natural structure or phenomenal
attributes.
But it is false and unreal if taken as something ultimate and
self-subsistent ( as some cosmological models like the
Steady State or Cyclic Universe ).
As T. Isutzu once wrote : A true metaphysician worthy of
the name is one who is capable of witnessing in every
single thing in the world the underlying Reality of which the
phenomenal form is but a self-manifestation and selfdetermination .
He further asked “ How can such a vision of Reality be
obtainable as a matter of actual experience ? To this
crucial question the Islamic philosophy of existence
answers by saying that it is obtainable only through an
“inner witnessing” (syuhud) , “tasting “ ( dhawq) ,
“presence” ( (hudur) and “Illumination” (ishraq).
So, the universe has both a physical aspect and a
metaphysical aspect.
Because of the similarity between the Man (who is
considered to be the MicroCosmos) and the
MacroCosmos , is shown for example in the Quran ,
Surah 41:53:
"We will soon show them Our signs in the Universe and
in their own souls"
Some parallelism in Physics and Islamic metaphysics
Physics
Islamic metaphysics
Holographic universe
Lauh Mahfuz ( Written
permanent tablet)/ Qalam and
Pen
Intelligent Universe
Aqal al-Awwal
Anthropic Principle
Khalifah Allah ( khalifah al-ard)
Big Bang theory
Creation ex nihilo and creation
at NO time (wujud Dahri)/ Kun
Fayakun
Reality ( in Quantum Physics)
e.g Parallel Universe
Haqaiq in Sufism e.g a’yan
thabita /proto-archetype and
alam mithal ( mundus
imaginalis)
Collapse of wave function (in
quantum physics). The
epistemic (with uncertainty
Ittihad al a’lim wa al-maklum
( unification of the knower and
the known)
Behind every event is a masterplan (in Lauh Mahfuz) and
the related alam mithal. Parallel Universe interpretation of
Quantum mechanics support this doctrine. In the Tauhidic
science approach the Names and Attributes of Allah s.w.t
describes the Universe through His actions. The attributes
of Allah that are obligatory to believe in are confirmed to
Him. They are not the Self of Allah nor other than the Self
of Allah. Rather, we say they are attributes with which Allah
is attributed and they are religiously and intellectually
obligatory for Him.
Imam an-Nasafiyy said: "His Attributes are not Him nor
other than Him."
Attribute types
Attributes of Allah s.w.t
Nafsiah
Existence (al-Wujud)
Salbiah
Oneness (alWahdaniyyah),Eternity (alQidam), Everlastingness (alBaqa'), Non-neediness of others
(al-Qiyamubin-Nafs), Nonresemblance to the creatures
(al-mukhalafatu lil-hawadith)
Maani (can be shared/borrowed
by creations)
Power (al-Qudrah), Will (alIradah), Knowledge (al-^Ilm),
Life (al-Hayah), Hearing (asThe Quran confirm the Nafsiah and the Salbiah Attributes ,
Sam^),Sight (al-Basar), and
whereas the Cosmos confirmed the Maani Attributes.
Speech (al-Kalam)
In effect all the research and studies in science is “highlighting”
the 7 maani attributes (the action of Allah s.w.t) via His creatures
as mentioned in the Quran (surah as Saffat ayat 96):
Allah s.w.t created you and your actions
The fact that Allah created this Universe from nothing (ex nihilo)
is supported by many scientific evidence and is compatible with
the writings of the Mutakallimun , but in opposition with that of the
Peripatetics who upheld that the Universe is qadim with Allah.
One of the early Muslim philosopher , Mir Damad ( the teacher of
Mulla Sadra) describe about the creation of the universe without
time (wujud dahri) .
This is compatible with many cosmological theories especially
those using Wheeler-DeWitt equation which does not depent
on time , as well as being compatible with “Consistent History
Interpretation” of Quantum Cosmology (first proposed by
Halliwell, 2005).
