Lata'if al-Asrar li-Ahl Allah al-Atyar of Nur al-Din al-Raniri 9789835208140, 983520814X

LATA’IF AL-ASRAR LI-AHL ALLAH AL-ATYAR of Nur al-Din al-Raniri

LATA’IF AL-ASRAR LI-AHL ALLAH AL-ATYAR of Nur al-Din al-Raniri An Annotated Transliteration together with a Translation and an Introduction of His Exposition on the Fundamental Aspects of Sufi Doctrines

Muhammad Zainiy Uthman

IHTEU&CTUAI P«0«RTY AWAAO 2010 20Ce. 2009 « 2010

©UTM"" www.penerbit.utm.my 2011

First Published by Universiti Teknologi Malaysia bearing imprint of the Centre for Advanced Studies on Islam, Science and Civilization (CASIS), Kuala Lumpur, Malaysia, 2011. © Muhammad Zainiy Uthman, 2011

All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical including photocopying, recording, or any information storage and retrieval system, without permission in writing from the copyright owner.

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Uthman, Muhammad Zainiy, 1963Lata’if al-Asrar li-Ahl Allah al-Aty^ of Nur al-Din al-Raniri : An Annotated Transliteration together with a Translation and an Introduction of His Exposition on the Fundamental Aspects of Sufi Doctrines / Muhammad Zainiy Uthman Includes index Bibliography p: 823 ISBN 978-983-52-0814-0 1. Tasawwuf. 2. Metaphysics. 3. Sufi Doctrines 4. al-Raniri. 5. Ontology. 6. Epistemology. 7. Psychology I Title. 297.124

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No. 13A, JalanLengkongan Brunei, 55100 Kuala Lumpur, MALAYSIA. Diterbitkan di Malaysia oleh / Published in Malaysia by PENERBIT UTM PRESS UNIVERSITI TEKNOLOGI MALAYSIA,

81310 UTM Johor Bahru, Johor Darul Ta'zim, MALAYSIA. (PENERBIT UTM ahli MAJLIS PENERBITAN ILMIAH MALAYSIA (MAPIM) dan

anggota

persatuan penerbit buku

Malaysia (mabopa)

dengan no. keahlian 9101) Dicetak di Malaysia oleh / Printed in Malaysia by REKA CETAK SDN. BHD.,

No. 4 & 6, Jalan Seri Sarawak 20B, Taman Seri Andalas, 41200 Klang, Selangor Darul Ehsan, MALAYSIA.

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Dedicated to Tan Sri Professor Dr. Syed Muhammad Naquib al-Attas

Rabb al-Sayf wa'l-Qalam - Shams al-Zahirah A genius, and a creative scholar - Fazlur Rahman

V

"Genius is condemned by a malicious social organization to an eternal denial of justice in favour of fawning mediocrity" Evariste Galois (1811-1832)

vii

Table of Contents xiii

Table of Transliteration

Acknowledgements

xv

Illustrations A page of MS. A Colophon MS. A Appendix MS. A Page 1 of MS. B Appendix MS. B The royal seal, from MS. B

xix

PART I - INTRODUCTION

1

1. The Discovery of the Manuscripts

3

2. Description of each of the Manuscripts 2.1 Manuscript A 2.2 Manuscript B

5 5 5

3. Note on editing and rendering

9

4. Latd’if al-Asrdr li-Ahl Allah al-Atyar

11

5. Raniri’s Sources in the Lata’if

26

6. Brief Analysis of the Chapters 6.1 Prologue 6.2 Introduction 6.3 On Illuminative Knowledge 6.4 Affirmation of Divine Unity 6.5 Stations and States 6.6 Conclusion

30 31 34 45 66 87 90

7. Concluding Remarks

97 ix

PART II - SYNOPSIS Synopsis of the Text by Chapters and Paragraphs

99 101

PART III - TRANSLATION

189

Spiritual Subtleties for the Swiftly Ascending People of God

189

Prologue

191

Introduction On Affirming the Existence of the Truth Most Exalted

195

First Chapter An Exposition on Illuminative Knowledge of God

201

Second Chapter An Exposition on Affirmation of Divine Unity

291

Third Chapter An Exposition on Stations and States

415

Conclusion Self-Examination, Remembrance, Concentration, Presence, Revelation, Unveiling, Witnessing and Contemplation

429

Appendices MS. A MS. B

453 455

X

PART IV - AN ANNOTATED TRANSLITERATION Lata’if al-Asrar Li-Ahl Allah al-Atyar

459

[Iftitah]

461

Muqaddimah Pada Menyatakan Wujud Allah

469

Bab Yang Pertama Pada Menyatakan Ma‘rifah Allah

475

Bab Yang Kedua Pada Menyatakan Tawhid Allah

595

Bab Yang Ketiga Pada Menyatakan Maqamat dan Ahwal

771

Khatimah Pada Menyatakan Muraqabah, dan Dhikr, dan Tawajjuh, dan Muhadarah, dan Kashf, dan Mukashafah, dan Mu‘ayanah, dan Mushahadah

787

Appendices MS. A MS. B

815 817

Bibliography

821

Indices Index of Names PART I - PART III Index of Names PART IV

833 837

General Index PART I - PART III General Index PART IV

839 871

xi

TABLE OF TRANSLITERATION

Consonants

Arabic Characters

English Transliteration

Arabic Characters

CJ O UJ

b t th

c c

j h kh d dh r z s sh al- regardless of the following consonant.

t j

J

j JI

1, 11

s d t z (

uj

gh f

d dl

q k

J

1

(*

J

m n h w

iJ

y

(j

0

initial: unexpressed. medial & final: ’

English Transliteration

ah (final) at (construct state)

o

Vowels Short

~ -a -u V ■i

Diphthong

Long

1

-a

J

- aw

J

-u

lS

- ay - iy (1 in final form) - uww (u in final form)

J

xiii

Acknowledgements

This book was completed as a doctoral thesis on Friday, 12 September 1997 at the International Institute of Islamic Thought and Civilization (ISTAC), Kuala Lumpur, and was successfully defended on 11 November 1997. The last time I looked at it was a few days before my departure to Oxford, England, in September 2003 to take up my residency at the Oxford Centre for Islamic Studies as British-Chevening Fellow (2003-2004). Since then it has been left in abeyance until my eventual move to Universiti Teknologi Malaysia in February 2011. In July 2011, on an academic trip, during lunch among friends and colleagues including Prof Dato’ Ir. Dr. Zaini Ujang, the Vice Chancellor of Universiti Teknologi Malaysia, in a halal restaurant in London, the talk at the table veered toward the subject of my search for a sponsor to finance the publication of this book. I remember how enthusiastic Prof. Dato’ Ir. Dr. Zaini Ujang was as I described to him the nature of this book. He quickly instructed Prof. Azlan Abd al-Rahman, Director of Corporate Affairs of UTM, to have this book published at the soonest possible occasion. It is thus my pleasant duty to thank Prof. Dato’ Ir. Dr. Zaini Ujang for his support.

This book would not have seen its genesis and the light of day had it not been for Tan Sri Prof. Dr. Syed Muhammad Naquib al-Attas who, when I voiced my interest in 1991 to work on a Malay manuscript, gave me the first copy of the Lata’if (the text). Throughout the long and difficult preparation of the research. Tan Sri Prof, al-Attas generously offered me his time and guidance in understanding his works and writings on the metaphysics of XV

Islam, which enabled me to understand the teachings, writings, and works of other great Muslim metaphysicians. Although I was trained at the University of Chicago to read Ottoman firmans, I did not have any intellectual preparation to read Malay tasawwuf manuscripts. Tan Sri Prof, al-Attas taught me how to read Malay manuscripts. With his sure grasp of the religion of Islam and of Islamic thought in general, he opened for me many avenues to reach the understanding of the various intellectual achievements in the history of Islamic thought. His liberality and generosity with time, advice, and explanations of difficult matters made the preparation of the thesis a happy journey in the pursuit of knowledge. It has been a rare privilege indeed to have had Tan Sri Prof. Dr. Syed Muhammad Naquib al-Attas as my mentor and supervisor. Without his words of guidance and lucid interpretations of his writings, the work that is now in the reader’s hands would not have been possible.

Tan Sri Professor al-Attas stands as the only Malay scholar of global reputation who has made epoch-making, original and ground-breaking contributions in the field of Islamic studies, especially in providing a new interpretation of Islamic metaphysics. He is also the only contemporary Malay scholar who has made significant contributions to the field of Islam in the Malay world, in Malay history, language and culture. I remember how al-Marhum Fazlur Rahman described him as a genius and a creative thinker. His main ideas, as can be gleaned from his writings, rejuvenate and reverberate what many are accustomed to understand as traditional Islam as derived from and based on its primary sources— the Qur’an and the Hadith, and the widely accepted teachings of renowned and exemplary Muslim sages, thinkers, metaphysicians, jurists and the learned who were illuminated with the light of true knowledge. I therefore would like to dedicate this book to Tan Sri Prof. Dr. Syed Muhammad Naquib al-Attas. Professor Dr. Wan Mohd Nor Wan Daud, Director of the Centre for Advanced Studies on Islam, Science and Civilization xvi

(CASIS), UTM-Intemational Campus, a long-time friend, deserves special mention because he has helped and supported me in many ways, more than he knows, with his friendship, moral support, and kind advice ever since my undergraduate days. My intellectual growth is the result of our long-distance friendship because we were never in the same location until my return to Malaysia to take my fellowship at ISTAC in 1991. And it was through him that I got to know Prof, al-Attas. I also wish to thank the following: Professor Dr. Mehdi Mohaghegh, who helped with the Arabic sayings and lines of poetry found in the text; Professors Dustin Cowell and Hassan el-Nagar who taught me Arabic when 1 was an undergraduate at the University of Wisconsin-Madison, an intellectual key that opened for me not only the pristine language of the Qur’an and Sunnah, but also many other doors of untold wisdom, without which I would not have been able to embark on this study at all; Professor Dr. Alparslan Acikgenc who read the early drafts of some parts of the book. To Professors Omar Jah, Bilal Kuspinar and Dr. Arif Nayed who brought to the fore comments for improvements, my thanks to all of them.

I wish to mention my thanks to Dr. Ugi Suharto, and En. Mohd Ezri bin Abd Rahman, Assistant Director {Dakwah) of Yayasan Islam Terengganu for their help in locating some ahadith and Dr. Khalif Muammar (CASIS) for his help; also to the Fellows of ISTAC and the staff of ISTAC’s Library (1991-2003) for their support in the course of the preparation of this work for providing all the needed references, and with whom I have had the privilege to work when I served as ISTAC’s Academic Librarian and later Curator (2002-2003). For her editorial skills, I thank Sharifah Shifa al-Attas. I would also like to thank Prof. Hishamuddin Jamaluddin and En. Khalid Mazlan of Penerbit UTM Press who saw the book through its publication process, and my typesetter of many years, En. Md Sahib Abdul Ghani. In memoriam, al-Marhum Tn. Hj. Mat Ali Mat Daud and his administrative team for their support during my years at ISTAC when he was Registrar of ISTAC. To a close family friend and his wife for their kind words at Mina, Hajj xvii

2Wyi, and support to see this book see its light of day, I thank you. And to Tn. Hj. Wan Dzulkfili Wan Daud, Dato’ Hj. Nordin bin Yahaya and Tn. Hj. Mohd Azmi bin Yahaya, I thank you all for your generous support for the publication of this and other books of CASIS. To Tn. Hj. Mohd Affandi Hassan, thank you for the advice.

To my wife Norsiah and my children—Ibrahim, Adila and Ismail—they provided me with the most conducive and supportive environment at home in preparing this book for publication. Their patience in enduring my inordinate and irregular hours of working has provided me with great encouragement. My du’a for my parents who have departed this world: May Allah SWT shower His blessings upon them and grant them His boundless mercy. Amin\

Muhammad Zainiy Uthman Subang Jaya 15 September 2011 17 Shawwal 1432

xviii

ILLUSTRATIONS

'

A page of MS. A

XXI

C/Ui-^^rA)

>-

,. i ■* '

o-^?

■r— CxZUJ*

. j('-a»>*

ei4/>UJV>

'

jS

"33i«liiiiiîaiiOs^Bi< s.-W(>';«-*” •?;.' A*-< ty > X.___

Appendix MS. A

xxiii

L, tl"^! if

jyll Ji>Yi *ly*l' uiy-!*^'** i*'^'_

‘\»A«i!’'^*A-''^j'

Jif-! JLait

J> ■.jJU’’Uirfij

jibJ&S ,10 c]$^?Uxtl

J>;Y 'Aiy«ll .'*-b'>:rl'>-fJ?

Jit

O'*

Page 1 of MS. B

xxiv

1

s4iî4'i^-|I(ij^S4î^j

L

Appendix MS. B

XXV

' w'

tfi'VU v^y

‘tV'

I

Ô-UJ

t«;’i/(i-"a/J

Cri

li

j ipiU/'

’•*^ The royal seal, from MS. B

xxvi

ur'

...... J

PARTI INTRODUCTION

Introduction 1. The Discovery of the Manuscripts. In his commentary on the Hujjat al-Siddiq li-Daf‘i al-Zindiq^ by Nur al-Din al-Ramri,^ Professor al-Attas lists a total of twentytwo works written by al-Raniri in Malay and Arabic? Nineteen of these works were written during his stay in Acheh while the remaining three were written soon after his return to Ranir. Hitherto, al-Raniri’s Jawdhir al- ‘Ulumfi Kashf al-Ma‘lion is his last known work written in Acheh sometime between 1642 and 1644? Entry No. 6 of Prof. al-Attas’ list reads thus: Lata’if al-Asrdr. Cited in No. 7, 8 and 12. A work on certain aspects of the Sufi doctrines, about which nothing further is known.^

Al-Attas, S.M.N., A Commentary on the Hujjat al-Siddtq of Nur al-Dm al-Raniri (Kuala Lumpur: Ministry of Culture, 1986). This work is a lengthy and lucid commentary encompassing an exposition of the salient points of distinction between the positions of the theologians, the philosophers, the Sufis and the pseudo-Sufis on the ontological relationship between God and the world and related questions. It includes a comprehensive biography of al-RanIrT, his spiritual upbringing, his sources on Sufi doctrines and metaphysics and a list of the titles and a brief description of the works thus far known by al-Raniri. This work is cited hereinafter as Commentary on the Hujjat. For a facsimile of the Hujjat, a Romanized Malay version and an English translation of it together with an analysis of Raniri’s position vis-&vis the Wujudiyyah, see S.M.N. al-Attas, Rdniri and the Wujudiyyah of the 17th Century Acheh, M.B.R.A.S. Ill (Kuala Lumpur: MBRAS, 1966). 2 I have not included a section on his biography since a comprehensive biography of Raniri has been done by Prof. al-Attas. See his Commentary on the Hujjat, pp. 3-50. The list can be found in Commentary on the Hujjat, pp. 22-28. '* Ibid., p 26, no. 12. This work is extant in the Marsden Collection, text no. 12151; pp. 21v-158r., School of Oriental and African Studies, University of London, London, but as yet remains unpublished. See Commentary on the Hujjat, p. 153 n. 61. 5 Ibid., p. 26. '

3

4

LATA'IF AL-ASRAR LI-AHL ALLAH AL-ATYAR

Nothing further was known of it except its name, which was occasionally referred to in Ranirfs other works, as indicated by Prof, al-Attas in the above cited quotation.^ Lata’if al-Asrdr, or as its full title reads, Latd’if al-Asrdr li-Ahl Alldh al-Atydr (Spiritual Subtleties for the Swiftly Ascending People of God), is now in our hands, extant in manuscript form. The library of ISTAC has two copies of the manuscript by two different anonymous copyists. We know now that the writing of the Laid ’if began in the year 1050 A.H/1640 C.E. at the behest of Sultan Iskandar Than! the ruler of Acheh, Dar al-Salam.^ Professor al-Attas discovered the first copy of the manuscript in a collection of important manuscripts obtained by him for the Library of ISTAC in 1989. We owe greatly to his intimate knowledge of al-Raniri’s thoughts and works, and his powers of observation which have enabled him to identify the Latd ’z/'and to discern its importance from other Malay manuscripts in the Library of ISTAC. In early 1991,1 began my residency at ISTAC as Research Fellow. Having stated my interest to work on Malay manuscripts, I was encouraged by Prof. al-Attas to undertake the task of collating, transliterating, and editing the work, and to furnish my study on the Latd ’if with an introduction and a translation. Late in the same year, in the month of December, I came to learn of the existence of another copy of the same work. A few months later, ISTAC acquired this other copy. Hence the two copies which are in ISTAC’s possession.

® No. 7 is Asrar al-Insan fiMa ‘rifat al-Ruh wa 'l-Rahmdn, ed. by Ny. Tudjimah (thesis), Djakarta, 1961; No. 8 is Tibydn fl Ma‘rifat al-Adydn, facsimile edition by P. Voorhoeve with an introduction, analysis and apparatus criticus, Stichting de Goeje, no. 16, Leiden, 1955; No. 12 is Jawdhir al-‘Ulumfl Kashf al-Ma‘lum, see note 3 above. ’ Prologue, 3. Citations from our translation of the text shall be denoted in the following way; name of the chapter followed by the paragraph number where the citation is located.

INTRODUCTION

5

2. Description of each of the manuscripts.

2.1. Manuscript A The manuscript that is used as the base text in our edition is the first MS. discovered by Prof. al-Attas. It measures 17 cm by 21 cm. The top margin is 3.5 cm, the bottom is 2.5 cm, and the left and the right margins each measures 4.5 cm. There are 19 lines to a page, with a distance of 1.0 cm for line spacing. What can be considered as the first page is missing from this MS. together with its front and the back covers. Since the paper bears a watermark, it is distinctly of Western origin. The script is naskh. I have indicated inaccuracies in spelling, errors in vocalization, and missing words in the footnotes in the annotated transliterated edition.^ This MS. may have been a product of a dictation, not copied from another text. There is no indication that could lead us to the identity of the copyist. However, the colophon of this manuscript provides us with the place, the time and the date of its completion: Acheh, at noon on Thursday 29 Jumada al-Uld 1263 H.E. which coincides with 15 May 1847 C.E.

2.2. Manuscript B By the evidence of the watermark, which I have not been able to identify, it is clear that MS. B was also written on Western paper. It comes bound with leather covers. Each of its folios measures 13.5 cm by 20 cm with the top margin measuring 2.5 cm, the bottom margin 2.0 cm, while the left and the right margins each measures 3.5 cm. It too has 19 lines to a page with a spacing that is wide enough to allow for interlinear glosses. The glosses were written by the same hand in which the main body text was written and this signifies that the anonymous copyist has made use of the space for glosses to give meanings to some key Arabic

8

see Part. IV

6

LATA’IF AL-ASRAR LI-AHL ALLAH AL-ATYAR

terms in the text. These glosses, which do not appear in MS. A above, are documented as footnotes in our annotated transliteration. In addition to interlinear notes there are marginal notes and they are duly noted in our annotated transliteration. Since these interlinear and marginal glosses do not appear in MS. A, they are left untranslated and do not appear in our translation. The script is naskh that is neat and tidy. This manuscript appears to have been in the possession of one ‘Abd Allah b. ‘Abd al-Ghani^, whose name appears on what can be regarded as the title page. On this page, at the top, a phrase runs as follows:

wa sammaytuhu Latd’if al-Asrdr li-Ahl Allah al-Atydr (and I entitled it Spiritual Subtleties for the Swiftly Ascending People of God)

In the middle section of which is drawn a stylized calligraphy in the form of an insignia in the shape of a flower with four petals, and it reads thus: sdhibuhu ‘Abd Allah ibn ‘Abd al-Ghani, muwallad Mentok (its owner, ‘Abd Allah ibn ‘Abd al-Ghani, bom in Mentok’*’) The colophon of this MS. does not provide us with the date of its completion. However, in the Appendix” to this manuscript, there is a postcript written diagonally above an impression of a royal seal. The orthography of the postcript, being different from the text and the appendix, leads us to conclude that this postcript was written not only by a different

® I have not been able to identify him. Mentok is a place in Bangka island which is situated east of the island of Sumatra, south of Singapore and north of Jawa. " See the Appendix to our annotated transliteration of the text.

INTRODUCTION

7

hand but also, most probably, on a different occasion. The postcript reads: Maka adalah kitdb ini karuniya Sultan Muhammad b. al-Marhiim 'Abd al-Rahmdn, Hdjib al-Linqd bi ’lwajh tadbir wahadiruhu bihubbihi [...] itu adanya kepada 2 haribulan Dhi al-Hijjah hari Ahad waqtu zuhur, sanah 1250H. Maka adalah orang yang menerima karuniya itu namanya Shaykh Husayn b. ‘Abd al-Rahmdn b. Ahmad Baktul (?) adanya.

Our translation: This book is a gift from Sultan Muhammad b. al-Marhum ‘Abd al-Rahman, the Protector of Lingga with respect to its administration and his presence by his beloved [...] on 2 of Dhi al-Hijjah on Sunday at noon, year 1250H. The person who received this gift is Shaykh Husayn b. ‘Abd al-Rahman b. Ahmad Baktup2 (?).

The seal is produced by incision giving the effect of a black background with white inscriptions. It is round in shape with three concentric circles. The outer circle is filled with flueral ornamentation without any words inscribed. The space between the second and third circle is occupied by a series of dots and it is the smallest space of all. The central inner circle is the area which contains the inscription which reads:

al-Wdthiq bi-Alldh al-Sultdn Muhammad ibn al-Sultdn ‘Abd al-Rahmdn sanat 1248

I have not been able to identify him.

8


In Appendix I of A History of Johore (1365-1941by R. O. Winstedt, there is a genealogical tree of Sultans of Johor, Riau-Lingga, Trengganu, Singapore, and Pahang. Following the Riau-Lingga line, there we find Sultan Muhammad Mu‘adzam Shah, who was bom in 1803, the son of Sultan ‘Abd al-Rahman Mu‘adzam Shah, the Sultan of Lingga. It is evident from this that Sultan Muhammad ascended to the throne in the year his father passed away, which is the date on the seal, 1248 A.H., which coincides with 1832 C.E.*^* A report in the Tuhfat al-Nafis^^ by Raja Ali Haji confirms the date of death of Sultan ‘Abd al-Rahman. It is recorded there that “the death of His Majesty Sultan ‘Abd al-Rahman took place on Monday, 16 Rabi’ al-Awwal in the Hijra year of 1248, at the time of the dawn prayers”.'^ What is in the postscript which is written above the seal, namely the phrase “...Sultan Muhammad b. al-Marhum ‘Abd al-Rahman, the Protector of Lingga with respect to its administration and his presence by his beloved...”, is substantiated by a report in the Tuhfat al-Nafis. In the report, it is stated that after the circumcision of his son Tengku Mahmud, Sultan Muhammad should have had him installed as the reigning prince. However, the report goes on to say, Sultan Muhammad Shah “remained in Lingga administering the government for his son Sultan Mahmud Muzaffar Shah, because the latter was still

'3 M.B.R.A.S. Reprints, Reprint No. 6 (Kuala Lumpur: MBRAS, 1992), p. 181. Winstedt gave the year of Sultan ‘Abd al-Rahman’s death as 1830 C.E. The difference is due to computational error in converting Hijra dates into Christian dates. According to the conversion table which we used, the correct year which corresponds with 1248H is 1832C.E. See Faik Ra§it Unat, Hicri Tarihleri Miladi Tarihe êvirme Kilavuzu (Ankara: Turk Tarih Kurumu Basimevi, 1988). '5 Annotated translation by Virginia Matheson and Barbara Watson Andaya as The Precious Gift (Kuala Lumpur: Oxford University Press, 1982). Ibid., p. 261. The date of his death coincides with 13 August, 1832. See Faik Ra§it Unat, Hicri Tarihleri Miladi Tarihe (fevirme Kilavuzu (Ankara: Turk Tarih Kurumu Basimevi, 1988), 84.

INTRODUCTION

9

legally under age.”’"^ Sultan Muhammad, according to this genealogical tree, died in 1841 in Keraton. As far as we know, this copy of the manuscript is the only extant document bearing the impression of the royal seal of Sultan Muhammad of Lingga.

3. Note on editing and rendering

Our annotated transliteration *8 and translation*^ of the Lata’if are, based on MS. A for the simple reason that it is complete despite the lost page(s). As indicated earlier, these missing pages are not so substantial as to create a break in the text. MS. B, despite its legibility and other fine qualities, has one major drawback. It has a number of missing pages, creating a major break in the main text. Since there is no evidence that the pages were tom, we are of the opinion that these folios were lost during the binding process undetected by the binder because the Arabic numerals, which indicate the page numbers, are consecutive (1-272 of the main text, 273-276 of the appendices, a later addition no doubt). Since the integrity of the main body of MS. A is not compromised, with the exceptions of missing words and other textual variants which I have duly noted, I have opted to make it the basis of my annotated transliteration and translation. The text is collated with MS. B, which is written in a finer naskh script. I have made a footnote to each variant word. In places where a word or a string of words or a whole phrase is augmented or amended to our edition which is taken from MS. B, the word or the string of words or the whole phrase is reproduced in the footnote, with full citation of the page number and the line in MS. B from which it is taken. This is to minimize any confusion that may arise as to whether a word with the footnote number only or the whole string of words or phrase with

’’ Ibid., p. 267. Part IV ” Partin

10


the footnote number that is added to our edition. I have tried my best to verify all the quotations in the edition, be they verses from the Qur’an, the Holy Traditions {Hadith Qudsi), the Traditions of the Prophet {Hadlth}, or sayings of noted Sufis. Variant readings as they occur in our annotated transliteration from the above sources are noted and where necessary and possible, these sources are identified. Any addition that is our own to the annotated transliteration is indicated by words or phrases in [ ] brackets. The folio page numbers are indicated only in our annotated transliteration as [A. 2] and [B. 3] to indicate the beginning of, in this case, page two of MS. A and page three of MS. B. In order to facilitate access to our annotated transliteration and translation, I have divided the chapters into paragraphs and numbered each of them with Arabic numerals. In places where the paragraphs are long because of lengthy explication by the author or numerous and often too lengthy a quotation or saying or citation from the Qur’an or the Hadith, I have subdivided them and numbered them accordingly. For example, 24. followed by 24.a. refers to paragraph 24 with subdivision (a.). This is to provide breaks while at the same time to ensure continuity and unity of what could be a very long paragraph. A synopsis of each numbered paragraph of my translation is made for the Prologue, Introduction, the three chapters and the Conclusion which will facilitate the readers greatly.ô I have endeavored as much as possible to produce a translation that is true to the text but at the same time idiomatic. In many instances, I opted to translate the Malay into English from the Arabic, since it is the meaning of the Arabic that is intended. Knowing fully well that a translation cannot always capture the language and meaning of the original, where necessary, I have approximated the meanings intended. The numbering of the paragraphs and their subdivisions in our

20 See Part II.

INTRODUCTION

11

translation follow those of our edition. This is to allow efficient cross referencing between the transliterated edition and the translation. Identification of figures and verification of most of the quotations, verses of the Qur’an and the Hadith are footnoted in my translation. Insofar as the translation of the Quranic verses is concerned, I have relied upon Abdullah Yusuf Ali’s The Holy Quran: Text, Translation and Commentary, new revised edition (Brentwood: Amana Corporation, 1989) and where appropriate, I have rendered my own. 4. Lata ’ifAsrdr li Ahl Allah al-Atyar

Throughout his career as the Shaykh al-Islam of Acheh at the palace of Sultan Iskandar Than! (1637-1644), Raniri had been most influential and instrumental in combatting erroneous beliefs and pagan practices. From the descriptions of his works in the list supplied by Prof. al-Attas it is evident that he has written on every one of the major aspects of life that concerns a Muslim and that these works bear testimony to his tireless effort in combatting aberrant teaching and practices. His works not only deal with the creeds, religious practices and eschatology,2' but range from history^^ [q physiognomy and medicine^^ including works which are directed at putting into a proper perspective metaphysical concepts and formulations in arresting the influence of the deviating Wujudiyyah. According to Prof. al-Attas, Raniri is the first man in the Malay world to clarify in

See for example his Sirdt al-Mustaqim which is printed in the margin of Sabtl al-Muhtadtn of Muhammad Arshad in Makkah in 1892; Durrat al-Fard’id bi shark al-'Aqa’id', Tibydn fl Ma'rifat al-Adydn, which is

published in fascimile edition by P. Voorhoeve, Leiden, Stichting de Goeje, 1955; Akhbdr al-Akhirah fl Ahwdl al-Qiydmah; ‘Umdat al-I'tiqdd', Fath

al-Mubin ‘aid al-Mulhidtrr, Kifdyat al- Saldt\ al-Lama‘dn bi takflr man qdla bi klialq al-Qur’dn. See Commentary on the Hujjat, p. 20-28. Bustdn al-Saldtln. See Books I, II, and III parts of which have been published separately.

Bustdn al-Saldtin, Book VII.

12


Malay the distinction between the true and the false interpretation of Sufi theosophy and metaphysics?"^ The main figure at whom he directed his accusation of deviationist teaching is Hamzah Fansuri, his predecessor at the court. The main ideas of Fansuri, which are the onus of his attacks, are summarized by Prof. al-Attas in his Rariiri and the Wujudiyyah as thus:

1.

2. 3. 4.

5.

that Hamzah’s ideas regarding God, the world, Man and the relationship between them, in short Reality, are identical—to mention some—with those of the Philosophers, the Zoroastrians, the Metempsychosists, the Incamationists, the Brahmins. that Hamzah’s belief is pantheistic in the sense that God’s essence is completely immanent in the World; that God permeates everything that is seen. that, like the Philosophers, Hamzah believes that God is Simple Being. that Hamzah, like the Qadariyyah and the MuTazilah, believes the Qur’an to be created. That like the Philosophers, Hamzah believes in the eternity of the World.^^

Shortly after his arrival in Acheh in 1637, Raniri entered into a debate with the deviating Wujudiyyah from among the disciples of Shams al-Din al-Sumatrani, and this resulted in their banishment from Acheh.^^ The debate laid bare their erroneous beliefs which stemmed from their misinterpretation of the

2'* Commentary on the Hujjat, p. 46. For a comprehensive study on the differences between Raniri and the deviating Wujudiyyah, see S.M..N. al-Attas, Raniri and the Wujudiyyah of the 17th century Acheh (Monographs of the Malaysian Branch of the Royal Asiatic Society, no. Ill, Singapore, 1966), 18-42. See also al-Attas, The Mysticism of Hamzah Fansuri (Kuala Lumpur: University of Malaya Press, 1970), pp. 31-65. 25 Al-Attas, Raniri and the Wujudiyyah, p. 18; see also al-Attas, The Mysticism of Hamzah Fansuri, p. 31. See also note above. 2^ Commentary on the Hujjat, p. 8.

INTRODUCTION

13

concept and reality of being. The deviating Wujudiyyah were charged with unbelief and some of them, because of this debate, repented, while some others who remained adamant in their apostasy were executed. Raniri, being the Shaykh al-Islam, through his writings, entered into polemics in order to bring about a gradual process of correction in the interpretation and understanding of Sufi doctrines and metaphysics brought about by the deviating Wujudiyyah.Being a Sufi himself of the ‘Aydarusiyyah Order,^^ an order which stressed sobriety {sahw} over intoxication {sukr) as a way of knowledge of the nature of reality, and which aligned itself with the Shari‘ah, he was poised in a position best to give the right interpretation concerning these matters. 29 Among his works in which these issues are treated is the Nuhdhah fi Da‘wd al-Zill ma‘a Sdhibihfi^ which was written between 1637 and 1641 in refutation of the claims of the pseudo Sufis. This is followed by his Hall al-Zill,2* written in 1638, in which he discussed the nature of the world and its creation according to Sufi metaphysics; since it is an adaptation of the Nuhdhah. Between 1638 and 1641, he wrote Hujjat al-Siddiq li-Daf‘ al-Zindiq, which has been commented on by Prof. al-Attas. Al-Raniri’s Jawdhir al-‘Ulum fi Kashf al-Ma‘lum^^ deals with the Sufis’ position on Being or Existence and its identification with the Truth, an exposition on the Divine Names and Attributes, the permanent archetypes, the exterior essences

Commentary on the Hujjat, p. 9. 28 This spiritual line begins with Sayyid Muhammad al-‘AydarQs, the Master of Surat (d. 1620) in an ascending order ending with Sayyid Abu Bakr al-‘Aydarus, the great saint of Aden who died there in 1509. See Commentary on the Hujjat, p. 13. Raniri belonged to the ShafTi school of law, the Ash'ariyyah school of theology and through this tariqah he was initiated into the Rifa'iyyah tariqah, see Commentary on the Hujjat, p. 29. 2’ Commentary on the Hujjat, p. 29. Commentary on the Hujjat, p. 26, no. 5. 2* Commentary on the Hujjat, p. 27, no. 10. 22 Commentary on the Hujjat, p. 27, no. 12.

14


(al-a‘yan al-khdrijiyyah), and invocation and vigilance?^ The Lata’if is another proof of his unflagging effort in clarifying and eludicating the right from the wrong interpretation of Sufi doctrines. This work is devoted to clarifying the fine and subtle aspects (lata ’if)^ of spiritual mysteries or secrets (asrdr) which are bestowed upon the Sufis at their attainment of illuminative knowledge (ma ‘rifah) of God and their experience of unification (tawhld) as they scale the different spiritual stations (maqarndt) and states (ahwdl). Raniri introduces the reader to the work with a brief but substantial discussion on ontology. Having established the ontological basis for his discussion, he proceeds with a discussion on illuminative knowledge of God (ma'rifat Alldh). This is followed by the longest chapter in the work which is devoted to his discussion on the affirmation of Divine Unity (tawfild). A brief treatment on states and stations of the Sufis then follows. It concludes with yet an even terser treatment of spiritual exercises which an aspirant must take up in his spiritual journey—a kind of short Sufi manual. The work as a whole is meant for both the novice and the adept, and covers both ends, namely the beginning and the end of spiritual journey, so that the aspiring novice who intends to embark on the journey along the spiritual path (tasawwuf) may understand these spiritual experiences and proceed on firm ground. As for the adept, upon reaching his goal of ‘union’ with

Commentary on the Hujjat, p. 153. 3“* According to Juijani, lattfah (pl. lata'if) is a technical term adopted by the Sufis to refer to every indication that is subtle Cisharah daqtqah) and fine in meaning which cannot be contained in an allusion or metaphor (‘ibdrah) which nonetheless appears in the understanding; it is a term generally used in matters pertaining to the science of spiritual taste and experience (‘uliim al-adhwaq), Ta'rifat, p. 202. A more precise description of lata’ if is given by Prof. al-Attas: It is a spiritual substance which God puts in man in exchange for what God has deprived him of as he experiences the stage of passing away from the passing away. This substance is of His Essence (dhdt) and is neither separate from Him nor joined to man. See his Commentary on the Hujjat, p. 137.

INTRODUCTION

15

or ‘arrival’ at the Truth and upon his eventual returning to the realm of multiplicity, the knowledge which he gained from those spiritual experiences, should not lead him to think of God, of his individual self and of the nature of reality as other than what is within the bounds of Shari'ah. The ‘union’ attained with or the ‘arrival’ at the Truth should not lead one, in the state of sobriety, to claim divinity of oneself, or to consider oneself as absolved of performing any obligations deemed necessary by the Shari‘ah such as the performance of the daily prayers, fasting, paying the zakat and performing the Hajj, and other Shari'ah related obligations. For as we can see in the course of reading the Lata’if, Raniri and many other great Sufis before him have observed many aspirants have fallen into deviant and heretical practices due to their misunderstanding and misinterpretation of the spiritual experiences which they have gone through during their journey. These spiritual experiences must not be construed as devoid of meaning or intellectual and cognitive content. To be sure, the experiences that the Sufis refer to in their spiritual ascent afford them knowledge of a higher order, namely that of the transcendental order.^^ Knowledge at the ordinary level of reason and sense experience is dependent on the prevailing context of subject-object dichotomy where the ego-consciousness of the subject confronts the multiplicity of external objects of reason and sense experience.^^ Experience which operates at this level which involves separateness is referred to by the men of spiritual experience and discernment as the first separation. The certainty that is attained from reason at this level is that of intellectual and cognitional certainty or ‘Um al-yaqin. At the higher level of experience, that of spiritual experience, reason and experience remain as valid channels by which knowledge is attained, only that they are of a transcendental order.^^ The Commentary on the Hujjat, p. Commentary on the Hujjat, p. Commentary on the Hujjat, p. Commentary on the Hujjat, p.

135. 134. 131. 135.

16


attainment of knowledge at this level is possible only with the complete annulment of their subjective consciousness,whereby they pass away (fand ’) from the realm of multiplicity to that of unity where they experience gathering (jam''), where they ‘see’ or ‘witness’ with their spiritual organ of cognition, that is the heart (qalb), all forms of the phenomenal world assembling together into a single, unified Reality‘Ayn al-Qudah al-Hamadani, borrowing from Abdullah al-Ansari, describes the experience of gaining that knowledge thus: “...by a knowledge (ma'rifah) which occurs by force necessitating the gathering together of all forms and their obliteration, such that in so far as forms they are negated, but in reality it is real (ma'rifah)^^ Then again they are to be passed away from that state (fand’ al-fand’) and, depending upon their spiritual disposition and the gift from God, to the state of being ‘sustained’ (baqd’) in Him where they experience the gathering of gathering (jam‘al-jam‘). Experience at this level which involves the returning to the condition of separation is the stage of the second separation.'^^ jê spiritual adepts, at this stage, witness the gathering of gathering where “the forms of the phenomenal world assembling into one single unified Reality and that Unity individuating itself into multiplicity without impairing its original Unity.At this level, the ‘seeing’ or ‘witnessing’ is of a different order, an unveiling of what has been hidden and certainty that is attained from experience at this level is that of visual certainty or ‘ayn al-yaqln. Knowledge which is of a transcendental order, or better, illuminative knowledge is attained where “the rational has merged with the intellectual, and the empirical with what pertains to authentic spiritual experiences such as ‘inner witnessing’ (shuhiid), ‘tasting’ (dhawq), presence (hudur), and other interelated states

Illuminative Knowledge, 135. Commentary on the Hujjat, p. 140. Omar Jah, The Zubdat al-Haqa’iq of ‘Ayn al-Qudah al-Hamadani (Kuala Lumpur: ISTAC, 2000), p. 172. Commentary on the Hujjat, p. 143. Commentary on the Hujjat p. 141.

INTRODUCTION

17

of trans-empirical awareness (hdl)”. This illumination occurs in to the spiritual organ of cognition, that is the heart (qalb). At this stage, the knower and the known become one in ‘union’ (tawhid). It is referred to as ‘union’ because at this level the soul has come into ‘unification’ with the very Truth {al-Haqq) that underlies all meanings,^^^ and ‘union’ with the Truth means ‘union’ not with the Truth as He is in Himself, but as He manifests Himself in the form of one of His Names and Attributes.The certainty gained by this direct experience is referred to as haqq al-yaqin, the highest of the three degrees of certaintyThose who attain to this level are the people who attain to unification (tawhld) and metaphorically they are referred to as ‘the arrivers’ (sing, wdsil) or those who are ‘in union’ (ittihdd) with God. The spiritual journey or the ascent of the soul culminates in the ‘arrival’ or ‘union’ with the Truth Most Exalted. Those who achieve such an elevated status are the People of God (Ahl Allah) who in their contemplation are said to have ‘arrived’ at, or come into, ‘union’ with God.'^^ The journey begins with contemplation and the ascent takes them through various spiritual stations, hence they vary in their spiritual attainments and ranks. In addition to the various stations, there are different transempirical states. As mentioned earlier, the illuminative knowledge gained by each and every one of those who scale these spiritual heights differs by virtue of their inherent capacity of beholding the unveiling and the manifestion of the Truth. They range from

Commentary on the Hujjat, p. 135. See also Kashshaf, Vol. 1, 656. ^*5 Al-Attas, Prolegomena, p. 183

M-fiMas, Prolegomena, p. iM. The other two degrees of certainty are certainty by knowledge (‘ilm al-yaqin) and certainty by vision (‘ayn al-yaqin). Qur’an: al-Takathur (102): 5, 7. For further elaboration on haqq al-yaqin, see Commentary on the Hujjat, p. 141. RanirT, by quoting the author ‘Awarif al-Ma‘arif, is quick to remind the readers that ‘arrival’ and ‘union’ here is not to be understood in physical terms. For his description of the stages of ascent, see below our discussion on states and stations.

18

LATA’ IF AL-ASRAR LI-AHL ALLAH AL-ATYAR

those who in their contemplation of the Truth Most Exalted attain to the levels where they:"*^ 1. see all acts of created things as originating from and belonging to the one source, namely God. This is the path of those who see God’s Acts manifest in the acts of created things {jalan tajalli af'dlNya). Those who attain to this state are those who pass away in God’s Acts {fund’ fi'l-af'al).And they attain to what is referred to by Raniri, quoting his Shaykh Husayn al-Shatiri, as an affirmation of Divine Unity or unification at the level of His Acts {tawhid af‘dl).^^ 2. are in a state of reverential awe and becoming intimate or close at the revelation (mukdshafah) of God’s Attribute of Majesty (Jaldl) and Beauty {Jamdl). This is the path that leads to the manifestation of His Attributes. Those who attain to this state are said to have passed away in attributes (fand’fial-sifdt).^'- According to Husayn al-Shatiri, they attain to affirmation of Divine Unity or unification at the level of His Attributes (tawhid al-sifdt).^^ 3. are at the station of passing away (maqdmfand’) as their inner, spiritual aspects become enveloped by the light of certainty (nur al-yaqin) in their contemplation on the Truth Most Exalted. These are the elect People of God (al-khawds) who pass away

Illuminative Knowledge, 126. Affirmation of Divine Unity, 111. 5' Affirmation of Divine Unity, 103.b.l. Affirmation of Divine Unity, 111. ” Affirmation of Divine Unity, 103.b.2.

INTRODUCTION

19

in essence (fana’ fl al-dhat).^^ They, according to Husayn al-Shatiri, attain to unification of the essence (tawhid al-dhdt)^"’ and they affirm Divine Unity at the level of His Essence.

4. are at the highest station where they attain to the affirmation of Divine Unity or unification as the Truth Most Exalted unveils it in their innermost ground of being {tawhid haqq).^^ It is the highest stage attainable in their spritual ascent where certainty is felt by the servant’s whole being—his spirit, heart, soul and body—at the manifestation of the light of contemplation.^^ These are the People of the Truth {Ahl al-Haqq} or the super-elect {khawds al-khawds). At this stage, the servant verifies {tahqlq) the realities (haqd’iq) by means of that higher order knowledge, including that of his own. Verification {tahqlq) is defined by Prof al-Attas as spiritual intuition based on direct experience {dhawq), of their own realities.That is, they witness and see, with their intellectual vision just as keen as their ocular vision, their true ontological situation or order during “the final ‘unveiling’ in the context of the ‘gathering of gathering’, and in the condition of ‘subsistence’ in God, in which condition Multiplicity is seen as Unity, and Unity as Multiplicity’’.^^ Those who reach this level of verifying their ontological situation are known as

5* 55 5® 5’' 58 5®

Affirmation of Divine Unity, 111. Affirmation of Divine Unity, 103.b.3. Affirmation of Divine Unity, 103.b.4. Illuminative Knowledge, 126. Commentary on the Hujjat, p. 182. Ibid., p. 153. Prof, al-Attas says that in the language of Ibn ‘Arabi, the realities refer to the Fixed Essences or Permanent Archetypes {al-a‘yan

al-thabitah).

20


the People of Verification {Ahl al-Tahqiq}. They are referred to as the People of Verification because they “have actualized their truth completely,”^** meaning they transcend their own subjective selves and realize their true selves and reach the ontological plane of the Divine Names and Attributes where they ‘see’ that their true selves are but particularized manifestations and individuations of the Absolute.^’ They who reach this level attain to knowledge of their true selves, namely “knowledge of a particularized form of ‘the Truth’ or al-Haqq, by which God as the Absolute in all the forms of manifestation is called.”^^ They attained to this level of knowledge through the acquisition of “what Ibn ‘Arabi calls their ‘pure intellect’ (‘aql mujarrad), or intellect that is free from all bodily and physical connections, which not only discloses to him his own reality, but also the realities of things of the nature as they are.”^^ 'I'hey are the People of Detachment {Ahl al-Tajrid) and the People of Isolation {Ahl al-Tafrid) because at this level of spiritual experience and realization they affirm their true and real nature {haqiqah) and the knowledge afforded them out of this spiritual experience is true and certain.

Quoting Shaykh Raslan al-Dimashqi who commented on the saying by Shaykh Junayd, Raniri draws a clear relation between certainty, unification and illuminative knowledge, and the spiritual states;

“ Commentary on the Hujjat, p. 128. Commentary on the Hujjat, p. 182. Absolute here means Absolute Existence, i.e. the Truth as an aspect of the Necessary Existence. Commentary on the Hujjat, 183. Commentary on the Hujjat, 183.

INTRODUCTION

21

Certainty {yaqiri} is that you abandon your endeavor {upayamu), your power (kuasamu) and your existence (yvujudmu) such that you see only His overwhelming sway {upayaNya), His power {quwwatNya), and His existence (wujudNya) over your incapacity {lemahmu) and insufficiency {dd’ifmu}-, then per chance, you will pass away {fund’} from your subjective consciousness and your certainty {yaqin) of the unicity {yvahdaniyyaK} of God Most Exalted will increase manifold. This is the rank of the Veracious {siddiqin).^ Certainty (yaqin) of the order referred to above is the degree of certainty attained through spiritual tasting (dhawq) and finding or intuition of existence {wijddn)—that is haqq al-yaqin. The relation drawn above between certainty and veracity is evident in the case of Abu Bakr al-SiddIq and his closeness to the Prophet as the bearer of the truth. It is to him that the famous statement “Incapacity of knowing the Truth is itself knowing” is ascribed. His nearness to the Prophet is recorded in the Qur’an for he is the second in the cave with the Prophet on his flight out of Makkah to Medina. This nearness of his with the Prophet is indeed a dignified and an excellent fellowship. It is described in the Qur’an that four groups of people enjoy the different degrees of nearness (that is ‘fellowship’) to God. They are in descending order: The Prophets {al-nabiyyin}, the Veracious (al-siddiqin), the Witnesses {al-shuhadd’) and the Righteous (al-sdlihln).^^ Nearness (qurb) that is meant here is not to be understood in physical terms. To be sure, here nearness is spiritual in nature, in that the Prophets are the closest ones to the Truth while the Veracious, as referred to in the saying of Raniri above, come

Affirmation of Divine Unity, 27. They are referred to as the Veracious because they verify their true ontological status in relation to the Absolute and they assent to that ontological truth. Qur’an (4): 69.

22

LATA' IF AL-ASRAR LI-AHL ALLAH AL-ATYAR

next, for they cannot come close to the degree of nearness which the Prophets enjoy in relation to God. Those who attained to such a degree of certainty are said to have arrived at the Truth Most Exalted {Ahl al-Wusul).^^ According to Raniri, those who scale these spiritual stages do so in two ways: those who travel {sdlikin} ‘to God’ and those who are possessed {majdhubiri) ‘by God’.^^ The travellers are those who see creation first and God as ‘behind’ it. As for those who are possessed, they see God first and creation as ‘behind’ Him, that is God in His very essence (i.e. Existence) becoming manifest as the essences of created things. Those who traverse these stages to reach the highest level of spiritual attainment in a swift manner are known as the surpassing ones {shattdr), for they surpass others of the excellent ones {akhydr} and the virtuous or righteous ones {abrdf}, as if they were in flight, hence they are described as the swiftly ascending ones {atydr).^^ Describing the stages of spiritual ascent, Raniii says: Contemplation (tilik) is of three kinds: first, contemplation with the eye of allusion {mata ‘ibarah) not with the eye of witnessing {mata shuhud}-, second contemplation with the eye of certainty {mata yaqin) on the Power of God Most Exalted; third, contemplation with the eye of illuminative knowledge {ma'rifaf) from creature to Creator....[For] by contemplating with the heart at the unseen such that they may apprehend, with their pure intellects (‘aqal yang sdfl), and spiritual vision {penglihat arwdh) and the eye of the heart {mata fu’dd), things which otherwise cannot be attained by merely positing them in the mind {‘ibarah).

Illuminative Knowledge, 125.b. Illuminative Knowledge, 123. Illuminative Knowledge, 124.

INTRODUCTION

23

Contemplation (tilik) leads to thought (fikir); thought leads to remembrance (dhikir); remembrance leads to illuminative knowledge (ma'rifah); illuminative knowledge leads to wisdom (hikmah); wisdom leads to love (mahabbah)-, love leads to yearning (shawq); yearning leads to passion {ishq)', and passion leads to intimacy (berjinak-jinakan)-, and intimacy leads to isolation (ketunggalan); isolation leads to unification (tawhld)-, unification leads to annihilation (fand ’); annihilation leads to permanence (baqd’); and permanence leads to the vision of eternity a parte ante (ru 'yat al-azal) and the vision of eternity leads to the vision of eternity a parte post (ru’yat al-baqd’}-, at that moment the servant takes off in flight with wings from ‘beforeness’ to ‘aftemess’ and from ‘aftemess’ to ‘beforeness

The reference to ‘taking off in flight’ was said earlier by Abu Yazid al-Bistami who at the height of his spiritual experience describes himself as ‘flying’ (tayran). According to Yahya b. Mu‘adh al-Razi, those who renounce worldly pleasures (sing. al-zdhid) are the travellers (sing, al-sayydr) while the true knowers of God (sing. al-‘drif), those who have attained to illuminative knowledge of God, are the swiftly ascending ones (al-atydr)J^ Al-Sarraj, the author of Kitab al-Luma’, refers to Junayd in order to explain the meaning of the word tayr. According to Junayd, it refers to the ‘height of concentration’ {sumuww al-himam) and the ‘exhilaration of the heart’ (tayardn al-qalb) as the idiom is commonly used in the Arabic language.^' Those who attain to illuminative knowledge of God are referred to metaphorically as those who are ‘drunk’ under the influence of the spiritual wine. This wine, says JalM al-Din al-Rumi is the

® Affirmation of Divine Unity, 122. ™ Kitab Luma', p. 385. Kitab Luma’, p. 385.

24


wine from the jar of Bald, that wine drunk on the Day of Spiritual Testimony (the Day of Alast, Qur’an (7): 171). It is that wine which overpowers the Sleepers of the Cave and put them to sleep for more than 300 years; it is also the wine which drove the women of Egypt to cut their hands as they behold the beauty of Joseph; it too won over the Magicians of the Pharoah when they saw the miracle of Moses and willingly submitted to Pharoah’s punishment of death by crucifixion; and it is the wine that earned Ja‘far^2 (jjg title al-tayydr, at the losing of his hands and feet.^^ The foregoing discussion has indirectly shed light on the terms which Ranlri uses in the title of this work: lata ’if, asrdr, Ahl Allah and al-afydr. In this brief discussion, the stages in the spiritual journey are also mentioned. To be sure, the stages represent the different levels attainable by different aspirants and adepts due to the different capacities inherent in every human being. Hence the Sufis’ attainment to illuminative knowledge of God and their affirmation of Divine Unity vary accordingly. Quoting his master, Sayyid Husayn Shatiri, Ranlri classifies the affirmation of Divine Unity attained by the Sufis into three, which correspond with the three degrees of certainty. Knowledge of certainty (‘Um al-yaqin) lends one affirmation of Divine Unity with knowledge {tawhld ‘ilmi); eye of certainty (‘ayn al-yaqin) lends one affirmation of Divine Unity with spiritual vision Itawhid ‘aynif, and finally, the truth of certainty (haqq al-yaqin) lends one true and real affirmation of Divine Unity (tawhid haqqi), that is unification.^'* Although the progress along the spiritual journey marked by the stages briefly described above seems to be a progressive one, it must be borne in mind that not every aspirant or novice attains to each station and state progressively. The progress from

He is Ja'far b. Abl Talib, see Ibn Hisham, al-Sirat al-Nabawiyyah (Cairo: Dar al-Fikr, n.d.), vol. 3&4, p. 1206. Reynold A. Nicholson, The Mathnavi of Jalal al-Din al-Rumi (Cambridge: E.J.W. Gibb Memorial Trust, 1930), Books IV, p. 388. Affirmation of Divine Unity, 103.

INTRODUCTION

25

one station to another is attained by the servants through their own serious effort, while states are bestowed as gifts by God. Many aspirant for that matter are hindered or stopped from further progress in their journey because of veils. There are two kinds of veils; the veils of darkness which are prohibitions dictated by the Sacred Law and the veils of light which consist of the very spiritual states and stations themselves. Those who are established in their station are those who remain steadfast during their spiritual experience and they are referred to as the People of Spiritual Steadfastness {Ahl al-Tamkin). As to those who experience what is related to a spiritual state they are the People of Spiritual Inconstancy {Ahl al-Talwm) whom RanirT in another place refers to as the People of Subjective Vision {Ahl al-Shuhud al-Hdliyy)J^ The People of Subjective Vision are prone to ecstatic utterances and deviation from the truth. They are, according to Ibn ‘Arabi and Haydar ‘Amuli, from amongst the ahi al-khawass “who slipped from the path of the truth” {zallat aqddmu td’ifatin ‘an majrd al-tahqiq}J^ Raniri, in the second chapter on his exposition on affirmation of Divine Unity, provides a discussion as to what is said by these people in view of the Sacred Law. The different degrees of spiritual experiences lead to many sayings and statements attesting to and describing the different levels of attainment of illuminative knowledge and unification. Some appear to be repetitious and some even appear to be contradictory. Those that appear as repetitious are so because of similar experiences attained which may be either complete^^ or incomplete,and those which appear to contradict

Commentary on the Hujjat, p. 426. Commentary on the Hujjat, p. 431. Raniri, as a sign of concern, asks for God to grant him and the reader perfect or complete illuminative knowledge and perfect or complete unification. As for those who experience incomplete spiritual experience, they are the People of Subjective Vision, Ahl al-Shuhud al-Haliyy, and they are known as the People of Spiritual Inconstancy, Ahl al-Talwln.

26

LATA’IF AL-ASRAR Ll-AHL ALLAH AL-ATYAR

another cannot be taken as such because the statements are derived out of different spiritual states at contemplating (mushahadah') the different degrees of manifestation. Those who are of a higher level of spiritual attainment see reality in a different light compared to those who experience only the lower ones, albeit they experience the one and the same Reality. In fact, according to Raniri this is the main reason for these People of Spiritual Discernment to talk or narrate their experiences in metaphorical language as an indication (ishdrat) and allusion (‘ibdrat) to those experiences. Nonetheless, he did not, albeit in passing and without going into much detail, fail to mention two works of Shams al-Din al-Sumatrani namely Kitab al-Harakdf'^ and Mir‘at al-Muhaqqiqin^^ as containing erroneous ideas which are misleading.^'

5. RdmrVs sources in the Lata’if In composing the Lata’if with the purpose of presenting the doctrines of the Sufis in a condensed manner by way of summarizing major ideas and concepts, as well as in elucidating by way of commentaries on those which require deeper elucidation, Raniri relies upon the works of prominent Sufis. Apart from a number of anonymous quotations, there are written sources whose names he mentions in the text. There are occasions where he presents us with quotations from well-known works which, perhaps in his time, did not require the mention of their authors’ names.

The sources which he mentions by name are: 1.

Fusus al-Hikam^^ by Muhy al-Din b. ‘Arabi (d. 1240). See our list of his sources above, no. 20. See our list of his sources above, no. 21. Affirmation of Divine Unity, 219. Edited by A.A. Afifi (Beirut: Dar al-Kitab al-‘Arabi, n.d.).

INTRODUCTION

2. 3.

4. 5. 6. 7. 8.

9. 10. 11. 12.

8’ 88 8’

’2

”

27

Futuhat al-Makkiyyah^^ by Ibn ‘Arabi. Shark Mushkilat al-Futuhat al-Makkiyyah li-Ibn ‘Arab'fi‘^ by ‘Abd al-Karim Jili (1389-1427). Naqd al-Nusus fi Shark Naqsh al-Fusus^^ by Nur al-Din ‘Abd al-Rahman Jami (1414-1492). ‘Ard’ish al-Bayan^^ by Ruzbihan Baqli Shirazi (d. 1209) Irshad al-Sdri ila Shark Sahih al-Bukhdrl^'' by Abu al-‘Abbas Ahmad b. Muhammad al-Qastallani Tarjamat al- ‘Awdrif^ (author’s name unknown) Ihyd’ ‘Ulum al-Dirfi^ by Muhammad Abu Hamid ai-Ghazali (d. 1111) Mishkdt al-Anwdr^ by al-Ghazali Munqidh min al-DaldP^ by al-Ghazali al-Maqsad al-AsncP^ by al-Ghazali Haqd’iq al-Tawhid wa-Raqd’iq al-Tafrid fi Shark Tuhfat al-Muri(P^ by Jalal al-Din Muhammad b. Shaykh al-‘Aydarus (d. 1622)

Cairo, Maktabah al-Haqafah al-Diniyyah, n.d. Edited with an introduction by Yusuf Zaidan (Cairo: Dar al-Su‘ad al-Sibah, 1992). Hereinafter cited as Shark Mushkilat. Edited by William C. Chittick with a foreword by Jalal-Din al-Ashtiyani (Tehran: Cultural Studies and Research Institute, 1992). Hereinafter will be cited as Naqd al-Nusus. GALSItl, p. 807. Cairo, 1285 H.E. This may refer to a translation of the ‘Awdrif al-Ma'drif of Shihab al-Din al-Suhrawardi (see no. 13) Beirut, Dar al-Khayr, 1990. Edited by N.N. Afifi (Cairo: al-Dar al-Qawmiyyah liT-Tiba'ah waT-Nashr, 1964) Edited by ‘Abd al-Halim Mahmud (Beirut: Dar al-Kitab al-Lubnani, 1985) The full title is al-Maqsad al-Asnd fi Shark Ma ‘dni Asma ’ Allah al-Husnd. Ed. Bassam Abd al-Wahhab al-Jabi (Limassol: al-Jaffan and al-Jabi, 1987). For an English translation with notes, see David B. Burrell and Nazih Daher, al-Ghazali: The Ninety-Nine Beautiful Names of God (Cambridge; The Islamic Texts Society, 1992). GALSILp. 618, no. 39.

28


13.

‘Awdrif al-Ma‘drif'^ by Abu Hafs Shihab al-Dln Muhammad al-Suhrawardi. Lata’if al-Vlanfi^ by al-Qashani or al-Qunyawi. Mandzil al-Sd’inn^^ by Abu Isma’il ‘Abd Allah al-Ansî (d. 1089) Irshad al-Muridin^^ Ghawdmid al-Asrar by Shaykh Sa‘d al-Din Hamawl^^ (d. 1252 or 1260) Adab al-Muridin'^ by Shaykh Abu Najib Shihab al-Din al-Suhrawardi. Tafsir Rahmdni by Ahmad b. ‘Ali al-Maha’imi (d. 1432). Kitab al-Harakdt^^ by Shams al-Din al-Sunialrani (d. 1308H)

14. 15. 16. 17. 18. 19. 20.

Printed as a supplement to Ihya’ ‘Ulum al-Dln of al-Ghazali (Aleppo: Dar Ihya’ al-Turath al-‘Arabi, n.d.) Two authors have been identified for this work whose full title is Lata’if al-riam fl Isharat Ahl al-Uham. One listing (GALS I, p. 280) has ‘Abd al-Razzaq al-Qashani (d. 1330) and the other (GALS I, P- 807-808) has Sadr al-Din al-Qunyawi. See Commentary on the Hujjat, p. 94. Printed in the margin of Ihya’ ‘Ulum al-Din of al-Ghazali, publisher unknown, 1317H.E. Three works are listed in GAL bearing this shortened title. 1) Irsad al-Muridln fl hikdydt as-sdllhin, GALSI, p. 916; 2) Irsad al-Murldln wamagad al-tdlibln, GALSI, p. 'I9Qr, 3) Irsad al-Muridln ila manhag al-‘abidin, GALSI, p. 751. However, there is Irshad al-Muridln wa Ittihad al-Talibln by Abu Hafs Shihab al-Din Muhammad al-Suhrawardi registered in Bagatli Ismail Pa§a’s Izah al-Maknun fl al-Zayli ‘Ala Kashf al-Zuniin ‘an Asami al-Kutub wa’l-Funun (Istanbul; Milli Egitim Basimevi, 1972), vol. 1, p. 63. It is also read as Hamuya. He was khalifa to Najm al-Din Kubra, the founder of the Kubrawiyya Order. See The Sufl Orders of Islam, p. 261. ’’ Edited with an introduction by Menahem Milson (Jerusalem: Hebrew University, 1977). For an abridged English translation see his A Sufi Rule for Novices: Kitab Adab al-Murldln of Abu Najib al-Suhrawardi (Cambridge: Harvard University Press, 1975). '00 See C.A.O. van Nieuwenhuijze’s list of Shams al-Din’s works in his Samsu

'l-Dln van Pasai: Bijdrage Tot de Kennis Der Sumatraansche Mystiek (Leiden: E.J. Brill, 1945), p. 25.

INTRODUCTION

21. 22. 23. 24.

29

Mir‘dt al-Muhaqqiqin^^^ by al-Sumatrani. Latd’if al-Minan^^^ by Ibn ‘Ata’ Allah al-Iskandari Lama‘dt^'^^ by Fakhr al-Dln Ibrahim al-‘Iraqi (d. 1287). Shark ‘Aid ‘Awdrif al-Ma‘drif^ by ‘Abd Allah b. Sa‘d al-Sindi al-Madani (d. 948H)

The sources which he used in this work but whose names were not included are: 25. 26.

27.

Kitdb al-Hikam^^^ of Ibn ‘Ata’ Allah al-Iskandari Risdlat al-Qushayriyyah fi ‘Ilm al-Tasawwuf^^ by Abu al-Qasim al-Qushayri (d. 1072) Risdlat fi’l-Tawhid^^^ by Shaykh Raslan al-Dimashqi

•0’ Juynboll, Catalogus van de Maleische en Sundaneesche handschriften der Leidsche Universiteits-Bibliotheek, 1899, p. 289.

Lata’if al-Minan ft manaqib Abi ’l-‘Abbas al-Mursi washaikhihi Abi ’l-Hasan al-Shadhili, on the margin of Sha‘rani’s Lata’if al-Minan, Cairo, A.H. 1357.

Risdlat Lama’dt wa Risdlat Istildhdt, edited by Javed Nur Bakhsh (Tehran: Khanqah Ni'matullahi, 1353). Hereinafter cited as Lama’dt. For an English translation, see Fakhruddin ‘Iraqi: Divine Flashes, translated with an introduction by W. Chittick and P.L. Wilson and a preface by Seyyed Hossein Nasr (London: SPCK, 1982). Hereinafter cited as Divine Flashes. Bagatli Ismail Pa§a, lah al-Maknun fi al-Zayli ‘Aid Kashf al-Zunun ‘an Asdmi al-Kutub wa’l-Funun (Istanbul: Milli Egitim Basimevi, 1972), vol. 2, p. 129. Edited and trans, into French by Paul Nwyia as Ibn Ata’ Allah et la naissance de la confrerie sddilite (Beyrouth: Librairies Orientale, 1986); hereinafter cited as Nwyia. For an English trans, see Victor Danner, Ibn Ata’ Allah’s Sufi Aphorims (Leiden: E.J. Brill, 1984). Hereinafter cited as Danner. Hereinafter Nwyia, Hikami; Danner, Hikam. 10® Beirut, Dar al-Kitab al-‘Arabi, 1957, with commentary in the margins by Zakariyya al-Ansari. Hereinafter cited as RQ. 107 Written within its commentary by Zakariyya al-Ansari with the title Kitdb Fath al-Rahmdn,îlsA and trans, by G.W.J. Drewes as Directions for the Travellers on the Mystic Path (The Hague; Martinus Nijhoff, 1977), with its other Indonesian adaptations.

30

28.


Kitab Fath al-Rahman^^^ by Zakariyya al-Ansan.

The Lata’if, as mentioned above, contains numerous quotations and sayings, both identified and anonymous. These quotations vary in length—some are short and some are long. Wherever possible I have identified each of the personalities cited in the footnotes at their first occurence in the translation. Hence, there is no need to list them separately here. Being a member of the Rifa'iyyah Order which was founded by Ahmad al-Rifa‘i (d. 1182), Raniri did not neglect to quote the great masters associated with this spiritual line, especially the masters of the Shadhiliyyah Order.Masters such as Abu al-Hasan al-Shadhili himself (d. 1258), Abu al-‘Abbas Ahmad al-Mursi (d. 1287), Ibn ‘Ata’ Allah al-Iskandari (d. 1309), Dawud al-Bakhili, and ‘All b. Muhammad Wafa’ (d. 1404) are all mentioned in this work amidst other great masters among the Sufis including the great early ones and those who are his contemporary. Muhy al-Din b. ‘Arabi (d. 1240), is one such individual and Raniri has made use of the commentary by Jami on Ibn ‘Arabi’s works. However there are sayings of other personalities in Sufism whom I have not been able to identify and the sources of which I have not been able to locate. Since he mentions only their first names, these personalities must have been well-known during his time.

6. Brief analysis of the chapters Unlike the early Sufis who wrote on Sufi doctrines such as Harith al-Muhasibi, Kalabadhi, Qushayri, Hujwiri and others, Raniri’s treatment and organization of sufi doctrines begin with a brief discussion on ontology. In fact, Raniri stands as one of the Sufis of the 17th century who devotes a discussion on ontology

'08 See above. '09 For an illustration of this tariqah line, see J. Spencer Trimingham, The Sufi Orders in Islam (Oxford: Clarendon Press, 1971).

INTRODUCTION

31

in their expositions of Sufi doctrines.**'’ To start with ontology is fundamentally important because it is ontology that defines the epistemology which he expounds at great length in his chapter on illuminative knowledge. The nature of reality and the nature of knowledge that is obtained by the Sufis from their experience at verifying reality (that is verifying their ontological status) form the basis for his exposition on affirmation of Divine Unity or unification {tawhid). After treating these two fundamental spiritual experiences at length, Raniri sets out to talk about the states and stations of the Sufis and to conclude with a discussion on the various stages in the Sufi progress in attaining to illuminative knowledge of God. He thus divides the work into: 1. 2. 3. 4. 5. 6.

Prologue Introduction—on the affirmation of God’s existence. On Illuminative Knowledge {ma'rifah} On Affirmation of Divine Unity {tawhid) On states and stations {ahwalat dan maqamat) Conclusion {al-murdqabah, wa [’l]-dhikr, wa’ltawajjuh, wa’ l-muhadarah, wa’l-kashf, wa’lmukdshafah, wa’l-mu‘ayanah, wa’l-mushahadah).

6.1. Prologue In this section which I call the Prologue, Raniri provides us with the month and the year in which Sultan Iskandar Than! commanded him to compose the work. The month was Rabi' al-Awwal, the year 1050 A.H., which coincides with June 1640

'Mulla Sadra and Isma’il Ankaravl are two other examples of sufi figures of the same era who treat ontology as a fundamental basis for the understanding of Sufi doctrines. On Mulla Sadra see F. Rahman, The Philosophy of Mulla Sadra (Albany: SUNY Press, 1975) and on Isma‘11 AnkaravT see Bilal Kuspinar, Isma'tl Ankaravi on the Illuminative Philosophy (Kuala Lumpur: 1STAC, 1996).

32


A.C., four years after Sultan Iskandar Than! ascended to the throne. The content of the book is clearly mentioned here. Such a work was attempted earlier, as Raniri readily admits, although he does not mention any of them by name. This is an indication of the fact that works of such nature concerning this particular science were available. However, according to him, none of the previous works can surpass this work of his. For not only has he succeeded in composing a work that is meant both for the novice as well as the adept, but also he contends that his elucidation on these matters is, in comparison to others, the clearest and most succinct, Raniri begins the prologue with an opening line which is unconventional. The conventional way of opening a book would include a simple offering of praises to God and salutations to the Prophet. However, he begins with an apothegm that only God can praise Himself in the way that is appropriate to Him. This is an indication of the spiritual station of the author, a station where he realizes a mere creature cannot know the true and real nature of his Creator, that is His innermost essence, in the true sense of the word to praise Him in the manner He should be praised. In order to extol praises to a person, the true and right knowledge of that person is necessary. In the case of God, His true and real nature cannot be known by His creatures as to allow them to accord Him with the appropriate praises. Similarly, Abu Yazid al-Bistami, commenting on sayings of this nature says that this statement is said only by a servant who as he scrutinizes his acts, sees that his acts arise from his self. But as the effulgence of illuminative knowledge (anwdr al-ma‘rifah.) increases and overwhelms his heart, he realizes that everything is from God, subsists with God, and is known to God, and to Him they will all return.’*2 Thus, God is the source and the ultimate place of returning for everything—He is the Owner of everything. Since

"* Prologue, 5. Hereinafter the citation indicates the chapter title and the paragraph number of our translation. Kitab Luma’, p. 334.

INTRODUCTION

33

everything is from God, even the very words that make up the praises that can be extolled of Him and the very act of praising itself, all acts, ultimately are from Him. This state of realization of one’s inability to praise God as He should be praised is also indicated by the Prophet who says that he is unable to praise God as He praises Himself, because God as He is in His true reality is known only to Himself, unknowable by creatures. If such is the case, what is the recourse for creatures to know their Creator that would enable them to extol appropriate praises to Him? The unknowability of God and inability of extolling praises to Him are alleviated by Revelation. Revelation in words (wahy), that is the Qur’an is, as Professor al-Attas puts it, “the speech of God concerning Himself, His creation, the relation between them, and the way to salvation communicated to His chosen Prophet and Messenger, not by sound or letter, yet comprising all that He has represented in words, then conveyed by the Prophet to mankind in a linguistic form new in nature yet comprehensible, without confusion with the Prophet’s own subjectivity and cognitive imagination’’. Therefore His Names and Attributes which are derived from it are descriptions true to His Reality and they are, as Raniri says, “praises by Him for Him and laudations which He has given His approval’’.*'"* Praises that are made to Him with His Names and Attributes informed by wahy are appropriate and befitting—they are the true and right praises, hence they render extolling praises to Him possible. Therefore the utterances in Muslim prayers and supplications said therein which are drawn entirely from the Qur’an are not man-made.Thus, the true and right praises of the One, Who in Raniri’s words is described as unreachable by praises composed by His creatures, can only be done with praises which He praises Himself—praises that are derived from His

'■3 Al-Attas, Prolegomena to the Metaphysics of Islam (Kuala Lumpur: 1STAC, 1995), p. 6. Prologue, 1. ■■5 lam grateful to Prof. al-Attas for calling my attention to this point.

34


revelation in words, the Qur'an. Revelation in words informs one of the formal knowledge of God, of His Names and Attributes and the affirmation of His Unity, and the affirmation based on it, is known as formal affirmation of Divine Unity {tawhid rasmi) and it is required for all the generality of believers, the elect and the super-elect included. In a manner of speaking, there is another kind of “revelation” that affords the servant knowledge of God. Raniri alludes to this other kind of revelation by saying that the knowledge of God is only possible through Him, meaning God making Himself known to creatures, referring to God’s self manifestation (tajalli). His self-manifestation to creatures is in varying degrees because of their varying capacities and inherent predispositions to receive it. To some, says Raniri, it is as small as a thread hole, while to some others the manifestation, which is likened to the effulgence of light, is too intense and luminous that it blinds the seer, and as a result, he is oblivious to God, and consequently goes astray. The difference in degrees of beholding the self-manifestation of God is due to the differences in the capacity of each individual to bear such an unveiling (kashf). And according to Raniri, the person who received the first degree of manifestation (tajallT) is the Prophet Muhammad himself.''^ The knowledge of God which the seeker obtains from It is illuminative and intuitive in nature and is indubitably certain—ma‘rifah in the terminology of the Sufis.

6.2. Introduction Raniri’s Introduction on The Affirmation of God’s Existence is terse and concise. The conciseness of his Introduction should not mislead us into thinking that the subject matter which he is to expound is simple and intellectually unchallenging. He is, at the beginning of this work, starting out the reader with a summary

Prologue, 2. 'I’ Prologue, 3.

INTRODUCTION

35

of the Sufis’ position on the concept and the reality of existence, a distinction which is analysed in detail in Prof. al-Attas’ work. The proper foundation of the concept and the reality of existence is necessary for the novice to substantively follow the discussion in the other chapters, particularly on illuminative knowledge and unification. With regard to the understanding of the concept and the reality of existence, he clearly states in this and other writings of his that there are two groups of Sufis: those who are in the right and those who are in the wrong. The journey to reach the Truth Most Exalted thus begins with the affirmation of His existence. Knowing what existence is and how the reality of existence is related to God, Who is also referred to as the Truth or the Creator, is necessary. In order to better appreciate this short and terse treatment of Raniri, it is important to elaborate what he has cogently summarized. The knowledge of an existent is arrived at through a definition which is based on a concept or a judgement. Attributes can be affirmed or otherwise negated of an existent thing {mawjud), contrary to a non-existent {ma ‘dum') of which attributes can be neither affirmed nor negated, n’ What is non-existent, however, can arise in the mind but attributes cannot be ascribed to it. Although what is non-existent is not a thing {Id shay’} since it has no real existence in itself, as an object of knowledge it can be referred to as an “object known”. That existence is real is instantiated by existent things {mawjuddt}, or creation in general, and they, in turn, point to the reality of their Creator. Creation is originated and things originated are imbued with potentialities. What is potential derives its potentiality from something actual; hence the existence of originated things is dependent on existence which in itself is actual existence—that which is truly and really existing. God’s existence is an actuality which is not preceded by potentiality.

For a detailed elucidation on this analysis, see al-Attas, Commentary on the

*

Hujjat, pp. 269-274. Al-RazT, Muhassal, 149.

36


for His existence is necessary (wdjib), and self-subsisting. Hence, Raniri’s affirmation of the existence of God. Ibn ‘Arabi makes the same statement concerning the method adopted by the Sufis in regard to the reality of existence. In his letter to Muhammad al-Razi, he says that the method of affirmation’20 {ithbdt) is the method of the Sufis while the method of negation’^' (salb) is the method of the philosophers. He says, “Intellects could know God inasmuch as He is an existing Being (jnin Imythu kawnuhu mawjudan) by way of negation isalb) not by way of affirmation (Id min haythu ithbdt).”'22 The Sufis, while not denying the validity of the method of negation, admit of another method in attaining to the knowledge of the Truth Most Exalted, namely contemplation (mushdhadah) and spritual witnessing (mu‘dyanah) of God’s revelation (kashf). To be sure the two methods of arriving at the knowledge of God lead to two kinds of knowledge of God: one that is intellectually arrived at which can be considered as a theological formulation of who God is based on proof of tradition, whereas the second is illuminative, the kind that is bestowed upon as a gift from God. In order to receive illuminative knowledge (ma‘rifah) through spiritual experience, according to Ibn ‘Arabi, it is necessary for the intelligent man (al-‘dqil) to empty his heart (an yakhld qalbahu) from deliberation (al-fikr)ff^ Knowledge of God (al-‘ilm bi-Alldh), says Ibn ‘Arabi, as obtained by deliberation (al-fikr) is different from knowledge of God’s existence (al-‘Um bi-wujiid Alldh) which is obtained by spiritual witnessing (mushdhadah). By mushahddah, the Sufis mean, to “actually know by direct experience and vision (shuhiid) the Reality and the Truth that is revealed to them.’’’24

'20 It is a judgment that is based on the certainty of another thing, Ta'rifat, p. 7. 121 I.e. elimination of relation (intiza' al-nisbah), Ta'rifat, p. 126. '22 “Risalah ila al-Imam al-RazI”, in Rasa’il Ibn ‘Arabi, p. 2. '23 Ibid. '2'* Commentary on the Hujjat, p. 133.

INTRODUCTION

37

The philosophers {hukatnd''} and the theologians (jnutakallimun) view existence {wujud) as an accident (‘arid) which inheres in the substrata (ma ‘rudat) of quiddities (mdhiyydt) and realities (haqd’iq)d'^^ Since it is in their opinion that existence is an accident to quiddity, absolute existence, meaning that existence which encompasses all (that is general existence), is only a construction of the mind, a concept. It exists only in the mind (wujud dhihni) but not externally (wujud khariji). Contrary to this position which considers existence as a mere concept, the Sufis are of the view that existence is a reality. The reality of existence is the very substratum (ma'rii^ in which accidents inhere and whatever that we perceive as individuals existing extramentally are but existent things that came into manifestation because of that Reality of Existence which goes through the process of individuation (ta ‘ayyun) and determination (taqayyud), manifesting Itself in manifest forms (sing, ma^^har). Here we can see Raniri following Jami in affirming the existence of the Truth Most Exalted and in identifying it as the Absolute Essence.’27 To identify the existence of the Truth Most Exalted with the Absolute Essence is necessary to avoid duality for Jami argues that if the quiddity (mdhiyyah) and the existence (wujud) of the Truth are affirmed as two separate and independent entities then the necessity of two causes is affirmed. This is logically absurd. One of the two must be the cause of the other. The cause (mabda’) must be one and that single cause is established by Jami in the following way: If the quiddity (mdhiyyah) is the object of qualification (mawsufah), and existence (wujiid) is the quality and since the object of qualification

‘25 Ibn ‘Arabi makes an exception in the case of al-Ghazal i whom he considers as together with him on this matter (fa-innahu ma'ana), see his letter to al-Imam al-Razi cited above, p. 2. ‘2^ Jami, Naqd al-Nusus, 21. ‘22 Introduction, I.

38

LATA’IF AL-ASRAR LI-AHL, ALLAH AL-ATYAR

always precedes the quality, then quiddity (mdhiyyah) is prior to existence. However, priority requires the antecedent to exist^^^ first and since quiddity cannot exist hy itself without existence, therefore quiddity cannot exist prior to existence.’29

Hence the ontological primacy of existence over quiddity (mahiyyah) is affirmed and consequently, the identity of God’s Existence with His Essence is also established. In other words, “it is Existence (wujud) that is the real essences of all things; and what is mentally or conceptually posited as essences or quiddities (mdhiyydt) are in reality accidents (a‘rd^ of existence”.’2” Raniri goes further by saying that the reality of God’s Essence is that He is the Necessary Existence. By necessary here he refers to the actuality of existence, as Jami earlier argues, “The level of ‘causing to exist’ is after the level of ‘existence’ for if there were no existence, there would be no ‘causing things to exist”, hence no existent thing (li-anna martahat al-ijdd ba ‘da martabat al-wujud, idh la wujud wald ijdd. fala mawjud)”.'^' By virtue of its actuality. Necessary Existence (as a reality) is capable of bringing others into existence, thus it is also referred to as self-realizer and the realizer of other than He. Since it is among the qualities of actual existence that it supports its own existence {qaim binafxihi) as well as others (muqim lighayrihi) it is also referred to as self subsisting and the creative agent of what is other than He.’^^ Having identified God’s existence with His essence and His existence with Necessary Existence which brings all existent things into manifestation, he proceeds to say that the reality of

■28 '29 ’’9 '

Italics are mine. Jami, Naqd al-Nusus, p. 23. The translation is mine. Commentary on the Hujjat, p. 134. Jami, Durrat al-Fdkhirah, p. 1. Introduction, 1.

INTRODUCTION

39

the Necessary Existence is also Absolute ExistenceJâ By Absolute Existence, Raniri is referring to the Reality of Existence at the first stage of its determinationThe Absolute Existence of the Sufis is different from that of the theologians’ and the philosophers’. The Theologians and the Philosophers admit the necessity of Absolute Existence but they accord it as something purely in the mind, a concept, not existing externally. On the contrary, the Sufis are of the position that Absolute Existence is existent {mawjud), there is no other fundamental existence in reality other than it. It is possible to mentally posit such a thing, yet the theologians and the philosophers stop short of coming to that conclusion, thus creating a great divide between the real and the conceptual. For the Sufis, the myriad of things existent out there are the determinations of the Absolute Existence actualized in various modes and aspects which correspond to the quiddities of the theologians and the particular existences considered as dissimilar realities of the philosophers.*36 The reality of that Absolute Existence is such that it cannot be thought of as having duality or plurality—this is the condition of being absolute. Otherwise it would be a serious compromise of absoluteness. There are three ontological categories: necessary existence, possible existence, and non existence. Necessary existence is by nature self-manifest and its existence is real, whereas what is possible of existence becomes manifest in reality when and inasmuch as it is related to Necessary Existence. There is no possibility at all for non existence (‘adam) to become externally manifest because if there were manifestation of non-existence {‘adam), then there would be nothing. Although what is non-existent is known to God in His Knowledge, yet it does not become manifest in reality.

Ibid., 2. For a schema of the ontological descent of Absolute Being, see Commentary on the Hujjat, p. 172. ’’’ See al-Attas’ Prolegomena, pp. 301-302. •36 Prolegomena, p. 302.

1

40


Therefore there is only One True and Real Existence and the others are degrees of It in this realm of multiplicity and plurality. And the reality of these existent things that are many and plural is due to the individuation (to ‘ayyun) and limitation {taqayyud) which Absolute Existence goes through; they are the actualization of It in various modes and aspects.™ Hence, the manifestation of existent things in the realm of plurality is described as particular existence (yvujud khdss) or relative existence (wujud iddj’i): and as mentioned above, they are real only in relation to the Absolute Existence, in themselves, they are not real, for as such they do not possess real existence. Since in reality there is no manifestation of non-existence (‘adam) and there is only Real Existence on the one hand and the different degrees of Its manifestation in this realm of plurality on the other, Raniri proceeds to say that, according to the People of Verification (Ahl al-Tahqiq), there are two categories of existence, one limited and the other absolute. Absolute existence is Necessary existence, that is, it in itself is existence in actu, continuous and enduring, does not diminish or expire, whereas others are but things with limited existence, they do not endure and finally reach a termination. These existent things, in a manner of speaking, borrowed their existences from that One Absolute Existence. Since they are existent by virtue of what existence they borrowed, they are only possible of existence (mumkinat). In reality, without that limited borrowed existence they would not have existed, hence they are also referred to as pure non-existent (‘adam mah^ because ultimately their existence reaches a termination. A non-existent returns to non existence. A similitude is made by Raniri concerning the existence of possible existences. It is as the existence of an image in the mirror when the gazer looks into it. The image seen in the mirror remains so long as the gazer looks at the mirror. Limited existence is categorically the reality of the existence of pure non-existence, and also of all possible existences. Considered

'37 Introduction, 2.

INTRODUCTION

41

in itself, possible existence is non-existent, but considered as an image of the Real Absolute Existence, it is existent, Real Existence therefore encompasses both the absolute and the limited, hence references can be made to it as being absolute, limited, universal, partial, general, particular, multiple or plural, having shape and limit. But it must be borne in the mind that these categories are degrees {martabat} or stations (sing, maqam) proper to Him (that is God’s existence) and they are only mentally posited, and there is no changing in the Reality of His essence. The varying degrees of existence is illustrated by Raniri using the similitudes of light, illumination and luminous body. The sun is an example of a self luminous body, while the moon is an example of a body which is illuminated by another, namely the sun, and the moon in turn illuminates another body, namely the earth. The self luminous body such as the sun is never considered as suffering from increase or decrease in its luminosity. As regards the moon’s reception of the sun’s illumination it varies depending upon its position with respect to the sun.*"*® And so is the case with earth in its reception of illumination from either the sun or the moon. The manifestation of existence (kenyataan wujud) in varying degrees as existent things (mawjiiddt) through the process of self manifestations {tajalliydt) and determinations or individuations (ta‘ayyundt'} renders the mind to consider all limited manifestation {wujud muqayyad) as plural and multiple. With respect to plurality and multiplicity, those limited manifestations are referred to as the perpetual creation and the World, and they are the exterior manifestation of the Truth Most Exalted through the medium of His name the Exterior {al-'^hir). By virtue of His name the Interior {al-Bdtin}, the Truth Most Exalted, prior to His manifestation is the very essence of the

’3* Ibid., 3; Affirmation of Divine Unity, 149. '39 Ibid., 4. >*’ Ibid., 5.

