Examining The Doctrine of Oneness-Being (Wahdah al-Wujud) in Tanbih al-Mashi; An overview toward Quranic’s Perpective
Oleh:
Zuherni AB Juwaini
ONTOLOGICAL APPROACH
The discussion toward ontological approach almost relate to the relation between Allah and human being, and in this matter, TanbÊÍ al- MÉshÊ frequently referred. In TanbÊÍ al-MÉshÊ viewed how ‘Abd al- presented his position in several ontological issues such as wujËdÊyyah, fayÌ and Ðill, fanÉ and baqÉ and insÉn kÉmil, which elaborated above:
1.1.1 WujËdÊyyah in ‘Abd Al-Ra’Ëf’s Point of Wiew
‘Abd al-Ra’Ëf started elaborate wujËdÊyah issue by determining the meaning of tawÍÊd. Like other ØËfÊ, ‘Abd al- Ra’Ëf asserted that tawÍÊd is not only about to distinguish believer and not believer, rather to discover the Reality. He said:
ةعععاطل كاععياو هللا انقفو ديرملا اهيا ملعاف دعب امأ كععيلع بجاو لوا نا هاععضري اميف كاياو انلمعتساو زوععجي ل اععمم هععهيزنتو ىلاعععتو هناحبس قحلا ديحوت بتارععم عععيمجل ةعععماجلا هععللا لا هععلآ ل ةملكب هيلع .ةعبارلا ديحوتلا
Then, know O my student may Allah bless us His Mercy, and compulsory to you to obey Him, and sincere for His attention. Indeed, the main obligation you have to fulfill is to convince the Unity of Allah and to omit Him from other
unfeasible by the word LÉ ilÉha illa AllÉh which is composed of four levels of tawÍÊd.1
In addition ‘Abd al-Ra’uf elaborated the four level of tawÍÊd above into (the oneness of divinity), tawÍÊd al-ulËhÊyyah, the oneness of action (tawÍÊd af’Él), the oneness of attributes (tawÍÊd ÎifÉt), the oneness of existence (tawÍÊd dhÉt). He said:
Dan adalah terkandung dalamnya ma’rifatullah ta’ala bermula tauhid itu atas empat martabat pertama tauhid al- uluhiyyah namanya maka setengah daripada segala dalil meyatakan atas firman Alllah “wa ma arsalna min qablika min Rasulin illa yuha ilayhi annahu La ilaha illa Ana fa’budun, artinya tiada Kami Rasulkan dahulu daripadamu Ya Muhammad daripada Rasul melainkan diwahyukan kepadanya bahwasanya tiada Tuhan hanya kamu maka sembahlah olehmu Aku. Kedua tauhid af’al namanya dan setengah daripada segala dalil yang menyatakan atas firman Allah ta’ala Allah khaliqun kulla syai’I artinya Allah jua yang menjadikan tiap-tiap suatu yang mumkin, dan firman Allah Ta’ala Wallahu khalaqakum wa ma ta’malun, artinya Allah jua yang menjadikan kamu dan barang perbuatan kamu. Ketiga, tauhid sifat namanya dan setengah daripada segala dalil yang menyatakan atasnya firman Allah Ta’ala Ya ayyuha al-Nas antum al-fuqara’a ila Allah wa Allah huwa al-Ghaniy artinya hai segala manusia kamu sekalian faqir kepada Allah dan Allah ta’ala jua yang kaya. Keempat tauhid zat namanya dan setengah daripada segala dalil yang menyatakan atas firman Allah Ta’ala Huwa al-Awwalu wa al-Akhiru wa al-Dhahiru wa al-Bathinu, aftinya Ia jua yang pertama yang akhir yang dhahir dan yang bathin.
The meaning of knowing Allah (ma’rifat Allah) devided into four lvels; first levels is tawÍÊd al-ulËhÊyyah (the oneness of divinity), regarding one of the verses “We do not delegate any messenger after you but to reveal him that there is no God but I, therefore worship me. The second level is the oneness of action (tawÍÊd af’Él), refer to one of the verses”
Allah create every single things”. And other verses” Allah create you and your actions”. The third level is the oneness
1 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,...., 1.
of attributes (tawÍÊd ÎifÉt), and refer to one of the verses “O humankinds indeed you are needy towards Allah, and Allah the one who wealthy. The four level is the oneness of existence (tawÍÊd dhÉt) and refer to one of the verses “He the beginning and He is the end, He is outer and He is the inner.2
He further said the Unity of God relates constantly with God's attributes, not to force Him to be the only one. He said:
اععهب دارععملا نل دوععجولا ةدععحوب مهدارم اذه لوقنف نأو لقتععسم قععحلا عم ايناث ادوجوم سيل ملاعلا نأ هعععم سيل يذععلا دععحلا دععحاولا اوه ىلاعتو هناحبس لاععق اععمك ارععخآ و لوا ئيععش لععك عم وهو ئيش لك (متنك امنيا مكعم وهو )
According to us, this is what we call waÍdah al-wujËd.
WaÍdah al-wujËd means that the universe is not the second being but the Being itself. He is the One and nothing equals to Him, but accompany each creation at the beginning and at the end like Allah said “and He with you wherever you been.3
In addition, he said:
هععتلعج ل ةععينادحو ىلا هتبععسن هععللا تدععحو ىنعمف لعاج لعجب تسيل هل هيتاذ هتينادحو ناف ادحاو
The meaning of waÍÍadtu Allah (I believe to the Unity of Allah), is nasabtuhË ilÉ al-wahdÉnÊyyah (I relate Allah to His attributes), not ja’altuhË wÉÍidan) I force Him to be the One.
WaÍdanÊyyah dhÉtiiyah does not mean become a creator.
‘Abd al- Ra’Ëf to affirm the Unity of Allah by logical arguments to proof it. He said:
2 ‘Abd al-Ra’Ëf al-SingkÊlÊ, SullÉm al-MustafidÊn,…, 63.
3 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 3.
لاق ملاعلا داسف مدع ىلاعت هتينادحو ىلع ليلدلاو مدعععف (اتدععسفل هععللا لا ةهلآ امهيف ناك ول ) ىلاعت ىلاعععت هتيندحو ىلع ليلد ضارلاو تاومسلا داسف .ملاعلا ةلمج نم امهو
One of the evidences of wahdÉnÊyyah (the Unity of Allah) is that less harmness in universe, by relate to Allah saying (Law kÉna fÊhimÉ Ólihah illÉ AllÉh lafasadatÉ). Thus, less harmness on earth and sky as proof of His wahdÉnÊyyah.
