al-Shaykh Ibn 'Arabi and Wahdah al-Wujud

Shaykh Ibn 'Arabi and Wahdah al-Wujud

*note: some of the letter "y" may refer to "h",
such as kashf as kasyf, Sha'rani as Sya'rani.
*the following is a translation from the Malay Language towards Nusantara, ie Malay Archipelago.

1. Introduction
    Al-Shaykh Ibn ‘Arabi Rahimahullah(Rh) was a great thinker in the history of Islamic thought, especially in the field of Tasawwuf/Sufism. By leaving hundreds of works, he was able to form a very large influence in the stream of Islamic mysticism. His great influence and his thought which is considered controversial has forced many great scholars to enter polemic in discussing his position and the position of his thought in Islam until the birth of three groups of scholars.
1.1 The first is the group of scholars who oppose, criticize, declared him as deviant, and some even disbelieved (takfir) al-Shaykh Ibn ‘Arabi.
1.2 The second is the scholars who took a stand in support of the opinions of al-Shaykh Ibn 'Arabi, regarded him as al-Shaykh al-Akbar Sultan al-'Arifin and they have sought to clear him of the accusations which they consider false in relation to al-Shaykh Ibn 'Arabi.
1.3 The third is the group of scholars who remained silent without giving any ruling (hukm) against al-Shaykh Ibn ‘Arabi.

    Indeed the writing of al-Shaykh Ibn ‘Arabi is very challenging and requires in-depth study and reading, yet limited time has made it impossible for the writer to do so. Thus, this paper will only try to reveal a few key questions regarding al-Shaykh Ibn ‘Arabi such as several matters about the background of the figure, his position among the scholars and the theory of Wahdat al-Wujud that is often associated with him. To the best of the writer's ability, in responding to the thoughts of al-Shaykh Ibn ‘Arabi, the author tries to see from the eyes of himself and also of the Sufis, not from the eyes of the enemies. The author himself is very aware of the smallness of the author in position to respond to the thoughts of this great figure, as said by Shaykh al-Islam, Shaykh al-Azhar al-Sharif al-Imam al-Akbar Prof. Dr. ‘Abd al-Halim Mahmud is like a bat wanting to guess the great lion.

2. Background of Shaykh Ibn 'Arabi
Name: The full name of al-Shaykh Ibn 'Arabi is Abu Bakr Muhy al-Din Muhammad ibn' Aliy ibn Muhammad ibn Ahmad ibn 'Abd Allah al-Hatimiy (from the descendants of' Abd Allah ibn Hatim brother of 'Adiy ibn Hatim al-Ta'iy. [1] He is known by the title Ibn al-Arabi (with the prefix-) in the countries next to al-Maghrib (West), and by the title Ibn 'Arabi (without the prefix al-) in the countries next to al-Mashriq (East) to distinguish between him and al-Qadi Abu Bakr ibn al-'Arabi. [2]
Family: He is from a well-known family in the Maghribi. [3] His father was a scholar of fiqh and hadith, also a saint of God (wali Allah). [4]
Date of birth: Monday, 17 Ramadan 560H (1165M) in the city of Murcia, Southeast Andalus (Spain). [5]
Education: As a child, in Murcia, he memorized the Quran al-Karim. At the age of eight (568H), he moved with his father to the city of Ishbiliyyah and studied with some great scholars. He studied the book (al-Kafi) in the field of Qira'at Sab'ah (Seven Qira'ah) with al-Shaykh Abu Bakr ibn Khalaf and al-Shaykh Abu al-Qasim al-Syarrat. He also studied the book (al-Taysir-the field of Qira’at) written by al-Imam Abu ‘Amr al-Dani with al-Shaykh Abu Bakr Muhammad ibn Jamrah. He also studied hadith, fiqh and language with great scholars of the time such as al-Shaykh Abu 'Abd Allah ibn Zarqun, al-Hafidh ibn al-Jad a jurist in Andalus, al-Shaykh Abu al-Walid al-Hadramiy, al-Shaykh Abu al-Hasan ibn Nasr and al-Shaykh Abu Muhammad 'Abd al-Haqq al-Ishbiliy and al-Shaykh Abu al-Qasim ibn Basykuwal and others. [6]

It is said, that throughout his studies, he had mastered all the musannafat (books) and lectures of studies delivered by his teachers. His wisdom was so evident and his star shone above his other companions until he rose to the level of al-Shuyukh and became an imam in the science of ma‘qul and manqul. A number of great scholars have conferred on him ijazah in relation to al-marwiyyat (hadith) and their books such as Ibn 'Asakir, Ibn al-Jawziy, al-Hafidh al-Sulamiy,' Abd al-Haqq al-Ishbiliy and others. [ 7]

Al-Shaykh al-Mufassir al-Muhaddith Isma'il al-'Ajluniy in the book (Kasyf al-Khafa 'wa Muzil al-Iltibas' Amma Usytuhira min al-Ahadith' ala Alsinat al-Nas), from al-Shaykh Hijaziy al-Wa'iz (lecturer of the book al-Jami 'al-Saghir by al-Imam al-Suyutiy): that al-Shaykh Muhy al-Din ibn' Arabiy is counted from among al-huffaz [8] (i.e. he was al-hafidh). [9]

In the field of Sufism, he was educated by 55 shaykhs. He immortalized their names and biographies in his book entitled al-Durrah al-Fakhirah Fi Dhikr Ma Intafa‘tu Bihi Fi Tariq al-Akhirah. [10]

He is also considered a Mujtahid Mutlaq. [11] Al-Shaykh Ibn ‘Arabi stated in his book al-Futuhat al-Makkiyah: [12]“ Alhamdulillah, we do not imitate, except with the Prophet al-Shari‘(s.a.w.)”. He poets:

I am not one of those who say ‘said Ibn Hazm’

                        No, neither ‘said Ahmad, nor al-Nu’man’

This verse of poet has been commented on by Ibn al-‘Imad al-Hanbaliy in his book (Syadharat al-Dhahab Fi Akhbar Man Dhahab): This statement is sarih (clear or obvious) stating that he is an absolute mujtahid. [13]

Works: Al-Shaykh Ibn ‘Arabiy has numerous works in the form of books; dannathar's poems, which reach nearly 250 works, include large works and small works, some say 500 works, [14] while Carl Brockelmann counts 150 works. [15] Among the mashhur are:

1. Al-Futuhat al-Makkiyah which he first wrote since the year 599H. and completed when he settled in Damascus (620H/1223M.-638H./1240M.). It is his largest book with a content of 560 chapters. This book discusses the principles of metaphysics, the various sciences of a sacred nature, and his own spiritual experience. Furthermore, this book is an Islamic spiritual science that surpasses all books ever written by him in terms of scope and content.

2. The Book of Fusus al-Hikam. He completed his writing in Damascus in the year 628H./1230H. and is regarded as the culmination of the maturity of his writing, in which is contained the perfection of his stream which he has touched upon in his other writings.

3. The Book of Mawaqi ‘al-Nujum wa Matali‘ Ahillat al-Asrar wa al-‘Ulum, which was written in 595H. while he was at al-Meria.

4. Kitab Insya ’al-Dawa’ir, which he began his writing while at the house of his friend al-Mahdawiy, in the City of Tunis, in the year 598H.

5. Kitab Tarjuman al-Asywaq, which he wrote while in Makkah, in the year 599H.

6. Kitab Miskat al-Anwar, written during his time in Makkah from the year 599H. to the year 601H. This book is a collection of the hadith of the Prophet (s.a.w.).

7. Kitab Hilyat al-Abdal, which was also written during his period in Makkah from the year 599H. to 601H. This book is a pamphlet on the advantages of the Sufis which is said to have been completed in just one hour.

8. The Book of Taj al-Rasa’il, which was also written during his period in Makkah from the year 599H. to 601H. This book is also a treatise on dreams.

9. Kitab Ruh al-Quds Fi Munasahat al-Nafs, written in the year 600H. while he was in Makkah as well.

10. Kitab al-Tanazzulat al-Mawsiliyyah, written while he was in Mosul in 601H. to 602H. This book is a pamphlet containing 50 chapters, discussing the importance of ablution and prayer from an inner dimension, spiritual aspect.

11. Kitab al-Dhakha’ir wa al-A‘laq, written in Makkah in 611H. This book, in fact, is an esoteric commentary on the verses of Tarjuman al-Asywaq.