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World?"*! jjjjs js indeed a subtle point, one that often misleads those who are not properly grounded in these matters to sway toward the wrong side—those who say that God is identical with the world and vice versa. It is precisely because of this subtle meaning that there arise two groups of the People of Unity (Ahl al-Wahdah). One group is of the opinion that since every thing other than God does not have real existence, therefore only God’s existence is real, and thus all that exists (that is the world of plurality and multiplicity) is God’s existence. This identification of God with the World is erroneous as Raniri remarks in another treatise: The deviating Wujudiyyah say: Being is one, and that is the Being of God. This unique Being of God does not exist (ada: mawjud) independently (mustaqill) for it to be distinguished (from the creatures) save by being contained in the creatures. The creatures are God’s Being, and the Being of God is the being of the creatures. The world is then God and God is the world. In this way, they affirm God’s unique Being as immanent in the being of creatures and they say: “There is no existent (mawjud) except God”. Furthermore, they believe the formula: ‘There is no God but God’ to mean: ‘There is no being in me save God’s Being.’ They desire its meaning to be: ‘There is no being in me save that God’s Being is my being’. They further say that: “We and God are of one kind (sebangsa) and one being (sewujiid)”-, and yet further that God Most Exalted can be known in His essence and that His qualitative and quantitative categories are clearly visible by virtue of His being concretely

Ibid., 6.

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existent {ada:mawjud) temporally (.pada zaman} and spatially (pada makan})'^^ The second group, that is the true People of Unity, is of the position that there are two kinds of existence. The first kind is Real Existence (wujud haqiqi) that is the existence of the Truth Most Exalted, absolute and invisible. They believe, as Raniri remarks: God’s Being is one; neither a thing numbered nor limited, nor a whole having constitutent parts, nor substance nor body—and such that are created by Him as are all the things mentioned above. God’s Being is unchanging and never becomes (jadi) these things, for ‘He is now even as He was’, that is to say. His existence (ada) now is the same as it was; ‘before’ He brought forth (menjadikaii) all things into existence. He was not those things and, ‘after’ He brought them forth into existence (menjadikan) He does not become (jadi) similar to (serupa), and have one and the same existence as, those things. God’s existence is in fact His Very Essence, and it never becomes the existence of the created things, and the existence of the created things never becomes the existence of God”.''^^

The second kind according to them (that is also referred to as the true Wujudiyyah) is imaginary existence. By imaginary existence, they refer to existence which is only a concept brought about by the imagination. It is the existence of the whole universe, visible and existent but in reality not possessing real existence because what existence it has is borrowed, or attributed to it (that is, wujud iddji) like an imaginary form seen in a mirror;

*'*2 Commentary on the Hujjat, p. 91. *‘*5 Commentary on the Hujjat, p. 95.

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its appearance remains so long as the gazer looks into the mirror. Like a shadow (?///) its manifestation is due to the sun as the source of light and an intervening object whose shadow falls on the ground. The shadow does not possess real existence, although one cannot deny that it does manifest itself.*"^ Next Raniri proceeds with the categories of existence according to the Theologians. There are three logical categories of existence according to the Theologians. The three categories are Necessary Existence (wajib al-wujud), possible existence {mumkinat, ja’iz al-wujud) and impossibility of existence {mumtani' al-wujud). They are as follows:*'*6 Theologians’ Categories of Existence

1. 1. 3.

Necessary Existence (wajib al-wujud) Possible Existence (mumkinat, jd ’iz al-wujud) Lights, spirits and Hereafter (anwdr, arwdh, dkhirah) Bodies, form, this world (jasmdni, qdlab, dunyd) Impossible existence (mumtand al-wujud)

God is Necessary Existence whereas lights, spirits, the Hereafter, bodies, forms and this world fall under the category of possible existence. Their existence is dependent upon the will of the Creator. As for impossible existence, its being is not possible at all, as in the case of the partner to al-Bdrl, the Creator.’"*^ In concluding his Introduction, Raniri quotes ‘Abd Allah al-‘Ajalam who says that there are five kinds of existence. The five kinds of existence are essential existence (wujud dhdti) which is used in reference to the existence of God which does

Introduction, 8. For further discussion see our analysis on his Second Chapter on Affirmation of Divine Unity below. ’‘*5 Concerning this issue, Jami in his Durrat al-fakhirah has dealt with the positions of the Sufis, the Theologians and the Philosophers at length and in detail. Introduction, 9. Introduction, 9.

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not increase or decrease; concrete or individual existence (wujud ‘aym) which is used in reference to the existence of what is other than God; while existence in the mind {wujud ‘aqli), existence in verbal expression {wujud lafyT) and existence in writing {wujud khattT) is common between the Truth and the servant, that it is equivocal. All the five kinds of existence denote the different levels of being, as al-Ghazali puts it, “Existence as individuals is the fundamental real existence, while existence in the mind is cognitional, formal existence; and existence in speech is verbal and indicative.”’'*^ All these levels of existence are necessary for the transfer and communication of meaning from an individual, real thing existing out there to the knowledge of it that arises in the mind.

6.3. On Illuminative Knowledge

Having affirmed God’s Existence, identified it with the Absolute Essence and summarily discussed its various degrees and modes of manifestation, Raniri proceeds to elucidate on illuminative knowledge, ma ‘rifah. He begins with a statement, based on the saying of the Holy Prophet, that God has made a requirement upon sentient beings, namely the Jinns and Humankind, to know Him {ma'rifahY'^^ because to know God is a requirement of religion {din). It is a requirement necessary for the Lord-servant relationship, whereby the Creator who is known to His creatures can be duly worshipped and obligations to Him can be appropriately executed. Hence, knowledge of God {ma‘rifah) consists of proper recognition and acknowledgement of Him which will, in turn, lead to willing submission {isldm). The etymological definition of ma‘rifah consists of recognition and acknowledgement of the object of knowledge. One must, as it were, lower oneself before the recognized and

Al-Ghazali, Maqsad al-Asna. See the translation, p. 6. Illuminative Knowledge, 1.

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acknowledged object of knowledge, especially in the case of God. The legal definition, that is based on the Shari'ah, says that knowledge of God (ma ‘rifah) consists of knowing His Essence and Attributes. Ma‘rifah, Raniri proceeds to say, once obtained renders the subject as knowing and that knowing (pengetahuan) is certain. It is certain because knowing means the grasp of knowledge of the knownand there is no doubt as to its attainment, albeit in the mind. Therefore, once the knowledge of God (ma ‘rifah) is attained, that knowledge is certain. However, our knowledge of God (ma ‘rifah) does not mean that God in His reality—His innermost Essence—is grasped by our intellects. What is posited in our minds in relation to Him which we refer to as knowledge of Him are His Names and Attributes, derived from His revelation in words, the Qur’an. Since the Qur’an is immutable. His existence is affirmed and knowledge of Him is certain, even at this level of intellectual and theological formulation. Ma ‘rifah must not be confused with ‘Um. ‘Ilm, since it is general (mujmal) in nature, is superior to ma‘rifah which is specific (mufassal) in nature because it grasps only the details, Thus God’s command to the Prophet to ask for increase in ‘ilm and not ma ‘rifah, according to Raniri, is a clear indication of the superiority of ‘ilm over ma‘rifah.^^^ Moreover, God is referred to as ‘Alim, not ‘Arif Another distinction between ‘ilm and ma ‘rifah is that ma ‘rifah is specified or given by God to sentient beings, especially human beings. It is also used in reference to one sentient being knowing other beings of the same kind. *53

'5® '31 ’32 ’33

Illuminative Knowledge, 4. Illuminative Knowledge, 5. The verse that is referred to is Qur’an: Ta Ha (20): 114. Prof, al-Attas makes a clear distinction between ‘ilm and ma'rifah. ‘Ilm is generally used for knowledge that is acquired through man’s own effort of rational enquiry based upon experience and observation. Ma‘rifah is knowledge that is given by God and can only be received by man through his acts of worship and devotion, his acts of service to God, and depending upon God’s grace and his own latent spiritual power and capacity created by

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Ma‘rifah is not applied or used in the context of human beings knowing inanimate things whereas ‘Um, on the other hand, is used to describe human knowledge in a wider sense. For example, man’s knowledge of God is termed as ma' rifat Allah— implying what knowledge God affords him that he may know Him—and not ‘Um Allah,^^'^ whereas man’s knowledge of things, as in scientific knowledge, is termed as ‘Um, such as ‘Um hadlth, science of Tradition, ‘Um tabi ‘iyyat, physics, etc. A further elaboration on the specific nature of ma‘rifah is made by Raniri by referring to the Prophet’s ability to know (ma‘rifah') the hypocrites from their traits, in particular their speech. They are known for concealing, dissimulating and ambiguity in telling the truth. This illustration provides us with another aspect of ma ‘rifah because it implies the ability to recognize and to know the other by means of descriptions— attributes or qualities. Attributes or qualities are observable traits of an individual such that they afford us precise knowledge of who the person is; and therefore ma‘rifah provides us with certain knowledge. It is that certainty which facilitates recognition and acknowledgement of someone even though they are based on mere descriptions, and in the case of God, His Attributes or Qualities present us with certain knowledge (ma ‘rifah) of Him. 156 Descriptions also have the effect of making known and certain of someone or something which is not present or physically existing. Raniri illustrates this point by using the example of a person who although is not present but when a description of him is made, a kind of knowledge about him is

God to receive it, the man receives by direct insight or spiritual savouring [dhawq) and unveiling to his spiritual vision (kashf). For a detailed discussion on the distinction between the two, see his Islam and Secularism (Kuala Lumpur: 1STAC, 1993, reprint), p. 79-85. Al-Raghib al-lsfahani, Mufradat alfaz al-Qur’an (Dimashq: Dar al-Qalam, 1992), p. 560. ’55 Al-Baydawi, Anwar al-Tanzil wa-Asrdr al-Ta‘wil (Beirut: Dar al-Kutub al-Tlmiyah, 1988), vol. 2, p. 405. ’5® Al-Raghib al-lsfahani, loc. cit.

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attained. Furthermore, as one’s association with the described person increases, the inner aspects of the person are revealed to lend one with other intimate details of the said person.Hence knowing in terms of ma‘rifah implies a certain degree of proximity, or nearness to the known object, a nearness that lends the subject knowledge of intimate details which otherwise cannot be obtained by observation and deduction which allows one to really know the other. Since ma ‘rifah affords the seeker knowledge concerning the details, mufassal, Raniri is quick to warn the traveller (salik) not “to put limits to God”. This is to warn the seeker that the detailed and precise knowledge of God’s Ultimate Reality, what is referred to as His Innermost Essence {kunhi dhdi) cannot be known because that forever remains in the depth of His hiddenness (bdtm). We cannot possibly have full knowledge (‘Um) of God. Thus God makes Himself known in the two ways mentioned earlier: revelation in words (wahy) and His self manifestation {tajalli). It is only with the exception of Prophet Muhammad that God has accorded him with ‘Um but that ‘Um of his is obtained in the state of passing away (fand’), and as mentioned earlier, passing away {fand’) is the precondition for contemplation (mushdhadah). By contemplation we mean pondering over what was witnessed by vision. Therefore, knowledge of God (ma‘rifah) that is referred to by the Sufis is not knowledge that is arrived at by logical thought or rational process, although they do not deny the validity of knowledge arrived at through this process. Knowing Him for the Sufis is as He wants Himself to be known and it can only by attained through Him: by knowledge that is derived from His revelation, wahy, that is the Qur’an at one level, and the other by spiritual vision of revelation {kashaf} and unveiling {mukdshafah'}—as

Illuminative Knowledge, 77. Rumi refers to this knowledge as acquired and learned from book and teacher and reflection and committing to memory, and from concepts, and from excellent and virgin sciences. See Mathnawi, Book IV, p. 380

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the servant attains to contemplation (mushahadah) and witnessing (mu'dyanah) of His self-manifestation {tajallT)—that is illuminative knowledge. What we know of God’s descriptions of Himself are His Names and Attributes which are derived from the Qur’an. An attribute indicates its owner^^®, therefore His attributes of oneness (tawhid), greatness {ta'zim}, provider (anugerah), powerfulness {qudrah), eternity (aza/), and knowing all secrets and mysteries Sthings that are hidden from ocular vision—strike awe of the reverential kind, shame and a feeling of intimacy,'^' which brings a realization in the heart of the seeker that He is close. These are the foundation of ma ‘rifah, and this realization brings benefit, says Raniri, in that it renders a person patient in times of hardship and tribulations, and being satisfied with what he is endowed. This realization also eventually leads to willing submission to God (isldm). There are two kinds of God’s Attributes.The first is essential attributes {sifdt al-dhatiyyah) without which God’s Essence would be necessarily negated. Juwayni in his Kitab al-Irshad defines essential attributes as every attribute which affirms the essence, is necessary so long as the essence exists, and uncaused by any causes which subsist with the object of predication.example of God’s essential attribute is existence. The second is God’s positive attributes (sifdt al-ma ‘nawiyyah) by which the necessity of His Eternity and the creation of originated things are established. These are “attributes by attribution’’, and Juwayni gives the example of a knower (al-‘dlim). A knower knows by virtue of knowledge which

*5’ Rumi refers to this knowledge as the gift from God and this water (i.e. knowledge) which gushes from the breast and does not become fetid or old or yellow. See Mathnawi, Book IV, p. 381. ’* **’ Illuminative Knowledge, 13. Illuminative Knowledge, 16, 77. Illuminative Knowledge, 25. ‘Abd al-Malik b. ‘Abd Allah al-Juwayni, Kitab al-trshad ild Qawdti' al-Adillahfl Usui al-I'tiqad (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), p. 17.

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subsists in him. Hence, God’s Attributes of Knowledge, Power, Hearing, Seeing, Speaking and the like. The knowledge of God’s Attributes therefore can be derived from their effects which become manifest through God’s Act. God’s beautiful and perfect creation is the effect of His Act of creating and Creation therefore points to His Attributes of Beauty and Perfection. And it is through our sense perception that the effects of God’s Acts that is the Creation is known. As al-Raghib al-Isfahani, says, man “knows God by observing His administration of His effects {bi-tadblr athdrihi), that is His creation, without perceiving His essence {duna idrdki dhdtihi)” Since it is through our sense perception that the effects of God’s Acts can be known, therefore, Raniri does not dismiss the Philosophers’ causes of knowledge. According to the Philosophers, there are five external causes of knowledge: hearing, sight, smell, touch, and taste, These causes, according to Raniri, allow the seeker to sense and perceive the outward, physical and manifestive aspect of God’s Power. In this empirical realm, what is perceived is known as either the agent (fd ’il) or the object of action (maf'ul)—cause and effect, respectively. Raniri proceeds to say that the agent or the cause, and the object of action or the effect which are perceptible to our senses are clothed—are made manifest—by means of the four material elements, namely fire, water, air and earth. According to Raniri, fire is the theater of manifestion of God’s Pride, water is the theater of manifestation of God’s Knowledge, air is the theater of manifestation of God’s Power, and earth is the theater of manifestation of God’s Wisdom.Again here. His Power and Might are His Attributes which become manifest in Creation in varying degrees due to the innate difference in capacity of each and every theater of His manifestation (ma^har) in receiving His self-manifestation and individuation.^®^ Man is an example of a

Al-Raghib al-Isfahani, Mufradat, 561. Illuminative Knowledge, 19. Illuminative knowledge, 20.

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copy (nuskhah) of God’s Power, for in man we can see manifestations of each of the Divine Attributes, namely pride, knowledge, power and wisdom, mentioned above albeit in lesser and varying degrees. The internal causes of knowledge according to Raniri are imagination {khaydl), estimation (wahrn), contemplation {fikr}, reason (‘aql), and retention or preservation (hifz)- The external and the internal senses as well as all human acts belong to God because He is the source (‘ayn) of all faculties.’®^ As mentioned earlier, effects point to the existence of something that possesses the necessary attribute that produces such effects, and since man is an effect of an act of God, the act of creating man, says Raniri, points to God’s essence, namely the very Source that possesses that attribute. God possesses essential attributes {sifat dhdti) without which His being would necessarily be negated.He also possesses positive attributes which indicate His Knowledge, Power, Will and other attributes. These attributes, from the point of view of the servant, can be further classified as immanent (tashbih) and transcendent (tanzih). Those who regard God as utterly transcendent fall into the error of nullifying His Attributes, hence negating God. As for those who regard God as entirely immanent they are guilty of attributing Him with a creaturely form—this can be either pantheism or monism and both are erroneous and anathema to Divine Unity and Uniqueness as projected by the religion of Islam. The true and correct knowledge of God, says Raniri, is to combine both the immanent and the transcendent attributes of God, for the Truth Most Exalted is both the essence manifest in created things and also the essence hidden.Thus the traveller or the seeker after the Truth realizes that God is the true and real being that exists, and

Illuminative Illuminative Illuminative ’™ Illuminative Illuminative

knowledge, 21. knowledge, 22. knowledge, 25. Knowledge, 86. Knowledge, 86.

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he who amves at this state of realization is he who has attained to the station of the very gathering {maqam ‘ayn al-jam‘)V^ Earlier we have alluded to the two ways by which knowledge of God can be achieved. The first is empirical in nature which is attained through the perception of the effects of His Acts which in turn point or indicate to His Attributes. And since attributes follow the thing which they qualify (matbu ‘), and since attributes are accidents of essences, therefore, God’s Attributes point to His Essence. How does He make His Essence known to His servant other than what the servant derives from the effects of His Acts known as the Creation? He reveals what can be known of His Essence to the inner spiritual aspect of man, namely the heart (qalb), the spirit (ruA) and the innermost ground of being of man It must be borne in mind that by His Essence we mean the Absolute Essence identified as Necessary Existence, which is an aspect {wajh} of Him, and not His innermost Essence, which is beyond knowledge (ma'rifah) and perception {idrak).™ What is meant by innermost essence {kunhi dhdt} is defined by Raniri as the very origin of something, its existence, its return, its condition and its appointed time. Since these are limitations and since limitations do not apply to God, His innermost Essence is beyond perception, conception, knowledge and contemplation.'^^ Thus Raniri in quoting Jami says, the perception of His innermost Essence {kunhi dhdt) without individuation and determination in the clothing of the creature is an impossibility.'^^ A quotation from the next chapter (On Affirmation of Divine Unity) seems appropriate here to illustrate this point. Raniri quotes Muhy

Ibid. At this state of gathering (Jam) the knower sees the ‘gathering together of the myriad forms of the phenomenal world into a single, unified reality. See al-Attas’ Prolegomena, 185. Illuminative Knowledge, 23. Illuminative Knowledge, 136. Illuminative Knowledge, 130. Illuminative Knowledge, 127.

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al-Din b. ‘Arabi from his Fusus'.

The servant is a form of individuation (surah ta'ayyun) of the existence of the Truth Most Exalted; individuation cannot but be above that which is individuated and individuation renders that which is individuated hidden, hence the Truth Most Exalted is hidden by the individuation of His servant; had it not been for the existence of the Truth Most Exalted that individuates it, then individuation will be non-existent since individuation cannot take place without that which individuates?^^ Therefore, the servant, as God’s creature, is recommended to investigate and look into his inner aspect, his self, in order to know His Lord. The effects of God’s Act point to His Attributes and since attributes subsist with essence. His Essence is thus established. The servant, since he is a copy of God’s Power, as he examines his acts he arrives at the knowledge of his essence. His essence is his spirit which animates the body.'^^ Once it enters the body the spirit is referred to as the soul (nafs). The Qur’an mentions three levels of the soul (nafs). The lowest of all is the carnal soul which incites man to doing evil (al-nafs la-‘ammarat hi’l-su’)^'^ the soul at the intermediate level is the self censuring soul (al-nafs al-lawwamah),^^^ and the highest of all is the tranquil soul (al-nafs al-mutma’innah).^^' Raniri proceeds to describe the characteristic of the carnal soul. The carnal soul of man, he says, incites man to doing evil. It is known for arrogance, self aggrandizement, envy, lying, forgetfulness, vengeance, desire, perfidy, ambition, negligence.

Affirmation of Divine Unity, 157. Illuminative Knowledge, 28. Qur’an: Yusuf (12): 53. *8® Qur’an: al-Qiyamah (75): 2. >«> Qur’an: al-Fajr (89): 27.

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and disbelief. It has no understanding, never dies and isnever free from evil. It acts to prevent man from the remembrance of God {dhikr). This is so because the carnal soul is imbued with obstinacy and lust whose main objective is to destroy every servant of God.*®^ yîs human nature is moved by desire which overwhelms the soul because it cannot resist the overpowering aspect of God. The carnal soul thrives on pleasure and in places where pleasure can be found, there it resides. It resides in the eyes where it derives pleasure from looking with lustful eyes. In the ears it listens to words not pleasing to God; in the tongue it speaks of evil and lies, back bites, and indulges in inanity; in the hands it instigates stealing and concealing; the feet frequent forbidden places and finally the heart itself inclines towards forgetting God.*^4 Because of its lowly habits and disposition, the carnal soul is also referred to as lust,’®^ that corporeal human nature which is inclined towards desire. It is certainly neither satan, nor the heart nor the intellect and it is also not an angel since angels are incapable of committing blameworthy acts. Since good and evil both are from God, they are His manifestation forms, and what God has predetermined cannot be undone, no one has the power to absolve his carnal soul except by the will of God.*^^ It can however be weakened with self-mortification {mujdhadahY^'^ but it never dies. It never dies because it is an aspect of the reality of man. The desires that it prompts are needed by man to maintain his physical existence. Self-mortification is meant to control and to subdue these desires such that their promptings are acted upon according to the guidelines of the Shari'ah. Subduing the carnal soul through the regiment of self-mortification prepares the servant for another stage, namely the stage of al-lawwamah, the

Illuminative Knowledge, 28. Illuminative Knowledge, 30. Illuminative Knowledge, 27. ’*5 Illuminative Knowledge, 29. Illuminative Knowledge, 31, 32. Illuminative Knowledge, 26.

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self censuring stage, in his progress to concentration (tawajjuh). When the innermost ground of being of man (szrr) concentrates (tawajjuh') on God, it receives knowledge of the illuminative kind. The effect of illumination in man’s innermost ground of being (sirr) enlightens his dark carnal soul.'^‘* At this stage, the soul is referred to as the tranquil soul (al-mutma’innah). Man’s intellect {‘aql), his heart (qalb), spirit (ruh) and carnal soul (nafs) are the hidden aspects of his reality. And of all these aspects, that aspect that is called the carnal soul that is furthest in reaching the illuminative knowledge of God. For it is veiled by desires, whereas the intellect is veiled by all kinds of reasoning. The heart is veiled by pleasures, and the spirit is veiled by all kinds of manifestation.*^® Quoting Junayd, Raniri tries to show that in order to attain affirmation of Divine Unity or unification, one has to empty one’s heart of all that is other than God, meaning at the physical level, to abstain from all wants and desires, and at the intellectual level, to cut off formal knowledge and thought such that what remains is only the remembrance of the Truth Most Exalted.*®* To be sure, a saint (wait) will never attain to knowledge of God (ma ‘rifah) so long as there is in him a desire to be united with the Truth Most Exalted.*®2 Illuminative knowledge is truly God’s gift to a servant. Quoting Abu Hasan al-Shadhili, Raniri says: If the Truth Most Exalted does not guide His servant, he will never arrive at the illuminative knowledge of Him, but if the Truth Most Exalted brings His servant to His Presence, He shall draw him near to Him and shall make manifest to him the noble divine qualities (sifat ketuhanan yang mulia-

*®* Illuminative Knowledge, 23. Illuminative Knowledge, 29. *”* Illuminative Knowledge, 69. ”* Affirmation of Divine Unity, 52. Illuminative Knowledge, 72.

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mulia) such that the human attributes of the servant disappear, as God Most Exalted says in a Holy Tradition, “When I so love a servant of Mine, I become his hearing by which he hears, and his sight by which he sees, and his hand by which he shakes, and his legs by which he walks.’’'^^ It is important to bear in mind that revelation (kashf) which is associated with contemplation (mushahadah) in which illuminative knowledge of God is unveiled to the servant begins with concentration (tawajjuh) and rememberance (dhikf) of God. This remembrance begins with the seeker pondering {memicharakan), a kind of an inner discourse, on the name of God, namely Allah, which subsumes all other Names and Attributes of God.'^"* The name is only a referrent to the object named. Thus the servant is warned not to regard only His name and to neglect the essence or the possessor of that name. To contemplate only on the possessor of the name, that is the essence and to neglect its names and attributes is equally faulty. The true believer combines both, namely, God’s Essence is on the one hand not different from and yet in another is different from His Attributes. His Attributes are not different from His Essence when their meanings point to His Essence, but when their meanings point to themselves, then the Attributes are different from His Essence. This is unlike the belief of the Anthropomorphists and the Deniers of God’s Attributes for they consider His Attributes as superadded to His Essence. The knower of God, says Raniri: When he knows the Names, the Attributes, and the Acts of God, he knows God’s Essence and he is thus drowned in it [that state] until he attains to the

Al-Ahadith al-Qudsiyyah, p. 81. Illuminative Knowledge, 78. *’5 Illuminative Knowledge, 8O.c.

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Station (maqam) of passing away in God (fana ’ fl Allah') [and] susbsisting in God (baqa’ bi-Allah). He is a [true] knower of God because his illuminative knowledge {ma'rifah) and unification {tawlfid) are perfect. It is necessary to combine both the aspects of transcendance and immanence during contemplation. By transcendance, Raniri means “to isolate the Truth Most Exalted with all His Attributes and Names and His Essence with a degree of transcendance that is proper to Him” because the essential reality of the Truth Most Exalted is never immanent {tashbih) as His Essence “is far above things unworthy of His Majesty no matter where He may manifest Himself {tajalli) and His being-manifest (zuhur) may be, or even in His being immanent (tashbih) [in the guise of things].As for immanence, the People of God refer to the form of God’s Beauty (surah jamal Allah) manifesting itself in the realities of His Names and Attributes, as ideal realities (ma‘ani) in intelligible things apprehended by the mind or the intellect. It is something to which a similitude is made (mithal).^'^^ There are two kinds of immanence. Essential immanence (tashbih dhati) is the form of the creature that is perceived by the senses or apprehended by the imagination (khayal). Attributive immanence (tashbih wasfl) refers to the form of meanings of His Names which transcends what the mind considers as immanent. This is the form that is possible for the mind to contemplate on but never perceived by the physical senses. Thus there is only attributive immanence and not essential immanence in the case with God.’^^ One similitude by which tashbih wasfl can be grasped is

Illuminative Illuminative Illuminative Illuminative

Knowledge, Knowledge, Knowledge, Knowledge,

81. 83. 84. 85.

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given by Raniri. The Creature is the form (surah) and the Truth Most Exalted is the meaning (ma ‘na) of the form, one cannot be understood without the other, just as is the case with man’s body (jasad) and his spirit (riih). The Truth Most Exalted is the very essence of the existence of created things, since there is nothing in existence but particularized modes of Necessary Existence, just as the spirit of man and his body. Therefore, the Truth Most Exalted is the very being of the World and the World is the very being of the manifestation (that is the manifesting act) of the Truth Most Exalted.ôo The Truth Most Exalted is never to be considered as outside (khdrij) the reality of the World because the reality of something (haqlqah), “according to the Sufis, is “ma bihi al-shay’ huwci". meaning, that by which a thing is the thing. Now, anything that exists exists through it. Therefore, that is its reality (haqlqah) and existence (wujud).”'^^^ Thus Raniri admonishes the reader to contemplate on his very being because he is the very being of the manifestation of the Truth Most Exalted. Describing the experience of witnessing the becoming manifest of God’s Absolute Oneness (zuhur ahadiyyah) in its ontological descent, he says thus:

...if the becoming manifest of God’s Absolute Oneness (ûhiir ahadiyyah) which is transcendent (munazzah) from the “many” (berbanyak) overwhelms you (ghdliblah atasmu), then your perception (penglihatmu) of the existence of all creatures becomes nought (‘adam) and your perception of the image (bayang-bayang) and the shadow (îll) disappears, for verily the world is the shadow of God (îll Allah). When the shadow disappears, you shall not be able to contemplate on (mushahadahkan) anything else save only the contemplation on the Oneness of God (wahdah

2“ Illuminative Knowledge, 87. 20' Illuminative Knowledge, 88.

INTRODUCTION

Allah). There will not be the becoming manifest (zuhur) of the shadow {^îll), because it requires (jnuhtdj) light {nur) to fall and darkness (zulmah) to receive the form (surah) and it [must be] situated between light (nur) and place (tempat). And with the becoming manifest (zuhur) of the Oneness of God (wahdah Allah), shadow (?i7/) and darkness (:ûlmah) become non-existent (jadi ‘adamlah)', therefore, that existence (wujud) which is multiple (berbilang) is not many (banyak) and thus, it is clear that existence is one in every existent thing (mawjudat), and therefore, existence does not have plurality and multiplicity. Likewise, there is no plurality in all existent things (segala mawjudat), for in reality, God’s existence is the very being of all things existent (‘ayn segala mawjudat) and through [them] God’s unity-in-multiplicity (wahidiyyah) becomes outwardly manifest (zdhirlah). And with the outward manifestation of His unity-in-multiplicity the existence of the many becomes nullified (bdtillah). The shadow (bayangbayang) and the shade (naung) disappear, namely, all that is other than God (segala md siwd Allah). And all that is other than God take their existence (mawjud) in the shadow (■îll) that is extended (terlanjut) and spread out (terhampar). Therefore, it is an obligation upon you, O knower, to investigate and to contemplate that you may combine the reality of “there is nothing whatever like him”^*’^ and “and He sees and hears”.2O3 At that moment, O knower, you [are said to have] combined transcendence (tanzih) and immanence (tashblh). It is proper for you to ponder on these words that you

202 203

Qur’an: al-Shura (42, 11) Qur’an: al-Shura (42, 11)

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may attain to the perfection of illuminative knowledge, In sha Allah.^^

Quoting Ibn ‘Arabi, Raniri points the servant to the importance of being able to see that existence, which is one, is in one aspect the individuation of the Truth Most Exalted and in another aspect the manifestation of the creature. The multiple existences in his contemplation does not impair God’s Unity and despite the many theaters of manifestation, God’s Essence is a Unity unchanging.205 The servant who comes to this state of realization is said to be the possessor of intellect and eyes. Raniri is also quick to warn the servant that the intellect that is referred to here is not reason or intellect at the lower level. To be sure, he says, those who worship God as conceived by their intellect and with consciousness arising from their own selves cannot lead them to knowledge of God. There is no difference between them and the idol-worshippers. For the idol-worshippers, their idols are made of stones while these people worship idols they create in their own minds.ô® Thus Raniri continues to say that whatever that is intellected upon by the intellect and whatever that the heart is inclined to, the Truth Most Exalted is far above all that.ô"^ Thus:

...your God is not outside (khdrij) you nor is He inside (dakhil) you; He is neither above you (diatasmu) nor is He below you {dibawahmu)'. He is neither in front of you {di hadapanmu), nor behind you {dibelakang); He is not determinated (muqayyad) in you and neither is He absolute in you; rather. He is existent absolutely (mawjud lagi mutlaq), there is no existent other than He, and He is outwardly manifest (zdhir) in the theaters of manifestation

207

Illuminative Illuminative Illuminative Illuminative

Knowledge, Knowledge, Knowledge, Knowledge,

92. 94.b. 115. 116.

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(tajalli) of [His] servants and ascetics without union {ittihad} or incarnation It is clear that the knowledge of God of the transcendental order, that is illuminative knowledge can only be achieved “through illumination (nwr), a gift from God Most Sublime and Exalted unto whomsoever from amongst His slave, as He wills [it] since eternity.” This refers to God’s “sprinkling” His light {nurNyd) on all creatures. Therefore, “the servant’s illuminative knowledge of his Lord is by the illumination which He shines into the heart of His servant. And with that illumination the servant attains to the secrets of his Lord’s Kingdom and he contemplates on His Lord’s World of Sovereignty {‘Alam Malakut) and World of Power (‘Alam Jabarut).''^^ Those who are bestowed with such an illumination are opened to three kinds of illluminative knowledge: knowledge of God’s Essence, knowledge of His Attributes and knowledge of His Acts. Knowledge of God’s Essence belongs to the Prophets, knowlegde of His Attributes is opened to the elect from amongst the believers, those to whom are opened to them other noble stations of the Saints of God, and they are the People of Illuminative Knowledge {Ahl al-Ma ‘rifah), while knowledge of God’s Acts are visible testimony to His Being-Existent, and thus it is for all the generality of believers.^'o The types of servants who attain to illuminative knowledge are two: those described as travellers {sdlikin} and those who are possessed (majdhubin). The travellers use created things as proof for the Truth Most Exalted. Thus the most evident thing for them is the effects, namely God’s Acts. From the effects they move to the Acts, from the Acts to the Attributes and then to the Essence. Their movement is described as ascension {taraqqi), from the lower to higher stations and they verify passing away {fana’) and

Illuminative Knowledge, 117. Illuminative Knowledge, 121. 2’® Illuminative Knowledge, 122.

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effacement (mahw) of the subjective ego. As for those who are possessed, they rely on God as proof of the existence of created things, and what is most evident to them is the reality of the perfections of God’s Essence. From there they move to God’s Attributes, then His Acts and finally the effects of His Acts. Their movement is one of descent and they begin with unveiling {kashf) at the level of subsisting in God (baqa’), which is the end state of the travellers.-'* The tavellers are divided along the different paths taken to reach the Presence of God Most Exalted. The excellent ones (al-akhydr) are those who perform the obligations of the Shari‘ah, acts which are external, relating to the body. The performance of such acts leads to physical purity which in turn purifies their spiritual inner aspect. Those who tread this path rarely (nadir) reach their original intent, but with the purity of their inner spiritual aspect, they may reach it.212 The virtuous ones (al-abrdr) are those who fight against their carnal soul through spiritual exercises (riyadah) in the hope of changing their lowly habits into commendable ones; they purify their souls by purifying their hearts from stains due to sins and by preserving and maintaining their conduct within the prescriptions of the Shari'ah. With their polished hearts and their constant attention at maintaining it, Raniri says, they reach their original intention, and more of those of this path reach their intention than those of the excellent ones.^*^ As for those of the swiftly ascending ones (al-atydr), these are the People of God who “fly” to the presence of God empowered by God while maintaining all of the prescriptions of the Shari‘ah, including maintaining their inner, spiritual aspect. They are said to be overwhelmed by love, and in this state they are drawn quickly to Divine Presence.*^’"* 2’* Illuminative Knowledge, 123.C. Illuminative Knowledge, 124.a. 2’2 Illuminative Knowledge, 124.b. 2’“* Illuminative Knowledge, 124.c. See also our discussion on the different stages of spiritual ascent, pp. 19-20.

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Lest it be misunderstood, the ‘arrival’ to God is not physical in meaning. Quoting Ibn ‘Ata’ Allah, Raniri makes it clear that: Your arriving at God Most Exalted is your arriving at the knowledge of Him,2i5

there is no intervening space between you and Him. Arrival at Him means to arrive by means of knowledge at the reality underlying knowledge of God.^*^ This means: the perception (pendapat) of created things without the light of the Real Existence (nur wujud yang haqlqi) is an impossibility {muhal) even though one may not perceive it [that is the light of the Real Existence]?'^ Prof. al-Attas, in his Commentary on the Hujjat says, “What is in reality of the world together with all its parts is nothing but a series of accidents, and the real Substance of which they are accidents (that is their substratum al-ma'rud) is the Truth Most Exalted.To be able to perceive this is to arrive at certainty through the path of spiritual tasting {dhawq} and intuition of existence or finding {wijddn'}?-^^ Raniri sums up the discussion on this as follows: ...The People of God who reach the Truth Most Exatied are of varying ranks. Some reach it through the path of [spiritually witnessing] self manifestation of His Acts {jalan tajallT afalNya), where they see their acts and that of others pass away because [all] that they see is God’s Acts. Thus, they abandon the command of self and [their subjective] choice. Others reach God Most Exalted

Illuminative Knowledge, 125. 21® Illuminative Knowledge, 125.a. Illuminative Knowledge, 129. 2'* Commentary on the Hujjat, p. 241. Illuminative Knowledge, 125.b.

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through the path of reverential awe {haybah), and by becoming close (berjinak-jinak) through the revelation {mukashafah) of the heart at the sight of God’s Majesty {Jalal) and Beauty {Jamal). This is the path of the manifestation of God’s Attributes. Still there are some of them who reach God Most Exalted by way of ascent {taraqqJ) to the station of passing away {maqam fana’), when their inner spiritual aspect {bdtin) is enveloped by the light of certainty {nur al-yaqin) in their contemplation {mushahadah) [on the Truth Most Exalted], and they lose sight of the existence of their subjective selves. This is but one kind of self manifestation of God’s Essence to the elect People of God and those who are brought near {yang khawass lagi muqarrabm).^^^

Here, again Raniri is quick to warn the reader not to misunderstand this experience that is described as ‘arrival’. God’s innermost essence is never attainable because the reality of His innermost Essence and His unseen individuality is most hidden. It is never perceived, conceived, known nor contemplated upon. He is far above the perception of the senses, the formulation of syllogisms, and He transcends the grasp of understading, estimation and the intellect. The nature of His hiddenness is described by Raniri in terms of existence. His existence is exceedingly manifest that it renders hearts and spirits incapable of beholding it, just as the flash of lighting during day time. Since day time is brighter than night time, the lightning which flashes during day time is less visible than the one which flashes at night. Thus those who are of weak spiritual vision see only the creation and not the Truth Most Exalted.221 Seeking the Absolute Essence, the Eternal is to be carried

Illuminative Knowledge, 126. lluminative Knowledge, 131.

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out by looking into one’s self?22 The apprehension of illuminative knowledge of God is through divine unveiling {kashf}, where ‘He becomes you and you Him’ without union nor incarnation. To know (that is experience) this through the path of spiritual tasting {dhawq) and divine unveiling (kashf) is to have a taste of illuminative knowledge from Him (‘iltnu ladunni) and spiritual witnessing (‘zyan).223 Illuminative knowledge and unification is the life of the heart, says Ranirl in interpreting the Qur’anic verse, “We give life to the heart of knowers.’’^^'* If it is the sole intention of seekers of the Truth Most Exalted to attain to this everlasting happiness in terms of illuminative knowledge, then he must constantly drown himself in meeting with God,^^^ meaning to concentrate (tawajjuh) or direct his attention to God Alone, that is to continuously be in a state of contemplation (mushahadah) and to forget all that is other than Thus, for the knowers, every night is the Night of Power for they are drowned in their contemplation and witnessing of God, their states of passing away and subsisting in God are continually renewed.^^v Illuminative knowledge is likened by the knowers as a taste of Heaven in this world,228 there is nothing better that humankind can ever experience or taste other than it^^^ such that those who are blessed with such an experience in this life will not long for that Heaven in the Hereafter.

222 223 22“*

225

226 222 22*

229

lluminative Knowledge, 134. lluminative Knowledge, 135. Illuminative Knowledge, 142. Illuminative Knowledge, 140. Illuminative Knowledge, 143. Illuminative Knowledge, 142, 149. Illuminative Knowledge, 145. Illuminative Knowledge, 146.

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LATA ’ IF AL-ASRAR LI-AHL ALLAH AL-ATYAR

6.4. Affirmation of Divine Unity It is stated in the Qur’an that affirmation of Divine Unity {tawhid) is a requirement made on the servants of God.-’'’ To arrive at the knowledge of God is to arrive at the knowledge or realization of His Oneness, His Divine Unity (tawhid). It is therefore a requirement on the servant, upon knowing and realizing His Divine Unity, to affirm it since the consequence of knowing God (ma 'rifah) is to arrive at an understanding of His nature. The servant’s affirmation of his recognition and acknowledgment of the Oneness of God is contained in the testimony of faith (shahddah), “There is no God but Allah, and Muhammad is His Messenger”. Since our knowledge of God (ma ‘rifah), as mentioned above, is either informed from without through our own intellectual and rational effort in arriving at an understanding of His Oneness, or with our internal spiritual vision being illuminated within, there are two testimonies to the oneness of God associated with each, respectively: one is descriptive witnessing (shahadah rasmi) and the other is true and real witnessing (shahadah haqiqi).^^^ Descriptive witnessing is the witnessing of creatures to the Truth, which in reality is merely an assertion of the description, meaning, the servant is affirming only His Attribute, as in this case. His Oneness. As for the true and real witnessing, it is the witnessing of Truth Most Exalted to Himself, namely Reality describing Itself. Following this, there are two kinds of affirmation of Divine Unity: descriptive affirmation of Divine Unity (tawhid rasmi), and the true and real affirmation of Divine Unity (tawifid haqiqi).'^^^ Descriptive affirmation of Divine Unity is the assertion by the servant describing the description, that is asserting His Attribute of Oneness, whereas the true and

230 Raniri provides with three verses of the Qur’an. See Affirmation of Divine Unity, 1. 231 Affirmation of Divine Unity, 2. 233 Affirmation of Divine Unity, 3.

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real affirmation of Divine Unity is the affirmation of His Unity as the Truth describing Himself. Raniri divides the affirmation of Divine Unity at the level of creatures into two: affirmation of Divine Unity of the generality of the believers {tawhid 'awdmm} and the affirmation of Divine Unity of the elect group of believers {tawhid khdss)?-^^ The affirmation of Divine Unity of the generality of believers is a verbal declaration, recognizing and acknowledging the Oneness of God, even though the heart is negligent of it and it is mixed with associating God with other than He.^^^ This type of affirmation of Divine Unity is also called affirmation by assent (tawhid tasdlql), that is to assent to the Oneness of God by proofs of Tradition (dalll naqll').^^"’ The affirmation of the elect, on the other hand, is through verification (tasdlq) and affirmation (ithbdt) and the heart remains steadfast in bearing the ‘manifestation’ of the Oneness of the Truth Most Exalted.^^^ This is also called affirmation of Divine Unity by verification (tawhid tahqlqi), one that is affirmed by the select group of believers.23'7 The opposite to affirmation of Divine Unity (tawhid) is to associate a partner, a rival, or an equal with God. This associating God with other than He is in short referred to as polytheism (shirk). There are two kinds of polytheism. Manifest polytheism is to openly associate the Truth with what is other than He. Hidden polytheism is to succumb to the desires of the carnal soul.23^ According to Raniri, those who have ‘arrived at God’ (Ahl al-Wusul) consider three principles fundamental to affirming the Oneness of God. First is faith (imdn), second illuminative knowledge (ma'rifah), of the kind discussed earlier by Raniri,

233

234 235

236 237

238

Affirmation of Divine Unity, 4. Affirmation of Divine Unity, 4. Affirmation of Divine Unity, 103.a. Affirmation of Divine Unity, 4. Affirmation of Divine Unity, 103.a. Affirmation of Divine Unity, 5.

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and third, unification (tawhld).^^^ By ‘unification’ the Sufis are referring to a spiritual state, “when it prevails, is called in relation to him who experiences it, ‘annihilation’ (fana’'), nay, ‘annihilation of annihilation {fand’ al-fand’), for he has become extinct to his own self and extinct to his own extinction; for he becomes unconscious of his self in this state and unconscious of his own unconsciousness, since were he conscious of his own unconsciousness he would become conscious of his self. In relation to the one immersed in it, the state is called in the language of metaphor ‘union’ {ittihad}, or in the language of reality ‘unification’ (tawhid).”^^ It is clear from the quotation above that the level of affirmation of Divine Unity referred to by the Sufis is the level that is attained by the People of the Second Separation.^î The People of the Second Separation are the People of Verification {Ahl al-Tahqiq), and from their point of view they see affirmation of Divine Unity as classified into four categories following four groups of people: themselves or the Sufis, the Illuminationists {Ishrdqt), the Theologians {Mutakallimun) and the Peripatetic Philosophers {Hukamd ’).242 According to Raniri, the classification into these categories is made based on: 1). spiritual experience, and 2). intellectual, theological formulation of Divine Unity; and whether the experience or the intellectual formulation of Divine Unity is in agreement with the Shari‘ah. The Shari‘ah divides affirmation of Divine Unity into two—one that is legally valid and the other which is legally invalid. Since affirmation of Divine Unity is dependent on the knowledge of God, and given there are two types of knowledge of God, the first being

Affirmation of Divine Unity, 9. 2'*® A part of a longer quotation from Al-GhazalT’s Mishkat al-Anwar, p. 55-56, from Prof. al-Attas’ Commentary on the Hujjat, p. 144—145. The translation is by Prof. al-Attas. 2'*' On the different levels of separation, see Commentary on the Hujjat, pp. 131-147. 2^*2 Affirmation of Divine Unity, 10. 239

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knowledge the servant gained from without through his intellectual and rational effort in arriving at knowledge of God’s Oneness which leads a person to an intellectual and theological formulation of Divine Unity; and the second being knowledge the servant gained from illumination which he attained as he experienced unification. Affirmation of Divine Unity {tawhid} is classified into four categories as schematized below:

Affirmation of Divine Unity (Tawhid)

SharFah

Unveiling (Kashf)

Deductive Reasoning (Istidlal)

Legal

Sufis

Theologians

Non-legal

Ishraqis

Peripatetics

By illumination here is meant the unveiling (kashf) of the Truth Most Exalted in the varying degrees of His self manifestation {tajalli) through individuation (ta'ayyun) and determination (taqayyud). Those who experience unveiling are the Sufis and the llluminationists, but according to Raniri, it is only the Sufis who follow the Shari‘ah in their affirmation of Divine Unity. As for those who strive at attaining to the knowledge of God’s Oneness (tawhid) through their intellectual, rational effort, they are the Theologians (Mutakallimun) and the Peripatetic Philosophers who adopt deductive reasoning (istidlal). Those who keep to the SharFah by deductive reasoning in arriving at the Oneness of God are the Theologians. These are the four categories of affirmation of Divine Unity.

In this chapter, it is Raniri’s intention to indicate the different remarks, declarations and expositions on the affirmation of Divine Unity or unification, bearing in mind that there are different levels of spiritual attainment and ranks of the Sufis. Therefore again it is clear in this chapter, the wide range of

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statements attesting to affirmation of Divine Unity or unification by different personalities, each indicating his own level of spiritual attainment. Thus tawhid in one aspect is the servant’s intellectual and theological formulation of Divine Unity which includes the formal affirmation of Divine Unity of the generality of believers whose intellectual and theological formulation of it are based on what they know and understand of God’s Names and Attributes from the evidences provided for them by the Traditions, namely the Qur’an and the Hadith; and in another it is the affirmation of Divine Unity by the servant who experienced ‘unification’ and returned to sobriety, the state of normalcy. It is an intensive and substantive affirmation of Divine Unity in the state whereby the servant realizes what is metaphorically referred to as ‘union’. What is metaphorically referred to as ‘union’ or ‘arrival’ is the state achieved by the servant who experiences and sees with his inner spiritual vision the gathering (jam ‘) as he passes away.243 In this state, “at the very essence of gathering (‘ayn Jam'), there is nothing but He’’,^'’^ meaning, the Multiplicity is seen converging into One Single Reality, a Unity. Multiplicity refers to what is posited in the mind of all limited manifestation (wujud muqayyad) as Existence becomes manifest through self manifestation (tajalll) and determinations or individuations (ta‘ayyundt)j‘^^ Commenting on a saying by ‘Ali Abu al-Wafa, a student of Ibn al-Farid, the famous Sufi poet, Raniri says that all that can be found in existence (^mawjud) is but God’s Existence particularized in every concrete existence (wujud ‘ayni) which is also referred to as possible existence.2-^^’ Possible existence belongs to Necessary Existence, which is His Essence. Since everything that exists are but His theaters of manifestation they are His outward manifestation, without

Affirmation of Divine Unity, 28. Affirmation of Divine Unity, 21. Affirming the Existence of the Truth Most Exalted, 6. Affirmation of Divine Unity, 16. 2'*'' Affirmation of Divine Unity, 19.

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incarnation (hulul) or union {ittihdd). Thus everywhere a servant turns, he sees an aspect of God. Therefore God is free from direction, even in the direction of the Ka‘bah.248 During concentration (tawajjah), says Raniri, it is the servant’s heart^^^ with its faculties^^® that holds its attention, a fixed gaze, on the Truth Most Exalted, and by turning away from what is other than He, the servant is made to pass away in God (Jana' fl Allah) and to subsist in God (baqd’ bi Allah) According to Raniri, those who in their contemplation have come to a state of realization that all things are but His theaters of manifestation (sing, mafliar) and self-manifestations (tajalli), and that He becomes outwardly manifest in them without incarnation or union, arrive at that state in their spiritual ascent either as travellers {salikin) ‘to God’ or those who are being drawn to Him. Those who are drawn to God are the ones who are called the majdhubln, those who are possessed by God, who utter, “I see nothing but God prior to it”.252 Those who are possessed by God do not require help in affirming the unity of the Truth Most Exalted for they, in a manner of speaking “rely on God to prove things” for, in their view, God is more manifest than what is other than God.253 Those who arrive at the very gathering (‘ayn jam ‘) see the reality underlying existent things.254 in the words of Junayd, affirming Divine Unity is to isolate the eternal from the originated, meaning the Truth Most Exalted is One since eternity; he has no equal, no likeness, no partner, there is not even anything of the same kind as He;255 there is no trace of

Affirmation of Divine Unity, 17. The spiritual organ of cognition. 250 These are the internal faculties of imagination, estimation, contemplation, reason and retention according to Raniri. See Illuminative Knowledge, 22. 251 Affirmation of Divine Unity, 17. 252 Affirmation of Divine Unity, 19. 253 Illuminative Knowledge, 123, 254 Affirmation of Divine Unity, 21. 255 Affirmation of Divine Unity, 23.

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immanence nor qualification; neither form nor similitude can be made of Him;256 and the originated is this world of multiplicity whose existence is borrowed and reality is non-existence. Hence, “at the very essence of gathering (‘ayn jam'), there is nothing but He.”257 The world is thus different from the Truth Most Exalted.^5*^ As the theater of His manifestation. He becomes manifest in them which corresponds to His Names and Attributes. The characteristics of the theaters of manifestation are due to the predispositions of His Essence. Therefore, the outwardly manifested effects exhibited in the motion and rest of creatures are the result of the Acts of the Real Effective Agent Who is hidden. The agent manifest (that is the creature) is only metaphorical, the agent hidden is the Real and Effective Agent, namely the Truth Most Exalted.259 It is by the mercy (rahmat) of the Truth Most Exalted that things come into manifest existence through His self-manifestation (tajalli) and His becoming manifest (ûhiir). This mercy overflows and reaches all existents without exception but it varies depending on the external and internal aspects of the theaters of manifestation.^so Divine Mercy which overflows and reaches all is Muhammad, for the first thing which the Truth Most Exalted created was the spirit (ruh) of Muhammad. This general mercy reaches the reality of everything, hence things become outwardly manifest.^î The reality of the world is therefore like an image of the Truth Most Exalted. Just as the image in the mirror whose appearance (that is existence) lasts (that is true and real) as long as the gaze of the looker in the mirror remains, so is the existence of this world. It is dependent on the Truth Most Exalted to bring

256 252 258 259

260 261

Affirmation of Divine Unity, 25. Affirmation of Divine Unity, 21. Affirmation of Divine Unity, 29. Ibid. Affirmation of Divine Unity, 30. Affirmation of Divine Unity, 31.

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it out into existence from non-existence. Another similitude that is used frequently to illustrate this subtle point is the shadow and its possessor. Shadow, albeit of the nature of darkness, is dependent on light for its manifestation. Without light, there will be no shadow cast. This mutual dependency between the Real and the metaphorical, or the shadow and light, or the image and its possessor is but merely apparent, for in reality, the Real, that is also the light, does not need the metaphorical or the shadow in order for it to be manifest. The existence or manifestation of the shadow only affirms the existence and manifestation of the Light. Thus the metaphorical is but a bridge to the Real, while the shadow points to the light source, and the image in the mirror indicates its possessor. Commenting on the saying by the author of Lama ‘at, Fakhr al-Din ‘Iraqi, concerning the shadow Ranirl says:

What is meant by shadow is relative existence {wujud idafi), and it is also referred to as the manifest aspect of existence {zdhir wujud) and relative light {nur idafi). Relative existence {wujud idafi) is existence which is manifest {zcihir) in all possible existents {mumkindt) and all their attributes {sifdtnya) and all their controlling forces {hukumnya), whose being is non-existence^®^ {yang ada ia ‘adam). It is the name Allah {ism Allah), the all encompassing light {yang nur lagi muhit), that brings them into manifestation {menzahirkan) through external individuations {ta'ayyundt ^dhir). That which exists as externalized existents {mawjud khdrijiyyah) is this whole world which has obtained a portion of that light. The darkness of non-existence {vilmah ‘adam) covers the individuations of the light which become manifest in the many forms of individuations, causing that light to appear as many

2“ i.e. not existence in the external world.

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shadows (beberapa zill) because the manifestation of the shadow is with the light of existence {nur wujud) and its absence (‘adam) is in itself.^^3 There is an apparent mutual dependency betwen them and this ‘dependency’ is seen as ‘withness’ of the Truth Most Exalted with created things in one aspect, and created things ‘with’ the Truth Most Exalted in another. ‘Withness’ {ma'iyyaK) of the Truth Most Exalted and created things is, from the point of view of the People of Verification, through the Essence {dhdi). By that they mean the Truth Most Exalted ‘subsistentiating’ (qayumiyyah) all created things through the self-manifestation of His light of existence in them.^^^ As for created things being ‘with’ the Truth Most Exalted they refer to the subsistence of created things through Him in the self-manifestation of the light of His existence, just as the manifestation of the shadow, as in the above quotation. Raniri explains this point thus:

The manifestation of God’s Essence to other than His Essence is an impossibility. In the same way, it is impossible for the permanent archetypes (a‘ydn thdbitah) to become manifest outwardly as it is well established in the discourse on the problems associated with permanent archetypes. That which become outwardly manifest are but products (masnu'dt) and creatures (makhluqdt), and they are derived from the self manifestation (tajalli) and the becoming manifest (ûhuf) of the Truth Most Exalted in the archetypes of things known to Him (a ‘ydn ma ‘lumdtNya'), since it is impossible for the Truth Most Exalted, by virtue of His Essence, to become manifest in other than His Essence. In the same way, it is impossible for the permanent

Affirmation of Divine Unity, 134. Illuminative Knowledge, 57.

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archetypes to become outwardly manifest together with their essences. Therefore, what is seen as outwardly manifest is called a ‘creature’ (makhluq), something that has been ‘altered’ {ghayr), and something ‘other’ (jwd); they only serve to affirm the self-manifestation {tajallT) and the becoming manifest of the Truth Most Exalted in the possible essences (a‘ydn mumkindt).^^^

Therefore it is important to bear in mind the distinction between the Real and the metaphorical because Divine Unity (tawhid) as He is in His Oneness is different from what it is as experienced by the adept, and what it is as experienced by the adept is different from the knowledge of it as known by the generality of believers.^ê This has been alluded to earlier by Raniri in his affirmation of God’s existence where he outlines the different degrees of existence: existence in the mind, existence in verbal expression and existence in writing; these are again different from concrete existence.^^? Hence the affirmation of Divine Unity that is formal as affirmed by the generality of believers on the one hand, and the true and real affirmation of Divine Unity, which is unification of the adept, on the other. Formal knowledge therefore, in itself, is seen as a veil in attaining to unification.Among others, it requires the context of subject-object dichotomy, thus the reality or the innermost essence of the Truth Most Exalted cannot be posited in the mind without there being an accompanying cause. If such is the case then the mental expression referring to it is deemed wanting (naqis)7^^ Thus he who describes God’s Unity must really know what it is, but since mental expression cannot grasp the reality of

Affirmation of Divine Unity, 137. Affirmation of Divine Unity, 56. Affiming the Existence of the Truth Most Exalted, 10. Affirmation of Divine Unity, 71. Affirmation of Divine Unity, 44.

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His Essence, whatever that is mentally posited of His Divine Unity, is therefore vain. What is achieved is only a description of Him. “Anyone who does so” says Raniri. “only affirms His Acts and His predispositions” and as a result he affirms only what is other than He because there is no description nor words that can capture His Presence of Absolute Oneness and furthermore, words and descriptions require existence and form”.27‘’ And by quoting Ibn ‘Ata’ Allah, Raniri drives this point even clearer: There is nothing that veils one from the Truth Most Exalted except one’s estimation and assumption (sangka) of the being-existent {keadaan) of what is other than God.2^' This refers to the evident, manifest nature of originated things, as opposed to the hidden, unmanifest nature of God’s Essence. If one is conscious of oneself and of what is known then knowledge is a veil because unification can only be attained when the subjective consciousness of one’s self is annulled at the level of union, or gathering (jam ‘). This means that the affirmation of the Divine Unity, that is unification, is not to be attained at the level of formal human knowledge where the subject-object dichotomy holds sway. However, Raniri does not deny the importance of formal human knowledge. Commenting on al-Ghazali, Raniri is of the position that a seeker along the path must be well-grounded specifically in the knowledge of the science of intelligibles (‘Um md‘quldt) before he embarks upon such a quest.Raniri provides us with an illlustration to that effect. He says: Just as every human being (însdn) is one under the reality of being human, there is multiplicity, plurality, and difference amongst them. Some are white, some black, and some are tall and some short, some are Romans and some Ethiopians, and so on. Being human is in the same category with

Affirmation of Divine Unity, 102. 2'^’ Affirmation of Divine Unity, 129. Affirmation of Divine Unity, 216.

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living beings; and living beings are in the same category with plants; and plants are in the same category with body (jisim); and body is in the category of [subtle] substance (jawhar}'^'^^ namely intellects {‘uqul) and souls {nufus)', and [subtle] substance is in the category of the reality of substance {haqiqat jawhar)?-^^ Substance (.jawhar) is under the category of possible [existence] and possible [existence] is under necessary [existence] Having said being human is under the category of possible existence and possible existence is under necessary existence, he proceeds to say:

If you remove all determinations {taqayyud} and accidents {tampar} from man then he falls under the rank {martabai} of living beings; and if you remove the accidents from living beings (segala yang bemyawa), then it falls under the category of plants; if you remove the accident from plants then it falls under the category of body (jisim); if you remove the accident from body, then it falls under the category of substance (jawhar); and if you remove the accident of substance from it, it falls under possible existence (mumkin); and if you remove the

Jawhar is the quiddity (mdhiyyah) which if found in essences is not localized and there are five kinds; prime matter (hayiila), form (siirah), body (jism), soul (nafs), and intellect (‘aql)- Two main groups of jawhar: one is simple spiritual substances (basTt ruhanT) such as pure intellects and souls, and simple physical substances (basit jisma.nl) such as the elements, namely the four elements and those which are compounded in the mind such as the quiddity of compound substances (al-mahiyyat al-jawhariyyat al-murakkabah). See Ta'rifat, p. 83. Le. hayiila, prime matter, see Ta'rifat, p. 83. 2’5 Affirmation of Divine Unity, 162.

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accident which differentiates necessity from possibility, then the two fall under Absolute Existence—that is the very essence of the reality of the existence of the Truth Most Exalted Who is self existing. Things which possess necessity as their manifest attribute and possiblity as their hidden attribute are the permanent archetypes (a‘ydn thdbilah) due to the self-manifestation (tajalll) of the Truth Most Exalted to Himself clothed in His predispositions {shu‘unNyd). The permanent archetypes are hidden in the Oneness (yvahdah) of the essence of the Truth Most Exalted.^^^

It is evident that the ontological difference between the necessary and possible existences as demonstrated above must be firmly grasped in order to avoid the seeker from falling into the abyss of error as the Jews and the Christians did in believing that the Truth Most Exalted incarnates in their prophets, Uzayr and Jesus, respectively.^^^ The error of believing in incarnation stems from the erroneous understanding of God’s immanence and transcendence. Formal knowledge is, as Raniri says, the best defence against the onslaught of the devil and it is as a lamp that illuminates the path.^’^ A saying by Dawud Bakhili is pertinent at this point to the effect that formal knowledge of the kind that can project an intellectual and theological formulation of Divine Unity is knowledge that is attainable by the generality of believers, and although affirmation of Divine Unity {tawhid) arrived at through intellectual and rational understanding, strictly speaking from the point of view of the Sufis, is of a lower category, nonetheless it is necessary in a particular area of responsibility.^^’ At the level of worship, the God that is posited

Affirmation of Divine Unity, Affirmation of Divine Unity, Affirmation of Divine Unity, Affirmation of Divine Unity,

163. 216. 60, 72.

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in the mind is not the Reality of Existence, but God as He makes Himself known to His Prophets and their true followers as their true and real object of worship, ildh. And as we shall see below, the adepts, upon their return to sobriety, when they regain ‘consciousness,’ they try to provide an explaination to their experiences in a manner that is in agreement with the Shari‘ah. To that effect, some even use metaphorical language in order not to violate the sanctity of what is legally prescribed by the Shari‘ah with regard to faith in Divine Unity (tawhid). Since Shari‘ah serves as the guide for the generality of believers and tasawwuf is a more intensified practice of the Shari‘ah—to be sure, it is the practice of Shari‘ah at the level of iTisdn^so— recommendation is made by the author of the commentary of ‘Awdrif al-Ma‘drif that those who are not strong in their knowledge of the science of realities and the Law should abstain from reading books on the science of realities otherwise they will make a false claim (menda ‘wa) of being in a state [although they have never attained to any state] (hdl dengan tiada berhdl) and they will continue to believe in things which are not worthy of the Truth Most Exalted?®^ According to Raniri, his master Sayyid ‘Umar Makki is of the position that abandoning formal knowledge, wealth, house, friends and place of residence is not the condition for embarking on the path (suluk). The condition of the path is rather to abandon all dependence of the heart on what is other than God. Once this dependence is succesfully cut off, mixing with these worldly causes can cause no harm. In the servant’s remembrance (dhikr) of God, his heart, says ‘Abd al-Qadir al-JIlam, ascends to the summit, to the highest degree of union (wisdl); and it reaches the degree of proximity to God (qurb Allah) by way of detachment (tajrld), and it approaches God’s Presences by way of isolation

280 See al-Attas, Islam and Secularism (Kuala Lumpur: ISTAC, 1993, reprint), p. 121. Affirmation of Divine Unity, 217. 282 Affirmation of Divine Unity, 65.

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LATA’IF AL-ASRAR LI-AHL ALLAH AL-AfYAR

Tajrid or detachment refers to purging all human dispositions from the body, the heart, and the innermost ground of being such that it is free from looking at itself, or being conscious of itself as being detached?^^ This is the state where the servant reaches proximity to God, as Junayd says, where the servants loses his creaturely faculties and volition?^"* This is the level of contemplation of pure intelligences {‘aql mujarrad), where the servant’s intelligence or soul is abstracted from material forms and bodily relations.Tafrid or isolation, is to know that the Truth Most Exalted is with you, you being neither with yourself nor with creatures.^^^ At this station, the servant is said to be brought near to His Presence whereby his attributes are stripped off and replaced with that of Divine Attributes.The servant’s wonderment and amazement increases until he passes away to reach the state of gathering of gathering. Describing this state, Raniri explains: ...the servant who is originated is absorbed (karani) in [his] contemplation of The Eternal such that he is inebriated and passes away in his contemplation. The tongue of his state {lisan halnya) rises claiming his self as divine since contemplation on the Signs increases longing {‘ishq), and love (mahahhah)-, and the contemplation in the mirror of his self increases union (ittihad) from the effects of the overflowing of [His] self-manifestation (ta’thir limpah tajalli), as Shaykh Junayd (may God be pleased with him) says, “The originated, when it is linked with the Eternal, is left without a trace”. Like an iron rod, when it is put into the furnace it becomes red as the burning coal and it looks at itself as if it were fire.

Affirmation of Divine Unity, 65.d. Affirmation of Divine Unity, 63. Commentary on the Hujjat, 171. 286 Affirmation of Divine Unity, 65.e. 287 Affirmation of Divine Unity, 187.

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Then the tongue of its state says: “I am fire of the same kind as you”. But the iron which has not yet taken such a characteristic says: “Are you not iron of the same kind as we?”. But the tongue of its state answers: “How can you and I be the same for I bum and am red as fire”. Although that may be so, iron remains as iron; it never becomes fire since its burning and redness are a borrowing (pinjaman') from fire. ^88 This is further illustrated by Ibn ‘Arabi who says, as the servant passes away in his contemplation of God’s subtle grace and intimacy, his base attributes are cleansed. He is given the drink of lovers only to have his thirst increased.^®^ Should the servant remain steadfast as the secret or the mystery is unveiled to him, God brings awe to him rendering him even more bewildered and desirous. The servant is rendered bewildered for the second time to reach the station of gathering of gathering, where he is in isolation and completely attracted to the Divine. At this point the servant is said to have unqualified contemplation of Him. Since the duality of Lord-servant disappears because the servant’s attributes are replaced by His, there is no distinction between the lover and the Beloved. As for the servant who remains steadfast in this state, he will utter ‘He’, whereas the servant who is overpowered by such an experience of inebriation will utter ‘I’. This is the difference between those who are from the People of Spiritual Steadfastness (Ahl al-Tamkin} and those who are from the People of Spiritual Inconstancy (Ahl al-Talwin)7^ Those who are the People of Spiritual Inconstancy, in their spiritual state utter ecstatic sayings (shathiyyat) whose meanings are problematic. According to Raniri, some are of the opinion that these sayings are heretical (zindiq), while others

288

289 290

Affirmation of Divine Unity, 116. Affirmation of Divine Unity, 194. Affirmation of Divine Unity, 196.

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regard them as veracious (siddiq'). There are others who are of the opinion that since those who utter these sayings were in a state of being overpowered they should be left alone because they are still firm in their fundamental beliefs. Raniri does not miss to point out the opinion of others who regard the Law (Shari‘ah) as having limits which cannot be transgressed and those who trangress these limits have to be stopped?"^ ‘ According to Ibn ‘Arabi, there is nothing surprising concerning these sayings because they are uttered by “those whose hearts are filled with the love of God (hubb Allah) and absorbed {karam) in the contemplation of God (mushahadah Allah)Quoting Fakhr al-Din al-Razi, Raniri goes to explain the state in which al-Hallaj was when he uttered ecstatic utterances. Al-Hallaj, in that state, saw whatever that is other than God as ephemeral or passing away, not even a trace of the existence of his own self. When he utters ‘1 am the Truth’, it is “the Truth Most Exalted who moves his tongue in his state of passing away from his self and he is absorbed in the lights of God’s Majesty.This saying is moved by God in his state of inebriation from the drink of love and he said it not with his intention. A quotation by Raniri from Abu Najib al-Suhrawardi’s book Addb al-Muridm provides an explanation of the ecstatic utterances of Abu Yazid and that of others; The ecstatic utterances by Abu Yazid (may God be pleased with him) and others occur when their state of intuition of existence is too overwhelming (ghalabah hdl wijddnnya), and they are inebriated, thus they cannot [wilfully] accept nor repel them. A knower (may God be pleased with him) says, some mysteries are revealed Ikashaf) to the People of Verification {Ahl al-Tahqiq) when they are in a

Affirmation of Divine Unity, 196. Affirmation of Divine Unity, 200. 2’2 Affirmation of Divine Unity, 201.

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State of being overwhelmed by inebriation. When they regain sobriety, they analyze them. Should the mysteries agree with the Law (muwafaqat asrar itu dengan Shari‘at), they retain them, otherwise they make explanations concerning them using metaphors (‘ibdrat) which agree with the Law, just as the explanation given to anthropomorphic terms (mutashahihat), like “an aspect of God”, “hand of God”, “the eye of God”, “the foot of God” and the like. The explanation is made to agree with the well-established verses {rnuhkamdf), as God Most Exalted says, “There is nothing whatever like unto Him”294, since there are instances of anthropomorphism (shubhat) during revelation (kashaf). It is but a trial from the Truth Most Exalted on the hearts of the knowers {qulub al-'arifin), as the TruthMostExaltedtested with anthropomorphism in Law on the hearts of those who are established in knowledge (qulub al-rdsikhin), like the slip of their tongue by uttering “I am the Truth” and the like. When they return to sobriety, they deny the utterances and admit to the slip of their tongues and they declare that the real meaning of those words [leads to] disbelief and error and their excuse because allusion (‘ibdrat) does not explain [the reality of] the state.

Those who are in this state are referred to as the poor ones (faqir). The servant whose human attributes have passed away, and who subsists with the Truth (baqd’) is said to have ‘arrived’ at Him.296 According to Raniri, the Masha ’ikh all are agreed that the poor one is he whose ‘face is blackened in the two worlds’.

Qur’an: al-Shura (42, 11) 2’5 Affirmation of Divine Unity, 212. 2^* Affirmation of Divine Unity, 202, 203.

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meaning as he passes away {fund ’) there is nothing in his vision and he returns to his primordial darkness of non-existence. As he contemplates his self in the field of detachment (maydan lajrid). all his human attributes are removed because at that field nothing exists except God’s existence. At this station, I-ness (ananiyyah) is denied and his spirit is free from all limitations (quyud). God’s Unity and His expansion (basitNya) is manifest to his spirit. The servant is moved from the station of subsistence and ontological difference (maqdm kawn dan bawn} to the station of protective presence and help (maqarn hadrat al-sawn dan ‘awn)—and he has gone through the experience of verifying the reality of being a poor one (haqiqat faqir)7'^ Those who experience this state are those who are referred to as having a moment (waqf) with their Lord. By moment, Hujwiri, in his Kashf al-Mahjub says it is “that whereby a man becomes independent of the past and the future, as for example, when an influence from God descends into his soul and makes his heart collected (mujtami ‘) he has no memory of the past and no thought of that which is yet to come.”^^^ Raniri quotes Ibn ‘Arabi on this point to bring to the attention of the reader that a servant should remain at the station of servanthood because it is the noblest and the safest of all from the dangers of disbelief and heresy. Quoting al-Ghazali, Raniri puts this admonition in stronger terms. Although the experience is described as ‘having a moment with God’, referring to ‘arrival’ and ‘union’, the Unitarian should not say and believe that he has become the lord nor the lord has become the servant, or the lord incarnates in the servant.299 in the language of Ibn ‘Arabi, unification and the illuminative knowledge attained is like tasting the potent drink of lovers that renders the one who drinks it inebriated. In the language of the alchemists, it is like the philosophers’ stone, whatever it comes into contact with buns into gold.^^ In his own language, Raniri draws the

Affirmation of Divine Unity, 206. Kashf al-Mahjub, p. 367. 299 Affirmation of Divine Unity, 214. Affirmation of Divine Unity, 199.

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similitude of this experience as that of the iron and fire. As the iron attains to the characteristics of fire after being burned for sometime, the iron thinks that it is of the same kind as fire. But as Raniri goes on to say, it is only the attribute that has been transformed, namely the redness of the iron like the redness of the fire, yet their substances remain unchanged.^'’* These similitudes are meant to draw the attention of the reader to the fact that in the state of ‘union’, one does not become the Lord nor the Lord become the servant. Attributes are exchanged, and to be sure, the attributes of the servant are exchanged with that of the Lord’s without impairing His Oneness with His Attributes. Thus it is important to bear in mind, as recommended by al-Ghazali, that the path (suluk) is to adorn oneself with virtues (khuluq), acts {‘amal) and knowledge {ma ‘rifah) and that the servant is preoccupied with maintaining his physical well being by following the recommendations of the Shari‘ah while inwardly he is preoccupied with purifying his self with reality. Since there are three categories of believers, namely the generality of believers (‘awamm), the elect {al-khawas) and the super elect {khawds al-khawds) there are three categories of affirmation of Divine Unity associated with each group. The table at the end of this section summarizes the explanations by the major figures of Sufism quoted by Raniri in regard to the affirmation of Divine Unity by each group. However, Raniri provides a more elaborate classification of affirmation of Divine Unity relying on one that is made by his master, Husayn al-Shatiri who classifies it into three: 1. Cognitional affirmation of Divine Unity {tawhld ‘ilmi) 1.1 tawhld tasdlql: To assent to the proofs of tradition {naqli) but susceptible to doubt and uncertainty. 1.2. tawhld tahqlqv. To verify the signs of God with rational proofs {‘aqll).

3®' Affirmation of Divine Unity, 116.

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This level is attainable by the generality of believers. 2. Affirmation of Divine Unity with spiritual vision {tawhid ‘ayni) 2.1. tawhid af‘dl\ To derive the acts of the Truth Most Exalted from the acts of others. 2.2. tawhid sifdf. To derive the attributes of the Truth Most Exalted from the attributes of others. 2.3 tawhid dhdf. To derive the essence of the Truth Most Exalted from the essence of others.

This level is attained by the elect group of believers. 3. The Truth Most Exalted affirming His Unity {tawhid haqqT) The Truth contemplating Himself by outwardly manifesting His Existence to His servant. This level is attained by the super-elect, some for a brief period, while others for a longer period.

In concluding this chapter, Raniri reminds the reader to continuously drown his self in remembrance of God and to concentrate on Him in his contemplation in the hope that God may grant the reader and him pure affirmation of Divine Unity and perfect isolation.^®^ n Js true that knowledge of the Shari‘ah is useful because it concerns the well being of the servant but, quoting Abu Madyan, Raniri says, illuminative knowledge of Divine Unity is the most esteemed^®^ because in the view of the adepts as applicable to them the purity in service is unacceptable unless accompanied by purity in knowing or true affirmation of. Divine Unity.3®‘*

Affirmation of Divine Unity, 220. Affirmation of Divine Unity, 221. Affirmation of Divine Unity, 222.

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6.5. Stations and States

In order to attain ‘union’ with the Truth Most Exalted, that state of realization out of which the servant attains to illuminative knowledge and unification, Raniri advises the reader to exert his utmost effort at attaining to all the stations (segala maqdm). Stations serve as the foundation for progress along the spiritual path which may eventually lead to union. Stations bear the fruit of states (sing, hat)-, in that while stations are acquired through effort, states come by way of gift from the Truth Most Exalted.^'’^ The people earlier referred to as the surpassing ones (shattdr) on account of their swift ascent (atydr) to God are those whose path is called the path of Love and they are distinguished from others, namely the excellent ones {akhydf} and the pious ones {abrdf}, because their subjective will is completely diminished {mawt iradi). Along this path, according to Raniri, are laid out ten stations. 6.5.1. The first station is repentance (tawbah). It is to feel utter remorse for past transgressions followed by a determination to eschew such deeds and to redeem what was lost by good works. To the elect group of believers (segala yang khdss) they repent from negligence. For them there are three degrees of repentance: repentance of the heart (qalb), the sign of which is to fear God’s punishment; repentance of the spirit (riih), and its sign is to hope for God’s mercy; and repentance of the innermost ground of being (sirr) whose sign is to abandon all that is other than God.306

6.5.2. The second station is temperance (qand‘ah) and abstinence (wara ‘). The servant is reconunended to renounce the pleasures of the carnal soul and physical body, with the exception of what is humanly necessary such as food and clothing.

305 Stations and States, 1. 300 Stations and States, 4.

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Temperance of the heart {qand'ah qalb) is to bear with patience of things lost and its sign is to address all needs to the Truth Most Exalted; temperance of the spirit is to abandon all vain desires and its sign is to hold fast to the Speech of God; and temperance of the innermost ground of being {sirf} is to remain in continuous absorption {karam) in the Truth Most Exalted and its sign is the Truth Most Exalted suffices him. Abstinence is a station where the servant turns away from every diversion along the path which leads him to the station of gathering.^*’^ 6.5.3. The third station is renunciation {zuhd). The servant is to renounce all worldly motives, all desires and self glory. Quoting Ahmad b. Hanbal, Raniri says, renunciation of the generality of believers is to abstain from all forbidden things {hardni) while renunciation of the elect group of believers is to abandon excess of lawful things (halal) but the renunciation of the super-elect is to abandon all that preoccupies one from the Truth Most Exalted.^®^ 6.5.4. The fourth station is patience (sabr). The servant must remain firm on the path of religion and fight against the lust of the carnal soul by striving (mujahadah) in obedience (herbuat ta‘at'). This includes maintaining right action (adab) during times of trials, and abandoning complaints, for the one most patient is he who remains steadfast during trials and suffering from pain.^^^ 6.5.5. The fifth station is poverty (faqr). Raniri defines poverty as the servant losing subjective consciousness at the witnessing of Divine Unity (‘ayn jam ‘ ahadiyyah) referring to a state where the servant is divested of all human attributes.^’®

Stations and States, Stations and States, Stations and States, 3’® Stations and States,

5. 6. 7. 8.

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6.5.6. The sixth station is gratitude {shukr). According to the knowers, gratitude is a verbal declaration of all God’s blessings, to perform good service and religious obligations relating to the body. For the generality of believers, they are grateful for the physical sustenance afforded them such as food and clothing, but the elect are grateful for the meanings in their heart granted by God.3>i

6.5.7. The seventh station is fear {khawj). Fear has three degrees. The first is fear of punishment {khawf) and it is a requirement of belief (sharat Iman). Second is reverential fear (khashyah) and it is a requirement of knowledge (sharat ‘ilmu). Third is awe (haybah) and it is a requirement of illuminative knowledge (ma‘rifah).^^^ 6.5.8. The eighth station is hope (raja’). Hope is to put hope in the Truth Most Exalted and not in His generosity.^’^ 6.5.9. The ninth station is trust in God (tawakkul). The traveller abandons all worldly motives and puts his hopes only in the Truth Most Exalted. It is to be dependent on the Truth Most Exalted in all states and to renounce all causes because it is only God Who continuously acts in producing all effects.^’"* 6.5.10. The tenth station is satisfaction (ridd’). The traveller abandons self satisfaction to seek only the satisfaction of the Truth Most Exalted by submitting his self to the dictates of God. He who is pleased with the Truth Most Exalted has tasted the sweetness of faith, so says the Prophet.^*^

’*■ Stations and States, Stations and States, Stations and States, 3'* Stations and States, Stations and States,

9. 10. 11. 12. 13.

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From the station of satisfaction, humility before God (tawadu ‘) is achieved and for those who maintain their stations God will grant them radiant illuminations and unveiling of illuminative knowledge from Him {mukashafah ‘ilmu ladunni}. A station remains with the servant all the time but states are transient. A state is granted by the Truth Most Exalted upon His servant due to good deeds. It enters the servant’s heart due to his heart’s condition of being pleased with God by submitting his self. His innermost ground of being is purified, his morals elevated and his grief and doubt erased. If such a state ceases, then it is not a station.^’^ A station is called a station because of its establishment, whereas a state is transient and disappears. A state if it remains can turn into a station. According to the People of Verification, says Raniri, states are like lightning, it does not last and it disappears almost instantly.His discussion of the stations and states may be brief yet he covers all the stations and his listing, and his treatment of the spiritual stations and states seems to agree with that of the Muhasibis.^^^

6.6. Conclusion: Self-Examination, Remembrance, Concentration, Presence, Revelation, Unveiling, Witnessing, and Contemplation. The Conclusion is a brief treatment on these various states. Self examination is to preserve one’s innermost gound of being and thoughts realizing that the Truth Most Exalted is ever watchful over everything.^^’ The servant who conducts his affairs at a degree of realization that God sees him although he sees Him

3*® Stations and States, 16. 3*’ Stations and States, 17. 3'* See the discussion on “The distinction between a ‘State’ and a ‘Station’” in the section on “Sufi Sects: The Muhasibis” in Kashf al-Mahjub, pp. 180183. 3'’ Conclusion, 1, 5.

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not, has achieved perfection of virtue (ihsdn).^^^ The servant is aware that God is scrutinizing each and every act of his, and when he completes his self examination, he comes to a realization of his complete dependence on God. This renders his heart pure and his carnal soul free of incitations. He becomes conscious of the closeness between him and his Lord; he who is heedless of all this, according to Raniri, is far from attaining to the beginning stage of the rank of union {martabat wdsit} and far indeed from knowing the reality of Divine proximity {haqiqat qurb)}^^ Self-examination which brings about in the servant the realization of God’s scrutiny and proximity is related to piety (taqwa)}^^ The servant who does not establish these aspects in his self shall never arrive at unveiling {kashf} and proper contemplation {mushahadah}}^^ According to Jurayri, for those who intend to acquire knowledge of reality (‘ilmu haqiqat) there are two things they must have: first is to accustom themselves with self-examination in the presence of the Truth Most Exalted, and second is to perform the obligations of the Sacred Law (Shari‘ah).324 There are three kinds of self-examination: first is self examination of the heart {murdqabah qalb) which is to fear the wrath of God, and its sign is to be patient over everything; second is self-examination of the spirit {murdqabah ruh) which is to fear separation from the Truth Most Exalted, and its sign is to perform all religious obligations sincerely; and third is self examination of the innermost ground of being which is to fear the Truth Most Exalted, and its sign is to hold fast to the rope which will never break, referring to God’s help and protection. This is in reference to the state wherein the servant: As he contemplates his self in the field of detachment {maydan tajrid), all his human attributes are removed

Conclusion, 2. ^21 Conclusion, 3. Piety here means consciousness of Him. Conclusion, 4. Conclusion, 5, 6.

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because at that field nothing exists except God’s existence. At this station, I-ness (andniyyah) is denied and his spirit is free from all limitations {quyud}. God’s Unity and His expansion {basitNya) manifest to his spirit and he is moved from the station of subsistence and ontological difference (maqdm kawn dan bawn) to the station of protective presence and help {maqdm hadrat al-sawn dan ‘awn), and he has gone through the experience of verifying the reality of being a poor one {haqiqat faqir)}^^

Self-examination is dependent upon a servant’s remembrance of God (dhikr Alldh). Remembrance is a strong pillar along the path of the Truth Most Exalted and it provides a strong hold for the servant; only with continuous remembrance of God that union {wdsil) can be achieved. There are two kinds of remembrance: first is remembrance with the tongue and second is remembrance with the heart. Remembrance as mere utterance with the tongue only is heedlessness and forgetfulness, whereas remembrance with the heart can lead to unification (tawhid) and faith (imdn). The servant who practices both reaches perfection on the path, meaning servitude and perfection of virtues (ihsdn). There are three degrees of remembrance. The first is remembrance which is performed with the tongue and consists of extolling God’s glory {tasblh), laudation (tahmld) and magnification (takbir) with His Beautiful Names and Sublime Attributes. By this remembrance, intimacy and presence with God is achieved. Thus the servant who observes this degree of remembrance derives pleasures out of it and he is absorbed in it. Those who are at this rank are called mutual reminders {mutadhdkirun)}^'^ God remembers him and he remembers God.

^25

327

Affirmation of Divine Unity, 206. Conclusion, 14. Conclusion, 17.