(earth and sky are part of the universe)4
اععهب دارععملا نل دوععجولا ةدععحوب مهدارم اذه لوقنف ناو لقتععسم قحلا عم ايناث ادوجوم سيل ملاعلا نا لك هعم سيل يذلا دحاولاوه يلاعتو هناحبس قحلا .ارخأو لوا ئيش
Menurut kami, inilah yang dimaksud dengan waḥdah al- wujūd. Karena yang dimaksud dengan waḥdah al-wujūd adalah bahwa alam bukanlah wujud kedua yang berdiri sendiri bersama al-Ḥaqq, dan bahwa sesungguhnya al- Ḥaqq SWT, Dia Maha Esa yang tidak ada sesuatu pun yang menyamai- Nya, namun Dia selalu menyertai segala sesuatu, baik pada permulaan maupun di akhir..
According to us, this is what we call waÍdah al-wujËd.
WaÍdah al-wujËd means that the universe is not the second being, but the Being itself. He is the One and nothing equals to Him, but accompany each creation at the beginning and at the end.
1.1.2 The Concept of al-FayÌ and al-Úill
4 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 1.
The most important contribution Plotinus5 made to the Islamic tradition is his concept of emanation (fayÌ) of the One or God. The act of creation is the bringing of non-being into being and God, who is responsible for this event, is also the principle of true being.
In Islamic tradition, emanation is also elaborated by Islamic philosophers such as al-FarabÊ and Ibn Sina. They argued that the emanation process is spontaneous because it arises from God’s natural goodness, and it is eternal because God is always superabundant. On the other hand, al-GhazÉlÊ refutes the fayḍ theory because it lowers God’s role in the creation to mere natural causality. Al-Ghazālī maintained, that God creates with absolute will and freedom, and theories of necessary overflowing and emanation lead logically to the denial of the absoluteness of the divine active will.
The considerations regarding the Unicity doctrine exposed by
‘Abd al-Ra’Ëf al-SingkÊlÊ in his writing tanbÊh al-mÉshÊ lead to the formulation of two concepts, which he commented on before combining them. That is the concept of emanation (al-fayÌ) and the shadow (al-Ðill). According to him, the universe represents the emanation of the unique Being (al-Íaqq), but it differs from God 5 Plotinus (205-270) was born in Egypte. Later on he would get a Greek education in Alexandriaand would work in Romeas a philosophy teacher, where he would also die.
He is considered the founder of Neo-Platonism. His writings were collected and rearranged by Prophyrius into six books, each with nine treatises. The books that were translated from Greek via the Syriac language into Arabic, and were then named the Theology of Aristotle, wereEnnead IV, V and VI; respectively on the happiness, the soul and psychology, on epistemological matters and the intellect, and on Being and the One, the first principle of all. Ahmad Hanafi, Pengantar Filsafat Islam,..., 33.
himself. The relation between the two is that of an object with its shadow. An object is hardly distinguishable from its shadow. However, they differ from each other.6
لقتععسم سيل هععنوكل ملاعععلا دوععجو نا ةلععصاحو ضيفلاععك وععه ضيفلاععب دارععملاو هععضئاف لب للقتسا قععحلا نيع هععنوكب فععصتي ل اععمك ىلاعععت هنم ملعلا ةمات ةرئاغم هريغ هناب فصتي ل كلاذك اعدبم هنوكل .لقتسم هعم ناث دوجو هناب فصتي ثيحب
To conclude, indeed, the existence of the universe, not exist independently but to emanate. The meaning of fayÌ (emanation), as though to emanate from the knowledge of Allah. Similarly, the universe is not identically with God (al-
×aqq), for the universe was the new existance, and it does not differ from Him. It is also the second existence independently apart from Allah.7
‘Abd al-Ra’Ëf accounted even the universe created through His emanation, Allah constantly not change, while the universe as a new existence derived, for it is only emanated. He said:
فععصتي ل هدوععجو ضيف نم هنوكل ثداح ملاعلا نل ةععبتار هععل سيلف هععب ادوععجوم لب هعم ادوجوم هنوكب ةعيبتلا ةبتار لب ةيعملا
Because of the universe created through His emanation, Allah constantly not change, while the universe as a new existence, derived, for it is only emanated Thus, the universe toward God is simply at the stage of rutbah al- tabÊ’yyah (inferior level), not rutbah al-ma’Êyyah (equal level).8
In addition ‘Abd al-Ra’Ëf said:
6‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 11.
7‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 3.
8 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 3.
ىلع ادهاز ائيش وه سيلو لظلاك قحلا ىلا ةبسنلاب وهو زىععهتنا اععيناث دوجولاععب ةفععصتم لزا قععحلل ةععمولعم قئاععقح .هلظ لظ وا قحلا لظ اذه ىلع ناسنلاف
Likewise al-Ðill, it is not a new existence toward the existence of the Reality, it is called also as the second existence. Therefore, in this regard, humanbeing as al-Ðill al-Íaqq (the shadow of the Reality) or even the Ðill Ðilluhu shadow of the shadow.9
Ontologically, from tauhid to wujËdÊyyah, ‘Abd al- Ra’Ëf elaborate variety of terms, such as between al-×aq and al-khalq, between al-wujËd and al-mawjËdÉt, and between wÉjib al-wujËd and al-mumkinÉt.10 The primary postulate in line with al-×aq and al-khalq that there is no existence but Allah. In other word, the Reality only belongs to al-×aq. Hence, the existence of al-khalq constantly relates to al-×aq as though His image. He said, and if universe relates to al-
×aq, thus universe as though the His image. Thus, the existence of the universe is not a part of the existance of al-×aq.11
1.1.3 The Concept of NËr MuÍammad
There are three important verses in the Qur’ān that scholars and exegesis hold to support their commentaries and viewpoints. The first verse is: There has come to you from Allah a (new) light and a perspicuous Book.12 Several commentaries made by classical exegetes had explained that the word light in the above verse refers to the
9 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 6.
10 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,…. 4.
11 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,…, 4.
12 QS. Al-MÉidah: 15
Prophet Muhammad. By Light, He means Muhammad (PBUH), through whom Allah has illuminated the truth, manifested Islam, and obliterated polytheism since he is a light for whoever seeks illumination from Him, which makes plain the truth.