Monton (9) stated that :
“Some questions in metaphysics –questions regarding
necessary existence or the nature of modality – have little to
do with the contingent facts about our universe…..However,
other questions in metaphysics- questions regarding the
nature of space and time or the fundamental building blocks of
matter , for example – do potentially depend on truths learned
from physics.”
This statement by Monton is held by most modern
scientists and we would like to stress that this division of
knowledge is not appropriate from Muslim viewpoint as
Muslim believed that all knowledge comes from Allah s.w.t
and must be treated wholistically from both physicsmetaphysics viewpoint. Its is for this reason that selfknowledge ( or gnosis) becomes relevant because it
carries both the physical-spiritual, this worldly-ukhrawi and
the physics-metaphysics dichotomies in its corpus. In
other words, knowledge of Allah s.w.t (known through His
Names ,Attributes and Actions) is directly related to all
physics, chemistry and biology in the Universe.
This dichotomous view had previously been championed by
Ibn Sina and Ibn Rushd and challenged by Al-Ghazali, who
because of less understanding of causality (at least Quantum
Mechanics and Statistical Mechanics were not born yet)
proposed Occasionalism. With recent development in
Quantum Mechanics through the subtopics of Entanglement
and Decoherence as well as Chaos theory , the role of Allah
s.w.t in the governance of the Universe has been better
understood , many of which are still mysteries (e.g dark
energy in cosmology ).
The challenge now is to blend self-knowledge into scientific
enquiries through better understanding and development of
Tauhidic science.
I would like to also stress that there is a kind of onticepistemic dichotomy in Quantum description of states
whose interplay is not well understood , but let me put it
this way:
The epistemic part is all done by scientific instrument
measurement (it will have some error bars in the data)
The ontic part comes from the insanul kamil who can “see
things (basyirah) ” with certainty including of course,
numbers. This has been shown by many predictions of
Rasulullah s.a.w about the future and many scientific facts
produced by Saidina Ali kar. as recorded by many ahlul
bayts.
With the publications of a recent paper by Pusey et al
(see below) : http://lanl.arxiv.org/abs/1111.3328 which
stated that wavefunction are real , our previous paper
that uses De Broglie-Bohm interpretation to derive the
cosmology of the universe is credible since we are on
an ontic foundation (no uncertainty as in epistemic
approach).
On the reality of the quantum state
Matthew F. Pusey, Jonathan Barrett, Terry Rudolph
(Submitted on 14 Nov 2011 (v1), last revised 18 Nov 2012 (this version, v3))
Quantum states are the key mathematical objects in quantum theory. It is therefore surprising that
physicists have been unable to agree on what a quantum state truly represents. One possibility
is that a pure quantum state corresponds directly to reality. However, there is a long history of
suggestions that a quantum state (even a pure state) represents only knowledge or information
about some aspect of reality. Here we show that any model in which a quantum state represents
mere information about an underlying physical state of the system, and in which systems that are
prepared independently have independent physical states, must make predictions which contradict
those of quantum theory.
Last but not least ( probability concept related to qada’ and qadar is still
not well understood)
Quantum Foundations :
Is Probability Ontological ?
Elem´er E Rosinger
Department of Mathematics
and Applied Mathematics
University of Pretoria
Pretoria, 0002 South Africa
[email protected]
Abstract
It is argued that the Copenhagen Interpretation of Quantum Mechanics,
founded ontologically on the concept of probability, may be questionable
in view of the fact that within Probability Theory itself the ontological status of
the concept of probability has always been, and is still under discussion.
http://arxiv.org/pdf/physics/0703019.pdf
As a conclusion some future considerations/research should be
attempted:
1.Multiverses and ahsan al nizam (best of all possible worlds,
considered by al Ghazali et al )
2.The science of huruf (letters) and the mysteries of the Universe
– in Futuhat , the science of letters is said to be an Isawi branch of
knowledge , and as second coming is nearer this branch of
knowledge becomes more important in revealing mysteries. Man
being both a “brother of the Quran” and alam saghir is
simultaneously tarjuman al Quran and tarjuman al ‘alam. There is
one to one correspondence between 28 Arabic letters and 28
degrees of existence ( maratib al wujud) ( see Towards Reading
the Futuhat Makiyyah in Introduction , The Meccan Revealation
3. Since entanglement has been proven to be able to
travel faster than the speed of light (“spooky action at a
distance”, defying causality) , then this is a prove that
“time is not necessary” and thereby prove the existence of
“ alam sarmadi” ? One need to write this down into a nice
theorem
4. The enigma of time need to be studied in the wake of
CP violations in weak interaction ( whose mechanism is
still unknown) since ALL field theories obey CPT theorem .