12. The Book of Diwan Ibn ‘Arabiy or al-Diwan al-Akbar which he completed his writing during his period of residence in Damascus. This book is a large collection of Sufi poems that he created. [16]

In addition to the field of Sufism, al-Shaykh Ibn ‘Arabi also has works in other fields such as the field of hadith and tafsir. In the field of hadith, he has produced the book Mukhtasar al-Musnad al-Sahih li Muslim ibn al-Hajjaj (Summary of al-Musnad al-Sahih by al-Imam Muslim ibn al-Hajjaj) Mukhtasar al-Tirmidhiy (Summary of the book by al-Imam al-Tirmidhiy) and al-MisbahFi Ja'm Bayn al-Sihah. [17] While in the field of tafsir, he has a book al-Tafsir al-Kabir reaching 95 volumes in which he has managed to interpret the Qur'an up to the verse: [18]

(وعلمناه من لدنا علما) [19]

meaning: And We have taught him from Us a science.

3. The position of Shaykh Ibn 'Arabi among the scholars

As noted in the introductory section, al-Shaykh Ibn ‘Arabi was a highly controversial scholarly figure in the history of Islamic civilization. Scholars are divided into three groups in giving views on the position of al-Shaykh Ibn ‘Arabi.

3.1 The Defender
The first group is the group of scholars who take a stand in support of the opinions of al-Shaykh Ibn 'Arabiy, consider him al-Shaykh al-Akbar Sultan al-'Arifindan they have tried to clear him of the accusations that they consider false in relation to al-Shaykh Ibn 'Arabi. Among them are al-Imam Jalal al-Din al-Suyutiy (849-911H), al-Imam 'Abd al-Wahhab al-Sya'raniy, al-Shaykh Majd al-Din Muhammad ibn Ya'qub al-Fayruzabadiy, author al-Qamus al-Muhit and others.

Al-Imam Jalal al-Din al-Suyutiy has quoted in his book Tanbi’ah al-Ghabiy bi Tabri’ah Ibn ‘Arabi, the quotations of many Islamic scholars who praised al-Shaykh Ibn‘ Arabi. Due to limited space, the following are mentioned here only a few of their names without quoting their words: [20]

(1) Al-Shaykh Safiy al-Din ibn Abi al-Mansur.

(2) Al-Shaykh ‘Abd al-Ghaffar al-Qawsiy.

(3) Al-Shaykh Abu ‘Abd Allah ibn As‘ad ibn‘ Aliy al-Yafi‘iy.

(4) Al-Hafiz Muhibb al-Din ibn al-Najjar.

(5) Al-‘Allamah Siraj al-Din ibn al-Hanafiy.

(6) Al-Syaykh Waliy al-Din Muhammad ibn ‘Abd Allah al-‘Ajamiy.

(7) Al-Shaykh al-Badr ibn al-Sahib and others. [21]

Al-Imam ‘Abd al-Wahhab al-Sya‘raniy has several books in which he has defended al-Shaykh Ibn‘ Arabi. Among them are al-Kibrit al-Ahmar FiBayan 'Ulum al-Syaykh al-Akbar, Tanbih al-Aghbiya' 'Ala Qutrah Min Bahr' Ulum al-Awliya ', al-Yawaqit wa al-Jawahir, Lawaqih al-Anwar al-Qudsiyyah and others. Among the statements of al-Imam 'Abd al-Wahhab al-Sya'raniy in his attempt to defend and defend al-Shaykh Ibn' Arabiy are: Indeed the sciences of al-Shaykh (Ibn 'Arabi) all stand on the basis of al-kasyf and al-ta'rif and his knowledge are free from suspicion and distortion. [22]

Among the reasons many of al-Shaykh Ibn ‘Arabiy’s thoughts are considered deviant is the existence of some of his writings have been exposed to aggression(or altered, or changed or tampered). Back then, the development of the book depended on the copying industry (al-naskh). Thus, it is found that some of the writings of al-Shaykh Ibn 'Arabiy have been infringed by the inclusion of additions that do not exist in the original text where these additions have elements of deviation from the beliefs of ahl al-sunnah wa al-jama'ah such as understanding al-hulul wa al-ittihad. This statement was once stated by al-Imam ‘Abd al-Wahhab al-Sya‘raniy in his book Lawaqih al-Anwar al-Qudsiyyah:

While I was trying to summarize (Mukhtasar) (the book of al-Futuhat al-Makkiyah), I had stopped at many places in the book where the content was clear to me to contradict the beliefs of ahl al-sunnah wa al-jama'ah, so I have deleted the section from the summary (Summary). Maybe I was careless, so I checked the contents of the book… Then, I continued to think that the parts I had deleted were indeed thabit it was from the words of al-Shaykh Muhy al-Din until one of my brothers was an 'alim al-Madaniy who died in 955H came to visit me. Then, I had a discussion with him about this matter, then he showed me a copy of the book of al-Futuhat al-Makkiyah which he himself had checked with an original copy of the handwriting of al-Shaykh Muhy al-Din, then I found that the parts the one I deleted (which I thought was the original word of al-Shaykh Muhy al-Din and it contradicts the creed of ahl al-sunnah wa al-jama'ah) were not there at all, so I continued to delete it. Therefore, I know that the manuscripts (manuscripts of the book of al-Futuhat al-Makkiyah) in Egypt today have all been copied based on the manuscripts that have included additional slander against al-Shaykh which is contrary to the beliefs of ahl al-sunnah wa al -jama'ah as well as what has happened to his book Fusus al-Hikam and others. [23]

The fact that many of the books written by al-Shaykh Ibn ‘Arabiy have been invaded with false additions by the zindiq and al-Batiniyyah sects is well known and confirmed. This has been stated by al-Muqriy in Nafh al-Tayyib, Ibn al-‘Imad al-Hanbaliy, in Syadharat al-Dhahab and also al-Haji Khalifah in Kasyf al-Zunun. Thus, quoting the words of al-Shaykh Ibn 'Arabiy must be done carefully, especially things that seem contradictory because it is possible that it is the work of the zindiq and al-Batiniyyah sects who deliberately exaggerate evil things in the works of him.

3.2 The Opposer
The second group is the group of scholars who oppose, criticize, mislead him (considered him as a deviant), and some even disbelieved (takfir) al-Shaykh Ibn ‘Arabi.

There are several books written specifically to attack al-Shaykh Ibn ‘Arabi and the Sufis, who are considered by these opponents, to be extremists. Among the writings are as follows: [24]

1. Tanbih al-Ghabiy ‘ala Takfir Ibn‘ Arabiy, by Burhan al-Din Ibrahim al-Biqa‘iy.

2. Kasyf al-Ghita ’‘ An Haqa’iq al-Tawhid wa ‘Aqa’id al-muwahhiddin written by Badr al-DinHusayn Ibn al-Ahdal.

3. Al-Suyuf al-Masyhurah fi Ibn ‘Arabiy wa Kalimatihi al-Mahzurah, written by Abu Bakr Ibn‘ Abd Allah al-Dimasyqiy.

4. Asyi’at al-Nusus written by ‘Imad al-Din Ahmad al-Wasitiy.

5. Al-Qawl al-Munabbi Fi Akhbar Ibn ‘Arabiy, written by al-Sakhawiy.

6. Tahdhir al-‘Ibad min al-hulul wa al-ittihad, written by Ibn Tulun.

3.3 Those who silent (Tawaqquf)
The third group is the group of scholars who remained silent without giving any rulings (hukum) against al-Shaykh Ibn ‘Arabi. [25]

While al-Shaykh ‘Izz al-Din‘ Abd al-Salam (w748H/1348M) has been narrated to have had two views on al-Shaykh Ibn ‘Arabi. First, a negative view and second a positive view. This change in attitude has something to do with his change in attitude towards the Sufis. It has been stated by al-Shaykh Ibn 'Ata' Allah al-Sakandariy (w709H) in his book Lata'if al-Minan that al-Shaykh 'Izz al-Din' Abd al-Salam at first behaved like the attitude of fuqaha who often quickly denied the Sufis. Later, when he befriended al-Shaykh Abu al-Hasan al-Syadhiliy (593-656H) and his attitude began to change towards the Sufis where he always attended Sufi gatherings. [26]

In general, it can be assumed that many scholars and scholars look askance(with an attitude or look of suspicion or disapproval) at the thought of al-Shaykh Ibn ‘Arabi. They prefer to highlight the aspects of disputes (khilafiyyah) that try to be based on his thinking such as wahdat al-wujud, al-hulul and al-ittihad. Most of them adopted the opinions of previous scholars and scholars in relation to the wahdat al-wujud, al-hulul and al-ittihad thoughts associated with al-Shaykh Ibn ‘Arabi without reviewing his works fairly. In other words, the connection of al-Shaykh Ibn 'Arabiy with the thought of wahdat al-wujud, al-hulul and al-ittihad seems to be a traditional accusation inherited from generation to generation by some scholars and scholars without any review of the facts of the matters in-depth. Thus, al-Shaykh Ibn ‘Arabi has been caged with the accusations throughout the history of Islamic thought although there are also many scholars and scholars who try to defend him, though, the wave of thoughts that look negatively at him more dominates the minds of the public.