INTRODUCTION

93

The second degree of remembrance is remembrance with the heart where the servant glorifies his Lord and contemplates on His Attributes, but sometimes forgets Him although He remembers him.^^s Those who are at this rank are called the rememberers (dhdkirun)}^^ The third degree of remembrance, and it is the highest of all, is the remembrance of the servant in his state of being without a form, without understanding, without knowledge and without being known. This is the level of abstraction and detachment, where the inner spiritual vision of man in its recollection of his preexistence has reached the degree of looking at his self as being devoid of creaturely attributes.^^’’ Those who achieve this level are those who are attracted to God, and they are called the ones remembered {madhkuruii} by Him.^^* Those who constantly remember God seek four things: first is verification (tasdiq}, second is glorification {ta ‘zlm}, third is refinement {haldwah) and fourth reverence {hurmai)}^^ Remembrance implies both affirmation and negation since it is the testimony of faith, “Ld ildha ilia Allah"—There is no God but Allah. By negation in remembrance, all meaningless requests arising from a diseased heart, opprobious behaviour and animal qualities disappear; and by affirmation, the requests of the healthy heart are fulfilled by illumination from God Most Exalted. One’s spirit experiences self-manifestation during contemplation on the Truth Most Exalted and one is rendered unconscious of one’s subjective ego. Thus remembrance (dhikr) leads to passing away (fund’). Tawaijuh or concentration is to concentrate on the Truth Most Exalted with all of one’s heart so that (during the limited period in which one concentrates)^^^ neither a moment nor a

33' 332 333

Conclusion, 15. Conclusion, 17.a. Conclusion, 16. Conclusion, 17.b. Conclusion, 19. Our addition. Raniri sometimes exaggerates.

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second passes by without concentrating on Hini?^"* The one who whole-heartedly concentrates on God renounces all desires for what is other than God to the extent that neither desire nor a longing remains in him except for the Truth Most Exalted. According to Junayd, should one who has been facing or concentrating on God for a long time turn away for but a moment, he would be losing far more than what he would be gaining.33^ Concentration on God prepares the heart for the state of presence {muhadarah). Presence is the heart of the servant being with the Truth Most Exalted while receiving effusion (fayd) from the Names of the Truth Most Exalted.^^^ During the state of presence the servant preserves his thoughts and breaths so that not a single movement of his thought or breath goes without him being present with Truth Most Exalted, and by doing so it allows the servant to inherit revelation (kashf) and unveiling {mukdshafah).^^^ There are three kinds of revelation: that of the soul, the heart, and the innermost ground of being. By revelation of the soul the servant attains to knowledge of certainty (‘Um al-yaqin), that is knowledge that is dependent on what is exterior to knowledge (zdhir ‘ilmu)' by revelation of the heart the servant attains to vision of certainty {‘ayn al-yaqin), that is knowledge that is dependent lta‘alluq) on what is interior to knowledge (bdtin ‘ilmu); and by revelation of the innermost ground of being the servant attains to experiencing the true and real certainty {haqq al-yaqin), that is knowledge that is dependent on the Truth Most Exalted {Haqq Ta‘dla). The People of Truth and Reality {Ahl al-Haqiqah) are those have attained to certainty {al-yaqin) of the nature described.^^®

Conclusion, Conclusion, 336 Conclusion, 33'^ Conclusion, 338 Conclusion,

24. 25. 26. 27. 28.

INTRODUCTION

95

Certainty (yaqm) begins with unveiling (mukashafah) which is followed by witnessing (mu ‘dyanah) and then contemplation (mushahadah').^^'^ Unveiling is the presence of the servant’s heart with the Truth Most Exalted in a clarified manner complete with proof and demonstration. At this state there is no need to ponder on proof (dalit), to seek the path and to seek refuge from all doubtful claims and veils of the unseen. It lifts doubt from the heart because of being enlightened by illuminative knowledge. There are three kinds of unveiling.^"**’ The first is unveiling of the heart (mukashafah qalb) where the heart contemplates on the world with the eye of desire (mata ghayrah) and its sign is to be ashamed of the Truth Most Exalted. The second is unveiling of the spirit (mukashafah ruh) and it is to contemplate on the Hereafter with the eye of thought (mata fikir) whose sign is not to despair over bygones. The third is unveiling of the innermost ground of being (mukashafah sirr) and it is to contemplate on the Truth Most Exalted with the eye of union (mata wdsil) whose sign is to renounce rejoicing over what the Truth Most Exalted has granted.^'*^ Unveiling leads the servant who is established in it and who does not incline to the other during revelation to taste “the gratification of witnessing”.^'*^ Witnessing is to verify illuminative knowledge of God’s Essence (ma ‘rifat dhdt Allah) and if there is a desire for something other than He, then it is invalid. In order to achieve this state, the servant is recommended to “drown” himself in His Ocean until the servant is effaced (mahw), annihilated (mahaq) and obliterated and passes away to arrive at the side of union and God’s everlastingness (baqd’ Allah). This is the place of return and the ultimate goal of the path.^^^ The servant who is bestowed with unveiling and revelation

Conclusion, Conclusion, Conclusion, Conclusion, Conclusion,

29. 30. 31. 33. 34.

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is in a state of witnessing (mu ‘dyanah). Quoting al-Qushayri, Raniri describes the servant who is the possessor of presence as bound by His Signs; the servant who is the possessor of unveiling is contented with His Attributes and he is brought near by his knowledge; and as for the servant who is the possessor of contemplation, his essence is inspired whereby illuminative knowledge of Him is said to obliterate him?^^ Finally, from witnessing (mu ‘dyanah) the servant reaches contemplation and it is to find the Truth Most Exalted in one’s state of being loss, that is passing away. It is also described as the presence of the innermost ground of being with the Truth Most Exalted at the station of spiritual communion and there certainty attained is of the level of haqq al-yaqm. Metaphorically it is described as seeing the Truth Most Exalted as existent without undue assertion.^"*^ There are three kinds of contemplation (mushahadah). The first kind is the contemplation of the aspirant or the novice. It is vision with the heart. The second contemplation is the contemplation of the veracious whose heart is free from what is other than He. The third is contemplation of the knower who sees the Truth Most Exalted in everything, meaning he sees the effect of God’s power in everything.^'^^ There are three degrees of contemplation.^"*^ The first is contemplation of the heart, which is to see the external with the eye of the heart and its sign is to remain firm on the path of God. The second is contemplation of the spirit, which is to look at the internal with the vision of love and its sign is to continuously contemplate on the Truth Most Exalted. The third is contemplation of the innermost ground of being which is to see with the eye of inner vision and its mark is to forget what is other than God.^"*^ Contemplation begins when certainty and manifestation

Conclusion, Conclusion, Conclusion, Conclusion, ^‘*8 Conclusion,

35. 36. 37. 38. 39

INTRODUCTION

97

increase with revelation of presence and this is the perfection of the heart and continuous presence is attained by inheriting from all that is unseen?'^^ Contemplation is continuous arrival of the lights of self-manifestation in the heart of the servant. The heart of the servant who is continuously bestowed with such illumination will be purified and he has no need of any help or aid in ‘seeing’ the Truth Most Exalted.^ô

7. Concluding Remarks

It was the intention of Raniri to write a condensed book which contained all the major aspects of tasawwuf which serves as a primer to a novice and a reminder to an adept. To that effect, he had to summarize many a great detail, the full exposition of which has been treated by the early great Sufi masters and his contemporaries whom he quotes in this work. By the mere mention of their names, in our opinion, Raniri has provided ample indication for the reader to seek other writings of theirs which deal with ta.sawwM/’in an advanced manner. Raniri’s brief treatment on God’s Existence is a summary of a detailed analysis by Jami on the subject in his Durrat al-Fdkhirah}^^ Jami’s Lawdthough concise, proves to be a succinct treatment on the issue. On illuminative knowledge, it is clear that Raniri had summarized what the great masters such

^50

552

Conclusion, 40. Conclusion, 41. Nur al-DTn ‘Abd Rahman Jami, Durrat al-Fakhirah fl Tahqiq Madhhab al-Suflyyah wa'l-Mutakallimln wa’l-Hukamd’ al-Mutaqaddimln, with notes by the author, commentary in Arabic by ‘Abd al-Ghafur Lari, commentary in Persion by ‘Imad al-Dawlah, ed. by N. Heer and A. Musavi Behbani (Tehran: Institute of Islamic Studies McGill University, Tehran Branch, 1980). Nur al-Din ‘Abd Rahman Jami, Lawd ’ihfl Baydn Ma ‘dnt ‘Irfdniyyah, trans, by E.H. Whinfiled and Mirza Muhammad Qazwini, Oriental Translation Fund, New Series, vol. XVI, London, Royal Asiatic Society, 1928.

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as Ibn ‘Arabi has treated in greater length in his Fusiis^^^ and Futuhdt.^^^ In order not to burden the novice, the commentary on selected parts of the Futuhdt as done by ‘Abd al-Karim Jill is used in this work. In his conclusion on the Chapter on Illuminative Knowledge where he likens illuminative knowledge to a taste of Heaven on earth, it must be said here that Jill has elaborated on this in greater detail in his al-Insdn al-Kdmil?^^ It is instructive to consult that work to get the full exposition on illuminative knowledge and its relation to self-manifestation of God: self manifestations of His Attributes, His Acts and His Essence respectively, and the levels of heavenly attainment associated with each. On Stations and States, Ruzbihan Baqli Shiraz! has written Kitab Mashrdb al-Arwdh,^^^ or better known as A Thousand and One Stations. This book is divided into twenty chapters, each covering a particular station (maqdm). Raniri lists only ten stations in this work, and clearly this is a summary. As for states, as the saying goes, there are as many states as there are souls, those mentioned by Raniri are not only intended as a summary but more importantly, they indicate many other noble states and stations attainable by the Sufis in their progress along the path.

See our Introduction on Raniri’s sources, no. 1. See our Introduction on Raniri’s sources, no. 2. ^'“’5 Al-Insan al-Kamil fl Ma'rifat al-Awdkhir wa’l-Awd’il, 2 vols. (Egypt: Mustafa al-Babi al-Halabi, 1957). 356 Edited with an introduction by Nazif Muharram Khawjah (Istanbul: Matba'ah Kulliyat al-Adab, 1973).

PART II SYNOPSIS

Prologue (Q: Qur‘an; H: Hadilh; H.Q: Hadith Qudsi) 1.

Praise God. Only He can praise Himself. Creatures are stupified at attaining to the knowledge of His essence. Affirming His unicity is possible only by virtue of His light.

2.

Different degrees of His manifestation. Intensity of His manifestation can cause blindness that leads astray.

3.

Muhammad is to whom God first self manifests. Through him all the hidden treasures are made known. His companions are like the guiding lights of navigational stars.

4.

Raniri describes himself as being in the sea of sin. The purpose to write a book. To write on all aspects of the science of realities and unravel the fine secrets. To elucidate on ma‘rifah and tawhid of the People of Detachment and Isolation.

5.

This is the best work ever written on the subject. It is a commentary of condensed work and a primer to other advanced books. Useful for the novice, a reminder for the adept.

6.

The difference between the Arabic and the translation is to maintain appropriateness; some left untranslated to avoid confusion.

7.

Division of the book. An introduction, three chapters and a conclusion.

101

Introduction: On Affirming the Existence of the Truth Most Exalted 1.

Existence of the Truth is the Absolute essence. It is the Reality of the Necessary Existence; the One God. Self-realizer and the realizer of other than He. Self-subsisting and the creative agent.

2.

The Necessary Existence is the Absolute Existence. No duality nor plurality. Individuation and limitation are attributed to It only in the mind. Other than Absolute Existence there is nothing, non existence. Oneness is the very essence of the One, the Truth.

3.

Saying of People of Verification. Two categories of existence. Limited existence: existence of pure non-existence, of all possible existents. Coming into existence is from the Truth. Existence absolute is not from non-existence. It is Existence of God. Necessary Existence is self-existent. Creator of all other than He.

4.

God’s existence is not determined by absoluteness or limitedness; not universal or partial; general or particular; multiple or plural; shape or limit. Aspects of degrees and stations of existence.

5.

Similitude: Two kinds of luminous body. Essential. Acquired.

103

104

SYNOPSIS

6.

Saying of Jami. The reality of all existents, that is, the essence of the Truth is absolutely one. Self-manifestation and determinations are mentally posited. The essence is one but through the medium of the Attributes it appears as multiple and plural. It being unconditioned and free from limitation, He is the

Truth. It being plural and multiple through deterrmnation and

limitation. He is the World. The world is the exterior manifestation of the Truth; He is the very essence of the world.

7.

Two groups of People of Unity. First: Existence is one and it is God s existence. All existences is God’s existence. The belief that has gone astray.

8.

Second: Two kinds of existence. Real Existence and imaginary existence. Real existence is the existence of the Truth; invisible. Imaginary existence is the existence of the whole universe; unreal yet visible; like the shadow. The belief of the People of God.

9.

The position of the theologians. i. Necessary Existence; existence of lights and spirit and the Hereafter; the existence of bodies, forms and this world. ii. Necessary Existence, possible existence, impossible

existence.

10.

Saying of ‘Abd Allî b. Husayn. Five kinds of existence. Essential existence: existence of the Truth. Concrete existence: existence of what is other than God.

Existence in the mind. Existence in verbal expression. Existence in writing.

First Chapter: An Exposition on Illuminative Knowledge of God 1.

Ma ‘rifah is necessary for all servants Q: Jinn and Mankind created to know God Ma ‘rifah is the tree of religion. H: ma‘rifah is requirement of religion

2.

The meaning of din Etymological; requital, good deeds, willing submission to God, obedience and performance of worship. Legal: Knowledge of God, unification, faith, willing submission.

3.

Meaning of knowledge (ma ‘rifah) Etymological: recognition, acknowledgement, lowering of oneself to know. Legal; knowing God’s essence and attributes. Antonym: Denial.

4.

Meaning of knowing (pengetahuan) Etymological: Certain knowledge. Saying of the Theologians: The grasp of knowledge over the known. Legal: to have firm conviction that the thing is known, to conclude that the knowledge of it is attained, to have no doubt about its attainment.

5.

Difference between ‘Um and ma‘rifah ‘Um is general (‘‘ammf, superior; covers both the general (mujmal) and particulars (mufassal) Ma‘rifah is specific (khdsf)\ covers only the particulars (mufassal) Saying of Junayd. ‘Um is higher in rank compared to ma ‘rifah. Q: Those who are given knowledge are in ranks. H: Advance me in knowledge. 105

106

6.

Saying of Qushayri. God gave ma'rifah to the creatures. Q: You will know the hypocrites by the tone of their speech Q: The Jews know Muhammad as they know their sons.

7.

God gave ma'rifah to the generality of believers (‘awdm) and appropriated ‘Um to Himself. ‘Ilm is also given to Prophet Muhanunad, His beloved. Q: Know God, O Muhammad, that there is no God but Allah. Meaning: Know God is your state of annihilation.

8.

Without ma'rifah, it is impossible for one to affirm God’s Unity, to have faith, to willingly submit, to love, to obediently serve, to fear and hope for God. Knowledge is a precondition to service. Saying of ‘Ali: Ma'rifah is the first requirement of religion.

9.

Ma'rifah is necessary for the traveller; not to put limits on

I I

I

SYNOPSIS

Him or to number Him. H: The strength of religion is in the knowledge of God. 10.

Saying of Junayd. Recognition of the creator is needed by the creature.

11.

Saying of Ruwaym. Ma'rifah is the first obligation made compulsory by God. Q: I have not created Jinn and humankind but to know Me.

12.

The intent of the writer to clarify the sayings of the People of God of the commencement of ma 'rifah according to thenspiritual states.

13.

Saying ofJurayri: Creatures’outward manifestation indicates God’s existence, followed by His command and finally His Speech. Creatures are His theater of manifestation. He commands them. An attribute indicates its owner.

.1 !

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ILLUMINATIVE KNOWLEDGE

107

14.

Saying of Nuri: God is First before everything; everything subsists through Him, returns to Him and draws their sustenance from Him. The meaning of “the first”. The meaning of “the return of everything”. The meaning of “the sustenance of things”.

15.

Saying of al-Zujaji: Six aspects of ma'rifah. Ma‘rifah of God’s unity (wafiddniyyah). His theaters of manifestation are many; none is devoid of His transcendent oneness. Ma'rifah of His greatness {ta'zini). No majesty other than the majesty of the Truth Most Exalted. Ma'rifah of His favors (anugerah). Spiritual and physical favors are given appropriately to servants. Ma'rifah of His power iqudrah). God created everything without any means or help. Ma'rifah of His eternity (azal). No beginning to His beginning. Ma'rifah of secrets {rahasia). He alone knows all secrets and He grants them to whomsoever He wishes.

16.

Saying of Ahmad b. Sahl: Three foundations of ma'rifah. Reverential awe: To be bewildered at the knowledge of God’s innermost essence. Shame: Awareness of God Omnipresence and Omniscience; all movements and rests are for His sake. Intimacy: Constant self examination and contemplation.

17.

Saying of the People of Indication: Ma'rifah is the most beneficial knowledge. Three benefits: patience; satisfaction; willing submission.

18.

Four signs of ma 'rifah. Knowledge: The essence of God and His Attributes have no like. Thinking: The whole creation as God’s theater of manifestation.

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SYNOPSIS

Remembrance: Not to slip into forgetfulness for even a blink of an eye. Preservation: To observe all the limits of God, that is, the Law, the Path, and Reality.

19.

Five causes of knowledge according to the Philosophers. Hearing; sight; smell; taste; and touch.

20.

God’s power and might manifest in evey agent (fd‘il) and object (maf'ul). Outward manifestation of God’s power is clothed by the four elements. Fire is the ma^har of God’s pride. Water is the ma^har of God’s knowledge. Air is the ma^har of God’s power. Earth is the ma^har of God’s wisdom.

21.

Manifestation of God’s power is in accordance with the capacity of reception. Man is a copy of God’s power.

22.

External senses: sight, hearing, smell, taste and touch. Internal senses: Imagination, estimation, thinking, reason, retention. All faculties belong to God. Holy Tradition: I am his ears, his eyes, his tongue, his hands, his feet. Saying of Ghawth al-A‘zam: A man’s body, his soul, heart... it is I who created them for him with My Power... Man is an Act of God; Acts subsist with Attributes; Attributes subsist with essence. The station of essential gathering.

23.

Anonymous saying. Three kinds of ma'rifah. Ma'rifah of the heart. To disengage oneself from preoccupation with things. Ma ‘rifah of the spirit. To attribute the whole of creation to its Creator.


109

Ma'rifah of the innermost ground of being (sirr). To concentrate {tawajjuh} on God. The sign of ma ‘rifah of the heart. To move between fear and hope. Q: They used to call on Us with the utmost hope and fear. The sign of ma‘rifah of the spirit. To lament continuously and contraction of the heart. Q: Observe, Muhammad, how their eyes cry out at the knowledge of their God. The sign of ma ‘rifah of the inmost ground of being. To be sincere and fearful of the Truth. Q: God has commanded them to worship Him in sincerity.

24.

Saying of Ahmad b. ‘Abd al-Malik. Two kinds of ma ‘rifah. Ma‘rifah of Truth (haqq). To flee from the desires of the carnal soul. Ma ‘rifah of Reality (.haqiqat). To make haste to God.

25.

Meaning of attribute. That which clarifies the condition of the thing qualified to the understanding... The attribute follows the thing qualified. Saying of the People of Verification. Attribute is not sensed by the five senses but the essence can be sensed by the senses. God’s innermost essence cannot be grasped; His real nature cannot be known. Two kinds of God’s Attributes: Essential {dhati}. If they were negated, the essence would necessarily be negated. Positive (ma ‘nawiyyah). Two kinds. First necessitates His eternity. Second necessitates originated things.

26.

Meaning of knowledge of external and internal attributes of the carnal soul. Incite to doing evil. Q: The carnal soul incites to doing evil. Arrogance is its head. Self-aggrandizement is its eyes. Envy is its mouth. Lying is its tongue. Forgetfulness is its ears.

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SYNOPSIS

Vengeance is its breast. Desire is its stomach. Perfidy and stealing are its hands. Ambition is its feet. Negligence is its heart. Disbelief is its life. It has no reason nor understanding. Carnal soul never dies, it becomes weak with self mortification. It is never free from evil. It prevents one from remembrance of God. 27.

Places where the carnal soul resides. The eyes. To look with perfidious eyes. The ears. To hear words not pleasing to God. The tongue. To speak evil, to back bite, to lie, and to indulge in inanity. The hand. To steal and conceal. The feet. To frequent forbidden places. The heart. To forget. H: He who knows his self knows his Lord.

28.

Saying of Sahl: the carnal soul is created and imbued with obstinacy. Lust is closer to the carnal soul. Its request is to destroy every servant of God. The carnal soul which incites to evil is desire. The tranquil soul is the soul enlightened with ma ‘rifah. The inciteful soul is the soul of the animal spirit. The spirit is the soul of the body.

29.

Saying of Abu Hafs: The carnal soul is entirely darkness. The inmost ground being illuminates it which in turn receives guidance from God. Saying of Wasiti. The carnal soul is darkness; its inmost ground of being illuminates it. Anonymous saying. The carnal soul is not satan, neither the heart nor the intellect nor angel, and it has no essence. Anonymous saying. The carnal soul is named lust. Anonymous saying. The carnal soul is the corporeal human nature which is inclined towards desire.


111

30.

Interpretation of “I absolve not my carnal soul; verily the carnal soul is predisposed to evil” by Ruzbihan Baqli. The carnal soul is the irresistible overpowering of God. Human nature is moved by that overpowering towards desire. No one has the power to safeguard his self from the carnal soul.

31.

To know the soul is to know the Lord. H; He who knows his soul knows his Lord. H: I seek refuge in Your pleasure from your anger... Whoever absolves his carnal soul, he is claiming divinity for himself.

32.

Saying of al-Wasiti: He who absolves his soul associates God with a partner since good and evil are both from the Truth. Q: Say, O Muhammad, that good and evil are from God. Good and evil are His theaters of manifestation.

33.

Saying of Ibn ‘Ata Allah. I cleanse my soul with the mercy of my Lord.

34.

Saying of Ahmad b. Malik. Ma'rifah is to know God’s Essence and His Attributes. Q: He is Allah, the One and Only. Allah the Eternal, Absolute...

35.

The meaning of Absolute Essence. That which is qualified with names and attributes. The very essence itself. The meaning of God’s essence. Derived from His self by which He exists. He takes on attributes which are appropriate to His existence and names which signify His perfection. He engulfs perfection.

36.

Saying of Ahmad b. Malik. On the true nature of ma ‘rifah. To see only God and to negate things other than He such

112

SYNOPSIS

that God’s creatures are seen as smaller than mustard seeds in view of the majesty of His whole kingdom.

37.

Saying of Shaykh ‘Abd Allah al-Samarqandi. Vision of God is possible in dream and in wakefulness. God is seen not in any form or likeness or mode. Seeing the Prophet in a dream in many forms. Beatific vision is possible in Heaven.

38.

People of God are granted vision [of God] in this world in their state of revelation. Saying of ‘Ali. I worship not a God whom I do not see.

39.

Saying of ‘Umar. My heart has seen my Lord. Q: The heart does not waver at what it sees. Saying of Sahl. The eye of the heart of the Prophet does not waver at what it sees. H. I saw my Lord with my eyes and my heart (Bukhari). Saying of Ibn ‘Ata Allah. Only the Prophet can bear the burden of God’s self-manifestation and illumination to his heart, intellect, body and gaze.

40.

Saying of Rudabari; Ma'rifah verifies "Um by affirming the oneness of God.

41.

Saying of Rudabari: Ignorant imagination leads to ignorance.

42.

Saying of Ibrahim Raqqi: Ma'rifah is to affirm the transcendence of God. The knowledge of things originated cannot reach the innermost essence of God. Ma ‘rifah cannot reach the Eternal, imagination is futile. Q: They follow nothing but conjecture and what their souls desire. Saying of Junayd: I have seen seventy knowers who have died together with their imagination.


113

43.

The true and real ma'rifah of God’s Messengers is in accordance with their respective spiritual states. Ibrahim. Grant me sight that I may see you bring the dead to life. Musa. Grant me the vision of Your essence that I may contemplate upon it. Muhammad. Show me things as they really are.

44.

The taste of intuitive knowledge and the affirmation of God’s unity are in accordance with spiritual experience. What is attained is only what is imagined and conceived. Only with Reality can they attain Reality. Saying of Ibrahim Raqqi. God’s power is evident ...but the eye of the heart is weak.

45.

He is veiled because of His manifestation. The creaturely vision is weak. H: God is veiled by seventy thousand veils of light and darkness. If the veils were lifted, all existent and non-existent beings will be annihilated.

46.

If the Truth were to self manifest to something without a veil, the essence of that something would be obliterated. The true and real experience of this can only be attained by tasting. Those who experience it know God. They contemplate on God’s attribute of Beauty. They ascend from one station to another: intuitive knowledge; revelation; contemplation; witnessing; union; passing away; endurance; proximity to God.

47.

Weakness of vision is due to the veil of darkness. Veils of darkness. Things which stand opposite to the Law. Veils of light. Things which cause seekers to neglect from reaching God’s Presence.

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SYNOPSIS

48.

Saying of ShiblT. God is prior to definitions and letters; He is prior to everything.

49.

Saying of al-Qushayri. He is eternal, no limit to His essence, no letters for His speech, does not occupy space and most powerful.

50.

Saying of Shaykh Mahbub. God is where He was since eternity. Saying of Ibn ‘Arabi. It is a must to know who God is, not what God is.

52.

Perfect ma ‘rifah is to know and recognize the perfection of His names and attributes. Q: If you ask the disbelievers who created them, they will answer God. Saying of Moses: I am a messenger of God. Pharoah; What is the Lord of the Worlds? Moses: Lord of the seven heavens and the seven earths and everything in between them.

53.

Pharoah’s question was concerning the reality of the innermost essence of God. It was necessary for Moses to divert the answer. Not one person shall attain to the innermost essence of God.

54.

Saying of Yahya b. Mu'adh al-Razi. The meaning of ma'rifah'. God is one; He is Omnipotent; nothing escapes Him. Know God by His attributes. Saying of Ibn ‘Arabi. Are you seeking God whose being is with His manifestation?

55.

56.

Whoever is aware that God is watching over him, he becomes ashamed of God and is afraid of committing forbidden acts. The sign of a true believer. H: The best of faith is the faith of him who is aware that God


115

is with him wherever he is. God is necessarily with creatures “withness” is the source of existence for all creatures.

57.

The meaning of Withness. People of Verification: Through the essence People of Law: Through knowledge. Author: Withness means the Truth created all creatures within His compass and plenitude. God with creature: The self manifestion of His light in them with it they subsist. Creature with God: The subsistence of creature through Him in the self manifestation of His light of existence; the manifestation of the shadow.

58.

The permanent archetypes remain forever in their non existence. All creatures with God: Through His circumspective sway (muhit). God with creatures: Through the manifestation of His essence and existence. Q: Nothing moves on this earth but he holds it by the forelock. The holder is together with the one being held.

59.

Anonymous saying. God’s Essence has no like. His Attributes: Surah al-Ddilas. His Name is Allah. His Acts: Everyday He is in an activity. To render unseen the manifest and to manifest the unseen and to deliver all predestinations at their appointed time.

60.

Saying of Dhu Nun al-Misri. Allah is firmly established on the throne. He affirmed His essence and He denied a place for Him and He exists through Himself while everything else comes into existence through His wisdom.

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SYNOPSIS

61.

Saying of Shibli. The Merciful is eternal and everlasting; the throne is created and it remains by virtue of God’s might.

62.

Saying of Ahmad b. Hanbal. Being established on the throne is as He described; it is nothing like what the heart of man can conceive.

63.

Saying of al-Shafi‘i. I believe in it not in anthropomorphic terms; I speak of it truthfully with no similitude, and I try not to grasp it and 1 refrain myself from contemplating on these words.

64.

Saying of Abu Hanifah. Whoever says I do not know whether God is in the Heavens or the earth, he is an unbeliever.

65.

Saying of Imam Malik. His being established on the throne is known but its howness is unknown. To believe in it is a must, to question it is an innovation.

66.

Saying of Ja‘far al-Sadiq. Whoever claims that God is from, in or above something, he has associated God with something.

67.

Saying of Junayd. No perception is able to attain to Him, no grasp can envelop Him and no estimation can conceive Him except with the indication of certainty and true faith.

68.

Saying of al-Shadhili. How can you know that by which you come to know things as known: to know something whose existence is prior to everything else.

69.

Saying of Ruzbihan Baqli. The soul, the intellect, the heart, the spirit and the innermost ground of being will never attain to the knowledge of God’s innermost essence.

70.

All creatures affirm His Unicity in estimation and


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imagination; their affirmation is according to His gift of illumination upon them. In reality there is no arrival nor separation; God is free from union and separation. Saying of Junayd. The knowers did not leave this world to know God. Saying of Wasiti. The knowers have died in their estimation and imagination at arriving at the knowledge of God. 71.

Saying of Shibli. Man becomes greedy when knowledge of God is evident. He is veiled by the greed. Saying of Abu Madyan. Whoever seeks the Truth by virtue of His gift, he achieves union with Him.

72.

Saying of Abu al-‘Abbas al-Mursi. A saint’s knowledge of God will never reach the Truth so long as there is a desire in him to be united with God. Saying of al-Shadhill. A saint’s knowledge of God will never reach Him so long as there is the slightest of desire, command or choice. Holy Tradition: When I so love My servant...

73.

Saying of Muhammad b. Hamlan. If the Truth commanded you to know Him and He does not make Himself known to you then you are among those who deny him.

74.

Saying of Harith al-Muhasibi. I shall never again speak of knowledge of God.

75.

Saying of Dhu Nun al-Misri. My greatest sin is to think of the Truth according to my heart’s desire. Saying of Abu Yazid. My greatest sin is my knowledge of the Truth. Saying of Ibn ‘Arabi. Knowledge of God is a veil between a knower and the known. Saying of Junayd. Your being existent is a sin with which no sin can be compared.

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76.

SYNOPSIS

Anonymous saying. Knowledge (iZzwm) is a veil, knowledge of God (ma ‘rifah) is denial.

77. Saying of Abu Bakr Zahirabadi. Knowledge of God brings a feeling of reverential awe of God in the heart and it prevents you from regarding God as utter transcendent and immanent. The meaning of name (ism). Makes known the essence of the named to the understanding; he makes an image of it in his imagination; renders it present to his self; contemplates on it, conunits it to memory and brings it to existence in his intellect regardless of whether it exists or not, present or absent. 78.

Knowledge of God cannot arrive at God. All of His names and attributes are gathered under the name Allah.

79.

The Truth is not seen by ocular vision but we see Him with the eyes of our hearts, neither in a form nor in a comparison. Saying of ‘All. I worship not a God whom I do not see. Saying of Shibli. The vision of God in this world is clearer than the vision in the Hereafter. Q: The heart does not waver from the thing that it sees.

80.

Saying of the People of Verification. Whoever worships the name without the meaning, he is an infidel. a. Whoever worships the meaning without the name, he is a hypocrite. b. Whoever worships the name and the meaning, he is a polytheist. c. Whoever worships the meaning of the name with true and real knowledge, he is a true believer.

81.

The author: Whoever leaves the name and the meaning, he is a knower of God.

82.

Saying of Ibn ‘Arabi. Transcendence and immanence.


119

83.

The meaning of transcendence. To isolate the Truth with all His Attributes and Names and His Essence with a degree of transcendence that is proper to Him. Only the Truth knows of His transcendence. The Truth is never immanent, hence transcendence is necessary. H. I saw my Lord in the form of a beardless youth. H. The Truth is Light, ah, I have seen Him.

84.

The meaning of immanence. It is formed by him who makes a comparison by determining something with a form. The People of God. It is the form of God’s beauty which becomes manifest in ideal realities which are apprehended by the mind and the intellect. H. I see my Lord in the form of a beardless youth. Holy Tradition. I am as My servant conceives of me...

85.

Two kinds of immanence. Essential immanence. The form of creature which is perceived by the sense and apprehended by the imagination. Attributive immanence. The Truth in the form of ideal realities of His Names which transcends what the mind considers as immanent. God’s immanence is attribute. Q. The similitude of God’s light is like a niche in which there is a lamp. To regard God as completely transcendent or completely immanent is erroneous.

86.

The path of the true knowledge of God is to combine both accordingly: God’s transcendence is His very immanence, and His immanence in His very transcendence. Saying of ‘Abd al-Karim al-JilT. a. To regard God as transcendent by nullifying His Attributes is to negate God. b. To regard God as immanent is to attribute Him with a creaturely form.

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SYNOPSIS

c. A knower combines both immanence and transcendence. d. A knower attributes bdtin and zdhir attributes to the Truth. e. The Truth becomes the essence manifest and also the essence hidden.

87.

The creature is the form and the Truth is the meaning. Meaning is never devoid of form and the form is never devoid of meaning. a. You and the Truth is like the form of your body to your spirit. b. The body is dependent on the spirit and the spirit is dependent on the body. c. And what is there but gathering. d. The outward manifestation of the Truth takes place with creature and the creature attains to manifestation with the Truth. e. The perfect ma'rifah is attained by combining the Truth and the creature: The Truth is the very essence of the existence of creature. f. There is no separation between the Truth and the World. g. The Truth is the very being of the World and the World is the very being of manifestation of the Truth. h. What is there other than this thing? i. Abandon the notion that the Truth is outside the reality of the World.

88.

The meaning of the reality. According to the Sufis. That by which a thing is a thing. The reality of and the existence of this world depend on the reality and the existence of God.

89.

The Truth is your very being and you are His very being. The Truth is the very being that is one which is manifest in creatures that are many and multiple and localized.


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a. Existence is not many nor multiple. The Truth is the very existence that is absolute. b. Characteristic is the effect of the attribute of unity in multiplicity. An act of God. c. Through lineage, a lineage is established. Lordship and servanthood. Knower and the known.

90.

The reality of the shadow is manifested by its extension. Q. It is an obligation to investigate the shadow.

91.

Saying of Ibn ‘Arabi. 'Kaf in “laysa kamithlihi shay’un" is redundant. It carries no meaning. Saying of Ibn ‘Arabi. Kuf in “laysa kamithlihi shay un is

for comparison. 92.

When the becoming manifest of the Truth is overwhelming, the perception of the existence of creatures becomes nought. The world is the shadow of God. Once the shadow disappears, there is only the Oneness of God that remains.

93.

Saying of Ibn ‘Arabi. The servant is the very being of the Truth; the Truth is the very being of the servant. Whoever sees the creature as subsisting with the Truth and [is] His shadow, he possesses contemplation by affirming Reality.

94.

Saying

of Ibn

‘Arabi.

The

creatures

are

God’s

manifestation. a. The possessor of intellect sees the creature as outwardly manifest and the Truth as hidden. b. The possessor of intellect and eyes sees the Truth and the creature but neither one is veiled from the other. 95.

Saying of Ibn ‘Arabi. Look into the acts and do not look at the acts. Everything comes to be from Him and returns to Him; they subsist through Him and return to Him.

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SYNOPSIS

96.

Saying of Ibn ‘Ata’ Allah. Whoever knows the Truth, he sees Him in everything.

97.

Anonymous saying. Knowing God not through how or howness.

98.

Anonymous saying. I know Him through Him and I know other things through His Light.

99.

Saying of Dhu Nun al-Misri. Had it not been for His introduction, I would not have known Him.

100. Saying of Junayd. None knows God but God. 101. Anonymous saying. None knows the Truth but the Truth... H. I know my Lord through my Lord. 102. Saying of Junayd. The knower, the known, and knowledge is one. 103. Saying of the Masha’ikh. None knows the reality of the Prophet save a prophet and none knows the reality of God save God. Q. That which is beyond the Truth is error and futile. Saying of Husayn. Worship and obedience are directed to Him; He is not manifested to other than He and neither does other than He grasp Him.

104. Saying of ‘All b. Abi Talib. I know God through a light He bestowed upon me. 105. Saying of ‘All b. Abi Talib. The ultimate end of knowledge of God is amazement of God’s Magnificence. 106. Saying of the Sufis. O bewilderment, O amazement, O letter Unread. 107. Saying of ‘All b. Abi Talib. God made me know Him in the


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manner that He wants me to know Him, I only comply to what Muhammad brought.

108. Saying of Abu Bakr al-Siddiq. I know my Lord through none other but my Lord. 109. Saying of Abu Bakr al-Kattani. It is a gift from the Truth to behold the Truth... 110. Saying of Ibn ‘Ata’ Allah. God made you witness of His lordship prior to His command on you to contemplate on Him. 111. Saying of Abu Bakr al-Siddiq. Incapacity of attaining perception is itself a perception. Saying of Ibn ‘Arabi. The five senses can never perceive the Truth. 112. Saying of Sayyid Shaykh ‘Abd Allah ‘Aydarus. The best expression on unification is the one expressed by Abu Bakr. 113. Saying of the Sufis. The perfection of illuminative knowledge is denial since the inner most essence of God and His hidden individuality desire to be unknown. Knowledge is to grasp something and to clarify the reality of the thing which differentiates the thing from what is other than it. The Truth never takes a definition {hadd). If knowledge were to grasp Him, then He is necessarily limited.

114. Saying of Angels. Holy art Thou! We know not Thee, in the true and real knowledge of Thee. 115. H. All of you are stupefied at attaining to the knowledge of the essence of God. Anonymous saying. The pious are ignorant, the ascetics are

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SYNOPSIS

vain. H. The Truth manifest Himself to His creatures on the Day of Judgment... H. The Truth descended on the Day of Judgement in a form...

116. What is intellected upon by the intellect and to which the heart is inclined the essence of God is far exalted from it. 117. God is not outside you nor is He inside you; neither above nor below; neither in front nor behind you; ...there is no other existent other than He...He is outwardly manifest... without union or incarnation.

118. Saying of Ibn‘Arabi. a. Since God’s Names and Attributes can only be known by him who has the same qualities as God, how is it possible to arrive at the ultimate knowledge of the reality of His innermost essence? H. Contemplate on God’s creation and never contemplate on His essence. b. There is no path that leads to certain knowledge of God except through incapacity of attaining to the ultimate knowledge of Him. c. Saying of David. I know Thee as Absolute Oneness ... I know myself as weak, powerless and perishing. H. My praise reaches Thee not, save that which Thou praises of Thyself. 119. Saying of Ahmad b. Ziyad. a. Ma‘rifah is to recognize oneself as ignorant in matters concerning God and tasawwuf is to abandon all excesses. b. The goal for seeking after the knowledge of God is to reach the level of incapacity and wonderment at the illuminative knowledge of God’s essence. c. H. O my Lord, increase me in wonderment at the knowledge of Thy essence.


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■ ■ ■

d. Every gift of God to His servant increases one’s knowledge of Him while at the same time He increases wonderment with that knowledge.

■ ■ ■ ■ ■ ■

120. Saying of Raslan. Men are perplexed at the knowledge of the Truth Most Exalted with their intellect. The intellect which is spiritual and illumined is not perplexed from the intuitive knowledge of God. H. If it were not for the gift of God, we would not have been guided. H. I know my Lord through my Lord. Saying of Raslan. Seeking the Truth with the intellect that is preoccupied with the body, can lead one astray.

B B B B B B ■ B

121. Saying of the Masha’ikh. The intellect is a means for servitude, not to contemplate on the Creator. It is capable of contemplating on the creature. Illuminative knowledge (ma'rifah) can only be attained through His Light.

B e I* ?

If the intellect were to contemplate on Him, it would be annihilated. H. God placed divine providence on all creatures in darkness...

/

122. Saying of Ahmad b. ‘Abd al-Karim. Three kinds of intuitive knowledge. a. Intuitive knowledge of God’s Essence. The rank of Messengers and Prophets. Q. Know Muhammad, verily there is no God but Allah. H. I am the most perfect in knowledge of God from amongst you and the most fearful [of Him]. b. Illuminative knowledge of God’s Attributes. The rank of elected believers. Q. Do they not reflect upon all that is mentioned in the Qur’an?

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SYNOPSIS

c. Illuminative knowledge of God’s Acts. The rank of the

generality. Q. Do they not look at the camels, how they are created?

d. Knowledge of God’s Essence necessitates awe and reverence. Q. His sight never swerved nor did it go wrong. Saying of Sahl. The Prophet was not inclined to look at himself...; he was solely occupied with contemplating

the Truth...

e. Knowledge of His Attributes necessitates steadfastness of the heart in contemplation of the Truth... H. Worship God as if you see Him.

f. Knowledge of His Acts necessitates steadfastness of the heart through the performance of religious obligations to God. Q. They sleep not in their beds for they desire to perform the night prayers...

123. Saying of Jal^ al-Din Muhammad al- ‘ Aydarus. Two groups of those who arrive at God’s Presence. a. The travellers (salikin). They use things as proof of the Truth. They say, “We see nothing but God after it”. The possessed ones ( majdhubin). They rely on God to prove things to them. They say, “We see nothing but God before it”. The proof is more manifest than the thing proved.

b. The first thing the travellers see is the effect, i.e. God’s Acts which point to His Attributes which in turn point to His Essence. Their state is ascent (taraqqi) from lower to higher ones. The first thing the possessed ones see is the reality of the perfections of the essence of God, then they contemplate on the Attributes, followed by the Names and then to the


127

effects, that is, God’s Acts. Their state is descent, nuzul from higher to lower ones. c. The beginning level of the travellers is contemplation on God’s Act which is the final level for those who are possessed. The beginning level for those who are possessed is unveiling of the reality of God’s essence which is the final level of the travellers. The travellers experience passing away and effacement; those who are possessed experience permanence in sobriety. Saying of Ibn ‘Ata’ Allah.

124. Saying of Sibghat Allah. Three paths to the Presence of God. a. The path of the excellent ones. Performing religious obligations recommended by the Shari‘ah. The performance of these obligations purifies their physical aspects which affect their spiritual state.

b. The path of the virtuous ones. Fighting against the desires of the carnal soul through

spiritual exercises. Changing the base and lowly habits into commendable habits and to purify the soul by purifying the heart from stains due to sins and by performing all external physical religious obligations. c. The path of the ascending ones. Flying to the Presence of God, empowered by God while maintaining the Shari‘ah and performing all external, physical religious obligations, and internal, spiritual

obligations. The state of the knowers who are overwhelmed by love and are drawn quickly to God’s Presence.

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SYNOPSIS

125. Saying of Najm al-Din Kubra. Arriving at God’s Presence is as indicated by Ibn Ata’ Allah. Arriving at God is arriving at the knowledge of Him. a. The arrival by means of knowledge at the reality underlying illuminative knowledge of God. This is the final intent of the travellers.

b. Saying of Abu Hafs al-Suhrawardi. Arriving at the Truth is not like the arrival of someone with an intervening space between them. Arrival means to arrive at certainty through the path of spiritual experience of tasting and finding.

126. People of God who reach the Truth are of varying ranks according to their paths. The path of witnessing self manifestation of His Acts. He sees his acts and others’ pass away because all that he sees are God’s Acts. The path of reverential awe. This is also the path of the manifestation of God’s Attributes. The path of ascent to the station of passing away. They are those who are brought near. The highest of paths is the rank of the true and real certitude. The manifestation of the light of witnessing in total being of the servant. 127. Saying of Ibn Ata’ Allah. a. Never shall you reach the Truth until after the perishing of your base and evil traits. b. The light of your inner vision allows you to see God’s proximity.

c. Your proximity to God is the state of your contemplation of His proximity.

Q. My servants ask thee concerning Me, say to them that I am indeed close to them.


129

Q. We are nearer to the spirit yet you see not with your eyes.

128. Saying of ‘Abd al-Rahman .lanii. Two kinds of ma ‘rifah and idrak. First kind. Perception of the innermost essence of God without the individuation of the names and attributes and not through the clothing of creatures. Q. God cautions you from reaching His innermost essence with your intuitive knowledge. H. Contemplate on God’s creation and never contemplate on God’s essence. Saying of Ibn ‘Arabi. To contemplate on God’s essence is an impossibility.

128.a. Second kind. Perception of the Truth by positing in the mind all individuations of His Light and His manifold outward manifestations at different levels of descent. 128.a.l. Simple perception. Being perplexed by what is perceived. 128.a.2. Compound perception. Being conscious of what is perceived.

129. His becoming manifest is known because whatever that you perceive is the very first existence of God. He is utterly manifest that He remains hidden. The light is the condition for seeing. Similitude of the light of God’s existence: real and illuminating encompassing all being-existents, mental as well as external. His continuous process of becoming manifest is another reason for Him not to be perceived. 130. Saying of Jami. God’s innermost essence, that is, His unseen individuality, is most hidden. God’s reality cannot be

130

SYNOPSIS

perceived, conceived, known or contemplated upon. Nothing is attained by the originated except the originated.

131. God’s existence which is exceedingly manifest renders Him hidden. Hearts and spirits are incapable of reaching Him. Just as eyes cannot perceive lightning during daytime. If the Creator were absent, the heavens and the earth and everything in between them will be annihilated. Everything is His theater of manifestation and the manifestation of His Beauty. Everything comes and returns to Him. The existence of everything is from the becoming manifest and self manifestation of the Light of His existence. 132. Anonymous saying. The Truth is extremely manifest compared to creatures and other existent things. The real sense of the word knowing is after the experience of getting to know a person. 133. Anonymous saying. How can the originated know the eternal? The absolute cannot be known without the determinated and the determinated cannot exist without the absolute since the absolute is the origin of the determinated. The determinated is dependent upon the absolute.

134. Seek the essence absolute in yourself. The other is mentally posited; reality is what endures irrespective of its mode of being and it brings itself into manifestation. True illuminative knowledge and unification that are complete and perfect are to posit in the mind the Absolute, in respect of His essence, as always one and with respect to His becoming manifest and His self manifestation; it is many and multiple.


131

135. Saying of ‘Abd al-Karim Jill. Apprehension of illuminative knowledge of God is to know it through divine unveiling where He becomes you and you Him without union nor incarnation. To know that the servant remains as servant and the Lord as Lord through spiritual tasting and divine unveiling is to have a taste of illuminative knowledge from Him and contemplation. Condition for attaining such a knowledge is effacement, obliteration of the self. The sign for unveiling. Passing away for the first time at the outward manifestation of the Truth. Then passing away the second time at the manifestation of the secret/mystery of His lordship. Then passing away the third time from all dependencies of your attributes which point to God’s Essence. There is no further apprehension of God’s Essence beyond this.

136. Illuminative knowledge and perception of the reality of God’s innermost essence is impossible. Q. No vision can grasp the Truth but His grasp is over all vision. Q. No knowledge can encompass Him. Q. They know not the Truth with real knowledge. Q. The Truth cautions you from attaining to His innermost essence with your illuminative knowledge... 137. Do not spend life on vain things which are unknowable. H. Contemplate not on the innermost essence of God but contemplate on His creation. Knowledge of God’s innermost essence is like a bottomless ocean. Whoever falls in it shall drown; like a potent poison he who drinks it shall die. 138. The meaning of innermost essence. The origin of something, its existence, its return, its conditions and its appointed time.

132

SYNOPSIS

The illuminative knowledge of the knowers and the perception of the learned are in accordance with their knowledge of the outward manifestation of the latent predispositions in God’s Essence. They become manifest caused by His Names and Attributes and the self manifestation of His Acts. He is outwardly manifest in His creation in a particular manifestation. He is the outwardly manifest in what is understood, the hidden in concept; He is manifest in form and the hidden in meaning. Q. He is the First and the Last, the Manifest and the Hidden.

Conclusion.

139. Saying of the author. To explicate the completion to the allusions of realities and subtle indications above in the hope of attaining the benefits of illuminative knowledge. 140. In order to achieve everlasting happiness in terms of illuminative knowledge, one must continuously drown oneself in the meeting with God. H.Q. Long have the knowers desire for My presence and I too long to meet them.

141. Concentrate on your Lord until you smell the fragrance of the breath of Divine unveiling and the fragrance of Lordship. H. You were before your Lord on the day when you were but few souls, contemplate on it. 142. Be ever ready to smelling the fragrance and experiencing the pleasures which God has made ready for His servant. H.Q. I have made ready for My servants... things which have never before been seen... Purify the heart that it may attain an everlasting life.


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Q. We give life to the heart of knowers. They taste the pleasure of illuminative knowledge, unification, and in the Hereafter, a taste of beatific vision of an aspect of God. 143. Saying of Junayd. The life of the heart is to know God and to forget all that is other than He. He who knows Him, loves Him, carries out His commands, remembers Him always and performs all religious duties unfailingly. H. When a person loves something, he will remember it always.

144. Saying of Shibli. The astonishing thing is he who knows God and disobeys Him but the most astonishing is he who knows Him and is inclined towards other than He. 145. Anonymous saying. There is a Heaven in this world... It is the illuminattive knowledge of God. 146. Saying of Malik b. Dinar. Humankind shall leave this world not tasting something better than illuminative knowledge of God.

147. An anecdote. Two obedient sages.

148. Saying of Abu Madyan. Whoever knows God draws benefit in wake and sleep. 149. Anonymous saying. Each night, as far as the knowers are concerned, is but the Night of Power. They are drowned in contemplation, witnessing, until they pass away in God and subsist in God.

150. Saying of Abu ‘Abbas al-Mursi. Every moment is like the Night of Power. H. Contemplation for a second is better than performing religious duties for sixty years.

134

SYNOPSIS

Saying of the Masha’ikh. A rak'at of prayer of a knower is better than a thousand rak’at of a learned...

151. Saying of ‘Umar Husayn: H. O believer, move speedily, for your light extinguishes my flames.

Second Chapter: An Exposition on Affirmation of Divine Unity 1.

Affirmation of God’s unity is required. Q. Know ye that there is no God but He. Q. Verily, your Lord is One. Q. Allah has borne witness that there is no other God but He.

2.

Two kinds of witnessing. Shahadah haqiqv. True and real witnessing; the witnessing of the Truth to Himself; the assertion of reality describing itself. Shahadah rasml: Descriptive witnessing; the witnessing of creatures to the Truth; the assertion of the description.

3.

Two kinds of affirmation of Divine Unity (tawhid). Tawhid haqlqlv. Real affirmation of Divine Unity. Tawhid rasmv. Descriptive affirmation of Divine Unity. Anonymous saying: No one affirms the unity of the Truth but Himself. Saying of Shibli: Affirmation of Divine Unity is an attribute of the Unitarian and his description is his adornment. H.Q: Divine Unity is My fort; whoever enters My fort, he is saved from My punishment.

4.

Two types of affirmation of Divine Unity. Affirmation by the generality of believers {"awdmm)-. The denial of divinity to everything other than God. It is a declaration with the tongue but the heart is negligent of it. It is mixed with associating God with other than He. Affirmation of the elect (khdss)'. To verify and to affirm with the heart and to bear in mind the Oneness of the Truth Most Exalted. Saying of Junayd: To rely on God is an act of the heart and to affirm His Unity is the speech of the heart. 135

136

SYNOPSIS

Anonymous saying: He who says “La ilaha ilia Allah while his heart is directed towards or fearful of something else....then he has associated the Truth with other than He.

5.

Two types of polytheism. Shirk jali: Manifest polytheism: to openly associate the Truth with other than He. Shirk khafi: Hidden polytheism: to succumb to the desires of the carnal soul. Q. He who takes as his god his own desires God has led him astray in His eternal knowledge. H. The animal soul is a great idol.

6.

Saying by al-Hallaj: You or I this two gods in two... Q. Worship not two gods for He alone is the One God, therefore fear Him. He who hopes for and chooses other than the Truth Most Exalted is a Manichean. Saying of Abu ‘Uthman: God has forbidden you from worshipping two gods...when will you who succumb to the desires of the carnal soul arrive at the station of servanthood? He who experienced God is free from preoccupation with the world and the Hereafter. He becomes single in God’s singleness and a Unitarian.

7.

The writer of K. Irshad al-Muridin: Affirmation of Divine Unity is a judgment of something as being one and the knowledge that that thing is one.

8.

Saying of Ishaq b. Muhammad: Aspects of affirmation of Divine Unity. External: willing submission (isldm). Internal: faith (imdn). Reality: Fear of God (takut). Q. Even a good word reaches Him.

9.

Saying of the People of Union (Ahl al-Wusul) Three

DIVINE UNITY

137

principles of affirmation of Divine Unity. Faith, illuminative knowledge, unification.

10.

Saying of the People of Verification {Ahl al-Tahqiq). Four groups of Unitarians. The Sufis. People of unveiling who follow the Law. The Illuminationists. People of unveiling who do not follow the Law. The Theologians. People who use reason and follow the Law. The Peripatetic Philosophers. People who use reason but do not follow the Law. lO.a. Analogies of affirmation of Divine Unity of each group. The Sufis: daytime Illuminationists: moonlit night. Theologians: moonless night. Peripatetic Philosophers: dark night.

11.

The author’s intent in the chapter. To indicate remarks, declarations, and expositions on affirmation of Divine Unity. Sayings by the people of God who spoke on affirmation of Divine Unity with the tongue of knowledge and allusion, and the tongue of spiritual tasting and indication.

12.

Saying of ‘Abd Allah al-‘Aydarus. Affirmation of Divine Unity is to deny division in God’s essence...to deny immanence of Him in His Attributes and to deny partnership in His Acts.

13.

Saying of Muhammad al-Muridi. Affirmation of Divine Unity is to renounce partners of Him, to know His Oneness and to declare His lordship.

14.

Saying of Theologians. Affirmation of Divine Unity is not

138

SYNOPSIS

looking up to what is other than God and not to seek help from what is other than God; there is nothing in reality but

God. Saying of Ma‘ruf Karakhi. There is nothing in existence but God. Saying of Abu al-‘Abbas al-Qudat. There is nothing in the two worlds save my Lord. All existent things are non-existent, on the Truth Most Exalted is the real being-existent.

15.

Saying of ‘All Abu al-Wafa. All that is in existence is God’s existence [particularized in every concrete existence]. Do not associate Him with beautiful forms. When you see a theater of manifestation, you may prostrate there.

16.

‘All that is in existence is God’s existence particularized in every concrete existence is possible existence which is the property of the existence of His essence. Therefore, do not associate concrete existence with essential existence. When you contemplate on Him with your heart, humble

yourself. 17.

God is free from having a direction. What is imagined by the heart is held by its faculties. During concentration, the heart holds the imagination. Q. And to each is a point of attention of the heart; it is He who turns it. Passing away in God and subsisting by God are achieved by turning away from what is other than God.

18.

Anonymous saying. Absolute existence belongs to the Truth Most Exalted. He is the source of existence of other than He. Limited existence is the property of the Truth Most Exalted.

19.

All creatures are theaters of manifestation and self manifestation of the Truth Most Exalted. His outward

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manifestation in every thing is without union or incarnation. He who attains to this station utters, “I see nothing but God before it”.

20.

Saying of Dhu al-Nun al-Misri.

21.

Saying of Fakhr al-Din al-Razi. Everything subsists by God, everything comes into existence from Him, and unto Him everything returns. Acts subsist with attributes and attributes subsist by virtue of essence.

22.

Saying of Abu al-Hasan al-Bushanji. By affirming Divine Unity the Unitarian knows that God’s Essence has no likeness and It has perfect Attributes.

23.

Saying of the People of Union (Ahl al-Wusul). Affirming Divine Unity is to hold to the firm belief that God is one, no equal, no likeness, no partner has He, and He has attributes which are eternal and everlasting.

24.

Saying of Junayd. Affirmation of Divine Unity is knowledge and affirmation of God’s Oneness in eternity.

25.

Saying of Junayd. Affirmation of Divine Unity is to affirm the unity of God by perfecting His oneness, denying His opposite or partner or likeness. Neither immanence nor qualification can be made. No form can be ascribed to Him.

26.

Saying of Junayd. Affirmation of Divine Unity is certainty in that you know that the creature’s movement and rest are all God’s Act.

27.

Commentary on the saying by Junayd by Shaikh Raslan. Certainty is to abandon personal endeavor, power and subjective consciousness and to see only His overwhelming sway. His power and His existence. The rank of the

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veracious is achieved once passing away is attained, at which point, certainty increases. 28.

Passing away is the station of gathering. Increase in certainty occurs at the end of the gathering. One approaches His Presence by Him.

29.

The whole world is the theater of manifestation of the Truth Most Exalted. He is outwardly manifest in correspondence with His Names and Attributes. The characteristics of the theaters of manifestation are in accordance with the predisposition of His essence. Therefore all acts of created things are attributed to the Truth Most Exalted. The outwardly manifested effector is only metaphorical; the hidden effector is the true and real agent.

30.

The hidden is the Truth Most Exalted, and the manifest is the creature. It is by virtue of His mercy that He manifests Himself and becomes manifest unto His creatures without union or incarnation. Without this mercy, everything would be non existent. His divine mercy which overflows and encompasses all is Muhammad.

31.

Two kinds of mercy. Specific: The Truth grants to all His servants at its appointed time in due measure. General: Muhammad, the Truth Most Exalted bestows upon all realities.

32.

Saying of al-Qushayri on Dhu al-Nun al-Misri’ s response to a question concerning affirmation of Divine Unity: Affirmation of Divine Unity is knowing that God’s power is not mixed in things and He created things without effort nor cause. Whatever the imagination conceives. He is different from it.

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33.

The analogy of the power of God is like a writer’s thought of writing in his heart. The decree of God is like a sketch which a master drew for his pupil. The pupil colors the sketch that is acquisition and choice. Saying of Abu ‘Uthman al-Maghribi. Creatures are forms and bodies; the controlling forces of God’s power is effective on them.

34.

The power of creature is mixed with that over which it exercises the power. The power of God is unlike and beyond that.

35.

Creatures must exercise labor at producing something. There is no effort nor cause in God’s Act.

36.

Saying of Junayd. Affirmation of Divine Unity is to isolate the eternal from the originated.

37.

Saying of Abu al-Husayn al-Nuri. Affirmation of Divine Unity is every thought which indicates God beyond which there is no other thought of immanence.

38.

Saying of Rudabari. Affirmation of Divine Unity is by affirming the difference between denying God of all attributes and the denial of immanence. Whatever that is conceived by the imagination, God is different from it. The meaning of “to affirm the difference between denying God of all attributes and the denial of immanence’’.

39.

Unitarian must be careful not to deny God’s Attributes by which He describes and sanctifies Himself. The meaning of transcendence and sanctification. The meaning of immanence. The People of Spiritual Tasting and Finding combine both transcendence and immanence, each in its proper place. H. The best of works is between two extremes.

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40.

Saying of exegetes. Affirmation of Divine Unity is as summarized in the Chapter of Sincerity and it denies the claims of five groups of unbelievers. Q. Say O Muhammad, Allah is the One and only. This denies the claim of the Deniers of Divine Attributes, that is, the Sophists. Q. The One and only. This denies the claim of the Dualists

and the Magis. Q. Allah the Eternal Plenitude. This denies the claim of Corporealists. Q. He begets not nor is He begotten. This denies the claim

of the Jews and the Christians. Q. And there is none like unto Him. This denies the claim of the Anthropomorphists.

41.

Saying of Shibli. Whoever answers affirmation of Divine Unity in an allusion, he is a dualist; whoever makes an indication he is a Magean; whoever speaks of it he is forgetful; whoever thinks that he has amved, he attains nothing; whoever thinks he is near, he is far; whoever thinks he has knowledge of it, he has not; whatever that is conceived by you is denied and attributed to you.

42.

What is originated cannot affirm the unity of Him. If the Reality of God’s majesty were to become outwardly manifest, all that is originated will perish and will be annihilated. I am above what is in the imagination, what enters the understanding, what is conceived by the intellect, what is contemplated by the heart, what is seen by spirits, what is

attained by the innermost being.

43.

God’s innermost essence is beyond attainment. Contemplation may lead to passing away; all categories of quality, place, direction will be negated at the beginning of everlastingness. With ‘laysa' of ‘laysa ka mithlihi shay’un' He made

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manifest the light of purity of His Essence.

44.

Saying of Wasiti. The reality and the essence of God cannot be mentally associated with anything without an accompanying cause, leaving that mental expression wanting. He who describes must know that which he is describing and since the reality of God is far above mental expressions, everything mentally posited is in vain. Q. He is the First and the Last, the Evident and the Hidden. How can expressions explain the reality underlying the terms of this verse? Q. There is none whatever like unto Him.

45.

Saying of Ahunad b. ‘Abd al-Malik. Affirmation of Divine Unity is a secret and its reality is to render the Truth Most Exalted transcendent from the grasp of thought. The meaning of secret (sirr). The meaning of “to render the Truth Most Exalted transcendent from the grasp of thought”. Saying of the People of Verification. None sees God other than God. The meaning of “the sight of God”. The meaning of “the eye of God”. There is no multiplicity in His Essence.

46.

The meaning of “the knowledge of God”. The Truth Most Exalted looks at His Essence with His essence and He sees His creatures with His Essence.

47.

Nothing is hidden from the Truth Most Exalted. Q. No vision grasps Him but His grasp is over all vision. H.T. I am his hearing by which he hears and I am his eye by which he sees. H. I know my Lord through my Lord.

48.

Saying of Abu Yahya Zakariyya Ansari. Affirmation of Divine Unity is to isolate the Truth Most Exalted in your

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state of affirming His Oneness from all that is other than He.

49.

Saying of Raslan al-Dimashqi. Your very being is but hidden polytheism. Affirmation of Divine Unity will not manifest itself unless you pass away from yourself and from things other than God.

50.

Contemplation can sometimes be abiding, which is rare, and sometimes as quick as lightning. Saying of Junayd. Your consciousness of yourself is a sin with which no other sin can be compared. Three kinds of affirmation of Divine Unity: of God’s Essence; of His Attributes; and of His Acts.

51.

Saying of Raslan. Knowing the three kinds of affirmation of Divine Unity will lend one with the knowledge of what polytheism is. Ascension from the station of separation to the station of gathering and likewise affirmation of Divine Unity and faith

increase.

52.

Saying of Jami. Affirmation of Divine Unity is to free the heart from all that is other than God. To purify and empty the heart of all things other than God, even in virtue of cognitive or illuminative knowledge. To abstain from wants and desires of the heart; what should remain is only the remembrance of the Truth Most Exalted. The negligent is he who is engrossed in the appeasement of the carnal desires. By God’s grace, his inner aspect becomes cleansed and he will savor the pleasure of contemplating the Truth Most

Exalted.

53.

The Truth Most Exalted is Absolute Beauty. God’s grace encompasses every aspect of things beautiful

and perfect.

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Whoever you see possessing consummate knowledge, insight, and beauty, they are the effects of God’s Knowledge, His Insight and His Beauty.

54.

God’s Attributes which with respect to their being universal and absolute descended to the domains of the particulars, so that the particulars may lead to the universal.

55.

Saying of Junayd. The knowledge of affirmation of Divine Unity is different from the real existence of affirmation of Divine Unity. Knowledge of that which is originated can never encompass existence that is eternal.

56.

Anonymous saying. The metaphorical is a bridge to reality. Two kinds of men. First, one who sees this world as the theater of manifestation and the Truth Most Exalted manifested in it. Second, one who contemplates the Truth Most Exalted as the theater of manifestation and the whole world manifested in it. There is nothing in existence but the Truth Most Exalted and the created things. Looking at created things, the Truth Most Exalted is the hidden and the created things is the outwardly manifest or the created things as the inwardly hidden and the Truth Most Exalted as the outwardly manifest. This is the “withness” of the Truth Most Exalted with created things.

57.

Saying of Junayd. Those who know existence are not the same as those who have attained it. A Unitarian always let his knowledge sink in the Sea of Originated Things, not in the Sea of Eternity, since the Sea of Eternity is limitless. Those who know God’s existence via knowledge that is originated are not the same as those who know God’s existence via knowledge that comes from Him.

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58.

Saying of Junayd. Affirmation of Divine Unity is to negate all human forms and to infuse all human knowledge with the Truth Most Exalted.

59.

Commentary of this saying by Abu Madyan. The meaning of “to purge human forms”. To negate everything that is other than God, His Attributes and the effects of His Acts. The meaning of “to negate all knowledge” is to get rid of all discoveries or findings and knowledge. The meaning of “at verifying the known”; a story.

60.

Saying of Raniri’s master and guide, ‘Umar Makki. The condition of the path is to cut off any dependence of the heart on things other than God. Once the dependence is cut off successfully, mixing externally with worldly causes does not harm those who are perfected in their intention.

61.

The meaning of “cutting off dependence of the hidden on the formal knowledge of what is external”.

62.

Saying of Ibn ‘Ata’ Allah. Affirmation of Divine Unity is to forget affirmation of Divine Unity at contemplating on God’s Beauty such that your subsistence is with God, not with affirmation of Divine Unity.

63.

Saying of Junayd. A servant’s proximity to God’s Presence, by losing his creaturely faculties and volition, is because the Truth most Exalted commands him in whatever He wishes, that is to return the servant from his end state to his beginning state.

64.

Saying of Junayd. The end station is to return to the beginning station.

65.

Saying of Abd al-Qadir al-Jilani.

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65.a. The meaning concealed”.

of “indication

from all

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things

65.b. The meaning of “the secrets of secrets”.

65.c. The meaning of “the highest degree of union”. 65 .d. The meaning of “detachment (tajnd)”.

65.e. The meaning of “by way of isolation (tafrld)”. 65.f. The meaning of “disappearing of the two worlds”. 65.g. The meaning of “disregarding your limbs”. 65 .h. The meaning of “taking off the two sandals”.

65.1. The meaning of “drawing [illumination from] the two lights”. 65 .j. The meaning of “annihilating the two worlds”. 65 .k. The meaning of “under the bright flashes of illumination”.

65.1. The meaning of “without prior desire”.

66.

Saying of Hallaj. Whoever knows the reality of affirmation of Divine Unity, he has no concern for “why” and “how”.

67.

Saying of Ja‘far al-Khuldl. His meeting with the Prophet and asking him the meanings of affirmation of Divine Unity, intellect, tasawwuf, and poverty.

68.

The saying of the author of Irshad al-Muridln. Affirmation of Divine Unity is to renounce all causes. The commentary on this by Ruwaym. To efface all human attributes and to isolate divinity. Saying of Junayd. Affirmation of Divine Unity is to drop all predicates.

69.

The aspects of absoluteness and limitedness in God’s existence are derived in the mind by way of isolating and affirming all that is posited in the mind.

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70.

What is other than God is pure non-existence. Its existence is constantly annihilated. If non-existence were separated from God’s existence, then there would be nothing. Every thing existent is so by virtue of being caused by Him. To qualify God’s Existence with “There is nothing with Him” means there is nothing whatever that is identical with

Him. To qualify God’s Existence with “Things exist with Him” means He is the very essence of things determined.

71.

Saying of Shibli. Knowledge is disavowal. Intuitive knowledge is denial. Affirmation of Divine Unity is union.

72.

Saying of Dawud b. Bakhili. Affirmation of Divine Unity is not permissible through the understanding except in a particular area of responsibility.

73.

Saying of Dhu al-Nun al-Misri. Whoever looks at affirmation of Divine Unity [as coming from] his self, his affirmation of Divine Unity will not save him from Hell fire.

74.

Anonymous saying. Whoever looks at the affirmation of Divine Unity of the Truth Most Exalted with the aid of his intellect his affirmation of Divine Unity will not save him

75.

76.

from Hell fire. Saying of ‘Abd al-Qadir JilanT. Illuminative knowledge of God which follows the path of affirmation of Divine Unity is to abandon debate with intellectual proofs and to go beyond dependence on evidences. Saying of al-Hallaj. Affirmation of Divine Unity is a veil for the Unitarian because he sees “unifying” and oneness. Whoever sees a duality, then he has associated God with a

partner.

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77.

Saying of ShiblT. Whoever declares affirmation of Divine Unity, he is a Muslim. Whoever knows affirmation of Divine Unity, he has ascribed partnership with God. Whoever does not know affirmation of Divine Unity, he is a disbeliever. Whoever makes allusions to affirmation of Divine Unity, his affirmation of Divine Unity is attributed to him only. Whoever attempts to clarify affirmation of Divine Unity, then he is an ignoramus.

78.

Saying of al-Hallaj. The meaning of “There is no God but Allah”.

79.

Saying of Abu al-Husayn al-Nuri. I say Allah and I do not negate His opposite with Him.

80.

Saying of Junayd and Shibli.

81.

Saying of Shibli. I see no opposite to the Truth Most Exalted, hence I deny the opposite.

82.

Saying of Shibli. To utter the word “Ld” is to fall into the category of denying.

83.

Saying of Abu Yazid. People repent for their sins, but I repent for saying “Ld ildha ilia Allah”.

84.

Commentary by Ibn ‘Arabi on the saying by Abu Yazid. You deny nothing unless you affirm. Q. Verily I am Allah, there is no God but I. Meaning: I am the manifest in everything, nothing in this universe is worshipped other than Me. H. Everything is made easy for what it is created. Q. I have created Jinn and Humankind to worship Me. Q. And there is not a thing but celebrates His praise, and yet you understand not how they declare His glory.

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85.

Saying of Ahmad al-Maha’imi. The highest station of conforming to the truth and affirmation of Divine Unity leads one to the final station of pleasure of the Truth Most Exalted. What is other than God does not possess locus and existence in itself. Its existence is by virtue of the irradiation of the light of the Truth Most Exalted. Q. God is the Light of the Heavens and the Earth.

86.

Saying of al-Ghazali from the Mishkdt. The existence of lordship that you deny to it, the thing is not, in virtue of its existence, other than the entity whose lordship you affirm and also the very thing whose lordship you deny. Objects of worship in this world are things which were illuminated by the Light of His existence. To mentally posit the Essence of the Truth Most Exalted at times considered in “His essence” and at other times considered in the form of whatever that is conceived as the manifestation of His theater of manifestation.

87

Saying of Junayd. We are the known and the known subsists in the attributes and the attributes subsist in the essence. Q. And He encompasseth everything.

88.

Anonymous saying. A Unitarian is he to whom the Truth made Divine Unity manifest, not he who bears witness to affirming Divine Unity.

89.

Saying of Dhu al-Nun al-Misri. You must depend on God in every state, not depend on God on being in a state wit/i

God. Meaning: To put hope in God in any state regardless whether He grants intuitive knowledge and affirmation of Divine Unity or otherwise.

90.

The service of the knowers of God is not for any reward, neither to be saved from Hell nor for Heaven. God is their sole desire.

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H. The world is forbidden to the People of the Hereafter, and the Hereafter is forbidden to the People of this World. Both are forbidden to the People of God. Saying of Wasiti. I serve not a god who is near because of obedience and far because of disobedience. 91.

God revealed to David: O David, he who serves Me not for any reward but to pay what is due to God is dearest to Me... Had I not created Heaven and Hell, 1 would have not been obeyed and worshipped out of love for Me.

92.

God revealed to David. He who loves Me and fears My punishment does not know Me with true knowledge. Saying of ShiblL O my Lord, distance us from Heaven and Hell so that 1 worship You not for anything. Shibli is in the state of absorption; there remains nothing in his vision of the existence of what is other than God. Q. For We are nearer to him than [his] jugular vein. The existence of what is other than God is imaginary, of the nature of judgement, shadowy and metaphorical. God’s existence is self-subsistent. Saying of Shaykh Qasim. There is no existent save God; by Him everything subsists. He is the One and Only, the Eternal Plenitude.

93.

Saying of Shah Ni'mat Allah. You are not you, neither am I He; He is God, there is no God but He. The meaning of “You are not you”. Whatever enters my heart, conceived in my mind and my intellect. You are different from it. The meaning of “1 am not He”. I am originated. You are eternal. The originated cannot become eternal. Q. Verily, I am Allah, there is no God but I, so serve Me.

94.

Saying of Shibli. 94.a. The meaning of “if I pray, I have made a denial of God”. He is in a state of effusion (fayd).

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b. 94.

The meaning of “if I am conscious of myself, I have committed polytheism”. He is in the station of

gathering {maqum jam'). 94.C. The meaning of “if I do not pray, I have become an unbeliever”. He is in a state of expansion (bast) and separation

(tqfriqah). H. Whoever intentionally leaves a prayer, he is an unbeliever. Q. Establish regular prayers and be not ye among the polytheists.

95.

Saying of Shibli. Had it not been for Your command, I would not have mentioned T bear witness that Muhammad

is the Messenger of God’. 96.

Shibli was in the state of being overwhelmed by unification

(ghalabah tawhid). Those who are in this state do not see the Truth Most Exalted as being with what is other than He. 97.

Saying of ‘Uthman b. Tsa al-Siddiq. Two kinds of affirmation

of Divine Unity. Affirmation of Divine Unity of the generality of believers. To deny divinity of what is other than the Truth Most Exalted and to affirm divinity of the One Truth Most Exalted. Affirmation of Divine Unity of the elect. To renounce the existence of all that is other than God such that nothing is contemplated upon except God’s existence that is one. This is the affirmation of Divine Unity of the knowers who have

arrived. 98.

Saying of Ibn ‘Arabi. Three division of affirmation of Divine Unity. Affirmation of Divine Unity of the generality of believers. To know and to bear witness that there is no God but Allah.

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Affirmation of Divine Unity of the elect. To see nothing other than He as being with the Truth Most Exalted. Affirmation of Divine Unity of the super-elect. To see none other but the One Essence, without being many. 99.

Saying of ‘Abd Allah b. Husayn al-‘Ajalam. Four kinds of affirmation of unity. Credal affirmation of Divine Unity is declared by believers. Affirmation of Divine Unity by perfection of virtue is by the believers from among the elect. Visual affirmation of Divine Unity is what is known by believers from among the super-elect. Essential affirmation of Divine Unity is the summation of all unifications; the Unitarian arrives at the degree of transcendent oneness, divine unity and unity-inmultiplicity.

100. Saying of the author of Tarjamat al-'Awarif. Four kinds of affirmation of unity. lOO.a. Credal affirmation of Divine Unity. To affirm the unity of the Truth Most Exalted with His Attributes, to perform deeds under His commands as well as from His Messenger. It safeguards the general believers from manifest polytheism.

lOO.b. Cognitional affirmation of Divine Unity. It is attained by the seeker from the hidden at the beginning of his initiation. Affirmation of Divine Unity by the elect. It comes into being from the light of knowledge of self examination and it obliterates some aspects of the human condition. lOO.c. Intuitional affirmation of Divine Unity. The condition of the Unitarian. The human condition disappears as it is being overwhelmed by the light of affirmation of Divine Unity. The light of knowledge of unification

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SYNOPSIS

covers his state and renders it hidden. The Unitarian contemplates on God’s perfection and he is perfected in the very gathering. Affirmation of Divine Unity of the elect. Hidden polytheism disappears.

lOO.d. Divine affirmation of His Unity. The Truth Most Exalted as He was from and to all eternity. He is in His Oneness and Singleness. H. God was and there was nothing with Him. Even if He assumes individuations, His existence remains One. Q. Everything perishes except for God’s indestructible oneness. 101. Saying of Husayn al-Shatiri. Affirmation of Divine Unity is five things: To anull the originated, to isolate the eternal, to be separated from friends, to leave place of residence and to forget all that is known and unknown. Q. Verily, they see Him as far but we see Him as near.

102. What is other than He cannot find the path that leads to Him because of His jealousy. This is the true and real unification; neither angels nor prophets achieve this level. Poem by Abu ‘Abd Allah Isma’il. Commentary by al-Kashani. No one is capable of affirming the unity of the Truth as He is in His true state of unity. To do so is only to affirm His Acts and Pattern. There is no description for the Presence of the Absolute Oneness. Words and descriptions require existence and form. He who attributes God with an attribute commits an act of associating the Truth Most Exalted with other than He.

103. Saying of Husayn Shatin. Three ranks of affirmation of Divine Unity.

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103.a. Affirmation of Divine Unity by knowledge. Two kinds. Tawhld tasdiql. To assent to unity of the Truth with proof of Tradition. That of general believers. It sometimes is tainted with uncertainty and doubt. Tawhld tahqiqi. Affirmation of Divine Unity by verification. To verify the signs of the Truth Most Exalted wih rational proofs. That of the select group believers.

103.b. Affirmation of Divine Unity by spiritual vision. Through spiritual tasting and unveiling of unification itself. Three kinds. 103.b.l. Tawhld of'al. To derive Acts of the Truth Most Exalted from the acts of others. 103.b.2. Tawhld sifdt. The Unitarian verifies that all attributes belong to the Truth Most Exalted. 103.b.3. Tawhld dhdt. The Unitarian knows and verifies through unveiling and spiritual tasting God’s eternal Essence from all originated essences.

103.C. Affirmation of Divine Unity by the Truth (tawhld haqq). A gift from the Truth Most Exalted to the super-elect of the People of God. 104. To know the becoming manifest of the Truth Most Exalted in the form of the creature without incarnation nor union, contemplate on the state of Gabriel who came to the Messenger of God in the form of Dihyat al-Kalbi. 105. Saying of ‘All b. Ahmad al-Maha’imi quoting al-Ghazali. Four degrees of affirmation of Divine Unity.

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First: Saying “There is no God but Allah” but the heart is negligent from what he is saying or denying. Second. The Unitarians conform to the truth of what he is saying, as do the generality of believers. Third. The Unitarian utters it by way of unveiling through the medium of light of the Truth Most Exalted. Fourth. The Unitarian looks at the existence of the Truth Most Exalted only; the contemplation of the veracious. Their ranks vary. 106. The degree of contempation varies. Contemplation on the Creator prior to creatures; contemplation on creatures prior to the Creator; contemplation of the Creator with the creature. 107. Two significations of “with”. Attachment, ittisdl: The Truth as being united to creatures. Detachment, infisdl: The Truth as being detached from creatures. Saying of Ibn ‘Ata’ Allah. Creation is pure non-existence; the manifestation of the Truth Most Exalted in it illuminates it. 108. God’s existence is light. Creatures are things being illuminated. 109. Saying of Ibn ‘Ata’ Allah. His subduing aspect is indicated by His veil which prevents Him from being observed by creatures. 110. The existence of what is other than God cannot be said to be “with” God. Being “with” God means it is a partner to God; this is against true affirmation of unity. Q. Everything perishes except His aspect. H. Know that everything other than the Truth Most Exalted is false and every pleasure is transient.

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111. Three kinds of passing away (fand ’). Farid' fi al-af‘dl. Passing away in acts. Fand’ fi al-sifdt. Passing away in attributes. Fand ’ fi al-dhdt. Passing away in essence. 112. Saying of Ibn ‘Arabi. On the one who is blissful, the one who has succeeded, and the one who has arrived at the Truth. 113. Saying of Ibn ‘Ata’ Allah. How can it be conceived that a thing should veil the Truth Most Exalted? Saying of al-Ghazali. The most outwardly manifest of all existents is the Truth Most Exalted. Q: We will show them Our signs in the furthest region of this world, and in themselves, until it becomes clearly manifest to them that the Truth Most Exalted is the Real Existent. The meaning of ‘signs” are God’s Acts; as a mirror of His Attributes and His Essence. 114. If the Truth Most Exalted were to outwardly manifest in the exterior and the interior, everything would perish.

115. The meaning of His description. The meaning of “lights”. Signs are for those who see with the eye of the heart. Attributes are for those who see with the spirit. Innermost secret of the Eternal remains undisclosed except for Itself. 116. The knower who arrives at the station of the very essence of union sees nothing but the very being of the Truth Most Exalted. The knower’s contemplation on his self leads to absorption such that he is inebriated and passes away. The tongue of his state rises, his longing and love increases and the effects of the overflowing of His self-manifestation increases union. Saying of Junayd. The originated, when linked with the Eternal, is left without a trace.

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117. For the People of God, when all human attributes disappear from them, they acquire the attributes of Lordship. Saying of Ibn ‘Ata’ Allah. The continuance of the attributes of Lordship in the servant does not necessitate the non existence of the human attributes... Saying of al-Hallaj. I am the Truth, said in his spiritual state. Saying of Abu Madyan. When the Truth Most Exalted becomes manifest, nothing whatever other than He remains. Saying of Wasiti in his spiritual state. Things laugh at the knowers, not with the mouth of power but with the mouth of the Lord.

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II! i '!

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118. If you contemplate on God’s signs, you will see His majesty in the eyes of tigers, the fangs of snakes and the claws of scorpions. You shall see His beauty in beautiful faces, and hear voices from the tongue of the unseen from the voice of humans, the birds, ... H. Red roses are from God’s beauty. Whoever wishes to see the beauty of God, let him look at red roses. Q. Until it becomes evident to them that there is only the Truth Most Exalted. 119. Q. Is it not enough that Thy Lord doth witness all things. Saying of Wasiti. The Truth Most Exalted is manifest in everything through that which He brought into manifestation

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fl

Q. We shall show them Our signs in the horizon and in themselves until it becomes evidently clear to them that there is in reality only He, there is no other than He. Saying of Wasiti. If the witnesses contemplate on the evidences of the Truth of contraries and agreement, they will not sigh out of sadness nor find relief in denying association and separation.

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120. Q. Ah indeed! are they in doubt concerning the meeting with their Lord? The polytheists are prevented from contemplating on the Truth Most Exalted because of the blindness in the eye of their hearts at meeting with their Lord. 121. Ah indeed! it is He that doth encompass all things. God encompasses all things with His Knowledge and Power, with His Beauty and Majesty. 122. Three kinds of contemplation. Contemplation with the eye of illusion. Contemplation with the eye of certainty. Contemplation with the eye of intuitive knowledge. Q. Do they not see anything in the government of the heavens and the earth and all that God created? Contemplation leads to thought; thought to remembrance; remembrance to intuitive knowledge; intuitive knowlege to wisdom; wisdom to love; love to yearning; yearning to passion; passion to intimacy; intimacy to isolation; isolation to unification; unification to annihilation; annihilation to permanence; permanence to vision of eternity a parte ante, vision of eternity a parte ante to vision of eternity a parte post', the servant takes off in flight with wings of ‘beforeness’ to ‘aftemess’ and from ‘aftemess’ to ‘beforeness’.

123. Saying of QahtabL The rank of the servant continues to improve. He sees the Truth Most Exalted subsisting with everything; then he sees everything being annihilated at the sight of the Truth Most Exalted. 124. Saying of Wasitl. The Truth Most Exalted is manifest in things which He brought into manifestation. If you seek and investigate, you will find nothing but God.

125. Saying of Ibn ‘Ata’ Allah. The Truth Most Exalted has commanded you in this world to contemplate on His creatures.

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SYNOPSIS

126. The servants’ vision of God is in as much as He manifests Himself to them. In this world, they see Him with the eye of the heart. In the Hereafter, they see Him clearly with their eyes this is unveiling and manifestation.

127. The inability to contemplate on the Truth Most Exalted is because of the existence of desire. Contemplation is a noble state which requires specific “withness”. Specific “withness” gains the rank of nearness to the Presence of the Lord. 128. Saying of Ibn ‘Ata’ Allah. Q. And God is Omnipotent over His servants. It is impossible for the Truth Most Exalted to be veiled, but His servants are necessarily veiled. Q. There is nothing whatever like Him. 129. Saying of Ibn ‘Ata’ Allah. Your estimation and conjecture that something exists alongside Him that veil you from Him. Things other than God are mere [products] of imagination and estimation. Estimation and imagination are false in themselves, therefore there is nothing that veils you from God.

130. Saying of Ibn ‘Ata’ Allah. Creatures are like images which do not have existence, considering all the degrees of non existence. Creatures however should obstruct one from contemplation on the Truth Most Exalted. 131. It is only estimation and assumption of a being existing alongside of God that act as a veil. Story of a man who was prevented to go out from a cave because of his imagined existence of a tiger because of the echo he heard. 132. Saying of ‘Iraqi. Shadow has no existence except for the owner of the shadow. It follows the possessor. Q. Verily, my Lord is on the straight path.

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Q. There is nothing in this world that moves but He holds them by their forelocks. Q. Do you think that We have created you in vain and unto Us you shall return? 133. The meaning of controlling forces of the Names. Q. Say O Muhammad, all of your external acts follow their

unseen path. Q. God has created you and your acts. 134. Shadow is relative existence, manifest aspect of existence,

relative light. Relative existence is manifest in all possible existents, their attributes and controlling forces. They are brought in manifestation through external individuations. Externalized existents are this whole world. Q. Do you not see, O Muhammad, how your Lord has prolonged the shadow.

135. The shadow has no existence; its existence is in the interior condition of non-existence which is caused by the Light. 136. Darkness is the condition of the absence of light in things. Q. God is the Protector of those who believe since eternity; He leads them forth from the darkness into the light.

