WAHDATUL WUJUD AND ITS INFLUENCE TOWARD CONCEPT OF ISLAMIC TAUHID ACCORDING TO IBN ARABI
Presented by: KH. Saifuddin Amsir
16th January 2010
The name of Ibn Arabi has always been associated
with the doctrine of wahdatul wujud. Wahdatul Wujud the "Unity of
Being" is a Sufi philosophy emphasizing that 'there is no
true existence except the Ultimate Truth (God). Or in other phrasing that the
only truth within the universe is God, and that all things exist within God only. Although
the phrase refers to a subjective state or direct, inward experience attained
by Sufis, it has also been understood and discussed as a philosophical concept
and, as such, interpreted in different ways all of his creations emerge from 'adim
(non-existence) to wujud (existence) out of his thought only. Hence the
existence of God is the only truth (Haqq), and the concept of a separate created universe is
falsehood (Batil).This doctrine has
played metaphysic role in his life, both his life and his teaching point that the
Principle of the Truth and the Way to the Truth are esoteric.[1]
After his death in 1240, Ibn 'Arabi's writings
(and teachings) quickly spread throughout the Islamic world have been the
subject of numerous commentaries in many languages. His teaching on wahdatul
wujud is the mostly discussed and debated among scholars. He has more influence
on the way Muslims have thought about God. Even though he has no any particular
tariqa, but his teaching on wahdatul wujud has influenced many Sufis and
philosopher after Ibn Rusyd, and he is the next important figure after Al-
Ghazali. His teaching could be best categorized as tasawwuffalasafi. And
he is known as 'the greatest sheikh' or al-sheikh al- Akbar.
Mystic, philosopher, poet, sage, Muhammad b. 'Ali
Ibn Arabi is one of the world's great spiritual teachers. Known as Muhyiddin
(the Revivified of Religion) and the Sheikh al-Akbar (the Greatest Master), he
was born in 1165 AD into the Moorish culture of Andalusian Spain, the center of
an extraordinary flourishing and cross-fertilization of Jewish, Christian and
Islamic thought, through which the major scientific and philosophical works of
antiquity were transmitted to Northern Europe. Ibn Arabi's spiritual
attainments were evident from an early age, and he was renowned for his great
visionary capacity. He travelled extensively in the Islamic world and died in
Damascus in 1240 AD.[2]
He wrote some 400 works His major contribution
was in the field of tasawwuf. Of his 20 main Sufi works, the most
important two are: 1.al-Futuhat al-Makkiyya fi asrar al-Malikiyya
wal’l-mulkiyya (The Meccan revelations). The autograph text in 37 volumes
is preserved in Istanbul. 2. Fusus al-Hikam wa khusus al-kilam (The
Bezels of Wisdom). These two collections constitute the standard Sufi
encyclopedia on mystical doctrine. In his Diwân and Tarjumân
al-Ashwâq, he also wrote some of the finest poetry in the Arabic language.
These extensive writings provide a beautiful exposition of the Unity of Being[3]
Ibn Arabi is most often
characterized in Islamic texts as the originator of the doctrine of wahdatul
wujud, however, this expression is not found in his works. According to
Chittick, this term was firstly introduced by Shadruddin al-Qunawi (d. 637
H/1274 M) and mostly repeated by Ibn Sab‘in (d. 646 H/1248 M) and Afifuddin
at-Tilimsani (d. 690 H/1291). Although he frequently makes statements that
approximate it, it cannot be claimed that "Oneness of Being" is a
sufficient description of his ontology, since he affirms the "manyness of
reality" with equal vigor.[4]
Ibn Arabi's ideas have been disseminated via
commentaries on his work and by his disciples such as Sadr al-Din al-Qunawi (d.
1274).[5]
His doctrines were taken up in Persia by the great
Sufis Abd al-Karim al-Jili (d. 1417), the Imam Shadhili, and Jalal adDin Rumi.[6]
Through them his teachings extended to all parts of Islam. And trough Muhammad
ibn Fadl Allah al-Burhanpûn (d. 1029), [7]the teaching of Ibn Arabi
widely extended to the South Asia. In Nusantara the Ibn Arabi’s teaching has
been introduced and analyzed by Sufi scholar, such as: Hamzah Fansuri,
Shamsuddin al-Sumatrani, ‘Abd al-Shamad al-Palimbani, Dawûd al- Fathânî,
Muhammad Nafîs al-Banjârî, and others.[8] And today, some Sufi Orders,
notably the
Bektashi sect and the non-traditional sects of
Universal Sufism, place much emphasis on the concept
of wahdatul wujud.[9]
WAHDATUL WUJUD AND ITS RELATION WITH THE CONCEPT
OF ISLAMIC TAUHID
Tashbih (the
declaration of similarity) and Tanzih (the declaration of incomparability)
The contents of Islamic faith, roughly speaking,
become the specialty of Kalam, Sufism, and Philosophy groups of scholars.[10]
While the kalam specialists focused on God and His attributes, the
philosophers focused on reality itself. And in practical, every form in which
Islamic philosophy developed, tawhid was an underlying theme.