:
ه خيرا ا
جزاك
االال ه
Terima kasih kerana
sudi mendengar.
Alam semesta sebagai mazhar Tuhan
Shahidan Radiman
School of Applied Physics , FST, UKM
E-mail: [email protected]
www.ukm.my/fst
Sa’ad al Din Hamuya (d.1252)( a student of Sadr al Din Qunawi the
foremost student of Ibn Arabi School) wrote in ‘Lathaif al Tawhid :
“the cosmos emerges as a manifestation and theophany of the divine
names….”
Furthermore in Haqiqat al Haqaiq he wrote :
“Know that everything is a theophany (mazhar) of one of His Names
determined through a determinate attributes (ta’ayun bisifatin muayyana ).
So existents are theophanies of His Attributes and rising lights
(matali’anwar) of His Names and dawning lights of the rising
points of His Attributes. …So reality is manifest in theophanies according to
the predisposition of every theophany and the receptivity of every
existents. “
Pengenalan
Wacana ini ingin menyorot pandangan Sufi tentang alam
semesta. Mengapa ia diciptakan dan bagaimana ia diciptakan?
Itulah Falsafah Tuhan yang terdoktrin dalam Ilmu Martabat
Tujoh. Setelah itu (setelah semua hukum fizik menjadi nyata)
proses fizikal berjalan mengikut perencanaan Allah s.w.t yang
termaktub dalam Lauh Mahfuz.
Buat masa kini belum ada percanggahan yang jelas di antara
bukti-bukti sains dalam bidang kosmologi dengan kajian
tasawuf.
Yang jelas, sebagaimana alam semesta mempunyai
permulaannya , begitu pulalah ia akan mempunyai
keakhirannya. Ini tertera sebagai Nama Allah “ Yang Awwal dan
yang Akhir “ , dan “ Yang Zahir dan Yang Batin”.
Yang Awal : Membuktikan bahawa alam ini dijadikan oleh Pencipta yang
lebih “awal” ada, sedang Dia tiada awalanNya.
Teori Deguman Besar menyatakan bahawa tenaga sebanyak 4 x 10**69
Joule diperlukan untuk berlakunya peristiwa ini.
Yang Akhir: Membuktikan bahawa Dialah yang akan mengakhiri kewujudan
alam semesta ini , tiada siapa lain yang dapat meniadakannya
Yang Zahir : Membuktikan bahawa alam ini boleh dikaji secara zahir ,
secara fizik dan matematik , dan model-model itu boleh dijadikan sandaran
untuk manusia berfikir/berta’akul terhadap penciptaan dan mengingati
Penciptanya.
Yang Batin: Membuktikan alam semesta ini mempunyai “ruh”nya dalam erti
mempunyai misteri dari pelbagai segi fizik dan metafiziknya iaitu
pengurusan alam melalui para malaikat dan barisan ruh para nabi a.s dan
para waliyullah .
Allah s.w.t menjadikan Alam semesta ini untuk membuktikan
kepada manusia kewujudanNya dan seterusnya menuntut
manusia untuk melaksanakan tugasnya sebagai khalifah
Allah di muka bumi.
Ini kerana , bagaimana mungkin Allah s.w.t sendiri yang
turun ke bumi ini untuk “menguruskan “ bumi ini ,
melainkan dilantikNya manusia sebagaimana para malaikat
dilantik untuk menguruskan alam semesta.