137. Existence that is external is any thing whose manifestation is acknowledged as valid. The manifestation of God’s essence to what is other than He

is an impossibility. It is an impossiblity for the permanent archetypes to become outwardly manifest. Only creatures and products are manifest. What is seen outwardly is creature, something altered, and something other due to the self manifestation and the becoming manifest of the Truth Most Exalted.

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SYNOPSIS

138. Saying of the Knowers. Verily that which is outwardly manifest is not the essence of the Truth Most Exalted, not the essence of the possible existents...nor the essence of the possible that has become actual. Saying of the Knowers. The essence seen as manifest is an essence of the effect of God’s Acts. Creatures are God’s shadow; they do not possess independent existence. 139. A shadow does not possess reality, form nor essence. It has no power in itself to bring benefit or harm, to bring life, to cause death and to resurrect. 140. A shadow is produced when God’s light shines on every essence that is possible of existence. A shadow is not pure darkness. H. God has predestined all creatures in darkness, then He shines upon them His light. 141. That which is predestined in darkness is the permanent archetypes which exist in His knowledge. The light which He shines is the light of existence which shines on the permanent archetypes. Darkness is the reality of everything that is other than God conceived as they were yet unconnected with God’s will which shines light on it. 142. Saying of ‘Iraqi. Between the Creator and the created there is neither union nor incarnation. Anonymous saying. The essence is one but the characteristics are many; that is a secret opened [only] to the People of Unveiling. 143. The knowers see many in attributes, but not many in essence. It is the characteristics of the attributes that undergo change. Analogy: The light of the sun that falls on tainted glass.

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144. There is only one light from the sun. That which differs and changes is the color of the glass, hence the many colors of light. Another analogy: a lit candle facing a thousand mirrors. The light from that one candle is seen as a thousand candles. Anonymous saying. There is but one face. When you increase the number of mirrors, you will see many faces. 145. The Truth Most Exalted beholds the beauty and perfection of His self. Names and Attributes in the mirror called creature. Saying of Hallaj. 146. The relation between God’s existence with the existence of other existent things is like the moon and the sun. 147. A thing with many names does not make it many. Like the sea, waves, water, vapor, cloud and rain. Rain collects and flows as river and river flows to sea. Poem. Lama ‘at by ‘Iraqi. 148. Saying of the commentator of Qasidah Tuhfat al-Murid. The false is pure non-existence, the Truth Most Exalted is pure existence. Creatures are existent but they are not self subsistent. Like the image in the mirror. The image is existent so long as the gazer looks into it. 149. Anonymous saying. Nothing in existence other than what causes things to come into existence. Q. And God is with you wherever you are. 150. The hidden meaning to Q. God is the Light of the Heavens and the Earth. In existence, God manifests in everything that exists. Q. Wheresoever you turn your gaze there is an aspect of God.

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SYNOPSIS

151. His self-manifestation is in accordance with their complete requirements. Existent things are an aspect of their myriad aspects in which He becomes manifest.

152. The meaning of “an aspect of God” and “the essence of God” is “that by which a thing becomes what it really is.” He subsistantiates everything. Q. Wherever you turn, there is an aspect of God. Anonymous saying. The essence of things seen is the very essence that is unseen. 153. Contemplate on the essences of things as individuations of the One Essence. H. Whoever contemplates on a thing and does not see God in it, then his contemplation is in vain. Whoever contemplates on one theater of manifestation and remains on that particular theater of manifestation, then his contemplation is false and futile. 154. The manifestation of God’s existence is like a mirror to us. Whatever is known or unknown in reality is none other but He. 155. Analogy. The fish of the world want to know what water is. Water is their source of being, their locus of manifestation, their place of residence, their origin and habit. 156. Q. And the Truth Most Exalted encompasses all things. The individuality of the Truth Most Exalted is with everything, and He is the very essence of all things. Q. He is the First and the Last, the Manifest and the Hidden and He has full knowledge of everything. His manifestation is guised in their names in the two worlds of knowledge and essence. 157. Saying of Ibn ‘Arabi. The servant is a form of individuation

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of the existence of the Truth Most Exalted. H. If you were to extend a rope to earth, it will eventually reach the Truth Most Exalted. 158. Saying of Ibn ‘Ata’ Allah al-Iskandari. He hides His innermost reality by manifesting His creatures. By manifesting servanthood, His Lordship becomes manifest. The meaning of “His innermost reality”. Saying of People of Verification. The essence is veiled by the attributes and the attributes are veiled by the names, the names are veiled by the acts and the acts are veiled by the effect. Saying of Ibn ‘Ata’ Allah al-Iskandari. Just as the sun is covered by clouds so should a beautiful face by a veil. 159. Manifestation of creatures are imbued with insufficiency and dependency. Servanthood is a subtlety which is brought into manifestation through Lordship.

160 Saying of the People of Unveiling and the Sufis. The world is like a mirage; there is an essence and a reality.

161. By isolating all determinations and attributes, the phenomena of this world are attributed to the One Reality. 162. The human being is in the category of living things, living things are in the same category with plants; plants under body; body under substance, substance under reality of substance which is under possibility of existence, and possibility of existence is under necessary of existence. 163. Removing accident from substance, it fall under possible of existence. Necessity and possibility falls under Absolute Existence.

166

SYNOPSIS

Permanent archetypes possess necessity as manifest attribute and possibility as hidden attribute.

164. Saying of Ibn ‘Ata’ Allah. It is a marvel how God’s existence becomes manifest in non-existence since opposites do not coincide. 165. Saying of Ibn ‘Ata’ Allah. Had it not been for God’s existence becoming manifest in creatures, His existence would not be seen. H. God’s veil is fire, if it were unveiled, everything that is within its field will be consumed by His majesty. 166. Saying of Ibn ‘Ata’ Allah. Everything comes into manifestation because He is the Hidden; and everything is concealed because He is the Manifest. 167. Saying of Ibn ‘Ata’ Allah. He is hidden because of His intense manifestation. The sun’s intensity prevents its essence from being seen.

168. Saying of Ni‘mat Allah. His veil is His Light and He is not hidden except for His becoming manifest. 169. Saying of Jami. He is veiled because of the manifestation of His Light and with His veils He becomes manifest.

170. The veil refers to the weakness of the seer from seeing the effulgence of light. Anonymous saying.

171. The whole world bears witness to the existence of One who brings it into manifest existence. Q. And We did not create the seven Heavens and the earth and all between them but in truth. Meaning: This whole world is His theater of manifestation and His self-manifestation. Saying of knowers. He becomes manifest because of His

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hiddenness and He is hidden because of His becoming manifest. 172. The Truth Most Exalted becomes hidden because of His individuations and delimitations in His theaters of manifestation. The Truth Most Exalted creates all kinds of obstructions and because of their manifestation, His essence becomes hidden.

173. Saying of Ibn ‘Ata’ Allah. The Truth Most Exalted is veiled because He is extremely near. Saying of Abu al-Hasan al-Shadhili. The reality of nearness is that you are not aware of nearness to Him in your state of passing-away. 174. Saying of Ibn ‘Arabi. God’s proximity to His servants is the Truth Most Exalted being the very essence of his limbs and their faculties. The People of Unveiling contemplate on the Truth, while others contemplate on the created thing.

175. Saying of Sa‘d al-Din al-Hamawi. The world is like God’s aperture of the eye; the world supernal is like the top eyelid; the world infernal is like the bottom eyelid... Q. Unto God Alone applies the highest similitude. 176. Six kinds of God’s proximity. Proximity in knowledge. Proximity in compass. Proximity in act. Proximity in attribute. Proximity in overwhelming. Proximity in grace. 177. Far, near and place refer to His self-manifestation, with His very essence of sublimity to the hearts of His servants of proper conduct and vision of nearness.

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SYNOPSIS

178. The first to receive self manifestation is Muhammad. H. I am the first to receive God’s self-manifestation. Abu Bakr receives particular self manifestation; and the rest of the believers general manifestation. H. When the Truth Most Exalted manifests Himself to something, it becomes fearful of Him and whoever fears the Truth Most Exalted, God has made things fearful of him. The meaning of self-manifestation. 179. He manifests Himself outwardly as the very essence of things for the servants to love none other than He. The servant’s love is directed to the Truth. 180. The meaning of “none loves God but God; none knows God but God; None remembers God but God.” H. Grant pleasure to my hearing and sight and make them

my inheritance. 181. A knower seeks contemplation because he wants to pass away from his subjective consciousness. Poem. You are the clouds covering the sun of yourself. 182. The meaning of the Hadith: O my Lord, illuminate me. H. Whoever sees me, he has seen the Truth H. Whoever knows me, he knows the Truth. Q. He who obeys the Messenger, he obeys God. 183. Saying of Ruzbihan Baqli Shira/i. The previous verse refers to the station of gathering and the becoming manifest of the very essence and the becoming manifest of the gathering of gathering at the very gathering when He created the Prophet. The light of His essence is manifest in the light of the attributes; then they are manifest in the light of the act, and Muhammad becomes individuated.

184. Saying of Wasiti. Muhammad’s human qualities are borrowed and accidents.

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Q. Those who swore fealty to you, O Muhammad, swear fealty to God. 185. Commentary on the verse. 186. Commentary on the verse: O Muhammad, it was not you who shot the arrow, it was the Truth Most Exalted. Contemplate on the Effective Agent at the station of gathering until He reaches the form of Muhammad. HQ. My heavens and My earth contain Me not, but the heart of a believer contains Me. HQ. My servant continuously draws near to Me by performing all supererogatory deeds. HQ. I am his tongue and hand, hence he hears, sees and shakes by Me. HQ. I am with him who remembers Me. HQ. Whoever draws near to Me the length of a finger, I am closer to him than the distance of an arm’s length. HQ. You shall find Me in the hearts of those who are preoccupied with Me. HQ. I was ill you visited Me not, I desired for food, you gave Me not. H. Whenever one of you stands in prayer, he is in communication with his Lord and He is between Him and the Qihlat. H. I am not like anyone of you, for I seek refuge under the presence of my Lord, it is He who provides for me. H. I had a moment with the Truth, He is my Lord who extended that time to me. This is the station where ecstatic utterances are said.

187. When a servant is brought near to His Presence, He removes his human clothing and bestows him with clothing from His Names. The servant is amazed and his wonderment increases until he passes away. This is the station of gathering of gathering.

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Saying of Nasim. I am God. Saying of al-Hallaj. I am the Truth. Saying of Shibli. There is nothing in my cloak save God. Saying of Abu Yazid Bistami. Glory be to Me, how great is My act and noble is My power. Saying of Abu Ghayth al-Hudayl. I have spent the morning bringing life and death and I act according to my desire for I am most powerful over all things. 188. An anecdote. Two men who were close to each other went off to sea in a ship. Saying of al-Hallaj. We are two spirit in one body. 189. On love of God and the Prophet. H. Whoever loves the Truth Most Exalted loves me and whoeve loves me loves the Truth. 190. Q. Say, O Muhanunad, if you do love God, follow me, God will love you. Anonymous saying. I and my beloved are like one soul. Saying of Yusuf b. Husayn. Love is to choose the beloved. 191. Saying of ‘All Rudbari. Despair shook my serene love...

192. An anecdote. Majnun was in the state of self-observation and contemplation. Verily, Layla is in my heart, do not hold it against me; for your love has rendered me rapt for you. 193. An anecdote. Majnun. Love is a means which brings together the lover and the beloved. H.Q. I became my servant’s ears, eyes and hands. H.Q. I was hungry you fed Me not, and I was thirsty, you did not bring Me water.

194. Saying of Ibn ‘Arabi. As the servant passes away in contemplation of God’s subtle grace and intimacy, his base

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human attributes are cleansed. He is given the drink of love and his thirst increases. His spiritual tasting increases so does his desire; this draws him near and he seeks tranquility only to increase his anxiety. 195. As the mystery remains firm in you when the Truth brings awe to you, you become bewildered and desirous. You will be rendered bewildered for the second time and He will strip you from yourself. You will be in isolation and attracted to the Divine. You will have unqualified contemplation of Him, and you will pass away. Your attributes will be replaced with His. HQ. And by Me he hears and by Me he sees. Anonymous saying. My Lord spoke to me; My heart related to me things concerning My Lord. 196. He becomes your Lord, who speaks with His remembrance and sees by virtue of His lights. Duality disappears, no distinction between the lover and the beloved. If you are composed, you say “He”; if you are overwhelmed by inebriation, you say “I”. Tamkiti'. being composed in a state Talwin-. being overwhelmed by inebriation in a state. Those who say ecstatic utterances are either unbelievers, or those who are veracious. The Law has limits. Q. Those are the limits of God; do not transgress them.

197. Ecstatic utterances are explained using allusions and indication. Saying of Abu Yazid. Glory be to me. In the state of being overwhelmed by inebriation. 198. Q. Verily, I am your Lord. Wonderment is attributed to what is derived from glorification and tribute.

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SYNOPSIS

199. Saying of al-Husayn b. ‘All. “Glory be to me” is one of the names of God. Saying of ‘Ayn al-Qudat. There is meaning to what Abu Yazid uttered. Ecstatic utterances have deeper interpretations, undisclosed meanings. Some are beneficial while others are regarded as blasphemous. Saying of Fakhr al-Dln al-Razi. Knowledge of God attained by illumination is true and real knowledge of Him. When illuminative knowledge falls on the spirit, it is turned from falsity to reality. 200. Saying of Ibn ‘Arabi. In a state of inebriation, those who say ecstatic utterances do so by the tongue of the Truth Most Exalted due to absorption in contemplation of the Truth. 201. Saying of Fakhr al-Din al-Razi. That which exists is God, anything else is false corruptible. For Hallaj, what is other than the Truth is ephemeral. Under the illumination of the light of God’s Majesty, he utters “I am the Truth”. He is absorbed in his unification. His human veils are removed and his spirit is elevated. There is no separation between him and the Truth. 202. Saying of the Masha’ikh. When poverty is complete, it is God. When a person is free from things, even from his self existence, in his inner vision he sees only the existence of God. Q. God is free of all wants and you are the needy. 203. He who is complete in his poverty is free from demanding and asking from what is other than the Truth. 204. On the meaning of the poor one. Saying of ShiblT. I know not of anything that exists in the two worlds other than God Most Exalted. Saying of of al-Warraqi. He who has no need for his self or his Lord.

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Saying of Shaykh Muzaffar. He who does not need to be directed to God. Commentary by Suhrawardi. He who is preoccupied in his servanthood and his goal is to reach the Truth. He is satisfied with what God provided him, and he is free from need. Saying of ‘Ayn al-Qudat. He who is perfected in his poverty prospers for he has attained the virtues of God. 205. Saying of Abu Yazid. An ascetic is poor, a poor man is a mystic and a mystic is God. The meaning. 206. Saying of the Masha ’ikh. The poor one is he whose face is blackened in the two worlds. He contemplates his self in the field of detachment where nothing exists except God’s existence. His spirit is free from determination and he is the one contemplated upon. Saying of the Masha ’ikh. When poverty reaches perfection, it is God. He reaches the station where his individuality is lost. Q. It is not for you, O Muhammad, whatever undertaking. Q. And when you threw (a handful of dust) it was not your act, but Allah’s. Q. Those who swore fealty to you swore fealty to God. Saying of Uways. When servanthood is complete, his life is like the life of God.

207. Servanthood is to worship God irrespective of His mode of existence. 208. Saying of Nuh Zarijani. Servanthood without Lordship is defective and ineffective. Lordship without servanthood is an impossibility. 209. Saying of Abu Yazid. Human attributes are opposite to Divine Attributes. Saying of Abu Madyan. Whoever is not free from his human attributes, he remains veiled. Poem.

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210. An anecdote. Dhu al-Nun al-Misri sent a student of his to observe the state of Abu Yazid. 211. Saying of Ibn ‘Arabi. There is a moment in which the servant is the Lord. There is a moment in which the servant is servant. The servant becomes capable because of the Truth. If the servant is the Lord, his essence is constrained. The servant is weak. He shall attain to all his intentions. The servant being lord sees all creatures beseeching him. The servant is incapable of fulfilling their requests. Hence the knowers weep. Be a servant not the Lord. Lest you may fall into Hellfire. 212. Saying of Abu Najib Suhrawardi. Abu Yazid and others made ecstatic utterances when they were overwhelmed by intuition of existence. Anonymous saying. Some mysteries are revealed to the People of Verification in their state of being overwhelmed by inebriation. There are instances of anthropomorphism during revelation as a trial to the hearts of those who are established in knowledge. These utterances are slips of the tongue and their meanings may lead one to disbelief and astray.

213. Saying of al-Ghazali. Unveiling and contemplation can occur during wakeful states. Then they ascend further to a more defined rank. Explaining this state leads to error. Erroneous belief. The Truth incarnates in the servant and God becoming one with the servant or the servant arriving at God.

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214. Saying of al-Ghazali. The servant does not become lord; the lord does not become the servant nor incarnate in the servant.

215. Saying of al-Ghazali. The meaning of the path is to adorn oneself with virtue, acts and knowledge, externally with the Law and internally with reality. He is said to be ready to become one who arrives at the manifestation of God’s beauty. 216. A firm and strong grasp of the knowledge of categories is important to avoid one from falling into the abyss of error and disbelief. Analogy. The Jews and the Christians. The gazer who thinks that the color of the form seen in the mirror is coming from the mirror. 217. Saying by the author of the commentary of ‘Awdrif al-Ma ‘drif. A strong grounding in the Law is necessary for one to read the books on the science of realities. Otherwise he will fall into error and make false claims and continue to believe in the wrong things about God. 218. Saying of al-Maha’imi. On manifest disbelief.

219. A note. Books by Shams al-Dln Sumatrani contain words of disbelief.

Conclusion.

220. Saying of the author. Continuous remembrance, concentration on God in the hope to attain pure unification and perfect isolation. Saying of Junayd. The noblest of circles is to sit and contemplate in the domain of unification. HQ. I am with him who makes remembrance of Me.

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221. Saying of Abu Madyan. The best of knowledge is knowledge of the Law, but the highest of knowledge is knowledge of unification.

222. Saying of Abu Tayyib al-Maraghi. The intellect has a sign, wisdom has an indicator, and illuminative knowledge has a mark. Purity in servanthood is unacceptable unless with purity of unification.

Third Chapter: On Stations and States 1.

Stations are the groundwork upon which the path of the travellers is laid. Stations bear the fruits of states. Stations are acquired. States come as a gift from the Truth.

2.

Saying of the People of Verification. Three paths: the excellent ones; the righteous ones; the surpassing ones.

3.

The path of the excellent ones. The path of the righteous ones. The path of the surpasssing ones: Divided into ten stations.

4.

First station. Repentance. Saying of Dhu Nun al-Misri. Repentance of the generality vs. the elect. Saying of Nuri. Repentance is to renounce what is other than God.

a. 4.

5.

Repentance is the basis of all other stations. Anonymous saying. He who does not repent has no station. Anonymous saying. Three kinds of repentance: of the heart; of the spirit; of the innermost ground of being. The sign of repentance of the heart. The sign of repentance of the spirit. The sign of repentance of the innermost ground of being.

Second station. Temperance and abstinence. Anonymous saying. Three kinds of temperance: of the heart; of the spirit; of the innermost ground of being. The sign of temperance of the heart. The sign of temperance of the spirit. The sign of temperance of the innermost ground of being. 177

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SYNOPSIS

5.a. Abstinence is to turn away from every diversion along the path. Saying of Qushayri. Abandon all things suspect. Saying of Ibrahim b. Adham. Abandon all things that do not bring benefit. Saying of Shibli. Abstain from what is other than God. 6.

Third station. Renunciation. Saying of ‘Uthman. Abandon the world. Saying of al-Darani. Abandon things which preoccupy oneself from the Truth. Saying of Ahmad b. Hanbal. Three kinds of renunciation.

7.

Fourth station. Patience. Anonymous saying. Renouncing the pleasure of the carnal soul through striving and performing religious obligations. Saying of Junayd. He who does not show any sign of displeasure is patient. Saying of Ibn ‘Ata’ Allah. He who remains composed during the times of trials is patient. Saying of Ruwaym. He who abandons complaints is patient. Saying of Dhu Nun al-Misri. He who seeks help from the Truth is patient. Saying of al-Jurayri. He who remains composed in times of blessing and trial is patient.

8.

Fifth station. Poverty. Passing away at the witnessing of the Divine Unity. Saying of Khafif. He who has no possession and is divested of all human attributes. Saying of Shibli. He who has no need for other than the Truth. Saying of Muhammad al-Masuhi. He who has no motive to need anything. Saying of Rudabari. He who has no possession neither is he

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possessed. Saying of Nuri. He who is silent during times of impoverishment and spent for others during times of plenty.

9.

Sixth station. Gratitude. Saying of knowers. Verbal declaration of God’s blessings, performing good services and religious obligations. Saying of Kashani. To understand why God created you. Saying of Abu ‘Uthman. The elect are grateful for meanings in their hearts. Saying of Junayd. Not to disobey God by means of any of His favors. Saying of Shibli. To see the One.

10.

Seventh station. Fear. Saying of Daqqaq. Three degrees: Fear, reverential fear, and awe. Anonymous saying. Awe is the movement of the heart caused by God’s majesty.

11.

Eighth station. Hope. Anonymous saying. Hope for the generosity of the Most generous. Anonymous saying. To draw the heart near to God’s benevolence. Anonymous saying. To contemplate on the vastness of God’s mercy. Anonymous saying. To look at God’s Majesty with the eye of perfection. Anonymous saying. The heart’s contentment with God’s promise.

12.

Ninth station. Trust in God. The traveller abandons all worldly motives and puts his hope in the Truth. Anonymous saying. Abandon effort at attaining something

180

SYNOPSIS

which is beyond human capacity. Saying of Kashani. To rely on the Truth in all matters. Saying of Hamdun. To hold fast to the Truth. Saying of Dhu Nun. To abandon self preservation, power and capacity. Saying of ‘Abd Allah Qarshi. To be dependent on God in all states. Anonymous saying. To remain the same in times of abundance and in times of scarcity of God’s favors. 13.

Tenth station. Satisfaction. To abandon self satisfaction and satisfaction of others for God’s satifaction.

14.

He who maintains the stations shall be granted with illuminations, and unveiling. Satisfaction leads to humility.

15.

Author’s indication of some states.

16.

A station remains with the traveller at all times. A traveller moves from one station to another. A state is granted by the Truth. A state enters the heart, purifies his secret, elevates his morals and erases his grief and doubts. Saying of Junayd. A state enters the secret due to the purity of remembrance.

17.

Saying of People of Verification. A station is established and firm; a state is transient and disappears. A state can become a station. Saying of People of Verification. If a state endures, it is not a state.

18.

Stations are attained with repentance. States are attained with love. Anonymous saying. He who has no love gains no state.

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Saying of Abu Madyan. Love is to become intimate with the Truth and to long for Him. Saying of Abu Madyan. He who has no hope suffers loss of love. 19.

Whoever attains renunciation, he attains awe. Whoever attains patience, he attains intimacy. Sign of intimacy increases with intimacy. Whoever attains poverty, he attains proximity.

20

God’s proximity to the servant is shown by granting intuitive knowledge in this world; in the next, by granting him contemplation and witnessing. He who attains gratitude attains the state of shame. Shame is awe in the heart, anxious of any imperfections in deeds. Anonymous saying. Shame is to purify the inner aspect. Anonymous saying. Shame is humble grief of the heart. He who attains fear, he attains gratitude. He who attains hope, he attains union.

21.

Saying of the mashd’ikh. He who attains union his sole intention is God. Anonymous saying. Union is unveiling of the heart at witnessing of mysteries. He who attains satisfaction, he attains subsistence. Anonymous saying. He who endures is established in a station where the Truth is not veiled from him.

Conclusion: Self-Examination, Remembrance, Concentration, Presence, Revelation, Unveiling, Witnessing, and Contemplation remembrance;

sweetness

of

1.

Self-examination; contemplation.

2.

Meaning of self-examination. Saying of the Prophet.

3.

Jarir’s explanation on the saying of the Prophet. Self examination is the foundation of all good deeds.

4.

Saying of Jurayri. Piety, self-examination, unveiling and contemplation. Anonymous saying. Awareness of the Truth and glorification with the limbs. Saying of Abu Madyan. Sincerity and self-examination. Saying of Junayd. Fear of losing the sweetness of self examination. Saying of Dhu Nun al-Misri. The sign of self-examination.

5.

Saying of Nasrabadi. Hope, obedience, sins and self examination. Saying of Abu Madyan. Fear and self-examination. Saying of Ja‘far b. Nasir. Self-examination and preservation of the innermost ground of being. Saying of Jurayri. Two kinds of effort in acquiring the science of realities. Saying of Murta‘ish. Self-examination and preservation of the innermost ground of being. Saying of Ibn ‘Ata’ Allah. The best of obedience. Saying of Ibrahim Khawwass. Preservation of God’s limits, self-examination and purification of the innermost ground o being. Saying of al-Maghribi. Knowledge of Path. 183

the

184

SYNOPSIS

Saying of Abu Madyan. Self accounting and self-

examination.

6.

Saying of the Mashd’ikh. Putting the innermost ground of being under the scrutiny of self-examination. Saying of Wasiti. Preservation of moments. Saying of al-Kashani. Contempation on things indicated by the Truth. Saying of al-Ansari. Self-examination and turning away from what is other than God.

7.

Anonymous saying. Three kinds of self-examination; of the heart; of the spirit and of the innermost ground of being. The sign of self-examination of the heart. The sign of self-examination of the spirit. The sign of self-examination of the innermost ground of being.

8.

Saying by the author. Remembrance is incumbent. Saying of al-Qushayri. Remembrance is a strong pillar along the path to the Truth. Saying of Abu Madyan. Good granted by God as remembrance and guidance.

9.

Saying of al-Qushayri. Two kinds of remembrance: the tongue and the heart.

10.

Saying of Daqqaq. Remembrance manifests saintship. Remembrance to ward off dangers.

11.

Saying of Wasiti. Remembrance, fear and love. Saying of Abu Madyan. Contemplation on God’s presence and remembrance. Saying of of Dhu Nun al-Misri. Remembrance is being absent of remembrance. Saying of Abu Madyan. Remembrance and the loss of subjective consciousness. Saying of Abu ‘Uthman. The sweetness of remembrance.

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12.

Story of Moses. Remembrance resides in the heart. Saying of Sahl. God calling out His servants. Saying of Abu Madyan. Remembrance, continuous presence of the heart. Anonymous saying. The best form of remembrance and the best sustenance.

13.

Anonymous saying. Unification of the believers. Declaration of those who have certainty. Declaration of the knowers. Saying of Jurayri. Saying of Ahmad b. ‘Abd al-Malik. Three degrees of remembrance.

14.

Remembrance performed by the tongue.

15.

Remembrance performed by the heart.

16.

Remembrance of his self in God’s knowledge.

17.

Three ranks of those who perform remembrance.

18.

Saying of all knowers. Two kinds of remembrance: with the tongue; with the heart. Saying of al-Nuri. Disloyalty of knowers is to abandon remembrance.

19.

Saying of People of Verification. Four things sought in remembrance: verification, glorification, refinement, reverence. Saying of Sahl. No greater disaster than to abandon remembrance.

20.

Saying of Zakariyya Ansari. Remembrance is to renounce what is other than God and being aware of Him. Remembrance is not contemplation.

21.

Three kinds of remembrance: of the heart, praising the Truth, contemplation.

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SYNOPSIS

22.

The root of remembrance. Negation and affirmation.

23.

The rememberer, remembrance, the thing remembered.

24.

Remembrance requires concentration. Concentration on God at every moment and every second.

25.

Saying of Najm al-Din al-Kubra. Concentration and renouncing of desires. Saying of Junayd. Losing concentration even for a moment is a great loss.

26.

Concentration leads to presence. Saying of Zakariyya al-Ansari. Presence is the heart being with the Truth. Saying of ‘Abd Allî al-Ansari. Presence and receiving effusion.

27.

Presence leads to revelation and unveiling.

28.

Saying of Zakariyya al-Ansari. Three kinds of revelation. Saying of Raslan. The People of Truth and Reality are with certainty.

29.

The beginning of certainty is unveiling, then witnessing, then contemplation. Saying of Sahl. The beginning of certainty is unveiling. Saying of ‘Ali. Certainty does not increase. Saying of Zakariyya al-Ansari. Unveiling is the presence of the servant with the Truth. Saying of al-Qushayri. Unveiling is a state in which there is no need to ponder on proof, to seek the path, refuge from doubtful claims and veils of the unseen qualities. Saying of Ahmad. Unveling is the lifting of doubt. Anonymous saying. Unveiling is light with light.

30.

Three kinds of unveiling: of the heart, of the spirit, of the innermost ground of being.

CONCLUSION

187

31.

The mark of unveiling of the heart. The mark of unveiling of the spirit. The mark of unveiling of the innermost ground of being.

32.

Anonymous saying. Certainty is unveiling. Three kinds of unveiling. Saying of al-Qushayri. Unveiling is the manifestation of a thing in the heart.

33.

Revelation leads to tasting the gratifying experience of witnessing. Saying of Zakariyya al-Ansari. Witnessing is to verify intuitive knowledge of God.

34.

Contemplation and being effaced, annihilated, obliterated, and passed away.

35.

Saying of al-Qushayri. The possessors of presence; of unveiling; of contemplation.

36.

Saying of Junayd. Contemplation is finding the Truth. Saying of Nuri. Contemplation is invalid if there remains a root standing. Saying of Nuri. Certainty is contemplation. Saying of Ahmad b. ‘Abd al-Karim. Contemplation is the presence of innermost being at the station of spiritual communion. Saying of Zakariyya Ansari. Contemplation is seeing the Truth. Anonymous saying. Contemplation is light upon light.

37.

Three kinds of contemplation: of the aspirant; of the veracious; of the knower.

38.

Contemplation of the heart. Contemplation of the spirit. Contemplation of the innermost ground of being.

188

SYNOPSIS

39.

The mark of contemplation of the heart. The mark of contemplation of the spirit. The mark of contemplation of the innermost ground of being.

40.

Saying of al-Makki. The beginning of contemplation when certainty and manifestation increase.

41.

al-Qushayri on the saying by al-Makki. Contemplation is continuous arrival of the lights of self manifestation. Saying of the Mashci'ikh. When morning comes there is no need for the lamp.

PART III TRANSLATION

SPIRITUAL SUBTLETIES FOR THE SWIFTLY ASCENDING PEOPLE OF GOD

In the Name of Allah the Most Beneficient, the Most Merciful 1. Praise be to God with such praise as He Himself extolled for His self, and to Him be thanks such as He is wont to thank His Self. To Him also be laudation such as the laudation He approves for His Essence, and unto Him Attributes, which are rightfully His, as His description of His Attributes. He is the Eternal Plenitude, whose innermost essence bewilders the most knowing among the knowers; and the One who renders the most intelligent of all at a loss for words, and the greatest of sages is tongue-tied to describe Him. Not one person increases his knowledge of Him save compound bewilderment and unknowability. All creatures are stupefied at attaining to His Essence, for their knowledge can not grasp Him. He is One in His Oneness unlike the oneness attested to by one of His servants. He is One as He bears witness to His Oneness' (wahtdiyyah, keesaan) and He is Unique {fard, tunggal) in His own Uniqueness (farddniyyah, ketunggalan). There is no path which leads to the illuminative knowledge of Him, but through Him and there is no [other] way of affirming His unicity but with His light. He has made everything a way which leads to the illuminative knowledge of Him; thus all crea tures are signs affirming His Unicity.

2. Glory be to God, whose manifestation is as small as the thread hole of a needle, to whomsoever He wills. He shows him [His manifestation], and with the luminosity of His light. He blinds whomsoever He wills and leads him astray. Glory be to Him who has no cover to His Presence^ except [His] light and no veil to His Majesty except His manifestation.

' 2

Qur’an: Ali ‘Imran (3: 18). Raniri translates “wajh’\ face or aspect, as “hat/raf”, presence. This is following the verse in the Qur’an:/a ayna md tuwallufa thamma wajh Allah, Qur’an: al-Baqarah (2: 115).

191

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SPIRITUAL SUBTLETIES

3. The mercy of God and His consummate peace be upon the Chief of all creatures and the Beloved of the Truth Most Exalted, Muhammad, to whom the Truth Most Exalted became manifest (tajallT) in the first of His manifestation to all the creatures. It was due to him that the Truth Most Exalted made known the Hidden Treasure, hence It is revealed and manifested. The Blessings of God and His salutations of peace upon his family and his com panions who are like the guiding lights of navigational stars and like boats that preserve from being drowned.

4. Now then: The humble servant, who is drowned in the sea of sin and decked with all kinds of blame, who is complete in deficiency and struck with awe of the knowledge of the Merciful, the dust of the feet of the People of “There is no God but Allah”, who is nothing, Shaykh Nur al-Din b. ‘All b. HasanJi Muhammad, whose family name is Hamid, says: In the year one thousand and fifty after the Migration of the Prophet (may God shower His blessings and peace be upon him), in the month of Rabi' al-Awwal; I was ordered by our master, who is the leader (imam) most praised and the greatest of all great kings; the cream of the line of Sultan Iskandar, who governs the seven climes of the world, and whose fame is well-known. He is a knower of God, who emulates the behavior of God, and merci ful to all the servants of God; He is a theatre of manifestation of all of God’s Attributes called Beneficient, and he is a place of gathering of all of the godly behavior; The Truth Most Exalted poured him the drink from all the oceans of illuminative knowl edge and all the rivers of unity and perfected him at the stations of detachment (tajrid) and isolation (tafrld). He is the great sov ereign, the ruler whose rank is raised high, bearing the title Sultan Iskandar Thani ‘Ala al-Din Mughayat Shah, The Champion over the Dominion, The Shadow of God on Earth, b. al-Sultan Ahmad Shah b. al-Sultan 'Abd al-Qadir Muhyiddin Shah b. al-Sultan Mansur Shah b. al-Sultan Zayn al-‘Abidin Shah b. al-Sultan Mahmud Shah b. al-Sultan ‘Abd Jamal Shah b. al-Sultan Muhammad Shah b. Sultan Mansur Shah b. al-Sultan Muzaffar

prolcxjUE

193

Shah b. al-Sultan Muhammad Shah b. al-Sultan ‘Abd al-Malik al-Mubin; may God accord him with happiness in this world and the Hereafter, by the grace of our Messenger, Muhammad (peace be upon him) the Leader of Jinn and Humankind; to compose a book in the Jawl language to include all [aspects of] the science of the realities (haqd ’iq) and to unravel all the fine secrets; to give the last word on illuminative knowledge (ma ‘rifat) and affirma tion of Divine Unity (tawhid) and to elucidate on the stations (maqdm) of the People of Detachment (ahi al-tajnd) and Isolation (al-tafrid).

5. I have seen that companions of mine (may God bless them all) have translated [works on the aforementioned topics] and they were adequate—may God accept their good works. However, none has ever composed a book such as this which is the clearest in its use of allusion (‘ibdrat) and the most succinct in its defini tion (ta‘rif). This work is like a commentary to all the condensed books (mukhtasar) and [at the same time] a primer to other advanced books which deal with the science of realities in depth; such that a novice (mubtadi) may benefit from it and an adept (muntahT) may use it as a reminder. I have entitled it “Spiritual Subtleties for the Swiftly Ascending People of God”. And I pray, to the Truth Most Exalted, that this work be for Him alone and that I may be brought nigh to His Presence. 6. Should you find the translation to be different from [what is conveyed in] the Arabic words or terms, or should it come before or after the Arabic terms or deleted entirely, do not let this cause doubt in you. I have [purposely] done so for reasons of appropriateness since in translating the Arabic terms the concept becomes difficult to grasp. 7. Thus I have composed it to comprise an introduction, three chapters, and a conclusion. The Introduction is “On Affirming the Existence of the Truth Most Exalted”; the First Chapter is on “Illuminative Knowlege”; the Second Chapter is on “Unification”; the Third Chapter is on “Stations and States”; and the Conclusion

194


is on “Self-Examination, Remembrance, Concentration, Presence, Revelation, Unveiling, Witnessing and Contemplation.”

Introduction On Affirming the Existence of the Truth Most Exalted

1 Know, O seeker of Truth, that the existence of the Truth Most Exalted, according to the Sufis (may God be pleased with them) is, with respect to existence, the Absolute Essence.’ It [i.e. existence] is at once the Reality of the Necessary Existence, Most Exalted and Holy, and the One God. He is thus self realizing and the realizer of other than He. He is self-subsisting in virtue of His Essence and is the creative agent of what is other

than He. 2. They further say that the reality of the Necessary Existence is Absolute Existence. However, existence cannot be thought of as having duality in it nor plurality. In reality individuation (ta‘ayyun) and limitation (taqayyud) is attributed to it only in the mind. Thus every thing that is contemplated or imagined and intellected upon in the realm of plurality is particular existence (yvujud khdss) or relative existence (wujud iddfl) and not absolute existence because the contrary of Absolute Existence (yvujud mutlaq) is non-existence ( adam) which is nothing (tiada sesuatu). There is in the Existence of the Truth Most Exalted oneness which is not superadded to His Essence that is, with respect to existence, existence is not a predicate of the One in this regard; rather. Oneness is His very Essence. 3. The People of Verification (Ahl al-Tahqiq') say that existence is divided into two categories: the first is limited and the second is absolute. Limited existence is the existence of pure non-existence (‘adam al-mahd) which returns to non-existence.

*

See Jami, Naqd al-Nusus, p. 20. 195

196


It is the existence of all possible existences (mumkinat). For the coming into existence of that existence [i.e. possible existents] (kejadian wujud itu) is from the Truth Most Exalted, like the existence (wujiid) of the image seen in the mirror in relation to the existence of the gazer who looks into the mirror. The reality of the image is the existence of the possessor of that image. But the existence that is absolute does not partake of non-existence (‘adam). It is the existence of God, who is the Necessary Existence and also the Existent by Himself and not by other than He. Indeed He is the Creator of all other than He.

4. Therefore God’s existence is not determined by absoluteness (itlaq) and limitedness (taqayyud), by being universal {kulli) or partial (juz’i), general l‘dmm ) or particular {khdss}-, it is neither multiplicity (banyak'} nor plurality (berbilang}-, and neither having shape (shakl} nor limit (badd). Nevertheless it is necessary to attribute to that existence all those things mentioned [above] as aspects of the degrees (martabat} and stations (maqarn) proper to Him, as He says, “He is above all degrees. He is the Possessor of the Throne’’.^ Thus it comes about that the existence of the Truth Most Exalted is absolute and determined, universal and partial, general and particular, shape and limit, [plural] and multiple; and yet there is no changing in the Reality of His Essence from having form and limit since “He is as He was’’.^ 5. The similitude of shape (shakl) and things (ashyd’} which are luminous is also divided into two.^ The first kind is

2 3 '*

Qur’an (40): 15. Jami, Naqd al-Nusus, p. 23, n. 9. Jami classifies luminous objects into three. The first is the thing which is illumined by another body, i.e. the earth; the second is essentially luminous but known because of a different aspect, i.e. the body of the sun, unkown due to the luminosity of its light; and the third is essentially luminous and known as such, i.e. the rays of the sun. See Jami, ibid., p. 20-21.

EXISTENCE OF THE TRUTH

197

that thing whose luminosity is other than its essence and it acquires light from other than itself, like the moon acquiring illumination from the sun. The second kind is that thing which is essentially luminous, like the sun which illumines the moon; inasmuch as it is the recipient of [light from] the sun its luminosity is that magnitude.

6. Shaykh Nur al-Dln Abd al-Rahman .lami" (may God sanctify his secret) says in his book Nusiis while commenting on Fusus^, that the Essence of the Truth Most Exalted is the reality of all existents {mawjuddt) while He in His Essence is absolutely one, never multiple; only self-manifestations (tajalliydt) and determinations (ta‘ayyundt') are mentally posited as being multiple and plural.^ The Essence of God the Absolute One, through the medium (wasitah) of the Attributes, to the sight, becomes plural and multiple. With regard to reality He is one, never multiple nor plural. With regard to being free (mujarrad), that is isolated, and absolute (mutlaq), that is unconditioned, from determination and limitations. He is referred to as the Truth, and with respect to His plurality and multiplicity which come about through the medium of His determinations and limitations. He is referred to as Creation {khdlq) and the World {‘alam). The World is the exterior manifestation (zuhur) of the Truth Most Exalted while the Truth Most Exalted is its interior. The World is, after its exterior manifestation, the very essence of the Truth Most Exalted and the Truth Most Exalted is, prior to His manifestation, the very essence of the world.^

5

®

*

He died in 898/1492. For his biographical account including a short description of his writings, see the “Introduction” by Mahmud ‘Abadi in his edition of Jami’s Nafakhat akUns, p. pan] - shist. I.e. Naqd al-Nususfl Shark Naqsh al-Fusus. Jami, ibid., p. 23. Jami, Lawd’ih, transl. by E.H. Whinfield and Mirza Muhammad Kazvini (London: Theosophical Fhiblishing House, 1978, reprint), p. 29

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7. The writer of Lata’if al-Plam^ (may God sanctify his secret) says that the People of Unity (Ahl al-Wahdah) are divided into two groups. One group is of the belief that existence is only one [kind] and that is the existence of God the Most Holy; and that which is other than the existence of God cannot attain to existence nor to coming into existence. Therefore this group believes that all existences in their totality is God’s existence. Most Holy is the Truth Most Exalted and far indeed above what they say. This is the belief that has gone astray.

8. The second group from among them [i.e. the People of Unity] believes that existence is divided into two kinds. First is Real Existence (wujiid haqiqi) and second is imaginary existence (wujud khaydli). Real Existence is the existence of the Truth Most Exalted which is absolute, and imaginary existence is the existence of the whole universe. The Truth Most Exalted is the existent (mawjud) that is invisible, while the universe is the existent that is visible but in reality it does not possess real existence. Thus the existence of the world together with all its parts is like an imaginary form seen in a mirror; it does not, in reality, possess real existence except that its existence is something imaginary, like the shadow. This is the belief of the Sufis who are the People of God (Ahl Allah). 9. The theologians say that there are three kinds of existence. First is the existence of the Necessary Existence which is the existence of the Truth Most Exalted. Second is the existence of lights and spirits and the Hereafter. All of them increase and decrease. Third is the existence of the bodies (jasmani), of the form (qalab) and of this world (dunya). These increase and decrease. Some [of them] say that existence is of three kinds: first is Necessary Existence; second is possible

®

Two authors have been identified for the same work whose full title is Lata’if al-1'lam fi Isharat Ahl al-Ilham. One listing (GALS I, p. 280) has ‘Abd al-Razzaq al-QashanI (d. 1330) and the other (GALS I, p. 807-808) has Sadr al-Din al-Qunyawi. See al-Attas, Comentary on the Hujjat, p. 94.

EXISTENCE OF THE TRUTH

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existence (ja’iz al-wujud) which is the being of all possible beings (mumkindt'); and the third is impossible existence (mumtani‘ al-wujud), namely the partner to al-Bdrl whose being is not possible at all. 10. Shaykh ‘Abdullah b. Husayn b. ‘AH Makki al-Husni al-‘Ajalam‘® (may God sanctify his innermost ground of being) says that existence is of five kinds: essential existence (wujud dhdti), concrete existence (wujiid ‘ayni), existence in the mind (wujud ‘aqli), existence in verbal expression (wujud lafyT) and existence in writing (wujiid khatti). Essential Existence is the existence of the Truth Most Exalted, the Necessary Existence, whose existence does not increase nor decrease. Concrete or individual existence (wujud ‘ayni) is limited to the existence of that which is other than God, while existence in the mind, in verbal expression, in writing is common to (mushtarak) the Truth Most Exalted and the servant.

See al-Altas, Commentary on the Hujjat, 22.

First Chapter An Exposition on Illuminative Knowledge of God

1. Know, O seeker of the Truth Most Exalted, that knowledge [of God] {ma‘rifah) is necessary {wajih) for all servants; as this is ordained by the command of God Most Exalted*, “I have only created the Jinn and Mankind that they may know^ Me”. Hence, it [knowledge of God] became the tree^ (pohon) of religion, as the Prophet (may God shower His blessings and peace upon him) says: “Knowledge (ma ‘rifah) of God is the first requirement of religion, and the perfection of knowledge of God is affirmation of His unity (tawhld), and the perfection of affirmation of His unity is to deny Him all attributes of quality (kebetapaan)."^ 2. The derivative of the meaning of religion (din}, etymologically, is the requital (balas} and the good deeds (kebachikan} of a person, the [willing] submission of oneself to Him, the act of obedience and the performance of worship directed only to God Most Exalted. However, according to the Law (istildh Shara‘}, religion (din) is realized when four requirements are fulfilled: first, knowledge of God (ma‘rifah}, second, affirmation of divine unity (tawhld}, third, faith (Trndn} and fourth, [willing] submission (isldm}, as God Most Exalted says, “Verily, the religion which is accepted by (dikereda’i} God is Islam”^.

3.

’

’ ■* ’

The derivative of the meaning of knowledge (ma‘rifah).

Qur’an: al-Dhariyat (51): 56. Raniri translates liya'budunJ as liya'rifum following the interpretation by Ibn ‘Abbas, see RQ, p. 3. Raniri is paraphrasing the word Ar. asl, root, as tree. 1 have not been able to locate this hadith. Qur’an: Ali ‘Imran (3): 19. 201

202


etymologically, is to recognize (pengenal) a thing and to acknowledge it (mengiqrdrkan did), and to lower oneself before it and to seek it in order to recognize and know it. The antonym of knowledge (rna‘rifah) is denial (inkar). According to the Law {istildh Shara‘), knowledge [of God] (ma'rifah) is to know (pengetahuan) the essence of God Most Exalted and His Attributes. 4. As for knowing (pengetahuan), etymologically, it is to perceive [a thing] and to have knowledge (ma'rifah) of it, as the theologians (Ahl al-Kaldm) say, “That [the meaning of] mystical intuition (‘irfdn) and illuminative knowledge (ma‘rifah) is the grasp of knowledge (pengetahuan) over the objects of knowledge.” The antonym of knowledge (‘ilmu) is ignorance (jahl). As for knowing (pengetahuan), according to the Law, it is to have a firm conviction (mengi‘tiqadkan) that a thing is known and to conclude that the knowledge of it is attained, and that it [the knowledge of the thing attained] is certain and confirmed with strong belief

(i‘tiqdd) without a trace of doubt in it.

5 The difference between knowledge (‘ilmu) and illuminative knowledge (ma'rifah) is that knowledge is general (‘dmm) while illuminative knowledge is specific (khdss).^ This means knowledge (‘ilmu) is superior to illuminative knowledge (ma‘rifah) because knowledge (‘ilmu) is to know [both] the general (mujmal) as well as the particular (mufassal) while illuminative knowledge (ma‘rifah) is to have knowledge of on y the particular (mufassal). This is so because a person when he recognizes (dikenal) something, [initially] his knowledge (pengetahuannya) does not encompass the thing recognized [in its entirety]; but when he recognizes something such that his knowledge encompasses it [in its entirety], he is thus [said as] to have knowledge of it (dikenalnya), as Shaykh al-Junayd’ (may God be pleased with him) says, “Knowledge (‘ilmu) is higher in

6 7

Cf. Kashf al-Mahjab, p. 382. He is Junayd al-Baghdadi whose full name is Abu al-Qasim al-Junayd b.


203

rank compared to illuminative knowledge (ma‘rifah); it is superior and more comprehensive and more perfect; hence, the Truth Most Exalted is referred to as ‘Alim and not as ‘Arif.” God says in the Qur’an, “That those whom God has given knowledge are in ranks (as opposed to those whom He has not given knowledge)’’^. Thus, His command to Prophet Muhammad (may God shower His blessings and peace upon him), “Say, O Muhammad, ‘O my Lord, advance me in knowledge’”’.

6. Shaykh Abu al-Qasim“’ (may God be pleased with Him) says that God Most Exalted gave illuminative knowledge (ma‘rifah) to creatures, as He says in the Qur’an, “’Verily, O Muhammad, thou wilt know them, the hypocrites, by the tone of their speech!”’’ And He also says, “The Jews know Muhammad as they know their own sons”.’^ Thus, God Most Exalted has specified illuminative knowledge (ma‘rifah) to the generality (‘awwdm), and He has appropriated knowledge (‘ilmu) to Himself, as He decreed in the Qur’an, “Verily, God knows their (inner) secrets.”’^ Moreover, He also appropriated knowledge (‘ilmu) to His most beloved.

Muhammad (d. 297/919). His ancestors came from Nahawand but he was bom in Baghdad, ‘Iraq. He is learned in the legal school of Abu Thaur and used to dispense legal judgements following this madhhab in the circle of Abu Thaur in his presence even at the young age of twenty, RQ, p. 20; see also A.H. Abdel Kader’s, The Life, Personality and Writings of al-Junayd (London: Luzac & Company, 1962). 8 Qur’an: Ali ‘Imran (58): 11. ’ Qur’an: Ta Ha (20: 114). According to al-Raghib al-lsfahani this knowledge is ma'rifah, the knowledge of the essence of things, see his Mufraddt (Damascus: Dar al-Qalam, 1992), p. 580. He is Abu al-Qasim al-Qushayri (d. 465/1087), the author of Risdlat al-Qushayriyyah. His name is ‘Abd al-Karim b. Hawazin al-Qushayri and he was student of Abu ‘AU Daqqaq, cf. NU., p. 318. " Qur’an: Muhammad (47): 30. *2 Qur’an: al-Baqarah (2): 146; al-An‘am (6): 20. Qur’an: Muhammad (47): 26.

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chosen from amongst His Messengers and Saints. Thus, He commands him, “Know, O Muhammad, that there is no God but Allah and seek forgiveness for thy faults”.'*^ This means: Know God, O Muhammad, in your state of annihilation (fand’) from your knowledge^^ {pengetahuanmu), and seek forgiveness, for your knowledge shall never reach Me. For every reality which is not free of its effects and modes (rasam) and manners {‘adat) that are human in nature is not per se a reality (haqiqah). 8. Shahddn. It is therefore evidently clear from the command of God Most Exalted and the saying of the Prophet (may God shower His blessings and peace upon him) mentioned above, that, whoever does not possess knowledge (ma‘rifah) of God Most Exalted, affirmation of Divine Unity (tawhid) is impossible from him, and so is faith (iman), the [willing] submission {isldm), love and obedient service to God, and fear and hope for [God] and [acts of] the like; for how can one who does not recognize (mengenal) God affirm His Oneness (mengesakan Dio), and have faith in Him, and [willingly] submit to Him, and obediently serve Him, hope for His Mercy? Thus, ‘Alii® (jnay QoJ be pleased with him and illuminate his countenance) says: “The first requirement of religion is knowledge (ma ‘rifah) of God, and the perfection of knowledge [of God] (ma‘rifah) is to affirm His unity (tawhid), and the perfection of affirming His unity is to deny Him attributes of quality (kebetapaanf for whoever describes God Most Exalted with qualities he has limited (menghinggakan) Him; and whoever puts limits to God, he has numbered'^

Qur’an: Muhammad (47): 26. '5 I.e. Know God through Him, not through your own subjective knowledge. 16 He is ‘AU b. Abl Talib (d. 39/661), the fourth of the Rightly Guided Caliphs, and the Prophet’s son-in-law. He is also the first in RanM's line of spiritual teachers, see Commentary on the Hujjat, p. 14. Ar. ‘addahu literally means to regard Him as numerically one. To do so is to compare Him with what is numerically other than one, e.g. two or three. Number is used to represent multiplicity and plurality which are


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(membilang) Him”. 9. Hence, it is necessary for the traveller to seek knowledge (ma ‘rifah) of God, and he must not put limits to Him and number Him (membilang dia). Consequently, knowledge (ma‘rifah) of God becomes the tree (pohon) of religion, as the Prophet (may God shower His blessings and peace upon him) says: “The strength of a house is in its foundation and the strength of religion is in the knowledge of God (nia‘rifah Allah)”.1’ 10. Shaykh Junayd, the leader of all the groups of the Sufis, says: Among the first thing that a servant needs in order to believe in something is for the created to recognize (dikenal) the Creator; thus all that is originated will know how they came to be, and they know the difference in attributes between the Creator and the created, the Eternal and the originated. Thus, all creatures derive evidence (mengambil dalTt) from Him to know Him as the Creator and they acknowledge (iqrar) Him with the necessary testimony which obliges service to Him, for whoever does not know Who created him, he does not acknowledge the Creator of all of these creatures.

11.

Shaykh Ruwaymô was asked: “What is among the first obligation which God Most

characteristics of created things. Thus to regard God as numerically one is tantamount to associating {shirk) God with other than He, which is anathema to Divine Unity in Islam. See ‘Aflf al-Din Sulayman al-Tilimsanl, Shark ‘ala Mandzil al-Sd’irin (Tunis: Mark az al-Dirasat waT-Ibhath al-lqtisadiyyah waT-Ijtima'iyyah, 1989), p. 46. Cf. Nahj al-Baldghah (Wizarat Farhang va Amuzash-i ‘All, 1368), Khutbah-yi Awal, p. 2. 1’ RQ, p. 141. He is Ruwaym b. Ahmad b. Yazid b. Ruwaym who belonged to the second tabaqat of the Sufis, NU. , p. 94.

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Exalted put on all creatures?” He answered: “It is knowledge of God (ma‘rifah), because of His saying, Exalted be His Mention, ‘I have not created the Jinn and Mankind but to know Me’^'. 12.

The writer says (may God forgive him): O knower, now that you have come to know the introduction (muqaddimah) to knowledge (ma‘rifah) [of God], I shall presently clarify to you the sayings of the People of God, who speak of the commencement of illuminative knowledge [of God] (ma'rifah), each with the tongue of their states (lisan hal)—may He, the Truth Most Exalted, grant me and you perfect wonderment (hayrdn), that is, the illuminative knowledge (ma‘rifah) of the essence of God and the true and real certainty Qiaqq al-yaqin) with the inspiration (ilhdm) from His Unseen Presence.

13.

Shaykh Jurayri Abu Muhammad^^ says:

The most evident of all things that points to the existence (keadaan) of God Most Exalted is His outwardly manifested creature23, followed by His commands over all of His creatures, and then His Speech which adorns everything.

Hence if there were no Creator, how did Creation come to be? For creatures are His theater of manifestation, once creatures become manifest. He commands them; so is the case with His Speech which indicates His existence (keadaanNya), for Speech is His

Qur’an: al-Dhariyat (51); 56. He was among the companions of Junayd who is noted for his mastery of the sciences of the Sufis, see NU., p. 157. He died in the year 311/933, see RQ. 23. 23 Ranirl translates Ar. mulk, kingdom as M. makhluq, creature. Any thing that is in God’s kingdom is, in reality, something which He created, hence they are His creatures.


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attribute. An attribute indicates the owner of that attribute.

14. Abu al-Husayn al-Nuri^^ (may god be pleased with him) says: Knowledge [of God] (ma ‘rifah) is that you recognize God Most Exalted in His Unity and you know that only He is the First before everything, and everything subsists through Him, and to Him is their return, and from Him is their sustenance.

What is meant by the “First” is no beginning to His beginning. If He is not the First, who manifested the first? Thus the being (keadaan) of everything depends (muhtdj) upon Him, but He does not depend upon other than He. And what is meant by “the return of everything” is the return of everything to His attribute of mercy (rahmatNya) or to His attribute of overwhelming (qahhdrNyd)—that is Heaven and Hell. And what is meant by “sustenance of things”, [i.e.] to the spirits of the People of Happiness (Ahl al-Sa‘ddah), in this world, is that. He grants them illuminative knowledge (ma ‘rifah) and unification (tawhid), unveiling (kashaf) and contemplation (mushahadah), and the like; and in the Hereafter He grants them true vision (ru’yah yang haqiqi) and He bestows sustenance on all bodies (segala jasad) all kinds of food as long as there are spirits in them. 15.

Abu ‘Amr al-Zujaji^^ says:

There are six aspects to knowledge (ma‘rifah) [of God]: First, knowledge of His Unity (wahddniyyah)-, second, knowledge of His Greatness (ta'îmf, third, knowledge of His favors (anugerah)', fourth, knowledge of His power

He is among the second tabaqat of the Sufis. He died in 295/717. RQ, p. 20. See also NU, p. 78. He is from the fifth tabaqat of the Sufis. His real name is Muhammad b. Ibrahim and he was originally from Naisabur. See NU, p. 227.

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(qudrat)'. fifth, knowledge of His Eternity (aza/); and sixth, knowledge of secrets (rahasia).

The meaning of “knowledge of His Unity” is that He is One (Esa). Although His theaters of manifestation (sing, mazhaf) are many, none is devoid of His transcendent oneness {ahadiyyahNyd}. And the meaning of “knowledge of His greatness” is that to the eye of the knower there is no majesty {kebesaran) save the majesty of the Truth Most Exalted alone and he regards creatures as noble because of their Creator. And the meaning of “knowledge of His divine favor” is His favor, physical (zdhir) and spiritual (bdtln), which is given to the servant appropriately. And the meaning of “knowledge of His Power” is that the Truth Most Exalted created everything without any means {alat) or help. Everywhere the knower turns he sees power {qudraf} and might {quwwah), they are the theaters of manifestation (sing, mazhar) of the Truth Most Exalted, as the Prophet (may God shower His blessings and peace upon him) says: “There is no power and might save God Most Exalted”.^^ And the meaning of “knowledge of eternity” is that there is no beginning to His beginning. And the meaning of “knowledge of secrets” is that He Alone knows all the secrets and He grants the knowledge of these secrets to whomsoever He wishes, as He says in the Qur’an,^^ “God Most Exalted does not reveal His secret to anyone save him whom He is pleased from amongst His Messengers and the Knowers”.

16.

Ahmad b. SahP^ (may God be pleased with him) says:^^

Illuminative knowledge is based on three foundations:

Kashf al-Khafa', vol. 2, p. 487. Qur’an: al-Jinn (72): 26. He is the father of Abu al-Hasan ‘AH al-BushanjI who died in 348H. RQ, pp. 28-29. 2’ RQ, 142.


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Reverential awe (al-haybah), shame (malu), and intimacy (al-uns).

What is meant by “reverential awe” is to be bewildered (hayran) at the knowledge {ma‘rifah) of the innermost essence of God; and what is meant by “shame” is that the knower observes (ditilik) that the Truth Most Exalted is Omnipresent, Omniscient, wherever he may be, such that he renders his movement (harakatnya) and rest (sukunnya) are for the pleasure of the Truth Most Exalted. What is meant by “intimacy” is that he is always drowned in constant self examination (murdqabah) and contemplation (mushahadah) of the Truth Most Exalted—that is, the servant is face to face {berpandangan) with his Lord. 17. The People of Indication (may God be pleased with them) say: The most beneficial knowledge for a servant is illuminative knowledge of God, which is in the heart. Its benefits are three: first, when ill-fortune strikes, he is patient; second, when God Most Exalted grants him a favor, he is thankful; third, when pain afflicts him, he readily submits to the decree {qada ’) of God Most Exalted.

18.

One of the knowers says:

Illuminative knowledge has four signs: first, knowing (‘ilmu); second, contemplation (.fikry, third, remembrance {dhikr\, fourth, preservation (hifz). The meaning of “knowing” is that the knower knows that the essence of God and His Attributes have no like. The meaning of “contemplation” is that the knower reflects on the whole of creation as God’s theater of manifestation. And the meaning of “remembrance” (dhikr) is that the knower should not slip into forgetfulness, not even for the duration of a blink of the eye, from remembering God. And what is meant by “preservation”

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{hifz) is that the knower observes all the limits Qiudud) of God, namely the Law (Shari'ah), the Path {Tarlqah) and Reality (Haqiqah). 19.

The Philosophers say: There are five signs that lead to knowledge: first, hearing; second, sight; third, smell; fourth, taste and fifth, touch— that is each with its capacity’’.^^*

20. Know, O knower, that it is God’s power and might which are manifest in every agent {fd'il) and object (muf'ul)—that is, the actor and the object of the action, respectively. The outward manifestation (zuhur) of God’s power and might in the being of creatures is clothed by means of the four elements, namely fire, water, air and earth. Fire is the theater of manifestation of [God’s] pride (‘aâmah), water is the theater of manifestation of [His] knowledge (‘ilmu), air is the theater of manifestation of [His] power (qawT) and earth is the theater of manifestation of [His] wisdom (hikmah). Every creature came to be and their actions became effective, in this world, through the means of these four elements —that is the outward manifestation of the power and the might of God which are manifest in these four elements. The manifestation (kenyataan) of the power and the might of God in the being of creatures is garbed in different clothes. It is from these four elements that angels, jinn, mankind, animals, inorganic matter and luminous bodies and things other than these are created. Every action which is produced by all existent things (mawjuddt) is from these very elements (‘andsir) of God’s power.3* Hence every actor who acts, his acts are created by the power of God, as the Prophet says: “There is no strength nor power except by God.’’^^

Al-GhazalT, Maqasid al-Falasifah, ed. by Sulayman Dunya (Cairo; Dar al-Ma‘arif, 1961), p. 350-352; Taftazani, p. 18. Cf. Kalabadhi, p. 28. Kashf al-Khafd’, vol. 2. p. 487.


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21. Shahddn. The power of God is outwardly manifest (zdhir) in things in accordance with the [capacity] of reception. Thus, the manifestation of power is minimized in things small, and it is amplified in things great, and [its manifestation] in man is according to his rank (martabat). Therefore the power that is outwardly manifest in man is [but] a copy (nuskhah) [of God’s power] that is transferred from Him^^. When man understands the hidden meaning of this saying, he knows his self. 22. The external (zdhir) faculties of the five senses {paneha indera) are sight, hearing, smell, taste, and touch; and the internal (batin') senses are imagination (khayal). estimation (wahm), thinking (fikr), reason (‘aql) and retention (hi/z).^"^ All of these faculties belong to God Most Exalted. Ponder, upon yourself always, O knower, and do not look (tilik) at any thing but that at the instance of looking you know that the faculty of sight is truly God’s. So is the case with your hearing, your smell, your taste and your touch. Nay, all of your acts, know that they become effective by the Power of God which is the source (‘ayn) of all faculties. To God Alone belongs all the faculties, as God Most Exalted says in a Holy Tradition: “I am his ears, his eyes.

’3 Cf. Kalabadhi, p. 28-30. See also Jill’s explanation on man as a copy of the Truth (al-insdn nuskhat al-Haqq) in his Shark Muskhildt al-Futuhdt al-Makkiyyah, ed. by Yusuf Zaydan (Cairo: Dar Su‘ad al-Sibah, 1992), p. 147. Al-Raniri differs in his enumeration of the inner senses from the Philosophers. The philosophers enumerate the inner senses to comprise sensus communis (al-hiss al-mushtarak), reproduction (al-quwwah al-mutasawwirah), creative imagination {al-quwwah at-mutakhayyilah), estimation (al-quwwah al-wahmiyyah), retention (al-quwwah al-dhakirah), see Maqasid, 356-357. Taftazani says that the theologians view the causes of knowledge to comprise the external senses, true narrative and reason and they “were not positive about the internal senses (al-.hawass al-batinah)'’, see E.E. Elder, Commentary on the Creed of Islam (New York: Columbia University, 1950), p. 17, a translation of Sa‘d al-DIn al-Taftazani’s commentary on the ‘Aqa’id of al-Nasafi. Hereinafter it is cited as Commentary.

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his tongue, his hands and his feet”^^. Ghawth al-A'zam^^ (may God sanctify his secret) says that; “A man’s body, his soul, his heart, his spirit, his ears, his eyes, his tongue, his hands and his feet and the rest of his limbs, it is I Who created them for him with My power for My sake, there is no “he” but “I” and no “I” other than “he”. This is so because man is [among] the Acts {af‘dl} of God. God’s Acts subsist with His Attributes and His Attributes subsist with His Essence; therefore, in reality, there is no being-existent (mawjud) save God. This is the station of essential gathering (maqdm ‘ayn al-jam ‘). 23. One of the knowers says that there are three kinds of illuminative knowledge;

Firstly, illuminative knowledge of the heart (ma‘rifah hati), secondly illuminative knowledge of the spirit {ma ‘rifah ruh), and thirdly, illuminative knowledge of the innermost ground of being {ma'rifah rahasia)-^ As for illuminative knowledge of the heart,^^ it is to disengage oneself from preoccupation with things; the illuminative knowledge of the spiriP’ is to attribute the whole of creation to its Creator—that is to attribute all acts of creatures to the Creator. For that which He made outwardly

For the complete tradition see al-Ahadith al-Qudsiyyah, p. 81. 3* A title referring to ‘Abd al-Qadir al-Jilanl. 37 The terms heart (A/, hati, qalbu; Ar. qalb), spirit (M. ruh, Ar. ruh) and inmost ground of being (At. rahasia. Ar. sirr) refer to the one and the same reality of man in its different aspects, see al-Attas, The Nature of Man and the Psychology of the Human Soul (Kuala Lumpur: ISTAC, 1991). The heart refers to the reality of man when it is in a state between this world and the other, hence the flippant nature of the heart between fear and hope; the spirit refers to the reality of man being in its pure state; the inmost ground of being refers to “a subtlety lodged in the heart, as spirit is lodged in the body”, it is that aspect of man, the reality of which is known only to God, Ta'rifat, p. 123. 38 The heart is the locus of illuminative knowlege {ma'rifah ), Ta'rifat, p. 123. 3’ The spirit is the locus of love {mahabbah), Ta'rifat, p. 123.

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manifest are His theaters of manifestation; and the illuminative knowledge of the innermost ground of being-*'’ is the concentration (tawajjuh) of creatures on God. The sign for the illuminative knowledge of the heart is to move between fear and hope, as God Most Exalted says: “They used to call on Us with the utmost hope and fear”^*; and the sign for illuminative knowledge of the spirit is continuous lament and contraction of the heart (nipis hati), as God Most Exalted says: “Observe, O Muhammad, how their eyes cry out at the knowledge of their God”"*^; and the sign for the illuminative knowledge of the innermost ground of being is to be sincere to and fearful of the Truth Most Exalted, as He The Exalted says: “And God Most Exalted has commanded them to worship none (other) but Him in sincerity, unto Him alone the true Religion”'*^.

24. Shaykh [Ahmad b.] Abd al-Malik^ (may God be pleased with him) says that: There are two kinds of illuminative knowledge (ma‘rifahy. Firstly, illuminative knowledge of the Truth (Haqq), and secondly illuminative knowledge of the Reality (haqiqah). Illuminative knowledge of the Truth is to flee from desires of the carnal soul (hawa nafsu). To flee from the desires of the self will be unsuccesful unless it is done after knowing its manifest (zdhir) and hidden (batin') attributes; and illuminative knowledge of the Reality is to make haste to God. To make haste to God will not be succesful unless

‘W The innermost ground of being is the locus of contemplation (mushahadah), p, Ta'rifat, 123. ■** The verse is quoted in translation, Qur’an: al-Anbiya’ (21); 90. RanIrT is paraphrasing the verse in the Qur’an: al-Isra’ (17): 109; They fall down on their faces in tears, and it increases their (earnest humility). Qur’an: al-Bayyinah (98): 5 ■*’* He is Shihab al-Din Ahmad ibn ‘Abd al-Malik al-Maha’imi, the author of Ira'at al-Daqa’iq bi shark Mir’dt al-Haqa’iq. He died in 1432. See Commentary on the Hujjat, p. 19. no. 23.

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it is done with knowledge of His essential attributes (sifat dhdtNya) and His positive attributes (sifat ma'nawlNya).

The meaning of “attribute” {sifat) is that which clarifies the condition (hat) of the thing qualified (mawsuf) to the understanding (faham) and describes the condition of the thing qualified (hdl mawsuf) to the intellect (‘aqal)f^ Know that, sometimes the nature of the thing inclines towards the condition of the thing qualified at the instance of qualification, such as its approval of its disposition, and sometimes its disapproval of it because it contradicts its nature. Therefore, the attribute follows the thing qualified. The People of Verification (Ahl al-Tahqiq) say that attribute is not sensed by the five senses, and moreover it is without end, contrary to essence (dhdt), because it can indeed be perceived by the five senses; and it is known by the intellect that the essence of God (dhdt Allah) exists, although His innermost essence (kunhiNya) cannot be grasped and His real nature (haqiqahNya) cannot be known. 25. Know, O knower, that the attributes of God Most Exalted are of two kinds: One is essential (dhdtiyyah) and the other is positive (ma‘nawiyyah). Essential attributes are such that, if they were negated, the essence would necessarily be denied, and if they affirm the essence and negate the attributes then the opposite becomes evident, namely He is self subsistent (qiydmuhu binafsihi). Those attributes are self subsistence (qiydmuhu bi-nafsihi), existence (wujud), difference from originated things (mukhdlafat li’l-hawddith), unicity (wahdaniyyah), eternity (qidam) and everlastingness (baqd’). Positive attributes (sifat ma'nawiyyah) are of two kinds. The first kind necessitates His eternity (qadlmNya), namely God Most Exalted is Knowing, Powerful, Willing, Living, Hearing, Seeing, Speaking, and Everlasting [since eternity] since these attributes are positive in nature (sifat ma‘dnl), namely Life, Power, Knowledge, Will,

« Cf. Ta‘rifdt,ip. 138.


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Hearing, Sight, Speech and Everlasting. The second kind of positive attributes necessitates originated things (ma‘na yang hadith), that is God Most Exalted is the Creator, Provider, Bringer of Life and Death and other attributes of God’s Acts.

26. As for the meaning of knowledge of the manifest (zdhir) and hidden (hatin') attributes of the carnal soul (^nafsu), it is to [know that they] incite to doing evil deeds, [to be] a kafir and mushrik,^^ as God Most Exalted says, “Verily, the carnal soul incites to doing evil”.'*’ The carnal soul (nafsu') has arrogance (takabbiir) as its head, its eyes are self-aggrandizement (mengindahkan diri), its mouth is envy (dengki), its tongue is mendacity (dusta), its ears forgetfulness (pelupa), its breast is vengeance (dendam), its stomach is desire (keinginan). its hands are perfidy and theft {khiydnah dan menchuri), its feet are ambition (angan-angan), its heart (hatinya) is negligence (lalai) and its life (nyawanya) is disbelief (kufur) but it has no reason (‘aqal) or understanding (fahani}. It desires (kehendaknya) to bargain Heaven for its wanton desires and to remain in this temporary abode (ddr al-fand’). Verily, the carnal soul never dies nor is it annihilated with self mortification (mujahadah); it only becomes weak and [finally] absent through self mortification (mujahadah). As soon as self mortification is abandoned, the carnal soul returns. It is never free from evil forever. That which prevents and preoccupies [one’s self] from the remembrance of God is none other than the carnal soul. 27. Shahddn: There are different places where the carnal soul resides. One of its places is in the eyes, that is to look (rnenilik) with perfidious eyes; another place is in the ears, that is to hear

He who associates a partner, a rival or an equal with God. Qur’an: Yusuf (12: 53). The soul which incites to evil (al-nafs al-ammarah) is inclined towards physical or bodily pleasures (al-tabi‘ah al-badaniyyah); and thus it commands the body to seek for pleasures, carnal lust and it drags the heart to its base condition which is the refuge of evil and the bed for blameworthy dispositions, Ta'rifdt, p. 263; also Kashani, Istilahat, p. 77.

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words which are not pleasing (tiada dike redd'i) to God Most Exalted; another place is in the tongue, that is to speak with evil words, to back-bite, to lie and to indulge in inanity; there is also a place for it in the hand, that is to steal and conceal; another place is in the feet, that is to frequent places which God prohibits; another place is in the heart from which arises forgetfulness (ghaflah). Thus, there is not a single place devoid (khdli) of the carnal soul but that it dwells there. The similitude (mithdl) of the carnal soul in the world of man (‘dlam insdn) is like Satan and his [man’s] desirous nature, like the behavior of a child, and like a woman in decking herself with adornment, and in the laughter and disposition of a drunkard and a madman. Thus the saying of the Prophet (may God shower His blessings and peace upon him): “He who knows his self knows his Lord”."*^

28. Shaykh SahH’ (may God be pleased with him) says: The Truth Most Exalted has created the carnal soul and imbued it with obstinacy. He created lust^® (hawa) to be closer to the carnal soul and He granted lust a request, and that is the destruction of every servant of God, as God Most Exalted says, “verily the carnal soul incites to doing eviT’^k He [i.e. Sahl] goes on to say that the carnal soul which incites to evil is desire (keinginan) while the tranquil soul (nafsu mutma innah) is the soul [enlightened with] illuminative knowledge (nafsu ma ‘rifah). And he further adds that the inciteful soul (nafsu ammdrah) is the soul of the animal spirit (nafsu ruh) and the spirit is the soul of the body (nafsu jasad). He says that “the inciteful soul is a human disposition (perangai manusia) except for those whom my God has bestowed grace’’—that is, a place of refuge.

-*8 Kashf al-KhaJa’. vol. 2, p. 343; Hikmah, vol. 1, p. 1261. He is Sahl al-Tuslari who belonged to the second tabaqat, a student of Dhu al-Nun al-Misri, and passed away in 283/905 at the age of eighty, NU., p. 66. 50 Lust {hawa) is the inclination of the carnal soul towards pleasures beyond the limits allowed by the Law, Ta ‘rifat, 278. 5' Qur’an: Yusuf (12); 53.


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29. Shaykh Abu Hat's - (may God be pleased with him) says that the carnal soul, is entirely darkness (ûlmah), and it is illuminated by the knowledge of its innermost ground of being {rahasiaNyd} which, in turn, is illuminated by God’s guidance {tawflq). He whose innermost ground of being is without the guidance of God, he is truly in darkness. Shaykh Wasiti^^ (may God be pleased with him) says that the carnal soul is darkness (ûlmah) and it is illuminated by its innermost ground of being. Whosoever is without [the illumination of] his innermost ground of being, he shall remain in darkness. Some of the knowers (may God be pleased with him) say that the carnal soul is not Satan, neither is it the heart (qalbu) nor the intellect, nor angel and it is not something that has an essence (‘ayn). Some of the knowers say that the carnal soul is named lust (hawa). Some others say that it is corporeal human nature (tabi'ah bashariyyah) which is habitually inclined towards desire (keinginan). 30. The writer of ‘Ara ’ishu ’l-Baydn^^ says, in interpreting the saying of God Most Exalted, “I absolve not my carnal soul; verily the carnal soul is predisposed to evil”^^; this means that the carnal soul is the irresistible overpowering of God the Eternal (qahar Allah Yang Qadim), which manifests itself by overpowering him in his actions. Thus moves human nature (tabT‘ah insdn) which receives the overpowering of God, because that overpowering {qahar) is one of God’s everlasting and eternal {azall) attributes which moves corporeal human nature when it is inclined towards desire. Not one person has the power to safeguard his subjective self (dirinya) from the carnal soul

52 He is Abu Hafs ‘Amr b. Musallamah al-Haddad (d. 264/886), RQ., p. 17; see also NU., p. 56. 55 He is Muhammad b. Musa, known as Ibn al-Farghani, who was among the companions of Junayd and Nuri, NU., p. 179. 5* He is Ruzbihan Baqll al-ShlrazT, who died in 606H in the middle of Muharram, NU., pp. 261-263. 55 Qur’an: Yusuf (12): 53.

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(nafsu) except by the grace (lutf) of God and His mercy (rahmatNya). 31. Shahdan'. The ma'rifah of the soul is the ma‘rifah of the Lord. Hence, the saying of the Prophet (may God shower His blessings and peace upon him): “He who knows his soul knows his Lord”. When the Prophet of God knows the whole reality of the carnal soul, he supplicates to God for refuge from being subjugated by the carnal soul {qahar nafsu), by saying thus: “O my Lord, I seek refuge in Your pleasure from Your anger and I seek refuge in Your forgiveness from being rebellious towards You.”5^ It is evident, from the saying of the Prophet (may God shower His blessings and peace upon him) that God Most Exalted is the soul of souls {nafsu 'l-nufus'), as the Prophet (may God shower His blessings and peace upon him) says, “O Lord, I seek refuge in You from You.”^’ This means: Your servant seeks refuge from Your subjugation in Your mercy. Whoever absolves his carnal soul, truly he is claiming divinity for himself.

32.

Shaykh al-WasitP^ (may God be pleased with him) says:

Whoever absolves his carnal soul, verily he has associated God with a partner,” for good {khayr) and evil {sharf) both are from the Truth Most Exalted, as God Most Exalted says, “Say, O Muhammad, that good and evil both

This Hadlth, according to ‘Alt b. Abi Talib is a supplication often said by the Prophet at the end of his witr prayer, in full is as follows: Allahumma inni a'udhu biridaka min sakhatika, wa a'udhu bi-ma'afdtika min 'uqubatika, wa a'udhu bika minka, id uhsi thana’a ‘alayka anta kamd athnayta ‘ala nafsika. See Su‘ad al-HakIm, al-Mu'jam al-Siifiyyah: al-Hikmahfi Hudud al-Kalimah (Beirut: Dandarah, 1981), vol. 1, p. 1263. Hereafter, Hikmah. 5'^ See note above. 58 He is Abu Bakr Muhammad b. Musa al-Wasitl (d. 320/942) who was originally from Khurasan but lived and passed away in Marv. He was a companion to Junayd and Nuri, RQ. 24.


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are from God Most Exalted”^^, this means [they are] the theaters of manifestation of God’s Act (ma^har fi‘l Allah).

33.

Ibn ‘Ata’ Allah®” (may God be pleased with him) says: The meaning of the saying of God Most Exalted “I absolve not my soul”®i is “I do not absolve my soul, but 1 cleanse my soul with the mercy of my Lord.”

34.

Ahmad ibn ‘Abd al-Malik®^ (may God be pleased with him) says:

“If someone were to ask you, “What is the reality of illuminative knowledge {haqlqat ma‘rifah)T', then say, “Illuminative knowledge is that you know God’s Essence and His Attributes”. This means Illuminative knowledge {ma'rifah) of God’s Essence is as God Most Exalted says, “There is nothing whatever like unto Him and He is the One Who hears and sees”®^. And the meaning of knowledge {tna‘rifah) of God’s Attributes is as God Most Exalted says: “Say: He is Allah, the One and Only Allah, the Eternal, Absolute, He begetteth not nor is He begotten, and there is none like unto Him”®‘*. When the Prophet (may God shower His blessings and peace upon him) was asked by the non-believers: “O Muhammad! Describe your God to us. Is He made of gold, or of iron, or wood or stone; and does He eat.

5’ Qur’an: al-Nisa’ (4): 78. He died in 709/1311. See Paul Nwyia, Ibn ‘Ata’ Allah et la naissance de la confrerie sadilite (Beyrouth: Librairie Orientale, 1990), also V. Danner, Ibn ‘Ata’ Allah’s Aphorisms (E.J. Brill: Leiden, 1984). Hereafter, Nwyia. Qur’an: Yusuf (12): 53. See 24 above. Qur’an: al-Shura (42): 11. “Qul huwa Alldhu ahad; Alldhu ’l-samad; lam yalid walam yiilad; walam yakun lahu kufu’an ahad”, Qur’an: al-Ikhlas (112): 1-4.

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drink; from whom did He inherit the Heavens and the Earth and to whom shall He bequeath them?” Then God Most Exalted says: “Say O Muhammad, that God is One and Unique; (He does not eat or drink, and He has no imperfect attribute, for He is God Whose Attributes and Acts are all perfect; and He is the God to Whom all requests (hajah) are directed and He is the God Who does not bestow illuminative knowledge (ma'rifah) of His innermost Essence (kunhi dhatNyd) to every single one of His creatures except His Names and Attributes), ‘He does not beget neither was He begotten, and there is none of His like

35. What is gleaned from “absolute essence” (dhdt yang mutlaq) is that thing which is qualified with names and attributes, namely the “very essence itself’ {‘ayn dhdt). Every name and attribute which qualifies the very thing, that very thing is [referred to as] the essence {dhdt). Thus, what is meant by “God’s essence” is derived from “His self by which He exists” for He is self subsisting {qd’im sendiriNya). Hence, He is the rightful possessor {mustahiq) of the names and attributes which correspond with His mode of existence {keadaanNya). He takes on different forms befitting His essence which is positive to it. This means He takes on the attributes which are appropriate to His Existence (wujudNya) and His Names which signify His perfection {kamdlNya). His perfection has no end; perfection does not encompass Him, rather He encompasses perfection. 36.

Shaykh Ahmad b. ‘Abd al-Malik^^ goes on to say: If you were asked: What is the reality of illuminative knowledge {ma‘rifah)l Then say illuminative knowledge is to see [only] the Truth Most Exalted and to negate things other than He until it becomes apparent to your vision that God’s creatures are smaller than a mustard seed in view of the majesty of His whole kingdom. This

fis Qur’an; al-Ikhlas (112); 1-4 See 24 above.


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intuitive knowledge is unbearable for the hearts of the People of Neglect (Ahl al-Ghaflah). 37. Shaykh ‘Abd Allah |al-lSaniarqandi'’' says that the vision of God Most Exalted is possible in dream (mimpi) and wakefulness (wdqi‘ah), namely revelation (mukdshafah)^^ to the spirit that is pure (ruh yang sdfi), according to the belief (i ‘tiqdd) of most of the People of Tradition and Community® (Ahl al-Sunnah wa’l-Jamd‘ah), but [He is seen] not in any form (rupa) or likeness (ta.shhihj or mode (kebetapaan) in a manner that can be explained and described by the seer. And if a person were to see the Truth Most Exalted in a form or a likeness, then it would be his own form [that he saw] and not the form of the Truth Most Exalted [as He in His self], just as he who dreamt seeing the Prophet (may God shower His blessings and peace upon him) in many different forms. Some saw him in old age and some young, some saw him happy and some sad. All these are but the dreamer’s characteristics and not the characteristics of the Prophet of God (may God shower His blessings and peace upon him). Verily, the true characteristics of the Prophet of God is that collected in shama’il traditions’**^ of the Prophet (may God shower His blessings and peace upon him). As for beatific vision (ru’yah) of God Most Exalted with the physical eyes, it is not possible except in Heaven.^*

38.

Shahddn. Occasionally, some of the People of God are

I have not been able to identify him. Ta'rifdt, p. 291. Al-Ash'aii, K. Luma', edited and translated by R. McCarthy, pp. 32-36 of Arabic text, pp. 45-52 of English translation. Also TaftazanI, Commentary, pp. 74-79. ™ HadTth Shama’il refers to a genre of reports concerning the Prophet’s physical features. Other Hadith reports concerning the Prophet are referred to as Sunnah, i.e. his practices, religious or otherwise, and Sirah, his life history. One example of the many well-known Shama’il is the Shama’il al-Tirmidhi. See TaftazanI, Commentary, p. 77; also al-BaydawI, Anwar al-Tanzil, vol. I, p. 61.

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granted vision (rw ’yah) in this world, in their state of revelation (hal mukdshafah) with [their] pure spirits, for those who are of pure spirits, to them, this world and the next are the same. ‘Ali^^ (may God illuminate his countenance) says: “I worship not a god whom I do not see”. This means I do not worship a god whom I do not see with my spirit, and whose existence (wujudNya) is unkown with the evidences of unification {shawdhid tawhid), and proofs {dalit) and with the eye of the heart. Such a God does not deserve worship.”