Ihsan is to do what is beautiful is to worship
God as if you see Him, because if you do not see Him, He sees you. The attitude
demanded by ihsan may be dominated by tanzih or by tashbih, or it may combine
the two qualities in equal measure. Here Ibn Arabi explains that this is only a
manner of speaking. In fact those characters are all latent within human beings
because of the divine form, but they belong to God, and as long as people
remain heedless of their own nature, the divine qualities within them will not
become manifest in proper harmony and balance.[11] [12] [13]
Theoretical Sufism offers a vision of tawhid
based on unveiling, firmly grounded in the Qur’anic revelation, and in many of
its manifestation, respectful toward, though not enthusiastic about, rational
investigation. And Ibn Arabi considered that Sufism is to assume God’s
character traits as one’s own (takhalluq bi akhlaq Allah). The doctrine
of Wahdatul Wujud asserts that everything that exists can only exist
because it is an aspect of Divine Reality, hence an aspect of Divine Unity
itself. However, Sufi scholars assert that although Wahdatul Wujud may
be interpreted that Sufism see the face of God everywhere, it does not mean that
it has reduced God to everything. God remains supremely transcendent, even
though everything which arises and exists resembles him (tashbih). He
resembles nothing but himself (tanzih) j1
Those who uphold the teaching of wahdatul
wujud distinguish three modes of tawhid:'3
1. Tawhid al-afal (oneness or unity of the Agent): Meaning that,
of every act, the sole and only, the absolute, Agent is God. It follows from
this view that there is no need to look for any cause for whatever exists or
happens in the universe; everything everywhere is directly the work of God.
(Since we dealt with the issue of kasb (the performance or doing of
acts) and khalq (the createdness of acts), matters pertaining to kalam,
in the questions related to destiny. Those who argue for tawhid al-afal
cite the following verses to support their view:
But God has created you and what you do. (Saffat
37:96) . . . All is from God . . . (Nisa 4:78)
2. Tawhid al-sifat (oneness or unity of the Subject): Meaning that of
all predicates the sole and only Subject is God. According to this view, all
volition, all forces and powers, all knowledge and faculties, belong to God
only; they are an intelligible expression, or a work, or a realized state of
Him.
3. Tawhid al-dhat (also, tawhid al-wujud) (oneness or unity of
Essence or of Being): Meaning that in essence all existence is One; and
everything visible or knowable around us, other than Him, is a manifestation
and disclosure of Him in certain states.
Given that such a view of tawhid, as noted
above, is the result of an inward state or direct, inward experience (dhawq),
many scholars do not consider the subject amenable to rational discussion. In
fact, when existents and events are not referred ultimately to God and His
Names, it is impossible to explain them fully. That is acknowledged by all
people of sound learning who reflect seriously and pursue their reflections
fully. There is considerable similarity between the understanding of tawhid
of those who use rational methods of inquiry, and those who follow the
disciplines of Sufism.
Reasons understand tanzih, and without tanzih
there can be no Islam and no servant, and hence there can be no tashbih and no
vicegerent. But imagination allows for the realization of tashbih. Excessive
stress upon tashbih leads people to serve many objects and concern or to serve
their own egos in place of God. In either case this is shirk, the loss of
tawhid. The net result of focusing too much on tashbih is practically the same
as paying exclusive attention to tanzih.
Moreover, the major issue that immerges in the
tasawwuf falasafi discourse is wahdatul wujud or wujudiyah. This
doctrine centered on the teaching of universe and human being creation through
the God appearance in seven dignities (martabat). This concept, later, known as
the theory of seven dignities that consist of ahadiyah, wahdah, wahidiyah,
alam mitsal, alam arwah, alam ajsam, and insan kamil. [14]
Ahadiyah is the haqiqa of Allah; the dignity of
Dhat Allah and wahdah are called Haqiqa Muhammadiyah or the attributes of
Allah; wahidiyah is the haqiqa of insan: Adam 'alaih al- Salam and all human
being or asma Allah; alam arwah is the haqiqa of all souls; alam mitsal is the
haqiqa of all shapes; alam ajsam is the haqiqa of all body; and insan is the
haqiqa of all human being. Whereas, martabat ahadiyah, wahdah and wahidiyah are
anniyyat Allah, alam arwah, alam mitsal, alam ajsam and alam insan are
martabat anniyyat al-makhluq.[15]
THE CRITICS TOWARD IBN ‘ARABI
Among the scholars condemning Ibn 'Arabi as an
innovator or even an outright heretic (zindiq) and disbeliever because
of Fusûs al-Hikam: Ibn 'Abd al-Salam, al-Jazari, Sharaf al-Din ibn
al-Muqri, Abu Hayyan al-Andalusi, Sa'd al-Din al-Taftazani, Jamal al- Din
Muhammad ibn Nur al-Din, Siraj al-Din al-Bulqini who supposedly ordered his
books burnt, Burhan al-Din al-Biqa'i, Ibn Taymiyya, and his student al-Dhahabi.
The Hanafi shaykh 'Ala' al-Din al-Bukhari, like
Ibn al-Muqri, went so far as to declare anyone who did not declare Ibn 'Arabi a
disbeliever to be himself a disbeliever. This is the same 'Ala' al-Din
al-Bukhari who said that anyone that gives Ibn Taymiyya the title Sheikh
al-Islam is a disbeliever. And some other scholars label him as liberalist and
pluralist.[16]
Ibn Taymiyya attacked the idea of emanation not
only in its philosophical but also in its mystical context, as adopted by the
Sufis. He felt that the beliefs and practices of the Sufis were far more
dangerous than were the ideas of the philosophers. The latter were a small
elite group that had little direct effect on the masses. The Sufis, however,
were widespread and had a large popular following. However, Ibn Taymiyya saw a
link between the ideas of the philosophers and those of the Sufis, even though
apparently they had little in common.
The main tenet of Sufi thought as propounded by
Ibn al-'Arabi is the concept of the oneness of existence (wahdatul wujud).