4. The Idea of Wahdat/Wahdah al-Wujud

    Wahdat al-wujud is a doctrine of Sufism that has become a great polemic debated among Islamic scholars and scholars. Wahdat al-wujud has different meanings between scholars. The diversity of perceptions to understand the concept of wahdat al-wujud has led to the birth of various rulings against the concept itself, either ruling (hukm) that forbid it and regard its adherents as heretical, or the rulings that permitted it and regard it as a concept that does not contradict Islam. No less, there are scholars who are being exceptional on giving ruling towards this controversial concept.

At the same time, the term wahdat al-wujud is used by scholars from the ahl al-sunnah school and also the Shiite school. Thus, giving only one form of an opinion or ruling on this concept based on one of the meanings or understandings will cause anxious among some others. This paper will try to review the meaning of wahdat al-wujud which is followed by Sufis in general before reviewing the opinion of the critics of Sufism or critics of the concept of wahdat al-wujud.

The doctrine of wahdat al-wujud is usually associated with Ibn ‘Arabi because this figure is considered to be its founder. It is therefore not surprising that so far the term wahdat al-wujud is said to have originated from Ibn ‘Arabi. Scientific studies of Sufism, both by orientalists and by Muslim scholars, for decades, have not questioned this long-held notion. [27] However, this notion has been tried to be changed by some scholars who diligently study the thought of al-Shaykh Ibn ‘Arabiy and the theory of wahdat al-wujud. Among the scholars who argue that the theory of wahdat al-wujud is not derived from al-Shaykh Ibn ‘Arabiy is Prof. Ibrahim Bayyumi Madkur, [28] Hermann Landolt [29] and Prof. Dr. Su‘ad al-Hakim. [30]

Ibrahim Bayyumi Madkur [31] and Su'ad al-Hakim [32] consider that it is possible that al-Shaykh al-Imam Ibn Taymiyyah was among the first to popularize this term in his treatises to hit the Sufis who embraced the understanding. [33] While the study of Dr Kautsar Azhari Noer ruled that the first person to use the term wahdat al-wujud was al-Shaykh al-Sadr al-Din al-Qunawiy (d.673H/1274M), a disciple of al-Shaykh Ibn ‘Arabiy himself. It was later popularized by al-Qunawiy's disciple, al-Shaykh Sa‘id al-Din Farghaniy (d. 700H/1301M). [34]

According to Prof. Dr Su'ad al-Hakim's theory of wahdat al-wujud attributed to al-Shaykh Ibn 'Arabiy is not actually derived from him, as there is no thabit text from Ibn' Arabiy regarding this theory that can prove that he was the founder of the theory. this. What propagates this theory is that the scholars of his thought or more precisely, the scholars have listed Ibn ‘Arabiy as one of those who embrace this understanding. [35]

Prof. Dr. Su'ad al-Hakim asserted that a scholar would not find any clue of an idea (which describes the existence of wahdat al-wujud thought in Ibn 'Arabi's thought) except by quoting some of his writings which were then matched with descriptions appropriate to the thought of wahdat al-wujud. Thus, someone who associates Ibn 'Arabi with this doctrine will quote his words such as: "al-wujud is all one", "there is nothing there but Allah", "there is nothing in al-wujud except Allah", [36] thus opening the space to be called a supporter of wahdat al-wujud. [37] However, Dr Kautsar Azhari Noer, although agreeing with the opinion that al-Shaykh Ibn ‘Arabi never used the term wahdat al-wujud, yet insisted that his teachings did indeed contain the ideas of wahdat al-wujud. Quotations very similar to those used by Su‘ad al-Hakim were used by Kautsar Azhari Noer to illustrate this. [38]

It is difficult to discuss the doctrine of wahdat al-wujud according to the version of the scholars of this concept who based it directly on the thought of Ibn ‘Arabi based on their views alone. All the descriptions of the doctrine of wahdat al-wujud attributed to Ibn ‘Arabi are an interpretation from those who describe it solely on the ideology espoused by Ibn‘ Arabi and are not convinced that such is his understanding of the concept. If Ibn ‘Arabi’s understanding in this regard is to be corrected, then the only way in that direction is to understand what is his understanding in relation to al-wujud? What is very prominent in Ibn ‘Arabi’s thought is the emphasis on al-Wujud al-Haqq i.e. only Allah is the real existence. The other is merely an imaginary existence, [39] or in other words, he describes that Allah is the essence of al-Wujud al-Haqq and the existence of beings is only a shadow of al-Wujud al-Haqq. [40] Elsewhere, he describes that al-wujud is all only the existence of the One in essence where nothing exists with His Existence. Nothing that exists clings except a creation that exists, then the unseen, ghayb, then the dhahir then disappears. [41] In other words, Ibn ‘Arabi tries to portray that al-Wujud al-Haqq is only Allah because He is the eternal God, while the existence of beings, the creation is temporary, impermanent and mortal. [42]

Many scholars are baffled by the results of Ibn ‘Arabi's thought, whether he had the idea of ​​wahdat al-wujud or wahdat al-syuhud. Unfortunately, they hastily concluded it as wahdat al-wujud. [43] Another thing that argues for the rejection of the existence of the thought of wahdat al-wujud on the part of Ibn 'Arabi is because of his consistency in his use of the term al-mumkin (al-mumkinat i.e. creature) which refers to the meaning of creation which he sometimes calls al-maujud, but he never named it al-wujud. With this, it is clear that the wahdat al-wujud held by Ibn ‘Arabi is not based on the study of Unification in kathrah al-mazahir (diversity of phenomena of beings), but rather it is based on denying the existence of al-kathrah. [44] For example, Ibn ‘Arabi reveals that there is nothing but Allah and al-mumkinat. So Allah is Existing while al-mumkinat is thabitah (thabit). [45]

Thus, the interpretation as explained above is considered accurate to understand the concept of wahdat al-wujud which is the creed of Ibn ‘Arabi and this matter is in line with the view of some other scholars who view this concept positively and harmoniously. For example, al-Imam al-Nabulsiy concludes the key to understanding the theory of wahdat al-wujud is hidden in the sense of al-wujud al-haqiqiy. Thus, the whole existentially possible does not in fact have a mustaqill wujud or exist alone or in istiqlal from Allah (s.w.t.). Clearly, al-Imam al-Nabulsiy tries to unravel the complexity of the concept of wahdat al-wujud by setting the level of mafhum al-wujud as Allah, not a being. [46]

With this, there is no question of the union or unification of God with beings as understood by some. Even al-Nabulsiy has gone even further by using many of the verses of the Qur’an which he says are the source of the concept of wahdat al-wujud. For example, the word of Allah (s.w.t.) which reads:

((فأينما تولوا فثم وجه الله))

Meaning: Wherever you point (your face), then there is the Wajh of Allah. [47]

The expression (aynama tuwallu) is general encompassing various places and people. The expression (fa thamma wajh Allah) is addressed to the dhahir/zahir wajh in the mazahir (the phenomena of beings consisting of various places and human beings). This verse implies that everything that is achieved by the intellect or the senses (based on the diversity of His servants) is as the place of manifestation of the single Wajh of Allah. Thus, the mazahir (phenomenon) is many, but the Wajh is only one. Therefore, the number of mazahir does not deny the oneness of the Wajh, just as the oneness of the Wajh does not prevent the numbers of mazahir [48]

Al-Nabulsiy also relates the concept of wahdat al-wujud with other verses of the Qur'an, as the words of Allah which reads:

((ويبقى وجه ربك ذو الجلال والإكرام))

means: Everyone on the surface of the earth is destroyed and only the Wajh of your Lord is eternal. [49]

And the word of God which reads:

((وقل جاء الحق وزهق الباطل))

means: And al-haqq has come and falsehood has been destroyed, indeed falsehood will surely be destroyed. [50]

In reinforcing his interpretation of the meaning of the above Qur'anic verses, al-Nabulsiy also relates a classical Arabic poem recognized by the Prophet (peace be upon him) as the truest word ever uttered by the poet, an expression inspired by Labid which means: Know, that everything other than Allah is false. [51]