Di keranakan Allah s.w.t ingin memperkenalkan DiriNya
kepada manusia selepas manusia “terlupa” akan janji
(mithaq) di alam arwah , maka Allah s.w.t menjadikan alam
semesta sebagai Quran Takwini sedangkan syariatNya
disampaikan melalui Quran Tadwini.
The Book of Islam is “the recorded Qur'an (al-Qur'an altadwini)” and the entire universe is the “Qur'an of creation (alQur'an al-takwini).
Hence, Allah preserved the Qur'an from being initially lost by the
martyrdom of its memorisers, by guiding the Rightly-Guided
Caliphs, endorsed by the consensus of the Messenger's
Companions (may Allah bless him and grant him peace and may
He be pleased with them), to compile the ayat (signs, miracles,
"verses") of the Qur'an into one volume. He safeguarded it from
corruption by its enemies: disbelievers, heretics, and false
prophets, by enabling millions of believers to commit it to
memory with ease. He protected its teachings by causing
thousands of people of knowledge to learn from its deep
treasures and convey them to the masses, and by sending
renewers of His Deen at the beginning of every century.
Al Quran
Firman Allah Ta'ala (al-Hasyr 59:21) Maksudnya: Kalau sekiranya Kami
menurunkan al-Quran ini kepada sebuah
gunung, pasti kamu akan melihatnya
tunduk terpecah belah disebabkan takut
kepada Allah. Dan perumpamaanperumpamaan itu Kami buat untuk
manusia supaya mereka berfikir.
“Mereka yang mengingati Allah (berzikir) sambil
berdiri dan duduk didalam keadaan berbaring dan
mereka memikirkan tentang penciptaan langit dan
bumi seraya berkata “Ya Allah tiadalah Engkau
menciptakan bumi ini dengan sia-sia. Maha suci
Engkau, peliharalah kami dari siksa api neraka”
Al Imran :191
Man
Cosmos
“Pengetahuan/pembukaan (Revealation)” ini terjadi melalui al Quran (wahyu)
dan melalui alam semesta iatu melalui kajian atau ilmu kasbi dan naqli.
Namun menurut Ibn Arabi:
“The weakest device of knowledge is the knowledge of the intellect (ilm al
‘aql).
The second source of knowledge is the knowledge of one’s state ( ilm alahwal) , which is attained only through experience or tasting (dhawq) e.g
Lailatul Qadr.
The highest stage of knowledge is the knowledge of the secrets , comprising
a more complex way of gaining knowledge than the previous two. It is
knowledge beyond the stage of the intellect and it is achieved through God’s
breathing His Holy Spirit into the heart (nafas ruh al-quds fil ru’ ).Only
prophets and sainst posseses it.”
Dalam erti lain, perkenalan diri Allah s.wt kepada manusia ialah melalui
Ilmu. Oleh itu ilmu kosmologi adalah ilmu utama manusia untuk
mengenali Tuhannya.
Menurut Ibn Arabi (Futuhat) :
“God is revealed in two modes: in an ontological modes that is , the
existence of all the phenomena and in a cognitive mode that is He
implants the knowledge in human beings.
The Divinity is the property of the Essence and through this property the
Essence (Dzat Allah) brings the world into existence . So, God in relation
to the universe called Himself Allah, while in respect to Himself is the
Essence.
Just as the spirit (ruh) governs and direct the body , so God governs and
directs the Cosmos. Since we know the spirit through the body, we know
God through the world “
And the heaven We built with Our own powers (aydin) and
indeed We go on expanding it (musi'un).
According to Ibn Arabi the proces of knowing is endless (this
includes knowing the universe even though it is temporary)
(B.Ibrahimov, JMIAS 2007, 41,p1-29) and he proves it in two ways:
1.Human soul is an ocean without shore and this points to infinity –
hence if one knows the infinity of one’s soul , one knows the infinity
of God’s manifestation
2.The possible things are infinite ( fractal-like) because they do not
come into being all at once. Thus , one can only know all possible
things that exist now.
On this point , contrary to the Asharites who hold that the substance
(jawahir) do not change while accidents (a’rad) are perpetually being
created , Ibn Arabi regards jawahir as always being created
This idea of Ibn Arabi actually leads Imam al Ghazali to proposed
Occasionalisme (perpetual creation of the Universe).