Through this belief, Sufis think they are able to effect a merging of their
souls with God's essence. That is, when God reveals his truth to an individual,
that person realizes that there is no difference between God and the self. Ibn
Taymiyya saw a link between the Sufi belief of wahdatul wujud and the
philosophical concept of emanation. Although the philosopher would deny that a
human soul could flow into, and thus be, the First Cause, the mystical
experience of the Sufis took them beyond the realm of intellectual discourse.
According to the mystic, a merging occurred but could not be expressed in
rational terms. For Ibn Taymiyya, both the philosopher and the mystic were
deluded, the former by reliance on a limited human intellect and the latter by
excessive emotions.[17]
Ibn Taymiyya's argument against the Sufis is on
two levels. First, there is the theological position that God has attributes
and that one of these attributes is God as creator. Ibn Taymiyya believed that
the Qur'an firmly establishes that God is the one who created, originated and
gave form to the universe. Thus there exists a distinction between God the
creator and the created beings. This is an absolute distinction with no
possibility of merging. He then went on to say that those who strip God of his
attributes and deny that he is the creator are just one step away from falling
into the belief of wahdatul wujud. This is the basis for the second part
of his argument. Ibn Taymiyya believed that a Sufi is simply someone who is
overcome by an outburst of emotion. For example, someone may deny God's
attributes but could then be overwhelmed by a feeling of love for God. However,
the basis of that person's knowledge is not the authentic information from the
Qur'an, and so their weak intellectual foundation collapses with the onslaught
of emotion. According to Ibn Taymiyya, sense perception and emotions cannot be
trusted, and the likelihood of being led astray by them is compounded when one
has a basis of knowledge which is itself errant and deviant. One holds a proper
belief in God and maintains a proper relationship with him, Ibn Taymiyya
argued, by establishing a foundation of knowledge based on the Qur'an and
authentic sunna.13
It is also speculated that the concept of wahdatul
wujud could be product of Arab interaction with Hindu mystics and literature,
specifically in reference to the non-dualistic teachings of the
Upanishads, which preaches very similar concepts in
regards to reality being an illusion and the
only true existence being Brahman.[18]
[19]
Furthermore, there are some other critics on wahdatul wujud of Ibn Arabi. They
argue that wahdatul wujud is similar to pantheism.
WAHDATUL WUJUD AND PANTHEISM[20]
The English word Pantheism means
all is God that emphasizes that there is just a single being in existence and
this single being is God. One of prominent sufis who always been associated with
pantheism after Hallaj is Ibn Arabi. Ibn Arabi’s works are confused a lot with
Pantheist philosophy. That is why it is quite common to see even some Muslims
attacking to his works by introducing him as a disbeliever to the world. In
fact the ones who know his work will know that Wahdatul Wujud imputed to Ibn
Arabi in his works, is nothing to do with Pantheism.[21] We may argue that wahdatul
wujud may be closer to panentheism, because it
states that while the Universe is part of God or God's mind, God is still
greater than his creation.[22]
WAHDATUL WUJUD VS WAHDATUS SHUHUD
According to some Sufis, such an understanding of
tawhid is the result of that stage or degree of union with God (maqam
al-jam). But this is firstly a matter of ’irfan, and then a matter
of experience or tasting (dhawq). In this degree, attributing real
existence to things could not but be contradictory to the Sufis' visions (mushahadat).
That is why, to acknowledge asbab (causes) in that state would be, in a
sense, to acknowledge an associate with God (i.e. to do shirk). On the
other hand, to deny the asbab without really attaining such a degree of
consciousness, without really experiencing it fully, is hypocrisy and a merely
theoretical assertion. Therefore, one who denies union (jam’) is
considered 'irfan-less (unknowing, unperceiving) and one who denies the
difference between God and humankind (farq) which the Sufi overcomes in
the experience of jam’ is considered far away from the secrets of
servanthood to God. The mature person is one who comfortably accepts both farq
and jam’, each in its necessary place.
The second group comprises those who argue an
absolute wahdatul wujud. For them Being is One, which is nothing other
than God. The multiplicity of the visible is only imaginary or illusory. While wahdatul
wujud is for the sufiyya a matter of affective state (hal) or
direct experience (dhawq), the mutasawwifa seem to hold to it as
an established conviction and philosophy.[23]
As long as any believer in wahdatul wujud
accepts his own answerability to God, his servanthood to God, it means that he
is acknowledging the difference of ’amir (the superior) and ma’mur
(the subordinate). After acknowledging subordination, to insist literally on
unity of wujud is sheer self-contradiction. And, bar a few unbelievers
who reject servanthood, no believer has ever dared to reject servanthood to
God. Therefore, whereas the understanding of wahdatul wujud of the sufiyya—which
in reality concerns wahdatul shuhud (the unity or oneness of
witnessing)—is a result of the affective state in Sufism, istighraq
(absorption in ecstatic contemplation, beatitude), and of a lack of words and
phrases to express what they feel, the understanding of wahdatul- wujud
of some of the mutasawwifa derives from the frailty and insufficiency of
rendering in philosophical concepts and arguments what the Sufi experiences as
inward consciousness and witnessing.[24] [25]
For proponents of Tawhid Shuhudi or Wahdatul
Shuhud, the perception of the one Being does not negate the existence of other
beings as it does in Wahdatul Wujud. The Sufi in other words sees only One
Being but is cognizant of the fact that there are other beings in existence as
well. Wahdatul Shuhud does not necessitate the denial of the existence of other
beings. Thus the seeing of one Being is a mere subjective observation of the
Sufi. The defining feature of Wahdatul Shuhud is the recognition that God is
above and beyond his creation and therefore transcendent, not immanent as he is
in Wahdatul Wujud. God therefore is One Being who is distinct from his
creations. He creates by the power of His words, not Ta’aayun as suggested by
proponents of the doctrine of Wahdatul Wujud. The concept of wahdatul shuhud
was given by Sirhindi.25 He maintains that the world is not God but
proceeds from God and has an existence independent of the Divine Being, but
that it is only an illusory existence. In reality Sirhindi also asserts that
there is only One Real Being who is God. The created world being imaginary is
therefore not of the same Divine essence. In Sirhindi’s view, the world is in
essence non- existent and therefore unreal.[26]
Perhaps, the distinctions between the doctrines
of Wahdatul Wujud and Wahdatul Shuhud can be better understood through a
discussion of the concepts of “fana” and “baqa”. Fana and baqa are both stages
in the mystical experience. “fana billah” is understood as merging with the Divine
Essence or unification with God. Or the “existence of the self in God”. This is
the first stage in the mystical experience and only a stepping stone toward the
ultimate goal of attaining “baqa billah” or “eternal life in union with God”.