There are various positions about it, the first being that the Light is Muhammad, and the Book is the Qur’an. In another vein that the Light in verse refers only to the Qur'an and not to the Prophet.13 It seems that al-Alusi (1802 -1854 C.E) considers in a different perspective that what is meant by both the light and the manifest book is the Prophet Muhammad.14
Secondly, in another verse, Allah says:
Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp:
the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the East nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men:
and Allah doth know all things.15
This verse is presumably the focal point for the development of Muhammad's mysticism, which refers to the eighth century. It was when Suhrawardi al-MaqtËl (1154 -119) identified Prophet Muhammad as the Light. He said misbÉÍ (the lamp), as a fitting symbol for Muhammad. Through him, the Divine Light could shine in the world, and through him, mankind was guided to the origin of this Light. The
13 Fakhr al-DÊn al-RÉzÊ, MafÉtiÍ al-Ghaib, Juz 6, 16 . 14 ImÉm al-AlËsÊ, RËÍ al-Ma’ÉnÊ, juz 4, 428.
15 QS. al-NËr: 35
formula neither of the east nor the west was then taken to reference Muhammad’s comprehensive nature, which is not restricted to one specific people or race and surpasses the boundaries of time and space. Ibn JarÊr al-ÙabarÊ (838-923 C.E) in his tafsir says that the meaning of mathalu nËrihi (the likeness of His Light) is the Prophet Muhammad (PBUH).16
As for the third verse, Allah said; “And as one who invites to Allah's (grace) by His leave, and as a lamp spreading light”.17 Ibn Kathir states a light-giving lamp, that is, your status shows in the truth you have brought just as the sun shows in its rising and illuminating, which none denies except the obdurate.18
In this line, ‘Abd al-Ra’Ëf affirmes that the existance of the creations, in fact, for Allah’s mercy, and the first creation is the spirit or the light of the prophet Muhammad (pbuh). He refers to ÍadÊth narrated from JÉbir,
نم كععيبن ارون ءايشلا لبق نم قلخ هللا نإ رباج اي هععللا ءاش ثيح ةاردقلاب ارودي ارونلا كلذ لعجف هارون لو ملق لو حوععل تقوععلا كععلاذ يف نكي ملو ىلاعععت سمععش لو ضارا لو ءامععس لو كلم لو اران لو ةنج نا ىلاعععت هععللا دارا اععملف سنا لو نج لو رععمق لو قععلخف ءازععجا ةععبارا اروععنلا كلاذ مسق قلخلا قلخي نمو حوعععللا يناعععثلا نمو ملقلا لولاا ءزعععجلا نم
16 ’Muhammad JarÊr al-ÙabarÊ, JÉmi’ al-BayÉn fÊ Takwil al-Qur’Én, Muasasah al- RisÉlah, juz 19, 179.
17 Q.S al-Ahzab; 46.
18 AbË al-FidÉ’ Ismail ibn ‘Umar ibn KathÊr, TafsÊr al-Qur’Én al-AdhÊm, DÉr Thayyibah, juz. 6, 439.
ءازععجا ةعععبارا عبارلا ءزجلا مسق مثا شرعلا ثلاثلا يععسركلا يناععثلا نمو تاوامععسلا لولا نم قععلخف مث اراععنلاو ةععنجلا ثلاععثلا نمو نيضارلا ثلاثلا نمو لولا نم قععلخف ءازععجا ةعععبارا عععبارلا ءزععجلا مسق يهو مهبوععلق اروععن يناععثلا نمو نينمؤملا اراصبا ارون اروععن وععهو مهععسنا اروععن ثلاععثلا نمو هععللاب ةععفرعملا .هللا لا هلا ل ديحوتلا
When asked the prophet about the first creation, the Prophet said, Indeed, the first creation is the Light of the Prophet Muhammad, whenever Allah intended to create the creation, He classified the Light into fourd groups, from the first, He created the qalam (pen), from the second, He create lawh (tablet), from the third, He create ‘arash (throne),and from that fourd He divided the Light into another four groups, first; hamalat ‘arash (throne), second, kursy, third bÉqiÉ al-malÉikat (the rest of the angles), and from the fourth He divided the Light into another four, first the skies, second the earths, third heaven and hell, and from the last four, He divide into four groups, first the light of the eyes of believers, second the light of their soul, and the third the light of tawhid lÉ ilÉha illa AllÉh.19
Furthermore, ‘Abd al-Ra’Ëf referred to Bulghat al-Gawas written by Ibn ‘Arabi which explaned that all creations derived from the light of the prophet Muhammad. He said:
سدععق هععللا سدععق نيدععلا يحم صاوغلا ةغلب يفو لععك نا ىلع لدععت ةريععثك ةداععيز داروا هرععس هععللا هععناو ملععسو هععيلع هععللا ىلص هارون نم هللا قولخم لععكلا ديععسو هععيلع اععهمركاو هللا دنع قلخلا لضفا ثيدععحلا اذععهب كل نيبت دقف ثيدحلا مامت دعب لاقو ءزععج لععك ناو ملاعلا لك ملسو هيلع هللا ىلص هنا و هععنم ءزجو هداحتا ثيح نم هل رهظم ملاعلا نم ىذععلا هاروععن هدارععفناو زايتما ثيح نم هريغو هضعب .ىرت امك ملاعلا لصا لقعلا وه
19 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 7.
Muhyit al-Din in his Bulugh al-Maram said Therefore Muhmmad is considered as the most precious creation toward Allah. He added that the Prophet Muhammad as a whole is the the universe it sef. From its unity of being, each single part of the universe is a medium of self-disclosure (madhar) of Muhammad. Whereas from its deferencition, each single of the universe is a part from Muhmmad or part of part of Muhammad due to His light as the first intellect.20 1.1.4 FanÉ’ and BaqÉ’
FanÉ’ in Sufism is the passing away or destruction of the self. FanÉ means to die before one dies, a concept highlighted Sufi discourses.
FanÉ represents a breaking down of the individual ego and recognising the fundamental unity of God, creation, and the individual self.
Persons having entered this enlightened state obtain awareness of the intrinsic unity (tawÍÊd) between Allah and all that exists, including the individual’s mind. It is coupled conceptually with baqÉ’, subsistence, which is the state of pure consciousness and abidance in God. FanÉ is also based purely on Islamic teachings. The Qur’an says:
All things in creation suffer annihilation and there remains the face of the Lord in its majesty and bounty.21
In this sense, ‘Abd al-Ra’Ëf elaborated in TanbiÍ al-MÉshi as below:
موععقلا حلطععصا ىف ءاععنفلا نا ديرملا اهيا ملعا مث وععهو هدععض ءاععقبلا نا اععمك للحمععضلاو لاوزلا وه ىلع ىلاعععت هععللا ماععيق دبعلا ةيؤار رهاوجلا يف امك ىقبيل هدععنعو نيكمتلا باععبارا ماععقم وهو ئيش لك تااراععشا لو تااراععبتعا لو مععسار لو مععسا هععيلع
20 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 7.
21 QS: Al-Rahman; 26-27
قحلاععب عمععسي نم ةععبترم وععهو نكي مل نم ىقبيف هب رصبيو
Know that self annihiliton (fanÉ’) by Sufi means disappears and extinct, whereas its opposite is eternal (baqÉ’). More detail explained in al-Jawahir, fanÉ’ is an ability to view Allah standing in every existence. FanÉ’ also a stage of the highest level of unity, whereas within there is no names, inscription, phrase or signal. Then, the substance which never damage and substance which never exist will be eternal accordingly. FanÉ’ also a stage where someone able to hear dan to view through al-×aq.22
1.1.5 InsÉn KÉmil (Perfect Man)
The term InsÉn KÉmil (perfect man, universal man or heavenly man) consists of two words, insÉn (human, man) and kÉmil (perfect), which means an exemplary human being, who is superior and exalted. Like everything else, a human being may be perfect or imperfect. To know a perfect or exemplary human being from the viewpoint of Islam is necessary for Muslims because it is like a model and example.23
From the point of view of Islam, there are two ways of knowing a perfect person: One way is to see how the Qur’an in the first place and tradition and the second place have defined a perfect man, even if it is meant to be a perfectly faithful and good Muslim. A perfect Muslim is a person who has attained perfection in Islam, whereas a perfect believer is one who has attained perfection in his faith. It has the quality, which means the doctrine contends that the universal, primordial, archetype man, Adam before the fall, is in touch with the
22 ‘Abd al-Ra’Ëf al-SingkÊlÊ, TanbÊh al-MÉshÊ,..., 7.