Thus, in the opinion of the author, in the context of this discussion of the concept of wahdat al-wujud, we find that the real confusion comes from the diversity of views of Sufi scholars and critics of Sufism in explaining the concept of al-wujud. So, there are scholars who describe it as described by al-Imam al-Nabulsiy above, which is to see al-wujud al-haqiqiy and al-wujud al-wahmiy (wujud that is not real). There are also those who describe it from the perspective of al-wujud al-haqiqiy which is wajib al-wujud and the existence of beings which is the existence of al-mumkinat. There are also those who term it as al-wujud al-haqqiy and al-wujud al-khalqiy. [52] Al-Imam al-Akbar Shaykh al-Azhar Prof. Dr. ‘Abd al-Halim Mahmud opinionated that this confusion is due to the error of some parties in interpreting the meaning of al-wujud al-wahid which is often used by Sufis. [53]

In the context of the Muslim community in the Malay archipelago "Nusantara", confusion also arises due to the use of the term wujudiyyah as a description of the understanding of wahdat al-wujud. Many scholars and writers use the term wujudiyyah to be associated with the school or thought of al-Shaykh Hamzah Fansuri and al-Shaykh Shams al-Din al-Sumatraniy. This is a very unfortunate thing because wujudiyyah has a negative understanding. Wujudiyyah is an atheistic school of literary philosophy. It was one of the most influential sects in the West in the 20th century. It is a philosophy that focuses on the human existence which it considers to be the only one that exists confidently. Nothing exists before or after. This philosophy assumes that man has his own essence and his own reality by his will, creates his deeds and determines his attributes by his will freely without any connection with God or values ​​outside of his will. [54] Great Malay authors such as Shaykh Dawud al-Fataniy himself listed the Wujudiyyah sect as a heretical sect. Apparently, the Wujudiyyah ideology that he considered as heretical is the group that considers "I do not exist, only Allah's Wujud", that is, that I exist God. They also said "That Allah (s.w.t.) does not exist except in the insides of all beings. [55] Thus the term Wujudiyyah should not be used to refer to those who adhere to the concept of wahdat al-wujud. [56]

In this writing, the author will only give a few examples of leading scholars who describe the understanding in relation to the term al-wujud which is associated or attributed to the various additions above; al-wujud al-haqiqiy and al-wujud al-wahmiy, al-wujud al-haqqiy and al-wujud al-khalqiy or wajib al-wujud and wujud al-mumkinat. It is as support of what I have stated regarding the crossroads of understanding of al-wujud among Sufi scholars that ultimately sparked the polemic of wahdat al-wujud.

Talks about such a concept were taught by some Sufis before Ibn ‘Arabi. Al-Shaykh Ma'ruf al-Karkhiy (d.200/815M), a famous Sufi in Baghdad who lived four centuries before Ibn 'Arabiy, is considered the first person to express his creed with the words: "There is nothing in wujud except Allah." Al-Shaykh Abu al-‘Abbas Qassab (lived in the 4th/10th century) expressed similar words: “There is nothing in the two worlds except my Lord. Everything that exists (mawjudat), everything other than His existence, is nothing (ma’dum). ” Khwaja ‘Abd Allah Ansariy (d. 481/1089) stated that“ the monotheism of the elect ”is the doctrine of“ there is nothing but Him. ” (Laysa ghayrahu ahad). If he is asked the question: "What is monotheism?" he replied: “God, and no one else. The other is ignorance (hawas). ” Another Sufi before al-Shaykh Ibn ‘Arabi who more or less put forward statements considered to contain such a doctrine was al-Imam Abu Hamid al-Ghazzaliy (d.505/1111), his brother al-Shaykh Ahmad al-Ghazzaliy (d. 520/1126), and 'Ayn al-Qudat Hamadaniy (d. 526/1132). [57]

Similarly, the figures after Ibn ‘Arabiy, also talks about the same matter. For example, al-Shaykh ‘Abd al-Karim al-Jiliy (767-826H/1365-1423M) considered that al-wujud (creation or being, makhluk) cannot be considered to exist in fact in its essence except with the rate of radiation of al-tajalli al-Ilahiy and al-nur al-Ilahiy. There is no dhatiy there, in fact, there is only a mere delusion that borrows the nature of existence from Allah. He termed the existence as al-‘ariyyah al-wujudiyyah (borrowing exists or exists that is a loan). He states that al-'ariyyah al-wujudiyyah in all things means attributed the existence of the creature (al-wujud al-khalqiy) to the creature while in fact the existence of the haq (al-wujud al-haqqiy i.e. Allah) is the origin (cause ) for all those beings. Indeed, Allah (s.w.t.) has lent the nature of al-wujud to His creatures from His Essence so that the secret of divinity can be revealed in this world. [58] Al-Shaykh ‘Abd al-Karim al-Jiliy asserted that it cannot be assumed that two exist; the existence of beings and the Wujud of Khaliq. The only one that exists is al-Khaliq. [59]

Al-Shaykh Ibn ‘Ata’ Allah al-Sakandariy is also one of the figures of Sufism who talks a lot about the concept of al-wujud but is clear and clean from the accusation of wahdat al-wujud. [60] For example, he gave his description of the concept of al-wujud which was once expressed by his teacher al-Shaykh Ahmad ibn ‘Umar ibn Muhammad al-Andalusiy al-Mursiy (w686H). The words of his teacher al-Mursiy were once considered by people as a discussion of the concept of wahdat al-wujud. [61] Al-Shaykh al-Mursiy said: Has been the human being (created) after he had never existed, and he will be fana (die) after he was created. So, whoever has both sides is absent (‘adam), then he is absent (‘adam). Al-Shaykh Ibn 'Ata' Allah al-Sakandariy explained: The meaning of the words of al-Shaykh al-Mursiy is that the whole universe (al-ka'inat) does not have the status of absolute existence because al-wujud al-mutlaq is only God. He has singular Oneness. Whereas the universe only has the status of existing just what He bestows on it (the universe). Know that whoever has the status of existing with the bounty of a gift from another party (Allah), then it is in fact nothing (‘adam). Al-Shaykh Abu al-Hasan al-Syadhiliy once said: A Sufi is one who looks at the creatures in their secret folds like dust in the air, both non-existent (maujudayn) but neither non-existent (ma'dumayn), as in the knowledge of God. He also said: Verily we do not see anyone in the universe (al-khalq). Is there anyone in this universe (al-wujud) other than al-Malik al-Haqq (Allah)? If wans t to be considered to exist (everything other than Allah), then (their existence) is likened the dust in the air, if you examine it, you will not find anything at all. [62]

Next Al-Shaykh Ibn 'Ata' Allah al-Sakandariy explained: The closest parable regarding the existence of this universe (wujud al-ka'inat) when you look at it with 'ayn al-basirah is the wujud of shadows (al-zilal) . So the shadow does not exist in all the understandings of existence and is not ma‘dum in all the understandings of ‘adam. If you have thabit, affirmed the existence of a shadow of something, then why do you want to remove the oneness of God that gives that effect ?. [63]

Al-Shaykh Ibn ‘Ata’ Allah al-Sakandariy also said in his wisdom as follows:
(يا عجبا كيف يظهر الوجود في العدم أم كيف يثبت الحادث مع من له وصف القدم) [64]
Meaning: It's amazing. How is it possible to manifest al-wujud in al-‘adam? Or how can something that is al-hadith (a creature that is new) be crucified together with God that is qidam ?.