When fana is experienced by the mystic, he forgets himself but when he reaches
the stage of experiencing “baqa” he regains some of his individuality and
therefore the distinction between him and the Divine again becomes apparent to
him.[27]
THE WAHDATUL WUJUD’S INFLUENCE IN ISLAMIC WORLD
^INDONESIA
Ibn 'Arabi's writings have been very influential
- chiefly among elites and Sufi tariqas. Although his name was widely
recognized, only a minority of people could have read his works directly. But
many of his ideas reached ordinary people through the Sufis, and through
popular poetry. So far studies of Ibn 'Arabi's influence have been limited in
scope to particular periods or regions, as any comprehensive study would need
to take into account the intellectual history of Islam across the Muslim world.[28]
In Persia, the teaching of Ibn Arabi was
disseminated by Qutb Al Din Asy-Syaerazi. This sufis teaching was continued by
Abd. Karim Al Jilli, one of principal of Shadziliyah tariqa and Jalaluddin
Rumi. And in this time, the teaching of Ibn Arabi expanded into Nusantara.
THE PROMINENT FIGURE OF WAHDATUL WUJUD’S FOLLOWER
In the middle of the 16th century the most
prominent Sufis who taught the doctrine of wujudiyah were Sheikh Hamzah al
Fansuri and his disciple, Shamsuddin Al-Sumatrani or known as Shamsuddin Pasai.
Sheikh Hamzah al-Fansuri, who was a leader of the Qadiriyah Tariqa, played an
important role in the spiritual life of the Aceh Kingdom until the end of the
reign of Sultan Ala’uddin Ri’ayat Shah Sayyid al-Mukammil (1590-1604), whereas
Shamsuddin Pasai began to gain influence in the reign of Sultan Iskandar Muda. With
the help of Sultan Iskandar Muda, the teaching of these two mystics spread
beyond the island of Sumatra. Sheikh Hamzah al-Fansuri was directly influenced
by Bayazid, Al-Hallaj, Attar, Junayd al-Baghdadi, Ibn ‘Arabi, Rumi, Shabistari,
Iraqi and Jami’. He wrote many books and poems, but a large part of them have
been lost. Among his works are Asrar Al-Arifin, Al Muntahi, Sharah
Al-Asyiqin or Zinat al-Wahidin, etc. The Zinat al-Wahidin is the
summary of the doctrine of wahdatul wujud from works of Ibn ‘Arabi, and also
from Shadruddin al-Qunawi, Fakhrudin al-Iraqi and Abdul Karim al-Jilli. Hamzah
Fansuri explained the ontology of wujudiyyah in his ZinatAl-Wahidin. He
also presented this doctrine in Malayan poems or sha’ir.[29]
According to him, the first epiphany, Ta’aayun
awwal, includes four aspects, namely: ‘ilm, wujud, shuhud and nur. Ta’aayun
awwal is like an ocean without shore, and when it reveals itself, it is called
the wave - that is when God sees Himself as "the known," and this is
the second epiphany, ta’ayyun tsani, which is ma’lum, the object
of knowledge, and called a’yan tabitha, or suwar al-‘ilmiyyah or haqiqat
al-asyya or ruh idhafi. The third epiphany, ta’ayyun tsalist,
is ruh, the spirit in man and creature. The fourth and fifth epiphany, ta’ayyun
khamis and rabi\ are the creation of the physics of the universe.