39. ‘Umar’3 (may God be pleased with him) says: “My heart has seen my Lord”, as God Most Exalted says, “The heart does not waver at what it sees”.’'* Sahl’^ says that the explanation to what God Most Exalted says in the verse “The heart does not waver at what it sees” is the eye of the heart (fu’dd) of Muhammad which does not waver at what it sees. As the Prophet (may God shower His blessings and peace upon him) says: “I saw my Lord with my eyes and my heart”.’^ In relating this Hadith of Imam Muslim b. Hajjaj”, Shaykh TJthman b. Tsa al-Siddiq’8 (may God be pleased with him) says that it is in the

‘All b. AbT Talib (d. 661), the fourth of the Rightly Guided Caliphs, the first in Raniri’s spiritual lineage, see Commentary on the Hujjat, p. 14. See also a section devoted to him in Hujwin’s Kashf al-Mahjub, p. 74. He is the second of the Rightly Guided Caliphs. See a section on him in Kashf al-Mahjub, p. 72. Qur’an: al-Najm (53): 11. See 28 above. I have not been able to locate this Hadith. He is Abu al-Husayn ‘Asakir al-Din b. Hajjaj b. Muslim al-QushayrialNishapuri, b. 202/817. Compiler of the famous Sahih Muslim which stands equal or next to Sahih Bukhari. See Muhammad Zubayr Siddiqi, Hadith Literature: Its Origin, Developmet, Special Features and Criticism (Calcutta: Sibendranath Kanjilal, 1961), p. 97-101. Also, M.M. Azami, Studies in Hadith Methodology and Literature (reprint, Kuala Lumpur: Islamic Book Trust, n.d), pp. 95-96. I have not been able to identify him. He is Abu al-‘Abbas Ahmad b. Muhammad al-Qastallani. See his Irshdd al-Sdri ild Shark Sahih al-Bukhdri (Cairo: 1285 H.E).


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Kitab al-Qastallani,'^^ which is a commentary on the [collection of] Hadith [by] Bukhari^", the majority of scholars say: The Prophet (may God shower His blessings and peace upon him) saw the Truth Most Exalted with his eyes on the Night of Ascension (Mi'rdj). Ibn ‘Ata’ Allah^' (may God be pleased with him) says: “Not one person who receives the vision remains firm in his heart (ju’dd) since the manifestation {kenyataan) is at times external (^dhir), and the innermost ground of being (rahasia) becomes agitated due to the burden of bearing the self manifestation (tajalli) and illuminations (anwdr), bestowed upon his heart by the Truth Most Exalted. It is the Prophet of God (may God shower His blessings and peace upon him) who was able to bear the burden of self manifestation (tajalli) and illumination bestowed by God Most Exalted to his heart (fu ‘ddnya), his intellect (‘aqalnya), his physical body (tubuhnya) and his gaze (tiliknya). 40.

Shaykh Abu ‘All®^ (may God be pleased with him) says: Illuminative knowledge (ma ‘rifah) is to verify knowledge (‘ilmu) by affirming the oneness (wahddniyyah) of God Most Exalted.

41.

Shaykh Abu ‘Ali al-Rudabari^’ says: Every imagination conceived out of ignorance (bebal) is none other than ignorance. He imagines that [his

He is Abu ‘Abd Allah Muhammad b. Isma'il al-Bukhari (b. 194/810, d. 256/882), compiler of the famous Sahih Bukhari., Ibid., p. 88-97. See M.M. Azami, Studies in Hadith Methodology and Literature (reprint, Kuala Lumpur: Islamic Book Trust, n.d), p. 87-93. He is the well-known Ibn ‘Ata’ Allah al-Iskandari, known for his aphorisms. His Hikam is extensively quoted in this text. See our Introduction on Raniri’s sources, no. 22, and no. 25. ’2 He is Abu ‘Ali Ahmad b. Muhammad al-Rudabari. Originally from Baghdad he settled in Egypt and passed away there in 322H, RQ. p. 26. See above.

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imagination] indicates God Most Exalted, verily, [He] is contrary to his imagination.

42.

Shaykh Ibrahim Raqqi^'** says:

Ma ‘rifah is to affirm the Truth Most Exalted as above and beyond everything imaginable. This means God is far above the imagination®^ {sangka) of him who regards Him as immanent (mentashbihkan), and of him who claims {menuduh} that He has a form (rupa), and His innermost essence {kunhi dhdtNya) is far from being encompassed by the spirit {ruh) and the intellect (‘aqal), since all these are creatures (makhluq) and originated (hadith); never will the knowledge {ma‘rifah) of things originated reach the innermost essence of The Eternal.®^ Thus all imaginations are but an exercise in futility, as God says in the Qur’an, “They follow nothing but conjecture and what their own souls desire”®^. This means they follow not the path of knowledge (ma ‘rifah) of the Truth Most

He is Abu Ishaq Ibrahim b. Dawud al-Raqqi. He was among the noted shaykhs of Sham who lived till the year 326H, PQ. 25. *5 When the imagination forms a representation of an object, that imagined form thus represented is said to have a mode of existence different from its other modes—essential existence, sensible existence. It is in a form of mental existence and thus it is of analogical existence. At any level of the thought process, God as He is in Himself is not in any mode or form as conceived by the mind at any of these stages, al-Ghazall, Faysal, p. 152. The heart {qalbu) is something subtle, divine and spiritual and it is also the spiritual organ of cognition, al-Ghazall, “K. Aja’ib al-Qalb”, in Freedom and Fulfillment, transl. by McCarthy, p. 365. And something that is created can never contain its Creator otherwise the transcendence of God will be seriously compromised; it may possess knowlege about its Creator, for knowledge is non-material, thus its receptor and locus must also be of the same kind, immaterial, thus al-Ghazall conclusion that the locus of cognition is a spiritual entity. See Averroes’ Tahafut al-tahdfut, transl. by Simon van den Bergh (E.J.W. Gibb Memorial Series, reprint 1987), two vols. bound in one, p. 337. Qur’an: al-Najm (53): 23.

ILLUNDNATTVE KNOWLEDGE

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Exalted save their conjecture (sangka) and what their souls contrive. Shaykh Junayd (may God be pleased with him) says, I have seen seventy knowers who have died together with their imagination”. 43. Shahdan: The Messengers of God, in attaining to the true and real illuminative knowledge (ma ‘rifah) and unification (tawhid), do so in accordance with their respective [spiritual] states (hdl), as Abraham, the Friend of God (Khalil Allah'), who says: “6 my Lord, grant me the sight that I may see how You bring the dead to life”®®; and Moses, who spoke to God, says: “O my Lord, grant me the vision of Your essence that I may contemplate upon”.®^ And Muhammad, Beloved of God (may God shower His blessings and peace upon him) says, “Show me [the realities of] things as they really are”.’® 44. Therefore, they [i.e. the knowers] did not savor the taste of the draught of intuitive knowledge (ma'rifah) and unification (tawhid) from the Sea of Unicity (laut wahdaniyyah) except in accordance with their spiritual experience (dhwaq) of their servanthood (‘ubiidiyyah). They attained only what they imagined (diangan-angan) and conceived (dichita-chitakan) as the perfection of illuminative knowledge (ma‘rifah) and unification (tawhid). It is only with Reality (haqiqah) that they can attain to Reality. Otherwise, how can they attain to the magnificence of God’s Majesty, Holy is He from the [grasp of] thought of those who contemplate on Him and from the reach of those who may attain to Him. Ibrahim al-Raqqi” (may God be pleased with him) says, “God’s Power is evident and all eyes are opened but

Qur’an: al-Najm (53): 23 89 ‘-Rahhiarinian;urii ilayka", Qur’an: al-A‘raf (7): 143. Ranlri is paraphrasing

the meaning of the verse. 90 Hadith quoted by Fakhr al-Din al-Razi in his Tafsir al-Kabtr, vol. 21, p. 37. For a discussion on the meaning of this hadith, see al-Attas, The Intuition of Existence (Kuala Lumpur: ISTAC, 1990), p. 27. 9> See 43 above.

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the light of the eye of the heart is weak” [to see Him]?^

45. Know, O knower, that the Truth Most Exalted is too manifest, nothing veils Him, but He is veiled from creation because of His manifestation. The manifestation renders the creaturely sight weak to behold Him due to the effulgence of His light {sangat chemerlang chahaya nurNyd). The Prophet (may God shower His blessings and peace upon him) says: “God is veiled by seventy thousand veils {hijab) of light {nur) and darkness {ûlmah)" If these veils were lifted, the magnificent lights of self manifestation of His attribute Glory {kebesaran tajalli jalalNya) shall annihilate all existent beings {mawjuddt) and non-existents (‘adam) alike, even the things that reach His contemplation, like fire which when it engulfs {ghdliblah) something, it consumes it. Another analogy {tamthilah) is that the sun which when it shines on a piece of clean glass, its rays will bum any flammable material which falls in between them, as in the poem: When polished glass faces the sun What is between them is set ablaze.

46. It is clear that if the Truth Most Exalted were to self manifest {tajalli) to something without a veil, the essence of that something will be obliterated just as the sun outshining the light of all the other stars.^"* Therefore, how can existents which are really nothing but non-existence (‘adam) stand face to face with Existence that is Necessary Existence? This is the most beautiful of indications {ishdrah) of the most eloquent allusions {‘ibdrah). Not one person attains to the reality of this saying save by

’2 RQ., p. 25. ’2 See al-Ghazali’s Mishkat al-Anwar, e.d by A.A. Afifi (Cairo: al-Dar al-Qawmiyyah li’l-Tiba‘ah wa’l-Nashr, 1964), p. 84. Hereafter, Mishkat. See RanirJ’s analogy of God’s existence as sun, which outshines and thus veils the other stars. Also see Al-Ghazall’s discussion on those who are veiled by the different degrees of light, Mishkat, pp. 87-93.


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[spiritual experience that is] tasting (dhawq}. Those who are fortunate to experience {merasai) this indication (ishdrah), verily they know the Truth Most Exalted. The knowers, they contemplate {ditilik) on God’s attribute of Beauty (sifat Jamal Allah), and through the medium (wdsitah) of this attribute, they reach higher elevated stations (maqdmdt yang taraqqiydt), namely, from the station of illuminative knowledge (ma'rifah) to the station of revelation (kashaf), and from the station of revelation (kashaf) to the station of contemplation (mushahadah), from the station of contemplation to the station of witnessing (mu‘dyanah), and from the station of witnessing to the station of union {ittisdl), and from the station of union to the station of passing away (fand’), and from [the station of passing away] to the station of endurance (baqa’), and from this station to other stations of proximity to God (qurb Allah). They pass away from their subjective consciousness (penglihat diri) during their contemplation (mushahadah) of the Truth Most Exalted. They are God’s chosen, for He has chosen [them] to know Him. Whoever does not experience this blessing (ni‘mah), he is, in reality, in the loss. What is meant by weakness of eyesight is that it is due to the veil of darkness (hijab zulmdni). There is no such veil except for bodies (ajsdm).

47. Shahddn. That which veils the seeker from the Truth Most Exalted are many. Some are veils of darkness (hijab zulmdni) and some are veils of light (hijdb nurdni)^^. The veils of darkness are things which obstruct (menghijdbkan) the seeker, [such as] things which stand in opposition (mukhdlij) to the Law (Shara ‘), and suspect of belief, and ignorance, and negligence, and other things of the like, from performing religious obligations required by God. As for the veil of light, they are things which stop (menghentikan) and cause the seekers to neglect (melalaikan) from reaching God’s Presence, namely the elevated stations (maqdmdt yang taraqqiydt) of revelation (kashaf), nobility (kardmdt) and secrets (asrdr).

’5 Loc. cit.

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48.


Shaykh ShiblT^^ (may God be pleased with him) says; The definition of God as the One {Wahid} is that He is prior to all definitions, and letters, and prior to everything and [He is also] after everything.

49. Shaykh Abu al-Qasim al-Qushayri^^ (may God be pleased with him) says that it is true what Shaykh Shibll says concerning the Truth Most Exalted [that He] is eternal, that there is no limit {hingga} to His Essence, no letters to His speech; He does not occupy space, and He is most powerful over His creatures. 50.

Shaykh Muhammad al-Mahbub^^ says:

One day Abu ‘Uthman^^ asked me a question. He says to me: O Muhammad, if a person were to ask you “Where is your Lord?”, what will be your response? I answered: “I will say to him He is where He has been since eternity {azal}” He says: “If a person were to ask you where is He in eternity?, what is your response?” I answered: “I will say to him ‘where He is now’. This means, ‘He is as He was’. Shaykh Abu ‘Uthman was very pleased with my response and he took off his cloak {jubah} and presented it to me. 51. The commentary to the saying of Shaykh Muhammad al-Mahbub was said by Shaykh Muhy al-Din b. ‘Arabi: When God Most Exalted preoccupies [you] with the

He is Abu Bakr Dalf b. Hajdar al-Shibli, bom in Baghdad and passed away in the same city in 334H at the age of 87. He was learned in the Maliki school of law, and was a noted shaykh of his time, RQ., p. 25. ’’ See 6 above. I have not been able to identify him. ’’ He is Abu ‘Uthman Sa‘Td b. Salam al-Maghribi (d. 373/983). See RQ., p.29.


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knowledge of ‘who you are’, He preoccupies you with the knowledge of ‘who He is’. It is a must that you know who God is and it is not for you to know what God is because the question of ‘what is God’ is a question concerning the reality of His innermost essence {haqiqat kunhi dhat)-, and the question of ‘who is God’ is a question concerning His Names and Attributes. Everything of this world shall never attain to the true knowledge of God’s innermost essence except for the knowledge of His Names and Attributes.

52. Know, O knower, that the perfection of illuminative knowledge (ma'rifah') of God is to know and to recognize the perfection of His Names and Attributes—this is the kernel of the kernel of illuminative knowledge {lubb ’l-lubb al-ma‘rifah). From this, the command of God Most Exalted is clear, “O Muhammad, if you ask the disbelievers who created them, they will certainly answer, ‘It is God Most Exalted who created us’”'oo. And furthermore, it is clear the meaning {rahasia) of what God Most Exalted says to the question of Pharoah to Moses, the Prophet of God (peace be upon him), when Moses says to Pharoah, “I am a messenger of God, Lord of the Worlds”'*”. Pharoah asked him, “What is the Lord of the Worlds?”**'^ To which Moses, the Prophet of God, answered: “He who is the Lord of the seven heavens and the seven earths and everything in between them””'^.

53. Shahddn. This response of Moses, the Prophet of God, to Pharoah, does not answer the question because Pharoah’s question was concerning the reality of the innermost essence of God, and Moses, the Prophet of God, answered referring to God’s Omnipotence and His Attributes. Therefore, it was

Qur’an: al-Zukhruf (43): 87. Qur’an: al- A’raf (7): 104. Qur’an: al-Shu‘ara’ (26): 23. Qur’an: al-Shu‘ara’ (26): 24.

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necessary for Moses, the Prophet of God, to divert the answer to the question posed by Pharoah, which is [a question], concerning the innermost essence of God. Not one person shall attain to the innermost essence of God, therefore Moses, the Prophet of God, diverted the answer away from the question.’®^

54.

Shaykh Yahya b. Mu‘adh al-Razi'^-’’ was asked: “Master, explain if you would to me, [the meaning] of knowledge (ma'rifah) of God?” He answered: “God is One”. He asked him further: “How is God?” He answered: “God is Omnipotent”. He went on to say: “Where is God?” He answered: “Nothing from the acts of His servants escapes Him”. Then the person who was asking said: “I did not ask of this.” Shaykh Yahya said: “Any attribute which is different from what I have described are those of creatures. As for the attributes of the Truth Most Exalted, they are those which I have described to you.”

55. A commentary on the saying by Shaykh Yahya was given by Shaykh Muhy al-Din b. ‘Arabi: “A man asked a Siifi: Where is God Most Exalted?”. He answered: “May God render you feeble minded! Are you asking for ‘Where is He?’ He, Whose being is with His manifestation?”

56. The answer of the Siifl is an indication (ishdrat) to the saying of God Most Exalted: “And He is with you wheresoever ye may be”’®^. Whoever is aware that God Most Exalted is watching over him and knows all the affairs of His servants— nothing is hidden from Him—he becomes ashamed of his Lord

*•’* See the explanation by al-Ghazall in his Mishkat, p. 68. Also Ibn ‘Arabi’s Fusiis, vol. 1, p. 207. He is Abu Zakariyya Yahya b. Mu'adh al-RazI (d. 258/872). RQ., p. 16. 106 huwa ma'akum aynamd kuntum', Qur’an: al-HadId (57): 4.


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and is afraid of committing acts forbidden by Him. He is a true believer, a knower who is perfect in his knowledge (mu’min yang ‘drif lagi kdmil), as the Prophet (may God shower His blessings and peace upon him) says; “The best of faith is that of a person who is aware that God Most Exalted is with him wherever he is” 107 yhis means verily the “withness” (ma'iyyah) of the Truth Most Exalted is concomitant (Idzim) with the existence (yvujud) of creatures, for verily, “with-ness” is the source of existence for all creatures (“ayn wujiid segala makhluq).

57. According to the terminology of the People of Verification (Ahl al-Tahqiq), “withness” (ma'iyyah) of the Truth Most Exalted with creature is through the essence (dhdt). In the terminology of the People of the Law, “withness” (ma ‘iyyah} of the Truth Most Exalted is through knowledge. In reality, the two statements (qawl) amount to the same thing. For what is meant by “withness” (ma ‘iyyah) is that the Truth Most Exalted created all creatures within His compass (muhitNya) and plenitude (lengkapNya), and it is evidently clear that He is together with creatures; in that that ‘withness of God’s essence with creature’ is an allusion (‘ibdrah) referring to the Truth Most Exalted “subsistentiating” (qayumiyyah) all created things through the self-manifestation (tajalli) of His light of existence in them. And the meaning of ‘withness of creature with Creator’ is an allusion (‘ibdrah} referring to the subsistence (qiydrn) of created things through Him in the self manifestation of the light of His existence (tajalli nur wujudNya}, that is the manifestation (kenyataan) of the shadow—namely, the being-existent (keadaan} of all creatures is, verily, in that self manifestation (tajalli).

58. Verily, the permanent archetypes (a ‘ydn thdbitah) remain forever in its non-existence (‘adamnya), never once will they smell the fragrance of existence. Therefore, “[the meaning of] all creatures being with the Creator” is through the attribute of cir-

I have not been able to locate this HadTth.

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cumspective sway (muhlt) of the Truth Most Exalted over them and “the Truth Most Exalted being with creatures” is through the manifestation of His Essence {dhdtNya) and Existence (wuiudNyd). This is the meaning of “And He is with you wheresoever ye may be”'®^. Thus God Most Exalted made manifest His ‘withness with creature’ and the ‘withness of creature with Him’, for He holds the hair of their forelocks, as He, Most Exalted says, “Nothing moves on this earth but He holds it by the forelock”’*^’. Hence, there is no doubt that the holder is together with the one being held.

59. Someone asked one of the mashd ’ikh (may God be pleased with him) concerning the knowledge of God Most Exalted. He replied: If you asked concerning His Essence, the like of it, there is none; and if you asked of His Attributes, then ‘He is one, unique, does not beget nor begotten, and He has none of His kind’**'’; and if you asked concerning His Names, then it is Allah, no other God but He, ‘Who knows the hidden and the manifest and He is Most Gracious, Most Merciful’and if you asked concerning His Acts, ‘verily at every moment He is in an activity’—this means. His manifestation (zuhurNya} is, at every blink of the eye, in everything, even the atoms {dharrah}, through His light of lordship (rububiyyahNya) which is imperceiveable to the eyes and inconceivable to the intellects; spirits (arwdh) and innermost ground of being (rahasia) do not reach Him for His Acts are without end—that is to render unseen (mengghaybkan) that which is manifest (zahir) and to

huwa ma'akum aynama kuntum”, Qur’an: al-HadId (57): 4. Qur’an: Hud (11): 56. '■® Qur’an: al-Ikhlas (112): 1-4. *'* Qur’an: al-Hashr (59): 22. ’12 “Fakulla yawmin huwa [A. 34] fl sha’nin”, Qur’an: al-Rahman (55): 29. 108


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manifest {me^dhirkari) the unseen (ghayb) and to deliver all predestinations {taqdif} at their appointed time.

60. A man asked Shaykh Dhu Nun al-Misri" ' (may God be pleased with him) concerning the saying of God Most Exalted, “(Allah) Most Gracious is firmly established on the throne”""*— whose meaning is God, whose name is Most Gracious {Rahman), is on the Throne in His Majesty. Shaykh Dhu Nun al-Misri answered:

He affirmed His essence and He denied a place for Him, and He exists by Himself, while everything else comes into existence (jadi) by His Wisdom, just as He willed. 61. A man asked Shaykh Shibli concerning the saying of God Most Exalted, “(Allah) Most Gracious is firmly established on the throne ”"5. He answered:

The Merciful (Yang Rahman) is eternal and everlasting (senantiasa kekal) while the Throne is created; and the Throne by virtue of God’s Might (qudrat Tuhan), Whose name is the Merciful, remains. 62. A man asked Imam Ahmad b. Hanbal"*’ concerning the saying of God Most Exalted, “(Allah) Most Gracious is firmly established on the throne”’". He answered: Being established on the throne (Istiwd’) is as He has described it in His saying, [and it is] nothing like what the heart of man conceives.

**’ He is Abu Fayd Thauban b. Ibrahim (d. 245), RQ., p. 8. Qur’an: Ta Ha (20); 5. ”5 Qur’an; Ta Ha (20): 5. He died in 241/855. He is the person behind the eponym Hanbalis, one of the four legal schools in Islam. Qur’an: Ta Ha (20): 5.

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63. A man asked Imam Shafi‘1’*® concerning the saying of God Most Exalted, “(Allah) Most Gracious is firmly established on the throne He answered: I believe in it not in anthropomorphic terms (tashbih), and I speak of it truthfully not with similitude (tamthil) and I try not to grasp it {berdapat did) and I strongly refrained myself from contemplating on these words.

64. Imam Abu Hanifah'ô (may God be pleased with him) says:

Whoever says ‘I do not know whether God Most Exalted is in the Heaven or the earth’, verily he is an unbeliever {kafir) for those words imply that the Truth Most Exalted is in a place, and whoever thinks of the Truth Most Exalted as being in a place, he has ascribed to Him {menyerupakan) a likeness [to originated things]. 65. A man asked Imam Mîk^î concerning the saying of God Most Exalted, “(Allah) Most Gracious is firmly established on the throne”. He answered: [His] being established on the throne {istawd ’) is known (nyatalah), [but] its howness (kebetapaan) is unknown; to believe {membawa imdn) in it is an obligation (wdjib) and to question it is an innovation {bid‘ah).

*'* He is Abu ‘Abd Allah Muhammad b. Idris al-Shafi‘i (d. 204/820), the person behind the Shafi‘i school of law. A student of Imam Malik (see note below). Hujwiri, the author of Kashf al-Mahjub, includes him among the eminent Sufis of later times. See Kash al-Mahjuh, p. 116. Qur’an: TaHa (20); 5 '20 He died in 150/767. The person behind the eponym Hanifites, one of the legal schools in Islam, often referred to as the People of Reason, Ahl al-Ra 'y, for their recourse to reason in deducing rules of law in their school. 121 He is Malik b. Anas who died 179/795. He is the person behind the eponym Malikis, the school of law that was based in Madinah.


66.

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Imam Ja‘far Sadiqsays: Whoever claims that God Most Exalted as being from something or in something or above something, verily he has ascribed partnership (menyengutukan) to God. If He were above something, then it necessarily follows that He is supported {ditanggung), and if He were in something, then it necessarily follows that He is located (tertentii), and if He were from something, it would necessarily

follow that He was originated.

67.

Shaykh Junayd (may God be pleased with him) says. How can knowledge of Him Who has no like nor equal be attained by that which has a like and an equal? Far indeed for such a thing! This is a strange conjecture (sangka), for it is only attained by the grace of God Whose name is Benevolent (Latif), since no perception (idrdk) is able to attain to Him and no grasp (ihdtah) is able to envelop Him, and no estimation (wahm) is able to conceive Him, except with the indication (ishdrah) of certainty (yaqin)

and true faith (imdn).

68. The commentary of this saying of Shaykh Junayd is as what Shaykh Abu Hasan al-Shadhili’^^ says; How could you know (kenal), with all the means of knowing, that by which you come to know things as known, or how could you know something whose existence is prior to the existence of everything else?

'22 He died in 148/765. '23 He is ‘AU b. ‘Abd Allah (d. 654/1276), NU., p. 565-568.. See also J. Spencer Trimingham, The Sufi Orders in Islam (London; Oxford University Press, 1973).

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69. The writer of ‘Ara’ish al-Bayan^^^ (may God be pleased with him), while commenting on the saying of God Most Exalted, “most of them do not follow (a true knowledge of God) except by conjecture”i25, gayg jjjg jQyj, jjjg intellect, the heart, the spirit and the innermost ground of being will never attain to [the knowledge of] the innermost essence of God, for the soul is veiled by all kinds of desire (keinginan), and the intellect is veiled by all kinds of reasoning {dallt), and the heart is veiled by all kinds of pleasure {ladhdhaK), and the spirit is veiled by all kinds of manifestation {kenyataan), and the innermost ground of being is veiled by all kinds of movement {gerak}. Thus, none of these attains to the Majesty of the Truth Most Exalted; but only to the effects of God’s Acts {bekas af‘dl Allah) and whatever falls on the shadow of the World of Sovereignty (‘Alam Malakut) and on the command of the World of Power (‘Alam Jabarut). How can it be possible for things originated (segala yang hadith) to arrive at the innermost essence of The Eternal (kunhi dhdt Yang Qad~im)l Alas! The innermost nature of the reality of His Essence can never be arrived at by any movement (gerak) of thought, nor of the innermost ground of being (rahasia), nor of the intellect (‘aqal). 70. Verily, all creatures affirm His Unicity (wahdaniyyahNya) in estimation (wahm) and imagination (khaydl), but their knowledge of God (ma ‘rifah Allah) and their affirmation of His unicity (mentawhldkan Dia) are according to His gift of illumination upon them. Thus the state of the People of God, with regards to illuminative knowledge of God, is like a thirsty man standing in the water, he keeps on asking for water while not drinking it. Shaykh Junayd (may God be pleased with him) says that all the People of God who possess affirmation of

'2'* He is Ruzbihan al-BaqIi Shirazi also known as Abu Muhammad b. Abl Nasr al-Baqll who died 606H. See N.U., p. 261-263. For a recent study on him see Carl W. Ernst, Ruzbihan Baqli (Surrey: Curzon Press, 1996). '25 Qur’an: Yunus (10): 32.


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Unification (tawhid), even Abu Yazidi^^, did not leave this world and go to the next world (Ddr al-Akhirah) in order to arrive at the knowledge of God {ma‘rifah Allah) and unification except in the estimation (wahani) and the imagination (khayal). Shaykh Wasiti’^? (may God be pleased with him) says that the knowers have died in their estimation and imagination m [arriving at] the knowledge of God (ma‘rifah Allah) and in affirming His unity, including Abu Yazid. And they thought that they have arrived at the knowlege of God, but [in reality] they have not yet arrived, for in reality there is neither arrival (wasl) nor separation (fasl)-, verily, the esence of God is free from union

(ittisdl) and separation (infisdl).

71.

Shibli (may God be pleased with him) says;

[When] illuminative knowledge (ma‘rifah) is evident (nyata), man becomes greedy (tarna') of it. When it is hidden, man despairs. There is neither a path that leads to it nor a path leading away from it. For it [illuminative knowledge] consumes him who despairs with greed and

despairs him who is greedy. This means “The Truth Most Exalted made illuminative knowledge (ma'rifah) known to his servant by lifting the veil. The traveller (sdlik), [upon this], becomes greedy for illuminative knowledge (ma'rifah), and he is veiled because of his greed.” Thus, illuminative knowledge (ma'rifah) becomes hidden (terbuni), and he despairs [at the loss of it], never will he see the path that may lead him to attain it (ma'rifah), unless guided by the Truth Most Exalted, as Shaykh Abu Madyan'28 (may God be

126 He is Tayfur b. ‘Isa al-Bistami. There are two reports on his death date. 261H or 234H, see RQ., p. 13. .... . „„„ ‘22 He is Abu Bakr Muhammad b. Musa al-Wasiti. He died in Marw in 320H.

See RQ, p. 24. 128 He is Shu'aib b. al-Husayn (or al-Hasan) who died in 596H. NU., pp. 52»-530. For a recent study on him which includes for the first time a

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pleased with him) says: “Whoever seeks the Truth Most Exalted by virtue of His gift, he achieves union (wdsil) with Him”.

72. Shaykh Abu al-‘Abbas al-Mursi*^^ (may God be pleased with him) says that the illuminative knowledge (ma ‘rifah) of a saint (wall) will never reach the Truth Most Exalted as long as he has not lost the desire (keinginan) to become united (wdsil) with the Truth Most Exalted. Shaykh Abu Hasan al-Shadhill (may God be pleased with him) says that the illuminative knowledge (ma ‘rifah) of a saint will never reach the Truth Most Exalted so long as there is in him the slightest of desire, command or choice. If the Truth Most Exalted does not guide His servant, he will never arrive at the illuminative knowledge of Him, but if the Truth Most Exalted brings His servant to His Presence, He shall draw him near to Him and shall make manifest to him the noble divine qualities (sifat ketuhanan yang mulia-mulia) such that the human attributes of the servant disappear, as God Most Exalted says in a Holy Tradition, “When I so love a servant of Mine, I become his hearing by which he hears, and his sight by which he sees, and his hand by which he shakes, and his legs by which he walks” *30. 73. Shaykh Muhammad Hamlan*^! (may God be pleased with him) says: If the Truth Most Exalted commanded you to know Him and He does not make Himself known to you, then you become among those who deny Him (Ahl al-Munkar).

compilation and English translations of several of his works, see Vincent J. Cornell, The Way of Abu Madyan: The Works of Abu Madyan Shu'ayb (Cambridge: Islamic Texts Society, 1996). Hereinafter, this work is quoted as Abu Madyan. He was a student of Abu al-Hasan al-Shadhili who achieved high station. NU., p. 570-571. Al-Ahadith al-Qudsiyyah, p. 81. I have not been able to identify him.


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74. Harith al-Muhasibi’32 be pleased with him) says: “At one time, I was eagerly reading a book that had in it something concerning the science of illuminative knowledge (‘ilmu ma'rifah). Then one day, while I was reading the book, suddenly, there was a knock on my door”. So I asked: “Who is it?”. The person answered: “I am a man who wants to ask a question.” I then said: “You may come in”. He came in, dressed in rags, and greeted me with saldm. I answered his saldm. Then he said to me: “O father of ‘Abd Allah, is illuminative knowledge a right {haqq) owed to God by the creature or is it a right owed to the creature by God?” I answered him, saying: “It is a right due to God on His creature”. Then he said: “[But] He would be the first to unveil illuminative knowledge to him who deserves it {mustahiqnya)”. Then I said: “Then it is a right due to the creature on God Most Exalted”. Then he said: “The Truth Most Exalted is most just from doing evil (aniaya) to His creature.” Then he bade me saldm and left. I took the book and committed it to fire. Then I said to myself: “I shall never again speak of the science of illuminative knowledge.”

75. Shaykh Dhu Nun al-Misri says: “My greatest sin is to think of the Truth Most Exalted according to my heart’s desire (gerak hatiku)'\ Shaykh Abu Yazid commented on this saying of Shaykh Dhu Nun al-Misri, saying thus: “My greatest sin is my illuminative knowledge {ma'rifati} of the Truth Most Exalted”. This means, that the knower (‘drif), when he attains to illuminative knowledge, it is but a veil for him, just as what Shaykh Ibn ‘Arabi (may God sanctify his innermost ground of being) says: That illuminative knowledge (ma‘rifah) is a veil between the knower and the known. This means “So long as the knower sees (menilik) illuminative knowledge (ma'rifah') as coming from himself, it is but a veil for him. Hence the saying of a certain knower, ‘That illuminative knowledge (ma ‘rifah) is the veil for

*32 He is Abu ‘Abd Allah al-Harith Asad al-Muhasibi. Originally he was from Basra, but he died in Baghdad in 243/875, RQ., p. 12.

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knowers’. Thus it is clear that to affirm the existence of oneself is a great sin; there is no other sin like it. As Shaykh Junayd (may God sanctify his secret) says: “Your being-existent {keadaanmu) is a sin with which no sin can be compared”. A certain knower says in a poem: When I say: What sin have I commited? Says my beloved: Your life is a sin to which no other sin can be compared.

76.

A certain Shaykh says:

Knowledge {‘ilmu} is a veil (hijab) and illuminative knowledge (ma‘rifah) is a denial (inkdr).

This means “That knowledge (‘ilmu), as long as one is conscious (pengetahuan dirinya) of oneself without realizing that beyond that [immediate] knowing (‘ilmu) there is another meaning (maqsud), then that knowledge is a veil to one’s self (dirinya). As al-Shibli (may God sanctify his innermost being) says: “He who knows God by illuminative knowledge denies everything that is other than God”. The meaning of illuminative knowledge being a denial (munkir) is that when the knower thinks that illuminative knowledge comes from him, he commits a sin, for it is associating partnership with the Truth Most Exalted with whom there is no partner.

77. A man asked Shaykh Abu Bakr Zahirabadi'^^ (may God be pleased with him) concerning illuminative knowledge. He answered: Illuminative knowledge (ma'rifah) is but a name whose meaning is to bring a feeling of reverential awe (ta ‘îm) of God in the heart such that it prevents you from regarding

I have not been able to identify him.


God as utterly transcendent (tashhih).

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and immanent

As to the meaning of “name ” (ism), according to the Sufis, it is that which makes the essence (dhdt) of the named known to a person’s understanding (faham); he then makes an image (ditaswirkan) of it [that which carries the name] in his imagination (khaydlnya), renders it present (hadir) to his self (dirinya), contemplates (dihicharakan) on it in his thought (fikirnya), commits it to memory (dihafazkannya) by repeating the name, and brings it to existence (dimawjudkannya) in his intellect (‘aqalnya)—regardless whether it is being existent (mawjud) or non-existent (ma‘dum), present (hadir) or absent (ghayb)—just like the griffon (‘anqd’). Although it exists, its essence is unseen, only the name exists. From the name every attribute that refers to the essence is known. Thus, it is clear that the name and the thing named are not different. It is the name that leads to the knowledge (ma ‘rifah) of the named and it is from the name that the intellect is able to contemplate (memicharakan) on the thing named.

78. In the same manner, illuminative knowledge (ma‘rifah) cannot be attained of God Most Exalted except by knowing His Names and Attributes. All of His Names and Attributes are gathered under the name “Allah”. It is not possible to arrive at knowledge (ma ‘rifah) of the name Allah except through knowing all of His Names and Attributes. Thus, it is established (nyata) that there is no path that leads to the illuminative knowledge (ma ‘rifah) of God save through the name Allah. Another analogy is that of a person who has never been seen, but only his name is known (dikenalnya). Once the name is known, it is repeatedly mentioned. The more his name is mentioned, the more his behavior and activities are known. When his behavior and activities become known, his attributes become known, too. Once his attributes are known, his personality [or essence] (dhdtnya) becomes known. Once his personality is known, he is respected accordingly, such that a kind of glorification (ta‘'fim) of him appears in the heart. He can neither be described

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{memperikan) nor compared (mentashbihkan). Although he has never been seen, it is as if he has been seen. 79. So is the Truth Most Exalted, although we see Him not with our ocular vision, but in reality, there is no doubt (shakk) that we see Him with the eyes of our hearts,’^^ neither in a form (rupa) nor in a comparison {lashhih), as ‘All (may God illuminate his contenance) says: “I do not worship a god whom I do not see”; and Shaykh ShiblT (may God sanctify his innermost being) says: “The Vision of God in this world is clearer than the Vision in the Hereafter”. For vision with the eye of the heart (mata hati) is clearer than ocular vision (mata kepala) since the eye of the heart never wavers, as God Most Exalted says, “The eye of the heart does not waver from the thing that it sees’’.^^^ 80.

The People of Verification (Ahl al-Tahqiq) say:

Whoever worships the name (nama) without its meaning, he is an infidel(kafir}-

This means “Whoever worships the name (nama}, and only the name, without knowing (dikenalnya) the possessor of the name, that is, the essence of God (dhdt Allah), The Absolute, Who, as the Truth Most Exalted, has perfect Attributes and Whose Acts (af‘dl) are without end. Verily, he is an infidel because he does not know (tiada dikenalnya) God’s Essence. One who does not know God’s Essence, likewise, does not know His Attributes; and one who is ignorant of God’s Attributes, therefore, is ignorant of God’s Acts. Consequently, he shall never attain (hdsil) to illuminative knowledge (ma‘rifah) and unification (tawhid).”

■3“* I.e. intellectual vision. ■35 Qur’an: al-Najm (53): 11. Mysticism, p. 283; English transl., p. 402


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8O.a. And, whoever worships the meaning (ma'na') without the name, then he is a hypocrite(mundfiq). This means “Whoever worships merely the essence {dhaf}, without knowing that the essence has noble names and eternal {sadid} attributes, then he is a hypocrite because he is ignorant of God’s Names. Since he does not know the Names of God, likewise, he does not know God’s Attributes. [Furthermore], since he does not know God’s Attributes, he does not, in turn, know God’s Essence. Because of his ignorance of God’s Essence, he is a hypocrite, for, although he believes in God’s Essence, he denies His Names, Attributes and Actions.

8O.b. And whoever worships the name and the meaning, then he is an “associationist’’*^^ (menyengutukan). This means “Whoever worships ‘the name God’ and ‘the essence of God’, while having in his mind (pada bicharanya) that ‘the name God’ is different from ‘His Essence’ and ‘God’s Essence’ is different from ‘His Names’, verily he has regarded the Truth Most Exalted as a duality (menduakan). Whoever regards God as a duality, he is an “associationist” (mushrik).” 80.C. And whoever worships the meaning of the name with true and real knowledge (ma ‘rifah), then he is a true believer (mu’min) This means “Whoever knows the Names and Attributes of God, His Acts and Essence, while having in mind (pada bicharanya) that God’s Names are not different from His Essence and His Essence is not different from His Names, he is truly a believer because his illuminative knowledge God is sound (sahih ma ‘rifahnya).”

Mysticism, loc. cit. Mysticism, loc. cit. Mysticism, loc. cit.

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81.

The writer says.And whoever leaves the name and the meaning, he is a [true] knower of God bi-Allah).

This means “When he knows the Names, the Attributes, and the Acts of God, he knows God’s Essence and he is thus drowned in it [that state] until he attains to the station {maqdm) of passing away in God (fand ’ fi Allah) [and] subsisting in God lhaqd' bi-Alldh). He is a [true] knower of God because his illuminative knowledge (ma ‘rifah) and unification (tawhld) are perfect. 82.

Shaykh Ibn ‘Arabi says in the book Fusus al-Hikam-.^'^^

If you only speak of transcendence, you restrict Him, and if you speak of immanence, you limit Him, and if you speak of immanence and transcendence, you have spoken the truth; and you are the imdm of illuminative knowledge, and a master, whoever speaks of immanence only, he is an ‘associationist’ and whoever speaks of transcendence only, he is a unificationist; beware that you speak of immanence, lest you compare and commit duality in the Truth Most Exalted, and not once should you speak of transcendence, lest you isolate Him. You are not He, and yet you are when you see Him as the very essences (‘ayn segala) of all affairs transcendence and immanence. This means “You see God Most Exalted everywhere, exalted is He

*'’0 Fusus, 70. For an English translation of the poem from the Arabic, see Bezels of 'Wisdom, 75. Here, the translation into English is based on the Malay text.


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from be-ing in a place! The commentary on these words by Shaykh Muhy al-Din b. ‘Arabi is, as said by Shaykh ‘All al-Maha’imi,*^*: “The perfect illuminative knowledge is to combine transcendence and immanence, followed by pure transcendence”.

83. As to the meaning of transcendence {tanzih), it is to isolate (menunggalkan) the Truth Most Exalted with all of His Attributes and Names and His Essence with a degree of transcendence that is proper to Him, as He has to Himself—that is transcendence (tanzih) which is not corresponding with immanence (tashbih). As for the transcendence of the Truth Most Exalted Himself, no one knows of it save Him, and we know not of transcendence but the transcendence related to the originated things (muhdath)-, for the meaning of transcendence, to us, is to isolate {menyunyikan} a thing from any judgment (hukum) that can be judged about the thing—[in this way] the thing is being isolated [or regarded as transcendent]. Since the essential reality of the Truth Most Exalted is never immanent {tashbih), it is necessary that He should be considered as transcendent. This is because the essence of God is far above things unworthy of His Majesty no matter where He may manifest Himself (tajalli), being-manifest (zuhur), or even being immanent (tashbih') [in the guise of things], as the Prophet (may God shower His blessings and peace upon him): “I saw my Lord in a form of a beardless youth”.What is meant from this saying of the Prophet of God refers to His outward manifestation (zuhurNya) as well as the self manifestation (tajallT) of the Truth Most Exalted in the form of a youth. But most holy is the Truth Most Exalted from undergoing change in His Attribute of transcendence, which necessarily (Idzim) follows from the nature of His Essence. The Prophet (may God shower His blessings and peace upon him) says: “The Truth Most Exalted is light, ah, I have seen Him!”.*"*^

‘AU b. Ahmad al-Maha’imi (d. 1432). See 24 above. Kashf al-Khafa vol. 2, p. 527. This saying is quoted by Ibn ‘Arabi in his letter to Imam Muhammad b. ‘Umar al-KhatIb al-Razi. See “Risalah al-Shaykh ila al-Imam al-Razi”, in

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84. As for the meaning of immanence (tashblh'), it is [that which is] formed (dirupakan) by he who makes a comparison (mentashbihkan), like somebody who says that so and so is like so and so. In this way, he restricts {dimuqayyadkannyalah) that person to aform {surah). He, infact, associates (disekutukaniiyalah) the person with that form. Such an immanence (tashblh) is never to be ascribed to the Truth Most Exalted. But according to the People of God (Ahl Allah), what is meant by immanence (tashbih) is the form of God’s Beauty (surah jamdl Allah), for God’s Beauty has several meanings (ma'nd), that is the self manifestation of God’s essence (tajalll dhdt Allah) in the realities of His Names and Attributes (segala haqiqat AsmdNya dan SifatNya). Thus His Beauty has form (surah), and that is the self manifestation of ideal realities (tajalli ma'am) in intelligible things that is apprehended (didapat) by the mind (pendapaf) or the intellect (‘aqal). Therefore, it is the similitude (mithdl) that is apprehended by the intellect, in what the Prophet (may God shower His blessings and peace upon him) says: “I see my Lord in the form of a beardless youth”. And it is the similitude (mithdl) that is received by the intellect as God Most Exalted says in a Holy Tradition; “I am as my servant conceives of Me, therefore, think of Me in the good of things for which he wishes”’'*^. This is the meaning of immanence (tashbih), there is no doubt in it, even if the Truth Most Exalted were to become outwardly manifest (zuhur) in the form of His Beauty (surah jamdlNya), He would remain enduring (kekal) and unchanging (tiada berubah) from that transcendence that is proper to Him. Shahddn. The Truth Most Exalted makes known the majesty of the true nature (haqq) of His transcendence (tanzihNya).

Rasa’ll Ibn ‘Arabi (Hayderabad: Da’irat al-Ma‘arif al-‘Uthmaniyyah, 1948), p.7. Narrated by Abu Hurayrah, found in “Kitab al-TawhJd” of Sahih Bukhari, also Sahih Muslim, Sunan al-Tirmidhi and Ibn Mdjah, see al-Ahadith al-Qudsiyyah (Beirut: Dar al-Khulud, 1987), v. 1, p. 62-64.


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85. Know, O knower, that there are two kinds of immanence (tashbih) of the Truth Most Exalted: First is the essential immanence (tashbih dhati), and second, attributive immanence (tashblh wasfi). As for essential immanence, it is as the form of a creature (rupa makhluq) which is perceived by the senses (pancha indera) or apprehended by the imagination {khayal}-, and attributive immanence is that which the Truth Most Exalted has in the form of meanings (surah ma‘dnl) of His Names which transcends what the mind considers as immanent (ditashbihkan). This is the form (siirah) which is possible for the mind to contemplate on (dibicharakan) but never perceived by the physical senses. Therefore, whenever you qualify (betapakan) the Truth Most Exalted, you qualify Him with the immanence of essential immanence (tashbih dhati) because the qualities (kebetapaan) of the Truth Most Exalted are due to His immanent perfections (kamdl tashbihNya), and immanent perfection in God’s essence is paramount (utama). Therefore it is now clear that that immanence is merely attributive, in that God can never be qualified (dibetapakan) but a similitude can be made of Him (ditamthilkan), as God Most Exalted says, “The similitude of God’s light is like a niche in which there is a lamp’’*^^. Therefore, whoever regards Him as completely transcendent or completely immanent, he is in error. 86. Shahddn. The path of the true illuminative knowledge [is the path taken by] whoever combines both accordingly, namely the transcendence of the Truth Most Exalted in His very immanence (‘ayn tashbihNya) and His immanence in His very transcendence (‘ayn tanzlbNya). Shaykh ‘Abd al-Karlm JilFê says, while commenting on the words of Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) in his book Futuhdt al-Makkiyyah'^'^'^:

'"*5 Qur’an; al-Nur (24): 35. He is also known al-Jilanl. He was bom in 767/1389 and died in 805/1427. He is the author of al-Insan al-Kdmil fl Ma'rifat al-Awdkhir wa’l-Awd’il (Cairo: Mustafa al-Babi al-Halabi, 1956). See Jill’s Shark Mushkildt, p. 103.

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a. He who regards [God] as transcendent isolates the Truth Most Exalted from attributes of immanence (sifat tashbTh) and [thus] nullifies (menta‘tUkan) the Truth Most Exalted, which means to negate {menidakan) the Truth Most Exalted; b. And he who regards the Truth Most Exalted as immanent {mentashbihkan) attributes Him with a creaturely form (rupa makhluq)-}^'’ c. The knower {‘drif) [is he who] combines both immanence (tashbih) and transcendence (tanzih), without isolating the Truth Most Exalted from any of the attributes proper to Him, nor attribute to the Truth Most Exalted with attributes that are creaturely in form;’50 d. But the true knower (‘drif) attributes to the Truth Most Exalted inwardly hidden (batm) and outwardly manifest {?.dhir) attributes. Thus, the attribute of perfection (sifat kamdl) for the Truth Most Exalted is considered as His hidden aspect (hukum bdtin) while His attribute of individuation (sifat ta‘ayyun) and this existence (wujud ini) with God is [His] outwardly manifest aspect (zuhiir).^^^ Hence, the Truth Most Exalted becomes the essence manifest (‘ayn yang nyata) like the full moon with [its] perfection (kamdl), beauty (jamdl) and majesty (jaldlf, and the Truth Most Exalted is [also] the essence hidden (‘ayn yang terbunyi) because of being clothed in the form of the creature (pakaian rupa makhluqff^^ The Truth Most Exalted is like the sun and the servant is like the moon;’53

'50 '5' '52 '55

Ibid., p. Ibid., p. Ibid., p. Ibid., p. Ibid., p. Ibid., p.

103. 103. 104. 104. 104 104.


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And the world, to the Truth Most Exalted, is like the body (jasad) to the spirit (rMA).*54

87. Another similitude (tamthU) is that of form {surah) and meaning (ma ‘nd), [in that] the creature (makhluq) is form (surah) and the Truth Most Exalted is the meaning (ma‘nd) to the creature. Meaning is never devoid (khdli) of form, nor is form devoid of meaning.*^5 You and the Truth Most Exalted are like the form of you body (rupa jasadmu) to your spirit (ruhmu) and the Truth Most Exalted and you are like your spirit (ruhmu) with the form of your body (rupa jasadmu).'^^

This means “That your relation (nisbahmu) with the Truth Most Exalted is like the relation between your body (jasadmu) and your spirit (riihmu), and the relation between the Truth Most Exalted and you is like the relation between your spirit (riihmu) and your body (Jasadmu)—the body is dependent (qd ’im) upon the spirit while the spirit is self-subsistent (qd’im sendirinya). And what is there but gathering Therefore, it is clear then, that His outward manifestation (ûhurNya) cannot take place without the creatures and the creatures cannot attain their outward manifestation (tiada hdsil ûhiir) except with the Truth Most Exalted.*58 Therefore, perfect illuminative knowledge is unattainable except by combining the Creator (Khdliq) and the creature (makhluq). For verily, the Truth Most Exalted is the very essence (‘ayn) of existence of the creature (wujud makhluq). Hence nothing else is attained other than the existence of the Truth Most Exalted since the Truth

>54 »» >5® ‘57 >58

Ibid., Ibid., Ibid., Ibid., Ibid.,

p. p. p. p. p.

104. 104. 104. 104. 104.

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Most Exalted is never free from (khall) the existence of creatures; *59 Therefore, there is no separation between the Truth Most Exalted and the World,for the Truth Most Exalted is the very being of the World (‘ayn ‘dlam) and the World is the very being of the manifestation of the Truth Most Exalted (‘ayn kenyataanNya Haqq Ta ‘ala). If there is, in your thought (sangkamu), O knower, separation (perceraian) between the world and the Truth Most Exalted, then it is but your conjecture only, nothing else; because, verily, the world, with respect to the Truth Most Exalted is like the form of man {lembaga insdn) and his spirit (ruhnya)',^^^ If the Truth Most Exalted were not the very being (‘ayn) of this world, and this world were not the very being of His manifestation; then, what is there that is other than this thing?. Therefore, abandon this notion {sangkamu) of yours that the Truth Most Exalted is outside of (khdrij) the reality of the world {haqiqah ‘dlam). This means “You have to believe (i‘tiqadkan) that the Truth Most Exalted is the reality of the world {haqiqah ‘dlam).”^^^

88. The meaning of “the reality of the world” [is that the world subsists] with Him. As for the meaning of “reality” (jiaqiqah), according to the Sufis, is “md bihi shay’un huwd'\ meaning, “that by which a thing is”. Now, anything that exists exists with it. Therefore, that is its reality {haqiqah) and existence {wujud)-, this means, you think {sangkamu) that the existence of the Truth Most Exalted is different from, but one with, the [existence of the] world. If the existence of God is different from that of the world, then there would [necessarily] be two

'59 Ibid., Ibid., '6' Ibid., '62 Ibid., '63 Ibid.,

p. p. p. p. p.

105. 105. 105. 105. 105.


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existences, which is an impossibility {muhat). And if it is said that God’s existence is one with the world’s, then [this implies that] the existence of God is the existence of the world and the existence of the world is the existence of God. This is again an impossibility that His existence is added to the world.

89. Know, O knower, that the Truth Most Exalted is your very being (‘aynmu) and you are His very being; “And the essence (dhdt) of the Truth Most Exalted is one (esa), and is the very being of being-existent (‘ayn mawjud) of everything that you conceptualize {tasawwurkan) of the two attributes, namely the attributes of the Truth Most Exalted and the attributes of creatures. The Truth Most Exalted is the very being that is one {'ayn yang esa), which becomes manifest {nyata) in creatures that are many {berbanyak), multiple (berbilang) and localized {bertempat)\ “However, existence is not many [nor multiple]’’*^ because verily, the Truth Most Exalted is the very existence that is absolute {‘ayn wujud yang mutlaq). He is not many in the “many existences’’;’^^ “And the controlling force {hukum) is the effect of the attribute of unity-in-multiplicity {athdr sifdt wahldiyyah),”'^^ namely, [it is] an act of God {fi'l Allah), which becomes manifest outwardly {zdhir) in essences of creatures which are observable {yang kelihatan), and it is, in reality, “mashhud" and “shahid” and “shuhad', namely, that which is witnessed, the one who witnesses, and witnessing [respectively];’^^ “And it is through lineage {bangsa) that a lineage is established {sahlah}.”^^^ This means “Through lordship {rububiyyah) comes servanthood {‘ubudiyyah), and through servanthood {‘ubudiyyah), lordship

>65 >66 >6’> >68


p. p. p. p. p.

106. 106. 106. 106. 106.

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(rububiyyah) becomes manifest, neither one of them can be contemplated upon (memicharakan) without the other. It is as the known (yang diketahui) which is unattainable without knowledge (pengetahuan) and there is no knowledge without the known. Therefore, there shall not be any arrival at the known (yang diketahui) and the knower (yang mengetahui) except with knowledge (pengetahuan). Hence, to attain to knowledge, it is necessary to contemplate (memicharakan) on the known and the knower. To each, namely knowledge, knower and the known, is a relation. Thus, there can be no relation but through a relation; Had it not been for the cause, the effect of the cause (hukum sabab) would not be outwardly manifest

90. O knower, if you say that: “There is nothing like the Truth Most Exalted”’^', then the shadow (bayang-bayang) and the shade (naung) disappear. The reality (haqiqah) of the shadow is manifested (nyata) by its extension (lanjutnya) based on the saying of God Most Exalted: “It is thus an obligation upon you to investigate the shadow.”’^^ 91. Know, O knower, that Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) says, in many of his written works, that the ‘kaf of “laysa kamithlihi shay’un” is as if it is a redundant ‘kaf (kafzd’id), that is ^kaf which carries no meaning (ma'nd).^'^^ Therefore, the meaning of “laysa kamithlihi shay’un” becomes “[laysa] mithlu al-Haqqi shay'un"'"-^—There is nothing whatever that is like the Truth Most Exalted, since verily He is the essence of all existences (‘ayn sekelian wujud).'""^ Thus,

I®’ Ibid., p. >™ Ibid., p. Ibid., p. •72 Ibid., p. >23 Ibid., p. >24 Ibid., p. >25 Ibid., p.

106. 106. 107. 107. 107. 107. 107.


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there is no similitude to the existence of the Truth Most Exalted, for if there is a similitude (mithdl) to God’s existence, then it is valid to speak of that similitude with the name ‘Existence’.*’^ It is established then, that existence is but one existence only, it is in reality God’s existence, no likeness to it whatsoever. And Shaykh Muhy al-Din b. ‘Arabi further says that the ‘kaf in '"laysa kamithlihi shay’un" is "kaf of comparison (kdftashhih).'^" The meaning of “laysa kamithlihi shay’un", then, becomes ""laysa ka-’l-insdn alladhi huwa mithlu 'l-haqqi shay’un"™— There is nothing whatever of man that is like the Truth, for verily, man is the script of the Truth (nuskhah al-Haqq) and of Creation (nuskhah al-khalq), and the Truth Most Exalted is the essence of the Truth (‘ayn Haqq) and of Creation (‘ayn Khalq). Shahddn. It is man who is attributed with attributes (sifat) which are attributed to the Truth Most Exalted and it is [also] him who is described with descriptions (peri) that are described of the Truth Most Exalted, while He is the similitude (mithdl) to which there is no similitude. This is the meaning (ma ‘nd) of “There is nothing whatever like Him”. ™ 92. Know, O knower that if the becoming manifest of God’s Absolute Oneness (ûhur ahadiyyah) which is transcendent (munazzah) from the “many” (berbanyak) overwhelms you (ghdliblah atasmu), then your perception (penglihatmu) of the existence of all creatures becomes nought (‘adam) and your perception of the shadow (bayang-bayang) and the shade (îll) disappears; for verily the world is the shadow of God (zill Alldh)d^^ When the shadow disappears, you shall not be able to contemplate on (mushdhadahkan) anything else save only the contemplation on the Oneness of God (wahdah


p. p. p. p. p.

107. 107. 107. 107-108. 108.

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There will not be outward manifestation (zuhiir) of the shadow (zill) because it requires (muhtdj) light (nwr) to fall on it and darkness {'ûlmah') to receive the form (surah) and it [must be] situated between a light (nur) and a place (tempat). And with the becoming manifest (ûhiir) of the Oneness of God (waluiah Allah), shadow (zill) and darkness (zulmah) become non-existent (jadi ‘adamlah)-, therefore, that existence (wujud) which is plural (berbilang) is not many (banyak) and thus, it is clear that existence is one in every existent thing (mawjuddt), and therefore, existence does not have plurality. Likewise, there is no plurality in all existent things (segala mawjuddt)', for in reality, God’s existence is the very being of all things existent (‘ayn segala mawjuddt) and through [them] God’s unity-in-multiplicity (wdhidiyyah) becomes outwardly manifest (^dhirlah). And with the outward manifestation of His unity-in-multiplicity, the existence of the many becomes nullified (bdtillah). The shadow (bayang-bayang) and the shade (naung) disappear, namely, all that is other than God (segala ma siwd Alldh). And all that is other than God take their existence (mawjud) in the shadow (^z7/) that is extended (terlanjut) and spread out (terhampar). Therefore, it is an obligation upon you, O knower, to investigate and to contemplate that you may combine the reality of “there is nothing whatever like him’’'^^ ^^d “and He sees and hears”^*3, the moment, at which O knower, you [are said to have] combined transcendence (tanzih) and immanence (tashbih). Contemplate on these words that you may attain to the perfection of illuminative knowledge. In shd Alldh.

93. Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) further says, [in] a poem:

Ibid., p. Qur’an: ■83 Qur’an: ‘84 Ibid., p. 181

■82

108. al-Shura (42, 11). al-Shura (42, 11). 108.

ILLUMINATIVE KNOWLEEKJE

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The servant, is the very being of the Truth, not other than He, and the Truth is the very being of the servant without you seeing Him; See Him through Him in all His gathering; do not isolate Him; enter thou in His enclosure, firm.

This means “To relate {meniddfatkan) the Truth Most Exalted to a reality that exists in a servant and to relate the servant to a reality that exists in the Truth Most Exalted. This means “To affirm that the Truth Most Exalted as the very essence {‘ayn) while affirming that the creature is the individuation {ta 'ayyun) of the Truth Most Exalted, in such wise that the Truth Most Exalted is not separated from the creature nor the creature from the Truth Most Exalted, because whoever sees an existent thing (mawjud}', as none other than the Truth Most Exalted only, without the creature in it, verily he has separated from the Truth Most Exalted something that is self-existing {mawjud sendirinya), and he has attributed the Truth Most Exalted with attributes of the creature. And whosoever sees only the creature without the Truth Most Exalted with it, he has made together with the Truth Most Exalted something being-existent as something self subsistent. And whosoever sees the creature as subsisting {qd ’im) with the Truth Most Exalted and is His shadow, he attains contemplation (mushdhadah) by affirming Reality.

94. Shaykh Muhy al-Din b. ‘Arabi (may God sanctify his innermost ground of being) goes on to say, in a poem:'^'’ If you have eyes, the creatures (slaves) are God’s manifestation; If you have intelligence, everything you see is God’s being; And if you have intelligence and eyes, then you see not but the one essence with forms in it.

Cf. See Mysticism, p. 337 for the Malay text and p. 445 for the translation.

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94. What is meant by “the possessor of intellect” (dha ‘aqlin) a. is he who sees creature as outwardly manifest (zdhir) and the Truth Most Exalted as hidden (bdtin). However, the Truth Most Exalted is, in his eyes, like the mirror of the creature; the cause of the form of the mirror of the creature does not veil the mirror, and neither does the cause of the form of what is outwardly manifest and the absolute (mutlaq) not veiled by the determined (jnuqayyad). 94. b. And the meaning of the “possessor of intellect and eyes” {dhd ‘aqlin wa ‘aynin) is he who sees the Truth Most Exalted and the creature but neither one is veiled from the other. And he sees that existence, which is one, is the individuation (ta'ayyun) of the Truth Most Exalted in one aspect (yvajah), and the other the aspect of the creature. He is not veiled because he sees that multiple existence (yvujud yang banyak) comes from the contemplation (mushahadah') of God’s existence which is one, and it is not difficult for his eyes to see in the many theaters of manifestation, the unity of God’s essence. And he is not veiled from seeing through the oneness of the Truth Most Exalted, the existence of many creatures and it is not difficult for his eyes to see the oneness of God’s essence self manifesting (tajalli') in many places.

95. Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) further says in the book Fusus al-Hikam^^^: It is incumbent upon God’s servant to look into the acts which he performs and not to look only at the acts. For whoever knows the Truth Most Exalted sees that He is in everything because everything comes to be (jadi) from Him, and returns to Him, and through Him they subsist (berdiri), and He owns them and, in reality. He is the Whole (kult). Whosoever does not see the Truth Most Exalted in everything, it is as if he does not know Him. And whosoever

Annotated edition in two volumes by A.A. Afifi (Beirut: Dar al-Kitab al-‘Arabi, 1980).


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knows Him knows the meaning of “Know, that everything that is other than God Most Exalted is insignificant (sia-siay’. And further, he knows the meaning of “That everything perishes (binasa) save His aspect’^'” (wajahNya) because things which are other than the Truth Most Exalted are ever perishing, even now, they are in a state of perishing. If it is considered (dii'tibarkan) that things exist through God and through His Power, then, the being of a thing which moves along the path of the Truth Most Exalted, is affirmed and the movement of things by virtue of their innate power is futile. This is the introduction to knowing the science of revelation (‘ilmu kashaf). 96.

Ibn ‘Ata’ Allah (may God be pleased with him) says:

“Whosoever knows the Truth Most Exalted, he sees Him in everything”. Therefore, he is not apathetic towards things, and he becomes close to the Truth Most Exalted and everything.

97.

One of the knowers (may God be pleased with him) says: If it is said “How do you know God Most Exalted?” Then say “Neither with how (betapa) nor through howness {kebetapaan),"' for “there is none like Him and He hears and sees”i^^.

98.

Should a person ask you: How do you know God? Then say: I know Him through Him and I know things other than He through His light {nurNya}.

Qur’an: al-Qasas (28): 88. Qur’an: al-Shura (42, 11).

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99.

Shaykh Dhu al-Nun al-Misri was once asked: How do you know God Most Holy and Exalted? He answered: “Had it not been for Him making Himself known, I would have no means of knowing Him.”

100. Shaykh Junayd (may God be pleased with him) says: None knows God but God.

101. One of the knowers says: None knows the Truth Most Exalted save the Truth Most Exalted, and none loves the Truth Most Exalted save the Truth Most Exalted, and none searches for the Truth Most Exalted save the Truth Most Exalted, for verily that innermost ground of being (sirr) is the seeker, lover and knower of the Truth Most Exalted”, as the Prophet (may God shower blessing and peace upon him) says: “I know my Lord through my Lord.”i^°

102. And because of this, Shaykh Junayd (may God sanctify his innermost ground of being) says:

The knower, the known and knowledge is one. 103. All of the Masha’ikh say:

No one knows the reality of the Prophet save a prophet of God and the likes of him, and no one knows the reality of God save God.

Since what is other than God is attributed by God Most Exalted

The saying in full is in Qashani’s Istildhat al-Sufiyyah, under the entry of sirr, p. 100. 190 I have not been able to locate this Hadith.


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with error {sesat) and vain {sia-sid}', therefore how can that which is in error and in vain attain to the Truth Most Exalted since God Most Exalted has decreed, “That which is beyond the Truth Most Exalted is but error and futile”i^*. This means “Once you know Me by the light of illuminative knowledge following the revelation of My Attributes and My Essence, seek not after My innermost essence {kunhi dhdt) which is eternal. Verily, it is unknowable and without limits; for eternity is beyond the heart’s contemplation and grasp of the spirit.’’ Shaykh Husayn (may God be pleased with him) says that it is the Truth Most Exalted to Whom worship and obedience are directed; He is not manifested to other than He, and what is other than He does not grasp Him.

104. ‘All b. Abi Talib (may God illumine his countenance) was asked:

“How do you know God Most Holy and Exalted?” He answered: “I know God Most Holy and Most Exalted with a gift He bestowed upon me—illuminative knowledge of His essence; He is imperceivable by the senses (hawds) and neither can He be formulated in a syllogism. He is near in His remoteness and far in His proximity; He is above everything but never referred to as being ‘on’ something; He is prior to everything yet He is never thought of as ‘ahead’ of anything, and [although] He is above everything. He is not like a thing contained. Most Holy is God with such attributes and there is nothing that has such attributes other than He.” 105. ‘All b. Abi Talib (may God illumine his countenance) was asked further:

“What is the ultimate end of illuminative knowledge of

Qur’an: Yunus (10): 32. The saying in full is in K. Luma', p. 130.

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God”. He answered: “It is amazement (dahshat) of God’s Magnificence.”

106. It is from this that the Sufis say: O Bewilderment, O Amazement, O Letter Unread.

107. A man further asked ‘All b. Ahi Talib (may God illuminate his countenance): “Did you know God through Muhammad (may God shower His blessings and peace upon him) or Muhammad through God?”. ‘All b. Abi Talib answered: “If I knew God through Muhammad (may God shower His blessings and peace upon him) I would not have worshipped Him for Muhammad (may God shower His blessings and peace upon him) would have been more trustworthy to me than God. If I were to know Muhammad (may God shower His blessings and peace upon him) by virtue of God then there would have not been any need for God’s messenger. But God Most Exalted made Himself known to me in the manner He wants me to know Him and He commanded Muhammad (may God shower His blessings and peace upon him) to spread the rule of the Qur’an and to elaborate the teachings of Islam and the faith {Iman}, and to affirm the proof of Islam and to establish man on the path of sincerity. And I only comply to that which he brought.” 108. Abu Bakr al-Siddiq’^^ (may God be pleased with him) was asked: “How do you know God Most Holy and Exalted?”. He answered: “I know my Lord through none other but My Lord. If it were not for my Lord, I would not have known Him.”

He is the first caliph of Islam. See Hujwin’s section on him in his Kashf al-Mahjub, p. 70-72.


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109. Shaykh Abu Bakr Kattanl*^"^ [may God be pleased with him] says: It is a gift from the Truth Most Exalted to [His] creature to behold the Truth Most Exalted by His grace {anugerahNyd}; for verily it is the Truth Most Exalted Who makes [Himself] known to everything while things do not make [themselves] known to Him.

110. Shaykh Ibn ‘Ata’ Allah says:

God Most Exalted has made you witness [to His lordship] prior to His command to you to contemplate on Him. Thus the whole of creation testify to His divinity (ketuhananNya), while every heart and every innermost ground of being verify His Absolute Oneness (ahadiyyatihi). 111. Abu Bakr al-Siddlq (may God be pleased with him) was asked:’^5

“Is it possible for man to attain to the knowledge of the Truth Most Exalted”. He answered: “Incapacity of attaining perception is itself a perception”. Shaykh Muhy al-DTn b. ‘Arabi (may God be pleased with him) says that the meaning of the indication (ishdrah) made by Abu Bakr is the five senses, that is the cause of perception and perceptions; none of them can ever perceive Him.

He is Muhammad b. ‘Alt (d. 322/934). Originally from Baghdad, he moved to Makkah and remained there till his death. RQ, p. 26. Al-HujwTri attributes this saying to an anonymous poet. See al-HujwIri, Kashf al-Mahjub, p. 18.

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112.


[Sayyid] Shaykh [b.] ‘Abd Allah ‘Aydarus*^^ says:

All knowers, the mashd’ikh and learned men of religion say that the noblest expression on divine unity (tawhid) was uttered by Abu Bakr al-Siddiq (may God be pleased with him): “Most Holy is God! He created not for His Creation a path that leads to the knowledge of Him (ma ‘rifah) except by incapacity of attaining it.” 113. Thus the Sufis say: “The perfection of illuminative knowledge is denial”; for verily, the innermost essence of God and His hidden individuality (ghayb huwiyyahNya) desire unknowability, and for that reason knowledge cannot grasp the reality of His innermost essence. Verily what is meant by knowledge (‘ilmu) is to grasp something and to clarify the reality of the thing which differentiates the thing from what is other than it. The essence of the Truth Most Exalted therefore cannot be contained in a definition (hadd). If knowledge were to grasp Him, then He is limited; Most Exalted is He from it. Thus it is evident that knowledge (pendapat) of the innermost essence of God is a sheer impossibility (muhal). 114. The angels came prostrating before God’s Exalted Presence:

Holy art Thou! We know not Thee, in the true and real illuminative knowledge of Thee. 115. And because of this the Prophet (may God shower His blessings and peace upon him) says: “All of you are stupefied at attaining to the illuminative knowledge of the essence of God”.'^^

He is Sayyid Shaykh b. ‘Abd Allah ‘Aydarus Sahib AhmadabM (d. 1582), author of Haqd'iq al-Tawhid wa-Daqd’iq al-Tajrid. See Commentary on the Hujjat, p. 21. I’’ I have not been able to locate this Hadith.


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This means “Your contemplation (bichara) cannot lead to the illuminative knowledge of Him. Because of this, a knower says: ‘The pious are ignorant and the ascetics are vain’. They are the ones who worship God as conceived by their intellects and with consciousness arising from their own selves; there is no difference between them and the idol-worshippers, save only one thing: the object of their worship comes from knowledge and through intellection; as for the idol-worshippers their gods are made of stone and idols.” This is indicated by the Prophet (may God shower His blessings and peace upon him):

That the Truth Most Holy and Exalted will manifest Himself (tajalll) to His creatures on the Day of Judgement in a form they have denied, saying: “I am Thy Lord Most Exalted.” They answered: “We seek refuge in God from you.” Then the Truth Most Exalted will manifests Himself in forms corresponding to their respective beliefs, and they humbly prostrate before Him.'^^ The Prophet (may God shower His blessings and peace upon him) further says:

That the Truth Most Exalted descended on the Day of Judgment in a form; He was recognized [then He changed forms and was rejected, then He changed again and was recognized]. It is He who manifest Himself in all forms, there is no other than He, there is only He.

116. Thus, the hidden meaning (rahasia) of the two traditions becomes clear. That is, the essence of God is Most Sublime and Exalted from that which is intellected upon by the intellect and that to which the heart is inclined. This is why some knowers say during takbirat al-ihrdm, “I worship a God I know not, God is the Greatest!”. Because of this some knowers say: “one rak‘at

Hikmah, vol. 1, p. 1259.

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from the prayer of a Unitarian (muwahhid) from among the knowers is more superior than a thousand rak‘ats of prayer hy an ignorant slave and a vain ascetic. 117. Know, O seeker of the Truth Most Exalted, that your God is not outside (khdrij) you nor is He inside (ddkhil) you; He is neither above you (diatasmu) nor is He below you (dibawahmu); He is neither in front of you (di hadapanmu) nor behind you (dibelakang); He is not determinated (muqayyad) in you and neither is He absolute in you; rather. He is the absolute existent (mawjud lagi mutlaq), there is no existent other than He, and He is outwardly manifest (zahir) in the theaters of manifestation (tajalli) of [His] servants and ascetics without union (ittihad) or incarnation (huliil). 118. Shaykh Muhy al-Din b. Arabi (may God be pleased with him) says: a. Since the Names, the Attributes, and the Essence of God cannot be known except by him who has the [same] qualities as God’s Names and Attributes, (exalted is the Truth Most Exalted in His transcendence and greater is He from any like, for there is no like unto Him, none whatsoever), how can one arrive at the knowledge (ma ‘rifah) of the reality of His innermost essence? For this reason, the Prophet (may God shower His blessings and peace upon him) discourages contemplation on the essence of God when he says, “Contemplate on God’s creation and never contemplate on the essence of God Most Exalted’’*^.

b. Verily, there is no path that leads to the ultimate knowledge of God (ma'rifah) except through incapacity of attaining to the ultimate knowledge of Him (ma ‘rifah). This is because every indication (ishdrat) that is used by

I’’ Kashf al-Khafa’, vol. 1, p. 371.


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the creatures to indicate the Truth Most Exalted is attributed to them. For that indication is of the same genus (jenis), created all the same as they are. Thus they cannot know him until they indicate with the Truth Most Exalted to Him self, and there is no other way for them to do that save by the grace {anugerahd) of God;

c. God Most Exalted revealed to David (peace be upon him): “O David, know Me and know thyself.” And David thought for a moment and then he said: “O my Lord! I know Thee as Absolute Oneness, Powerful, and Everlasting, and I know myself as weak (lemah), powerless (da ‘if) and perishing (fand’).” It is for this reason the Prophet (may God shower His blessings and peace upon him) is incapable of grasping the [ultimate] knowledge of God (ma ‘rifah) and of praising Him even with the most perfect of praises, as he says: “My praise reaches Thee not, save that which Thou praises of Thyself.”^***’

119. Shaykh Ahmad b. Ziyad^”' says: a. Knowledge of God (ma ‘rifah) is to declare oneself as ignorant in matters concerning knowledge of God (ma‘rifah), and tasawwuf is to abandon all excesses; b. But the goal for seeking after knowledge of God, His Attributes and Names, is to reach [the level of] incapacity (lemah) and wonderment (hayrdn) at the illuminative knowledge (ma‘rifah) of God’s essence; c. And for this reason the Prophet (may God shower His blessings and peace upon him) asked God: “O My Lord, increase me in wonderment at the illuminative knowledge (ma ‘rifah) of Thy essence”^*’^;

Hikmah, vol. 1, p. 1263. I have not been able to identify him. Hikmah, vol. 1, p. 1263.

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d. For verily, every gift of God to His servant increases [one’s] knowledge of Him while at the same time He increases, with that knowledge, wonderment at the illuminative knowledge {ma‘rifah) of His essence.

120. Shaykh Raslanô^ says: Men are perplexed by the illuminative knowledge of the Truth Most Exalted with [their] intellect,^®^

which is influenced (diperangai) by the body because it is veiled from all the manifestations of the Truth Most Exalted and from the illuminative knowledge of the divine; but contrary to the intellect which is spiritual (riihdm) and illuminated (niirdni')— which is a gift from God Most Exalted—there is no perplexity associated with it. This is the indication meant by the saying of the Prophet (may God shower His blessings and peace upon him): “If it were not for the gift of God, we would not have been guided”2*’5. And the Prophet (may God shower His blessings and peace be upon him) further says: “I know my Lord through my Lord”. And Shaykh Raslan further says, “If you seek after the Truth Most Exalted with the intellect (‘aqal), which is preoccupied with the body, you will be led astray from reaching Him”^'’^. 121. All of the Masha ’ikh (may God bless them all) says that the intellect (‘aqal} is a means for servanthood (‘ubudiyyah), and it is not a means to contemplate on lordship (rububiyyah); for verily, the intellect is only capable of contemplation on created things. If it were to contemplate on the Truth Most Exalted, it would become annihilated. Never shall illuminative knowledge be attained, save through illumination (niir), a gift from God Most

He is Shaykh Wall Raslan al-Dimashql (d. 541/1146). See our Introduction on Raniri’s sources, no. 27. Kitab Fath al-Rahmdn, p. 43. 205 I have not been able to locate this Hadith. Kitab Fath al-Rahman, p. 43.


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Sublime and Exalted unto whomsoever from amongst His slaves. He wills since eternity, as the Prophet (may God shower His blessings and peace upon him) says that God Most Exalted placed divine providence (rnentaqdirkan) on all creatures in darkness Then He sprinkles (diperchikkan) them with His light {nurNyd}. Whosoever is illuminated by His light, he has received guidance, and whosoever is not reached by that illumination, he is lost and his path is erroneous. Therefore, the servant’s illuminative knowledge of his Lord is by the illumination which He shines into the heart of His servant, and with that illumination the servant attains to the secrets of his Lord’s Kingdom and he contemplates on His Lord’s World of Sovereignty {‘Alam Malakul) and World of Power {‘Alam Jabarut).

122. Shaykh Ahmad b. ‘Abd al-Karim^”^ (may God be pleased with him) says that there are three kinds of illuminative knowledge. First, illuminative knowledge of the Essence {dhat\, second, the illuminative knowledge of God’s Attributes; third, the illuminative knowledge of God’s Acts. a. 122. As for illuminative knowledge of God’s Essence, it is the rank of God’s Messengers and Prophets including the veracious knowers and the saints of God. The most perfect of them in illuminative knowledge of God’s essence is our Prophet Muhammad (may God shower His blessings and peace upon him), as God Most Exalted decreed: “Know, O Muhammad, verily there is no God but Allah^**^; and as the Prophet (may God shower His blessings and peace upon him) says; “I am the most perfect in knowledge of God from amongst you and the most fearful of God.’’2'”

b. 122. As for illuminative knowledge of God’s Attributes, it is the rank of elected believers {mu’min yang khdss), as

I have not been able to locate this Hadith. I have not been able to identify him. Qur’an: Muhammad (47); 19. 2’® Kashf al-Khafa’, vol. 1, p. 231.

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God Most Exalted says: “Do they not reflect upon all that is mentioned in the Qur’an?”2ii Therefore, it is evident that the Qur’an is an attribute of God. 122. As for the illuminative knowledge of God’s Acts, it C. is the rank of the generality of believers (‘amm), as God Most Exalted says: “Do they not look at the camels, how they are created?^'^ it is evident that the creation of the camel is one of God’s Acts. 122. What is attained from illuminative knowledge of d. God’s essence necessitates awe (Jiaybah) and reverence The meaning of awe {haybah} is to dignify (memuliakan) the creatures for the sake of God Most Exalted and to debase (menghinakan) them also for the sake of God. As for the meaning of reverence (ta ‘zm), it is to dignify creation for the sake of God and to debase them for the sake of God so that their thought is severed from glorifying and dignifying what is other than God and that nothing is great before their eyes; neither do they look upon things originated nor do they incline in distraction towards creation except to preoccupy themselves with God Most Exalted; God Most Exalted described His Messenger in the Qur’an: “His sight never swerved nor did it go wrong’^‘3—This means, when the Prophet (may God shower His blessings and peace upon him) reaches the rank of qaba qawsayn aw adna, his sight never swerved, neither to the left nor to the right.

Shaykh Sahl (may God be pleased with him) says: Muhammad (may God shower His blessings and peace upon him) was not inclined to look at himself and neither was he inclined to self contemplation (mushahadah)

2" Qur’an: al-Nisa’ (4): 82; Muhammad (47): 24. Qur’an: al-Ghashiyah (88): 18. Qur’an: al-Najm (53): 17.


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before God; he was solely occupied with contemplating the Truth Most Exalted by reflecting upon whatever appeared before him of God’s manifest attributes which necessitated his being steadfast in that station {maqani).

122. What is achieved from illuminative knowledge of e. God’s Attibutes (ma‘rifat sifat Allah) necessitates steadfastness of the heart (tetap hati) in contemplation of the Truth Most Exalted, in fear of Him (takut) and hope (harap) for Him and trust in Him (tawakkul), and other stations of the Saints of God (Awliyd ’ Allah), in accordance with the manifestation of God’s Attributes upon their innermost ground of being, as the Prophet (may God shower His blessings and peace upon him) says: “worship God as if you see Him’’^'^. This is the rank (martabat) of the People of Certain Knowledge {Ahl Ma ‘rifah) with the attribute of God Most Exalted which subsists with His essence. f. 122. What is attained from illuminative knowledge {ma‘rifah) of God’s Acts necessitates the steadfastness of heart through the performance of religious obligations to God, and to seek for His reward, and to abstain from His prohibitions, and to increase one’s effort in His path, as God Most Exalted says: “They sleep not in their beds for they desire to perform the night prayers and to supplicate to God in fear of His punishment and they covet for His mercy, and that which We bestow upon them is their apportioned sustenance’’.2i5 123. The

writerî^

of Haqd’iq

al-Tawhid wa-Raqd’iq

Kashf al-Khafa’, vol. 1, p. 165. ^’5 Qur’an: al-Sajdah (32): 16. He is Jalal al-Din Muhammad b. Shaykh al-'Aydarus (d. 1622),. See Commentary on the Hajjat, p. 21.

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al-Taffid,^^'^ while commenting on the ode Tuhfat al-Murid, (may God be pleased with him) says that the sincere servants of God who reaches the Divine Presence (Hadrat Allah) are divided into two groups: first those who travel {sdlikin) and second those who are possessed (majdhiibin). 123.a. As for the conduct of the travellers, they use things as proof {dattt) for Truth Most Exalted. They are the ones who, in their state, utter, “we see nothing but God after it”. As for the ones who are possessed, their conduct is to rely on the Truth Most Exalted to prove things to them. They are the ones who, in their state, utter, “we see nothing but God before it”. There is no doubt that the proof (dalil) is more manifest than the thing proved {madlul).

b.The 123. first thing that is most evident for the travellers is the effect Ibekas), namely the Acts of God. Hence, they take the Acts of God as proofs for the Names of God, which in turn point to the Attributes of God, and the Attributes point to the essence of God. Their state (Jidt) is referred to as taraqqi, ascent, from the lower levels to the higher ones. As for those who are possessed, the first thing that is evident to them is the reality of the perfections (kesempumaah) of the essence of God, after which they return to the contemplation of the Attributes of God, from the Attributes to the Names, and from there to the contemplation of the effects, namely [of] God’s Acts. Their state is one of descent, nuzul, from the higher levels to the lower ones. c.The 123. beginning level for the travellers is the contemplation of God’s Acts, which is the final level for those who are possessed. The first level for those who are possessed is the unveiling {kashaf) of the reality of God’s essence which is the

™ GALS II, p. 618, no. 39. See al-Attas’ Commentary on the Hujjat, p. 21.


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final level of the travellers. The state of the travellers verifies passing away {fand’} and effacement {mahw), while the state of those who are possessed is directed by the Truth Most Exalted to the path of permanence {baqd’} in sobriety (dengan siumannyd}. The movement of the two groups meet at a certain place, ma mi I. It follows that the meeting place of the two groups is in the journey. Thus the state of the travellers is ascent and those who are possessed descent. As Shaykh Ibn ‘Ata’ Allah (may God sanctify his inmost ground of being) says:^!^

The existence of God’s Acts points to the existence of God’s Names; the existence of God’s Names points to the existence of His Attributes, and the existence of God’s Attributes points to the existence of His essence because it is impossible for the attributes to stand on their own. As for those who are possessed the Truth Most Exalted unveils the perfection of His essence, then He returns them to the contemplation of His Attributes, then He returns them to the contemplation of His Names, after which He returns them to the contemplation of His activities. As for the states of the travellers, they are opposite to the states of those who are possessed. The end state of the travellers is the beginning state of those who are possessed, and the beginning state of the travellers is the end state of those who are possessed. However, the two states are not the same. At times, the two meet in the middle of the path, the travellers in their state of ascension (taraggi) while

Nwyia, Hikam 229, pp.183 & 185, French transl. pp.182 & 184; Danner, p. 58, listed under entry 249.

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those who are possessed in their state of descension (tanazzul).

124. Sayyid Sibghat Allah^'"^ (may God be pleased with him) says that the path which leads to the Presence of God Most Exalted is divided into three: first the path of the excellent ones (akhyar), second the path of the virtuous ones (abrar) and third the path of the ascending ones (atyar).

a. 124. As for the path of the excellent ones, it is the performing of religious obligations (‘amar) as recommended by the Shari‘ah, such as performing prayers, fasting, reading the Qur’an, giving alms and performing the Pilgrimage (Hajj) to the Holy House (Bayt al-Haram), fighting in the path of God and any other external (zahir) religious obligations which are related to the body. “He” who treads this path rarely (nadir) reaches the original intent (maqsiid yang asli), but “they” attain Jannat Suri, and “they” may attain to the original intent because of “their” performance of all of the external religious obligations. This takes place because with the [performance] of these obligations, his external, physical aspects become purified, and the external, physical purity in turn affects his spiritual state (hdl bdtinnya) and his spiritual state in turn affects his external, physical state (hdl zdhirnya). Therefore, the purity of his spiritual, internal aspect leads [him] to the original intent. 124. b.As for the path of the virtuous ones, they are those who fight against the desires of their carnal soul (hawd nafsunya) through spiritual exercises (riyddah) to change base and lowly habits (perangai) into commendable habits and to purify the soul

21’ Bom in the Gujarati seaport of Broach, he followed the spiritual instructions of the famous Shattari Shah Wajih al-Din ‘Alawi (d. 1589). He died in 1606 in Bijapur. See Richard Maxwell Eaton, Sufis ofBijapur 1300-1700: Social Roles of Sufis in Medieval India (New Jersey: Princeton University Press, 1978), p. 112.