23 William C. Chittick, The Sufi Path of Knowledge, State Universityof New York, Albany, New York, 1989, 35.
creator and is the vicegerent on the earth24. The second way is to regard real individuals who are built the model of the Qur’an and Islam, not an imaginary and idealistic being, but a real and objective personality who exists in various stages of perfection at its highest level.25
The phrase InsÉn KÉmil (the perfect man) is associated with a concept that has first been firmly developed philosophically by Ibn
‘ArabÊ (1165-1240). By his disciple ‘Abd al KarÊm al-JÊlÊ (1365-1428), this issue systematically comes up as the very heart of Sufism discourse. In line with Ibn ‘Arabi, al-Jili asserts that InsÉn KÉmil states as the primordial, archetype man embodies within him all the divine attributes of God, and man has essentially fallen from this perfect state which has resulted in man’s separation from His Creator. This separation begins with the theological concept of Adam’s fall from paradise. Reflection on this separation led to the ØËfÊ development of the doctrine of the InsÉn KÉmil. To assert this doctrine, al-JÊllÊ first argues that the prophet Muhammad (PBUH) as the perfect model man to refer. However, the Prophet is a messenger of Allah, he is also the Divine Light, called NËr MuÍammad as the essense of being. Similarly, with the other Sufis, al-JÊlÊ examines the stages where InsÉn KÉmil can be achieved.26
24Chittick, The Sufi Path of Knowledge,..., 38.
25Chittick, The Sufi Path of Knowledge,..., 40.
26 Chittick, The Sufi Path of Knowledge,..., 41.
There are two dimensions to emphasize from al-JÊlÊ’s point of view: Firstly, InsÉn KÉmil is the term related to an entity which is the reality, divine and absolute; to who’s the positive attributes and perfectness belong. That kind of quality should be immanated by human beings in nature to rise up to become the perfect man.
Secondly, to assume that the existence of the Divine and the Absolute relates to His names, His attributes and His essence, to where human beings associate with further. Al-JÊlÊ formulates that InsÉn KÉmil is intended to riyÉÌÉt al-nafsÊyyah (spiritual exercises) throughout the stages. Thus, the perfect man can be defined as a person who has fully realized his essential oneness with the Divine Being. Those who achieve this level of the perfect man are usually called awliyÉ or saint.27 Chittick explains the basic of Sufism and the goal in a way that encapsulates the above concepts, saying “to be fully human is to actualize the divine form”. In order to achieve this, sufis follow the Sunnah of the Prophet and seek to embody the Qur’Én. They want Qur’Én to be their characters, just as it was the prophet’s characters.28
As previously mentioned, InsÉn KÉmil has two identities, first as prophet Muhammad (PBUH) as the messenger of Allah, second as he one who reflects the Divine. In this line, InsÉn KÉmil is assumed as NËr MuÍammmad (the Light of Prophet Muhammad). AbË ManÎËr al-×allÉj (858- 922) in this debate, argues that NËr MuÍammmad is qadÊm
27 Chittick, The Sufi Path of Knowledge,...,39.
28 Chittick, The Sufi Path of Knowledge,..., 40.
(eternal), meanwhile, Ibn ‘ArabÊ (1165-1240) says that the eternality of NËr MuÍammad (the Light of Prophet Muhammad) is only the sphere of Allah’s knowledge. He is Íuduth (mortal) when he appeared as a human being. However, al-JÊlÊ asserted, the eternality only belongs to Allah as the Absolute Divine for He is the beginning of existence, which is that the outsider but Him is Íuduth (mortal). Moreover, al-JÊlÊ emphasizes the immortality of a’yÉn thÉbitah (immutable archetypes).
Even the existence of ‘ayÉn thÉbitah (immutable archetypes) is inherently by His knowledge, however, it is different from Him. In sufi tradition, they believe that all people have the potential to regain this InsÉn KÉmil (perfect primordial state), ×aqÊqat al-×aq (reality of realities), NËr MuÍammadÊyyah (the reality of Muhammad), Khalifah (the vicegerent), Úill Allah (God’s representative), and walÊ or awliyÉ (the pole).29
Both Ibn ‘ArabÊ (1165-1240) and al-Jili (1365-1428) formulat that NËr MuÍammad can be traced ontologically as well as epistemologically, which is called tajallÊ (divine disclosures ) and taraqqÊ ( progress of effort ). TajallÊ is rewarded by Allah for whoever He demands, meanwhile taraqqÊ is such an effort that requires to complete by a human being to attain the quality of InsÉn KÉmil.
Furthermore, al-Jilli (1365 – 1428) from both approaches; tajallÊ and taraqqÊ explaines that tajallÊ of Allah which runs continuously throughout five stages are ulËhÊyyah (oneness), aÍÉdÊyyah
29 Chittick, The Sufi Path of Knowledge,..., 41
(transcendent oneness), waÍÊdÊyyah (divine unity), raÍmÉnÊyyah (unity of Mercy), rubËbÊyyah (unity of worship). Meanwhile, taraqqÊ for those who demand to experience the closeness with Allah. He figures out al-martabah (the stages) to aim for InsÉn KÉmil consists of Islam, Iman, Shalat, Ihsan, ShahÉdah, Øiddiqiyyah and Qurbah.