All of this is inseparable from ‘ilm, wujud, shuhud and nur since without these
God cannot reveal Himself. The Essence is reflected in the world and therefore
the world is not other than He (la ghayruhu). But he immediately said
that God alone is Real, and the world is illusory or non-existent (‘Adam) since
"verily all that exists is annihilated except His Face (wajhahu)"
(Sura 28:88).[30]
Here, he considers God as the absolutely
Almighty. In this perfectness, God entails all the things. For this, human
being is considered by Fansuri as (a part of) God. His views on God and
creation have been opposed by Nuruddin ar-Raniri. Hamzah Fansuri was considered
as the preacher of pantheism. In fact, he mostly showed the concept of tashbih
between God and His creation. However, he also has shown that there is tanzih
between God and His creation.[31]
He is a great scholar and prominent figure of
tasawwuf from Aceh. He was Seikhul Islam in Aceh Kingdom in the time of Sultan
Iskandar Muda(1607/1636). Hamzah Fansuri’s disciple Shamsuddin Pasai developed
his work a little different from that of his master, since although he was
influenced by Ibn ‘Arabi, he also took inspiration from works such as Tuhfah
al Mursalah ila Ruhi an-Nabi by Ibn Fadhilah al Burhanpuri of India. The
core of this teaching is that the universe, including man, was brought into
existence by tajalli or the emanation of God: ahadiyyah, wahdah, wahidiyah,
alam arwah, alam mitsal, alam ajsam and alam 32
insan.[32]
Sufi ulama who followed the teachings of Wahdat
al-Wujud or the Martabat Tujuh. Among his kitabs are as follows; Sharah
Ruba’i Hamzah Fansuri, Tanbih al-Tullab, Anwar al-Daqa’iq, Kitab Mir ’at
al-Mu’minin, Kitab Mir ’at al-Iman, Kitab Al- ‘Arifin and Mir ’at
Al-Qulub.[33]
Some of his thoughts are as follows: (1) God is
the first wujud, the source of wujud and the only one of truth. (2) Dhat is the
wujud of God. He is the perfectness of highest absoluteness, the thing that
human being could not think about. That dhat is wujud and the source of all
beings. And this wujud is similar to wujud of Allah. The wujud of Allah covers
the seen and the unseen things. (3) The haqiqa of dhat and sifat 20 are
considered one. Thus, dhat is sifat. (4) Allah’s attributes are qadim and baqa.
One the contrary, men attribute is fana. (5) The teaching of wujud is in the
concept of mahabbah, and these are the way to God. (6) He interpret syahada as
there is no my wujud except wujud Allah. (7) someone who has makrifah is the
one who is understand tanzih and tashbih between God and his creation.[34]
In Abd Shamad Al-Palimbani’s work Sairus
Salikin, he explains the teaching on God Divinity that first: God Divinity
in Ushuludin is There is no God except Allah; second: I’tiqad ‘awam; third Fana
in tawhid is Allah the only One who exists; and fourth wahdatul wujud is the
Universe is the material appearance of Allah. These three beliefs are
considered as the true tawhid.[35]
Based on the first teaching that there is no God
except Allah, Al-Palimbani translates the explanation of Al-Ghazali regarding
on the aqida of Ahl Sunna. He gives details the sifat wajib of Allah.[36]
This teaching is considered as tawhid of lay people (‘awam). Along with
Al-Ghazali, Al-Palimbani does not consider God’s makrifah (the direct
seeing) would be impossible to be achieved; nevertheless He will be seen in the
hereafter. And the God’s makrifah could just be achieved by the nur (light)
rewarded by Allah or known as Ilm Laduni. Such makrifah is equal to heaven of
the earth. And this makrifah is regarded as the great level of tawhid.[37]
Then, for the second one that the statement of
Fuqaha and Mutakallimun of Ash’ariya and Maturidiya on Laa Ilaaha illallah.
The third and the fourth one are the goal of sufis. The third level of tawhid
is the tawhid of muqarrabin. The sufis perceive the universe as the creation of
God who manifests His wisdom and justice. However, such viewpoint is not
adopted from the thought reflection of God and universe. But it merely achieve
by a person who gains the emanation of God (nur al-Haq) through tariqa. And the
fourth level of tawhid is the tawhid of shiddiqin. The sufi’ inner
consciousness is centered on God. He even does not perceive any other being or
existence except the dhat of God. However in this level Al-Palimbani does not
consider wujudiyah mulhid (close to pantheism) as the truth way, but he
perceives wujudiyah muwahhidah as the truth way and the great level of tawhid.[38]
In Kalimantan island, the cosmology doctrine and
wahdat al wujud of Ibn ‘Arabi adapted to local culture, and still survives
until today. There are some Sufis who teach it, and the most popular book that
explains wahdatul wujud is al-Durr al-Nafis by M. Nafis al-Banjari.
Syaikh Muhammad Nafis al-Banjari is an Indonesian
eminent tasawwuf thinker. Muhammad nafis bin Idris Bin Husein Al- Banjari was
born in Martapura, South Kalimantan. He is one of the heir of Banjar Kingdom.
He played a significant role in the expansion of Banjar Kingdom, through his
preaching. As a prominent scholar, he was bestowed a title as Maulana al-
‘Allamah al-Fakhamah al-Mursyid ila Tariq as-Salamah.
His tawhid conceptions contain sufistic nuance,
different with kalam nuance from the thought of mutakallimin. This thought
represents important contribution to Islam science discourse. Some of his book
are Kanz as-Sa’adahfiBayanIstilahatas-sufiyyah (a book that describe the
terminologies of sufi) and his work, al-Durr al-Nafis (Beautiful Pearl)
containing four main theme: wahdat al-af’al (unity of deed), wahdat asma (unity
of name), wahdat sifat (unity of attribute), and wahdat dzat (unity of
essence). His views about tawhid in sufistic nuance remain in shahadah’s
(testimonial) framework. Hence, he remains stick on the wahdatul shuhud idea,
contrasted with wahdatul wujud.[39]
He proposes the sunny Asy’ari tawhid then criticizes and opposes muktazilah and
jabbariyah. Then, he developed the tauhid teaching of sufi and refuses the
concept of hulul of Hallaj and ittihad of Abu Yazid Al- Bustami. He also bridge
and reconcile the teaching of tasawwuf sunni and tasawwuf falasafi by combining
wahdatus suhud and wahdatul wujud. In his book, Al-Banjari explains the concept
of tawhidaf’al, tawhidasma, tawhidshifat, andtawhiddhat[40]
5. RONNGOWARSITO[41]
The doctrine of wahdatul wujud, which was
developed by Hamzah Fansuri and Shamsuddin Pasai, was also absorbed into
Javanese mysticism, such as Serat Centhini[42], Serat Tuhfah, Wirid
Hidayat Jati etc. It predominated in Java until the 19th century, because many
rulers of the kingdom supported it. Later some Javanese mystical literature -
but not all, of course -tended to pantheism, and the doctrine of Unity as
formulated by Hamzah Fansuri and Ibn ‘Arabi became modified and aberrant from
its original sources.