In fact , the two ideas of Imam AsShaari and Ibn Arabi can be
moderated by saying that matter in the universe are being always
created ( e.g stars, galaxies) from Dark matter ( which is always
there but of unknown composition). This is also inline with Quranic
concept of continuous creation (khalq jadid) , which makes the
universe absolute contingent but also fresh at every moment.
According to Ibrahim Kalin (JMIAS, 2007, 30-62):
The Islamic tradition was able to establish balance between the
changing (mutaghayyirat) and the unchanging (thawabit) and this
was the backbone of all branches of knowledge from jurisprudence
to tasawwuf.
In the language of Islamic philosophy , presence (hudur) –like you and I,
NOW , is not just a matter of standing in relation to something but
participating (like the real Sufi called Ibnu Waqt (child of the moment)) in
the full reality of existence . Thus , to be present is to be participating in
the ETERNAL NOW. And the eternal now is the Divine Time.
God knows things not through temporal sequence but through ontological
generation. Kalin observed that :
“The ontological moment , however, does not imply a beginning, passage
or end in time”.It refers to “an origin in the first Principle”. This refer to
Qur’anic dictum that there is nothing before and after God (alam Sarmadi
of Mir Damad) as given in surah 30:4 ,
( So to understand Big Bang through Wheeler-De Witt equation, for e.g perhaps
the universe wave function need to be interpreted as an ontic rather than
epistemic entity).
International Journal of Physical Sciences Vol. 8(5), pp. 182-185, 9 February, 2013
DOI: 10.5897/IJPS2013.3819
ISSN 1992-1950 ©2013 Academic Journals
Full Length Research Paper
Derivation of the spatially flat Friedmann equation from Bohm-De Broglie
interpretation in canonical quantum cosmology
Ch’ng Han Siong* and Shahidan Radiman
School of Applied Physics, Faculty of Science and Technology, Universiti Kebangsaan
Malaysia 43600 UKM Bangi, Selangor D. E. Malaysia.
Accepted 8 February, 2013
Word of Caution ( Neville Spencer)
The muddling of issues of ontology (the study of being essentially studying questions of what kinds of entities exist)
and issues of epistemology (the study of knowing - essentially
studying what knowledge is and how it is possible) has been
one of the key confusions in philosophy. This has been the
case with numerous general schools of philosophy, almost
always taking the form of ignoring ontology in favour of
epistemology.
In currently fashionable postmodernist trends, it is usual
to either deny that reality exists apart from our knowledge
(usually understood as our linguistic representations) of it or to
deny that our knowledge in any way 'reflects' the world as it
exists in and of itself.
http://philsci-archive.pitt.edu/938/1/cfvw.pdf
Epistemic and Ontic Quantum Realities
Harald Atmanspacher
Institut f¨ur Grenzgebiete der Psychologie und Psychohygiene, Freiburg
Max-Planck-Institut f¨ur extraterrestrische Physik, Garching
Hans Primas
ETH-Zentrum, Z¨urich
Dedicated to Carl Friedrich von Weizs¨acker
Quantum theory has provoked intense discussions about its interpretation
since its pioneer days. One of the few scientists who have been continuously
engaged in this development from both physical and philosophical
perspectives is Carl Friedrich von Weizs¨acker.1 The questions he posed
were and are inspiring for many, including the authors of this contribution.
Weizs¨acker developed Bohr’s view of quantum theory as a theory
of knowledge. We show that such an epistemic perspective can be
consistently complemented by Einstein’s ontically oriented position.