Regarding InsÉn KÉmil ‘Abd al-Ra’Ëf referred to his master Shaykh AÍmad al-QushÉshÊ who asked the question to Prophet Muhammad (PBUH) who is the human being very close to Allah? And the prophet answered: the person who united his being to The Being (Allah) and his attribute to His. And this is the very goal of tawhid which is the ultimate stage for the seekers of Allah.30
Furthermore, ‘Abd al-Ra’Ëf classifies ten groups who sincerely worship Allah, he said:
ىلع مهلزانم فرعت نا كل ىغبنيف اذه تفرع اذاو مث باوعععبلا مث تايادعععبلا اعععهلوا بيترتعععلا اذعععه مث ةعععيدولا مث لوعععصلا مث قلخلا مث تلماععععملا هذععهف تاععياهنلا مث قئاععقحلا مث ةععيلولا مث لاوحلا ةرععشع ةرععشعلا هذععه لععك ىف مث لزاععنم ةرععشع ىتلا بيترتلا اذه ىلع اضيا لزانم
Then you should know certain levels worshiper Allah such as, al-BidÉyah, al-AbwÉb, al-Mua’Émalat, al-AkhlÉq, al-UÎËl, al-Adawiyah, al-AÍwÉl, al-WilÉyah, al-×aqÉiq, and al- NihÉyah. And from each, ten are derived into ten others.31
The first level ‘Abd al-Ra’uf explained about al-BidÉyah, he mentioned:
30 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 13 31 ‘Abd al-Ra’Ëf TanbÊÍ al-MÉshÊ,..., 13
خيععشلا لاععق اععمك ىهو ةععظقيلا اععهيفف ةععيادبلا اماف ىلاعععت هععللا نع مهفلا رهوععجلا ىف ثوععغلا دععمحم لاععق ىلاعععت هععللا ىلا عوجرلا ىهو ةبوتلاو هرجاوز لاععق بونذععلا ةفرعم دعب لا حيصت ل ةبوتلا ىورهلا ةععفلاخم نع عوععجرلا ةبوتلا نإف ىناش أكلا قازرلا ىلا عوععجرلا ىهو ةععبانلاو هععقفاوم ىلا قحلا مكح عوععجرلا ءايععشا ةثلث ةبانلا ىاراوهلا لاق ىلاعت هللا عوععجرلاو اراذععتعا هععيلا عععجار اععمك احلصا قحلا ىلا اععمك لاح هيلا عوجرلاو ادهع هيلا عجار امك ءافو هيلا نيب ةععسياقملا ىهو ةبععساحملاو ةععباجا هععيلا عععجار اععمع شيتععفتلا وععهو ريععكفتلاو صئاععقنلاو تلاععمكلا دععصق اععم لععين وععهو ريكذععتلاو دوععصقملا هععب لصحي ناععف ف ريكفتلا قوف ريكذتلا ىاراوهلا لاق ريكفتلاب امم برهلا وهو ارارفلاو دوجو ريكذتلاو بلط ركفلا وععهو عامععسلاو هععيلا برععقي اععم ىلا قحلا نع دعبي ةضايرلاو هبيصن بسحي دوصقم نع دجاو لك هيبنت تادععععهاجملاب ةيععععسفنلا قلخلل بيذععععهتلا ىهو اهوركملاا لوصو نع ءامتحلا وهو ماصتعلاو
First, Al-BidÉyah (the beginning), consist of (1) al-YaqÐah, referred to Shaykh MuÍammad al-Ghawth from his book al- JawÉhir on the consciousness of self-weakness upon Allah.
(2). al-Tawbah, return to Allah on realizing that one has committed the sin. (3). Al-InÉbah, return to Allah, means a return to the reality, second return in terms of to fulfil the commitment, third, satisfy. (4). Al-MuÍÉsabah, to consider strengths and weaknesses. (5). Al-TafkÊr, consciousness about the main purpose. (6). Al-TadhkÊr to gain the main purpose by considering. (7). Al-FirÉr, an effort to get closer to reality. (8). Al-SimÉ’, self-awareness to achieve the main purpose. (9). Al-RiyÉdhah, self-exercise by conscious effort for good manner. (10). Al-‘ItiÎÉm, to restrain from the forbidden.32
32 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 13.
The second level ‘Abd al-Ra’Ëf explained about al-AbwÉb, he mentions:
اععم ىلع فععسأتلا وععهو نذععحلا اععهيفف باوععبلا اماو نم فوعععخ وعععهو فوعععخلاو تلاعععمكلا نم تاعععف نزععحلا وععهو قافععشلا و لابقتععسلا ىف هورععكملا سفنلا دوععمح وععهو عوععشخلاو محرتلاععب نورععقملا ىلاعععت هععللا ىلا نوكععسلا وععهو تابخلا و مظاعتمل ةععنينأمطلا ماععقم لععئاوا نم تاععبخلا ىاراوععهلا لاق ددرتععلاو عوععجرلا نم نمأععملا رفاععسملا دوارو وععهو ةععيلكلاب ئيععشلا ىف ةععبغرلا طاقععسا وععهو دععهزلاو ىلع جرععختو ارذح ىلع ىصقتسم قوت وهو عارولاو ةيلكلاب ىلاعت هللا ىلا عاطقنلا وهو لتبتلاو ميظعت لععملا غوععلبو لععحلا لوععط ىف عععمط وهو ءاجرلاو .ىلاعت هللا ىلا كولسلا قيقحت وهو ةبغرلاو
Second, Al-AbwÉb; consists of: (1). al-×azan, to regret of fault (2). Al-Khawf, to be aware of makrËhÉt (something allowed but dislikes by Allah). (3). Al-IshfÉq, to regret of fault by doing kindness. (4). Al-KhushË’, self-concentration in exalting Allah. (5). Al-AkhbÉt, first step of peacefulness.
(6). Zuhd, unwilling toward something. (7). Wara’. (8). Al- Tabtil. (9). Al-RajÉ’. (10). Al-Rughbah, to implement the path of Allah.33
The third level ‘Abd al-Ra’uf explained about al-Mu’Émalah, he mentions:
نم ةيععشحلا ىهو ةععبهرلا اععهيفف تلماعععملا اععماو رععكذ امناو لزانملا ىف ىورهلا ركذي مل اذهو هلدع ةععظحلم ماود وععهو ةععبقارملاو ةععياعرلا لحملا ىف جورععخلا ىهو ةيرحلاو هيلا ةحوتلا لامكب دوصقملا اععهيف يورععهلا ركذععي مل اععضيا اذععهو اراععيعلا قار نع
33 ‘Abd al-Ra’Ëf, TanbÊh al-MÉshÊ,…, 14.