Al-Shaykh Ibn ‘Ajibah (1160-1224H) in his book Iqaz al-Himam Fi Syarh al-Hikam, elaborates as follows: al-wujud and al-‘adam are two words that are mutually contradictory and will never meet. Al-hadith and al-Qadim are contradictory and will not meet. It is clear that Al-Haq (Allah) is wajib al-wujud and all beings other than Him are ‘adam confidently, ie in yaqin. So, when zahir al-wujud then it will eliminate its opponent which is ‘adam. So how can it be described that a creature can veil Allah when it is ‘adam’? [65]

Thus, there is no existence for everything (creatures) and His existence, so the theory of al-hulul is invalidated, because al-hulul means another existence (al-siwa, that is, an equal existence) so that the meanings of al -Rububiyyah can enter it. Since the other being (al-siwa) is only ‘adam alone, it cannot be described as being able to be hulul. [66]

Indeed it is found that such an interpretation of the concept of al-wujud which assumes that al-wujud al-haqiqiy is only the existence of Allah and the other beings are only imaginary or wahmiy and at the same time distinguishes between al-Khaliq and al-makhluq is very consistent in the thinking of the narrator- the narrator of al-hikam al-'Ata'iyyah such as al-Shaykh Ibn 'Abbad (al-Imam Muhammad ibn Ibrahim ibn' Abd Allah al-Nafaziy al-Rindiy (732-792H) in his book Ghayth al-Mawahib al-'Aliyyah Bi Syarh al-Hikam al-'Ata'iyyah, [67] al-Syaykh Zarruq (Zarruq, Ahmad ibn Ahmad ibn Muhammad ibn 'Isa al-Burnusiy in his book Syarh al-Hikam, [68] Syaykh al-Islam al-Imam' Abd Allah ibn Hijaziy ibn Ibrahim in his book al-Minah al-Qudsiyyah 'ala al- Hikam al-'Ata'iyyah, [69] al-Syaykh al-Syarnubiy (al-Syaykh' Abd al-Majid al-Syarnubiy al-Azhariy in his book Hikam Ibn 'Ata' Allah al-Sakandariy. [70] Meanwhile, al-Shaykh al-Qusyayriy said: There is no existence of al-Haq except after khumud al-Basyariyyah (human disappearance), because there is no baqa' for human beings when the sultan al-haqiqah appears. [71]

In other words, the question of recognizing the existence of this essence can be linked to another term, namely as wahdat al-syuhud as described by Prof. Dr. Muhammad Sa‘id Ramadan al-Butiy, in his book al-Hikam al-‘Ata’iyyah: Syarh wa Tahlil. He asserts while discussing the question of ‘ayn al-bashirah by stating that man at this stage of possessing ‘ayn al-bashirah sees that al-wujud al-dhatiy for all that exists is shattered and disappears in his view. He no longer sees in all these beings something that has a separate existential nature. Thus, he sees it (an existence that does not have the nature of separate existence) as a proposition that shows His existence. At this stage, he does not see all beings (creatures) except that he will see the Sifat of Allah (s.w.t.), and this is what is said to be wahdat al-syuhud. [72]

Regarding the term al-wujud al-wahid, al-Imam al-Akbar Shaykh al-Azhar Prof. Dr. ‘Abd al-Halim Mahmud asserted that there was no suspicion in connection with al-wujud al-wahid. It is al-wujud that is richer in His substance than other than Him. It is al-wujud al-haq that bestows the wujud of existence to every creature. Creatures do not have a creator god who bestows wujud other than Him. Glory be to God. He is the God from whom all things exist. Glory be to Allah, He is the God that is al-Khaliq al-Bari ’al-Musawwir. [73] According to Dr. 'Abd al-Halim Mahmud, the term al-wujud al-wahid is misunderstood by some to lead to the understanding of wahdat al-wujud as understood by the enemies of Sufism ie Tasawwuf, which is the same meaning as the term pantheism, [74] while the understanding of pantheism very different from the wahdat al-wujud ideology as understood by the Sufis. [75]

Thus, al-Imam al-Akbar Shaykh al-Azhar Prof. Dr. ‘Abd al-Halim Mahmud is more inclined to interpret the meaning of wahdat al-wujud as the oneness and unity of Allah (s.w.t.) which is indeed the opposite of the meaning of al-kathrah which is the opposite word for the word wahdah. With that in mind, he argues, the term wahdat al-wujud is a term that is not misused in Islam. What is wrong in his view is the theory of wahdah al-maujud. He asserted that none of the Sufis -including Ibn ‘Arabi and al-Hallaj- held the view of wahdah al-maujud. [76] Sufis have never stated wahdat al-wujud (unity of beings) which consists of heaven, earth, humans, animals, colour, taste (taste that there is something like in food), thickness, fineness, angels, stones, light, darkness , obedience, immorality, smell and others. This has never been said by any believer, let alone the members of the maqam al-ihsan. [77] Al-Imam al-Sya'raniy rebuked the enemies of al-Shaykh Ibn 'Arabiy by saying: "Truly, the idol worshippers do not dare to attribute their gods as Dhat of Allah, in fact even, they only dare to say we do not worship the idols except to bring us closer to Allah as intermediaries". Hence, how come can someone thinks of negative towards the Awliya', saints of Allah stated that they have unites [ittihad] with Allah. This is impossible. [78]

Based on the evidence that has been given, it is very clear that Ibn ‘Arabi never equated between al-Haqq and al-Khalq (creatures). What he really wants to explain in this connection is that the "Divine Reality" is different from His 'manifestation' and that, God is different and transcends the 'manifestation'. However, the 'manifestation' is not isolated or separate from the 'Divine Reality'. Which in its own way encompasses everything. Or in other words, it can be explained that God is above all the universe; the universe is not disconnected from Him, that is, the universe is ‘immersed’ in Him in a way whose secrets are not explained. This means that we are not allowed to believe that there is another level of reality other than ‘Absolute Reality’ with His Haqiqi Wujud. If this is believed then this is shirk, and this also means rejecting the truth in the shahadah- La ilaha illa Allah. It is true, this universe and all that is in it is not God, but the last fact of all that is this is none other than His Haqiqat. Otherwise the things that exist all have their own essence, and this would be tantamount to saying that they are all equal to God. [79]

Just as that is the conclusion regarding the theory of wahdat al-wujud, so too do the supporters of al-Shaykh Ibn ‘Arabiy rule out the possibility that he was talking about al-hulul wa al-ittihad. This is because al-Shaykh Ibn ‘Arabi himself once stated that“ no one says about al-ittihad except the mulhids (atheists) and does not say about al-hulul except the ignorant and ahl al-fudul. [80] He also asserted in his book al-Futuhat al-Makkiyyah that al-Qadim (Allah who is with the nature of Qidam) cannot possibly be the place (place of descent or incarnation) of bagial-hawadith (all beings). All the statements from al-Shaykh Ibn ‘Arabi earlier clearly explain his true attitude towards the understanding of al-hulul wa al-ittihad that he considers it as the understanding of the mulhid and ignorant.

Al-Shaykh Ibn ‘Arabiy also once stated that: There is no need for us to establish evidence (dalil) to convict oneness of Allah (al-wahdaniyyah), because all masyahid (existing natural phenomena) prevent (us) from arguing about Allah and about His oneness. [81] In other words, the oneness of Allah (s.w.t.) is a matter of darurah in the mind of a Believer. So how can questions arise that challenge the status of the oneness of Allah (s.w.t.) such as the thought of wahdat al-wujud, al-ittihad and al-hulul.

He also asserts: Even a creature fails (qasir) to understand (the secrets and intricacies) of himself, so how can he understand (the secrets and intricacies) of his creator (munsyi’) in terms of HIM as the inventor for him. So it is more important-in terms of the essence of God Almighty-that it is not possible for there to be an 'arif who knows it (the essence of God Almighty) with truth, and it is not possible for there will be a wasif who is able to describe it (essence of God Almighty) with truth. [82]

The above opinions seem to be more harmonious in responding to the meaning of the term wahdat al-wujud, so that it can be harmonized with the creed of ahl al-sunnah wa al-jama‘ah which distinguishes between Khaliq and creatures. Having reviewed the understanding of wahdat al-wujud in the view of al-Shaykh Ibn ‘Arabiy and his followers, it is good for us to review a little of the understanding of wahdat al-wujud in the view of the critics of Sufism. As said at an earlier stage, perhaps the figure whose greatest role in popularizing the term wahdat al-wujud was al-Imam ibn Taymiyyah (d.728H/1328M), a staunch critic of Ibn ‘Arabiy and his followers. He often uses the term wahdat al-wujud, in his works. For him, the term wahdat al-wujud is a term that has a negative meaning and he uses it as a curse and ridicule. To him, this teaching is disbelief, kufr and heresy, bid'ah. [83]

The meaning of wahdat al-wujud according to Ibn Taymiyyah is different from the meaning of wahdat al-wujud of Ibn ‘Arabiy and his followers. According to Ibn Taymiyyah, wahdat al-wujud is the equation of God with nature, which in modern terms is synonymous with ‘pantheism’. From the time of Ibn Taymiyyah onwards, the term wahdat al-wujud is increasingly used in general to indicate the whole doctrine taught by Ibn ‘Arabiy and his followers. For critics of the doctrine of wahdat al-wujud, especially the fuqaha, the term wahdat al-wujud has a negative connotation, which is labelled as kufr, zindiq and bid‘ah. However, for those who believe in the doctrine of wahdat al-wujud, this term for them is synonymous with the highest monotheism. Wahdat al-wujud is a Sufi approach in expressing monotheism.