There is a sahih hadith , the famous saying of prophet Muhammad
s.a.w : “Do not curse the eternal time (dahr) because eternal time is
God” . This is in reference to Quranic verse 45:24 where the Meccan
polytheist are mentioned as saying
“it is only dahr that destroys us (makes us perish) “
Dahr encompasses time and expresses an eternal duration without
beginning (azal) and without end ( abad). Mulla Sadra later elaborated
in Kitab Al Asfar that dahr denotes the relation between an eternal
being such as God and a created being such as the world . In this
sense , dahr is God’s face turned towards the world of creation
because ( as Ibn Arabi said) :
“there is a face (wajh) for God in everything and no one can say that
except the true believers “ ( Futuhat ,Chap 348)
Perhaps the best way to descibe the universe
(cosmology) is through NO time (dahr):
“No one has yet succeeded in using the Wheeler-DeWitt
equation to integrate quantum theory with general
relativity. Nevertheless, a sizable minority of physicists,
Rovelli included, believe that any successful merger of
the two great masterpieces of 20th-century physics will
inevitably describe a universe in which, ultimately, there
is no time “. DISCOVER Magazine (12 June 2007)
One way to approach this notion of time is through Sheaf Cohomology e.g
Planck Scale Physics, Pregeometry and the Notion of Time
S. Roy
(Submitted on 4 Nov 2003)
Recent progress in quantum gravity and string theory has raised interest among
scientists to whether or not nature behaves discretely at the Planck scale. There are
two attitudes twoards this discretenes i.e. top-down and bottom-up approach. We
have followed up the bottom-up approach. Here we have tried to describe how
macroscopic space-time or its underlying mesoscopic substratum emerges from a
more fundamental concept. The very concept of space-time, causality may not be
valid beyond Planck scale. We have introduced the concept of generalised time
within the framework of Sheaf Cohomology where the physical time emerges
around and above Planck scale. The possible physical amd metaphysical
implications are discussed.
Comments:14 pages, Invited talk at advanced NATO school, Tratanska,
2002Subjects:General Relativity and Quantum Cosmology (grqc)Journal reference:Kluwer Academic Publishers, 2003Cite as:
arXiv:gr-qc/0311012 (or arXiv:gr-qc/0311012v1 for this version)
According to Kalin :
God as dahr helps the universe to realise its telos I,e the final return and
consummation of things in the Divine. So “days of Allah” (ayyam Allah)
corresponds to different Divine Names and their acts of disclosure in the
temporal order. Thus , each Divine name has a “day in the eternal time”
and each day of the eternal time is nothing but a particularisation and
manifestation of a Divine Name.
( see also my presentation at UKM-Kyoto Univ. Symposium on Self
Knowledge)
This is the main point of this presentation that is to show that the
Universe (through study/research in Cosmology) is the mazhar of
His Divinity expressed through His Names and Attributes. So the
physical laws, the topology and the mathematics of the Universe
are His Expressions which we are trying to unravel.
Alam sarmadi
According to Frank Steiner at the University of Ulm in Germany, recent
observations hint that the cosmos is stretched out into a long funnel, with a
narrow tube at one end flaring out into a bell. It would also mean that space
is finite.
Adopting such an apparently outlandish model could explain two puzzling
observations. The first is the pattern of hot and cold spots in the cosmic
microwave background radiation, which shows what the Universe looked
like just 380,000 years after the Big Bang.
It was charted in detail in 2003 by NASA's Wilkinson Microwave Anisotropy
Probe. WMAP found that the pattern fades on the largest scales: there are
no clear hot or cold blobs more than about 60 degrees across.
Steiner and his group claim that a finite, horn-shaped Universe fits this
observation. It simply does not have room to hold very big blobs.
The phenomenal world is real in so far as it is the absolute
Truth or Reality as perceived by the relative human mind in
accordance with its natural structure or phenomenal
attributes.
But it is false and unreal if taken as something ultimate and
self-subsistent ( as some cosmological models like the
Steady State or Cyclic Universe ).
As T. Isutzu once wrote : A true metaphysician worthy of
the name is one who is capable of witnessing in every
single thing in the world the underlying Reality of which the
phenomenal form is but a self-manifestation and selfdetermination .
He further asked “ How can such a vision of Reality be
obtainable as a matter of actual experience ? To this
crucial question the Islamic philosophy of existence
answers by saying that it is obtainable only through an
“inner witnessing” (syuhud) , “tasting “ ( dhawq) ,
“presence” ( (hudur) and “Illumination” (ishraq).