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from all [base] dispositions by purifying the heart from stains (karatan) due to sinful acts and to preserve the Shari‘ah by performing all the external physical religious obligations to the extent that their hearts are polished because of their constant attention at purifying the heart. Now those who tread this path reach the original intent more than those who tread the path of the excellent ones, but they attain only Jannat al-Sifdt. 124. C.AS for the path of the ascending ones (atydr), that is the path of the People of God who tread the path to God [they are those] who swiftly ascend (terbang) to the Presence of God Most Exalted empowered by God, not out of their own power and capacity, while maintaining the Shari'ah and performing all the external, physical religious and the internal, spiritual obligations. This is the path of the knowers who are overwhelmed (ghdliblah) by love (berahi) for the Divine Presence; [they are in a] state (hdl) in which they are drawn quickly to the Divine Presence— this is the original intention (maqsud yang asli). Those who tread this path reach their beginning state (hdl permulaannya).

125. Shaykh al-’Arif Najm al-Din Kubra^^” (may God be pleased with him) says, “Know, O knower, that the intention of ariving at the Divine Presence is as indicated by Shaykh Ibn ‘Ata’ Allah (may God be pleased with him):^^! Your arriving at God Most Exalted is your arriving at the knowledge of Him, otherwise, exalted is our lord from the reach of anything.

125 .a. The analogical expression (‘ibdrat) of the mashd ’ikh, indicating the “arrival at the Divine Presence” refers to the arrival by means of knowledge (‘ilmu) at the reality

221

He is Abu Najib Ahmad b. ‘Umar, the founder of the Kubrawiyya Order of the Sufis. He died in 618H. See NU, pp. 422-427. Nwyia, Hikam 196, p. 169, French trans., p. 168.

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(haqiqah) underlying illuminative knowledge (ma‘rifah) of God Most Exalted. That is, the final intent (kesudahan maqsud) of travellers (sdlikln) who tread the path of the

Truth Most Exalted. b. 125. Shaykh Abu Hafs b. Muhammad b. ‘Abd Allah al-Suhrawardi,2^2 the writer of Kitab Awdrif al-Ma drif (may God be pleased with him) says that what is meant by “arriving at the Truth Most Exalted” is not like meaning the arrival of someone with an intervening space between them. Such a meaning is absolutely improper with respect to the Truth Most Exalted. What is indicated by the mashd’ikh with “arrival” is whoever arrives at certainty (yaqin) through the path of spiritual experience of tasting (dhawq) and finding (wijddn)—that is the level [referred to as] “arrival” at the Presence of God Most Exalted.

126. Now, the People of God who reach the Truth Most Exalted are of varying ranks. Some reach it through the path of [spiritually witnessing] self-manifestation of His Acts (jalan tajalllafdlNya), where they see their acts and that of others pass away because [all] that they see is God’s Acts. Thus, they abandon the command of self and [their subjective] choice. Others reach God Most Exalted through the path of reverential awe (haybah) and by becoming close {berjinak-jinak) through the revelation {mukdshafah) of the heart at the sight of God’s Majesty (Jalal) and Beauty (Jamal). This is the path of the manifestation of God’s Attributes. Still there are some of them who reach God Most Exalted by way of ascent (taraqqi) to the station of passing away (maqdm fand’) when their inner spiritual aspect (bdtin) is enveloped by the light of certainty (nur al-yaqln) in their

222

He is Shihab al-Din Muhammad al-Suhrawardl, bom at Suhraward and died

223

at Baghdad. Transl. by. H. Wilberforce Clarke (Delhi; Taj Company, 1984, revised

edition).


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contemplation {mushahadah) [on the Truth Most Exalted] that they lose sight of the existence of their subjective self. This is but one kind of self manifestation of God’s Essence to the elect People of God and those who are brought near (yang khawass lagi muqarrahin).

Shahdan. The highest of all paths in reaching the Truth Most Exalted is the rank of the true and real certitude (haqq al-yaqln). It is attained in this world as quick as a blink of an eye, that is the manifestation of the light of contemplation (nur mushahadah) in the total being of the servant (kulliyah ‘abd) such that the light of contemplation is felt by his spirit (ruhnya), heart (hatinya), soul (nafsunya) and body (badannya). Even if it be that this is the most important of all paths, wherein the realities are verified (tahqiq) by means of the knowledge (pengetahuan) of the slave in the various noble ranks, this is but only the initial station (permulaan manzH). How can he ever finally arrive, for far indeed is the station of arrival at the Truth Most Exalted, whose path leading to Him is endless (abad al-abad), spanning the Hereafter everlastingly, what more m this short span of worldly life?

127. Shaykh Ibn ‘Ata’ Allah (may God sanctify his innermost

ground of being) says:^^^ a. Never shall you reach the Truth Most Exalted except after the perishing of your base and evil [traits] this means, your human behaviour (perangaibashariyyahmu)— and the demands of your carnal soul (da‘wa nafsumu). You shall never reach the Truth Most Exalted unless it is by His Will that He leads you to His Presence. Then He exchanges your attribute (sifat) and condition (peri) with His and you arrive at Him with what He has bestowed

224

Nwyia, Hikam 122, p. 137&139; French trans., p. 136&138; cf. Danner.

Hikam 130, p. 42.

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upon you. Never shall you reach Him with your effort by performing religious obligations which He [too] has bestowed upon you.

b. The light of your inner vision (chahaya basirah) allows you to see God’s proximity (qurb Allah) and the light of the eye of your inner vision (‘ayn basirahmu) allows you to see [your non-existence] and God’s existence, [and your true inner vision (haqq basirahmu) allows you to see His existence], not your non-existence or your existence.225 The “light of your inner vision” is the light of the intellect (nur ‘aqal) and the “eye of your inner vision” is but the light of knowledge {nur ‘ilmu), while the “true inner vision” {haqq basirah) is but the light of the Truth Most Exalted. The sages {segala ‘aqil) see with the light of their intellect, their souls witness God as being close to them. The learned {segala ‘ulamd ’) see, with the light of their knowledge, their souls as non-existent with respect to God’s existence, while the verifiers {segala muhaqqiq), when they behold the Truth Most Exalted, they do not see what is other than God as existing with Him. c. Your proximity to the Truth Most Exalted is the state {keadaan) of your contemplation of His proximity, otherwise how can you be close to His Presence7'^^^

The reality of “being close to the Divine Presence” is as God Most Exalted says: “When my servants ask thee concerning Me, O Muhammad, say to them that I am indeed close to them’’^^"?;

225

226

Nwyia, Hikam 33, p. 102. French trans., p. 102; cf. Danner, Hikam 36, p. 30 Nwyia, Hikam 197, p. 169, French trans., p. 168; cf. Danner, Hikam 213, p. 53. Qur’an: al-Baqarah (2): 186.


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“and We are nearer to the spirit than you but yet you see not with your eyes?28 God Most Exalted also decreed: “and We are nearer to man than his jugular vein”?29 128. Shaykh Nur al-Din ‘Abd al-Rahman Jami (may God be pleased with Him) says that illuminative knowledge {ma ‘rifah) and [spiritual] perception (idrdk) of the Truth Most Sublime and Exalted are of two kinds. First is the perception of the innermost essence {idrak kunhi dhdt) of God without the individuation {ta‘ayyundt') of the names and attributes and not through the ‘clothing’ of outward manifestation {Ubas mezdhirkan) in creatures. Such a perception of Him shall never be attained by what is other than God Most Exalted; for verily, the innermost essence {kunhi dhdi) is hidden by the veil of His Might (‘izzat) and the manifestation of His Majesty {rada’ kibriyd). And the relation {nisbah} between the Truth Most Exalted and what is other than God is not hidden {tiada terbunyi). Since the innermost essence of the Truth Most Exalted is eternal {qadim'} and the reality of what is other than God is originated {muhdath)-, therefore it is sheer impossibility {muhdl) for the created to attain to the innermost essence that is eternal. If the created were to seek after the eternal, its seeking would only be in vain [for it attempts] to attain the impossible {yang tiada mumkin), unless he attains [to the knowledge of] the general aspect {ijmali) of the Truth Most Exalted which he knows to be different from individuation {ta ‘ayyun), namely the becoming manifest {zuhur) of the Truth Most Exalted. Every individuation exists with Him, and it has a limit, [that is] His essence; His essence does not individuate. Most Sublime is He from it! God Most Exalted says: “And God cautions you from reaching His innermost essence with your intuitive knowledge, and God is the most loving to those who serve Him^^®. It is the will of the Truth Most Exalted,

Qur'an: al-Waqi‘ah (56): 85. 22’ Qur’an: Qaf (50): 16. 220 Qur’an: All ‘Imran (3): 30. 228

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through His all-embracing mercy (kamil rahmatNyd) and consummate gift (shamil anugerahaNyd), that He prevents His creatures from seeking the unattainable. Thus, the Prophet (may God shower His blessings and peace upon him) say s: “Contemplate on God’s creation and never contemplate on God’s essence’’^^’. Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) says: “To contemplate on God’s essence is an impossibility, thus there is nothing left but to contemplate on creation.’’ 128.a. Second is the perception of the Truth Most Sublime and Exalted by positing in the mind (i ‘tibar) all individuations of His Light and His manifold outward manifestations at the [different] levels of descent (martabat tanazzuldt) and in the manifestation (kenyataan) of creatures. This is further divided into two kinds: 128.a.l. The first is simple perception (idrdk hasJt). It refers to the perception of God’s existence and being perplexed by it and by what is perceived as the existence of the Truth Most Sublime and Exalted.

128.a.2. The second is compound perception {idrdk murakkab). It is the perception (pendapal) of the existence of the Truth Most Sublime and Exalted while being conscious {serta ingat) of the perception it and that which is perceived is the existence of the Truth Most Exalted. 129. By simple perception {pendapat baslt). His becoming manifest is not hidden (tiada terbunyi) because whatever you perceive is the very first existence of God. If you miss this perception, it is by virtue of Him being too manifest {sangat ûhurNya) that renders Him hidden, just like the perception of colors and forms which is caused by an encompassing light

Kashf al-Khafa’, vol. 1. p. 371.


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{chahaya yang muhlt) which illumines the colors and forms. It is light that is the condition for the seeing. In perceiving the colors and the forms, the seer is oblivious to the “invisible” illumination (ghayb terang itu). He is aware that there is something else other than the colors and the forms, namely illumination (terang). That is, if there were no illumination, then the colors and forms and the like would not have been visible to the perceiver. He is oblivious to the illumination by virtue of which he is able to perceive forms and colors. Such is the similitude (mithal) of the light of God’s existence, real and illuminating, which encompasses all being-existents {mawjud), mental (dhihni) as well as external (khdrijl)—He is the Subsisting Reality (qayyum) in all of these. Hence, the perception {pendapat) of things without the light of the Real Existence (nur wujud yang haqiqi) is an impossibility (muhal) even though you may not perceive it [i.e. the Real Existence]. As for your inability to perceive the Light of Reality (nur haqiqi), it is due to its continuous process of becoming manifest {zuhur). If the illumination (chahaya) of that light (nur) were absent (ghayb), you would not be able to perceive any existent thing (mawiuddt) at all. At that point you will realize that that which is seen is the light of Real Existence, and it is by virtue of it that you are able to perceive all things existent. Analogy: Like a night shrouded in darkness, a lamp is lit whose light is so brilliant, allowing the eyes to see everything. It is as though the seeing is made possible by the light coming from the self. But as soon as the lamp is extinguished the sight of things is lost. At that moment, the eyes realize that sight is [only] possible due to the illumination from the lamp and not the light coming from the self. O Knower, such is the analogy of the light of God that is absolute - O Lord, grant us guidance (tawfiq) that we may attain to that illuminative knowledge, drown us in contemplation of Thee, and deliver us from preoccupation with other than Thou. 130. Shaykh Nur al-Din ‘Abd al-Rahman Jami (may God be pleased with him) continues to say that the Truth Most Sublime and Exalted, with respect to the reality of His essence (haqiqah

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dhdtNyd), His innermost (kunhiNyd) [essence], and His unseen individuality (ghayb huwiyyahNyd), is most hidden from things. It is never perceived {tiada dapat), conceived (tiada difahamkan), known (tiada dima ‘lumkan) nor contemplated (tiada dimushahadahkan} by anyone, as He decreed in the Qur’an; But they shall not encompass God Most Exalted with their knowledge.232 Hence, God is most exalted from the perception of the senses (hawas) and the formulation of syllogism (qiyds) and He is most transcendent (suchi) from the grasp of understanding (faham'), estimation (waham) and the intellect C'aqat), only bewilderment (hayrdn) is attained. The knowers, at the illuminative knowledge (ma ‘rifah) of the light of His Might (niir ‘azamahNya) are like those who are blind to prohibitions. Thus, that which is thought of by the intellect, and conceived by the understanding (faham) and formulated in syllogism and perceived by the senses, the essence of the Truth Most Sublime and Exalted, is far above and sublime than all those because they are but originated (hadith). Nothing is attained by the originated except the originated.

131. God’s existence is exceedingly manifest from everything else and because of it. He becomes hidden (makhfi) and thus it becomes difficult to attain to the illuminative knowledge (ma ‘rifah) of Him because of the brilliance of His illumination. Therefore hearts (qalbu) and spirit (ruK) are incapable of reaching Him, just as lightning in the daytime, is impossible to see, but not at night; and it is not that night time is brighter than daytime, but rather daytime is too bright as opposed to nighttime, and eyes are too weak to perceive lightning. Therefore, the eyes cannot see [it] in daytime. Likewise is the case of creatures and their weak attributes (sifat da'Ifnya). All of them bear witness to God’s perfect existence with His Knowledge, His Power and His Majesty. If the Creator were to be absent (ghayb) or non-existent

232

Qur’an: Ta Ha (20): 110.


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{‘adam) then the heavens and the earths and everything in between them would certainly be annihilated. At that point, you cannot but know Him. He whose [spiritual] vision is not weak sees and knows that that which he sees is but the creation of God (sin‘at Allah'). If such is the case, then in anything that he sees, he sees God. If you wish to see the Truth Most Exalted in something which does not come into existence by Him, does not subsist by Him, and does not return to Him, then that [something] is an impossibility because everything is His theater of manifestation and the manifestation of His [aspect called] Beauty (Jamal). Everything comes from Him, by Him and returns to Him. However, everything is He because anything that is other than God Most Exalted, their reality does not exist. In reality, the existence (keadaan) of everything is from the becoming manifest and self-manifestation (tajallT) of the Light of His Existence (niir keadaanNya).

132. One of the knowers (may God be pleased with him) says that the Truth Most Sublime and Exalted is extremely manifest compared to creatures and [other] existent things. And because of Its intense manifestation it is hidden: “the Truth Most Exalted is extremely manifest, more brilliant than the sun; he who seeks manifestation after He has become manifest, is but among the losers”. Analogy: You say that I do not know a [certain] man. Soon after you get to mix (mukhdlatah) with him you come to know his behaviour, his words, his disposition and skills. After this experience, when you see him [again], you will say that you know him in the real sense of the word “knowing”. The same is true with the Truth Most Exalted, for creatures are but His Acts, Words and Effects; is His existence then hidden? Now why don’t you affirm that the Truth Most Sublime and Exalted is existent (mawjud)? That which you have seen and will see, all of it, are but the attributes of God. Although the Truth Most Exalted is too manifest for you to see, never say, “I do not see Him”. And if what you know and see is different from what has been described, then it is as if you are in a garden, resplendent and verdant in which you enjoy the pleasures therein, but you say, “I see the

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leaves and flowers, but the garden I see not”, would not you be the laughing stock of those who are around you?

133. Question: If a man asked you: Since God’s essence is eternal and that which is other than He is originated, how can the originated know the eternal? Answer: That which is originated subsists through the eternal while the eternal is self-subsistent and that which is determinated (muqayyad) cannot subsist without the determinator (muqayyid) and the outward manifestation of the absolute is impossible unless with the determinated (muqayyad). Thus, the absolute can never be known without the determinated and that which is determinated (muqayyad) cannot be without the absolute (mutlaq) since the absolute is the origin (asl) of the determinated and the determinated is but an attribute (sifat) of the absolute. However, the determinated is dependent (muhtdj) on the absolute while the absolute is in no need of the determinated: “God Most Exalted stands not in any need of this world.233 Thus, the absolute and the determinated become mutual concomitants, but it is the determinated that is in need, not the absolute, like the movement of the hand with a key in it. This means: the movement of the hand determines the movement of the key but it is the movement of the key that is dependent (muhtdj) on the movement of the hand and not otherwise.

134. Therefore, O knower, seek for the essence absolute and eternal in yourself. He is always with you wherever you may be.234 You are but a tool for the Real, Absolute Agent (fd‘il haqiqi yang mutlaq}. Since it is extremely difficult to know the One (Yang Esa), there is a need for the other [entity], such that

233 23^1

Qur’an: Ali ‘Imran (3): 97; al-‘Ankabut (29): 6. Qur’an: al-HadId (57): 4.


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one would know the One through the other, even though the other is but mentally posited (z ‘tibari), and not a reality (JuiqTqT), for reality is that which endures irrespective of its mode of being and it brings itself into manifestation, just like the image in the mirror, it is but an image that is seen in it. Thus the Absolute, with respect to the reality of His essence, is always One and with respect to His becoming manifest {ûhur) and self-manifestation (tajalli), is many and multiple—they are the forms of creatures whose number is infinite. All of the forms point to the meaning of His Reality, namely the Oneness of the Truth Most Exalted. Whosoever grasps the meaning of this, he has attained for himself illuminative knowledge {ma'rifah} and unification {tawhid} that is complete and perfect. 135. Shaykh ‘Abd al-Karirn Jili (may God be pleased with him) says that the apprehension of illuminative knowledge of God’s essence {pendapat akan ma ‘rifah dhdt Allah} is that you know it through divine unveiling Ikashaf ildhi} where He becomes you and you Him without union (Ittihad) nor incarnation (hulul). Verily, the servant remains as servant and the Lord as lord, neither does the servant become the Lord nor does the Lord become the servant. If you know this through the path of spiritual tasting (dhawq) and divine unveiling (kashaf ildhi), then it is a taste of illuminative knowledge from Him (dhawq ‘ilmu ladunni) and spiritual witnessing (‘iydn). Such a knowledge cannot be attained unless after the effacement (sahaq) and the obliteration (mahaq) of the self (dhdti). The sign for unveiling (alamat kashaf) is that first you pass away (fana’} from your subjective consciousness at the outward manifestation of the Truth Most Exalted. Then you pass away again, for the second time, from your subjective consciousness of your Lord at the manifestation of the secret of His lordship (sirr rubuhiyyah). Then you pass away for the third time from all dependencies {ta‘alluqdt} of your attributes which point to God’s Essence. When you have attained to this state, at this point, you have arrived at God’s Essence, there is no further apprehension (pendapat) of God’s Essence beyond this.

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136. Know, O knower, that illuminative knowledge and perception (idrak) of the reality of the innermost essence of God is an impossibility, never attainable, as God Most Exalted says: “No vision can grasp the Truth Most Exalted but His grasp is over all vision”235; and further, God Most Exalted says: “No knowledge can encompass Him”^^^; and, when God Most Exalted says: “They know not the Truth Most Exalted with real knowledge”237; and God Most Exalted further says: “The Truth Most Exalted cautions you from attaining to His innermost essence with your illuminative knowledge, and God is full with kindness to those who serve Him’’^^^. 137. He resuscitates His slaves out of His love for them and He bestows upon them mercy, that they do not spend their lives in vain on things which are unknowable. The Prophet (may God shower His blessings and peace upon him) says: “Contemplate not on the innermost essence of God, but contemplate on His creation”.239 Verily, the illuminative knowledge of God’s innermost essence is like a bottomless ocean, whosoever falls in it shall drown, and like a virulent poison, whosoever drinks it shall die instantly. 138. The meaning of “innermost essence” {kunhi dhat) is the origin of something, its existence, its return, its conditions and its [appointed] time. Shahddn'. The illuminative knowledge of the knowers and the perception of the learned, are in accordance with their knowledge of the outward manifestation of the latent predispositions (shu‘un yang mukhfi) in God’s Essence which becomes manifest by His Names and Attributes and through the self manifestation (tajalli) of the clothing of His Acts which

Qur’an: al-An‘am (6); 103. 236 Qur'an: Ta Ha (20): 110. 237 Qur’an: al-An‘am (6): 91; al-Hajj (22): 74; al- Zumar (39); 67. 238 Qur’an: All ‘Imran (3): 28. 239 See note on para. 123.

235


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becomes manifest in the Realm of Command ( Alam Amf) and Creation (khalq) in every place where every creature of God becomes manifest. For this level of illuminative knowledge, there should not be much difficulty in achieving it since the outward manifestation of the Truth Most Exalted is in every one of His creation through a particular manifestation (zuhur yang khass), and it is He Who is the outwardly manifest (zahir) in whatever that enters the understanding (mafhum), and it is He Who is the hidden (batin) in every concept (fiihani). and it is He Who is the manifest in every form (surah) as well as the hidden in every meaning (ma‘na)—“He is the First and the Last, the

Manifest and the Hidden”

CONCLUSION

139. The writer says: O knower, since you have come to know of things which I have indicated to you concerning realities which are mentally posited (‘ibdrat yang haqa’iq) and subtle and accurate indications (ishdrat yang daqa'iq). I now shall explicate to you the completion and conclusion that you may know the benefits of illuminative knowledge (fa ’idah ma'rifah), and it is my hope that the Truth Most Exalted, may grant me and you a taste of the fruit of the pleasure of illuminative knowledge.

140. O seeker of the Truth! If you desire for an everlasting happiness (sa'ddah) and eternal glory (‘izzat), and your tree of illuminative knowledge to bear fruit in this world, and you desire to experience the pleasures of the highest Heaven (Jannat al-‘Ulya}, then you must continuously drown yourself in the meeting with God (liqd’), day and night, until your intuitive ear

Qur’an: al-HadId (57); 3.

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(sama ‘mu yang wajdi) hears the speech from the Divine Presence: “Verily, long have the knowers desire for My Divine Presence and I too long to meeting them.” 141. If such is the case, then you must concentrate on your Lord with all of your heart until you smell the fragrance of the breath of Divine Unveiling (kashaf uluhiyyah) and you smell the fragrance of Lordship (rububiyyah), as the Prophet (may God shower His blessings and peace upon him) says: “Verily, [you were] before your Lord on the day when you were but few souls, concentrate on it.”24i 142. Therefore, be ever ready, O you who are desirous, to smelling the fragrance and to experiencing the pleasures which God has made ready for His servants who are the knowers of His Divine Presence. He says in a Holy Tradition: ‘1 have made ready for My servants, who are among the knowers, things which have never before been seen, nor heard of nor entered in the hearts of men”*^'^ Therefore, O seeker, purify your heart of all others (aghyar) that it may live an everlasting life, as God Most Exalted says: “Verily, We give life to the hearts of the knowers, a life that is good and pure”.^"^^ This means “They taste the pleasures of illuminative knowledge {ma ‘rifah) and unification {tawhld} in this world and they taste the pleasure of Beatific Vision of an aspect of God {ru’yah wajah Allah) in the Hereafter.”

143. A man asked Shaykh Junayd:

“What is the life of the heart?” He answered: “Knowing God Most Exalted and forgetting {melupakan) all that is other than He.” He further added: “Whosoever knows the

2“*' Kashf al-Khafa', vol. 1, p. 269. Al-Ahadith al-Qudsiyyah, p. 67. Qur’an: al-Nahl (16): 97.


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Truth Most Exalted, loves Him, carries out all of His Commands, mentions His Name always, and unfailingly performs all religious duties before His Presence continuously, as the Prophet (may God shower His blessings and peace upon him) says: “When a person loves something, he will remember it always.”^44 144. A man asked Shaykh Shibli: “What is it that is astonishing?” He answered: “He who knows God and disobeys Him; but the most astonishing is he who knows God but is inclined towards other than He”.

145. A knower once said: “Verily, there is a heaven in this world (shurga). Whoever enters it, he shall never long for the heaven in the Hereafter, neither does he yearn for any other thing nor will he be inclined (lera) towards this world.” He was asked: “What is that Heaven?” He answered: “It is the illuminative knowledge of God”.

146. Shaykh Malik b. Dinar-45 (may God be pleased with him says): “Humankind shall leave this world, but they will not taste something better.” He was asked: “What is it?” He answered: “The illuminative knowledge of God Most Exalted.”

147. An anecdote: Once upon a time, the picture of two obedient sages (dua hakim yang ‘abid) was drawn on the walls

*^4 I have not been able to locate this hadith. ^45 I have not been able to identify him.

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of a mosque and in their hands were two pieces of paper. One of the papers has this written on it: “When you have performed something well, do not regard that you have done some good (kebajikan) unless you have attained to illuminative knowledge.” And in the hand of the other, “And I, before I attained to illuminative knowledge of God, used to drink water to quench my thirst, until I had attained to illuminative knowledge of God, at which point, my thirst was quenched without drinking

water”. 148. Shaykh Abu Madyan says

Whoever knows God draws benefit from the Truth Most Exalted both awake and asleep.

149. One of the knowers says: Each night, as far as the knowers are concerned, is but the Night of Power (Laylat al-Qadr)

since they are drowned in contemplation (mushahadah) and witnessing (mu ‘dyanah) until they reach the station of passing away in God (fand’ fi AlldK) and subsisting in God (baqd' bi-Alldh), thus every night for them is like the Night of Power. 150. Shaykh Abu al-‘Abbas al-Mursi says: Every moment of ours, all praise be to God, is like the

Night of Power.

This is indicated by the Prophet (may God shower His blessings and peace upon him) when he says: “Contemplation for a second is better than performing religious duties for sixty years.”^" *^ The

2“® “Uns al-Wahid wa Nuzhal al-Murid”, no. 15. See Abu Madyan, p. 121. Kashfal-Khafi', vol. 1, p. 370.


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learned who are the knowers of God and the Masha ’ikh of the Sufis (may God bless them all) say: “A rak‘at of prayer of a knower (‘arif) is better that a thousand rak‘ats of a learned (‘alitn) and a breath of those who experience the reality of unification (haqiqat tawhid) is better than the deeds ( amal) of

every learned {‘alitn ) and knower ( arif).

151. My master and guide Sayyid ‘Umar Husayni Husni ^ *Makki^"

says:

It is related in a Tradition of the Prophet that Hell will say to a believer while he is crossing the Bridge {sirat), O believer, Move speedily, for verily, your light extinguishes my flames”^'*^.

If such is the case of the light of faith {iman}, what of the light of

knowledge {‘irfan) and witnessing (‘lydn)?!

Also known as Abu Hafs ‘Umar b. ‘Abd Allah ba Shayban al-Tarimi al-HadramJ (d. 1656). See Commentary on the Hujjat, 15. I have not been able to locate this Hadith.

Second Chapter An Exposition on Affirmation of Divine Unity

1. O Unitarian (muwahhid), affirm the unity (tawhid) of the ; Truth Most Exalted, for the affirmation of Divine Unity (tawhld) is required of you, as God Most Exalted says, “Know ye that there is no God but He.”* Thus, consider O Unitarian, as to why the Truth Most Exalted has commanded you to affirm His unity and has guided you along the path of Divine Unity that leads to Him, when He specifically made reference to you with His command, “verily, your Lord is One”^. When you have come to learn of this, bear witness to your God’s oneness (keesaan Tuhanmu), as He bears witness to Himself when He says, “Allah has borne witness that there is no [other] God but He”.^ I ; I ! ; '

2. The witnessing (shahadah) of the Truth Most Exalted to Himself is true and real witnessing {shahadah haqiqi), while the witnessing of creatures to the Truth Most Exalted is descriptive witnessing {shahadah rasmi). The assertion {kenyataan) of true and real witnessing (shahadah haqiql) is the assertion of reality (haqiqah) describing itself, whereas the assertion of descriptive witnessing {shahadah rasmi) is the assertion of the description (rasm). 3. The affirmation of Divine Unity {tawhid) is also of two kinds; first, true and real affirmation of Divine Unity {tawhid haqiqi)-, second, descriptive affirmation of Divine Unity {tawhid rasmi). True and real affirmation of Divine Unity {tawhid haqiqi)

’

Qur’an: Muhammad (47); 19. Qur’an: al-Baqarah (2): 163. Qut’m: Ali-‘Imrdn (3); 18. 291

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is the affirmation of the unity of the Truth Most Exalted describing Himself; as one knower (‘arif) says, “None affirms the unity of the Truth Most Exalted but Himself’. Descriptive affirmation of Divine Unity (fawJud rasmi) is the affirmation of Divine Unity by the creatures describing the description, as Shaykh Shibli says, “The affirmation of Divine Unity is in reality an attribute (sifa!) of the Unitarian and his describing this description is his adornment (perhiasannya).” This means, “God’s description of Himself runs through him (jard ‘ddah Allah). Whoever affirms [God’s] unity, he is saved from perdition, as God Most Exalted says in a Holy Tradition, ‘Affirmation of Divine Unity is My fort, whoever enters My fort, he is saved from My punishment.”’ 4. Know, O knowers, that affirmation of Divine Unity is of two types: tjjg affirmation of Divine Unity of the generality (tawhid ‘dmm); second, the affirmation of Divine Unity of the elect (tawhid khdss). The affirmation of Divine Unity of the generality is an allusion Cibdrah) to the denial (menafikan) of divinity to everything other than the Truth Most Exalted together with the declaration (iqrdr) with the tongue, but the heart (hati) is negligent (lalai) of it. This [type of] affirmation of Divine Unity is mixed with associating the Truth Most Exalted [with other than He] which encroaches upon the heart more surreptitiously than the movement of an ant. As for the affirmation of Divine Unity of the elect, it is to verify (ditasdiqkan) and to affirm (diteguhkan) with the heart and to bear in mind (ingat) the Oneness of the Truth Most Exalted (keesaan Haqq Ta‘dld)—this is true affirmation of Divine Unity, as Shaykh Junayd says, “To rely on God (tawakkul) is the work (‘amal) of the heart and to affirm God’s unity (tawhid) is the speech (qawl) of the heart.” Some knowers say: “Whoever says 'There is no God but Alldh’ while his heart is directed towards [something] or fearful of [something] or intending or questioning [something] then he has associated the Truth Most Exalted [with other than He].” 5. Know, O Unitarian, that polytheism (shirik) is also of two kinds: first, manifest polytheism (shirik jail)-, second, hidden

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polytheism (shirik khafi). Manifest polytheism (shirik jail) is to openly {dengan nyatanya) associate {menyengutukan) the Truth Most Exalted with another, like worshipping idols or the like. Hidden polytheism {shirik khafi) is to associate the Truth Most Exalted in an unseen manner {terbunyi), namely to succumb to the desires of the carnal soul {mengikut hawd nafsu), as God Most Exalted says, “Do you not see, O Muhammad, he who takes as his god his own vain desires? God Most Exalted has led him astray in His Eternal Knowledge” and the Prophet (may God shower His blessings and peace upon him), “The animal soul is a great idol”. 6.

Shaykh Husayn b. Mansur al-Hallaj says;

Ho! You or I this two gods in two? Far be it! Far be it from affirming two gods, as God Most Exalted says: “Worship not two gods, for He alone is the One God, therefore fear Him”^. Thus, whoever hopes for, longs for, and chooses other than the Truth Most Exalted, then he is a Manichean {Majusl) who has taken as his god his own vain desires. Shaykh Abu ‘Uthman^ (may God be pleased with him) says: “Your God has forbidden you from worshipping two gods or associating Him with a partner {shank), and yet you still worship various gods and associate [Him with] various partners— how can such a thing be accepted as valid {salfi together with affirming His unity {tawlfid)! And you succumb to the desires of your carnal soul {hawd nafsu), your [creaturely] nature {perangai) and you worship created things, when will you ever arrive at the station of servanthood {maqdm ‘ubudiyyah) of God Most Exalted? Whoever has experienced the tasting of the ocean of Unicity

5 ®

Qur’an: al-Jathiyah (45): 23. Qur’an: al-Nahl (16): 51. He is Abu ‘Ulhman SaTd b. Salam al-Maghribi, who passed away in Naisabur in the year 373H, see RQ, p. 29.

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(fcu/;rvvY;AJfl«;vv«/!)ofGodMostExaltedJ'orhim all preoccupation with the world and the Hereafter fall apart, and he becomes single with God’s Singleness {ketunggalan Tuhannya') and he thus becomes a Unitarian {muwahhid) in God s unicity (wahdaniyyah).” 7.

The writer of Kitab Irshdd al-Muridird says:

Affirming the oneness of [something] is to judge something as being one (esa^ and the knowledge that that something is one. 8.

Shaykh Ishaq b. Muhammad^ (may God be pleased with

him) says: There are external (^dhir) and internal (batin') aspects and a reality (haqiqah) to the affirmation of Divine Unity. The external aspect of affirming Divine Unity (zdhir tawhid) is [willing] submission (isldm), and the internal aspect of affirming Divine Unity (batin tawhid) is faith (Imdn), and the reality of affirming Divine Unity (haqlqat tawhid) is to fear (takut) God Most Exalted and to perform good deeds (‘amal yang salih), since God Most Exalted has said in the Qur'an: “To Him mount up a good word”—that is to fear Him,—“and He exalts every good deed”.^ Willing submission is valid (sahlah) only when it is accompanied by true belief (Iman) and true belief in turn is valid only when it is accompanied by fear (takut) of God Most Exalted together with the performance of deeds of righteousness (berbuat ‘amal yang salih).

8

See our discussion on Raniri’s sources, no. 16. He is known as Abu Ya'qub Ishaq b. Muhammad al-Nahrjuri, a companion of Junayd, who passed away in Makkah, in 330H, RQ, p. 27.

’

Qur’an: Fatir (35): 10.

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9.

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The People of Union {Ahl al-Wusul) say:

Affirming Divine Unity has three principles: first, true belief (iman)', second, illuminative knowledge (ma‘rifah)\ and third, unification {tawhld). 10. The People of Verification {Ahl al-Tahqiq) say that there are four groups of People of Affirmation of Divine Unity {Ahl al-Tawhid). First, the Sufis {Ahli Tasawwuf}', second, the niuminationists {Hukamd’ Ishrdqiyyun)', third, the Theologians {‘Ulama Mutakallimun)', and fourth, the Peripatetics {Hukama’ Mashshd’iyyun). Every one of these groups is not devoid of {khdli) People of Unveiling {Ahl al-Kashj) or the People of Deduction {Ahl al-IstidldV). Should there be among them People of Unveiling {Ahl al-Kashf) who follow the dictates of the Law {Shara ‘), then they are referred to as the Sufis {Ahl al-Tasawwuf)', and if they do not follow the Law {Shara ‘), then they are referred to as the Illuminationists {Hukamd’ Ishrdqiyyuri}-, and if they are of those who use deductive reasoning {dalU) who follow the dictates of the Law {Shara'), they are referred to as the Theologians {'Ulamd’ Mutakallimun)', and if they do not follow the Law in their deductive reasoning, then they are called the Peripatetics {Hukamd’ Mashshd’iyyun). 10. a. The Knowers make analogies for the affirmation of Divine Unity {tawhid) of each group. The affirmation of Divine Unity of the Sufis is like daytime, nothing is hidden in it, neither is the day itself hidden from anyone; the affirmation of Divine Unity of the Illuminationists {Hukamd’ Ishrdqiyyun) is like a moonlit night; the Affirmation of Divine Unity of the theologians {Mutakallimun) is like a moonless night, only the stars are visible; and the affirmation of Divine Unity of the Peripatetics {Hukamd’ Mashshd ’iyyun) is like a dark night, where nothing is visible. 11.

The author says: O Unitarian! since you have come to know the introduction to the affirmation of Divine Unity {muqaddimah tawhid), I

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shall now indicate to you remarks, declarations and expositions on the knowledge of Divine Unity (‘ilmu tawhid} based on some sayings from the People of God {Ahl Allah'). Some of them spoke with the tongue of knowledge and allusion (Hsdn ‘ilmu dan ‘ibarah),'^ and some spoke with the tongue of spiritual tasting and indication {lisdn dhawq dan ishdrat)." They know not the Truth Most Exalted with true knowledge of Him’^ and their exposition {baydn) adds nothing but He remains hidden; hence, I pray that the Truth Most Exalted grant me and you completeness in affirming His Unity {tawhid) and in isolating {tajrid) Him from other than He as He has bestowed upon those who know Him.

12.

Shaykh ‘Abd Allah al-‘Aydarus'-’ (may God be pleased with him) says; Affirmation of Divine Unity {tawhid) is to deny division in God’s essence, there is no likeness to His essence, and to deny immanence {tashbih) of Him and His Attributes {sifdtNya) and to deny any partnership {sekutu) in His Acts {af‘dlNya) and in things which He created.

13.

Muhammad * ^ al-Muridi

says:

Affirmation of Divine Unity {tawhid) is to renounce partners of Him and to know His Oneness {keesaan) and to declare His lordship {rububiyyah).

This is affirmation of Divine Unity through intellectual understanding and theological formulation. ■ ’ This is unification which is ‘affirmation of Divine Unity’ through the experi ence of ‘union’. l.e. Knowledge of His innermost essence. He is the son of Sahib Ahmadabad (d. 1582), Hujjat, 15. He died in 1610. ■'* I have not been able to identify him. The Arabic word andad means opposites; Raniri is using the Malay word sekutu, i.e. partners.

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Some theologians say:

Affirmation of Divine Unity is the servant not looking up to what is other than God and he seeks not help from what is other than God, since there is nothing, in reality, but God. Shaykh Ma‘ruf Karakhi’*’ (may God be pleased with him) says: ‘There is nothing in existence (wujud) save God”. Abu al-‘Abbas ^ * al-Qudat (may God be pleased with him) says, “There is nothing in the two worlds save my Lord.” This means, “All being existents are [in reality] non-existent (ma ‘dum}, only the existence of the Truth Most Exalted is [the real] being-existent (mawjud).”

15. Shaykh ‘All Abu al-Wafa'^ (may God be pleased with him) says:

All that is in existence is God’s existence. Do not associate (sekutukan) Him with beautiful forms. When you see (lihat) a theater of manifestation of God’s existence (mazhar wujud Allah), fall into prostration in situ, there is no harm. 16. The meaning of “all that is in existence is God’s existence particularized in every concrete existence {wujiid ‘aynl)" is possible existence (mumkin al-wujud) which is the property (milik) of the existence of His Essence (wujiid dhdtNya), namely

He is Abu Mahfuz Ma'ruf al-Karakhi. According to Qushayn" he passed away either in 2(X)H or 201H. He was a teacher of Sari Saqati, RQ, p. 9. ’’ He is Abu al-‘Abbas Ahmad b. Abl al-Hasan ‘AU, known as Ibn al-Rifa‘T, the founder of the Rifa‘iyyah tariqah. He is so-called, i.e. al-Qudat, because he is a faqlh of the Shafi‘i school. See Trimingham, The Sufi Orders in Islam, p. 37. “ He is a disciple of ‘Umar Ibn al-Farid, see al-Attas, The Mysticism of Hamzah Fansurl, p. 454. Among the masters of the Shadhiliyyah Order, see The Sufi Orders in Islam, p. 4,1.

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Necessary Existence (Wajib al-Wujud). And the meaning of “Do not associate Him with beautiful forms” is never once should you associate every concrete existence (wujiid ‘ayni) with essential existence (wujud dhati), which is an indication (ishdrat) of beautiful forms. And the meaning of “When you see a theater of manifestation of God’s existence” is that you contemplate (mushahadahkan) on Him with your heart (qalbumu). And the meaning “and you fall into prostration in situ, there is no harm” is you humble (rendahkan) yourself and you contemplate upon Him, as He Most Exalted says, “Unto God is the East and the West, wherever you turn there is the Oneness of God {ahadiyyah Allahry^^

17. It is evident from what is indicated {diishdratkan) by what is said by God Most Exalted, [that] He is free from having a direction (berjihdt), even from the direction of the Ka'bah. Since what is imagined by the heart {yvaham qalbu) is firmly held by its faculties^” {quwwatnyd)-, therefore it is the heart that firmly holds the imagination iwaham} during concentration {tawajjuh). Verily, the heart holds firm (diperpegang) only that which it receives during concentration (tawajjah) since it directs its attention [child) towards the Truth Most Exalted. Thus, for every heart there is a point of attention (hadaf), as God Most Exalted says, “And to each is a point of attention (hadaf) of the heart, it is He who turns it”*^. Once the concentration of the heart (tawajjuh qalbu) on the Truth Most Exalted is achieved by turning away (berpaling) from what is other than God, then the stations of passing away in God {maqdm fund fi-Alldh) and subsisting by God {baqd bJ-Alldh) are achieved. Everywhere you turn

Qur’an: al-Baqarah (2): 115. Ranlri interpretes wajhu Allah as ahadiyyah Allah to refer to Oneness of God, i.e. that particular degree of existence which is the first in the ontological descent of the Reality of Existence, see al-Attas, Prolegomena, p. 326. 20 See RanTti’s enumeration of these inner faculties in the previous chapter, 22. 2* Qur’an: al-Baqarah (2): 148.

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(herhad(if), there is an aspect of God (wajah Allah). Hence all knowers deny (dimungkirkan) everything that is other than God’s existence (wujud Allah) since, in reality, things do not have [real] existence, albeit they are perceptible (kelihatan), for verily true and real existence (sebenar-benar wujud) is only God’s existence.

18.

A knower says:

Affirmation of Divine Unity is to affirm that absolute existence belongs to the Truth Most Exalted and to isolate the existence of the Truth Most Exalted as the source (,‘ayn) of the existence of other than He. This means, “To affirm that limited existence (wujud yang muqayyad) is a property (milik) of the Truth Most Exalted.” 19. Know, O Unitarian (muwahhid), that all creatures (sekelian makhluqdt) are but theaters of manifestation (sing, mazhar) and self-manifestations (sing, tajalli) of the Truth Most Exalted. It is He who is outwardly manifest (zdhir) in everything without union (Ittihad) or incarnation (hulul). Know that everything is but theaters of manifestation and self-manifestations (tajalli) of the Truth Most Exalted. When you have attained to (Iwsillah) such a state (hdl), then the tongue of your state (lisdn hdlmu) will utter, “I see nothing but God is prior to it”. At that moment, you are no longer seeking help in affirming the unity of the Truth Most Exalted except from Him for, in reality, there is nothing save God.

20. Shaykh Dhu al-Nun al-Misri^^ (may God be pleased with him) says: “One day, I was walking along the banks of the River Nile. Suddenly, I saw a man standing on its waves. I asked him: “O servant of God, who are you?” He replied: “He.” Then

He is Thauban b. Ibrahim, son of a Nubian and he died in 245H, RQ, p. 8.

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I said: “What is your name?” He replied: “He.” Then I said: “Where did you come from?” He replied: “He.” Then I asked: “What is your food?” He replied: “He.” I asked: “What is your drink?” He replied: “He.” Then I asked: “What is water?” He replied: “He.” Then I asked: “What is your desire?” He replied: “He.” Then I said: “Who is that ‘He’?” He answered: “He.” I then said to him: “With those indications (ishdrat) perhaps you desire for the Truth Most Exalted.” At that point he sighed “ah-ah”, swooned and disappeared from my sight, and I have not seen him [since], may God bless him.

21. Imam Fakhr al-Din al-Razi (may God be pleased with him) says: There is nothing in the reality of existent things {haqiqat mawjud) except God’s existence. His Attributes and Acts. In reality, all of them are the Truth Most Exalted, [for] everything subsists by Him, and it is from Him that everything comes into existence, and unto Him everything returns. This means, “Acts subsist with attributes, and attributes subsist by virtue of the essence. Thus, at the very essence itself of gathering (‘ayn jam'), there is nothing but He; however, never once should it enter your mind, O Unitarian, [the thought of] union {ittihad) and incarnation (huliil). He exists with His essence (dhdtNya) and His Attributes (SifatNya), exalted is He from being contained in a place (bertempat) and mixed (mukhdlatah) with things originated (segala yang hadith).”

22.

Shaykh Abu al-Hasan al-Bushanji^^ says:

Affirming Divine Unity is knowing that the Truth Most

23

He is Abu al-Hasan ‘All b. Ahmad b. Sahl al-BushanjI, who was originally from Khurasan. He died in 348H, RQ, p. 29.

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Exalted has nothing in common with creatures without denying any of His Attributes; this means: The Unitarian (muwahhid) knows that God’s essence has no likeness {sebagaiNyd} and It has perfect Attributes, as God Most Exalted says, “there is nothing whatever like unto Him’’^^; since everything is the very essence of the Truth Most Exalted {'ayn Haqq Ta'ala), how can there be likeness (al-mithliyyah) unto Him?—Most Exalted is God, the Creator of everything. Who in reality is the very essence (‘ayn) of everything,” since creatures are the theaters of manifestion of all of the Creator’s Attributes, therefore, how can it not be that He possesses, all those attributes, “and He sees and Hears

The People of Union (Ahl al-Wusul) say:

23.

Affirming Divine Unity is to hold to the firm belief (i‘tiqdd yang tetap) that The Truth Most Exalted is One (esa). He has no equal, no likeness, no partner has He, and there is none of the same kind (bangsa) as He, unto Him alone Oneness and Attributes which are eternal and everlasting (azali lagi abadi). 24.

Shaykh Junayd says:

Affirming Divine Unity (tawhid) is your knowledge (‘ilmu) and your declaration (iqrdr) that the Truth Most Exalted is One in eternity (pada a7.alNya)^^, there is no other with Him, and none acts in the same manner as does He.

Qur’an: al-Shurd (42); 11. Ibid. Pada azal refers to before prior to beforeness.

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25. Shaykh Junayd was asked concerning affirmation of Divine Unity {tawhid). He replied: Affirmation of Divine Unity is to affirm the unity of the Truth Most Exalted in the true sense of oneness (keesaan) by perfecting [in your affirmation] His oneness, ‘that He is one, He does not beget nor is He begotten, and there is nothing like Him’^"?, by denying His opposite, or partner to Him, or likeness to Him, without [any conception of] immanence (tashbih) nor qualification (kebetapaan); nor a form (rupa) that can be made as an analogy, ‘and there is nothing whatever like unto Him, and He is the One that hears and sees [all things].

26.

Shaykh Junayd says:

“A learned man was once asked concerning affirmation of Divine Unity,” He replied: “It is certainty (yaqin).” Then the inquirer said: “Please elaborate what certainty is.” He answered: “It is that you know that the creature’s movement (gerak) and their rest (diani) all are God’s Act (fi‘I Allah), Most Exalted and Great is His Majesty, no partner has He. Once you have come to know of this, then verily, you have affirmed His Oneness. 27. And the commentary on what was said by Shaykh Junayd was made by Shaykh Raslan: Certainty (yaqln) is that you abandon your endeavour (upayamu), your power (kuasamu) and your [subjective] existence^’ (wujiidmu) such that you see {pandang) only His overwhelming sway {upayaNya), His power {quwwatNya), and His existence lyvujudNya) over your

Qur’an: al-Ikhlas. 28 Qur’an: al-Shura (42): 11. 2’ I.e. subjective consciousness.

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weakness (lemahmu) and insufficiency (dd’ifmu); then per chance, you will pass away (fand’) from your subjective consciousness and your certainty (yaqln) of the unicity {wahdaniyyah) of God Most Exalted will increase manifold. This is the rank of the Veracious (. siddiqin).

28. Know, O Unitarian, that passing away (fand ’) is the station of gathering (maqdm al-jam ‘), and the increase in your certainty (yaqin) occurs at the very end of the gathering (kesudah-sudahan jam It is by Him that you approach His Presence (HadratNya) and you are [then] as He describes in a Holy Tradition (Hadith QudsT), “Thus I am his hearing by which he hears, and I am his eyes by which he sees, and I am his hand by which he shakes, and I am his feet with which he walks.” Thus, what is meant (rajan) by certainty (yaqm) is he who possesses it knows that all movement and moment of rest of the creature are but God’s Act (fl'I Allah). 29. Know, O Unitarian, that the world (‘dlam) is different (berlainan) from the Truth Most Exalted. The whole world is [B. 123] His theater of manifestation (ma^har) and it is He who is outwardly manifest (^dhir) in these theaters of manifestation which correspond to His Names and Attributes. It is He who takes on (berlakukan) the characteristics of the theaters of manifestation (hukum mazhaf) in accordance with the predispositions (kelakuan) of His Essence. Hence the perfection of His Attributes becomes manifold. Through them, therefore, the movement (gerak) and rest (diam) of the created things, and its external manifestation (zdhir) and internal being (bdtin), are all attributed to the Truth Most Exalted. And when you have come to learn of this, know then that there is no effective agent (fd ‘il yang mu ’aththir) [who acts] on the outwardly manifested effects (athdr yang zdhir) except, in them, there is the Real Effective Agent (fd'il yang mu ’aththir) Who is inwardly hidden (bdtinNya), whose innermost

I.e. jam ‘ al-jam

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essence is beyond grasp. Therefore, the outwardly manifested effector (mu’aththir yang zdhir) is only a metaphorical agent (fd‘il majazi), namely the creature, and the hidden effector (mu ’aththir yang batin) is the Real Agent (fa. ‘il haqlqi), namely the Truth Most Holy and Exalted. 30. Therefore, the possessor of the action is the inwardly hidden (bdtin), irrespective of his mode of existence (betapa adanya), and that which is acted upon is the outwardly manifested (^d/n’r), irrespective of its mode of existence. The hidden is the Truth Most Exalted and the manifested is the creature. Hence it is the Truth Most Exalted that is hidden and it is He who is the Possessor, and He possesses creatures irrespective of their mode of existence. It is He Who grants mercy (rahmat) unto His creatures through self manifestation (tajalll) and becoming manifest (zuhurNya) but without union (ittihad) and incarnation (hulul). Had it not been for His becoming manifest (zuhurNya) and His self manifestation (tajaUiNya) all creatures would be non-existent in the twinkling of an eye. It is that Divine Mercy (rahmat) which overflows (limpah) and encompasses (muhit) all existents (segala keadaan) from the Throne (‘Arsh) down to the lowest layer of Earth (Tahta al-Thard)', [those who experience] happiness (bahagia) or misery (chelaka), in this world and the next, in Heaven and in Hell, and everywhere; it is the same all over; however, it more or less varies depending on the external (zdhir) and internal (bdtin) aspects [B. 124] of the theaters of manifestation of His Divine Liberality (latifNya) and His Unveiling (kashifNya). Divine Mercy which overflows and encompasses (muhit) everything is Muhammad The Chosen (may God shower His blessings and peace upon him), as God Most Exalted says; “And My mercy encompasses everything”^!; and He further says; “We sent you not, O Muhammad, but as mercy to the whole world”^^

Qur’an; al-A'raf (7):152. Qur’an: al-Anbiya' (21): 107.

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31. There are two kinds of mercy: first, specific {rahmat khass), and second, general (rahmat ‘dmm). As for mercy that is specific, it is that which the Truth Most Exalted grants to His servants (hambaNya} at its appointed time in its due measure. And general mercy is Muhammad (may God shower His blessings and peace be upon him). It is with that mercy which the Truth Most Exalted bestows upon the reality of everything (haqiqat segala sesuatu); hence things become outwardly manifest according to their rank (martabat). Thus the first thing that the Truth Most Exalted created (dijadikan) was the spirit (ruh) of Muhammad (may God shower His blessings and peace be upon him). 32.

Imam Abu al-Qasim Qushayri says: One day, a man came and stood himself in front of Shaykh Dhu al-Nun al-Misri and said: “O Shaykh, Relate to us about affirmation of Divine Unity (tawhid), what is it?” He answered: “Affirmation of Divine Unity is knowing that the might (qudrat) of God Most Exalted is not mixed (tiada berchampur) in things, and He created all things without effort (upaya) nor cause (sabab), and every thing which He creates is not through any cause [external to Him]. That which He did and did not create in the seven heavens and seven layers of the earth [there is none other] who commands it other than He. Whatever that is conceived (terchita) in your imagination (chitamu), the Truth Most Exalted is different from it.

33. As to the meaning of the saying by Shaykh Dhu al-Nun al-Misri, it is as the analogy (mithdl) made by some knowers, namely, the power (qudrat) of God is like a writer’s thought of a writing in his heart, while the decree (qadd ’) of God Most Exalted is like a sketch which a master (guru) drew for his pupil (murid). The pupil colors with several colors the sketch drawn by the master; that is called acquisition (kasab) and choice (ikhtiydr). Thus the pupil, with his choice, never departs from the sketch

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drawn by his master. So is the case of a servant and his choice, he can never depart from God’s predestination (laqdlrNya) and decree {qada’}, as Shaykh Abu ‘Uthman Maghribl” answered when he was asked concerning creatures. He answered: “Creatures are forms (lembaga) and bodies (jasad), the controlling forces of God’s power {hukum qudrat) is effective on them”. 34. As for the derivative (rajan) of “the power of God Most Exalted is not mixed in things” it is unlike the power of the creature (makhluq') which is mixed with that over which it exercises the power, like a messenger, whose effort shall bring no fruit unless his power {kuasanya) is mixed with that over which he exercises power by means of instruments. The power of God Most Exalted is beyond that. 35. As for the derivative of “God Most Exalted created everything without any effort (upaya) and any cause (sababy’', it is unlike the power of creatures in belaboring at producing something; like as a blacksmith, who can never produce anything unless he works the iron with fire with the use of the proper tools. Then only can he produce something. God’s Act (fi‘l Allah), Most Exalted is He, does not take effect in this way, and He created everything without a cause (sabab) that may benefit Him or that may ward off harm from Him {madarraf). Thus, there is no cause {‘illat) to God’s Acts. The coming into existence (kejadian) of things is the cause of the things. 36.

Shaykh Junayd says:

Affirmation of Divine Unity is to isolate the eternal (qadim) from the originated {baharu).

He is Abu ‘Uthman Sa'Id b. Salam al-Maghribi who passed away in Naisabur in the year 373H, RQ, p. 29.

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This means, “The Truth Most Exalted is One, Eternal, He is unlike His creatures.”

37.

Shaykh Abu al-Husayn *al-Nuri^' says:

Affirmation of Divine Unity is every thought (khdtir) which indicates God Most Exalted, after which one is no longer affected by any thought of immanence (gerak tashbih). This means, affirmation of Divine Unity (tawhld) is every thought (tiap-tiap gerak) which indicates the oneness of the Truth Most Exalted without any doubt of immanence (waswas tashbih}, such as thoughts which appear in one’s imagination (gerak chita} like “What is the Truth Most Exalted?”, or “What is He composed of?”, or “Does He have a form?” or such a thought as “since God Most Exalted creates, who in turn created Him”? All these are but unbelief (kufr). Therefore, it is a must that he says “1 believe in God and His Messenger,and to say in his heart that it is God Most Exalted Who is the Creator of all. Indeed, He is not a thing created, and estimation (wahath) and imagination (khaydl) cannot conceive His innermost essence (kunhi dhdtNya), and understanding (faham) and similitude (mithdl} cannot limit Him.

38. One day, Shaykh Abu ‘Ali Rudabarl was asked concerning affirmation of Divine Unity, He answered: Affirmation of Divine Unity is to establish the heart by affirming the difference between denying God of all attributes (ta‘tH) and the denial of immanence (munkir tashbih}. And Affirmation of Divine Unity, in one phrase.

He is Abu al-Husayn Ahmad b. Muhammad al-Nuri, from Baghdad. He was a companion to Sari Saqatl, Ibn Abu al-Hawari and a close associate of alJunayd. He died in 295H, RQ, p. 20. “Amantu bi-Allah wa-Rasulihi'.

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is whatever that is conceived by imagination (chita) and contemplated on by the mind {bichard}', God Most Exalted is different from that because God Most Exalted says, “There is nothing whatever like unto Him and He is the One Who hears and sees”?^ As to the meaning of “to affirm the difference between denying God of all attributes and the denial of immanence” it is to know, O Unitarian, that [respecting] God’s Attributes, and His transcendence {tanzih}—only He could describe to Himself His Attributes and His transcendence. Not one among the knowers (segala ‘arif) or sages (segala ‘dqil) can describe Him and His transcendence, for every description and every notion of transcendence the Truth Most Exalted is above and beyond these attributions; He is the best to describe Himself with attributes and transcendence.

39. It is incumbent upon you, O Unitarian, to beware not to deny (mungkir) the attributes by which the Truth has described Himself, and to beware not to deny Him with descriptions by which He has sanctified (ditaqdiskan} Himself and by which He has made Himself transcendent (ditanzihkan). So you must not [in your understanding and your imagination] make Him so transcendent that you deny Him attributes by which He has attributed Himself, and you must not regard Him so immanent as to speak of Him in terms of having a form (rupa), body (jisirn) and direction (jihat). Every [conception of] transcendence and sanctification, and every description which points to the denial of immanence, is in relation (nisbat) to God’s essence to be considered (i'tibdr) in the absolute sense (mutlaq), and to be abstracted (mujarrad) from assigning to Him the characteristics (hukum) of things that can be described by attributes and names. And every [thought of] immanence (tashbih) and limitedness (taqayyud} and every description (peri) which point to affirming His immanence (tashbih) in that which is originated (berbaharubaharu) and limited (berhingga), is in relation to God’s essence

Qur’an: al-Shura (42): 11

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considered (i'tihdr ) as His self manifestation (tajalli) and the form of His becoming manifest (mazhar zuhurNyd) in the guise of the two worlds. And if you, O knower, are from amongst the People of Spiritual Tasting and Finding (Ahl al-Dhawq dan Wijdcin) who deny [in Him] limitations {quyud) and contingency {imkdn), then you must combine transcendence (tanzlh) and immanence {tashbih} and put each in its proper place. Do not contemplate on (tilik) the Truth Most Exalted with one eye, else you become the one-eyed devil (dajjdl). Seek refuge in the Truth Most Exalted, The Possessor of Majesty, in whatever state (/za/ ihwdt) you may be, perchance you may attain perfect unification {tawhid yang kamdl). All perfect knowers put things in their proper places {‘ddil), for to be niggardly in doing so is a sign of insufficiency (nuqsdn). Hence the saying of the Leader of Mankind {Sayyid al-Insdn), “the best of works is between two extremes”.

40. Some exegetes (Ahl al-Mufassirm} say that affirmation of Divine Unity (tawhid) is summarized in the Chapter of Sincerity (Surah al-lkhlds),^^ as God Most Exalted says; “Say, O Muhammad, Allah is the One and Only”.^^ He is saying this in order to deny the claims of five groups of unbelievers. First, by saying “Say O Muhammad: Allah is the One and Only”^^ He disproves the claim of the Deniers of Divine Attributes (Mu'attilah), namely the Sophists^ (qawm Sufastd’iyyah) who deny God’s Existence and the existence of other than He, that is, existence is not created by God Most Exalted. Second, by saying “the One and Only”** ' He disproves the claim of the *Dualists' ^

Qur’an: 112 Ibid. Ibid. Raniri mentions three groups of the Sophists and gives a brief exposition of their beliefs in his Tibyan, pp. 24-25. For a brief discussion on the Sophists, see also al-Attas’ Oldest Known Malay Manuscript, pp.47-49 *' Ibid. The Dualists believe that one thing cannot originate from another which they derive from the atomists (dahriyyah) and negative emotions such as fear, pain, hunger, evil, and harmful effects cannot be the result of a wise creator through wisdom, which they derive from the Magis (see note below), hence

’’ » » **

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{Thanawiyyah) and the Magis‘” (MajusT), namely, the groups who believe that the Creator is a duality. Third, by saying “Allah the Eternal Plenitude” He denies the claim of the Corporealists' ^ * (Mujassimah), the group who believes that God Most Exalted has a body (bertubuh). Fourth, by saying “He begets not nor is He begotten” He denies the claim of the Jews (Yahudi) and the Christians {Nasdra}, the groups who believe that God Most Exalted beget a son. Fifth, by saying “And there is none like unto Him” He denies the claim of the Anthropomorphists' ^ * (Mushabbihah), the group who believe that God Most Exalted is comparable with a thing (sesuatu).

41.

Shaykh Shibli”*^ was asked:

“Master, tell us what affirmation of Divine Unity truly is in one phrase.” He answered: “Woe unto you! Whoever answers affirmation of Divine Unity with an allusion (ibdraty, he is a dualist (mulhid)', and whoever makes an indication (ishdrat) to it, he is a Magean lMajusT}\ and whoever speaks of it, he is forgetful {ghdfiiy, and whoever is silent of it, he is ignorant (jdhil); and whoever thinks that

'*3

■*5

their conclusion that the creator is a duality, light and darkness. See Tabslrat al-Adillah, pp. 99-108. The Magis believe in two creators, the good called Yazdan and the evil called Ahraman, see Tabslrat al-Adillah, pp. 93-98. A group believing in God as body (jism) which is a collocation of substanc es, jawhar, defining breadth, depth and length. Jawhar is a locus which accidents inhere. Al-Baghdadl regards the Corporealists as disbelievers on the account of their belief that God is defined and limited since according to them, God is a locus of accidents, see Kitab Usui al-Din, 337. For a refuta tion of their claims, see also Tabslrat al-Adillah, pp. 119-133. A group who believe in God as having human attributes, in having form, color, hand, ears, and eyes. See Usui al-Dln, 337, and for Nasafi’s refutation see, Tabslrat al-Adillah, pp, 141-155. A companion of Junayd, and a respected shaykh of his era, he was very knowledgeable and belonged to the Maliki school of law. He lived to eighty seven years of age and died in 334H and was buried in Baghdad, RQ, p. 25.

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he has arrived (wusul) [at it], he has attained nothing; whoever thinks that he is near, he is indeed far; whoever thinks that he has attained the knowledge (ma‘rifaf) of it, he has not; for whatever comparison which you make of it with your conjectures (sangka-sangka) or whatever you conceive in your intellect from the best of derivation, it is denied and attributed to you; [it is] originated (baharu) and created (makhluq) just as you are; it does not even have the fragrance of affirmation of Divine Unity, 42. Thus, how can what is originated (segala yang hadith) affirm the unity of He Who is “There is nothing whatever like unto Him”47. This is like saying: “I am far above resembling everything that you know, from the Throne (‘Arash) down to the Lowest Layer of the Earth (Tahta al-Thara). If the Reality of My Majesty (haqiqat kebesaranKu) were to become outwardly manifest (nyata), then all that is originated will perish and creatures will be annihilated (fand’). Far exalted I am above what is in the imagination (chita) and what enters the understanding (faham), and what is conceived by the intellect {'aqat), and what is contemplated by the heart {qalbu}, and what is seen {dilihat) by the spirits (arvvd/i), and what is attained by the innermost ground of being (rahasia). Whoever invokes Me in his imagination (chita rasa), verily he lies; whoever gives thanks to Me imagining Me in his imagination (chita rasa), his thanks shall never reach Me; and whoever mentally posits my eternity as being different [from every notion of eternity] such mental considerations do not reach Me. Had it not been for My Mercy which overflows upon My creatures, I would not have brought them into external existence (jadikan), and I would not have talked to them, for I speak to them from behind veils. As for My eternity, it has no beginning (permulaan) nor ending (kesudahan)', it is not full (penuh) [i.e. traversing space] nor is it empty (sunyi), and it is not in a place nor in time. Whoever alludes (mengishdratkan) to Me

Qur’an: at-Shura (42): 11.

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with an attribute by means of his natural powers from his imagination (chita rasa), then he is veiled from Me by it; whoever alludes to Me by means of his attribute of knowledge {sifat ma'rifaf), 1 am above and beyond being known (kekenalan) by his knowledge {pengenat)-, whoever alludes to Me by means of his affirmation of Divine Unity {tawJnd), then his affirmation is only his own [subjective] affirmation of Divine Unity, I am One in My Oneness; there are no parts in Me so that My being One is composed of parts. Verily, My Oneness is far sanctified from being composed of many {banyak) or few {sedikit). The originated, in reality, has no existence that it can become like Me for it subsists by Me {berdiri dengan Daku). How is it possible for a thing to be like Me? Verily, everything subsists by My Power, had it not been for My Power, things would not have come into existence. Since every creature of Mine has a like, how can there be a like to My essence and My attributes?”

43. O my beloved and delight of my eye! You shall remain forever consumed by the fire of grief (duka chita) and love (perchintaan) and hopelessness {putus asa) at attaining to His very innermost essence (‘ayn kunhi DhdtNya). If you truly constantly contemplate {mushahadah) Him, then you and all created things will pass away in the ocean of “There is no God but Allah” and in the ocean of “lani' of “Laysa kamithlihi shay’un”'^^-, and the categories of quality {kebetapaan), place {makdn) and direction {pihak) will be negated at the beginning of everlastingness. He made manifest the light of purity of His essence with His saying “laysa”, and it suffices the People of Affirmation of Divine Unity {Ahl al-Tawhld) when they negate immanence {tashbih).

44. Shaykh Wasitri^ (may God be pleased with him) says that all commands to affirm the unity {tawhid) of God come from the

Qur’an: al-Shura (42): 11. He is Abu Bakr Muhammad b. Musa al-WasitT, who was originally from Khurasan but remained in Marw and died there in 320H. He was a companion of Junayd and al-Nurl, RQ, p. 24.

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i verse “There is none whatever like unto Hirn’’^® since the reality ' Qyiqiqat) and the essence {dhat) of God cannot be mentally posited (‘ibdrat) without there being with it an accompanying cause Cillaty, thus making that mental expression wanting (ndqis). Since the Truth Most Exalted cannot be properly described (disifatkan) because he who makes the description must know (mengetahui) that which is described, therefore the Truth Most Exalted is far above the reach of the knowledge (pengetahuan) of creatures. Since the reality of God (haqiqat Allah) is far above the reach of mental expressions (segala ‘ibdrat), the perception of the imagination (chita) or the compass of all sciences, therefore how can knowledge encompass Him? Since God’s essence admits contrary descriptions, as He Most Exalted says, “He is the First, and the Last, the Evident and the Hidden”^', how can expressions (‘ibdrat) explain the reality (haqlqaf) underlying the terms (lafy) in this verse (ayat)? Truly, expressions in the mind cannot reach Him and tongues are tied at making symbolic representations of Him by His saying, “There is none whatever like unto Him”^^.

45. Shaykh [Ahmad] Ibn ‘Abd al-Malik (may God be pleased with him) says: If someone were to ask you, ‘What is the reality of the affirmation of Divine Unity ?’, then the answer is: ‘Affirmation of Divine Unity (tawhid) is a secret (rahasia), and its reality is to render the Truth Most Exalted transcendent from [the grasp of] thought’. As for the meaning of “secret” (sirr), it is something that eludes (makhfi) explanation, and the “reality of the secret” (haqlqat sirr) conveys a meaning (ma ‘nd) of something which human thought

Qur’an: al-Shura (42): 11. Qur’an: al-Hadid (57): 3. Qut’m: al-Shura (42): 11.

I 314

!

!

I

!

I

Il


is incapable of conceptualizing {ditasaw-wurkan}. And ultimate arrival at the secret is through intuitive experience {wijddni) which is attained in the heart {qalbu}. A meaning that is conveyed by one aspect cannot explain that which envelops all aspects. And the meaning of “to render the Truth Most Exalted transcendent from [the grasp of] thought” is to render the innermost essence of the Truth Most Exalted far above the grasp of the creatures’ thought. Hence the saying of the People of Verification {Ahl al-Tahqiq), “None sees God other than God”. As for the meaning of “the sight {basar) of the Truth Most Exalted”, it is His essence, considered as {dengan i‘tibdr) the contemplation {mushahadah) of the Truth Most Exalted on everything that is in His Knowledge {ma'lumNyd). And what is meant by “the eye of the Truth Most Exalted” is His Essence considered as His Knowledge (‘ilmuNyd) since the Truth Most Exalted knows and sees with His Essence. And so it goes with the rest of His Attributes. Since there is no multiplicity {berbilang) in His Essence, therefore, the locus of His Knowledge is also the locus of His Sight. The two are two attributes, but their reality {haqiqat) is one and the same.^^

46. The meaning {maqsud) of “the sight of the Truth Most Exalted” is the manifestation {kenyataan) of two attributes, namely knowledge (pengetahuan) and sight {penglihat) at the place of contemplation. And the meaning of “the knowledge of the Truth Most Exalted” is the grasp {pendapat) of the object of His gaze {tilik) in His unseen knowledge. The Truth Most Exalted looks at His Essence with His Essence, and He sees His creatures also with His Essence. Just as the sight of the Truth Most Exalted as regards His Essence is an attribute, so is. His Sight as regards His creatures. Since sight {basar) is an attribute, there is no difference [between the attribute and the essence], except when seeing the object of sight. Thus the Truth Most Exalted is ever

53 On the difference between the philosophers and the Sufis positions on divine attributes in relation to divine unity and multiplicity of creation, see al-Attas, Commentary on the Hujjat, pp. 302-319.

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seeing everything, but He does not gaze (menilik) at something unless He so desires. 47. Here is a wonderful note. Understand, O knower, that nothing is hidden (terhijab) from the Truth Most Exalted. This is the hidden meaning (rahasia) of the saying of the Truth Most Exalted, “No vision can grasp Him but His grasp is over all vision.54 This means, “The vision of creatures cannot grasp Him, but real and eternal [vision], by which the creatures see the Truth Most Exalted, is not created (makhluq), for that vision is the result of what is meant by the hidden realities of the saying of God Most Exalted, T am his hearing by which he hears and I am his eye by which he sees’, and as the Prophet (may God shower His blessings and peace upon him) says: T know my Lord through my Lord.”’

48.

Shaykh Abu Yahya Zakariyya al-Ansm^^ says:

Affirmation of Divine Unity is to isolate the Truth Most Exalted in your state of affirming His Oneness from all that is other than He, by virtue of the fact that the Truth Most Exalted makes you pass away from things other than He, even yourself.

49. Hence Shaykh Raslan al-DimashqL^ (may God be pleased with him) says: Your very being is but hidden polytheism (your essence, your attributes and your acts). The sign of your affirmation of Divine Unity will not manifest itself unless you pass away (fana) from your self (and from things other than

Qur’an: al-An‘dm (6): 103 He was held in high esteem as a Shafi‘i scholar. He died in 1520 in Cairo. He was a commentator of Raslan al-Dimashql. 5® He died in 540H.

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God Most Exalted by your seeing that every act done by creatures is from God Most Exalted, since it is He Who creates the acts; He is the Creator and you the acquirer {kasib) of the acts by your own choice (ikhtiydr); hence you are rewarded or otherwise punished). And perchance you pass away from yourself sincerely and it becomes manifest to you that He is the Lord who is the Agent, and who is existent, not you. Then only are you truly affirming His Oneness.

50. Contemplation (mushahadah) can sometimes be abiding {kekal} for the People of God {Ahl Allah), which is rare {nadir), and sometimes it is as [quick as] the flash of lightning. When God is made manifest to you in this manner, know that your being conscious of yourselP'^ is a sin. Seek forgiveness from God Most Exalted from your being conscious of yourself as Shaykh Junayd (may God be pleased with him) says: “Your consciousness of yourself^^ is a sin, with which no other sin can be compared”. Once you are free from it [i.e. subjective consciousness], then three kinds of knowledge of unification^® {‘ilmu tawhid) are opened to you, namely unification of God’s Essence, of His Attributes, and of His Acts. 51. say:

Shaykh Raslan (may God be pleased with him) goes on to

Perchance you attain to one of the three kinds of unification, then you will come to know what polytheism is, and you attain to unification and faith at every moment {ketika), every second {sd ‘at) and every breath {nafas), and you ascend {taraqqilah) from the station of separation {maqdm farq) to the station of

M. pandang akan dirimu, lit. looking at yourself. A. wujuduka, Raniri translates as pandangmu akan dirimu, i.e. your subjec tive consciousness. 5“* See our Introduction, pp. 14-17.

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gathering {maqam jam‘), and [likewise] your [experience of] unification and faith increase.

52.

Shaykh Nur al-Din ‘Abd al-Rahman Jami says:

Unification is to free the heart from [all] that is other than God.

This means, “To purify and to empty the heart from things other than God, that is not to desire for and to seek them even by virtue of cognitive knowledge (‘ilmu) nor illuminative knowledge (ma yifat). It means to abstain from all wants and desires [of the heart] until it is cut off from its knowledge and thought so that what remains is its remembrance only of the Truth Most Exalted. Therefore, whosoever is negligent, being engrossed in the appeasement of his carnal desires (hawd nafsunya), will rarely attain to such unification, but if the grace of the Truth Most Exalted comes to him such that his inner aspect (bdtinnya) becomes cleansed from the distractions incited by the carnal soul towards the physical pleasures and happiness of the spirit, then he will savor the pleasure of contemplating (ladhdhat mushahadah) the Truth Most Exalted and there will be nothing in his thoughts but God alone. 53. Know, O Unitarian, that the Truth Most Exalted is Absolute Beauty. He is God Whose overflowing grace reaches every aspect of things that you see that are beautiful and perfect. Each and every level of outward manifestation is the self-manifestation (sing, tajalli) and manifestation form (sing, rnazhar) of His [Attributes of] Beauty and Perfection where His light illuminates. Thus whoever you see as possessing consummate knowledge, insight (basirat), and beauty, these are the effects (dthdr) of God’s knowledge. His insight and His Beauty. 54. Hence, the reality underlying all these are God’s Attributes which, with respect to their being universal and absolute (kulli lagi mutlaq) have descended (tanazzuldt) to the domain of

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particulars (ju’iyyaf), whose manifestation is limited (taqayyud), so that the particular may lead to the universal and the limited to the absolute. Do not consider in your mind (pada hicharamu) that the particular (juz’) is different from the universal (kulll).

55.

Shaykh Junayd says:

The knowledge of Divine Unity (‘ilmu tawhldj is different from what Divine Unity (wujud tawhid) really is, and the reality of Divine Unity is different from the knowledge of it. This means, “The knowledge of the Unitarian who affirms the unity of the Truth Most Exalted is originated (hadith) while God’s existence which is affirmed to be a unity is eternal (qadlm). Knowledge of that which is originated can never encompass existence that is eternal (wujiid yang qadlm). Hence, it is clear that the two are not the same”.

56.

Some knowers say:

The metaphorical (yang majdzl) is a bridge to the reality.

This means, whoever knows this outwardly manifest existence (wujud yang zdhir). and he verifies his knoweldge (ma‘rifat) [of it], then he knows the Truth Most Exalted. None knows this existence except one of two men. First, a man who sees (melihat) this whole world as a theater of manifestation (tempat kenyataan) and the Truth Most Exalted is manifested (^dhir) in it. Second, a man who contemplates (menilik) the Truth Most Exalted as the theater of manifestation and the whole world is manifested (^dhir) in it. What can be derived from these two sayings is that there is nothing in existence (wujud) except the Truth Most Exalted and the created things. When he looks at the created things he sees the Truth Most Exalted as inwardly hidden, (bdtin) and the created things as outwardly manifest (^dhir)', and when he looks at the created things as inwardly hidden, [he sees] the Truth Most Exalted as outwardly manifest. Thus nothing exists in reality.

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except being with the Truth or with created things. Hence, the saying of Shaykh Junayd, ‘The knowledge of Divine Unity (‘ilmu tawhid) is different from what Divine Unity (wujud tawhld} really is and the reality; Divine Unity is different from the knowledge of it.”

57. say:

Shaykh Junayd (may God be pleased with him) goes on to

To drown [one’s] knowledge in God’s existence is more comprehensive than to drown God’s existence in [one’s] knowledge. Those who know existence are not the same as those who have attained it. *^ This means, “A Unitarian must always let his knowledge sink in the Sea of Originated Things {Bahr al-Huduth) in his effort to attain comprehensive unification, instead of drowning his knowledge in the Sea of Eternity {Bahr al-Qadim), since the Sea of Eternity is limitless. His knowledge that is originated can never encompass It. O Unitarian, how can it be that those who know God’ s existence via the knowledge that is originated {‘ilmu yang hddith) and those who attain to affirming His Divine Unity via the knowledge that comes from Him {‘ilmu ladunni) be the same?”

58. Shaykh Junayd was asked concerning unification. He answered: Unification means {ma‘nd) to negate all human forms {rusum bashariyyah) and to infuse all human knowledge {pengetahuan bashariyyah) with the Truth Most Exalted as He was since Eternity {pada azal). 59. The commentary of this saying of Shaykh Junayd by Shaykh Abu Madyan is: To purge all human forms and to negate all human

60

I.e. The People of Finding, Ahl al-Wijddn.

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knowledge at verifying (mentahqiqkan) the known (yang diketahui). The meaning of “to purge human forms” is to negate every thing that is other than God, His Attributes, and the effects from His Acts. And the meaning of “to negate all knowledge” is to get rid of all discovery or finding (segala pendapat) and knowledge (segala pengetahuan). And the meaning of “at verifying the known”, namely the Truth Most Exalted, is as told in the following story: Long ago, there lived a learned man who knew every branch of knowledge, except for one, the knowledge of the path (‘ilmu suluk). His fame was known by learned men the world over and it required many beasts of burden to carry the books which he wrote. People came from far and wide to visit him. Then, one day, his heart was inspired to seek after the knowledge of the path. He then left his place of residence and made his way with his chosen students, they being about one thousand, until he reached a shaykh who is perfect and who can perfect others [in his knowledge], renowned, profound in his knowledge of the path and a guide to all servants of God along the path leading to the Truth Most Exalted. When the Shaykh met the learned man, he asked, “O servant of God, for what purpose have you come?” The scholar replied: “1 came to seek the knowledge of the path”. But the Shaykh knew with the light of intuitive knowledge (nur firdsat) the states (hdl ihwdl) of the learned man and said to him, “O servant of God, you have not the strength to learn the science of the path”. The scholar begged the shaykh to fulfill his request to learn the knowledge of the path. The Shaykh granted his request and said, “O servant of God, go into seclusion (khalwat)". The scholar then went into seclusion. The Shaykh then directed his concentration (tawajjuh) of the Truth Most Exalted, supplicating (dipohonkannya) Him to purge the scholar of his formal knowledge (‘ilmu rasmi). The Truth Most Exalted granted the supplication of the

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Shaykh. As soon as the scholar felt that he was losing all of his formal knowledge to the point that he could no longer bear it, he came out of seclusion together with his hope [of ever learning the knowledege of the path]. Then the Shaykh said to him, “O my brother, did I not say to you that you did not have the strength to learn the knowledge of the path?”

I I I K [ i t I r I t I I' I I[ t I f I I Ey

60. My master and guide Sayyid ‘Umar Makki®' (may God illuminate his grave with lights) says that to renounce (melupakan) [formal] knowledge (knowledge, M. ‘ilmu) and to leave behind wealth, and house and to depart from friends and place of residence are not conditions for the path (sharat suluk); its condition being merely to cut off any dependence of the heart (sangkutan hati) on things other than God (md siwd Allah). It is the preoccupation of many a mashd’ikh to cut off from worldly dependence since it is difficult to sever such a dependence. Once this dependence of the heart is succesfully cut off, then his mixing (mukhdlatah) externally [pada zdhir) with worldly causes (segala sabab dunyd) will not bring him any ill {madarrat), as in the case of most knowers who return to worldly causes after they are perfected in their intention (maqsud). And some of them did not need to leave behind worldly causes at the commencement of their state (permulaan hdlnya), as that is God’s providence (‘indyat) to anyone of His servants. But when he has attained his intention together with [his subjective] state {keadaan) and the worldly cause, then that cause becomes an aid in his seeking for the inwardly hidden (bdtm), since to cut off from worldly causes is only external—from any sign of glorifying and aggrandizing oneself, that is to attribute himself with the attribute of majesty.

I

61.

61

As for the meaning of “cutting off dependence of the

His shaykh is Sayyid Abu Hafs ‘Umar ibn ‘Abd Allah Ba Shayban al-Tarimi al-HadramT (d. 1656). See Commentary on the Hujjat, p. 15.

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hidden^2 (yang batin) on formal knowledge of what is external” is as embodied in the saying of a knower in this poetry:

Renounce all that you know and whatever you have written for to forget them is a requirement for those who know Him; otherwise it is not knowledge of reality (‘ilmu haqlqat). However, this statement does not intend to prevent [anyone] from the preoccupation (mashghul) of seeking [formal] knowledge (‘iZ/ni/). How can seeking knowledge be prevented since it is the best defense against the onslaught of the devil (shaytan)? It is also the lamp (pelita) that illuminates and wards off the dangers that obstruct the path of the traveller, as a perfected knower said, “an ignorant Sufi is Satan’s plaything”. 62.

Shaykh Ibn ‘Ata’ AllSh®^ says: Unification is to forget affirming Divine Unity at contemplating on God’s Beauty to such an extent that your subsistence (qiyammu) is with God, not with unification.

63. Shaykh Junayd (may God be pleased with him) was asked concerning unification of the elect People of God. He answered: The servant who is a Unitarian should become an apparition of his self before the Presence of His Lord, so that the judgments and commands (hukum perintah) of the Truth Most Exalted and His Power take effect on him in places where the judgments of God’s Power take effect in the Ocean of Unity of the Truth Most Exalted. This is by losing his subjective consciousness, and his self is effaced from all semblance of creatureliness, in answer to the

I.e. the heart The Arabic has his title: Taj al- ‘Arifln

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realities of God’s existence and His Unicity. In reality, his proximity to God’s Presence, by his losing his creaturely faculties (pendapatnya) and volition {geraknyd}, is because the Truth Most Exalted commands him in whatever way He wishes, that is, to return the servant from his end state to his beginning state, such that he becomes as he was prior to his being what he is.^

64. The servant must verify that there is no existent thing {mawjud} save only God with His Names and Attributes in the manifestation forms {mazhar) of His creatures and in all places of self-manifestation {tajalli}—they are but some of the outward manifestations (yûhur) of the Truth Most Exalted. This clarifies the indication (ishdrat') made by Shaykh Junayd (may God sanctify his secret): “The end station is to return to the beginning station”. 65. Shaykh Muhy al-Din ‘Abd al-Qadir al-JilanU^ was asked concerning affirmation of Divine Unity, He answered: Affirmation of Divine Unity is an indication (ishdrat) from all things concealed^^ because the secret of all secrets (rahasia segala rahsia) becomes hidden (menkhafikan) at the arrival of the gift from the Truth Most Exalted^’ and as the heart approaches the summit of remembrance of God {dhikr Alldh) in its ascent to the highest degree of union (ywisdl) towards the curtain of God’s exaltedness (‘azamah). It reaches [the degree of] proximity to God {qurb Alldh} by way of detachment (tajrld), and it approaches God’s

See also Commentary on the Hujjat, p. 127. Arabic quotation has Qutb al-Rabbanl wa’l-Ghawth al-Samadani as his title. Ratlin translated Ar. al-dama’ir as M. segala yang terb uni, i.e. all things concealed. Raniri translated Ar. wurud al-hadrah as M. datang anugerah daripada Haqq Ta ‘ala.

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Presence by way of isolation (tafrid) with the disappearance of the two worlds and disregarding the limbs and by taking off the two sandals, drawing [illumination from] the two lights and by annihilating the two worlds under the bright flashes of revelation (kashaf) without any prior desire.

65.a. As for the meaning of“indication from all things concealed , it refers to whatever that is hidden, it is made known by allusion (‘ibarat) whose meaning is comprehensive (sempuma). 65 b As for the meaning of “the secret of secrets , it refers to a specific knowledge of the Truth Most Exalted, not one person knows it, except He and those whom He has chosen from amongst His Messengers and servants from amongst the knowers. Hence the secret is preserved, and hidden, between the Truth Most Exalted and His servant. This is the indication to what was said by the People of Verification: “Our secret is pure, no imagination can violate it.”. They further say: “The hearts of knowers are

tombs for secrets”. 65.C. And the meaning of “the highest degree of union is the annihilation (fana’) of the servant’s human attributes until he becomes clothed with the attributes of the Truth Most Exalted.