According to Hasan Abu ‘Ammar, wahdat al-wujud which he also named as wahdat al-tasykik has a different meaning between the meaning of philosophy and the meaning of Sufism. In Sufism, wahdat al-wujud means ittihad (mortal or dissolved until oneself is united with God) i.e. those who are clean are united with Allah (s.w.t.) so that there is no difference between himself and al-Haqq. [84] The return of a holy servant to God is like the return of a splash of sea water, which is separated by splitting the rock, to the sea itself. Once the splash is gone completely, and what is clear is only the sea. [85] In philosophy, wahdat al-wujud means that all existence is one or the same, that is, it has the opposite meaning to the meaning of none. Therefore, all existences whether obligatory existence (God) or possible existence (beings) are the same. In other words, there is one, but in it there are levels such as river water that flows from the mountain, then when it reaches the village or rice fields, the river water was flowed through smaller alleys according to the needs of the community. [86] Although the existence varies, but in it there are levels. This is what is meant by existence is a staged one or wahdat al-wujud. [87]

In connection with this wahdat al-wujud, Prof. Dr Abdulfatah Haron Ibrahim stated that it is a philosophical school that believes that Allah is everything, unites Allah with nature and acknowledges that there is only one existence which is the existence of Allah while existence other than Allah is only ‘arad which is nature. He associated this ideology with Batiniyyah which according to al-Syahrastaniy, it is another name for the Shi‘ah Isma‘iliyyah sect. Therefore, when this doctrine is associated with Batiniyyah or Isma‘iliyyah, then it is clear that this doctrine has a direct relationship with the Shi‘ah. [88]

For the detractors of wahdat al-wujud, the theory is also known as Wujudiyyah, Oneness of Existence, One Existence, All God and Unity of Existence or Equality of Existence. Although it is related to the most important Shi‘ite doctrine related to natural reality as explained by Seyyed Hossein Nasr, however, there are views that state that this doctrine has similarities or is influenced by elements that come from outside. Thus, the doctrine of wahdat al-wujud has been considered heretical by some Islamic scholars. [89]

    Having presented some opinions that view negatively on the concept of wahdat al-wujud, then it is found that there seems to be no way out to stop this tortuous polemic. Thus, the author argues that Muslims should give space to al-Shaykh Ibn 'Arabi in relation to some of his views which are considered to be outwardly contradictory to sharia, just as we give space to al-Imam al-Asy'ariy (rh) in his view that "al-wujud is 'ayn al-maujud" which means that al-wujud is the same substance as the substance of al-mawjud. His view is in the context of the existence of God. Sufis and many Muslim scholars disagree with al-Imam al-Asy‘ariy. It is a view that has a philosophical element that al-Imam al-Asy‘ariy is likely to be right or wrong, just as other views are prone to right or wrong. Scholars who oppose al-Imam al-Asy‘ariy argue that al-wujud is different from al-mawjud. [90]

Muslims have also given forgiveness to the great figure of Shaykh al-Islam Ibn Taymiyyah (r.h.) in the issue of divine philosophy. There are some texts quoted from Shaykh al-Islam Ibn Taymiyyah which contain his confession (agreement) with the opinion of philosophers in their faith such as al-qidam al-naw'iy for things, there is a strength of habit that is supplied to beings (al-quwwah al-tabi 'iyyah al-muda'ah fi al-ashya') by which (the strength of the habit) everything acquires its strength and effectiveness (fa'iliyyah wa ta'thirah). The quotation contains the defence of Shaykh al-Islam Ibn Taymiyyah and his claim that the opinion is al-haq which can no longer be disputed. Muslim scholars have unanimously stated that Greek philosophers had fallen into disbelief for three reasons. The main reason is their opinion on al-qidam al-naw‘iy for this world. [91] Such an opinion can expose Shaykh al-Islam Ibn Taymiyyah to the accusation of infidelity, but Muslims can forgive him when they find many of his own statements that contradict that opinion. Thus, the correct statement of Shaykh al-Islam Ibn Taymiyyah has been taken into account by the scholars in determining their punishment or attitude towards him and they ignore his negative opinion even if it can reach a level that can be disbelieved, takfir. [92]

5. Conclusion

5.1 Conclusion:

After a brief overview of al-Shaykh Ibn 'Arabi, especially regarding his thoughts, several conclusions can be drawn:

5.1.1 Al-Shaykh Ibn 'Arabiy was a great scholar and a saint of God, in fact, he was considered al-Shaykh al-Akbar Sultan al-'Arifin, which is a very high title in the position of Sufism.

5.1.2 The study of many scholars found that al-Shaykh Ibn ‘Arabiy was independent of the thought of wahdat al-wujud as interpreted by the critics of Sufism. The thought of wahdat al-wujud that is based on him is actually the thought or theory of wahdat al-syuhud. Wahdat al-syuhud is a theory of Sufism that generally receives positive comments from scholars. Ibn 'Arabi's critics have misunderstood it and have regarded it as wahdat al-wujud.

5.1.3 If the critics of Ibn 'Arabi still want to associate him with the thought of wahdat al-wujud, then this thought should be understood as it has been described by the Sufis, not as described by the critics of Sufism who blatantly deviate from their will in the use of the term the.

5.1.4 The key word in understanding this concept of wahdat al-wujud lies in the understanding of the concept of al-wujud with all its fractions; wahdat al-syuhud, al-wujudal-haqiqiy and al-wujud al-wahmiy, al-wujud al-haqqiy and al-wujud al-khalqiy or wajib al-wujuddan wujud al-mumkinat, al-wujud al-haqq, al- wujud al-mutlaq, al-wujud al-wahid and others. The question that arises is only in the form of processing methods, terminology and parables (tamthil) that each figure tries his best to make. Each wants to convey what is in the mind but the expression is constrained by the limitations of language because the science of Sufism is entirely based on dhawq.

5.1.5 The thought of al-Shaykh Ibn 'Arabiy, in general, is in line with the method of knowledge in Islam. Much of the knowledge he poured into his works was a very useful Islamic knowledge.

5.1.6 Relatively, his level of thinking is so high in many places in his works that it is difficult to understand or otherwise understandable. The reading of his works requires a high level of ability of the reader either in terms of the background of knowledge or in terms of the background of the experience of Sufism.

5.1.7 Some of the thoughts of al-Shaykh Ibn 'Arabiy may be very difficult to understand by ordinary people. Thus, taking a moderate attitude towards such ideas is safer than copying or rejecting them.

5.1.8 The interpretations made by scholars regarding the doctrine of Sufism of al-Shaykh Ibn 'Arabiy should not be accepted outright because such beliefs are only perceptions. It is not a firm conviction as desired by al-Shaykh Ibn ‘Arabiy himself.

5.1.9 This interpretation of the fact of al-wujud does not belong to al-Shaykh Ibn 'Arabiy alone, or to any particular Sufi, in fact, it is a general question that is openly discussed by Sufi scholars. Scholars and scholars differ in drawing conclusions about this thought so that some conclude that it is wahdat al-syuhud and some consider it as wahdat al-wujud. While the scholars who consider the thought to be patterned as wahdat al-wujud also have different views on the meaning of wahdat al-wujud. So some interpret it positively and some interpret it negatively which can lead to disbelief.

5.2 Recommendations:

5.2.1 The Muslim community in Malaysia should cultivate a harmonious culture of knowledge, far from the element of hitting the ulama, while misleading them or disbelieving them. In the context of al-Shaykh Ibn ‘Arabiy, the scholarly audience should always comment and take a moderate attitude towards his views, especially with respect to the concept of al-wujud.

5.2.2 Giving al-Shaykh Ibn 'Arabiy benefits of the doubts in relation to some of his views which are considered to be in conflict with the shari'ah, just as we give al-Imam al-Asy'ariy (rh) benefits of the doubts in his view that "Al-wujud is' ayn al-mawjud" and against the great figure of Shaykh al-Islam Ibn Taymiyyah (rh) in the issue of divine philosophy, such as the issue of al-qidam al-naw'iy for things, there is a strength of habit that is supplied to the creature (al-quwwah al-tabi'iyyah al-muda'ah fi al-ashya ') with which (the strength of the habit) everything acquires its strength and effectiveness (fa'iliyyah wa ta'thirah).

5.2.3 Concentrating on other aspects of al-Shaykh Ibn 'Arabi's thought which all this time seem to have been abandoned and therefore over-focused on controversial questions; wahdat al-wujud. The question of tarbiyah ruhiyyah, psychology and counselling are among the spaces that can be studied in the thinking of this great figure.

