Ibn â € ˜Arabi from Wahdatul is for Kamil people

In the realm of Sufism the mystical experience of Sufis tends to be inner and personal so it is difficult to convey to others. Therefore, mystical experience basically seems irrational. Thus, to understand the nature of this mystical experience, one needs to experience it directly.[1] The study of human existence is always interesting, not only in the fields of philosophy, psychology, or Sufism. The study of humans continues to develop with the development of science. The study of humans is a mystery that has never been completely solved,[2]

Humans will be the material object of every field of science. Humans are creatures that are integrated from physical and spiritual elements, and from the combination of these two elements, humans appear in a perfect form.[3] The thinking of Sufi figures in the study of Sufism is very diverse and each has its own characteristics, even though the purpose remains the same, namely towards Al-Haq (Allah SWT). For example Ibn Arabi with a concept Wahdat al-WasAl-Hallaj with concepts informalRabi’ah al-Adawiyah with the concept MahabbahAnd many more. Besides them, there is a Sufi figure whose thinking is very brilliant and famous, namely Imam al-Ghazali, who is nicknamed Hujjatul Islam.[4]

Biography of Ibn Arabi

His full name is Muhammad bin Ali bin Muhammad bin Ahmad bin Abdullah Al-Hatimi,[5] which later was better known as Ibn “Arabi. He was born in Murcia, Spain, on Monday, 17 Ramadan 560 H or July 27 1165 AD, when Andalusia experienced a period of development. His father came from an Arab family, while his mother was from a Berber family. Ibn Arabi’s father is part of the personal guards of Sultan Almohad and a fiqh expert and hadith who also explored Sufism. Hatim al-Ta ‘, his ancestors, were recognized as the main example in the Arabic knife before the time of the Prophet Muhammad. The Ibn Arabi family strongly upholds the principle of honesty and noble character. It is said that Hatim is very generous, even to the point of prioritizing others above himself, following in the footsteps of his mother who is also very generous.[6]

Ibn Arabi is one of the figures in the Falisafi or mystical Sufism which is known to be very controversial in history, with many parties who admire him and criticize it.[7] Sufism Falsafi is the teachings of Sufism that uses a rational or philosophical approach to know God (enlightenment), to reach a higher level. Not only limited to Makrifatullah (knowing God), this Sufism also includes concepts there is wihdatul (unity of form). In other words, Falisafi’s Sufism is enriched by philosophical thoughts. The approach used in Falisafi Sufism is different from Sunni or Salafi Sufism. If Sufism Sunnis and Salafis are more focused on practical aspects, Falisafi Sufism focuses on theoretical aspects. Therefore, the concepts in Falisafi Sufism prioritize the use of reason and philosophical approaches, which are often difficult to apply in daily life, especially for ordinary people, or even considered almost impossible.[8]

The concept of wahdatul exists for the Kamil Ibn Arabi people

Discussion of understanding Wahdat al-Was (unity of form) includes the belief that humans can achieve unity with God. This understanding is based on the concept of one (Al-Wahid) and many (Al-Katsir), which the Sufis starts from the idea Wahdat al-Was As a philosophical foundation to understand God in relation to the universe. God can only be understood through the merging of two conflicting traits in Himself. The nature of true form is only one, namely God (Al-Haq). Despite its one form, God manifests Himself in the universe in various forms of unlimited form. If it is associated with Only Muhammaddraft Wahdat Al-Idyan According to Ibn “Source” Arabi of his theory about “Perfect” (Al -insan Al -Kamil) or the facts of Muhammad (Al-Haqiqah al-Muhammadiyah).[9]

Wahdat al-Was is a theory that states that the true existence is only one, namely the existence of Allah SWT. There is no real existence other than His existence. Everything that is seen by our senses besides Allah SWT is considered unreal and is just an illusion that arises due to the limitations of human reason.[10] The point is the concept that states that there is only one form, namely Allah Ta ‘ala, and the whole universe is a manifestation of that form. This one form includes all the phenomena that exist and become a resource of reason that illuminates the entire universe. As a source of cosmos that regulates the universe, this one form is also called a universal soul. He showed his actions to every creature (micro) in the universe, so it was called a universal body. When viewed from its nature as the core that directs all forms of events, it is called al-Haba ‘. In summary, Wahdat al-Was States that â € œLA MAUJUDA ILL AL-WOUTH AL-ANIDâ €Which means “Nothing is like other than the first form.” Although this one form looks diverse in form taâ € ™ AyyunatThis diversity does not change its unity, just like the diversity of individuals does not make the nature of human beings become snaking.

The presence of the concept Wahdatul is there As a practical description of the view of pantheism implies that God (al-Khaliq) is in all His creations (al-Makhluq). Seeing the concept of pantheism from a historical point of view, Frans Magnis-Suseno explained that Pantheism is a philosophical view that states the unity of identity between being created and the Creator. The emergence of the view of pantheism with all the paradigms of the faith in it, in understanding the relationship between creation and the creator, functions as an antithesis of the emergence of a pessimistic atheism view of the existence of God, with Pantheism confirms that God is in all His creations.[11]

Manifestai is absolute according to Ibn Arabi

The three levels described by Ibn Arabi in showing the absolute manifestation of Ahadiyah (the highest level), Wahidiyah, and Tajalli Syuhudi (Rofi’ie, 2013). This is an explanation of each level:

1. Ahadiyah: At this level, form is a pure substance that appears in His existence. Absolute and absolute, without name or nature. Ordinary people have not been able to reach this level because they are limited by space and time. The only way to understand God at this level is through negative theology, namely by eliminating all thoughts about Him.
2. Wahidiyah: At this level, the substance of God appears through His name and nature, which is identical to the substance itself. Allah introduced Himself through ASMA AL-HUSNAnamely the names that show His traits. That is, God introduced himself through His actions reflected in His name and nature, as contained in Asmaul Husna who defined Him.
3. Tajalli Syuhudi: At this level, the name and nature of God appear empirically in reality that can be witnessed by the universe. Through the words “kun”, the reality becomes real and can be felt by the senses. That is, the manifestation of God in the real form of His name and nature can be felt by the five senses.[12]

Furthermore, Insan Kamil is an ideal human being in terms of existence and knowledge. The perfection of its existence lies in the fact that it is a perfect manifestation of God’s image, which reflects the names and traits of God as a whole. Meanwhile, the perfection of his knowledge is achieved through the highest level of consciousness, namely awareness of the unity of his essence with God known as makrifat.[13] As explained by Ibnu “Arabi in his emanclance theory, which is how a butthe form comes from the Essence MustHumans Kamil is a statement that cannot be freed from the teachings of Nur Muhammad.[14]

Basically, the perfection of the Kamil people emerged because Allah manifested himself perfectly through the facts of Muhammad (al-Haqiqah al-Muhammadiyah).[15] Humans referred to by Ibnu “Arabi in the phrase refer to the concept of thought about perfect humans (Insan al-Kamil). It is true that humans function as intermediaries between nature and God, so that God can be known, and thus, humans become the cause of nature. The main purpose of the creation of nature and its entire contents is to enable God to be known.

Therefore, every creature is a place of manifestation of God, and humans, especially perfect humans, is a place of manifestation of God. Only humans can receive the gift of the name and attributes of God. Ibn â € ˜Arabi says that nature is a mirror of God. While human nature is like a mirror, which cannot clearly reflect images. God’s picture will not be seen clearly in such a mirror. Therefore, God’s command requires that a mirror (nature) becomes clear, so that it can reflect the description perfectly.

Conclusion

This means that the concept of understanding Sufism developed by Ibn Arabi is a combination of the power of reason and the smoothness of the heart. This style of thought is included in the category of philosophical Sufism, because it contains elements of in-depth and abstract philosophical philosophy. For this reason, understanding the teachings of Sufism Ibn Arabi in full requires synergy between rational reasoning, critical thinking power, and spiritual sensitivity. Without this balance, understanding of his ideas can become blurred and potentially cause a mistake in interpreting the meaning he conveyed. So it is important for the reader to explore the pattern of teachings introduced by Ibn Arabi with the sharpness of the analysis in order to capture the spiritual and intellectual essence contained therein.

Also read: Understand the Science of Tufism and World Sufis Leaders

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[1]Â Nurcholish Madjid, Islam: Doctrine & Civilization (Gramedia Pustaka Utama, 2019).

[2]Â Yunasril Ali, Curry Manufish: Development of Ibn Jubnâ® Arabic Concepts by Al-JohlCet. 1 (Jakarta: Paramadina, 1997).

[3]M. Quraish Shihab, â € œThuman € Al-Quran: Function and Role of Revelation in People’s Life (Mizan Library, 2007).

[4]Lidia Artika et al Journal of Educational and Culture Research Studies 1, no. 2 (2023): 29â € “55.

[5] ej brill, Encyclopaedia of First Islam EJ Brill: 1913-1936. S – ¹¹¬aiba (Brill, 1993).

[6]”Akbarlita Ari Kurnia,” Integral Integral Based Education in Forming Kamil Insan, “Accessed December 23, 2024,

[7]”Eka Ismaya Indra Purnamanita,” Study of Sufism Falisafi on Wahdat al-Wujud Ibn Arabi (1165-1243 AD), ” Tin: Applied Informatics Nusantara 4, no. 6 (2023): 345â € “49.

[8]Â alwi shihab, Islam Sufistic: “First Islam” and its influence until now in Indonesia (Mizan, 2001).

[9]Adenan Adenan and Tondi Nasution, “Al-Was and their implications for Kamil people,” Al-Hikmah: Journal of Theosophy and Islamic Civilization 2, no. 1 (2020),

[10]Abdullah Al -Jalil Ibn Abd Al and Karim Salim, “Wahdat Al -Ajad Inda Ibn Arabi, T 638 H/1240 AD,” 2002,

[11]”Franz Big-Suseno SJ Reasoning God (PT Kanisius, ND).

[12]”Eka Ismaya Indra Purnamanita,” Study of Sufism Falisafi on Wahdat al-Wujud Ibn Arabi (1165-1243 AD), ” Tin: Applied Informatics Nusantara 4, no. 6 (2023): 345â € “49.

[13]”Akilah Mahmud,” Ibnu Arabi’s perspective, ” Suesana: Journal of Islamic Insight 9, no. 2 (2014): 33â € “45.

[14]”Abdul Hakim and Beni Ahmad Saebani,” General Philosophy, ” Bandung: Setia Library2008,

[15]Adenan Adenan and Tondi Nasution, “Al-Was and their implications for Kamil people,” Al-Hikmah: Journal of Theosophy and Islamic Civilization 2, no. 1 (2020),

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Author: Ahmad Firdaus, Mahasantri M2 Mahad Aly Hasyim Asy ‘Ari Tebuireng

Editor: Muh Sutan