So, the universe has both a physical aspect and a
metaphysical aspect.
Because of the similarity between the Man (who is
considered to be the MicroCosmos) and the
MacroCosmos , is shown for example in the Quran ,
Surah 41:53:
"We will soon show them Our signs in the Universe and
in their own souls"
Some parallelism in Physics and Islamic metaphysics
Physics
Islamic metaphysics
Holographic universe
Lauh Mahfuz ( Written
permanent tablet)/ Qalam and
Pen
Intelligent Universe
Aqal al-Awwal
Anthropic Principle
Khalifah Allah ( khalifah al-ard)
Big Bang theory
Creation ex nihilo and creation
at NO time (wujud Dahri)/ Kun
Fayakun
Reality ( in Quantum Physics)
e.g Parallel Universe
Haqaiq in Sufism e.g a’yan
thabita /proto-archetype and
alam mithal ( mundus
imaginalis)
Collapse of wave function (in
quantum physics). The
epistemic (with uncertainty
Ittihad al a’lim wa al-maklum
( unification of the knower and
the known)
Behind every event is a masterplan (in Lauh Mahfuz) and
the related alam mithal. Parallel Universe interpretation of
Quantum mechanics support this doctrine. In the Tauhidic
science approach the Names and Attributes of Allah s.w.t
describes the Universe through His actions. The attributes
of Allah that are obligatory to believe in are confirmed to
Him. They are not the Self of Allah nor other than the Self
of Allah. Rather, we say they are attributes with which Allah
is attributed and they are religiously and intellectually
obligatory for Him.
Imam an-Nasafiyy said: "His Attributes are not Him nor
other than Him."
Attribute types
Attributes of Allah s.w.t
Nafsiah
Existence (al-Wujud)
Salbiah
Oneness (alWahdaniyyah),Eternity (alQidam), Everlastingness (alBaqa'), Non-neediness of others
(al-Qiyamubin-Nafs), Nonresemblance to the creatures
(al-mukhalafatu lil-hawadith)
Maani (can be shared/borrowed
by creations)
Power (al-Qudrah), Will (alIradah), Knowledge (al-^Ilm),
Life (al-Hayah), Hearing (asThe Quran confirm the Nafsiah and the Salbiah Attributes ,
Sam^),Sight (al-Basar), and
whereas the Cosmos confirmed the Maani Attributes.
Speech (al-Kalam)
In effect all the research and studies in science is “highlighting”
the 7 maani attributes (the action of Allah s.w.t) via His creatures
as mentioned in the Quran (surah as Saffat ayat 96):
Allah s.w.t created you and your actions
The fact that Allah created this Universe from nothing (ex nihilo)
is supported by many scientific evidence and is compatible with
the writings of the Mutakallimun , but in opposition with that of the
Peripatetics who upheld that the Universe is qadim with Allah.
One of the early Muslim philosopher , Mir Damad ( the teacher of
Mulla Sadra) describe about the creation of the universe without
time (wujud dahri) .
This is compatible with many cosmological theories especially
those using Wheeler-DeWitt equation which does not depent
on time , as well as being compatible with “Consistent History
Interpretation” of Quantum Cosmology (first proposed by
Halliwell, 2005).
Monton (9) stated that :
“Some questions in metaphysics –questions regarding
necessary existence or the nature of modality – have little to
do with the contingent facts about our universe…..However,
other questions in metaphysics- questions regarding the
nature of space and time or the fundamental building blocks of
matter , for example – do potentially depend on truths learned
from physics.”
This statement by Monton is held by most modern
scientists and we would like to stress that this division of
knowledge is not appropriate from Muslim viewpoint as
Muslim believed that all knowledge comes from Allah s.w.t
and must be treated wholistically from both physicsmetaphysics viewpoint. Its is for this reason that selfknowledge ( or gnosis) becomes relevant because it
carries both the physical-spiritual, this worldly-ukhrawi and
the physics-metaphysics dichotomies in its corpus. In
other words, knowledge of Allah s.w.t (known through His
Names ,Attributes and Actions) is directly related to all
physics, chemistry and biology in the Universe.