5.2.4 Avoid hearings related to controversial matters such as the theory of wahdat al-wujud, wahdat al-syuhud and other subtle and confusing questions to the general public who do not understand this subtle question.

5.2.5 Modern scholars should avoid the use of secondary sources, especially those sourced from Western scholars in analyzing and drawing conclusions about al-Shaykh Ibn 'Arabi's views on the fact of al-wujud, while excerpts from his work are done casually and not steady to conclude as such. The same thing happened in many studies conducted by our scholars when analyzing the thoughts of al-Shaykh Hamzah Fansuri and al-Shaykh Shams al-Din al-Sumatraniy.

 

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[1] Al-Mahdiy, Judah Muhammad Abu al-Yazid (Prof. Dr.) (1998), Bihar al-Wilayah al-Muhammadiyyah Fi Manaqib A'lam al-Sufiyyah, Cairo: Dar Gharib li al-Tiba'ah wa al-Nasyr wa al-Tawzi ', p. 461. See ‘Umar Farrukh (Prof. Dr.) (1972), Tarikh al-Fikr al-‘Arabiy Ila Ayyam Ibn Khaldun, Beirut: Dar al-‘Ilm li al-Malayin, p. 527.

[2] Al-Mahdiy, op.cit., P. 461 Zakaria Stapa (Prof) (1993), Ibnu Arabi Tokoh Sufi (560H/638H-1165M/1240M), Kuala Lumpur: Dewan Bahasa dan Pustaka, p. 1.

[3] Al-Mahdiy, p. 461.

[4] Surur, al-Syaykh Taha ‘Abd al-Baqi (t.th.), Muhy al-Din Ibn‘ Arabiy, Cairo: Matba’ah al-Khanji, p. 14.

[5] Al-Mahdiy, p. 461.

[6] Hilmiy, al-Shaykh Muhammad Rajab al-Qadiriy, al-Burhan al-Azhar Fi Manaqib al-Shaykh al-Akbar, Cairo: Matba'ah al-Sa'adah, p. 23-25.

[7] Al-Mahdiy, op.cit., P. 463.

[8] Ibn al-'Imad al-Hanbaliy, Abu al-Falah 'Abd al-Hay ibn al-'Imad al-Hanbaliy, Syadharat al-Dhahab Fi Akhbar Man Dhahab, al-Maktab al-Tijariy li al-Tiba' ah Wa al-Nasyr Wa al-Tawzi ', Beirut, t.th. j. 5, p. 200.

[9] Al-Hafidh in the terms of a hadith scholar is a hadith scholar who fulfils the characteristics of an al-muhaddith, memorizes a lot and collects a lot of turuq in the narration of hadith. Some modern scholars consider that al-hafiz is a person who memorized 100,000 hadiths of the Prophet (peace be upon him) in terms of matan and sanad. See al-Khatib, Dr. Muhammad ‘Ajjaj, Usul al-Hadith, Beirut: Dar al-Fikr, p. 448.

[10] Al-Mahdiy, op.cit., P. 465.

[11] A Mujtahid Mutlaq is a person who attains the status of being absolutely qualified for ijtihad without any ties with any other scholar. Examples of absolute mujtahids are al-Imam al-Syafi'iy, al-Imam Malik, al-Imam Abu Hanifah and al-Imam Ahmad ibn Hanbal. They are all called Mujtahid Mutlaq.

[12] Ibn 'Arabiy, Abu Bakr Muhy al-Din Muhammad ibn' Aliy ibn Muhammad ibn Ahmad ibn 'Abd Allah al-Hatimiy (1392H/1972M), al-Futuhat al-Makkiyyah, sunt. 'Uthman Yahya, Cairo: al-Hay'ah al-Misriyyah al-'Ammah li al-Kitab, chapter 367.

[13] Ibn al-'Imad al-Hanbaliy, op. cit.

[14] Al-Tu'miy, Muhy al-Din (1994), Tabaqat al-Syadhiliyyah al-Kubra, Beirut: Dar al-Jil, 1996, p.1, p. 188.

[15] Zakaria Stapa (Prof) (1993), op.cit., P. 33.

[16] Ibid., P. 38-41.

[17] Sulaiman bin Ibrahim (2002), al-Turuq al-Sufiyyah Fi Maliziya Wa Atharuha Fi al-Da'wah al-Islamiyyah, Seremban: Jabatan Mufti Kerajaan Negeri Sembilan, p. 98.

[18] Al-Sya'raniy (1378H), al-Yawaqit wa al-Jawahir, Cairo: Matba'ah Mustafa al-Babiy al-Halabiy, j.1, p. 8.

[19] Al-Quran al-Karim, Surah al-Kahf: 65.

[20] Al-Suyutiy, al-Imam al-Hafidh Jalal al-Din al-Suyutiy (t.th.), Tanbi'ah al-Ghabiy bi Tabri'ah Ibn 'Arabiy, sunt. Muhammad Ibrahim Salim, Cairo: Dar al-'Ilm wa al-Thaqafah, p. 39-41.

[21] Ibid.

[22] Al-Sya'raniy, al-Imam 'Abd al-Wahhab al-Sya'raniy, al-Kibrit al-Ahmar Fi Bayan' Ulum al-Syaykh al-Akbar, j.1, p. 2-3.

[23] Al-Sya'raniy, al-Imam 'Abd al-Wahhab, Lawaqih al-Anwar al-Qudsiyyah. See al-Mahdiy, op.cit., P. 471.

[24] Zakaria Stapa (Prof.), op.cit., P. 48-49.

[25] See such a division in al-Suyutiy (t.th.), Tanbi'ah al-Ghabiy, p. 39-41.

[26] Al-Sakandariy, Abu al-Fadl Ahmad ibn Muhammad ibn 'Abd al-Karim ibn' Ata 'Allah al-Sakandariy (1992), Lata'if al-Minan Fi Manaqib al-Syaykh Abi al-'Abbas al- Mursiy wa Syaykhihi Abi al-Hasan al-Syadhiliy, sunt. al-Shaykh Khalid ‘Abd al-Rahman al-‘Akk, Damascus: Dar al-Basya’ir, p. See also al-Suyutiy, op.cit., P. 41-42.

[27] Kautsar Azhari Noer (1995), Ibn 'Arabiy-Wahdat al-Wujud In Debate, Jakarta: Paramadina Publishers, p. 17.

[28] Madkur, Ibrahim Bayyumi (1969), “Wahdat al-Wujud Bayn Ibn‘ Arabiy wa Spinoza ”, dalamal-Kitab al-Tidhkariy: Muhy al-Din Ibn‘ Arabiy, sunt. Ibrahim Bayyumi Madkur, Cairo: Dar al-Kitab al-'Arabiy, p. 369.

[29] See Kautsar Azhari Noer (1995), op.cit., P. 144 (note number 1).

[30] Al-Hakim, Su'ad al-Hakim (Prof. Dr.), al-Mu'jam al-Sufiy: al-Hikmah Fi Hudud al-Kalimah, Dandarah li al-Tiba'ah wa al-Nasyr, Beirut, 1981, p. 1145.

[31] Madkur, Ibrahim Bayyumi (1969), op.cit., P. 369-370.

[32] Al-Hakim, op.cit. , p. 1145.

[33] See Ibn Taymiyyah (1984), Majmu 'al-Rasa'il, Cairo: Matba'ah al-Madani, p. 167. and the word used is “madhhab al-wahdah”.

[34] Kautsar Azhari Noer, op.cit., Pp.36-37.

[35] Al-Hakim, op.cit., P. 1145.

[36] Ibn 'Arabiy, Fusus al-Hikam, j. 4, p. 357.

[37] Al-Hakim, op. cit., p. 1145.

[38] See Kautsar Azhari Noer (1995), op.cit., P. 35.

[39] Ibn 'Arabiy, Fusus al-Hikam, j. 1, p. 104.

[40] Ibn 'Arabiy, Fusus al-Hikam, j. 4, p. 279.

[41] Al-Hakim, op. cit., p. 1147.

[42] Drs. Kamis bin Ismail, Shicah And Its Influence In The Field Of Politics And Philosophical Sufism in the Malay World of the Traditional Age, Doctor of Philosophy Thesis, Faculty of Social Sciences and Society, UKM, Bangi, 2003, p. 243.

[43] Al-Hakim, op. cit., p. 1145. Prof. Dr. Su'ad al-Hakim repelled the urgency of Dr. Abual-'Ala 'Afifi who openly and hastily -according to the view of Su'ad al-Hakim- established Ibn' Arabiy's connection with the doctrine of wahdat al-wujud. See ibid., P. 1155 and see Dr. Abu al-'Ala 'Afifi (t.th.) in his preface to the book Fusus al-hikam, Beirut: Dar al-Kitab al-'Arabiy, p. 25-26.