One of the prominent followers of wahdatul wujud
in Java is R. Ng. Ronggowarsito. Ronggowarsito or Burham (1728 J/1802 M), is
son of RM. Ng. Pajangsworo. As a son of noble, he has an adjutant (emban)
Ki Tanujoyo, as his Mystic teacher. He grew as a poet, and wrote many serat
(poems) based on his experience and the condition of his time. As an
intellectual he wrote many thing on the field of life. Serat Wirid
Hidayatjati is a poem which he had written that based on his thought of
Tasawwuf. Serat Kalatidha is his social view. Serat Jaka
Lodhang is his superiority in prediction or fortune telling. And Serat
Sabda Jati is one of his works that predict his own death.[43]
Ronggowarsito believes in Martabat tujuh or known
as ilmu Laduni. According to him such knowledge is needed by ruler. Hence, the
ruler does not need to perform any sharia’ obligations. In Serat
WiridHidayatjati he explains sufi’s ways. And one of them is how to
perform the Penekung, through arranging nafas, anfas, tanaffas,
and nufus and should not be mixed. He states that “nafas, anfas,
tanaffas, and nufus are collected in Bayt al- Makmur (head), then
these would be recreated again becoming nukat ghaib .”[44]
[1] Esposito, John. (Ed.) The Oxford Encyclopedia
of the Modern Islamic World, Vol. 2, in Wahdatul Wujud\ a
fundamental doctrine in Sufism.
Retrieved from from http://sunnipath.org, internet on 18 December
2009.
After twenty years travelling-visiting some
places, such as Jerusalem, Baghdad, Konya, and Aleppo, Ibn Arabi then had
decided to stay in Damascus in 1223. He passed away on 10 November 1240, (22
Rabi’u l-Tsani, 630 H), when he was 76 years.
Retrieved from http://id.wikipedia.org/wiki/Ibn_Arabi , on 18
December 2009.
[3] Esposito, John. (Ed.) The
Oxford Encyclopedia of the Modern Islamic World, Vol. 2, p. 160 in Wahdat
al-Wujud: a fundamental doctrine in Sufism.
Retrieved from
from http://sunnipath.org, internet on
18 December 2009.
William Chiittick. Imaginai worlds. 1994
[5] Shadruddin
Muhammad Qunawi is the special student of Ibn Arabi. He is the step son of Ibn
Arabi who has dedicated in disseminating and mediating the thought of Ibn
Arabi.
Shadruddin Muhammad bin Ishaq bin Yusuf bin Ali
Qunawi, born in Qunniyah Malatiyyah, Anatolia in 606 / 607 H and passed away in
Qunniyah in 673 H. Qunawi had been known as the great sheikh who master both
the zhahir and bathin knowledge in Fiqh, tariqa and haqiqa. He is also
considered as a holy person. Qunawi’s mother was married by Ibn Arabi. Hence he
was under the guardian and the education of Ibn Arabi.
Qunawi has been well known as a great commentator
of Ibn Arabi’s works, particularly which relates to Wahdatul Wujud. For
this he wrote a book, title Nafakhat al- Ilahiyyah. Some of the great
students of Sheikh Qunawi in Sufism are Sheikh Mu’ayyid al-Jandi the major
commentator of Fusûs al-Hikam of Ibn Arabi :
Miftah al-Ghaib al-Jam’ wa al-Wujud.
Retrieved from http://id.wikipedia.org/wiki/Shadruddin Al-Qunawi, on
18 December 2009.
[6] Some of his
students are: Shadr al-Dîn al-Qunawi (d. 763/1274), Mu'yid al-Dîn al-Jandi (d.
690/1291), ‘Abd al-Razzâq al-Q(K)âsyânî (d. 730/1330), Syaraf al- Dîn Dawûd
al-Qaysharî (d. 751/ 1350), Sayyid Haydar Amulî (d. setelah 787/1385), ‘Abd
al-Karîm al-Jîlî (d. 826/1421), ‘Abd al-Rahmân al-Jâmî (d. 898/1492), ‘Abd
al-Wahhâb al-Sya'rânî (d. 973/1565), ‘Abd al-Ghanî al-Nâbulusî (d. 1114/1731).
[7] Esposito,
John. (Ed.) The Oxford Encyclopaedia of the Modern Islamic World, Vol.
2, in Wahdat al-Wujud\ a fundamental doctrine in Sufism.
Retrieved from from http://sunnipath.org, internet on 18 December
2009.
[8] Atcjeng Ahmad
Kusaeri in Hamzah Fansuri. Ensiklopedia Islam. V. 3. Jakarta: Ichtiar
Baru-Van Hoeve. 1993. P. 66-68.
Retrieved from http://id.wikipedia.org/wiki/Pemahaman_Sufisme_Ibn_Arabi , on 18
December 2009.
[10] Murata and Chittick. The vision of Islam.
Suhail Academy: Lahore.1994. P. 236.
[11]Ibid P. 267.
[12] See Murata and
Chittick. The vision of Islam. Suhail Academy: Lahore.1994.
[13] The seven
dignities (martabat tujuh) is a concept that has been applied and developed by
the sufis, followers of Ibn Arabi in understanding tawhid, God, and creation.