65.d. And the meaning of “detachment” (tajrid) is to purge all human dispositions (perangai) from the body (badan), the heart (qalbu) and the innermost ground of being (sirr) until it is free (ikhlds) from looking at (memandang) its self detachment (tajrid dirinyd), and it is solely God’s; it is assailable neither by

incitations of the carnal soul nor satan. 65.e. And the meaning of “by way of isolation (tafrid) is to know that the Truth Most Exalted is with you; you are neither

with yourself nor with creatures.

65.f. As for the meaning of “disappearing of the two worlds”, it is this world (dunya) and the next {dkhirat). The servant travels through all the stations (segala maqdmdt) until he goes beyond

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the two worlds, beyond which there is a land called “being” {kawn), namely the world of purity and awakening {safd dan yaqzah). 65.g. And the meaning of “disregarding your limbs” is you looking at your limbs as immovable unless with the power of the Truth Most Exalted, not from your self.

'

65.h. The meaning of “taking off the two sandals” is to renounce bodily and spiritual natures (perangai jismdniyyah dan ruhdniyyah).

65.1. The meaning of “drawing [illumination from] the two lights” refers to your self as servant of the light of the essence (nur al-dhat) and the light of attributes {nur al-sifdt).

65.j. The meaning of “annihilating the two worlds” is the servant not conscious of the existence of the Invisible and the Visible Worlds {‘Alam Ghayb dan Shahadah). 65. k. The meaning of “under the bright flashes of illumination” is the very first outward manifestation in the servant, the brightest of light, when he is summoned to seek audience before the Presence of God. 65.1. The meaning of “without any prior desire” is not for any of the servant’s good deed meant for the Truth Most Exalted, but it is solely God’s gift to the servant.

66.

Shaykh Husayn b. Mansur Hallaj says:

Whoever knows the reality of Divine Unity {haqlqat tawhld), he has no concern for “why” and “how”. This means God does not act due to any cause {sabab) and His Essence cannot be qualified.

67.

Shaykh Ja’far al-Khuldi (may God be pleased with him)

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says:

I am a companion to a thousand shaykhs. I asked all of them four questions and none of them was able to give me the answers. Then I dreamt of the Prophet (may God shower His blessings and peace upon him). He said: “O Ja‘far, what is the matter?” I said: “O Messenger of God, what is Divine Unity ?” He answered: “Every thing that is conceived by estimation (waham) and imagination (khaydl) or made known by understanding {faharri), God Most Exalted is contrary (bersalahan) to all of those”. Then I asked: “O Messenger of God, what is intellect?” He answered: “The lowest of intellect is to leave this world and everything in it and the most perfect intellect is to abandon thinking on God’s essence. Then I asked: “O Messenger of God, what is tasawwuf!” He answered: “It is to leave any claim (da‘wd) and to conceal the secret”. Then I asked him: “O Messenger of God, what is poverty?” He answered: “It is one of God’s secrets, He grants it to whomever He wills from amongst His servants.” 68.

The author of Irshdd al-Muridin^^ says:

Unification is to renounce all causes, saying neither “by”, “to” nor “from” me. The commentary of what was said by the author of Irshdd al-Muridln was made by Shaykh Ruwaym:

Unification is to annul completely all human attributes and to isolate divinity (uluhiyyah). This means, the meaning of “to annul completely all human attributes” (mahwa bashariyyah) is to nullify (meng ‘adamkan) all normative human commands when Divine Command (perintah rububiyyah) overpowers one and one loses control over one’s

See our discussion in our Introduction on Raniri’s sources, no. 16.

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self, as Shaykh Junayd says, ‘Unification is to remove all predicates’.

[

69. Know, O Unitarian, that the aspects of absoluteness (itldq) and limitedness (taqayyud) in God’s existence are aspects derived in the mind by way of isolating (menanggalkan) and affirming (mengithbdtkan) all that is posited in the mind that the essence of the Truth Most Exalted is His Existence. If it is posited in the mind as such then He is the Absolute Existence, the Truth-Reality who is with everything not by way of incarnation (berchampur dalamnya masuk)^^ nor union (bersuatu dengan did)’^. 70. That which is other than the existence of the Truth Most Exalted is pure non-existence (‘adam mahd). Therefore, how can pure non-existence be together with the existence of the Truth Most Exalted since the existence of pure non-existence is caused by the existence of the Truth Most Exalted? And if it did not come into being caused by the existence of the Truth Most Exalted, then it is called non-existent {ma ‘dum) and its existence is constantly annihilated (fand ’ adanya). Therefore what is other than the existence of the Truth Most Exalted is non-existent. If the non-existent were separated from the existence of the Truth Most Exalted, then there would be nothing. Therefore, every single thing that is being-existent {mawjud) is so by virtue of being caused by Him {sababNya) while the existence of the Truth Most Exalted is existent by Himself {mawjud sendirinya). And if you were to limit {muqayyadkan} God’s unique (tunggal) existence the with determination {qayd) “There is nothing with Him” then He is One and nothing whatsoever is identical with Him. Hence, the knowers say: “He is as He was”. But if you were to qualify God’s existence with a determination that “things exist with Him”, then He is the very essence of the things determined {‘ayn muqayyad). that is, all existents {mawjuddt) become

I.e. Ar. hulul. ™ I.e. Ar. ittihad.

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I'

manifest by Him. What is meant by “determination” {qayd) is the becoming manifest and the self manifestation (tajalli) of

j

i

the Truth Most Exalted in all forms of the non-existent things (segala rupa ma ‘dum) by predicating (ditampar} and attributing (dipeserta) the Absolute Existence with the non-existent. When you detach (tanggalkan) the predicate and the attribute, then the non-existent (ma ‘diim), that is being-existent (mawjud), becomes non-existent. Thus the non-existent (ma ‘dum), returns to its non existence (‘adumnya).

71.

i

Shaykh ShiblT says: “Knowledge ('ilmu) is disavowal (menyangkal)".

This means that knowledge (‘ilmu) endures (kekal) with what it knows (pengetahuannya)-, one is conscious of oneself and of what is known (ma‘lumnya)-, therefore knowledge (‘ilmu) becomes a veil (hijab) to oneself because one’s knowing (pengetahuan) creates a relation (nisbah) [between] the disavower (yang menyangkal) and disavowal (nafi); I'

“illuminative knowledge (ma‘rifat) is denial (munkar)'’, this means, the human mind (pendapat) and human nature (perangai bashariyyah), both being originated (hadith), cannot grasp [the true nature of] the Truth Most Exalted; “unification is union (ittihad)". I!

J

This means to remove dual relation (menduakan) with the Truth Most Exalted, so that there is no relation (berhubung) and no separation (bercherai), no distance (jauh) and no proximity (hampir). This is the meaning of the saying of Shaykh Junayd, “Unification is disregarding relations”.

72.

Shaykh Dawud b. BakhilU' says:

___________________________

He took his tarlqah from Ibn ’Ata’ Allah, see The Sufi Orders in Islam, p. 49.

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Affirmation of Divine Unity is not permissible through the understanding (faham) except in a particular area of responsibility (taklTf).

f J(

L This means, the spirit (ruh), intellect ('aqal) and understanding I (faham) cannot affirm the unity of the Truth Most Exalted since they are originated (hadith)-, how can these originated things S affirm the unity of what is eternal?—except by affirming formal I affirmation of Divine Unity (tawhid rasmi), that is, as made I responsible by Law (taklifShara ‘). Whoever affirms the unity of I the Truth Most Exalted by his own efforts, he shall never attain L to unification,''^ as Shaykh Wasiti (may God be pleased with him) says: It is improper for a Unitarian to view affirmation of Divine < Unity as [coming from] himself for then he has described the f Truth Most Exalted as if He were something and this is in error (sesat) and in vain (sia-sia). How can things that are erroneous and vain affirm His unity and [properly] describe him?—as God Most Exalted says, “What is there beyond the Truth Most Exalted is in error and vain”^^. Shaykh Dhu al-Nun al-Misri says:

73.

Whoever looks (menilik) at affirmation of Divine Unity [as coming from] his self, his affirmation of Divine Unity will not save him from the [torment of] Hellfire until he sees that it is the Truth Most Exalted who [truly] affirms His unity.

74.

Some knowers say: Whoever speculates (menilikf^ on Divine Unity of the Truth Most Exalted with the aid of his intellect (‘aqalnya), his affirmation of Divine Unity will not save him from Hell fire.

This is why philosophers who use reason without the aid of revelation never attain to true affirmation of God’s unity. Qut’m: Yiinus (10): 32 Ar. naâra, to speculate using reason unaided by revelation.

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75.

Shaykh ‘Abd al-Qadir [al-]Jilani says:

Illuminative knowledge (ma'rifat) of God attained from the path of unification {tawhid) is to abandon debate with intellectual proofs {datil ‘aqal} and reliance on dependence on evidences (segala tanda).

76.

Shaykh Husayn b. Mansur says:

Unification is a veil for the Unitarian because he sees “unifying” (tawhid) and “oneness” (esa). And whoever sees a duality then he has ascribed God with a partner (shirk).

77.

Shaykh Shibli says:

“Whoever declares Divine Unity, then he is a Muslim”,

this is so because he declares (mengiqrdrkan) the oneness (keesaan) of the Truth Most Exalted with fear in his heart; “and whoever knows Divine Unity, then he has ascribed partnership with God”,

this is so because as long as the Unitarian is conscious of seeing (melihat) Divine Unity, it is a veil to him because he sees Divine Unity as coming from his self [on the one hand] and the Oneness of God [on the other], and whoever sees two things (dua shay’) then he has ascribed a partner with God (mushrik)-,

“Whoever does not know Divine Unity, then he is a disbeliever”. This is because he is completely veiled (terdinding) from Divine Unity, and whoever is veiled from Divine Unity, he is a disbeliever (A:a/?r); “And whoever makes allusions to Divine Unity, his affirmation of Divine Unity is attributed to him only”.

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This means whoever desires to know Divine Unity, then his affirmation of Divine Unity goes back to him.

“And whoever attempts to clarify (menyatakan) Divine Unity then he is an ignoramus”. This means whoever makes inquiries concerning affirmation of Divine Unity in his ignorance, then he is ignorant of what Divine Unity is.

78. Shaykh Husayn b. Mansur Hallaj was asked concerning God’s saying, ‘’"Allah, there is no other God but He”J^ He answered: “There is no God but Allah” demands two things; First, to eliminate the object of worship from divinity; second to render the Truth Most Exalted as transcending the grasp of knowledge (pendapat).

79.

Shaykh Abu al-Husayn Nuri was asked:

Why do you not say ‘la ildha ilia Allah’’'! He answered: “But I say ‘Allah’ and I do not use Him to negate His opposite.

80. One day Shaykh Shibli was sitting in front of Shaykh Junayd (may God be pleased with both of them). Then Shaykh Junayd said to him: “Write (surat') ‘Allah’”. Shaykh Shibli answered: “What should 1 write after that?” Shaykh Junayd says: “There is nothing whatsoever with Allah, He is the First and the Last”.

Qur’an: al-Baqarah (2): 255; AU ‘Imran (3): 2; al-Nisa’ (4): 87; al-Tawbah (9): 129; Ta Ha (20): 8; al-Naml (27); 26; al-Qasas (28): 70; al-Taghahun (64): 13.

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81. Shahddn. It is said that Shaykh ShiblT (may God be pleased with him) continuously says “Allah, Allah”. Thus one of his pupil says: “I see you saying “Allah, Allah” but I do not hear you say “Ld ildha ilia Alldh”. Shaykh Shibli responds: “For I fear that I may die saying ‘Ld’”. Then the pupil says to him: “I wish to know more than this”. Shaykh Shibli says: “I see no opposite to the Truth Most Exalted; hence I deny the opposite”. The pupil says to him: “I wish to know more than this”. Shaykh Shibli says: “To negate [the] unseen with respect to the most hidden (ghayb al-ghuyub)”. The pupil says to him: “I wish to know more than this”. Shaykh Shibli supports his words with a saying from God Most Exalted, “Say O Muhammad, Allah, then leave them be, the disbelievers, in their vain activity”^^.

82. Shaykh Shibli was further asked: “O Aba Bakr, why do you say ‘Allah, Allah' only, and not "Ld ildha ilia Alldh""' Shaykh Shibli said: “I negate, by saying “Alldh, Alldh”, all His opposites. With “dh, dh” the man says: “I wish to know more than what you have said”. Shaykh Shibli said: “I fear for to utter the word "Ld' is to fall into [the category of] denying”. 83.

Shaykh Abu Yazid says:

People repent for their sins, but I repent for saying ""Ld ildha ilia Alldh”. This means, “When I say "Ld ildha ilia Alldh' at that very moment, the Truth Most Exalted comes out from all letters and all false gods. Thus "Id ildha' is to deny [the existence of other] divinity with the Truth Most Exalted while "illd Allah' is to affirm [the oneness of] the Truth Most Exalted. He who does not deny does not affirm.”

Qur’an: al-An‘am (6): 91.

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84. What was said by Shaykh Abu Ya/id was commented upon by Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him): You deny nothing unless you affirm, [for] every object of worship other than the Truth Most Exalted, is the Truth Most Exalted, He is above and beyond all that is ascribed by the disbelievers^’. This is the secret (rahasia) of God’s saying, “Verily I am Allah, there is no God but me” This means. Every false idol that is worshipped is none other than Me for I am manifest (âhir) in every idol, in the firmament and in all nature (tabVah) and in every thing that is worshipped by mankind of all religions. Therefore, there is no god (ildh) save 1, for there is not even a single atom but I envelop it. Thus for everything that you ascribe with the name god (ildh), it is 1, hence there is nothing in this universe that is worshipped other than Me. How could they worship other than Me, for it is 1 who created you only to worship Me, and you would not have existed save for the reason by which I have created you. As the Prophet (may God shower His blessings and peace upon him) says: ‘Everything is made easy for what it is created’.’^ This means, to worship the Truth Most Exalted, as He says, ‘I have created Jinn and Mankind to worship Me’ and He further says, ‘And there is not a thing but celebrates His praise, and yet you understand not how they declare His *glory^ ^. ’

85. Shaykh Ahmad al-Maha’imi^' (may God be pleased with him) says: What is referred to in the saying of Shaykh Muhy al-Din is the highest station of conforming to the truth {tasdiq) and affirmation of Divine Unity {tawhid) which leads [one] to the final station of pleasure of the Truth Most Exalted. Thus to say ‘‘“'There is no God but Allah" is to outwardly deny the divinity of other than God and to affirm the divinity of the Truth Most

Referring to the verse in al-Isra’ (17): 43. ™ Kashf al-Khafa, no. 430, vol. 1., p. 165. Qur’an; at-Dhdriyat (51): 56. Qur’an: al-Isra’ (17); 44. See Illuminative Knowledge, 82.

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Exalted which, in reality, is to affirm the existence of the Truth Most Exalted and to deny the existence of other than God, for verily, what is other than God does not possess locus {tempat) and existence {wujud) in itself, since its existence is by virtue of the irradiation of the light of the Truth Most Exalted, as He says, “God is the Light of the Heavens and the Earth”^^ 86. Imam Ghazali (may God be pleased with him) says in Kitab Mishkat al-Anwar:^^ When you contemplate (tilik) [something] with the eye of your internal vision^^ (mata basTratmu) and you verify {tahqiqkari) the existence of lordship that you deny to it, then the thing is not, in virtue of its existence, other than the entity {‘ayn) whose lordship you affirm and [also] the very thing whose lordship you deny. Like the eye of the sun (‘ayn matahari) which is [seen] in the mirror, it is with respect to its light only, but the sun never enters the mirror, and neither is it, in another respect, confined {dihinggakan} [in the mirror]. Thus it is clear from this explanation that there is no object that is worshipped (jna‘bud) in this world save God’s essence (dhat AlldK) or things which were illuminated by the Light of His existence. What is required is the Essence of the Truth Most Exalted be mentally posited so that at times He is considered in “His essence” {DhdtNya), and at other times He is considered in the form of whatever that is conceived of as the becoming manifest of His Light {zuhur NurNya) in His theaters of manifestation (ma:^harNya'), even though God’s existence has no form, just as there is no color to sunlight in itself, but it receives colors when it falls on tainted glass.

87. Shaykh Junayd was asked: “What is unification?” He answered: “I have heard of a poet reciting:

Qur’an: al-Nur (24): 35. Raniri is paraphrasing al-Ghazall. See Mishkat, ed. A.A. ‘Afifi, (Cairo: al-Dar al-Qawmiyyah li’l-Tiba‘ah wa’l-Nashr, 1964). 8“* See Gairdner, 93. GhazalT speaks of two kinds of eye, the external and the internal. Internal vision belongs to the other world, referred to also as the World Supernal, the World of Spirit or the World of Light.

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‘I sing the wish of my heart’, this means, the secret of my heart. Then I began singing as did he For we were wherever they were and they were wherever we were.^^ This means, “We are among the known (ma‘lumat) and the known subsists in the Attribute®^ and Attribute subsists in the Essence.^^ ” Analogy: Reality is like a mirror, wherever you place the mirror, it encompasses whatever is in its range of reflection,^^ as God Most Exalted says, “And He encompasseth everything”.

88.

A knower says: A Unitarian is he to whom the Truth Most Exalted makes Divine Unity manifest; a Unitarian is not him who bears witness to the Truth Most Exalted by affirming His Divine Unity,

t Fakhru al-Din ‘Ibrahim ‘Iraqi, Risalat Lama‘at wa Risdlat Istildhdt, edited ; by Javed Nur Bakhsh (Tehran: Khanqah Ni‘matullahi, 1353), p. 28. i Hereinafter cited as Lama'at. For an English translation, see Fakhruddin f ‘Iraqi: Divine Flashes, translated with an introduction by W. Chittick and J P.L. Wilson and a preface by Seyyed Hossein Nasr (London: SPCK, 1982). ' Cf. Flash XV, p. 101. Hereinafter cited as Divine Flashes. i ** I.e. God’s Attribute of Knowledge. : I.e. God’s Essence. L 88 The World Supernal and the World Inferior are related. This relation can be 5 conceived of as a reflection or an image of one on the other. Imaging requires a mirror and it is the function of the mirror to reflect in it all that can be captured in its dimensions. The image in the mirror is at an imaginary distance equal to the distance of the real object in front of the mirror. Ghazall says, “Were there no relation between the two worlds, no interconnection at i all, then all upward progress would be inconceivable from one to the other. Therefore the divine mercy gave to the World Visible a correspondance with the World of the Realm Supernal and for this reason there is not a single thing in this world of sense that is not a symbol of something in yonder one”, Mishkat, p. 125. 8® Qur’an: al-Nisa’(4): 126.

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89.

Dhu al-Nun al-Misn says:

You must depend on God in every state (hdl), not depend on being in a state with God. Contemplate on this for it is the best [meaning] of unification. This means: O Unitarian, you must put your hope (harop) in the Truth Most Exalted, in any state (hdl), regardless of whether He grants you perfect illuminative knowledge and unification (kesempurnaan ma ‘rifat dan tawhid) or otherwise; and do not put your hope in the Truth Most Exalted [only] when you have been bestowed with a blessing (ni‘mat). Hence, be hopeful as you affirm His Unity, as He says, “There are among men some who serve God as it were on the verge (sangkanya):'^ if good befalls them, their hearts remain firm in belief in Him and if a trial comes to them, they turn to disbelief (kufr). They lose both this world and the Hereafter: that is loss for all to see’’.^^ 90. Shahddn. The service (‘ibadah) of the knowers of God (segala ‘drif bi-Allah) is not for any reward nor is it done for any desire to ward them off any evil, neither from Hell nor for Heaven; their sole desire in it is for the Truth Most Exalted. Whatever that is other than God is prohibited (hardm) for the People of God, as the Prophet (may God shower His blessings and peace upon him) says: “The world is forbidden to the People of the Hereafter (Ahl al-Akhirah) and the Hereafter is forbidden to the People of this World (Ahl al-Dunyd), and both are forbidden to the People of God (Ahl Alldh).^^ Hence the saying of Shaykh

90 According to al-Baydawi, those who serve God on the verge (‘ala haifin) refers to those whose belief lacks confirmation (la thabata lahu); they are like those who stand on the sidelines of the army in battle. When they notice victory is coming, they join in the ranks and make their stand, otherwise, they flee from it. See Tafslr al-Baydawi, Vol. 2. p. 84. 9' Qur’an; a\-Hdjj (22); 11. 92 Jami‘ al-Saghlr, 'J.l, 12.

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Wasiti (may God be pleased with him): “I serve not a god who is near because of obedience and far because of disobedience”. 91. [It is reported that] God Most Exalted revealed to Prophet David (peace be upon him), thus:

O David, he who serves Me not for any reward, but who serves Me in order to pay what is due to God^^ al-rububiyyah) is dearest to Me. He who is most unjust [is he who] serves Me desiring for Heaven or out of fear of the torment of Hellfire. O David, I have created Hell as a whipping lash. I whip My servants and I drive them to My service with it. I have created Heaven as a place for My servants to seek audience before My Presence, and I brought them to My presence and nigh unto Me. O David, had I not created Heaven and Hell, I would have not been obeyed and worshipped out of love for Me. 92. God Most Exalted further revealed to Prophet David (peace be upon him): ‘“I am Allah, there is no God but me’; whoever loves Me and fears My punishment, then he does not know Me with true knowledge”. Hence Shaykh Shibli (may God be pleased with him) says, ‘O my Lord, distance us from Heaven and Hell so that I worship You not for anything”. This means, since Shaykh Shibli is in the state of absorption {karam) in the Ocean of Unity (Bahr al-Tawhld), there remains nothing in his vision of the existence of what is other than God, which is false, not even as small as a grain of mustard seed. Therefore, he does not have the desire for Heaven and neither does he fear Hell; since, to him, the Truth Most Exalted is near, but not by any cause

Lit. the right of lordship, i.e. the debt of existence. The one whose existence is completely not his own, whose service is not to be compensated but out of sheer debt of existence is a true slave (‘abid). Therefore, ‘ibadah, service, is the fulfilment of that debt of existence. See al-Attas, Islam: The Concept of Religion and the Foundation of Ethics and Morality.

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(sabab) as God Most Exalted says, “For We are nearer to him than [his] jugular vein.^' * The existence of all that is other than God is imaginary {khayalT), of the nature of judgment (wahml'), shadowy (ziZ/i) and metaphorical (rnajazi)- God’s existence is self-subsistent (qa’im sendirinyd) while the existence of other than God subsists by Him, since the very essence of every thing is [in reality] God’s essence as Shaykh Qasim^^ (may God be pleased with him) says, “There is no being-existent, save God; by Him everything subsists; He is the One and Only, the Eternal Plenitude”.

93. Shaykh Sayyid Shah Ni‘mat *Allah^ ’ (may God sanctify his secret) says: You are not You, neither am I He; He is God, there is no God but He.

What is meant by “You are not You” is that whatever enters my heart and I draw a concept [of it] {ku tasawwurkan) in my mind (pada bicharaku) and I make an analogy [of it] (ku qiydskari) in my intellect {‘aqalku). You are different from it, for You alone know Your Reality. What is meant by “I am not He” is that “I am originated while You are God, the Eternal. How can the originated {muhdath) become eternal {qadim)T' Hence, none deserves worship but God, as He, the Most Exalted, says, “Verily, I am Allah, there is no God but me, so serve Me.^^ 94. One day, Shaykh Shibli remained standing for a long time wanting to pray. He then performed his prayers. As soon as he was done with his prayers, he said:

Qur’an: Qaf (50): 16. I have not been able to identify him. He is Nur al-Din M. Ni'mat Allah b. ‘Abd Allah, the founder of the Ni’matullahi Order. He was bom in Aleppo in 730/133. He died at an advanced age in 834/1431. ” Qur’an: Td Hd (20): 14.

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Woe to me, if I pray I have made a denial, and if I am conscious of myself I have committed polytheism, and if I do not pray I would have become an unbeliever.

94. a. What is meant by him saying “if I pray, I have made a denial” is that since Shaykh Shibli is in the state of effusion (hdl fayd), he does not see, in that station, two existences. Thus, the knower (yang mengenal) and the known (yang dikenal) becomes one in union (ittihdd) in that station. Hence Shaykh Shibli’s statement “if I pray, I have made a denial of the Truth Most Exalted” since he does not see two existences.

94.b. And what is meant by “if I am conscious of myself, I have committed polytheism” is Shaykh Shibli looking at his state (hdl) in the station of gathering (maqdm jam ‘). He would be committing polytheism because he who is conscious of his subjective self cannot but see two existences, namely God’s existence and the existence of his self. According to the terminology of all the mashd ’ikh (may God bless them all), they termed this as a grave error (salah yang ‘azIm)-, it is as if he has become a partner of the Truth Most Exalted, and has no certainty (yaqin) in him on the Oneness of God’s essence with whom there is nothing whatsoever, “And He is now as He was.” 94.C. What is meant by him saying “if I do not pray, I have become an unbeliever” is that Shaykh Shibli, at that moment, is in the state of expansion^® (hdl bast) and separation (tafriqah)-, hence he is an unbeliever [if he does not pray], as the Prophet (may God shower His blessings and peace upon him) says:

** In this case it is the expansion of the lower soul, not the expansion of the heart which occurs during revelation, kashf. Expansion of the lower soul involves contraction (qabd) of the heart. Expansion of the heart involves contraction of the lower soul. I would like to thank Prof, al-Attas for pointing out this subtle but important difference between the two.

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“Whoever intentionally leaves a prayer, he is an unbeliever”, as God Most Exalted says: “ Establish regular prayers and be not ye among the polytheists”.®^ 95. One day, people heard Shaykh Shibli (may God sanctify his secret) saying [the testimony of belief] until he reached to “/ bear witness that Muhammad is the Messenger of God'. He says: “Who else other than You, had it not been for You commanding me to say 7 bear witness that Muhammad is the Messenger of God' I would not have mentioned with You other than you. And if I were to say 7 bear witness that Muhammad is the Messenger of God' once more, then I would have certainly become an unbeliever.” 96. Know O Unitarian, that Shaykh Shibli, at that moment was in the state of being overwhelmed by unification fhdl ghalabah tawhid). When he returned to the normal state fhdl bersamaan) from the state of being overwhelmed (hdl ghalabah), he said the words 7 bear witness that Muhammad is the Messenger of God. Whoever is overwhelmed by the state of unification {hdl tawhid). he does not see the Truth Most Exalted as being with what is other than He, since it slipped [i.e. refusing to bear witness that Muhammad is the Messenger of God] from the tongue of his state (lisan halnya). 91. Shaykh ’Uthman b. Tsa al-Siddiq (may God be pleased with him) says that there are two kinds of affirmation of Divine Unity. First, affirmation of Divine Unity of the generality {tawhid ‘ammah), second, affirmation of Divine Unity of the elect {tawhid khdssah). Affirmation of Divine Unity of the generality is to deny divinity of what is other than the Truth Most Exalted and to affirm divinity of the One Truth Most Exalted. Affirmation of Divine Unity of the elect is to renounce the existence of all that is other than God from among the created things, such that nothing is contemplated upon {dimushahadahkannya) except God’s Qur’an: al-Rum (30): 31. 340

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existence is one, just as no single star is seen in the morning except for the sun. This is affirmation of Divine Unity of the knowers who have arrived (segala ‘arifin yang wdsilin) at the rank of perfection {martabat kamdl))^

98.

( j ) ( h f f r

Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) says: Affirmation of Divine Unity is that the Unitarian believes that unicity (yvahddniyyah) belongs only to the Truth Most Exalted. It is divided into three: first, affirmation of Divine Unity of the generality {tawhid ‘dmmah), second affirmation of Divine Unity of the elect (tawhld khassah), and third affirmation of Divine Unity of the super-elect (tawhid khdssat al-khdssah).

Affirmation of Divine Unity of the generality is that the Unitarian knows and bears witness that there is no God but Allah; the affirmation of Divine Unity of the elect is that the Unitarian does not see anything that is other than He as being together with the Truth Most Exalted; and affirmation of Divine Unity of the super «^t is that the Unitarian does not see other than the One Essence, wifliout being many, and It is self subsistent. His essence is not many; but it is He who brings into manifestation (me^dhirkan) His immeasurable, infinite individuations (ta'ayyundtNya). Furthermore, the Unitarian does not see the individuations as the essence of the Truth Most Exalted, and he does not see the individuation as other than the Truth Most Exalted, for the individuations are His theaters of manifestation and His self manifestations. Therefore he who contemplates in this way verifies God’s real unicity (yvahddniyyah Alldh yang haqlqi) because he contemplates [both] the Truth Most Exalted and the created things, without seeing with the Truth Most Exalted with what is other than He. This is the Unitarian who is not veiled by the created things from witnessing the Truth Most Exalted and is not made to pass away due to [the illumination of] the light of

I.e. unification. 341

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God’s Essence, but rather, he subsists with his Lord as he is made to pass away from his self; this means, he is at the station of gathering (maqdm jam‘) and separation (tafriqah))^^

99. Shaykh ‘Abd Allah b. Husayn ‘All MakkI, Husayni'”’ is the name of his tribe, (may God be pleased with him) says that there are four kinds of affirmation of Divine Unity: first credal affirmation of Divine Unity {tawhid Imam), second affirmation of Divine Unity by perfection of virtue *i® {tawhid ihsdrii}, third visual affirmation of Divine Unity {tawhid ‘iydni},^^^ fourth essential affirmation of Divine Unity {tawhid ‘ayrii). Credal affirmation of Divine Unity is as declared {iqrar) by the believers in general of’®^ {segala mu’min yang ‘awwam)', affirmation of Divine Unity by perfection of virtue is what is known {pengetahuan) by the believers from among the elect {segala mu ’min yang khdss); visual affirmation of Divine Unity is what is known by believers from among the super elect {mu’min yang akhass), while essential affirmations of Divine Unity is the summation {terhimpunlah) of all affirmations of Divine Unity [mentioned above]. The Unitarian arrives at the degree of transcendent oneness {ahadiyyah}, and that of the divine unity {wahdah} and that of unity-in-multiplicity {wahldiyyah).

*'® I.e. he is at the second separation. >02 He is ‘Abd Allî b. Husayn ‘Ali Makki al-‘AjalanI, author of Kanz al-Kunuz or Kanz al-Makniiz. See Commentary on the Hajjat, p. 22. From his kunya. he may have been associated with the ‘Ajlaniyya, one of the Rifa‘i Orders in the Arab World, see The Sufi Orders in Islam, p. 280. >03 Formal affirmation of unity is as dictated by the Qur’an derived from verses in Surah al-Ikhlds. 'O’ This category of tawhid is in reference to the Hadith of the Prophet concern ing the definition of ihsdn. He defines ihsdn as to worship God as if we see Him and if we do not see Him, He sees us. This constant awareness of God’s scrutinizing gaze on His creatures leads a servant to perform his duties and deeds with a consciousness of God’s nearness, and to that effect, he per forms his duties in perfection. 105 ‘lyanl means spiritual vision. 100 See the explanation on credal affirmation of unity below by the author of Tarjamat al- ‘Awdrif.

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I i i I t f

100. The author")' of Tarjamat al- 'A warif (may God be pleased with him) says that there are four kinds of affirmation of Divine Unity: first, credal affirmation of Divine Unity (tawhid imani). second cognitional affirmation of Divine Unity (tawhid ‘ilrni). third intuitional affirmation of Divine Unity (tawhid hdli), fourth divine affirmation of His Unity (tawhid ildhi).

I I I [ i I

lOO.a. Credal affirmation of Divine Unity is to affirm the unity of the Truth Most Exalted together with [His] attributes of divinity and to perform deeds which conform with His commands, to abide by the orders of His Messenger and to verify [faith] with the heart and to declare it with the tongue. This is the affirmation of Divine Unity of the general believers (segala mu’min yang ‘awwamf, it safeguards them from manifest polytheism (shirik

i* jali) and admits them within the fold of Islam.

fc I I. I I

lOO.b.As for cognitional affirmation of Divine Unity (tawhid 'ilmi}, it is attained from the inner [spiritual] knowledge ‘ilmu bdtin), that is, knowledge of certainty (‘ilmu yaqin) which is attained by the seeker (tdlib) at the beginning stage of his initiation (permulaan hdl tasawwujhyayf^ From the secret of

I certainty (rahasia yaqin), he knows that verily there is no real r existent (mawjud haqiqi) and producer of effects (yang I membekaskah) in the worlds of the unseen and the seen (‘aldm

1 j :

ghayb dan shahadah) other than the Truth Most Exalted, and what is other than He are things existent ‘in’ Him, albeit as theaters of manifestation and illuminations of the light of God’s Essence. This is the affirmation of Divine Unity of the elect (Ahl al-Khawds) which safeguards them from some forms of hidden polytheism (shirik khafi). The manifestation of this unification is

”” I have not been able to identify him. See the definition on iman in Ta ‘rijat, p. 40. ’W Cf. The three stages of certainty: ‘Um al-yaqtn, ‘ayn al-yaqln and al-yaqin. Cognitional certainty is regarded as the beginning of all the other degrees of certainty.

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from the light of the knowledge of self-examination (nur ‘ilmu murdqabah) and this [level of] affirmation of Divine Unity obliterates some aspects of the human conditions (perangai bashariyyah), just as the moon, when it rises, some parts of darkness on earth is lifted.

lOO.c. As for intuitional affirmation of Divine Unity (tawhid hdlT'), it entirely becomes the condition of the Unitarian with [its] concomitant characteristics (sifat yang Idzirn). Due to this unification (tawhid) the darkness of the human condition (perangai bashariyyah yang zilmdnl) disappears; and by the overwhelming power of the light of unification (ghalabah nur tawhld), the light of knowledge of unification envelops the light of his state (nur halnya) to the extent that the light of his state becomes hidden (terbunilah) under the light of the knowledge of unification (nur ‘ilmu tawhid), just as the stars rendered hidden by the light of the sun. At this level of affirmation of Divine Unity, the existence of the Unitarian (wujud muwahhid') contemplates on (memushahadahkan) God’s Perfection and he is perfected (kdmillah) at the very essence itself of gathering (‘ayn al-jam'). There is no trace left in his vision of the existence of his self, his attributes and acts, and he sees unity solely as an attribute of God, not an attribute of his self, and his subjective consciousness is lifted from him, hence unification (tawhld) occurs with his self for his self. Such a unification is from the light of contemplation (nur mushdhadah). This is the affirmation of Divine Unity of the elect (Ahl al-Khawds) who are the Unitarians (muwahhid).

It is due to this affirmation of Divine Unity that most of the [forms] of hidden polytheism (shirik khafl) disappear, like the sun, when it rises, causes to disappear most of the darkness on earth. Since there is still left some human dispositions (perangai bashariyyah) at this level of affirmation of Divine Unity because of some advantages in them, that is the Unitarian remains in command of his acts and is able to appropriately adorn his words and the like, hence it is clear that the perfection of affirmation of Divine Unity cannot be attained in his state of

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being ‘physically’ alive (pada hdl hayatnya). Thus Shaykh Abu ‘All Daqqaq (may God be pleased with him) says, “The debt of affirmation of Divine Unity cannot be paid and what is due to it Qiaqqnyd) cannot be attained.” To the elect who are Unitarians while they are alive, pure affirmation of Divine Unity {tawhid sirf) is open to them, such that the existential effects of that which is other than God together with their characteristics are annihilated, like lightning that flashes and simultaneously goes out; some aspects of their human condition return to them. There is not a single person who can bear affirmation of Divine Unity beyond this. lOO.d. As for the Divine affirming His Unity, it is the Truth Most Exalted [affirming His Oneness] as He was from and to all eternity (pada azal al-azal dan abad al-abdd) by Himself. There is none then who can bear testimony to His Oneness; He is always in His attribute of Oneness and Singleness (ketunggalan) and there is nothing with Him whatsoever; as the Prophet (may God shower His blessings and peace upon him) says: “God was and there was nothing with Him”, and. He is now even as He was the One Eternally. Even if He assumes individuation (berta ‘ayyun) in the theaters of manifestation, and manifests Himself in all external individuations (segala ta‘ayyun yang khdriji). His existence remains One. This is indicated by God Most Exalted in, “Everything perishes except for God’s indestructible oneness (ahadiyyah Allah yang tiada binasa)”Everything returns to the Truth Most Exalted. This is the relation of the state (/id/) of those who are veiled (mahjubln) and those who deny (munkirin). 101. The People of God who possess inner vision (basirah) and experience witnessing (mushahadah) are those who are detached from the world, who have separated themselves from country and

Qur’an: al-Qasas (28): 88, Raniri identifies God’s aspect (wajhahu) as the manifestation of God at the level of ahadiyyah.

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li

beloved, as Shaykh Hadrami"' (may God be pleased with him) says; “Affirmation of Divine Unity is five things: first is to anull the originated, second is to isolate the eternal, third is to be separated from beloved friends, fourth is to leave the place of residence, fifth is to forget all that is known and unknown”. They are the ones indicated by God Most Exalted in, “Verily, they see Him as far but we see Him as near”,*’2

J

N

102. Shahdan. The Truth Most Exalted is most jealous"^ {amat ghayuf) because of His perfect jealousy (kamdl ghayrahNya). and due to His jealousy, what is other than He can never find the path that leads to Him. This is the true and real Divine Unity, which is free from defects (nuqsdn), and not a single one of the angels and the prophets can arrive at, since they are [immersed] in imperfection (nuqsdn), as said by the Master of the Poets, Shaykh Abu ‘Abd Allah * and Isma'il as commented by Shaykh Kamal al-Din ‘Abd al-Razzaq *Kashi (may God sanctify his soul): The affirmation of Divine Unity of the One is not from Oneness; For everyone who affirms Oneness negates it.

This means, “Not a single person is capable of affirming the unity (mentawhidkan) of the Truth Most Exalted as He is in His true [state of] Divine Unity. Anyone who does so only affirms His Act (fi‘lNya) and His predispositions (rasamNya} with his affirmation li i|i |! I'

' Sayyid Husayn al-Shatiri al-Hadrami, a Siifl master of Hadramawti origin. **

' '

See Commentary on the Hujjat, p. 162. Qur’an: al-Ma‘drij (70); 6. I.e. most hidden. "‘•I have not been able to identify him. He is the author of IstUahdt al-Sufiyyah, annotated edition by Muhammad Kamal Ibrahim Ja'far (Cairo: al-Hay’ah al-Misriyyah al-‘Ammah li’lKuttab, 1981), Shark Fusus al-Hikam (Qom: Intisharat Bidar, 1370) and Shark Manazil al-Sa’irln, ed. by ‘Ali Shirwani (Tehran: Intisharat al-Zahra’, 1373). He died in 263H. For an entry on him see NU, p. 483.

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of Divine Unity. As a result, he denies the Truth Most Exalted because he affirms what is other than He, and Divine Unity can never be attained unless by annihilating {menfanakan) all traces {rasam) and effects (athar) [or anything] of the like ” The affirmation of Divine Unity by him who describes ‘the One’; it is a debt, annulled by the One. This means, “Since there is no description (peri) for the Presence of the Absolute Oneness (Hadrat Ahadiyyah) nor word nor pattern (rasam) for even a thing because words and descriptions (peri) require existence (wujiid) and form (rasam). As for everything that does not smell the fragrance of existence it (adalah) is but a loan from the Truth Most Exalted. It is a duty for the borrower to pay his debt to the lender such that his affirmation of Divine Unity is valid. Thus all acts belong to God."^ Hence, the Real One annuls the debt (pinjaman), namely affirmation of Divine Unity (tawhid) with whatever that remains in the form of difference. Verily, difference is in itself invalid (bdtil) in the Presence of God, Absolute Oneness:

His affirmation of Divine Unity of His self is [true] affirmation of Divine Unity and the description by the one who describes polytheism. This means, “The affirmation of Divine Unity of the Truth Most Exalted by His Essence of His Essence—that is the true and real affirmation of Divine Unity; and he who attributes God with an attribute commits an act of associating the Truth Most Exalted [with other than He], which is against Reality and diverts [him]

**® In article XI of ‘Aqa’id of al-Nasafi, God is stated as the Creator of all actions of His servants, whether of belief or unbelief, obedience or disobedi ence according to His desire and will, ruling, judgement and decree, see alAttas, The Oldest Known Malay Manuscript (Kuala Lumpur: Univeristy Malaya Press, 1988), pp. 68-69.

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away from Him because he is affirming the description (peri) and form (rasam). In reality there is neither description nor even a sign of a form for God’s Presence of Absolute Oneness. If there were such a thing, it would not have been referred to as Absolute Oneness (ahadiyyah).

103. Sayyid Husayn Shatiri"^ (may God bless him) says: Affirmation of Divine Unity has three ranks (martabat), as there are three ranks of certainty, namely knowledge of certainty (‘ilmu al-yaqin), eye of certainty (‘aynu al-yaqin) and truth of certainty (haqq al-yaqin). So is the case with affirmation of Divine Unity: first, affirmation of Divine Unity by knowledge (tawhid ‘ilmi); second, affirmation of Divine Unity by spiritual vision (tawhid ‘aym)\ third, affirmation of Divine Unity of the truth (tawhid haqqi). 103.a. Affirmation of Divine Unity by knowledge (tawhid ‘ilmi) is divided into two. First, affirmation of Divine Unity by assent (tawhid tasdiqi). It is to assent to [the unity of] the Truth Most Exalted with proofs of tradition’*^ (dalil naqli). This is the affirmation of Divine Unity of the believers in general. Although they know that there is a Creator for all creatures to whom there is no like, yet it (i.e. that affirmation of Divine Unity ) is sometimes tainted with uncertainty (shubhah) and doubt (shakk). Second, affirmation of Divine Unity by verification (tawhid tahqiqi). It is to verify the signs (sing, ayat) of the Truth Most Exalted with rational proofs (dalil ‘aqali). This is the affirmation of Divine Unity of a select group of believers (segala mu'min yang khawds) because [the one] who verifies (mentahqiqkan) contemplates with his intellect which faces (berhadap) the Truth

See 101 above. I.e. The Qur’an and the Tradition of the Prophet. A whole science is devel oped in the Islamic Tradition of learning vis-a-vis this body of knowledge known as the traditional sciences (al- ‘ulum al-naqliyyah). Its counterpart is referred to as the rational sciences (al- ‘uliim al- ‘aqliyyah).

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Most Exalted and which is illuminated by the Light of His Guidance. Such a one receives a gift from the Truth Most Exalted, and it cannot be described by those who affirm {menyabitkan) His oneness {menunggalkan). He knows with certainty, and with conclusive proofs (dalll yang qdti‘), that the real existent {mawjud yang haqlqi) is the Truth Most Exalted and the existence of everything else that is other than God which is called the world {‘alam), is but only the shadow of the existence of the Truth Most Exalted (zill wujud Haqq Ta‘dla jua). Moreover it is perishing (fand ’) and non-existent {ma 'dum'). And he believes sincerely in his heart and verifies that, in reality, there is nothing whatever of essence, attributes, and acts except the Essence of God, His Attributes and Acts. However, affirmation of Divine Unity by verification^’’ does not lead one to the affirmation of Divine Unity by spiritual vision {tawhld ‘ayni) since one is [still] preoccupied with the demands of the carnal soul (nafsdni) and the body (Jasmdni). 103.b.As for affirmation of Divine Unity by spiritual vision (tawhid ‘ayni), the Unitarian attains it through spiritual tasting (dhawq) and unveiling (kashf) of that very unification itself (‘ayn tawhld). There are three kinds of affirmation of Divine Unity by spiritual vision:

103.b.l. First, affirmation of Divine Unity of acts {tawhld af‘dl) which is an allusion (‘ibdrat) to derive the Acts of the Truth Most Exalted from the acts of others. This means, “The Unitarian affirms that every agent {fa ‘il) and every act {fi ‘I) belongs to the Truth Most Exalted and he denies the two (i.e. agent and the act) as belonging to what is other than the Truth Most Exalted. Not one person attains to this affirmation of Divine Unity except he to whom the Truth Most Exalted manifests Himself {tajalll) in His acts {fi‘lNya)-, and he does not see any act issuing from anyone else except God.”

**’ Here verification does not imply spiritual experience of verification.

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103.b.2.Second, affirmation of Divine Unity of the attributes (tawlud sifdt). It is to derive the attributes of the Truth Most Exalted from the attributes of others, and the Unitarian verifies that [all] attributes belong to Him alone, not to other than He. This affirmation of Divine Unity is [again] unattainable except by him to whom the Truth Most Exalted manifests Himself {tajalli) in His attributes (sijdtNya), and so all attributes of originated things disappear [from him] and the attributes of The Eternal adorn him. 103.b.3.Third, affirmation of Divine Unity of the essence (tawhld dhdt). The Unitarian derives God’s eternal essence from all originated essences, namely, that which is perceived in everything. This means, “The Unitarian knows and verifies (ditahqiqkan) by unveiling (kashaf) and spiritual tasting {dhawq) or by reasoning (mengambil dalil) that the [one] absolute essence belongs to the Truth Most Exalted and not to any other. Hence all essences which are perceived in everything are the shadow of God’s essence dhdt Allah) or God’s attributes {sifdt Allah). This affirmation of Divine Unity is not manifested (zdhir) except for him to whom the Truth Most Exalted manifests Himself in His essence (dhdtNya). Thus the possessor of this affirmation of Divine Unity sees that every essence, attribute and act where ever they are found are annihilated when they coincide with the light of God’s essence. His Attributes and Acts. Furthermore, the Unitarian sees his self in this whole world of composite things {segala ‘dlam murakkab) as a circle (dd’irah) upon which this world stands, and it is he who commands it as if the world is his limbs. The sign of the attainment of such affirmation of Divine Unity is that the Unitarian sees this whole world gathered unto him and he sees that his essence is God’s essence that is one and eternal, and his attributes are God’s attributes, and his acts are God’s acts, since he is annihilated in God (fand’ fi Alldh) and subsists by God (baqd’ bi-Alldh). This is the affirmation of Divine Unity of the People of the Elect {Ahl al-Khawds).

103.C. As for the Truth affirming His Divine Unity, it is the contemplation {mushdhadah) by the Truth Most Exalted of

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Himself by outwardly manifesting His Existence (men^dhirkan ■wujudNya), that He is One, no partner has He. He is His own eternal and everlasting witness whose witnessing does not depend upon any cause (sabab). And no one among mankind can attain this affirmation of Divine Unity except those from the super-elect of the People of God which comes purely as a gift from the Truth Most Exalted, like the flash of lightning. Some attain it for an extended period, and then it disappears, while others attain it only momentarily. Save he whom the Truth Most Exalted wills, none attains to this affirmation of Divine Unity, At this station, or at the second degree of affirmation of Divine Unity, the tongue of the spiritual state {lisdn hat) of the mashd’ikh of the People of God is moved to ecstatic utterance, as Shaykh Husayn b. Mansur Hallaj’s is, “/ am the Truth”, and some other, "There is nothing in my cloak but God' or the like. It is alluding to this station that the ignorant deviators {mulhid) and the vain heretics {zindiq yang bdtil) claim that the Truth Most Exalted incarnates (hulul) in them. They believe (dii'tiqadkan) that the Sufis also believe in incarnation (hulul) and union (ittihad), not knowing that the Sufis deny difference (kelainan) in the Truth Most Exalted and they nullified dualism. Since incarnation and union require an ‘other’ which necessitates dualism, how could the Sufis ever affirm [the existence] of God with other than He? How could they [justify their] belief in God’s incarnation and union since incarnation, etymologically, refers to something dwelling in some other thing, as water in a jug. Exalted is the Truth that His essence or Attributes or Light should dwell in created things. As for the meaning of union, etymologically, it is to make two essences into one. Such a union is impossible (muhdl) since if either one of them remains existing [as it were] in the union, then there are two existences, not one. And if either of them should perish, then it is also not a union; and if both were to perish, it is clear then that there is no union. The Truth Most Exalted is far above such union with His creatures.

104. O Unitarian, if you wish to know the becoming manifest of the Truth Most Exalted in the form of the creature

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(surah makhluq) and the outward manifestation of the creature in the form of the Truth (surah Haqq) without incarnation nor union, then contemplate on the state of Gabriel (peace be upon him) when he came before the Messenger of God (may God shower His blessings and peace upon him) in the form of Dihyat al-Kalbi (may God be pleased with him). The Prophet saw Gabriel in the form of Dihyat al-Kalbi while the Companions saw Dihyat al-Kalbi because of the weakness (nuqsan) of their vision. In his perception, the Prophet of God never doubted that Gabriel did not incarnate in Dihyat al-Kalbi and Dihyat al-Kalbi never became Gabriel and Gabriel Dihyat. Hence, O Unitarian, you should contemplate on the outward manifestation (zuhur) of the Truth Most Exalted in the clothing of the forms of the creatures, and the outward manifestation (zuhur) of creatures at the places where God manifests Himself (tajalli).

105. Shaykh "Ali b. Ahmad al-Maha'imi'-'’ (may God be pleased with him) says that affirmation of Divine Unity is in four degrees as Shaykh Imam Ghazali (may God be pleased with him) says in his book Ihya’ ‘Ulum al-Din, which is the best exposition on the knowledge of affirmation of Divine Unity, First, when a Unitarian says “There is no God but Allah” and his heart is negligent from [paying attention to] what he is saying or denying, then that affirmation of Divine Unity is like the affirmation of Divine Unity of a hypocrite (mundfiq). Second, when the Unitarian conforms to the truth (ditasdiqkan'} of what he is saying with his heart as do the believers in general, then that is called creed (Vtiqdd). Third, when the Unitarian wills his utterance by way of unveiUng (kashaf) through the medium of the light of the Truth Most Exalted (wdsitah nur Haqq Ta ‘ala), then that [station] is the station of the People of God brought nigh (muqarrabm'}. It is at this station that the Unitarian sees things as they are, but he does not see things, with respect to their existence, except the existence of God that is One. Even if the modes of existence of something

'20 See Intuitive Knowledge, 82.

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{keadaan wujud sesuatu) are many, all of them came into existence (jadi) from the One God, the Subduer (Tuhan Wahid al-Qahhar). Fourth, when the Unitarian does not look at the existence of things except the existence of the Truth Most Exalted, then that is the contemplation of the veracious (mushahadah yang siddiqin). It behooves the Unitarian to not look at things from its manifold aspect, but rather, he should look at it with respect to the existence of The One. This is the final goal of the knowledge of affirmation of Divine Unity. And servants of God vary in their ranks (jnartabat) as to the way they see created things. Some see creatures and that seeing of theirs only becomes a veil in seeing the Creator. Such are those who are bewildered in darkness by being veiled by the effects (dthdr) and the acts of created things. Some, however, are not veiled from seeing the Creator by seeing the creatures.

106. Shahddn. Their contemplation varies [in degrees]. Some contemplate on the Creator prior to creatures. They are those who draw proof (mengambil dalll) from the Creator to the creature. Some of them contemplate on the creature first then the Creator. They, [on the other hand], draw proof from the creature to the Creator. There are some of them who contemplate the Creator with the creature.

107. There are two significations of “with” here. At times it is by attachment (ittisdl), that is, the knower contemplates on the Truth Most Exalted [as being] united to creatures. At other times, it is by detachment (infisdl), that is the knower contemplates on the Truth Most Exalted [as being detached] from creatures, as Shaykh Ibn ‘Ata’ Allah (may God be pleased with him) says:'-' Creation, the whole of it is darkness, pure non-existence (‘adam mahd).

Hikam, 14. See Paul Nwyia, Ibn ‘Ata’ Allah (Beyrouth: Dar el-Machreq, 1990), p. 91.

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and it is the manifestation (ûhur) of the Truth Most Exalted in it which illuminates it. 108. Thus, God’s existence is light, and creatures, with respect to their essences, are the darkness of non-existence zulmah), but considered as the self-manifestation of the light (tajaltt nur) of the Truth Most Exalted upon creatures and as His being manifest (zuhur') in them. Creatures are things being illuminated. Whoever sees creatures but not the Truth Most Exalted as being in them or by them, or before them or after them, verily he is rendered destitute of the existence of many lights; and he is veiled from the suns of intuitive knowledge (ma'rifat) by the clouds of the effects of God’s Acts. 109. Shaykh Ibn ‘Ata’ Allah further adds:

That which indicates the existence of the subduing aspect {qahar) of God is that He veils you from Him with that which is not existent with Him. 110. Hence, it becomes evident in the saying of the knowers that what is other than God {md siwd Allah) is pure non-existence {‘adam mahd) with respect to its essential existence. The existence of what is other than God can never be described as being “with” God Most Exalted. If its mode of existence {keadaannya) is described as being with the Truth Most Exalted, then it is a partner {shdrik) to God. This is opposite to purity {ikhlds) and affirmation of Divine Unity {tawlud) as God Most Exalted says, “Everything perishes except His aspect”’^2— everything perishes except an aspect of them, namely, God’s absolute oneness (ahadiyyah Allah) which is in them. There is no

’22

Qur’an: al-Qasas (28): 88.

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multiplicity in absolute oneness (ahadiyyah), although things are manifold because being absolute is to be unconditioned (sirf), as the Prophet (may God shower His blessings and peace upon him) says: “Know that everything other than the Truth Most Exalted is false (sia-sia) and every pleasure is transient.”The knowers see everything as non-existent (‘adarri) and their existence is an indication (tandd) of their non-existence, just as whatever is near is far and whatever is far is near by virtue of God’s power which encompasses everything—such is the existence of everything. Shahddn. If the Truth Most Exalted were to lift the veil of His Names which envelops all creatures then they would be passed away from their consciousness and their will, and they shall remain with their Lord and become true servants. 111. Know O Unitarian that, there are three kinds of passing away (fand’). First, passing away in acts (fand’fial-af‘dly that is, the tongue of that state utters “There is no Agent but Allah”', second, passing away in attributes (fand ’ fi al-sifdt), that is, the tongue of that state utters “There is no life but Alldh”', third, passing away in the essence (fand ’ fi al-dhdt), that is, the tongue of that state utters “There is no existence absolutely except Alldh”.

112.

Shaykh Muhy al-Din b. ‘Arabi says:

Whoever sees that creatures do not create their actions, he is blissful; whoever sees that creatures do not possess life, he has succeeded; and whoever sees creatures as the very essence of non-

Commentary on the Hujjat, p. 99. Malay text p. 72. See also Kitab al-Luma‘, p. 110; Kashf al-Mahjub, p. 391; Lama‘at, p. 5. The Prophet was quoting the famous mukhadram poet Labld: Why, surely everything save God is but vanity, And every pleasure must inescapably pass away. And every man shall one day know what he has earned When the account books are laid open before God.

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existence, verily, he has arrived at the Truth Most Exalted.

113. Shaykh Ibn ‘Ata’ Allah says: *24 113.a. How can it be conceived that a thing should veil the Truth Most Exalted, when it is He who makes everything outwardly manifest, by shining upon them the Light of his Existence when they were in the darkness of non-existence?

113.b.How can it be conceived that a thing should veil the Truth Most Exalted, when He is manifest in everything? ^^ * 113.C. How can it be conceived that a thing should veil the Truth Most Exalted, when He is the outwardly manifest for everything?’^^

113.d.How can it be conceived that a thing should veil the Truth Most Exalted, when He is the outwardly manifest prior to the existence of

everything?'^^

113.e. How can it be conceived that a thing should veil the Truth Most Exalted, when He is the most outwardly manifest of everything Imam Ghazall (may God be pleased with him) says, “The most outwardly manifest of all existents is the Truth Most Exalted.”

‘24 >25

Hikam 15, see Nwyia, ibid., p. 91. ibid., p. 91.

'26

Ibid., p. 91. Ibid., p. 93. Ibid., p. 93.

>27 >28

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113.f. How can it be conceived that a thing should veil the Truth Most Exalted, when He is the One, with whom there is nothing? *^^

113.g.How can it be conceived that a thing should veil the Truth Most Exalted, when He is closer to you than everything?’^* ’ 113.h.How can it be conceived that a thing should veil the Truth Most Exalted, when without Him everything will not exist?’^!

113.i. How can the Truth Most Exalted be veiled by a thing, when what is veiling Him is His being manifest, existent and present in it?’^^

113.j. How can it be conceived that a thing should veil the Truth Most Exalted, when He becomes manifested by every thing,’^3 such that those who use deductive reasoningaj-g derive proofs {mengambil dalil} that lead to Him. God Most Exalted says: “We will show them Our signs in the furthest regions of this world, (that is the heavens and the earth, and what is contained in between them of the sun, the moon, the trees, the rivers) and in themselves, (that is their subtle creation and beautiful wisdom in it), until it becomes clearly manifest to them that the Truth Most Exalted is the Real Existent. Is it not enough for you, O

129 130

131

132 133 134

Ibid., p. 93. Ibid., p. 93. Ibid., p. 93. Hikam 200, Ibid., p. 171 Hikam 15, Ibid., p. 91 M. segala yang mengambil dalil dengan segala sesuatw. Ar. Ahl al-istidldl.

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Muhammad that your manifest’35?”i36

Lord

is

witness

of all

things

113.k.What is meant by “signs” are God’s Acts (Af‘dl Allah), and He created them [i.e. the signs] as it were a mirror of His Attributes and His Essence—thus His manifestation of Himself (tajalli) in His Acts by the lights of His Essence and His Attributes in order that the eternal secret (rahasia yang qadim) may be contemplated upon by the knowers through the secret that is derived from the realities of unification (segala haqiqat tawhid}.

114. Shahddn. If the Truth Most Exalted were to outwardly manifest (?ahir) in the exterior (zahir) and interior (bdtin) aspects of divinity (sifdt uliihiyyah), then all bodies (segala ajsdm) would become nought and spirits (segala arwdh) would perish; all souls (segala nafsu) would disappear and intellects (segala 'aqal) would be obliterated because the being manifest of the overwhelming Oneness {ûhiir ‘azamah kebesaran ahadiyyah) cannot be borne by signs (segala tanda) and bodies (segala ajsdm) and cannot be conceived by conception (sing, bichara). 115. The first meaning conveyed by his description with reference to the signs points to the being manifest of His Attributes whose light shines forth on the horizon. And the meaning of ‘lights’ with respect to the attributes is the being manifest of the essence {ûhur dhdt) so that the knowers contemplate on the Reality of Realities (haqiqat al-haqd’iq). Otherwise, how can the being manifest of the signs {?.uhur segala tanda) coincide with the being manifest of His Attributes and His Essence? The signs are for those who see with the eye, whereas the attributes are for those who see with the eye of the heart (mata qalbu), and the essence (dhdt) is for those who see with the spirit (ruh) while the innermost secret of The Eternal (sirr Yang Qadim) is a mystery; it remains undisclosed except to itself.

'35 Lit. above all things manifest. '3® Qur’m: Fussilat (41): 53.

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116. The veracious knower {‘drifyang sadiq), when he arrives at the station of the very essence itself of union (maqdm ‘ayn jam ‘), sees nothing, but that which he sees is the very being of the Truth Most Exalted since, in reality (pada haqiqat), the realities (al-haqd’iq) are things which come into existence from the Truth Most Exalted. They are His Acts, His Acts depend on His Attributes and His Attributes subsist with His Essence. When He is contemplated by the knower in his self, like as He is contemplated in His signs which exist in this world, the servant who is originated is absorbed (karam) in [his] contemplation on The Eternal such that he is inebriated and passes away in his contemplation. The tongue of his state (lisdn hdlriya) rises claiming his self as divine since contemplation on the Signs increases longing Cishq) and love (mahabbah)-, and the contemplation in the mirror of his self increases union (ittihad) from the effects of the overflowing of [His] self-manifestation (ta’thlr limpah tajalli). Shaykh Junayd (may God be pleased with him) says, “The originated, when it is linked with the Eternal, is left without a trace”. Like an iron rod, when it is put into the furnace it becomes red as the burning coal, and it looks at itself as if it were fire. Then the tongue of its state says: “I am fire of the same kind as you”. But the iron which has not yet taken such a characteristic says: “Are you not iron of the same kind as we?”. But the tongue of its state answers: “How can you and 1 be the same for I bum and any red as fire”. Although that may be so, iron remains as iron; it never becomes fire since its burning and redness are borrowed (pinjaman) from fire. 117. Such is the case with the People of God. When all the human attributes disappear from them and they acquire the attributes of lordship, their attributes were never substituted with the attributes [of God], as Shaykh Ibn ‘Ata’ Allah (may God be s pleased with him) says:’^’

t

Hikam 228, Nwyia, p. 183, cf. Danner, Hikam 248, p. 57.

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The continuance of the attributes of lordship in the servant does not necessitate the non-existence of the human attributes. The manifestation of the attributes of lordship in the servant is nothing but like the light of the sun during the day; it appears in the horizon but the light is not part of it [i.e. the horizon] Sometimes the sun of God’s attributes shines upon the servant’s night of existence and that brightness is not from the servant Sometimes the Truth Most Exalted takes away the light from the servant, and he is left with his human attributes. Therefore light is not from the servant to the servant but it is a gift from the Truth Most Exalted to him. Hallaj (may God be pleased with him) in his spiritual state (huh says “I am the Truth.” As Shaykh Abu Madyan says, “When the Truth Most Exalted becomes manifest, nothing of whatever other than He remains”. As for the contemplation on signs {mushahadah dalam tanda] it is as described by Shaykh Wasiti(may God be pleased with him) in his spiritual state (hat) when the tongue of his state says: “Things laugh at the knowers, not with the mouth of power (afwdh qiidrai) but with the mouth of the Lord (afwah rabb).”

118. O my beloved and delight of my eye. If you contemplate on the Truth Most Exalted in all of His signs, then you shall see the lights of His majesty (‘aâmahNya) in the eyes of tigers, the fangs of snakes and the claws of scorpions, and you shall see His beauty in beautiful faces and you shall hear voices from the tongue of the unseen from the voices of humans, birds, of the articulate and the dumb and from the sounds of wind and thunder. Furthermore, you shall see His beauty in the leaves and in the flowers of trees and in the red roses. Have you not heard the saying of the Prophet (may God shower His blessings and peace upon him), “Red roses are from God’s beauty. Whoever wishes

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to see the beauty of God, let him look at red roses”, “until it becomes evident to them that there is only the Truth Most Exalted”’^^. This means, “We shall show them the realities of the signs of this world in their selves until it becomes evident to them • that all the signs are really the Truth Most Exalted, not the signs in themselves nor the horizon in itself, nor their selves as such, but they are the outward manifestation {zdhir) of the truth from f the Truth to the People of Truth, [and He is] the most evident of all manifested things and His being manifest (^dhir la) in things is so evident that not even a single atom is devoid of Him. 119. “Is it not enough that Thy Lord doth witness all things Is it not enough for you, O Muhammad, that your Lord is manifest {•^hir) in things with the manifestation of the everlasting light (ûhiir nur yang azali)? Shaykh Wasiti (may God be pleased with him) says, “The Truth Most Exalted is manifest in everything through that which He brought into manifestation from His self, and He brought into manifestation His exterior aspect from things through it”. Therefore, when you examine and investigate things, you will find nothing except God, The Most Exalted. He says, “We shall show them Our signs in the horizon and in themselves until it becomes evidently clear to them that there is in reality only He, there is no other than He”’4O. And Shaykh Wasiti (may God be pleased with him) further adds, “If only the witnesses contemplate on the evidences ishawahid) of the Truth Most Exalted in whatever that occur in them, of contraries {mukhdlafah) and agreements (ynuwdfaqat), then they will not sigh out of sadness nor find relief in denying association (shirik) and separation Imufdraqah)." Ah indeed! are they in doubt concerning the meeting with

Qur’an: Fussilat (41): 53 “Awa lam yakfi bi-rabbika innahu ‘ala kulli shay’in shahid?” Qur’an: Fussilat (41): 53. “Sanurihim aydtina fl al-ajdq wa fl anfusihim hand yatabayyana la-hum anna-hu al-haqq”, Qur’an: Fussilat (41): 53.

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I'i

their U>rd?^‘^' Know that the polytheists are prevented from contemplating on the Truth Most Exalted in the darkness of His attribute overwhelming (ûlmah qaharNya))^^ They are in the state of doubt (shakk) because of the blindness of the eye of their hearts at meeting (liqa’) with their Lord.

I

121. Ah indeed! it is He that doth encompass all things.'-^' Know that He encompasses all things with His Knowledge and Power, with His Beauty and His Majesty, over everything from the Throne (‘Arsh) to the Lowest Region of this world ('lahta al-Thara), but none knows Him except the knowers who are lovers (segala ‘arifyang ‘dshiq).

J

122. Know O Unitarian, that contemplation (tilik) is of three kinds: first, contemplation with the eye of allusion (mata ‘ibrah) not with the eye of witnessing (mata shuhud); second contemplation with the eye of certainty {mata yaqln) on the Power of God Most Exalted; third, contemplation with the eye of intuitive knowledge (ma'rifat) from creature to Creator, as God Most Exalted says, “Do they not see nothing in the government of the heavens and the earth and all that God created?”Whoever does not see anything with his eye of the heart in the government of the heavens and the earth, how can he gaze into the mirror of attributes wherein the lights of the essence are manifested? Thus God Most Exalted shows His servants the path of contemplation of His Attributes by contemplating with the heart at the unseen such that they may apprehend with their pure intellects {‘aqal yang sujt}, and spiritual vision (penglihat arwdh), and the eye of the heart (mata fu’ad}, things which otherwise cannot be attained by merely positing them in the mind Ciharat). Contemplation

“Ala innahumfimiryyatin min liqd’ rabbihim" Qur’an: Fussilat (41): 54. ■'*2 RMiii is paraphrasing the translation: Ah! Indeed are they in doubt concern ing the meeting with their Lord, see. Yusuf Ali, 1244. Qur’m: Fussilat (41): 54. Qur’an: al-A'rdfCl): 185.

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{tilik} leads to thought (fikir)-, thought leads to remembrance (dhikir); remembrance leads to illuminative knowledge (ma ‘rifahy, illuminative knowledge leads to wisdom (hikmah); wisdom leads to love (mahabbahy, love leads to yearning (shawqy, yearning leads to passion (ishq)-, and passion leads to intimacy (berjinakjinakany, and intimacy leads to isolation (ketunggalany, isolation leads to unification (tawhid)-, unification leads to annihilation (fand ’); annihilation leads to permanence (baqa ’); and permanence leads to the vision of eternity a parte ante (ru ’yat al-azal) and the vision of eternity leads to the vision of eternity a parte post (ru’yat al-baqd’y at that moment the servant takes off in flight with wings from ‘beforeness’ to ‘aftemess’ and from ‘afterness’ to ‘beforeness’

123. Shaykh Qahtabi (may God be pleased with him) says; “The rank of the servant continues to improve from one state to another until he reaches a state that is noble and lofty (indah-indah dan tinggi) wherein he sees the Truth Most Exalted subsisting with everything; he continues further to [even] a higher rank wherein he sees everything being annihilated at his sight of the Truth Most Exalted. He is certain that The Eternal (Yang Qadim), when He is compared with the originated (muhdath), [if] what remains in it are human traces (bekas bashariyyah) then human is his rank (martabatnya). And if he sees (pandangnya) the created things while contemplating of the Truth Most Exalted with such sight of the Truth Most Exalted that annihilates all created things, then all of the servant’s attributes are gathered into one. He contemplates on none other but the Truth Most Exalted. 124.

Shaykh Wasiti (may God be pleased with him) says: The Truth Most Exalted is manifest in things through that which he brought them into manifestation from Him, and His manifesting things is through His becoming manifest

Cf. The saying of Abu Yazid al-Bistami to the same effect, K. Luma’, pp. 384-387.

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with them. If you seek and investigate, you will find nothing except God. 125.

Shaykh Ibn ‘Ata All^ says: The Truth Most Exalted commanded you in this world to contemplate on His creatures and swiftly will He unveil to you in the Hereafter the perfection of His essence.

126. The servants of God shall see their Lord in as much as He manifests Himself to them. In this world, they see their Lord with the light of the eye of the heart {nur basirah) as He becomes manifest (zahir) in His creatures when He makes manifest {tajalli} Himself to them in the veil of created things, hence His command to them to contemplate on created things. In the Abode of the Hereafter they will see their Lord clearly (nyata) with their eyes without any veil—this is clear manifestation {ûhur} and unveiling (kashaf). [And] ‘The Truth Most Exalted knows from you that you are incapable of renouncing Him”', therefore things that He brought into manifest existence are visible to you. 127. Your inability to contemplate on the Truth Most Exalted is due to the existence of your desire Ikeadaan chitarasamii). knowing {ma‘rifahnya') that contemplation {mushdhadah) is a noble state Qidl yang mulia) which requires specific “withness” (ma'iyyah yang tertentuf and specific “withness” requires continuous contemplation {muhsahadah) and awareness (hudurf, and real contemplation (mushdhadah yang haqiqi) is unattainable in this World (Ddr aTDunya) because its being (keadaan) is lowly (hina), inferior (kurang), and ephemeral (fand”), thus the Truth Most Exalted bestows contemplation upon His servants in things which He has made manifest from Him, namely. His creatures as to render His servants’ heart at peace and tranquil by looking at all of His creatures. When he attains that special “withness” (ma ‘iyyah khdss) worthy of a servant in that state and

*'** Danner, Hikam 116, p. 40.

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gains the rank of nearness to the Presence of his Lord, he has thus attained real “withness” (ma‘iyyah haqiqi) and continuous contemplation (mushahadah yang sentiasa). 128. Shaykh Ibn ‘Ata’ All^ says:'^^^ The Truth Most Exalted is not veiled, but it is you who are veiled from seeing Him. Do you not know that were anything to veil Him, then that which would have veiled Him would have been covered by Him? If He were to have a cover, then that would be a limit to His Being everything which limits anything that has power over it (yang mengaras dia). And God is Omnipotent over His servants.^‘*8 Clearly, it is impossible (muhdl) for the Truth Most Exalted to be veiled, whereas His servant is necessarily veiled with respect to his essence (dhdtnya) since he is non-existent (‘adam). The relation between non-existence (‘adam) and existence (wujud) is tfius established. If the Truth Most Exalted so wills He would lift the veil off anyone of His servants, and he shall behold his Lord of whom “There is nothing whatever like Him’’^^ *^.

129. The existence of any being alongside of him does not veil you from the Truth Most Exalted because there is nothing [that exists] alongside of Him (sertaNya), but it is your estimation (waham) and conjecture (sangka) which associate something as existing alongside of Him that veils you from Him.'ô

Danner, Hikam 33, p. 28. •** Wa huwa al-qdhirfawqa ‘ibadihi, Qur’an: al-An‘dm (6); 18. Laysa kamithlihi shay'un. ’5® cf. Danner, Hikam 137, p. 43.

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It stands established that there is no being-existent (mawjUd), in reality, other than God Most Exalted and the existence of all other than the Truth Most Exalted are mere [products of] the estimation (waham dan chita) and the imagination (khaydl). Thus there is nothing that veils you from the Truth Most Exalted except the estimation and assumption (sangka) of the condition {keadaan) of being of what is other than God. Since estimation and assumption are false in themselves (bdtil adanya), there is nothing that veils you from God Most Exalted.

130. Shaykh Ibn ‘Ata’ Allah further says in his Kitab Lata’if al-Minan^^^ in an analogy: All these creatures, when you look at them with the eye of your heart, are like images, and images have no existence in consideration of all the degrees of existence {martabat wujiid), and neither are they non-existent in consideration of all degrees of non-existent (martabat ma'dum}. If it is affirmed that all creatures are [mere] images, then [God’s] Absolute Oneness {ahadiyyah), which rendered them as effects, will not obliterate them since creatures come into being in [various degrees of] existence (berwujud-wujud) with their like and they return only to their like. Furthermore, whoever sees creatures as images, then creatures do not obstruct his contemplation (mushahadah) on the Truth Most Exalted, like the image of a tree seen in the river, it does not obstruct the passing of a boat. 131. It is therefore evident from this allusion (‘ibdrat) that there is nothing which acts as a veil between you and the Truth Most Exalted save only your estimation (waham) and assumption (sangkamu) of a being (keadaan) existing (mawjud) alongside of God. Like a man, who spends a night in a place and hears an echo in the wind when he is about to go out, and thinks that that echo is a roar of a tiger and thus abandons the thought of going out. When morning comes, he sees no tiger and he realizes that the sound [which he heard] was produced by the wind trapped in a

*5' See our Introduction on Ranlri’s sources, no. 22.

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cave. Thus he was not prevented from going out by the actual presence of a tiger, but merely by his estimation and assumption that there was a tiger. 132. The author of Lama'at^^'^ (may God purify his secret) says that a shadow has no existence except for the owner of the shadow. Wherever the possessor of the shadow goes, it follows. Creatures are the Creator’s shadow, wherever the Creator chooses to go, creatures follow. God Most Exalted says, “Verily, my Lord is on the straight path.’’* *53 Since all affairs of creatures are within the Creator’s power (qudrat Khdliq), He says, “There is nothing in this world that moves but He holds them by their forelocks’’’’^. Hence, how can creatures overtake the will of the Creator except to follow His path? And they can follow His path because all of them are His theaters of manifestation (mazharNya) and His self manifestation (tajalllNyd) and He creates them to act according to His Knowledge, Will and Power, not for nothing, as He says, “Do you think that We have created you in vain and unto Us you shall return?’’.’” Poem:”^ Vanity? There is no vanity; Creatures were not made for aimlessness, even if their acts do not always hit the mark. These acts flow according to the controlling forces of the Names, and the Wisdom of the Attributes drives them at last to the Divine Decree.

’53 ’5* *55 * *5

He is Fakhr al-Din Ibrahim ‘Iraqi who died in 1287. See our Introduction on Raniri’s sources, no. 23. Qur’an: Hud (11): 56. Qur’an: Hud (11): 56. Qur’an: al-Mu’minun (23): 115. A poem of Ibn al-Farid, quoted in the Lama ’at of ‘Iraqi, Lam‘at 15. p.28; the translation is from Divine Flashes, Flash 15, p. 101.

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133. The controlling forces of the Names (hukum Asma’)^-^ prevail because creatures are God’s Acts, and acts subsist with attributes and attributes subsist with essence. God Most Exalted says, “Say, O Muhammad, all of your external acts follow their unseen path.’’**^^ Therefore the creature follows the path of the Creator for he is His Acts. God Most Exalted says, “God has created you and your acts’’.^59 134. What is meant by shadow is relative existence (wujiid iddfi), and it is also referred to as the manifest aspect of existence (zdhir wujud) and relative light {nur iddfi). Relative existence (wujiid iddfi) is existence which is manifest (zdhir) in all possible existents (mumkindt) and all their attributes (sifdtnya) and all their controlling forces (hukutnnya), whose being is nonexistence^^® (yang ada ia ‘adam). It is the name Alldh (ismAlldh), the all encompassing light (yang nur lagi muhit) that brings them into manifestation (menzahirkan) through external individuations (ta‘ayyundt zdhir). That which exists as externalized existents (mawjud khdrijiyyah) is this whole world which has obtained a portion of that light. The darkness of non-existence (zulmah ‘adam) covers the individuations of the light which become manifest in the many forms of individuations causing that light to appear as many shadows (beberapa fill) because the manifestation of the shadow is with the light of existence (nur wujud) and its absence (‘adam) is in itself. God Most Exalted says, “Do you not see, O Muhammad, how your Lord has prolonged the shadow (fill)”, meaning, relative existence (wujiid iddfi), namely all possible existents (segala mumkindt), “if He so wills. He could

Hukum Asma literally means the characteristics of God’s Names. They are the controlling forces that determine the future states in external condition. 1 would like to thank Prof. al-Attas for clarifying this term. Qul, kullun ya‘malu ‘ala shakilatihi, Raniri is paraphrasing: Everyone acts according to his own disposition, see Yusuf Ali, 697. *59 Qur’an: al-Sdffat (37): 96. I.e. not existence in the external world.

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make it stationary”!^’. If the possessor of the shadow does not move, neither does the shadow. “Then We make the sun over the shadow as a sign (dalTl)". This means, the sun of the essence (shams al-dhat); “Then We draw in the shadow towards Us slowly” because there is no existence in anything except with God’ s Light of manifestation (nur Allah yang zdhir). If there were no light then everything would perish. 135. Therefore it is clear from this verse that the Truth Most Exalted is a Willing Agent (mukhtar) in His Acts since whoever does not possess choice cannot hide anything. Truly, shadow has no external existence (keadaan) except what the mind posits as non-existence (‘adam) and its existence (wujudnya) is in [the interior condition of] non-existence (pada ‘adam) which is caused by that light. It thus stands established that there is no existence (wujud) save God’s existence (wujud Allah), hence the shadow is attributed to its owner, just as the sun, wherever it shines, there the shadow falls; the shadow possesses no existence at all; it is only from the sun. [ 136. Such is the case with all things, [their] shadow does not ■ move unless the possessor of the shadow moves—it [i.e. the ! shadow] casts from itself [i.e. the possessor of the shadow]. The tqjposite of light (nur) is darkness (ûlmah), that is non-existence ; {‘adam). And darkness refers to a condition of the absence of light i in things which by nature are the recipient of light, as God Most ' Exalted says: “God is the Protector of those who believe since eternity'’’2 (pada azal). He leads them forth from the darkness (of non-existence’^^ (zulmah ‘adam)) into the light” (of existence by means of intuitive knowledge’^ (nur wujud ‘irfdn))”.^^^

Alam tara ila rabbika kayfa madda al-plla wa law sha a laja alahu sdkinan, Qut’m: al-Furqdn (25); 45 Pada azal, eternity a parte ante, Raniri’s addition. Zulmah ‘adam, darkness of non-existence, RMiri’s addition. ’Wujud ‘irjdn, intuitive knowledge, Raniri’s addition. Allahu waliyyu alladhina dmanu, yukhrijuhum min al-zulumdt ila l-ntir, Qut’m: al-Baqarah (20): 257.

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137. Know, O Unitarian, that the meaning derived from the existence that is external al-wujud) is anything whose manifestation is acknowledged as valid {sah zdhirnya) as other than God Most Exalted. The manifestation of God’s Essence to other than His Essence is an impossibility. In the same way, it is impossible for permanent archetypes (a‘ydn thdbitah) to become manifest outwardly as it is well established in the discourse on the problems associated with permanent archetypes. That which become outwardly manifest are but products {masnu'df) and creatures (makhluqat}, and they are derived from the self manifestation (tajalli) and the becoming manifest (ûhur) of the Truth Most Exalted in the archetypes of things known to Him (a‘ydn ma‘lumatNya), since it is impossible for the Truth Most Exalted, by virtue of His Essence, to become manifest in other than His Essence. In the same way, it is impossible for the permanent archetypes to become manifest together with their essence. Therefore, what is seen as outwardly manifest is called a ‘creature’ (makhluq}, something that has ‘altered’ (ghayr), and something ‘other’ (siwa)-, they only serve to affirm the self-manifestation (tajallT) and the becoming manifest (ûhur) of the Truth Most Exalted in the possible essences (a'ydn mumkindt). 138. These words explain the saying of the knowers: “Verily that which is outwardly manifest (^dhir) is not the essence of the Truth Most Exalted, and it is not the essence of the possible [of existence], it is neither something that has been altered from {ghayf} the Truth Most Exalted, nor is it the essence of the possible that has become actual”. Once you have come to understand this, then you will understand what is derived from this saying of the knowers: “The essence that you see as manifest is but an essence of the effect {‘ayn athar), that is the effect of God’s Acts {athar af'dl Allah)''. Creatures are God’s shadow {zill Alldh) comprising all essences whose aspects have come into existence (telah jadi) and those yet to come into existence, for it is impossible for creatures to possess an independent existence {mustaqil wujud) by themselves since it is an impossibility for the

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existence of what is other than God to come into being independently (Jadi sendirinya). Hence, all creatures are shadow.

139. A shadow does not move except by the movement of its possessor; and it possesses neither reality (haqlqat), form (rupa) nor essence (dhat) except in virtue of it being moved by the possessor of the shadow. In the same way, whoever contemplates on Reality, he will see that all creatures are mere shadows (?///), possessing no power in themselves (kuasa sendirinya) to bring benefit (manfa ‘at) or harm (madarat), to bring life (menghidupkan), to cause death (mematikan) and to resurrect (membangkitkan) for the reality of the shadow (haqlqat ?.ill) is not attributed to itself, it only reveals itself.

140. Shadow refers to what is other than God (md siwd Allah)-, it is produced (hasil) when God’s light shines on every essence that is possible [of external existence] (a‘ydn mumkindt) which in itself is devoid of light. The outward manifestation of the shadow is not pure darkness (ûlmah) since a shadow cannot appear without the illumination of light. If a shadow were to appear without the effect of light, then it would be sheer light that is manifest. The Prophet (may God shower His blessings and peace upon him) says: “God Most Exalted predestines all creatures in darkness, then He shines upon them His light. ” 141. What is referred to as “that which is predestined by God Most Exalted” are the permanent archetypes (a‘ydn thdbitah) I which exist in His knowledge (ma ‘liimNya). By “the light which He shines” refers to the light [of existence] which shines (limpah) on the permanent archetypes. “Darkness refers to the reality of every thing that is other than God conceived as unconnected with God’s will which shines light on that darkness. Once light shines on darkness, the shadow cannot but

become manifest.

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142. The writer of Lama‘at^^ (may God be pleased with him) says that between the Creator and the created there is neither union {ittihad) nor incarnation (hulul)', there are only self manifestation (tajalli) and becoming manifest (zuhiir), like the form (rupa) of a face (wajah) in the mirror, there is neither union nor incarnation for union and incarnation require two essences. In reality, there is only one existence, as a knower says: “The essence is one but the characteristics are *many; ®^ that is a secret opened [only] to the People of Unveiling.”'®^ 143. The knowers see many in the attributes (sifdt), not many in essence {dhat), and they know that that which undergoes change {berubah-ubah) and variation {berlain-lainan) are only the characteristics of the attributes {hukum sifat). They [i.e. change and variation] do not affect the essence since the essence is pure and perfect from being a recipient of any effect or change. Analogy: When the light of the sun which falls on tainted glass, the colors of the glass do not affect the light of the sun. A knower says, “Light is colorless but when its rays pass through glass, the existence of colors and everything [else] are thus seen in the light of the glass.”^^ * 144. O my beloved, the delight of my eye. If you do not understand that analogy, then understand this so that it may become clear. The [light of the] sun falls on thousands of pieces of glass. It is seen as if the color of sunlight is the same as the colors of the glass. In reality, there is only one light coming from the sun, and that which differs and changes is the color of the glass, not the light of the sun. Another analogy: A lit candle sends [its rays of light] to a thousand mirrors around it and the light of the candle is seen in each and every one of the mirror. In reality, there is only the light from the candle, but it is seen as if

See our Introduction on Raniri’s sources, no. 23. See al-Attas, Hamzah, p. 463, note 59. '«« Lama‘at, XI, p. 23. Lama'at, XI, p. 23.

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there were a thousand candles. A knower says, “There is but one face, when you increase the number of mirrors, then you will see many faces.”'

145. The Truth Most Exalted continuously beholds the beauty (jamal) and perfection (kamdl) of His self. His Names, and His Attributes of beauty and perfection in the mirror called creature (makhluq). He sees in it all the characteristics of the names and attributes of His self, and the tongue of the Unseen says: Is it You or I? This reality which manifests to the eye, I refrain from affirming duality.’^’

146. The relation between the existence of the Truth Most Exalted with the existence of other being-existents is likened to that of the moon and the sun. The moon is like a mirror to the sun since the light from the moon comes from the sun. That is so but the essence of the sun and its light never enter or transfer into the moon. In the same way, there is nothing in God’s essence that is other than He and [likewise] God’s essence is not in things, exalted is He from such a thing. Like the waves and the ripples, they neither add to nor change [the essence of] the sea. 147. So is the case [of a thing] with many names, they do not make the thing named many. Like the sea, when it is active it is called waves, when the water is heated up, then it is called vapor, when vapor collects and piles up then, it is called a cloud, and when it drips, it is called rain, and when it collects and flows, it is called a river. When the river flows to the sea, then it is the sea. Poem: The sea is the sea, as it was before The ‘new’ are waves and rivers let not forms that resemble them veil thee

Lama ‘at, I, p. 6. See 3 above.