وععهو صلخلاو ةععمرحلا لععحملا اذععه ىف ركذ امناو وععهو بيذععهتلاو بوععش لععك نع لاععمعلا ةيفععصت ريععهطتلا وععه لاععقيو لاععمعلا فئاععطل لاق حلصلا بيذهت ةارات و دصقلا بيذهت هب داري ةاراتف ةيفصتلاو قععيقحتلا بيذععهت ةاراتو لاحلا بيذهت ةاراتو ةمدخلا ريععسلاو ىلاعععت هععللا ةععجوتلا وهو ةماقتسلاو ىهتنا اععهكلام ىلا اروععملا ةععلك وهو لكوتلاو تابثلاب هوحن اروععملا ةععلك وععهو ضيوععفتلاو هتلاكو ىلع ضيوفتلاب وععهو ةععقثلاو مهوو لععقع ةععمحازم لب اععهارجم ىلا ميلستلاو ئش لك ىف هدحو هللا ىلع دبعلا دامتعا ءاععقب عععم هععلاوحا عععيمج يف هبار ىلا دبعلا ةلك وهو مهولاو لقعلا ةمحازم
Third, Al-Mu’Émalat, consists of (1). Al-Ruhbah, fear of Allah’s justice. (2). Al-MurÉqabah, to maintain the consciousness of the main purpose. (3). Al-×urrÊyyah the freedom from slavery. (4). Al-Ikhlas purifying every single deed. (5). Al-Tahdhib, purifying in terms of intention, actualization, condition, as well as realization. (6). Al- IstiqÉmah, to strengthen the orientation of Allah. (7). Al- Tawakkal, to certify upon Allah. (8). Al-TafwÊd. (9). Al- Thiqah, to trust no one but Allah (10). Al-Taslim, the whole submitting to Allah.34
The fourt level ‘Abd al-Ra’Ëf explained about al-AkhlÉq, he mentions:
ىلع نوععكيو سبحلاوععهو ربععصلا اععهيفف قلخلا اما ىلع ءاععنثلا وععهو ركععشلاو ىهاوععنلاو رععماولا موزععل وععهو ءاععضرلاو معنملا ةععفرعم ىلع لدي امب معنملا سبتلي ل دععبعلا فععقو اععم ثيح قداععصلا فوععقولا ميظعتلا مععسا وععهو ءاععيحلاو ارخأععتم لو امدععقتم ىف قععحلل ةععقفاوملا وععهو قدععصلاو دوععب طوععنملا صيععصخت وععهو اراععثيلاو لاوحلاو لاعفلاو لاوقلا
34 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 14.
هععيلا عععجري اععم وععهو قععلخلاو سفنلا ىلع ريععغلا دععبعلا عاععضتا وععهو عععضوتلاو هععسفن نم فععلكتملا ناععسنلا دوهععش مدععع ىهو ةوععتفلاو قععحلا هععلوبقل لاععق اععمك وععهو طاععسبنلاو اععقح لو لععضف هععسفنل ةيجعععسلا لاعععساراب بيبعععحلا ععععم ريعععسلا ىورعععهلا ةمشحلا ةشحو نم ىشاحتلاو
Fourth, Al-AkhlÉq, consists of (1) Al-Øabr, to be patient to fulfil Allah’s order as well as His prohibition. (2). Al-Shukr, thankfulness for Allah to blessing. (3). Al-Ridha. (4) Al-Øidq, submitting to Allah in terms of words, actions, and conditions. (5). Al-×ayÉ’. (6). Al-Khulq to actualize what good deeds and manners are. (7) Al-ÔthÉr, to give attention to others rather to one’s own. (8). Al-Tawaddu’, humbleness in receiving the truth without any intention to get any appreciation from others. (9) Al-Anbasat, to be close to Allah inclusively. (10). Al-TaÍÉshi which means decency.35
The fift level ‘Abd al-Ra’Ëf explained about al-UÎËl, he mentions:
ىلع عاععمزلا وععهو دععصقلا اععهيفف لوععصلا اععماو هريععحي لئل دععصقلا قععيقحت وععهو مزعععلاو تاعععاطلا ةععباجلا ىهو ةدالاو هععنع عطقنا ام رثا ىلا تافتلا نيب دععحلا ظععفح ىهو بادلاو ةععقيقحلا ىعاودععل بيغلاععب ناععنئمطلا وععهو نيقيلاو طيرفتلاو طارفلا ةاراععبع ىورهلا ركذ امك وهو سنلاو بيرلا عافتارل هععللا ىلا هب برقتي ام وهو ركذلاو برقلا حوار نع ةعععلفغلا نم صيلختلا وعععه ىورعععهلا لاعععقو ىلاععععت اراععثا عععيمج نع ماععتلا قععلخلا وهو رقفلاو نايسنلاو تادارععملا ىف تاداعلا ماكحاو تافارحنلاو ةرثكلا ءانغلاو ةكلملاا ةيؤار نم ةءاربلل مسا ىورهلا لاقو ىنغتععسا نم داععبعلا نم ىنععغلاو ماععتلا كععلملا وععهو داو نم فععطتخملا وععهو دارععملاو هاوس امع قحلاب .عيمجلا داو ىلا ةقرفتلا داو نم ىا
35 ‘Abd al-Ra’Ëf, TanbÊh al-MÉshÊ,…, 15.
Fifth, Al-UÎËl, consists of (1). Al-QaÎd, intention in obeying Allah. (2). Al-‘Azam, actualize the intention to obey Allah.
(3). Al-IrÉdah, accepting the command of Allah sincerely.
(4). Al-Adab, observe the line between the things one has to do and not to do. (5). Al-YaqÊn, belief in the unseen (6). Al- Uns, intimate with Allah. (7). Ahkum al-‘Adah fi al-Muradah (8). Al-Dhikr, remembrance. (9). Al-Fiqr, the highest manner to protect from any mistake. (10). Al-GhinÉ, satisfying only towards Allah.36
The seven level ‘Abd al-Ra’Ëf explained about al-Awdiyyah:
كععناك كبار دبعت نا وهو ناسحلا اهيفف ةيدولا اماو ليلدععب ماععق اععم ىورععهلا لاععق اععمك وهو ملعلاو هارت ءايعععشلا ارارس ا ةفرعم ىهو ةمكحلاو لهجلا عفارو ةوععق ىهو ةريععصبلاو اهتاببععسمب بابععسلا طاععبتاراو نيعب ىمععست سأرععلل نيعلا ةععلزنمب بلقلل ةععنطاب ةريععحلا نم كععصلخي اععم ىه ىورععهلا لاععق بلقلا لاععق هععبلق ةريصبب بئاغ رما كااردا ىهو ةسارفلاو ريععغ نم بئاغ مكح سانيتسا وهو سرفتلا ىورهلا وععهو ميظعتلاو ةععيرجتب اراععيتخا لو دهاععشب للدتسا ىف نايصع ريغب اهل للذتلا عم قحلا ةميزع ةفرعم وععهو ماععهللاو هاردععقو هئاععضق ىف ةعععزانم لو هرما ماععهللا ىورععهلا لاععق بلقلا ىلع داراو ىناععبار ملع نل ةععسارفلا ماععقم قوععف وععهو نيثدععحملا ماععقم ىلع تبععععشتساو ةارداعععن تعقو اعععمبار ةعععسارفلا لا نوععكي ل ماععهللاو هيلع تبعشتساو اتقو اهبحاص نم سفنلا هدععجت ام ىهو ةنيكسلاو ديتع ماقم ىف نوكععس ةععنينأمطلا و بيغلا لوزععن دععنع ةععنينأمطلا اععمك ىهو ةععمهلاو ناععيعلاب هباععش حيحص نما هيوقب افرععص دوصقملا ىلا ثاعبنلا كلمي ام ىورهلا لاق .اهنع تفتلي لو اهبحاص كلامتي ار
Six, Al-Awdiyah, consists of (1). Al-IÍsÉn, worshipping Allah consciously (2). Al-‘Ilm, to acknowledge after actions. (3).
36 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 16.