[14] The theory of
seven dignities is adapted from the teaching of Ibn Arabi, then firstly
developed by Ibnu Fadlullah al-Burhanpuri in Tuhfah al-Mursalah ila Ruh
al-Nabi.
[15] The three
first dignities are qadim and baqa; then the four rest dignities are muhdats.
In sum, it could be argued that tasawwuf has a
world view that consider the reality is consisted of ontological hierarchy
whereas world is one of the lowest of that level of hierarchy. In this view,
God is considered as the highest source and the principal of all realities
under Him. And all other things except God are defined as His creators or
cosmos. However, the division between God and cosmos or Khaliq and makhluq do
not characterized ontology but as a ma’quliyat(rational).
[16] In one of his
works he wrote:
"Before today, I used to criticize my
companion if my religion was not the one which he followed. But my heart
changed to accept every image, so pastures for the carefree lovers and convents
for the monks. A house of idols and the idol house at Ta'if, the tablets of the
Torah and the mushaf of the Qur'an. I follow the religion of love wherever it
takes me, so all religion is my religion and belief. The above is an adaptation
from lines of poetry from Ibn Arabi's work Tarjuman al-Ashwaq ("The
Translator of Yearnings"). Its style is highly lyrical and meaning
evidently metaphorical.
These lines are famous and debatable. Many people
have associated these with Ibn Arabi’s thought on his faith. The meaning of
these lines would be -- and Allah knows best -- that one's involvement in
worshipping Allah can experience a perception of Allah's embracing power and
mercy such that one is no longer able to see any escape from true monotheist
belief in Him even in ostensibly untrue, idolatrous aberrations. So one becomes
overwhelmed by thanks and praise, "love," temporarily forgetting fear
and repentence. This is an elated state of mind expressed poetically in very
broad terms, not a creed.
Based on this poet, Nasr argues that Ibn Arabi
came to realize that the divinely revealed paths lead to the same summit.
However, ibn Arabi is not a pluralist or transcendentalist. In Dzakha ’ir
al-A ‘laq syarh Tarjuman al-Asywaq Ibn Arabi states that religion of love
refers to the religion of Prophet Muhammad PBUH. in Imran: 31, “say Muhammad,
if you really love Allah, follow Me, thus I will love you.”
(see: Dzakha’ir al-A
‘laq syarh Tarjuman al-Asywaq, ed. Muhammad Salim al-Unsi (Beirut, 1312
H)).
see Fushus al-Hikam,
ed. A. al-‘Afifi, Kairo: Dar Ihya’ al-Kutub al-‘Arabiyyah, 1946, and A.E.
Afifi, The Mystical Philosophy of Muhyid Din Ibnul Arabi, Cambridge:
Cambridge University Press, 1939.
[18] ibid
Retrieved from internet. Ibn Arabi and Sirhindi
by Farzana Hassan-Shahid, June 2005, on 18 December 2009.
[20] See:
al-Biqa‘i, Masra‘ al-Tashawwuf, aw, Tanbih al-Ghabi ila Takfir Ibn ‘Arabi,
ed. ‘Abd ar-Rahman al-Wakil (Bilbis: Dar al-Taqwa, 1989) dan al-Suyuthi, Tanbih
al-Ghabifl Takhti’ati Ibn ‘Arabi, ed. ‘Abd ar-Rahman Hasan Mahmud (Kairo:
Maktabat al-Adab, 1990.
Retrieved from http://id.wikipedia.org/wiki/Ibn_Arabi, on 18 December 2009.
[22] The allegation
should not be accepted that, under the influence of Neo-Platonist, some great
Muslims sought to introduce a doctrine of "pantheism" into Islam. The
most that could be said is that those Muslims may have considered it not
dangerous temporarily to borrow some terms from the Neo-Platonist since they
could not find the words they needed to express what they experienced in their mushahadat
(visions) and perceptions. Otherwise, there is a world of difference between
those two groups of people in terms of their understanding of the Divine
Essence
[23] Retrieved from
internet, Ibn Arabi in the eyes of the Great Mujaddid. Sufi Order of Pure
Mujaddidi, Sufi Peace Mission. By Irshad Aslam, October 27, 2000, on 18
December 2009.
[24] ....
The Great Mujaddid Ahmed
Sirhindi, who lived in India about 1500 CE, is an eminent sufi commentator on
Ibn Arabi. Although commonly regarded as a critique of Ibn Arabi, the Great
Mujaddid instead held him in high esteem. He felt that the critiques (as well
as many followers) have totally misinterpreted the writings of Ibn Arabi whom
he respectfully called the Great Sheikh.
He wrote that Ibn Arabi’s
writings were the result of sufi mystic vision and have to be interpreted as
such. Ibn Arabi’s writings on the Unity of Being [wahdatul wujud] was his sufi
mystic vision of the universe instead of being some ‘set of creed’ or
‘theological doctrine’ to which he came through a ‘self-directed thought
process.’ Many people who criticize Ibn Arabi for his ‘creed’ being unIslamic
are totally wrong as these are not his ‘creed’ but his ‘sufi mystic
experiences.’ Ahmad
Sirhindi (Mujaddid Alif Sani), has criticized wahdatul wujud. Ahmad Sirhindi
wrote about the sayings that universe has no existence of its own and is a
shadow of the existence of the necessary being. He also wrote that one should
discern the existence of universe from the absolute and that the absolute does
not exist because of existence but because of his essence.