[44] Al-Hakim, op. cit., p. 1149.

[45] Ibn 'Arabiy, Fusus al-Hikam, j. 4, p. 410.

[46] Al-Hakim, op. cit., p. 1148.

[47] AI-Quran, al-Baqarah (2): 115.

[48] ‘Ata‘ Abd al-Qadir Ahmad (1987), al-Tasawwuf al-lslamiy bayn al-asalah wa al-iqtibas fi ‘Asr al-Nabulsi, Beirut: Dar al-Jil., P. 346.

[49] Al-Quran, Surah al-Rahman (55): 26-27.

[50] Al-Quran, Surah al-Isra '(17): 81.

[51] ‘Ata‘ Abd al-Qadir Ahmad (1987), op.cit., P. 346-347.

[52] Yusuf Zaydan (1988), ‘Abd al-Karim al-Jiliy Faylasuf al-Sufiyyah, Cairo: al-Hay’ah al-Misriyyah al-‘Ammah li al-Kitab, p. 151 & Yusuf Zaydan (1988), al-Fikr al-Sufiy ‘Ind‘ Abd al-Karim al-Jiliy, Beirut: Dar al-Nahdah al-‘Arabiyyah, p. 184-187.

[53] ‘Abd al-Halim Mahmud (Prof. Dr.) (t.th.), Qadiyyat al-Tasawwuf al-Munqidh Min al-Dalal, Cairo: Dar al-Ma’arif, p. 155.

[54] See http://www.khayma.com/iniernetclinic/mathahb/aiogodea.htm.

[55] See Shaykh Dawud ibn ‘Abd Allah al-Fataniy, Tuhfat al-Raghibin fi Suluk Tariq al-Muttaqin, in Hj. Wan Mohd Shaghir Abdullah (1992), Manhal al-Shafi Sheikh Daud al-Fatani, Kuala Lumpur: Khazanah Fathaniyah, p. 86 and 92.

[56] Drs. Kamis bin Ismail, op.cit., P. 248.

[57] Kautsar Azhari Noer, op. cit., p. 34-35.

[58] See al-Jiliy, ‘Abd al-Karim al-Jiliy, al-Insan al-Kamil, v.1, p. 28 and Yusuf Zaydan (1988), op.cit., P. 159-160.

[59] See al-Jiliy, al-Insan al-Kamil, v.1, p. 28 and Yusuf Zaydan (1988), op.cit., P. 159-160.

[60] Various expositions have been given to his wisdoms (hikam), but the conclusion of Prof. Dr. Abu al-Wafa al-Taftazaniy asserted that after a long and in-depth study, it was found that the Sufism of al-Shaykh al-Sakandariy is pure from the ideology of wahdatal-wujud, al-hulul and al-ittihad. See al-Taftazaniy, Abu al-Wafa al-Ghunaymi (Dr.) (1969), Ibn ‘Ata‘ Allah al-Sakandariy wa Tasawwufuhu, Cairo: Maktabah al-Anglo Al-Misriyyah, p. 65.

[61] ‘Abd al-Halim Mahmud (Prof. Dr.) (t.th.), Qadiyyat al-Tasawwuf al-Madrasah al-Syadhiliyyah, Cairo: Dar al-Ma’arif, p. 248.

[62] Al-Sakandariy, (1992), Lata'if al-Minan, p. 214.

[63] Ibid.

[64] Khalaf Allah, Ahmad 'Izz al-Din' Abd Allah (t.th.), al-Hikam li Ibni 'Ata' Allah al-Sakandariy, Aqwa Dustur Tarbawiy Fi al-Qarn al-Sabi 'al-Hijriy, Cairo: al-Maktabah al-Azhariyyah li al-Turath, chapter 1, wisdom 16, p. 107.

[65] Ibn ‘Ajibah, Ahmad ibn Muhammad ibn‘ Ajibah al-Hasaniy (t.th.), Iqaz al-Himam Fi Syarhal-Hikam, Cairo: Dar al-Ma’arif, p. 83.

[66] Ibid.

[67] Ibn 'Abbad, al-Imam Muhammad ibn Ibrahim ibn' Abd Allah al-Nafaziy al-Rindiy (t.th.), Ghayth al-Mawahib al-'Aliyyah Bi Syarh al-Hikam al-'Ata'iyyah, are. al-Imam Prof. Dr. 'Abd al-Halim Mahmud and Dr. Mahmud ibn al-Syarif, Cairo: Dar al-Ma'arif, j. 1, p. 130 & 307-308.

[68] Zarruq, Ahmad ibn Ahmad ibn Muhammad ibn 'Isa al-Burnusiy (1405H), Syarh al-Hikam, sunt. al-Imam Prof. Dr. 'Abd al-Halim Mahmud and Dr. Mahmud ibn al-Syarif, Cairo: Dar al-Sya'b, p. 46 & 175.

[69] Al-Syarqawiy, Shaykh al-Islam ‘Abd Allah ibn Hijaziy ibn Ibrahim (2003), al-Minah al-Qudsiyyah‘ ala al- Hikam al-‘Ata’iyyah, Cairo: Maktabah Tahir li al-Turath, p. . 24 & 136.

[70] Al-Syarnubiy, al-Syaykh ‘Abd al-Majid al-Syarnubiy al-Azhariy (1999/1420H), Hikam Ibn‘ Ata ‘Allah al-Sakandariy, Cairo: Maktabah al-Qahirah.

[71] Al-Qusyayriyyah, Abu al-Qasim ‘Abd al-Karim ibn Wawazin al-Qusyayriy al-Naysaburiy (1993), al-Risalah al-Qusyayriyyah, sunt. Ma'ruf Zurayq & 'Aliy' Abd al-Hamid al-Baltahjiy, Beirut: Dar al-Khayr, p. 62.

[72] Al-Butiy, Prof. Dr. Muhammad Sa'id Ramadan al-Butiy, al-Hikam al-'Ata'iyyah: Syarh waTahlil, Dar al-Fikr, Damascus, 2001.

[73] ‘Abd al-Halim Mahmud, al-Munqidh, p. 156.

[74] Ibid., P. 155.

[75] On pantheism, see Kautsar Azhari Noer, op.cit., P. 159-217.

[76] ‘Abd al-Halim Mahmud, op.cit., P. 154.

[77] Al-Qat'aniy, al-Syaykh Ahmad al-Qat'aniy (1992), al-Hujjah al-Mu'tah Fi al-Radd 'Ala Sahib Kitab Ila al-Tasawwuf Ya Ibad Allah, Cairo: Maktabah Jumhuriyyah Egypt, 234-235.

[78] ‘Abd al-Halim Mahmud, al-Munqidh, p. 163.

[79] Seyyed Hossein Nasr (1969), Three Muslim Sages: Avicenna - Suhrawardi - Ibn 'Arabi, Cambridge, Massachusetts: Harvard University Press, p. 106-107. See Zakaria Stapa, op.cit., P. 73.

[80] Ahl al-fudul are people who do a lot of useless deeds.

[81] Ibn 'Arabiy, al-Tanazzulat al-Layliyyah Fi al-Ahkam al-Ilahiyyah, sunt. Al-Syaykh ‘Abd al-Rahman Hasan Mahmud, Cairo:‘ Alam al-Fikr, p. 53.

[82] Ibid., P. 57.

[83] Kautsar, op. cit., p. 39-40. See also Dr. Thursday Ismail, p. 246.

[84] Hasan Abu ‘Ammar (1993),‘ Aqeedah Shi’ah Tawhid series-rationalism and the realm of philosophical thought in Islam, Yayasan al-Muntazhar, t.tp., print. 1, p. 180. See Dr. Kamis bin Ismail, op.cit., P. 247.

[85] Drs. Thursday, ibid., P. 247.

[86] Ibid.

[87] Ibid., P. 248.

[88] Ibid.

[89] Ibid.

[90] ‘Abd al-Halim Mahmud, al-Munqidh, p. 155.

[91] Al-Butiy, Muhammad Sa’id Ramadan al-Butiy (Prof. Dr.) (1990), al-Salafiyyah Marhalah Zamaniyyah Mubarakah, La Madhhab Islamiy, Damascus: Dar al-Fikr, c. 2. p. 205.

[92] See ibid.

references of the link: https://muftins.gov.my/2019/04/19/al-syaykh-ibn-arabiy-dan-pemikiran-wahdat-al-wujud/