Al-×ikmah, to inquiry the inner meaning beyond something.
(4). Al-BaÎÊrah, the strength of the heart. (5). Al-FirÉsah, to know the unseen. (6). Al-Ta’ÌÊm, knowledgeable toward reality. (7). Al-IlhÉm the blessed knowledge gifted from Allah. (8). Al-SakÊnah, peaceful when knowledge from Allah is revealed. (9). Al-Tuma’ninah peacefulness. (10) Al- Himmah, to achieve the main purpose firmly.37
The seventh level ‘Abd al-Ra’Ëf explained about al-AÍwÉl, he mentions:
ىف بلقلا قععلعت ىهو ةععبحملا اععهيفف لاوععحلا اماو ةريععغلاو هاوععس اععمع هعععنمو بوععبحملل سفنلا لذب اععنظ لاععمتحلا طوقععس ىورععهلا لاععق اععمك ىهو بوععبه وععهو قوععشلاو ةععسافن ربععصلا نع قيععضلاو قوععشلا ىورععهلا لاععق ةدععشب ةععبحملا رهق بصاوع قوععشلا ديرجت وهو قلفلاو بئاغ ىلا بلقلا بوبه قوععشلا كععيرحت قععلفلا ىورععهلا لاععق هرععصب نع عوعععلولا ةعععبلغ وعععهو شطعلاو ربعععصلا طاقعععساب دوهععش نم جاععجاتي بيهل وععهو دععجولاو لومأععملاب لاععق دععبعلا ذخأت ةريح وهو شهدلاو قلعتم ضاراع بلغي اععم هءاجف اذا دبعلا ذخأت ةتهب شهدلا ىورهلا لاععق اععمك وععهو ناععميهلاو هععملع وا هربععص وا هععلقع قربععلاو ةريععح وا اععبجعت كسمتلا نع باهذ ىورهلا هوعدععيف دععبعلا بلق ىف ىلاعععت هللا هفذقي ارون وهو ىداععبم لوا وععهو قوذععلاو هترضح ىلا لوخدلا ىلا .تايلتلا
Seventh, Al-AÍwal, consists of (1). Al-MaÍabbah, no one to love but Allah. (2). Al-GhÊrah, there is no tendency to prejudice. (3). Al-Shawq, to love the unseen (4). Al-Filq, to drive the yearning with patient relief (5). Al-‘Atash, desire too much for his purpose. (6). Al-Wajd, passion for challenges. (7). Al-Dahash, confused. (8). Al-HaimÉn, loses of guidance because of confusion. (9). Al-Barq, the
37 ‘Abd al-Ra’Ëf, TanbÊh al-MÉshÊ,…, 16.
guidance light (10). Al-Dhawq, the primer basic of appearance.38
The eight level ‘Abd al-Ra’Ëf explained about al-WilÉyah, he mentions:
قربععي قربععب حمل وععهو ظععحللا اععهيفف تاععيلولا اماو اععم وععهو تقولاو هديس لضفل هتظحلم دنع رظانلا نبا ىفوصلا ليق اذلو لاوحلا نم دبعلا ىلع بلغ ارداععصلاو اردععكلا نع بلقلا ةءارب وهو افصلاو هتقو نم ةءاربععلل مععسا افععصلا ىورهلا لاق كولسلا نع ارورععسلاو نيوكتلا طوقس بابلا اذه يف وهو اردكلا نم ىفصا وهو ىورهلا لاق عماجلا اراشبتسلا وهو وععهو رسلاو نازحلا اهتباش امبار حارفلا نل حرفلا ىداععجيلا هجوتلاب قحلا نم دوجوم لك ةصح دوهش ةعععيبلقلا ةعععفئاطلب بلقلا حيورعععت وعععهو سفنلاو دوعععصقملا بلط ىف نطوملا ةقارافم وهو ةيبرغلاو دععنع بلقلا رععحب ةععجل ىف قععمعتلا وععهو قرععغلاو اععمب دوهععشلا مدععع ىهو ةععبيغلاو بحلاععب قععيقحتلا تاداراولاععب لاغتععشلا لاععمكلا لاوععحا نم ىرععجي قلطيو ماقم لك ىف ارارقتسلا ةياغ وهو نيكمتلاو .اضيا ءانفلا دعب ءاقبلا ىلع
Eight, Al-WilÉyah, consists of (1). Al-LaÍz, the flashlight. (2).
Al-Waqt, the condition that makes one busy. (3). Al-ØafÉ, to free of the soul from troubles. (4). Al-SurËr, the completed happiness. (5). Al-Sirr, to view each part from al-Haqq by creation consciousness. (6). Al-Nafs, to delight the heart by tenderness. (7). Al-Ghurbah, to leave of the homeland to achieve the purpose. (8). Al-Gharq, to drown on self once declare loving Allah. (9). Al-Ghaybah, unseen situation as several kinds of activities. (10). Al-TamkÊn, the ultimate stage, whereas fanÉ appears before baqÉ.39
38 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 16 39 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 16.
The nine level ‘Abd al-Ra’Ëf explained about al-ÍaqÉiq, he mentions:
تافععصلا ئدععبت ىهو ةفشاكملا اهيفف قئاقحلا اماو ةدهاععشملاو قععيقار رععس ءاارو نم نكل قئاععقحلاو ععععم نكل ةفعععص لو رعععهظم لب كعععلت ئدعععبت ىهو طوقععس ةدهاععشملا ىورععهلا لاععق زييمتو ةيصوصخ ةععنياعملاو ةفععشاكملا قوععف ىهو اععتب اسأار باجحلا ةرععضحلا نم ةععبولطملا بلطملا كععلت ئدععبت ىهو كععلت ئدبت ىهو ةايحلاو زييمت لو ةيصوصخ لب كيلا بجحي ل هععجو ىلع اهتايصوصخو اهفاصواو اهنايعاب بلقلا بارطععضا وععهو ضبقلاو نيعلا نع فععصولا بلقلا حارععشنا وععهو طععسبلاو لاععحلا ىف هورععكمل ساععسحلا نع ةععبيغ وهو ركسلاو تقولا ىف داراول دعب ساسحلا ىلا عوجرلا وهو وحصلاو ىوق داراول ماععقم قازرععلا دععبع لاععق اععمك وععه لاععصتلاو ةبيغلا لاععصتاو دوععجلا ميرععك ةرععضح نم دادععملا داراوةععيت لاععصفنلاو ةععيلكلاب باععجحلا طوقس هانعم دوهشلا .اعيمج لاصفنلاو لاصتلا ةيؤار طوقس وهو
Ninth, Al-×aqÉiq, consists of (1). Al-MukÉshafah, accepting the reality of the attributes and their manifestation silently.
(2). Al-MushÉhadah, the emerging of the reality of the attributes as well as its manifestation in particular. It’s also said that the breaking of the border. (3). Al-Mu’ayinah, the emerging that requirement without the specification. (4).