However, if salik
devoted himself in muraqabat zikriyyah until reaching mukashafah
and mushahadah based on ahwal and maqomat, he would not
feel any other existing except Allah. At this moment, salik does not feel
anything except wujud Allah. This is also called as wahdatul wujud, but not in
haqiqa. But merely on the wahdatul wujud of feeling, testimony, and senses.
[27]Wahdatul wujud is the sufistic expression that
could not be achieved and understood transcendentally explained among by
people. This concept could be told through tariqa that explain this step by
step (maqamat) into dzauq^ sharia, tariqa, haqiqa^ makrifah.
28Furthermore, Ibn 'Arabi's impact outside the historic Muslim
countries is not easily traced. Miguel Asin Palacios in the 1920s caused a
furor when he suggested that Dante had drawn on Ibn 'Arabi's writings for his Divine
Comedy. Orientalists began to study Ibn 'Arabi's works relatively late, and
the first response was frequently frustration. The first work to be translated
into English appeared in 1911. Recognition of the depth and richness of his
writings has extended to new audiences over the past century, particularly
since the 1970s. At the same time there has been a great revival of interest
and publishing in the Islamic world.
[29] Such as Sha’irBurungPingau,
BurungPungguk, andPerahu.
Ade Armando in Hamzah Fansuri. Ensiklopedia
Islam. V. 2. Jakarta. P.296-297.
[30] See M. Laily
Mansur. Kitab Ad-Durun Nafls, Toko Buku Hasanu, Banjarmasin, 1982.
[31] Ade Armando in
Hamzah Fansuri. Ensiklopedia Islam. V. 2. Jakarta: Ichtiar Baru-Van
Hoeve. 1993. P.296-297.
[33] ibid
[34] ibid
[35] See Chatib
Quzwain. Mengenal Allah: Suatu Studi Mengenai Ajaran Tasawwuf Sheikh Abd Shamad
Al-Palimbani. Jakarta: Bulan Bintang, 1985.
[36] Ibid P. 38-39
[37] Ibid P. 40
[38] The concepts of al-Insan al-Kamel, the perfect
man and Wahdat al-Wujud, are both linked to the doctrine of Tawhid
and thus in Sufi Islam Tawhid means, first, faith and belief in the
unity of God; second, discipline of the internal and external life in the light
of that faith; third, experience of union and oneness with God; and fourth, a
theosophical or philosophical conception of reality in the light of the
mystical experience. The first two senses are accepted by all Muslims. However
the third and fourth senses are the particular teaching of Sufi Islam. For them
Tawhid in the third sense is to have the perception of the One Being through
mystical experience. It is the highest experience of the unity of God. In the
fourth sense, one loses his own identity and becomes one with the One being. In
this sector, though several formulations exist, the most elaborate and forceful
formulation of the doctrine of Tawhid wajudi or wahdatul Wujud is
from Ibn Al-Arabi.
Al Banjari has tried to reconcile the tradition
of Ghazali and Ibn Arabi. In this work, he used the teaching of his teachers
and refers to Futuhat Al-Makkiyah and “Fusushl-Hikam” from Ibn ‘Arabi, “Hikam”
(Ibn Atha’illah), “Insan Al-Kamil” (Al-Jilli), “Ihya’ ‘Ulumiddin” and “Minhaj
Al-‘Abidin (Al-Ghazali), “Risalat Al-Qusyairiyyah” (Al-Qusyairi), “Jawahir wa
Al-Durar” (Al-Sya’rani), “Mukhtashar Al-Tuhfat al-Mursalah” (‘Abdullah bin
Ibrahim Al-Murghani), and “Manhat Al-Muhaammadiyah” by Al-Sammani.
[40] See M. Laily Mansur. Kitab Ad-Durun Nafis,
Toko Buku Hasanu, Banjarmasin, 1982.
He is the son of Mas
Pajangswara and Grandson of
Yasadipura II, the great poet of Surakarta Kingdom. His father is the heir of Pajang Kingdom and his
mother is the heir of Demak Kingdom.
Retrieved from http://id.wikipedia.org/wiki/Ranggawarsita , on 18
December 2009.
[42] The Serat
Centini, as first shown by Soebardi (1971), contains more detailed
information on the works studied in the "pesantren", but it would be
rash to assume that this is valid for a period much earlier than that when the
Centini was composed. In the discussions of its protagonists, twenty different
kitab are mentioned, six of which are major fiqh texts (including the ones
mentioned already, Taqrib and Idah. nine works on doctrine
(including Samarqandi's introductory text and Sanusi's two well- known works on
'aqida with various commentaries), two tafsir (the near-ubiquitous
Jalalayn and that of Baydawi) and three works on sufism.
[43] These are some
of Ronggowarsito’s works:
Bambang Dwihastha : cariyos Ringgit Purwa
Bausastra Kawi atau
Kamus Kawi — Jawa, beserta
C.F. Winter sr. Sajarah
Pandhawa lan Korawa : miturut Mahabharata,
beserta
C.F. Winter sr. Sapta
dharma Serat
Aji Pamasa Serat CandrariniSerat
CemporetSerat PanitisastraSerat Pandji Jayeng TilaSuluk
Saloka Jiwa¡WindHdayat
Jati¡WindMajumat
JatiSerat
Sabda Jati etc
Retrieved from http://id.wikipedia.org/wiki/Rangga Warsita on 18 December
2009.
[44] HAMKA.
Perkembangan Kebatinan di Indonesia. Jakarta: Bulan Bintang, 1971. P: 37-40.
Not: Bazen Büyük Dosyaları tarayıcı açmayabilir...İndirerek okumaya Çalışınız.
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