Isra ascension in Three Discourses

By : Muhammad JAfar
Isra phenomenon has meaning multiperspektif ascension. Among the social meanings-the humanitarian, philosophical, theological, and scientists. In Islamic thinking, Isra ascension is one theme that is crowded dipolemikkan. This phenomenon has become one that also contribute to the dynamics of Islamic thought. Whether it's in the field of interpretation of the Koran, Islamic history, as well as the study of miracles. This paper attempts to draw the dynamic interpretation of Isra ascension as a discourse that relies on the major themes in philosophy and religion.

Three discourse
"There's no episode of life of the Prophet Muhammad that have attracted the attention of the orientalists and historians of religion beyond the Prophet's journey to heaven episode known as the Isra ascension. Israa '(Annemarie Schimmel: 2001). Isra ascension event is indeed a phenomenal one part of the history of the Prophet. One of the important values of Isra ascension that this phenomenon summarizes a big debate in the study of religion in general and Islam in particular. Isra ascension involves an analysis of various perspectives that seek to analyze and offer urun rembug hypothesis for the phenomena. Starting from the perspective of theological, philosophical, and scientists. Each has a different pressure point in understanding the phenomenon of Isra ascension.

Minimum of three discourses which are summarized in Isra ascension phenomenon. First, the discourse about the relationship between mind and body, between physical and mental. This is one of the most basic theme in the discourse of philosophy. Some philosophers contrast between the physical and soul as two separate parts. While other views understand the soul and the body as an integral part. In the context of Isra ascension, appear related to two different conclusions about it. That is the view which considers the events as purely spiritual journey and that conclusion is not merely spiritual, but also physical. Each view has a record of criticism of others. The first view of criticism that if a spiritual phenomenon, not a phenomenon Isra special ascension (do not qualify as a miracle). Therefore, the same thing can be claimed by the Sufis with a particular Sufi methods. While the weakness of the second view: how to explain the phenomenon of Isra ascension in scientific logic.
Second, the discourse of reason and faith, or between reason and revelation. This is a classic debate that is as old as the age of religion and science itself. Humans are always in an effort to find common ground, or at least connectedness, between these two things. Some have concluded that the reason (ratio) and revelation (faith) has a pattern of 'reason' that is different and impossible to put together. But there is also an effort synergizing both as a coherent two variants. In fact, at an extreme level, there is a view that negates the one above the other.

Isra ascension event represents a long discourse about the authority of reason and revelation of this. In a broader context, this domain in the debate about the myth and logos. In the perspective of scientists (rationality), the events tend to be difficult ascension Isra received based on scientific premises. While the perspective of revelation or faith, believe phenomenon of events as miracles, which indeed could not disimplifikasi on rationality parameters. There are some scholars who tried to synchronize the events with the latest scientific findings, but still very temporary.

Third, the discourse about the relationship between ritual and spiritual aspects. In the Islamic intellectual tradition, this is a fairly warm perbicangan. Namely the relationship between the Shari'a and supreme knowledge. At its most extreme, there are certain views that eliminate the significance of the function and role of ritual or religious law, on the basis of apology or supreme knowledge attainment of the highest spirituality. However, other perspectives remain confirms that although the Shari'a is the way to reach the supreme knowledge, but the position, function and role still could not get eliminated.

The event also represents the ascension Isra polemic about it. In his work entitled TAA € ™ riyyah, Ibn Farid, a Sufi, said that the journey experienced by the Prophet's ascension Isra is a "third phase in which the unity of the mystic's return from the â € ~ drunkenness to his manunggalâ € ™ to â € ~ simpleness to unite "(Annemarie Schimmel: 2001). Meanwhile, Muhammad Iqbal, in Lectures on the Reconstruction of Religious Thought in Islam says that "Muhammad of Arabia went up to heaven and the highest return. By Allah I swear, if I like him, certainly I would not want to go back."

Speech Ibn Farid is affirmation of the importance of aspects of spirituality, without ritual or abandon aspects of the Shari'a. That at the level of the already 'full', it will display the spirit of Sufism policy in respect of the Shari'a, rather than ego-to-maqam's to leave. While trying to attract Isra Iqbal ascension as a phenomenon that includes social messages of religious humanity. That religion and spirituality becomes meaningful, when it is able to give a positive implications at the level of humanity.

Three meanings
That's three major discourses in philosophy and theology, which was summarized in the event of Isra ascension. All three are long discourse and coloring the birth and development history of religion itself. This shows that the Isra ascension is a phenomenon that holds the most profound substance.

Apart from differences in understanding the phenomenon of Isra ascension in the third discourse above, can be understood that the event turned out to have a broad dimension. Isra ascension into a kind of 'discourse' that can generate a different hypothesis, viewed from various perspectives. This fact is quite interesting, because not all events in the history of the Prophet have advantages like this.
Viewed from the perspective of the above, there are some things that we can reflect on the phenomena associated with Isra ascension.

First, that religion (Islam) is a hallway that connects the two spaces: physical and spiritual. Therefore, the strength, function and role of religion lies in its ability to function in connecting the two space. Emphasis on one to minimize the existence of others, just the same as reducing the effectiveness of the function and role of religion. Religion (Islam) is a balance between physical and spiritual aspects.

Second, basically the religion (Islam) offer a reasonable proportionality between the strength of faith and modesty. Which one is not allowed mengeleminasi or negate the other. Without the power ratio, the teachings of Islam will be blunt and can lead to stagnation. Conversely, the faith also needed to provide basic wisdom and morality in the work of the ratio. In certain cases or circumstances, open the possibility of reason and faith have a different hypothesis. Or, that one does not legitimize other phenomena. However, it does not mean that the two are contradictory. Religion (Islam) is the opinions of allies who will never be finished between reason and faith, between revelation and reason.

Third, in religion (Islam) rituals and spiritual unity is a package that has the advantages of each and complementary. Ritual is a way to reach spirituality, as spirituality gives substance to the ritual. In the context of a more distant, two things are then gave excesses at the level of socio-humanitarian. Because the last thing this is the major goal of the religion itself prophetic. Ritual in which dwells the spiritual power is a medium which could create a virtuous individuals socially.

Polemics about the phenomenon of Isra ascension basically has the dimensions of a broad and extensive coverage analysis. Isra ascension represents the fundamental problems which have become major study of philosophy, theology and science. That is about the mind-body problem, reason-revelation, and spiritual ritual. Of course, the phenomenon of Isra ascension would be more meaningful if we are able to interpret in all three of these in a comprehensive framework.

By
Muhammad JAfar, Associated Researcher Institute for Research, Education, and Economic and Social Information (LP3ES)
JAA € ™ far Husein Al Hadar, Director of the Institute for the Study of Philosophy (Sophy) Jakarta