Al-×ayah, the emerging its reality of essence together (5).
Al-QabÐ, anxiety from dislike. (6). Al-BasÏu, heart relieved by the feeling of the God present (7). Al-Sakr, feeling disappear for the presence of Allah. (8). Al-Sahw., the feeling to return after sakr. (9). Al-IttisÉl, the whole intermediary opened. (10). Al-InfiÎÉl, loss of vision.40
The ten level ‘Abd al-Ra’Ëf explained about al-NihÉyah., he mentioned:
40 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 16.
هععنيعب دبعلا ةطاحا ىهو ةفرعملا اهيفف ةياهنلا اماو ئععشلا نيعب ةععطاحا ىهو ةععفرعملا ىاروععهلا لاععف ىف ءاععنفلا ىاراوهلا لاق لاوزلا وهو ءانفلاو ىهامك ادععحج مث اععملع قععحلا نود اععم للحععضا بابلا اذه ىلع ىلاعععت هععللا ماععيق دععبعلا ةيؤار وهو ءاقبلاو اقح عععم هل بجي امب قحلا ةيؤار وهو قيقحتلاو ئش لك ةععيانعب هاوععس مهفوععتي اععمو هدحو هلل دوجولا دوهش ملاوععع ىف سدععقلا تاذععلا سيبععلت وععهو سيبلتلاو اراعععم دهاععشب ةععياروت سيبععلتلا ىاروهلا لاق سيبلتلا ىف دوععصقملا لععين وععهو دوععجولاو مئاق دوجوم نع رععسلا نع ىوسلا ةطاما وهو ديرجتلاو دوهشم لك ءاععنفل هعععم ئععش لو قععحلا دوهععش وععهو دععيرفتلاو لععمجملا ةععيؤار وععهو عععمجلاو دوهشملا ىف دهاشلا اععهلك بتارععملا ىف هتمجم ىف ليصفتو هليصفت ىف لاععق ةععينادحولا ىلا قععحلا كتبععسن وععهو دععيحوتلاو رهاوععجلا ىف هععنع هععللا ىععضار ثوغلا دمحم خيشلا دععيحوتو هععللا لا هععلا ل نا ةداهععش ةععماعلا دععيحوت ىلاعععت قععحلا عععم هاوععسل دوهععشلا مدععع ةععصاخلا ريععغ ةدععحاو تاذ دوهععش ةععصاخلا ةععصاخ دععيحوتو .ىهتنا اهتانيعتل ةميقم ام هجوب ةرثكتم
Ten, Al-NihÉyah, consist of (1). Ma’rifah, the well knowing of Allah (2). FanÉ, passing away or annihilation of the self. (3).
BaqÉ’, subsistence or permanency for seeing the mercy of Allah. (4). TaÍqÊq, to view Allah consciously (5). TalbÊs, divine indisguise in disguise. (6). WujËd, achieving the purpose in each (7). TajrÊd, to deny accept Allah. (8).
TafrÊd, to testify but Allah. (9). Jam’u, to witness each part in wholeness, and to witness the wholeness in each part.
(10). TawÍÊd, to relate to Allah (al-Haqq).41
In another hand, ‘Abd al-RaËf pointed in similar of view of InsÉn KÉmil, he said: Among Sufi scholars said that InsÉn KÉmil (the perfect
41 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 17.
man) called ‘alam kabÊr (the wide world), he does not emerge externally. He said:
اععما ةععتباث وا ةيجاراخ نايعلا كلت ىنعي تناك ءاوس ةععسبلتملا ةععهللا تاذععلل لععظ اععهنلف ةتباثلا اينايعا اننايعل لظ اهنلف ةيجاراخلا اننايعا اماو اهنوؤسسب .ىهتنا ةطساولاب لظ لظلا لظو ةتباثلا
A’yÉn thÉbitah (immutable archetype) is the realm that extremely differs from external. A’yÉn thÉbitah (immutable archetype) is the shadow of the essence of Allah, likewise a’yÉn khÉrijÊyyah (external archetype) reflected as the shadow of a’yÉn thÉbitah (immutable archetype).42
However, he is immanent inherently in Allah’s knowledge called a’yÉn thÉbitah (immutable archetype). In this realm, he extremely differs from external. A’yÉn thÉbitah (immutable archetype) is the shadow of the essence of Allah, likewise a’yÉn khÉrijÊyyah (external archetype) reflected as the shadow of a’yÉn thÉbitah (immutable archetype). ‘Abd a-RaËf explained firmly that the principle of shadow is reflecting whatever matter in front of it. Even though there are a number of mirrors, they still reflected the same shadow.
1.2 CONCLUSION
The theological approach most refers to SullÉm al-MustafidÊn, where
‘Abd al-Ra’Ëf elaborate the popular issues regarding human act and afterlife. It seems ‘Abd al-Ra’Ëf promoted the ash’ariyyah doctrine, as
42 ‘Abd al-Ra’Ëf, TanbÊÍ al-MÉshÊ,..., 6.
the famous and dominant kalam orientation in South East Asia, and showed the arguments and dialogs from other groups in kalam discourses likewise JabÉrÊyyah, QadarÊyyah and Khawarij in certain issues.
In metaphysical approach to ‘Abd al-Ra’Ëf elaborates the Nature of God and its relation with the creation. He presents Martabah Tujuh, which is the seven stages, to classify the realm of God and the realm of human being.
In the ontological approach, according to ‘Abd al-Ra’Ëf waÍdah al- wujËd means that the universe is not the second being, but the Being itself. He is the One and nothing equals to Him, but accompany each creation at the beginning and the end. If someone said waÍÍadtu Allah (I believe to the Unity of Allah), its means nasabtuhË ilÉ al-wahdÉnÊyyah (I relate Allah to His attributes), not ja’altuhË wÉÍidan) I force Him to be the One.
In addition, ‘Abd al-Ra’Ëf asserted that waÍdah al-wujËd means that the universe is not the second being, but the Being itself. He is the One and nothing equals to Him, but accompany each creation at the beginning and the end.
Regarding with NËr MuÍammad concept, ‘Abd al-Ra’Ëf said that the Prophet Muhammad (PBUH), as a whole, is the universe it sef. From its unity of being, each single part of the universe is a medium of Muhammad’s self-disclosure (madhar). Whereas from its deferencition,
each single of the universe is a part of Muhmmad or part of Muhammad due to His light as the first intellect.
However, ‘Abd al-Ra’Ëf promoted annihiliton (fanÉ’) by ØËfÊ means disappears and extinct, whereas it’s opposite is eternal (baqÉ’).
More detail explained in al-Jawahir, fanÉ’ is an ability to view Allah standing in every existence. FanÉ’ also a stage of the highest unity level, whereas there is no names, inscription, phrase or signal within.
Then, the substance which never damage and the substance which never exist will be eternal accordingly. FanÉ’ is also a stage where someone is able to hear dan to view through al-×aq.