This dichotomous view had previously been championed by
Ibn Sina and Ibn Rushd and challenged by Al-Ghazali, who
because of less understanding of causality (at least Quantum
Mechanics and Statistical Mechanics were not born yet)
proposed Occasionalism. With recent development in
Quantum Mechanics through the subtopics of Entanglement
and Decoherence as well as Chaos theory , the role of Allah
s.w.t in the governance of the Universe has been better
understood , many of which are still mysteries (e.g dark
energy in cosmology ).
The challenge now is to blend self-knowledge into scientific
enquiries through better understanding and development of
Tauhidic science.
I would like to also stress that there is a kind of onticepistemic dichotomy in Quantum description of states
whose interplay is not well understood , but let me put it
this way:
The epistemic part is all done by scientific instrument
measurement (it will have some error bars in the data)
The ontic part comes from the insanul kamil who can “see
things (basyirah) ” with certainty including of course,
numbers. This has been shown by many predictions of
Rasulullah s.a.w about the future and many scientific facts
produced by Saidina Ali kar. as recorded by many ahlul
bayts.
With the publications of a recent paper by Pusey et al
(see below) : http://lanl.arxiv.org/abs/1111.3328 which
stated that wavefunction are real , our previous paper
that uses De Broglie-Bohm interpretation to derive the
cosmology of the universe is credible since we are on
an ontic foundation (no uncertainty as in epistemic
approach).
On the reality of the quantum state
Matthew F. Pusey, Jonathan Barrett, Terry Rudolph
(Submitted on 14 Nov 2011 (v1), last revised 18 Nov 2012 (this version, v3))
Quantum states are the key mathematical objects in quantum theory. It is therefore surprising that
physicists have been unable to agree on what a quantum state truly represents. One possibility
is that a pure quantum state corresponds directly to reality. However, there is a long history of
suggestions that a quantum state (even a pure state) represents only knowledge or information
about some aspect of reality. Here we show that any model in which a quantum state represents
mere information about an underlying physical state of the system, and in which systems that are
prepared independently have independent physical states, must make predictions which contradict
those of quantum theory.
Last but not least ( probability concept related to qada’ and qadar is still
not well understood)
Quantum Foundations :
Is Probability Ontological ?
Elem´er E Rosinger
Department of Mathematics
and Applied Mathematics
University of Pretoria
Pretoria, 0002 South Africa
[email protected]
Abstract
It is argued that the Copenhagen Interpretation of Quantum Mechanics,
founded ontologically on the concept of probability, may be questionable
in view of the fact that within Probability Theory itself the ontological status of
the concept of probability has always been, and is still under discussion.
http://arxiv.org/pdf/physics/0703019.pdf
As a conclusion some future considerations/research should be
attempted:
1.Multiverses and ahsan al nizam (best of all possible worlds,
considered by al Ghazali et al )
2.The science of huruf (letters) and the mysteries of the Universe
– in Futuhat , the science of letters is said to be an Isawi branch of
knowledge , and as second coming is nearer this branch of
knowledge becomes more important in revealing mysteries. Man
being both a “brother of the Quran” and alam saghir is
simultaneously tarjuman al Quran and tarjuman al ‘alam. There is
one to one correspondence between 28 Arabic letters and 28
degrees of existence ( maratib al wujud) ( see Towards Reading
the Futuhat Makiyyah in Introduction , The Meccan Revealation
3. Since entanglement has been proven to be able to
travel faster than the speed of light (“spooky action at a
distance”, defying causality) , then this is a prove that
“time is not necessary” and thereby prove the existence of
“ alam sarmadi” ? One need to write this down into a nice
theorem
4. The enigma of time need to be studied in the wake of
CP violations in weak interaction ( whose mechanism is
still unknown) since ALL field theories obey CPT theorem .
:
ه خيرا ا
جزاك
االال ه
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