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For the shapes they form are but veils

148. The commentator*^^ yf Qasidah Tuhfat al-Murid (may God be pleased with him) says: All scholars who are verifiers (‘ulamd’ yang muhaqqiq) are unanimous in saying that that which is false (batil) is pure non-existence (‘adam al-mahd) and the Truth Most Exalted is pure existence {wujiid al-mahd). In relation to the existence of the Truth Most Exalted, creatures are non-existent. Even though creatures are existent (mowjud) and manifest {nyata), yet since they are not [B. 204] self-subsistent (jadi sendirinya) because they subsist with God’s existence, therefore, the similitude {mithdl) of the ‘existence’ of all that is other than God is like a form (rupa) that is seen in the imagination {khaydt), or like an image (bayang-bayang) seen in a mirror. It does not have an existence that can be compared with the form of existence of the possessor of the image since it is not self-existent. Thus when the gazer turns his gaze away from the mirror, it [i.e. the image] becomes non-existent (‘adam) so that the manifestation of existence in the image is due to the gazer. And the image becomes existent so long as the gazer looks into it [i.e. the mirror]. 149. All possible existences (mumkin al-wujud) in relation to the Necessary Existence, namely God’s Existence—the one and only existence that causes coming into existence—is like an image. A knower has said, “There is nothing in the existence of something existent other than what causes it to come into existence”. The existence of the Truth Most Exalted is hidden (terbuni) in all things existent (sekelian mawjuddt), and if the existence of the Truth Most Exalted were not existent, this world would not have existed. It exists only by virtue of the existence

Translation by Prof. al-AtUs, see his Hamzah, p. 449. He is ‘Abd al-Qadir b. Shaykh ‘Abd Allah b. al-‘Aydaras Muhy al-Din al-‘AlawI al-Hindi who died in 1038/1628 in Ahmedabad. The title of his work is Bugyat al-mustafld bi-sarh Tuhfat al-murid, see GALS SII, p. 617.

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of the Truth Most Exalted and its life (hayat) subsists with the life of God. This is the secret (rahasid) of the saying of God Most Exalted, “And God is with you wherever you are”.*’'^ Once you understand this, then the manifestation of the existence (kenyataan wujud) of the Truth Most Exalted in everything and His individuations (m ‘ayyun) in things will become clear to you. 150. This is the hidden meaning (rahasia) to God’s saying, “God is the Light of the seven^'^^ Heavens and the earth",’’*’ Therefore there is nothing that is seen in existence (pada wujud) but God Most Exalted, for it is He who is manifest {zdhir) in everything that exists. This is the hidden meaning (rahasia) to the words of God Most Exalted, “Wheresoever you turn your gaze there is the aspect of God {yvajah Allahj'

) 151. All things existent (mawjuddt) are the very existence (‘ayn 1 wujiid) of the Truth Most Exalted. Considered as His theaters of manifestation (sing, ma^har) and His self-manifestation E {tajalUNya) which become manifest in accordance with their } complete requirements which are without end. It is He who manifests Himself (tajalli) and becomes outwardly manifest i {ûhur) in all existent things in accordance with their complete requirements (tertenlu kesempumaannya)', each according to the complete requirement of everything existent; and things existent are but an aspect (wajah) of their myriad aspects in which He becomes manifest in accordance with their complete requirement.

152. What is meant by “the essence of God” {dhat) and “an aspect of God” {yvajah Allah) is ‘that by which a thing becomes what it really is’; since things do not have any reality {haqiqat)

Qur’an: al-Hadid (57): 4. Raniri’s addition. Qur’an: al-Nur (24): 35. Qur’an: al-Baqarah (2): 115.

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unless caused by the Truth Most Exalted, namely the very essence of the Truth Most Exalted {‘ayn Haqq Ta'dld), He Who “subsistantiates” (Yang MuqTm) everything. Whoever contemplates on God’s “subsistantiating” (qayyumiyyah) of things, he will realize that nothing subsists except by God’s existence. This is the indication to what God Most Exalted says, “Wherever you turn, there is an aspect of God’’,*^^ which is not seen externally (pada zdhir). One knower says, “The essence of things seen is the very essence that is unseen”, “This means; That which is seen is only the external; its hidden essence remains unseen.” 153. Whoever contemplates on (memandang) the essences of things, he should consider this whole creation (segala kd’indt) as individuations (ta‘ayyundt) of the One Essence, Who does not individuate (berta'ayyun) in only one of all the individuations. Hence he sees an aspect of God in everything, as the Prophet (may God shower His blessings and peace upon him) says, “Whoever contemplates on a thing and does not see God in it, then his contemplation is in vain”. This means, “Whoever contemplates on [only] one theater of manifestation of all theaters of God’s manifestation without seeing His Attributes and Names as outwardly manifest (g.uhur) in things, and his contemplation remains on that particular theater of manifestation, then his contemplation is false (bdtil) and futile (sia-sia). He shall not reap any benefit from it. 154. The being manifest of God’s existence (keadaan wujud Alldh) is like a mirror to us since all things existent are individuations of the Truth Most Exalted and there is not a thing existent (mawjiid) in existence (wujud) except the Truth Most Exalted. Whatever that is known or unknown, since there is no other existence, in reality, is none other but He. Therefore wherever a creature faces or whatever he contemplates on, it [the object seen or contemplated upon] is but created as he. He sees only himself or the like of him.

Qur’an: al-Baqarah (2): 115.

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155. Analogy: A knower (may God be pleased with him) says that the fish wanted to know the being-existent {keadaan) of water in this world. They set out in search of water [in the four comers of the world], to the East, the West, the South and the North, but they did not find it, for they did not know what water is. God Most Exalted commanded one of the Angels to take the form of a big fish. Then it went to meet all the fish in the ocean. As soon as the fishes saw the big fish they gathered around and asked it: “O great fish. We heard that water exists in this world. Where is this water?” Then the big fish answered: “Show me something that is other than water then I will show you what water is.” Then they realized that everything comes from water and that their being is in water and it is water that encompasses them, in their essence and attributes; it is their source of being {asal kejadiannya) and their locus of manifestation (tempat kenyataannya)-, water is their place of residence, their origin {asalnya) and their habit (perangai).

I,

■ 156. In a like manner, the Truth Most Exalted encompasses (muhit) all things, as in the words of God Most Exalted, “And the i Truth Most Exalted encompasses all things”.The individuality (huwiyyah) of the Truth Most Exalted is with everything and His ;• Life {hayatNya) is with the life of everything. He also declares that He is the very essence of all things {‘ayn al-ashya) in His saying, “It is He who is the First and the Last, the Manifest and the Hidden and He has full knowledge of everything.’®** As for Him being the very essence of all things {‘ayn pada segala ashyd’), it is by His becoming manifest (zuhurNya) in the guise of their names and attributes in the two worlds, namely, knowledge {‘ilmu) and essence {‘ayri). And as for Him being the other {ghayf} of all things is by His rendering His essence hidden (dimakhfikanNya) and transcendent with all His Attributes, exalted is He from attributes of insufficiency {kekurangan) and

Qur’an: al-Nisa’ (4); 126. “® Qur’an: al-Hadid (57): 3.

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abject descriptions (segala peri yang kekejian), He transcends (munazzah) boundaries (hingga) and limitations (tertentu). He is holier (muqaddas) than all things originated.

157. Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) writes in his Kitab Fusiis: The servant is a form of individuation (xurah ta'avyun) of the existence of the Truth Most Exalted; individuation cannot but be above that which is individuated and individuation renders that which is individuated hidden; hence the Truth Most Exalted is hidden by the individuation of His servant; had it not been for the existence of the Truth Most Exalted that individuates it, then individuation will be non-existent since individuation cannot take place without that which individuates. Therefore, the Truth Most Exalted supports His servant from below. The Prophet (may God shower His blessings and peace upon him) says, “If you were to extend a rope to earth, it will eventually reach the Truth Most Exalted”.

158. Shaykh Ibn ‘Ata’ Allah (may God be pleased with him) says;’^* Praise be to Him who has hidden the secret of His innermost reality (rahasia ketentuanNya) by manifesting His creatures;’^^ and He has appeared in the sublimity of Lordship by manifesting servanthood.

Hikanr. 100, Nwyia, p. 129; Danner, Chapter XI, 108, p. 39. '*2 Arabic: bashariyyah, Raniri uses makhluq-, Danner’s version reads” by manifesting the quality of human nature”, ibid.

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K What is meant by “the secret of His innermost reality” is K the true and real illuminative knowledge Qiaqlqat ma ‘rifat) of His innermost reality bestowed upon the People of God in which B there is no remnant of existence of what is other than God. It is I the Truth Most Exalted who bestows upon them the power i (penguasa) to receive that kind of illuminative knowledge. In His K [infinite] wisdom, He veils the secret of His innermost reality ft (rahasia ketentuanNya) by outwardly manifesting all created K things—that is the existence of what is other than God {wujud md i siwd Allah). If it were left open, then God’s innermost secret (sirr K' Allah) would be outwardly manifest (zdhir), unpreserved. The R People of Verification says, “The essence is veiled by the [. attributes, and the attributes are veiled by the names, and the L names are veiled by the acts, and the acts are veiled by the I effects”. Furthermore Shaykh Ibn ‘Ata’ Allah says in the book I Lata ’if al-Minaw. “[Just as] the sun is necessarily covered by I clouds so is a beautiful face by a veil”. I I I II I I I I I I I I i;

I

159. It is the reality of the outward manifestation of creatures makhluq) that they are imbued with aspects of insufficiency {kepapaan), dependency (muhtdj) and other attributes of originated things—such is the reality of what is mentally posited (yang menerima ‘ibdrat). Hence, the manifestation of the existence of All^, the worshipped God (wujud Allah yang disembah), in IHis] creatures, through the majesty of lordship (‘aâmah rububiyyah) which presents itself to creatures from behind the veil of servanthood (tirai ‘ubudiyyah). Otherwise the Truth Most Exalted remains [forever] hidden, unmanifest. The poetry of my master Abu al-Hasan al-Shadhili (may God be pleased with him) reads:

Servanthood is a subtlety. With lordship it is brought out manifestly. 160. The People of Unveiling (Ahl al-Kashaf) and all the Sufis

K (may God sanctify their innermost ground of being) say that the R World is like a mirage (sarabf, there is an essence (dhdt) and a |j reality (haqlqat) to it. The reality of the mirage subsists with its

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essence. In the same way, the world has an essence and a reality. The reality of the world subsists with its essence, just like the mirage. To those who see the mirage, they think that it is water, but, in reality, the mirage is heat (hawb)^^^ which escapes to the surface and appears as water.

161. The learned scholars (‘ulama ’) and the knowers (‘urafa ’) differentiate and attribute the phenomena of this world to the One Reality, “to Him is the Final Return” *8'^—that is His aspect of Majesty (Jalal) and Beauty (Jamal)—of all existent things by isolating (menanggalkan) all determinations (muqayyad) and attributes (segala tampar). It is from that Reality that every existent thing (mawjiidat) comes into manifest existence. 162. Just as every human being (insdn) is one under the reality of being human, there is multiplicity, plurality, and difference amongst them. Some are white, some black, and some are tall and some short, some are Romans and some Ethiopians, and so on. Being human is in the same category with living beings, and all living beings are in the same category with plants, and plants are in the same category with body (jisim), and body is in the category of [subtle] substance*85 (jawhar), namely, intellects (‘uqul) and souls (nufus), and [subtle] substance is in the category of the reality of substance (haqlqat jawhar). Substance (Jawhar) is under the category of possible [of existence] and possible [of existence] is under necessary [of existence].

'83 Contemporary Malay usage: haba to mean heat. ’8“* Referring to Qur’an; (53): 42. '85 Jawhar is the quiddity (mahiyyah) of essences which is not localized and there are five kinds: prime matter (hayula), form (surah), body (jism), soul (nafs), and intellect (‘aql). Two main groups of jawhar. one is simple spiri tual substances (basit rithani) such as intellects and souls and simple physi cal substances (basit jismdni) such as the elements, namely the four elements and those which are compounded in the mind such as the quiddity of com pound substances (al-mahiyyat al-jawhariyyat al-murakkabah). See Ta rifat, p. 83.

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163. Shahddn. If you remove all determinations {taqayyud) and accidents {tampar) from man, then he falls under the rank (martabaf) of living things; and if you remove the accidents from living things (segala yang bemyawa), then it falls under the category of plants; if you remove the accident from plants, then it falls under the category of body (jisim); if you remove the accident from body, then it falls under the category of substance (jawhar); and if you remove the accident of substance from it, it falls under possible of existence (mumkin); and if you remove the accident which differentiates necessity from possibility, then the two will fall under Absolute Existence—that is the very essence of the reality of the existence of the Truth Most Exalted Who is self existing. Things which possess necessity as their manifest attribute and possibility as their hidden attribute are the permanent archetypes (a ‘ydn thdbitah) due to the self-manifestation (tajalli) of the Truth Most Exalted to Himself clothed in His predispositions {shu'unNya). The permanent archetypes are hidden in the Oneness (wahdah) of the essence of the Truth Most Exalted.

i 164. Shaykh Ibn ‘Ata’ Allah says:'^*’ It is a marvel how the existence of the Truth Most Exalted manifests in non-existence, since non-existence is darkness and existence is light, the two are opposites {berlawan), they do not coincide {berhimpun). Or how firm is the coincidence with Him whose attribute is eternity, since whatever that is false cannot remain in its coincidence with the Truth Most Exalted in becoming manifest.

165.

Shaykh Ibn ‘Ata’ Allah further adds:*^^

Hikam 15, Nwyia, p.93, French transl. 92; Danner, p. 26. Hikam 130, Nwyia, p. 141, French transl. p. 140; Danner, no. 138, p. 43.

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Had it not been for the Truth Most Exalted becoming manifest in creatures, then His existence would not be seen; Had His Attributes been manifested all of His creatures would have been annihilated. Hence the becoming manifest (ûhur) of the Truth Most Exalted is through the veil of creatures, and to become manifest is to bring all creatures into manifestation such that their existence is seen. Had it not been for the veil of created things. He would not have been seen and they would have been annihilated because the being-existent of the self-manifestation of the Real {keadaan tajalli Yang Haqiqi) is, as the Prophet (may God shower His blessings and peace upon him) says: ‘God’s veil is fire, and in another narration, light, if it were unveiled, God’s Majesty {jaldl Alldh) would consume {ditunukan} every thing that is within its reach”.

166. Shaykh Ibn ‘Ata’ Allah adds further and says:'^^

The Truth Most Exalted brought everything into manifestation because He is the Hidden {barin); and He conceals [the existence] of everything because He is the Manifest (zdhir) since [among] God’s names are Manifest (^dhir) and Hidden {batin'). Thus His name Manifest renders all things concealed to the extent that [nothing] is manifested together with Him; hence the existence of all things remain hidden. By virtue of His name Hidden all things are rendered manifest such that nothing remains hidden together with Him; hence the outward manifestation of the existence of everything. Therefore, the Truth Most Exalted is the being-existent in whatever that is mentally posited as existing.

Hikam 131, Nwyia, p. 141, French transl. 140; Danner, Hikam 139, p. 43.

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167. Shaykh Ibn ‘Atr Allah goes on to say:’^^ He is hidden because of His intense manifestation and He is hidden from view because of the sublimity of His

light. The Knowers make a similitude of that light to the sun: Its light is the most intense of all lights, and the intensity of its light becomes a veil to all weak eyes from perceiving the sun’s innermost essence. Its becoming manifest (zuhumya) brings forth its light into existence, [and simultaneously] renders itself hidden. In reality, there is no veil that hides the sun; for verily that which manifests with its essence does not have a veil. Hence the veil is from the gazer himself because of his weak eyesight. 168. Shaykh Ni‘mat Allah'^”’ (may God be pleased with him)

says:

. The Truth Most Exalted has no veil except for His Light and He is not hidden except for His becoming manifest

(zuhurNya). 169.

Shaykh Nur al-Din ‘Abd al-Rahman Jami: Glory be to God who is veiled by the manifestation of His light (zdhir nurNya) and He becomes manifest through His

veils.

Considered as purely transcendent and absolute. His essence becomes hidden, while considering [His immanent] attributes {sifdf) and His individuations (ta‘ayyunStNya), He becomes manifest (zuhurNya), just as the sun, when it rises, its light shines with radiance. Not one person is capable of gazing at it unless the i eyes are protected by the hand or glass or unless the sun is behind i the clouds. Only then can the gazer look at the sun as his eyesight permits.

*» Hikam 155, Nwyia, p. 153, French transl. 152; Danner, Hikam 165, p.47. ”0 He died in 834/1431. See E.G. Browne, A Literary History of Persia (Cambridge: Cambridge University Press, reprint 1984), vol. 3. p. 463.

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170. The “veil” (hijab) refers to the weakness of the seer (da‘if penglihat) from seeing the effulgence of light (limpah nur). The Truth Most Exalted is veiled from creatures because His becoming manifest (:ûhurNya) is too intense and since His light is too luminous, He is concealed from view. Some knowers say: You are manifest and not hidden from anyone save he who is blind who cannot see the moon, but You are concealed because of Your intense manifestation; hence You are veiled. How can He whose sublimity is rendered concealed be known?

It is that light that you see manifesting in all forms (segala rupa), and it is by it that the whole of creation (segala kd’indt) comes into existence; but that light becomes hidden to the eyes because of the intensity of its becoming manifest (zuhurnya). Only he who has the eye of the heart (basirah) can perceive it. When you contemplate with the eye of your intellect (‘ayn ‘aqlika), you will see nothing save for the conceptualised essence (dhdtnya yang ditasawwurkan), and if you seek for a reality other than the Truth Most Exalted, then it is evident that you are an ignoramus.

171. Know O Unitarian that this whole world bears witness (naik shaksi) and verifies (dibenarkannya) the existence (keadaan) of the One who brings it into manifest existence; furthermore. He has perfect attributes as God Most Exalted says, “And We did not create the seven Heavens and the earth and all between them but in truth”'®’. This means, “To truly bear witness, and to act upon His Command, Will, Power and Decrees with [reverential] fear, since this whole world is His theater of manifestation (mazharNya)

Qur’an: al-Riim (30): 8.

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and His self-manifestation (tajalliNya).” By it, He becomes manifest to whomsoever He wishes and concealed from whoever He wishes. Some knowers say, “He becomes manifest due to His hiddenness and He becomes hidden because of His manifestation. Glory be to God who is veiled by the magnificient effulgence of His light and He becomes manifest when all of His veils are

drawn”. “He is veiled by the magnificient effulgence of His light” because He becomes hidden as Truth Most Exalted goes through individuation (m ‘ayyuii) and delimitation (taqayyud) in His theaters of manifestation (segala mazharNya). As for “He is outwardly (zdhir) and self-manifest (tajallT) when all of His veils are dropped”, it is Truth Most Exalted who creates all kinds of obstructions (segala kesakatan) and things of the like and individuations(to‘ayyMndt).Becauseoftheirextemalmanifestation (gâhirnya). His essence is not [manifested] through

i individuations.

? 173. Shaykh Ibn ‘Ata’ Allah adds further: I

The Truth Most Exalted is veiled from you, only because He is extremely near to you

Hence [nearness] becomes a veil just as remoteness is also a veil. His extreme nearness necessitates your passing away (fand mu) and perishing (lenyapmu). Since things that perish are not fit to be near the Permanent, the Existent, how can He be seen? Shaykh Abu al-Hasani’3 (may God be pleased with him) says: “The reality of nearness {haqiqat qurb) is when you pass away from yourself (ghayb engkau) in nearness (qurb) such that you are not aware of the nearness to the nearness of Him the Great . Like a

Hikam 155, Nwyia, p. 151, French Iran si. 150; Danner, Hikam 164, p. 47. He is Abu al-Hasan al-Shadhill.

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man who smells the fragrance of musk from afar, as he approaches it, the fragrance becomes stronger until he enters the house in which there is musk; then he smells it no more. 174. Shaykh Muhy al-Din b. ‘Arabi (may God be pleased with him) says in Kitab Fusils al-Hikam-}^'^ God’s nearness to His servant is as He says in the Holy Tradition: "Iam his hearing and his sight... ’’and the rest of it. There is no greater proximity between God and the servant other than the Truth Most Exalted being the very essence (‘ayn) of his limbs and their faculties (quwwatnya), while the servant is nothing more than his limbs and their faculties. Hence, it is the Truth Most Exalted that is contemplated upon (yang dimushahadahkan} in the created thing imagined. That which is received by the intellect as created things is the Truth Most Exalted that is sensed (mahsus) and contemplated upon (mashhud) by the believers and the People of Unveiling. As for those other than they, their intellect perceives the Truth Most Exalted but they sense and contemplate on only the created thing.

175. Shaykh Sa‘ad al-Din Hamawi (may God be pleased with him) says in Kitab Ghawamid al-Asrdrd^-'

Verily, this whole world is like God’s apperture of the eye which never sleeps; the world supernal (‘alam ‘ulwi) is like the top eyelid while the world infernal (‘alam sufld) is like the bottom eyelid; and angels in the world supernal are like the upper eyelashes while creatures in the world infernal are like the bottom eyelashes, and the universal soul (nafsu kulliyyah'} is like the black of the eye and the relative spirit

Fusus, I, p. 108. See our Introduction on Ranlri’s sources, no. 17.

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(ruh iddft) is like the white eye and the Truth Most Exalted is like the light of the apperture of the eye.

What is meant by “the apperture of the eye” is that by which the Truth Most Exalted makes individuations manifest (dinyatakan). God Most Exalted says: “Unto God Alone applies the highest similitude”. 176. Know O knower that there are six kinds of God’s proximity: first, proximity in knowledge (‘ilmu'), second, proximity in compass ( ihdtah), third proximity in act (/?*/), fourth proximity in attribute (sifat), fifth proximity in overwhelming {qahr), sixth proximity in grace {lutf). God’s proximity to [His] servant increases and decreases. 177. As for ‘far’ and ‘near’ and ‘place’, they refer not to God’s essence or in His attributes, but to His self-manifestation with His very essence of sublimity (‘ayn ‘azamahNya) to the hearts of some of His servants who possess the proper conduct and the proper vision of nearness (adab ru’yah qurb)-, and to His self manifestation of his very essence of Beauty (‘ayn jamdlNya) [bestowed upon] some of the hearts of His servants that they may know His subtle grace (latlfNya).

The first [from among created things] to receive the gift of self-manifestation (anugerah lajaltl) is Muhammad (may God shower His blessings and peace upon him) He says: “I am the first to receive God’s self-manifestation”. Self-manifestation is either particular (khdss) or general (‘dmm) The Prophet (may God shower His blessings and peace upon him) says, “The Truth Most Exalted manifests Himself to Abu Bakr in a particular way (tajalli yang khdss) and to the [rest of the] believers. He manifests himself in a general way {tajalli yang The

** Qur’an: al-Nahl (16): 60. Kashfal-Khafa’, no. 745, vol. 1, p. 285.

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self-manifestation of the Truth Most Exalted is as described by the Prophet (may God shower His blessings and peace upon him): “When the Truth Most Exalted manifests Himself to something, it becomes fearful of Him, and whoever fears the Truth Most Exalted, God has made things fearful of him”. As for “self-manifestation” (tajalli) it means whatever that manifests (âhir) in the heart from the lights of the unseen (anwdr al-ghuyiib). 179. Know, O Unitarian, that the Truth Most Exalted loves His servants, and He desires that they do not love and have a need for other than He. For that reason He manifests Himself outwardly as the very essence of every thing (‘ayn pada segala sesuatu) such that His servant will love and need those things [which He made manifest]. The servant’s love and his need, in reality, is directed towards the Truth Most Exalted. A person loves nothing else but himself. Contemplate with the eye of your heart (mata baslratmu) on “who you are”; for verily, you are the theater of manifestation (jna^har) and the self-manifestation (tajalli) of God’s Names, Attributes and Acts. 180. It is He who loves His self [and directs it] to you, hence the meaning of “None loves God but God” and the meaning of the allusion (‘ibdrat) “None sees God but God” and the saying “None knows God but God” and “None remembers God but God”. In the same manner, the saying of the Prophet (may God shower His blessings and peace upon him) is clear: “O my Lord, grant pleasure to my hearing and my sight and make them my inheritance, [for You are the best of endowers]. This means, “Grant me the pleasure of Your Hearing and Your sight that my sight and hearing may inherit from You, for You are the best of endowers. Glory be to God! The allusions of these words are too subtle (lalif) [for the mind to grasp]; none shall taste the sweetness of [the meaning ofl these words save the Knowers of God. 181. O my beloved and delight of my eye. Verily, the passionate knower {‘arifyang ‘dshiq) is he who seeks the contemplation of

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I God because he desires to pass away (fand ’ dirinya) from his I subjective consciousness; moreover he is in constant remembrance f of [the fact that] his self is a mere non-existent (‘adam). Since he is non-existent he is in a state of tranquility (dalain sentoshd) I because [he realizes that] it is he who contemplates (mushahadah) f and he who is being contemplated upon (mashiid), and to his [ inner vision there is not a trace of other existents. Whenever he realizes that he is an existent being (mawjud) his ocular vision I becomes a veil due to his inner vision (penglihat dirinya), and he I is hindered from contemplation (shuhiid). Thus he says: “He I created him and formed him and He unveiled his hearing and I eyesight,” and the tongue of his state (lisdn hdlnya) utters, a I poem: I Know yourself: a cloud drifting before your sun. I If this veil is removed, that is selâffirmation (mengaku-aku), I dien [that is the same as] the beloved beholding the beloved I (memandang ma‘shuq akan ma'shiiq). And ‘you’ are not in I between. At that moment you will hear the voice from the tongue I of the unseen, a poem:'”

That mystery, so long concealed is at last opened, the darkness of your night at last bathed in dawn. You yourself are the veil of the mystery of the Unseen Heart; if it were not for you, it would never have been sealed. Then the tongue of his state says: “I thought that I am me, but I blow that I am You”. A poem: I behold my Lord with the eye of my Lord; And I say “Who are you”, and He answers, “I am you”.

Lama'at XXVII, p. 48, translation by Chittick, see Divine Flashes, p. 123. Ibid.

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182. It is now clear the hidden meaning to the saying of the knower of knowersô® (a ‘raf al- ‘drifin) (may God shower His blessings and peace upon him), “O my Lord, illuminate me”. This means, “Place this servant of Yours at the station of contemplation Imaqdm shuhud) that I may behold You as I, and say, ‘Whoever sees me, verily he has seen the Truth’, and, ‘Whoever knows me, verily, he truly knows the Truth Most Exalted,’ and You say, ‘He who obeys the Messenger, verily, he obeys God;2 222

B: “...zulmah, ya'ni gelab,...” gloss on the margin (29, 15) not in B Text: mala’ikah(21, 17) Text: ‘aqal (21, 17) B: adds “ya'ni nyata” gloss on the margin (30, 2) not in text, from B (30, 3) Text: tiada kunyuruhkan diriku (22, 2-3) B: on the margin (30, 10) Text: lagi ia ... (22, 5) B: ya'ni tolong Allah Ta'ala yang... (30, 12)

498


31. Shahdan. Adalah ma'rifah nafsu itu ma‘rifah rabb. Dari karena inilah sabda NabI (salla Alldhu ‘alayhi waxallam)'. “Man ‘arafa nafsahu faqad ‘arafa rabbahu." Maka^'^^ tatkala diketahui Nabi Allah segala haqiqah nafsu maka ia pun minta do‘a keHadrat Allah daripada qahar nafsu itu, katanya^^^. "-Alldhumma innV-''^ a'udhu biriddka min sakhatika wa a‘udhu bimu'dfdtika min ‘uqubatika”—Tuhanku! Berlindung aku dengan keridaanMu daripada murkaMu dan berlindung aku dengan ampunMu daripada durhaka akan Dikau. Maka nyatalah daripada sabda Nabi {salla Alldhu [B. 31] ‘alayhi wasallam) bahawa Allah Ta‘ala jua nafsu al-nufus,-’''’ seperti sabda Nabi {salla Alldhu ‘alayhi wasallam): “A‘udhu bika minka”—Tuhanku, berlindung aku kepadaMu daripadaMu. Ya‘ni: berlindung hambaMu daripada sifat qaharMu kepada sifat rahmatMu. Maka barang siapa menghendak menyucikan nafsunya maka bahwasanya ialah menda‘wa dirinya ketuhanan. 32.

Qdla al-Shaykh al-Wdsitl (radiya Alldhu ‘anhu): Man Idma nafsahu faqad ashraka.

Seperti kata Shaykh Wasiti: Barang siapa menyuchikan^'?'^ nafsunya maka bahawa^'^^ sanya ialah menyengutukan Allah, dari karena khayr dan sharr itir"*' daripada Haqq Ta‘ala, seperti firman Allah Ta‘ala: “Qul kullun min ‘indi Allahc'-^^'—katakan olehmu, ya Muhammad, bahawa khayr dan sharr sekeliannya itu daripada Allah Ta‘ala, ya‘ni mazhar^^' [A. 23] fi‘l Allah.

not in text, from B (30, 15) B: seperti katanya (30, 16) "Allahumma inni ’’ not in B B: ya‘ni selama bergerak nafsu yang dari bawah keatas ada juga la dari... (31, 1) gloss on the margin. B; menyuchi (31, 7) not in B B: adds sekelian (31, 8) Qur'an; al-Nisa’ (4, 78) 2**’ B: incorrect vowelling (31, 10)

Fi MA'RIFATI ALLAH

33.

499

Qala Ibn ‘Ata’ Allah-’^- (radiya Allahu ‘anhu): Wa md ubarri'u nafsi binafsf-^^ , innamd ubarri’u nafsl birabbi.

Kata Ibn ‘Ata’ Allah; Bahawa diajan firman Allah Ta‘ala “Wa md ubarri’u nafsV’ itu tiada kusuchikan diriku dengan diriku"'''^. hanya sungguhnya285 kusuchikan diriku itir'''’ dengan Rahmat Tuhanku.

34.

Wa'^^'^ qdla Ahmad Ibn ‘Abd al-Malik (radiya Alldhu ‘anhu): Fa’iri^'^^ qila: “md haqiqatu al-ma‘rifati?” Faqul: “Huwa an ta ‘rifahu bidhdtihi wasifdtihi. ’’

Kata Shaykh Ahmad b. Abd al-Malik {radiya Alldhu ‘anhu)-. Jika ditanyai orang akan dikau: “Apa haqiqah ma’rifah^^’?” Maka jawab olehmu: “Yang ma‘rifah itu bahawa kau kenal akan^^** dhat Allah dan sifatnya.”

Ya‘ni: Bahawa ma'rifah akan dhat Allah itu seperti firman Allah Ta‘ala, “Laysa kamithlihi [B. 32] shay’un wa huwa al-saml‘u al-basir”—tiada sebagaiNya sesuatu jua pun dan la jua yang menengar lagi melihat. Dan ma’rifah akan sifat Allah itu seperti firman Allah Ta’ala, “Qul huwa Alldhu ahad; Alldhu al-samad; lam yalid walam yulad; walam yakun lahu kufu’an ahad”

not in B Qur’an; Yusuf (12, 53) 2’*'* dengan diriku not in B B: sanya(31, 13) not in B not in B Text corrupt Text: on the margin (23, 6) -‘’® not in B Qur'an: al-Ikhlas (112, 1-4)

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Tatkala ditanyai segakr^’" kafir akan Nabi (salla Allahu ‘alayhi wasallam) katanya: “Ya Muhammad! Perikan oleh kamu kepada kami tuhanmu. Adakah la daripada emas atau daripada besi atau daripada kayu atau batu, dan adakah la makan minum, dan daripada siapa beroleh pushaka langit dan bumi dan akan siapa dipushakakannya akan Dia?” Maka firman Allah Ta‘ala: “Katakan oleh mu, ya Muhammad, ia itu Allah Yang Esa lagi samad, Yang tiada makan minum, dan tiada bagiNya sifat yang kekurangan, dan lalah tuhan yang sempuma segala SifatNya dan Af'alNya, dan lalah tuhan yang dimaqsudkan pada segala barang hajah, dan lalah tuhan yang tiada memberi segala makhluqNya ma‘rifah kepada kunhi dhatNya melainkan kepada Asma’Nya dan SifutNya jua, tiada beranak dan tiada diperanakkan, dan tiada bagiNya sebangsa dengan seseorang jua pun.”^^^ 35. Maka murad daripada “dhat yang mutlaq” itu ia itu [A. 24] yang disandarkan kepadanya^^^ asma’ dan sifat, itulah ‘ayn dhat. Maka tiap-tiap asma’ atau sifat yang disandarkan kepada diri^’s sesuatu maka yang sesuatu itulah^^^ dhat. Maka murad daripada^'’^ “dhat Allah” itu diajan^'^^ daripada diriNya yang la dengan Dia mawjud dari karena [B. 33] bahawa sanya la qa’im sendiriNya. lalah yang mustahiq akan asma’ dan sifat dengan keadaanNya, maka berupalah la dengan segala rupa yang layak^^^ bagi dhatNya, yang ada ma‘na padaNya. Ya'ni: bersifatlah la denganôo segala sifat yang mustahiq bagi wiijudNya-’'’' dan

2’2 2’'* 2’5

2’6 2’2 2’8

2”

2”®

2®'

not in B Qur'an: al-Ikhlas (112, 1-4) nya not in B not in text (32, 18) Text: itu (24, 2) Text: adds ia (24, 3) Text: rajan or diajan or rachun (24, 3); B: rachana or rachun (32, 19) Arabic: la’iq - proper, befitting. It is adopted into Malay and spelled as layak. not in B Text: wujud (24, 6); from B (33, 3)

Fi MA RIFATI ALLAH

501

segala Asma’Nya yang mendalalatkan atas kamalNya. Dan adalah segala kamalNya itu tiada berkesudahan dan tiada dapat akan Dia dan^*^^ adalah kamal dhat^®^ itu la jua mendapat dia.

36.

Waqdla aydan: Fa’in qila: “Ma, haqiqatu al-ma‘rifah?” Qul:^^ “Ru’yatu al-haqqi wafiqddnu-^^- ru’yati ma siwdhu hattd yasira^^ ‘indahu jami'u mamlakatfi^^ Alldhi Ta ‘dldfijanbi ru ’yatihi asghara min khardalatin fl janbi mamlakatfi^^. Vka hadhd la yahtamilu^^ quliib Ahli ’l-Ghaflah. ”

Dan lagi^’^ kata Shaykh Ahmad b. ‘Abd al-Malik (radiya Alldhu ‘anhu)'. Jika ditanyai orang akan dikau: “Apa haqiqah ma‘rifah?” Maka jawab oleh mu: “Yang ma‘rifah itu melihat Haqq Ta'ala dan menafikan barang yang lainnya daripadaNya hingga jadilah pada penglihatmu^'^ sekelian makhluqat Allah itu pada pihak penglihatmu akan dia terlebih kechil daripada bijinya^'^ sawi^'^ pada pihak kebesaran segala kerajaanNya. Inilah ma‘rifah yang tiada menanggungkan^ dia segala had Ahl al-Ghaflah.”

B: tetapi (33, B: dhatnya not in text, from B Text: wafaqida an, incorrectly vowelled (24, 8) Text: yasiru, incorrect (24, 8) Text: mumlikihi, incorrect (24, 8) Text: mumlikatihi, incorrect (24, 9) Text: yahmilu (24, 9); from B not in text, from B and in keeping with the Arabic. Text: adds ia (24, 12) ■”2 B: biji B: sawi-sawi B: menanggung

502

LATA' IF AL-ASRAR LI-AHL ALLAH AL-ATYAR

37. Kata Shaykh ‘Abd Allah [al-JSainarqandl (radiya Allcihu ‘anhu) bahawa harus melihat Allah Ta'ala dalam mimpi dan dalam waqi‘ah, ia itu mukashafah dengan ruh yang safi-^'-'’, pada i‘tiqad yang kebanyakkan daripada Ahl al-Sunnah wa’l-Jama‘ah, tetapi tiada dengan rupa [B. 34] dan^'^ tashbih dan kebetapaan dengan sekira-kira tiada dapat dinyatakan dan diperikan oleh yang melihat. Dan jika-^'^ seorang melihat Haqq Ta‘ala dengan rupa-^'^ tashbih maka ia itu rupa dirinya jua bukannya rupa Haqq Ta‘ala, seperti yang bermimpi akan Nabi (.salla Alldhu ‘alayhi wasallam) dengan berbagai-bagai rupa Nabi Allah. Setengah melihat dengan lakunya tua’'‘^ dan setengah dengan lakunya muda, dan setengah melihat dengan lakunya sukacita dan setengah melihat dengan lakunya dukacita. Maka sekeliannya itu laku yang bermimpi^ô bukannya laku Nabi Allah (salla Alldhu ‘alayhi wasallam}^^\ Hanya sanya yang laku Nabi Allah itu seperti yang tersebut dalam-^22 Hadith Shama’iP^s al-Nabi (salla Alldhu ‘alayhi wasallam) itulah. Adapun ru’yah Allah Ta‘ala dengan mata kepala yang jasmani ini sekali-kali-^24 tjada diperoleh melainkan dalam shurga jua.

38. Shahdan. Terkadang ada setengah daripada Ahl Allah beroleh ru’yah dalam dunya ini, pada hal mukashafahnya dengan

Text: idafl (24, 17); reading from B with interlinear note, suchi (33, 18) not in B 3'2 not in text 3'8 B: adds dan 3*2 Setengah melihat dengan lakunya tua not in text; reading from B 330 B: mimpi (34, 7) 33* not in B 332 B: ...yang terdalam sebut dalam (34, 8-9) 323 B: interlinear note: melengkap B (34, 9). Hadith Shamd’il refers to a genre of reports concerning the Prophet’s physical features. Other reports con cerning the Prophet are Sunnah, i.e. his practices, religious or otherwise, and Sirah, his life history. One example of the many well-known Shamd’il is the Shamd’il al-Timidhi. 334 Text: sekali (25, 6); from B (34, 10) 3'5

3'®

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ruh yang safi^^s itu dari karena dunya dan akhirat, pada ruh yang safi itu, 326 samajuaadanya. Kata ‘Ali(A;arraznaA//a/z w7Aa^M)327: “/d a'budu rabban lam arahu”—Tiada328kusembah Tuhan yang tiadaku lihat^^^ akan Dia. Ya‘nE Tiadaku sembah tuhan yang33O tiada kulihat dengan ruhku dan tiada ketahuan wujudNya dengan shawahid al-tawhid dan dalil dan dengan penglihat mata hati33i. Maka tuhan yang demikian itu tiadalah mustahiq akan dia ‘ibadah.

39. Kata ‘Umar {radiya Allahu ‘anhu)-. “Ra’a qalbi rabbT'— Telah dilihat oleh332 hatiku akan Tuhanku, seperti firman Allah Ta‘ala, “znd kadhaba al-fu ’adu ma [B. 35] ra ’d”333—Tiada dusta fu’ad pada barang yang dilihatnya. Kata Sahl334 bahawa diajan firman Allah Ta‘ala ayat “ma kadhaba al-fu’adu ma ra’d, ay^^^ al-basiru”—Ya‘m, tiada dusta fu'ad penglihat336 Muhammad pada barang yang dilihat matanya, seperti sabda Nabi {salla Allahu ‘alayhi wasallamf. “Ra’aytu rabbi bi’ayni wabiqalbi’’— Kulihat Tuhanku dengan mataku dan dengan hatiku. Mencheriterakan Hadith ini Imam Muslim b. Hajjaj kata Shaykh Uthman b. Tsa al-Siddiq337 {radiya Allahu ‘anhu) adalah dalam

Text: idafi (25, 7) “...dari karana dunya dan akhirat, pada ruh yang salt itu...” not in B (25, 8) with a slight variance: in text, idafi for salt. ’27 Text: (radiya Allah ‘anhu), (25, 8-9); the often used sobriquet for ‘Alt is as in B (34, 13), hence our reading. ’28 not in text, from B (34, 14) ’2’ B: kelihatan (34, 14) ”6 not in text, from B (34, 15) B: written as interlinear note (34, 17) ”2 not in B ’” Qur’an; al-Najm (53, 11) Text; Shaykh Sahl (25, 14); B: Suhayl (35, 1); either Sahl b. ‘Abd Allah al-Tustarl (N.U. 57) or Sahl b. 'Ah al-Marwazi (N.U. 105) ”5 not in text, from B (35, 2) ”6 B: penglihat fu’ad (25, 15) ”2 Text: al-SiddIqT (25, 18) ’25

504


Kitab [aiYQastaUam pada^^s Sharh Hadith Bukhari kata jumhur segala ‘ulama’ bahawa Nabi [A. 26] (salla Alldhu ‘alayhi wasallani) melihat Haqq Ta‘ala dengan mata kepalanya pada Malam Mi Taj. Kata Ibn ‘Ata’ Allah {radiya Alldhu ‘anhu): “Tiada jua tiap-tiap yang melihat tetap fu’adnya daripada pendapatnya karena kenyataan itu terkadang zahir, maka jadi keluh kesahlah rahasia daripada menanggung tajalli dan anwar daripada anugerah Haqq Ta‘ala pada fu’adnya’-‘< Dan adalah Rasul Allah (salla Alldh ‘alayhi wasallam) menanggung tajalli dan anwar daripada anugerah Allah Ta‘ala pada fu’adnya dan pada ‘aqalnya dan pada tubuhnya dan tiliknya.” Qdla Abu ‘All (radiya Alldhu ‘anhu): al-ma ‘rifatu tahqlqu al-ilm bi-ithbdti al-wahdaniyyati.

40.

Kata Shaykh Abu ‘All (radiya Alldhu ‘anhuy. Yang ma‘rifah itu mentahqiqkan ‘ilmu dengan mengithbatkan keesaan Allah Ta‘ala. Qdla Abu ‘AH al-Rudabdrfi‘^^ (radiya Alldhu ‘anhu): Kullu md tawahhama mutawahhim bi’l-jahli annahu kadhdlika, fa’l-qawlu yadullu annahu bikhildfi[hij.

41.

Kata Shaykh Abu ‘All al-RQdabari: Bahawa tiap-tiap barang yang [B. 36] disangka oleh yang menyangka dengan bebalnya bahawa sanya ia demikian jua. Maka sangkanya menunjukkan bahawa sanya Allah Ta‘ala bersalahan dengan sangkanya itu. 42.

339

3'»o 3'*!

Qdla Ibrahim al-Raqqi: abma‘rifatu ithbdtu al-haqqi [‘aid md huwa] khdrijan ‘an kulli [md huwa] mawhumf‘^^

not in text, from B (35, 8) B: akan dia (35, 13) for pada fu’adnya. N.U. 247 RQ., 25.

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Kata Shaykh Ibrahim al-Raqqi: Yang ma‘rifah itu mengithbatkan Haqq Ta‘ala keluar daripada tiap-tiap yang disangkakan.

Ya‘ni: Maha Suchi Tuhan daripada sangka yang mentashbihkan Dia dan daripada yang menuduh Dia dengan suatu rupa dan daripada diliput oleh ruh dan ‘aqal akan kunhi dhatNya dari karena bahawa sanya sekeliannya itu makhluq^'*^ hadith; sekali-kali tiada sampai ma'rifah segala yang343 hadith kepada kunhi dhatNya’"**’ yang qadim. Maka adalah segala sangka yang menyangkakan itu^"*^ sia-sia jua adanya, seperti firman Allah dalam [al]-Qur’an,'3"*6 yattabi‘una ilia 'l-zanna wamd tahwd al-anfus’^‘^'’—Ya‘ni: [A: 27] Tiada jua diikut mereka itu pada ma'rifah akan Haqq Ta'ala melainkan dengan sangka mereka itu dan barang yang dichita-chita oleh hawa nafsu mereka itu. Qdla al-Junayd (radiya Alldhu ‘anhu): “Ra’aytu sab'ina ‘drifan qad halaku bi’l-tawahhum"—Kata Shaykh Junayd (radiya Alldhu ‘anhu)^^^: “Telah^"*^ kulihat tujuh puluh ‘arif telah matilah mereka itu serta dengan sangka mereka itu.^^® 43. Shahdan. Adalah segala Anbiya’ Allah pada^^* menghasilkan haqiqah ma‘rifah dan tawhid masing-masing mengikut lisan hal mereka itu, seperti kata Ibrahim Khalil Allah: “Rabbi, arini kayfa tuhyi al-mawtd ”^52—Tuhanku perlihatkan kiranya kepada aku betapa Kau hidupkan [B. 37] yang mati; dan

B: makhluq itu (36, 7) ’'*’ not in text, from B (36, 8) B: dhat (36, 8) not in B “...seperti firman Allah dalam [al]-Qur’an...” not in B Quf'm: al-Najm (53, 23) not in text, from B (36, 14) not in text, from B (36, 14) ^50 B; adds “Ya‘nT: Adalah sangka mereka itu telah diperolehnyalah ma'rifah Allah Ta'ala.” (36, 15-16) 351 Text: adds ia (n, 5) Qur'an: al-Najm (53, 23) ^"*2

506


kata Musa Kalim Allah: “Rabbi arini-- an;,ur ilavka”'"’^— Tuhanku, perlihatkan kiranya kepadaku dhatMu supaya^^s kutilik kepadaMu; dan kata Muhammad Habib Allah (salla Allahu ‘alayhi wasallam)'. “Arina al-ashyd’ kamd hiya”—Tuhanku perlihatkan kiranya kepadaku^56 haqiqah^^v segala sesuatu seperti adanya.

44. Maka bahawa sanya mereka itu tiada merasai citarasa minuman ma‘rifah dan taw hid daripada laut wahdaniyyah melainkan sekira-kira dhawq ‘ubudiyyah mereka itu jua. Maka adalah diperoleh mereka itu yang diangan-angan dan yang dichita-chitakan mereka itu, ia itu kesempumaan ma'rifah dan tawhid. Maka didapat mereka itu haqiqah dengan '"*'^ haqiqah jua. Tetapi jikalau tiada^^g demikian manakan dapat kebesaran ‘azamah Allah, Maha Suchi la daripada pendapat segala yang mendapat dan daripada sampai segala yang^^° sampai kepadaNya. Qdla Ibrahim al-Raqqi (radiya Allahu 'anhu): “Al-qudratu zdhiratun wa’l-a‘yun maftiihatun waldkinna anwara al-basd’iri qadda‘ufat’'^^'—Kata Shaykh Ibrahim al-Raqqi: Bahawa qudrat Allah itu nyata dan mata segala manusia itu terbuka tetapi segala chahaya mata hati sanya daTflah^^^ 45. Ketahui olehmu, [A. 28] hai ‘arif, bahawa sanya Haqq Ta‘ala itu terlalu nyata, tiada menghijabkan Dia sesuatu juapun, hanya terdinding la daripada segala makhluq karena sangat nyataNya. Sabab itulah lemah penglihat segala makhluq daripada

353 35'*

355 356

357 358 359 360 361

362

not in B Qur’an: al-A‘raf (7, 143) not in text, from B (37, 2) B: kepada kami (37, 4) B: interlinear note, pohon (37, 4) Text corrupt not in B not in text, from B (37, 11) RQ, 25. B: da‘if (37, 15)

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melihatkan^^^ Dia dari karena sangat chemerlang chahaya^^"* nurNya. Seperti sabda Nabi (salla Allahu 'alayhi wasallam)-. “Inna [II]Allah sab'lna [B. 38] alfi hijabin min niirin waûlmatin, law kashafaha laihtaraqat sabahat wajhihi ma intaha ilayhi basaruhu"—QahasNaL sanya ada bagi Allah itu tujuh puluh ribu hijab daripada nur dan zulmah^®^ Jikalau dibukakan segala^^^ hijab itu seneschaya ditunukan oleh segala chahaya kebesaran tajalli jalalNya akan segala mawjudat serta ‘adam^^'^ demikian hingga kepada barang yang^^s sampai tilikNya, upama^^^ api, apabila ghaliblah ia atas sesuatu maka ditunukannyalah sesuatu itu. Dan demikian lagi tamthilah matahari. Apabila ditimpanya akan kacha yang persih seneschaya ditunukan^"^® oleh chahaya matahari itu akan barang yang ada^’’ antara keduanya daripada segala jisim yang menerima tunu itu. Shi‘r;

Idha qdbala al-mir’dtu^''^ li’l-shamsi dhii naqin tawallada fima?’^^ baynahunna lahlbun^'''^ Apabila berbetulanlah kacha yang persih dengan matahari, maka jadilah antara keduanya api yang bemyala-nyala. 46. Maka nyatalah bahawa sanya Haqq Ta‘ala apabila tajalli kepada sesuatu dengan tiada hijab neschaya^'^^ dihapuskannyalah akan dhat sesuatu itu seperti dihilangkan oleh matahari akan

B: melihat (37, 18) Text: chahayaNya (28, 4) not in text, from B (38, 3) not in text, from B (38, 3) not in text, from B (38, 5) not in B Text: upamanya (28, 8) Text: tunukan (28, 10) not in B ’’2 B: al-mir (38, 9) ’’’ B: fi-hima (38, 10) B: lahabun (38, 10) B: seneschaya (38, 12)

508


chahaya segala bintang. Maka, betapa dapat berbetulan segala wujud yang semata-mata ‘adam dengan wujud yang wajib al-wujud! Inilah isharah yang indah-indah, segala ‘ibarah yang mulia^^^ tiada sampai kepada segala haqiqah perkataan ini melainkan dengan’^" dhawq. Maka barang siapa merasai chitarasa isharah ini sungguhnya’’® dikenalnyalah akan Haqq Ta‘ala. Maka adalah segala ‘arif ditilik mereka itu kepada sifat Jamal Allah, maka sampailah mereka itu dengan wasitah sifat [A. 29] Jamal itu kepada segala maqamat [B. 39] yang taraqqiyat’^'\ ia itu daripada maqam marifah kepada maqam kashaf, dan daripada maqam kashaP^** kepada maqam mushahadah dan daripada maqam’^* mushahadah kepada maqam mu'ayanah dan daripada maqam mu'ayanah kepada maqam ittisaP^^ dan daripada maqam^83 ittisal kepada maqam fana’ dan daripada^*"* maqam fana’ kepada^^s maqam baqa’ dan lain daripada maqam itu bagai-bagai daripada segala qurb Allah. Maka fanalah mereka itu daripada penglihat diri mereka itu pada mushahadah mereka itu akan Haqq Ta‘ala^®^. Mereka itulah yang dipilih Allah dan ditentukanNya mengenal Dia. Maka barang siapa tiada merasai chitarasa ni‘mah ini ialah pada haqiqahnya yang merugi. Adapun murad daripada da‘if penglihat mata itu ia itu daripada hijab zalmani. Maka tiada ada hijab itu melainkan kepada ajsam jua. 47. Shahdan. Adalah yang^^^ menghijabkan salik daripada Haqq Ta‘ala itu amat banyak. Setengah daripadanya’^s hijab

B; mulia-mulia (38, 16) not in B 3™ B; sanya (38, 17) 3™ B: interlinear note, naik (39, 1) 380 “dan daripada maqam kashaf’ not in text, from B (39, 2) 38' not in B 383 B: interlinear note, berhubung (39, 3) 383 not in text, from B (39, 4) 384 not in text, from B (39, 4) 385 Text: adds ia (29, 3) 386 Text; adds pada; cf. B. (39, 6) 38’ not in text, from B (39, 11) 388 Text: adds ia...” (29, 9)

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zulmani dan setengah daripadanya hijab nurani. Adapun hijab zulmani itu segala yang menghijabkan salik ia itu mukhalif'^"' dengan Shara* dan shubhat i'tiqad dan bebal dan lalai dan segala gharad^^'’ dan sebagainya^’* daripada membawa^^^ ‘ibadat yang difardukan Allah dan barang sebagainya. Adapun hijab nurani itu segala yang menghentikan dan melalaikan segala salik daripada sampai keHadrat Allah, ia itu segala maqamat yang taraqqiyat daripada kashaf dan karamat dan segala asrar?*^^

48.

Qdla al-Shiblf’^'^ (radiya Alldhu ‘anhu):^^^ Haddu al-wdhi(P'^^ al-ma'ruf qabla ’l-hudiidi waqabla ’l-hurufi [wa] qabla kulli shay’in waba‘da kulli shay ’in.

[B. 40] Kata Shaykh Shibli (radiya Allahu ‘anhu): Ta‘rif Tuhan yang bemama Wîd^^^ itu yang dikenal la dahulu daripada segala hudud^^® dan dahulu daripada segala^^^ huruf dan dahulu daripada segala sesuatu dan kemudian daripada segala sesuatu.

49. Kata Shaykh Abu al-Qasim al-Qushayri {radiya Alldhu ‘anhu), nyatalah"*”” daripada kata Shaykh Shibli itu, bahawa

389 Text: makhluq (29, 11) incorrect B: ‘arad (39, 14) 3” B: s.b.g.n. read as s.b.g.nya (39, 14) 3’3 “...dan lalai dan segala gharad dan sebagainya daripada membawa...” not in text, from B (39, 14-15) 3’3 “...yang taraqqiyat daripada kashaf dan karamat dan segala asrar.” not in text, from B (39, 17-18) 3’“* Text: vowelled as al-Shubli (29, 14) 3’3 Slight variation from RQ, 3. 3’0 B: w.h.d. (39, 19) 3’3 B: corrupt (40, 1) 3’8 not in B; text: hududmu (29, 16). Read hudud. 3” “...daripada segala hudud dan dahulu daripada segala...” not in B *00 not in text, from B (40, 4) 3’0

510


Haqq Ta'ala^®' qadim, tiada ada hingga bagi dhatNya, dan tiada huruf bagi kalaniNya,’'’- dan khali la daripada makan’”’ dan amat kuasa la atas segala makhluqNya .

50.

Qdla Muhammad [A. 30] al-Mahbuh (radiya Alldhu ‘anhu):"^^"^ Yaqulu II Abu ‘Uthmdn yawman: Muhammad, law qdla laka ahadun, “ayna ma‘buduka’,’aysh‘^^^ taqulu?” Qdla [Muhammad al-Mahbub}: “Qultu'^^'’ ‘haythu lam yazal’^^.” Fain'^^^ qdla: “Fa-ayna kdna jl’l-azal, aysh taqulu?” Qdla [Muhammad al-Mahbub}: ‘‘Qultu ‘haythu [huwa] al-dn’—ya'nl [annahu kamd kdna wald makdn fahuwa]al-dna kamd kdna. Qdla [Muhammadal-Mahbub}: Fa ’rtadd minni dhdlika fanaza ‘a qamlsahu wa a ‘tdnlhi.

Kata Shaykh Muhammad al-Mahbub: Pada suatu hari menanyai aku'*'” Abu ‘Uthman, katanya akan daku: Hai Muhammad, jikalau ditanyai^*’ seseorang akan dikau “Mana Tuhanmu,” apa jawabmu? Maka jawabku: “Kukata akan dia, ‘Pada pihak sentiasa ada’.” Maka jika ditanyai seseorang akan dikau, “Dimana ada'*’^ Dia pada azal”, apa jawabmu? Maka jawabku: Kukata akan dia, “Pada pihak sekarang”—ya‘m adaNya dahulu

-*02

-*03

not in text, from B (40, 4) RQ, 3. Text: makanan (29, 19); from B. (40, 5)

-*04 RQ, 5.

B 400 B: ays (40, 8) Read Aysh for ayyu shay'in, see Edward W. Lane, ArabicEnglish Lexicon (Cambridge: Islamic Text Society, 1984) I, 137 407 B. (40, 8) and text (30, 2) both Qultu aqulw, deleted aqiilu in keeping with the tense of the quotation. 408 B: nazal, incorrect (40, 8) 409 fa-ayna, incorrect (40, 8) 4*0 “Shaykh Muhammad al-Mahbub pada suatu hari menanyai aku...” on the margin, B. (40, 11) 411 B: tanyai (40, 12) 412 not in B -*05 not in

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seperti adaNya sekarang. Maka Shaykh Abu ‘U thin an pun berkenanlah akan jawabku itu, maka ditanggalkannya baju jubahnya lalu diberi^'^ ^kan daku.

51.

Washarhu hadha kama qala Shaykh^^'^ Muhyi ’I-Din b. ‘Arabi (radiya Alldhu ‘anhu): Fa idhd ushghilta bima'rifati “man anta” shaghalaka bima'rifati “man huwa”. Wa yajuzu'^^^ ta'rifa “man huwa”, wa la yajuzu an [B. 41] ta'rifa ‘ma huwa’. [‘Ma huwa’] su’alun ‘an mdhiyatin lidhatihr^'^ waman huwa su’dlun ‘an asmd’ihi wasifdtihi wa ma hasala min ahli al-ardi ill(F''^‘ala ’l-sifdti wa’l-asmd’.

Dan sharah'”’ kata Shaykh Muhammad al-Mahbub itu seperti kata'^ô Shaykh Muhyi al-Din b. ‘Arabi: Apabila dimashghulkan Allah Ta'ala engkau^^î dengan marifah “siapa engkau”, maka dimashghulkan Allah Ta‘ala engkau dengan marifah “siapa la”. Dan hams kau kenal “siapa” ?\llah dan tiada harus^^^ kau kenal “apa” Allah karena su’al daripada “apa” Allah itu ia itu su’al daripada haqiqah kunhi dhatNya, dan tiada ada mahiyyah dan haqiqah baqi kunhi dhatnya; dan su’al daripada “siapa” Allah itu ia itu‘*23 su’al daripada AsmaNya dan SifatNya. Maka tiada hasil ma‘rifah kunhi dhat Allah akan segala isi bumi melainkan ma‘rifah akan segala'*^^ Sifat

B: diberikan (40, 16) 4'“* B: al-Shaykh (30, 9) “"5 B: Id yajuzu (40, 19) not in text, from B (40, 19) ‘*1^ “[‘Md huwa’} su’dlun ‘an mdhiyatin li-dhdtihi"not in text, from B (41, 1) not in B not in B '*2® not in text, from B (41, 4) “*2' not in B not in text, from B (41, 6) not in B '*2'* not in text, from B (41, 11)

512


Allah [A. 31] dan Asma’ Allah Ta‘ala jua^^^.

52. Ketahuilah olehmu, hai ‘arif, bahawa kesempumaan marifah Allah itu mengetahui dan mengenal segala^’^s kesempumaan AsmaNya dan SifatNya—inilah lubbu al-lubb al-marifah. Maka'*^'? nyatalah daripada kata ini rahasia firman Allah Ta‘ala, “Wala ’in sa ’altahum man khalaqahum layaqiilunna Alldh’”^'^^—Ya Muhammad, jika kau tanyai akan"*29 segala kuffe, “Siapa menjadikan kamu?”, senescaya kata^ô mereka itu, “AllahTa'alajuayang^^* menjadikankami^32” jy^ndemikian lagi nyata rahasia firman Allah Ta‘ala^33 paJa su’al Fir‘aun'^34 akan Nabi Allah Musa^^s (‘alayhi al-salam) tatkala kata Nabi Allah Musa akan Fir‘aun, “Inni rasulun min rabbi [B. 42] al-’alamin”'^^^—bahawa sanya aku pesuruh daripada Tuhan Sarwa ‘Alam. Maka'*’' ditanyai Fir'aun akan dia: “Wamd rabbu al-‘dlamln”'^^^—Apa rabbu al-'alamin? Faqdla: “rabbu al-samdwdti wa’l-ardi wamd baynahumd”^^^—Maka sahut*^*® Nabi Allah Musa lalah Tuhan tujuh petala langit dan tujuh petala'î bumi dan barang isi keduanya.

not in B “marifah Allah itu mengetahui dan mengenal segala” not in text, from B (41, 12-13) Text: Maka ditanyai ia..., (31, 2), from B (41, 14) '*28 Qur’an: al-Zukhruf (43, 87) -*2’ not in B '*3° B: di kata (41, 16) “*2* not in text, from B (41, 17) '*32 not in B '*33 not in text, from B (41, 18) '*3'* not in text, from B (41, 18) '*33 not in text, from B (41, 18) '*36 Qur’an: al- A'raf (7, 104) '*32 not in text, from B (42, 1) '*38 Qur’an: al-Shu‘ara’ (26, 23) '*39 Qur’an: al-Shu‘ara’ (26, 24) '*'**’ B: sahutnya (42, 3) '*'*’ not in text, from B (42, 4)

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53. Shahdan. Inilah jawab Nabi Allah Musa akan Fir'aun tiada muwafaqat'*^^ dengan soalnya dari karena tanya Fir'aun itu^3 daripada haqiqah kunhi dhati Allah, maka jawab^ Nabi All^ Musa daripada qudrat Allah dan sifatNya. Maka hams akan Nabi Allah Musa berpindah daripada menjawab seperti tanya Fir aun tatkala didengar Nabi Allah Musa tanyanya tersalah karena tanya Fir'aun itu daripada kunhi dhat Allah^^s. Maka sekali-kali seorang jua pun tiada mendapat haqiqat^ê kunhi dhat Allah, maka ditukarkan Nabi Allah Musa jawab daripada su’al. 54.

Qila li^'^Yahya b. Mu‘adh al-Rdzi (radiya Alldhu ‘anhu):^^ “Akhbimi ‘ani Allah. ” Faqdla: ‘‘Ildhun wdhidun. ” Faqila lahu: “Kayfa huwa?"Faqala: “Malikun qddirun."Faqila: “‘Ayna huwa?” Faqdla: “Bi’l-mirsad.” Faqdla sd’il: Lam as alka an hddhd. ” Faqdla: “Md kdna ghayru hddhd kdna sifata 'l—makhluq, waammd'^'^ sifatuhufamd akhbartu'^^^ ‘anhu”.

Ditanyai orang akan Shaykh Yahya b. Mu‘adh al-Razi, katanya: “Tuan ceriterakan kiranya akan hamba daripada ma‘rifah Allah.” Maka jawabnya: “la itu Tuhan yang Esa.” Maka ditanyainya [A. 32] pula akan dia: [B. 43] “Betapa All^?” Maka jawabnya; “la itu Tuhan yang amat kuasa.” Maka katanya: “Dimana Allah?” Maka jawabnya; “la itu tiada Input daripadaNya sesuatu juapun daripada segala barang

B: corrupt (42, 6) not in B B: dijawab (42, 7) not in text, from B (42, 12) not in B B: corrupt (42, 13) RQ, 6. T:syA-.fa-amma (31, 17), from B (42, 17) '‘5° Text: khabartu (31, 18), from B (42, 17)

514


yang perbuatan hambaNya.” Maka kata yang bertanya itu: “Tiada hamba tanyai daripada ini.” Maka jawab Shaykh Yahya: “Barang sifat yang lain daripada kusifatkan ini adalah sifat itu daripada segala makhluq. Adapun sifat Haqq Ta‘ala itu, barang yang kukata akan dikau, daripada sifatnya itulah.”

55.

Wa sharhu [hadha] kamd qdla al-Shaykh Muhyi ’l-din b. ‘Arabi (radiya Allahu ‘anhu): Qila lisufi: “Ayna Allah Ta'dld'^^^?” Faqdla'^^^: “Yamhaquka^-^ Allah! Hal tatlubu ma‘al-‘ayni ayna? yushlru ild qawlihi [ta‘dld] wahuwa ma'akum aynamd kuntum. ”

Dan sharah'*^^ kata Shaykh'*^^ Yahya itu seperti kata Shaykh Muhyi ’l-dln b. ‘Arabi: “Ditanyai orang akan seseorang'*-'’^ Sufi, dimana Allah Ta‘ala?” Maka jawabnya: “Dimahaqkan All^ Ta'ala akan dikau! Ada Diakah'^^? engkau menuntut akan yang ada serta kenyataanNya itu dimana la?”

56. Maka adalah kata Sufi itu isharat kepada firman Allah Ta‘ala, “wahuwa ma'akum aynamd kuntum”Maka barang siapa mengetahui Allah Ta ‘ala menilik kepadanya dan mengetahui segala‘*59 hal-ihwal hambanya—tiadalah terbunyi sesuatu juapun daripadaNya—maka malulah ia akan Tuhannya dan takutlah ia

not in text, from B (43, 8) not in B ‘*55 Text; Sakhafaka, from B (43, 8) in keeping with the Malay translation. '*5'* not in text, from B (43, 9) in keeping with Arabic. '*55 not in text “*55 not in text '*52 Text: Nyalah (32, 14) '*58 Qur’an: al-HadId (57, 4) '*5’ not in B

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daripada berbuat perbuatan yang tiada diperkenankanNya^ô. Maka ialah mu’min yang ‘arif lagi kamil, seperti sabda Nabi (salla Alldhu ‘alayhi wasallam)-. “Afdalu imdnA^'' al-mar’i an ya‘lama anna Alldha ma‘ahu haythu kdna”—Terafdal Iman [B. 44] manusia itu mengetahui bahawa sanya Allah Ta‘ala sertanya barang dimana ada ia. Ya'ni: Bahawa sanya tna'iyyah Haqq Ta‘ala itu adalah lazim bagi wujud segala makhluq dari karena bahawa'*^^ nia'iyyah itu ‘ayn wujud segala makhluq.

57. Adapun pada istilah Ahl al-Tahqlq bahawa ma‘iyyah Haqq Ta‘ala dengan segala makhluq itu dengan dhat. Dan pada istilah Ahl al-Shar‘ bahawa ma‘iyyah Haqq Ta‘ala itu [A. 33] dengan ‘ilmu. Maka, pada'*^^ haqiqahnya, kedua qawl ini sama jua rachananya. Maka murad daripada “ma‘iyyah” itu bahawa dijadikan Haqq Ta‘ala segala makhluq dengan muhitNya dan lengkapNya^^"* adalah la serta makhluq dengan nyataNya; bahawa ma‘iyyah dhat Allah dengan segala makhluq itu ‘ibarah daripada qayyumiyyah Haqq Ta‘ala bagi segala makhluq dengan tajalli nur wujudNya pada mereka itu. Dan diajan daripada “ma‘iyyah‘*65 segala makhluq serta dengan Khaliq” itu ia itu'*^^ ‘ibarah daripada qiyam segala makhluq dengan Dia pada tajalli nur wujudNya, ia itu‘*^^ kenyataan bayang-bayang—ia itulah keadaan segala makhluqat, bahawa sanya, ’'’^^ dalam tajalli itu.

58. Maka bahawa^^^ sanya a‘yan thabitah itu adalah senantiasa ia dalam ‘adamnya, sekali-kali tiada ia menchium bau wujud.

■*^0 Text: perkenanNya (32, 14) B: al-irnan (43, 18). B; adds sanya (44, 3) not in text B: lengkap (44, 8) '**5 not in B not in B Text: itu (33, 7) “bahawa sanya” not in B not in B

516


Maka segala makhluq serta Khaliq itu dengan muhit Haqq Ta‘ala akan dia dan Haqq Ta‘ala serta makhluq itu dengan nyata dhatNya dan wujudNya. Inilah diajan firman Allah Ta‘ala, “Wahuwa ma‘akum ayna ma kuntum”.^'^^ Maka dinyatakan Allah Ta'ala ma‘iyyahNya serta dengan makhluq dan ma'iyyah makhluq sertaNya [B. 45] karena la memegang rambut diubunubun mereka itu seperti firman'*^* Allah Ta‘ala Yang Maha Tinggi: “Wa ma min dabbatin ilia huwa akhidhun bindsiyatihd"— Tiada jua yang^*^^ berjalan diatas'*^^ bumi melainkan la jua memegang rambut ubun-ubunnya. Maka nyatalah‘‘^‘* tiada lagi shak bahawa yang dipegang itu adalah serta dengan yang memegang. Wa su’ila ba‘du ’l-masha’ikhi ‘ani Allah ‘azza wajalla. Faqdla: In sa ’alta ‘an dhdtihi falaysa kamithlihi shay ’un; wain sa ’alta ‘an sifdtihi fahuwa ahadun, samadun, lam yalid wa lam yulad wa lam yakun lahu kufu ’an ahad!^''^; wa in sa’alta ‘an asmd’ihi^^^fahuwa Alldhu alladhi la ildha ilia huwa, ‘dlimu al-ghaybi wa ’l-shahddati huwa al-rahmdnu ’l-rahimf^'^; wa in sa’alta ‘an fi‘lihi fakulla yawmin huwa [A. 34] sha ’nin‘^^^. Ditanya[i] orang akan setengah masha’ikh (radiya Allahu ‘anhu) daripada ma‘rifah Allah Ta‘ala. Maka jawabnya: Jika kau tanyai daripada dhatNya maka tiada sebagainya sesuatu jua pun; dan jika kau tanyai daripada sifatNya maka ia itu esa lagi samad, tiada beranak, dan tiada diperanakkan, dan tiada baginya sebangsa dengan

59.

'*™ Qur’an: Hud (11, 56) B; Nya (45, 1) not in B B: dibumi (45, 2) not in B Qur’an: al-Ikhlas (112, 1-4) B: ismihi {45, 7) Qur’an: al-Hashr (59, 22) Qur’an: al-Rahman (55, 29)

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seseorang jua pun; dan jika kau tanyai daripada AsmaNya maka ia itu Allah, yang tiada tuhan hanya la, lagi mengetahui yang gha’ib dan yang hadir dan lalah Rahman lagi Rahim; dan^™ jika kau tanyai daripada af‘alNya maka adalah la pada'*^*’ tiap-tiap hari dalam kelakuanNya—ya‘m adalah zuhurNya, pada tiap-tiap kejab"*^’ mata, pada segala‘*^2 sesuatu hingga pada dharrah sekalipun dengan segala chahaya rububiyyahNya, yang tiada melihat dia segala mata, dan [B. 46] tiada mendapat dia segala ‘aqal, dan tiada sampai kepadanya segala ruh'^®^ Jan segala rahasia dari karena tiadalah ada bagi kelakuanNya itu kesudahan—ia itu mengghaybkan yang zahir dan menzahirkan yang ghayb dan"*^"* menyampaikan segala taqdimya‘^^5 Repada waqtunya.

60.

Su’ila Dhu ’l-Nun al-Misri (radiya Allahu ‘anhu) qawlihi “al-rahmdn ‘aid ‘I- ‘arshi ’stawd. ’**8^ Faqdla:'^^^ “Athbata dhdtahu, wa nafd makdnahu, fahuwa mawjiidun bidhdtihi, wa’l-ashyd’ kulluhd mawjudatun bihikmatin kamd shd ’a. ’’

Ditanyai orang akan Shaykh Dhu al-Nun al-Misri (radiya Alldhu ‘anhu) daripada diajan firman Allah Ta‘ala “al-rahmdn ‘aid al-‘arshi istawd”—ertinya Tuhan yang bemama Rahman itu diatas ‘arsh, lengkap dengan kekerasannya. Maka jawab'*^^ Shaykh Dhu al-Nun al-Misri:

not in text, from B (45, 16) not in text, from B (45, 17) Text: kechat (34, 7), from B (45, 18) not in B B: arwah (46, 1) not in text (46, 3) '**5 B: taqdir (46, 4) not in B -*8’ Qur’an: TaHa (20, 5) RQ, 6. Text: adds nya (34, 15)

518


“Telah meny abitkan Dia'*'”’ akan dhatNy a, dan dinafikanNy a akan"*^^ terapatNya, dan ada la sendiriNya, dan segala‘^^2 sesuatu itu jadi dengan hikmahNya, seperti yang dikehendakiNya.”

61.

Su’ila al-Shibli (radiya Alldhu ‘anhu) min qawlihi “al-rahmdn ‘aid ’I- ‘arshi istawd. Faqdla:^^^ al-Rahmdn qadimun lam yazal^^^, wa ’I- ‘arshu muhdathun, wa ’I- ‘arshu bi ’l-rahmdni ’stawd.

Ditanyai orang akan Shaykh Shibli daripada diajan firman Allah Ta‘ala “al-rahmdn ‘ala [A. 35] ’l-‘arshi istawd.” Maka jawabnya"*^^: Yang Rahman itu adalah la senantiasa kekal dan ‘arsh itu baharu dan adalah"*^^ ‘arsh itu, dengan qudrat Tuhan Yang bemama Rahman, tetap"^^^. Su ’Ha [al-[Imdm Ahmad b. Hanbal (radiya Alldhu ‘anhu) ‘ani ’l-istiwd’. Faqdla: al-Istiwd’'^'^'^ [B. 47] kamd akhbara. Id kamd yakhtiru bi’lbashar. Ditanyai orang akan Imam Ahmad b. Hanbal daripada diajan firman Allah Ta‘ala “al-rahmdn ‘ala al-arshi ’stawd.” Maka jawabnya: Yang istawa’ itu seperti firmanNya, tiada seperti gerak dalam hati manushia.

62.

‘*’0 B: dilhabitkan (46, 11) “akan dhalNya, dan dinafikanNya akan” not in text, from B (46, 11) not in text, from B (46, 12) •*’3 Qur’an: TaHa (20, 5) RQ, 6. not in B Text: jawab (35, 1) 497 not in B 498 B: tetapnya (46, 18) 499 Text: al-istirah, incorrect (35, 3)

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519

Su’ila [al-]Imdm al-Shdfi‘l (radiya Alldhu ‘anhu) ‘ani ’l-istiwd’. Faqdla: Amantu bild tashbih, wasaddaqtu bild tamthil, wa- ’ttahamtu nafsi fi idrdkihfi^, waamsaktu ‘ani ’l-khawdi fihi kulla ’l-imsdk^^^.

Ditanyai orang akan Imam Shafi‘i daripada diajan firman Allah Ta‘ala “al-rahmdn ‘aid ’l-‘arshi ’stawd”. Maka jawabnya: Telah perchayalah502 aku dengan tiada tashbih, dan kubenarkan503 dengan tiada tamthil,^04 dan kulemahkan diriku daripada berdapat dia, dan kutahan-"-'^ diriku daripada mengamat-amat dalam perkataan ini dengan kesudah-sudahanô^ tahan.

64.

Qdla [al-jlrndm Abu Hanifah (radiya Alldhu ‘anhu): Man qdla ‘[Id] a ‘rifu Alldh, fi’l-samd ’i huwa amfi‘l-ardi, ’ faqad kafara Hanna hddhd ’l-qawlu yuwahhimu anna li ’lhaqqf^'^ makdnan, waman tawahhama^^^ anna li’l-haqqi makdnan fahuwa mushabbih^^'^.

Kata Imam Abu Hanifah (radiya Alldhu ‘anhufi’^'^-. Barang siapa berkata, “Tiada kuketahui^" Allah Ta‘ala, dilangitkah atau dibumikahî^”, maka bahawa sanya kafirlah ia, dari karena kata ini menyangkakan bahawa

500 50'

502 503 504

505 506

508

509 5'0 5"

5'2

B: idrak (47, 6) Text: “...wa-askut ‘an al-khawd flhi kulla al-amdl.” (35, 8) Text; diperchayalah (35, 10), from B (47, 8) Text: kubenar akan (35, 10), from B (47, 9) Text: bertamthil (35, 10), from B (47, 9) B: kutahani (47, 10) g. Tesudahan (47, 11) B: al-haqq (M, 13) Text: yuwahhimu (35, 14) Text: shabihun (35, 14) not in text, from B (47, 14-15) Text: ketahui akan (35, 15) B: di bumi (47, 15)

520


Haqq Ta‘ala ada^'^ bertempat, dan barang siapa menyangkakan bahawa Haqq Ta‘ala ada bertempat,^*4 maka ia itu menyerupakan Dia.

65.

Su’ila [al-]Imdm Malik (radiya Alldhu ‘anhu} ani ’l-istiwd’. Faqdla: al-istiwd’ ma'lumun wa’l-kayf^^ majhulun wa ’l-imdn [B. 48] /jiTn’ wdjibun wa’l-su’dl ‘anhu bid‘ah.

Ditanyai orang akan^’® Imam Malik daripada diajan firman Allah Ta’ala “al-rahmdnu [A. 36] ‘aid al-arshi ’stawd.” Maka jawabnya: Bahawa istawa itu nyatalah, dan kebetapaannya tiada ketahuan, dan membawa iman akan dia wajib dan menyoalkan daripadanya bid‘ah. Qdla Ja ‘far al-Sddiq (radiya Alldhu ‘anhu):^^^ Man za'ama anna Alldha min shay’in aw fi shay’in aw ‘aid shay’in faqad ashraka, law kdna ‘aid shay’in lakdna mahmulan falaw kdna fi shay’in lakdna mahdiidan, wa law kdna min shay ’in lakdna muhdathan. Kata Imam Ja‘far [al-]—adiq: Barang siapa menyangka bahawa sanya All^ Ta‘ala daripada sesuatu atau dalam sesuatu atau atas sesuatu, maka bahawa sanya, ialah menyengutukan Allah Ta‘ala. Jikalau ada la atas sesuatu neschaya adalah la yang ditanggung, dan jikalau ada la dalam sesuatu neschaya^’^ adalah la tertentu, dan jikalau ada la daripada sesuatu seneschaya adalah la baharu.

66.

50 50

5'5 5'6

Text; ada la (35, 16) “...barang siapa menyangkakan bahawa Haqq Ta'ala ada bertempat...” not in text, from B (47, 17) Text: al-kayfiyyah (35, 18) not in text, from B ( 48, 1)

5'7 cf. RQ, 6.

5'^

“...yang ditanggung dan jikalau ada la dalam sesuatu neschaya...” not in B

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521

Qala al-Junayd (radiya Alldhu ‘anhu):^''^ Mata yattasilu man la shablha lahu wald nazira lahu bimdn lahu shabihun wana^lrun^^^; hayhdt! Hadhd zannun ‘ajlbun ilia bimd latufa al-latifu min haythu la idrdka, wald ihdtata, wald wahma ilia biishdrati al-yaqini watahqiqi al-imdni.

Kata Shaykh Junayd {radiya Alldhu ‘anhu): Manakala sampai ma‘rifah kepada yang tiada serupa bagiNya dan tiada sebagaiNya^î dengan yang ada baginya serupa dan sebagai522, amat jauh sepeiti yang demikian itu! Inilah sangka yang ‘ajib, melainkan yang dianugerahai Tuhan yang bemama Latif daripada pihak tiada sampai [B. 49] kepadaNya idrak523, jan tiada meliput Dia ihatah, dan tiada menyangka Dia wahm melainkan isharah yaqin dan sebenar-benar iman jua.

68.

Washarhu^^^ hddhd kamd qdla al-Shaykh Abu Hasan al-Shddhill (radiya Alldhu ‘anhu): Kayfa ta'rifu man bihi ‘arafta al-ma'drif^^ am kayfa ta ‘rifu^^^ bishay ’in man sabaqa wujuduhu wujiida^^^ kulli shay’in?

Dan528 sharah kata Shaykh Junayd itu529 seperti kata Shaykh Abu al-Hasan al-Shadhili: Betapa kau kenal, dengan [A. 37] segala pengenal, akan yang dengan Dia kau kenal segala pengenal, atau betapa

5’9

52' 522

523 523

525

52° 522 528

52°

cf. RQ, 6. B: wa-zn/n nazirin (48, 13) B: sebagai (48, 17) B: sebagai itu (48, 17) Text: segala idrak (36, 15) not in text “man bihi ‘arafta al-ma‘drif' not in text; B: ama'drif (49, 4) not in B not in text, from B (49, 5) not in B not in text, from B (49, 5)

522


kau kenal dengan'’^” sesuatu akan yang telah terdahululah^^' wujudNya daripada wujud segala sesuatu?

69. Kata Sahib ‘Ard ’is al-Baydn (radiya Alldhu ‘anhu) pada532 mentafsirkan firman Allah Ta‘ala “wamd yattabi’u aktharuhum ilia zannan"^^^—Tiada jua kebanyakan daripada mereka itu menuntut ma‘rifah Allah Ta‘ala534 melainkan sangka jua, bahawasanya, sekali-kali tiada dapat oleh nafsu dan ‘aqal dan qalbu dan ruh dan rahasia akan kunhi dhat Allah^^s dari^^^ karena bahawasanya-^'^ nafsu itu terdinding dengan segala keinginan, dan ‘aqal itu terdinding dengan segala dalil, dan qalbu itu terdinding dengan segala ladhdhah dan ruh itu^^^ terdinding dengan segala kenyataan^^^, dan rahasia itu terdinding dengan segala gerak. Maka tiada dapat oleh^'*® sekeliannya itu daripada kebesaran Haqq Ta‘ala melainkan bekas'’**' af‘al Allah dan barang sesuatu yang gugur atas bayang-bayang ‘Alam Malakut dan segala perintah ‘Alam Jabarut jua didapatnya. Dimanakan sampai pendapat segala yang hadith kepada kunhi dhat Yang Qadim? Hasha^"*^ kunhi [B. 50] haqiqah dhatNya daripada sampai kepadaNya pendapat segala gerak dan pendapat^^*^ rahasia dan ‘aqal.

“...segala pengenal akan yang dengan Dia kau kenal segala pengenal; atau betapa kau kenal dengan...” not in text, from B (49, 7) 53> Text: terdahulu (37, 1) 532 not in text, from B (49, 9) 533 Qur’an; Yunus (10: 32) 53“* not in B 535 Text corrupt, from B (49, 12) 536 not in text, from B (49, 12) 537 not in text, from B (49, 13) 538 B: “...itu terdinding dengan segala ladhdhah dan ruh itu...” on the margin (49, 14) 539 B: kesentosaan (49, 15) 5“*° B: oleh ‘aqal (49, 16) 5“*' not in text, from B (49, 17) 5'’2 Text corrupt (37, 10), from B (49, 19) 5‘*3 Text corrupt (37, 11), from B (50, 1)

Fi MA'RIFATI ALLAH

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70. Bahawa sanya adalah sekelian makhluq itu dalam wahm dan khayal pada mengithbatkan wahdaniyyahNya, tetapi adalah mereka itu pada ma‘rifah Allah dan incntawhidkan dia pada sekira-kira anugerah chahayaNya akan mereka itu. Maka adalah hal segala Ahl Allah pada ma'ril'ah Allah itu upama seseorang laki-laki berdiri dalam ayer dengan dahaganya. Adalah senantiasa ia minta ayer hingga tiada diminumnya. Kata Shaykh^^^ Junayd (radiya Alldhu ‘anhu) bahawa sanya^^s segala Ahl Allah yang empunya Tawhid hingga Abu Yazid^'*^ sekalipun tiada jua keluar daripada^^"^ dunya ini keDar al-Akhirah pada menghasilkan ma‘rifah dan tawhid melainkan di^'^^wahain dan khayal. Kata Shaykh^"*^ Wasiti {radiya Alldhu ‘anhu) bahawa sanya telah matilah sekelian ‘arif dalam waham dan^^® khayal pada ma'ril'ah Allah dan mentawhidkan Dia hingga Abu Yazid [A. 38] sekalipun. Dan adalah sangka mereka itu sampai kepada ma‘rifah Allah tetapi mereka itu^î balumpai lagi sampai, dari karena, pada haqiqah, wasl pun tiada dan fasl pun tiada; bahawa dhat Allah itu tertegah daripada ittisal-^ - dan infisaP^^.

71.

Qdla al-Shibli (radiya Alldhu ‘anhu): al-ma‘drif tabdufatatma‘u, thumma takhfdfatay'asu,fald sahlla ild tahslliha wald tariqa ild ’l-harab minhdfainnahd tatma ‘u al-yd ’is watay ’asu ’l-tdmi ‘.

Kata Shaykh Shibli (radiya Allahu ‘anhu): Bahawa segala ma'rifah itu nyata, maka tama'lah orang akan dia. Kemudian maka terbunyi ia [B. 51] maka putus

not in B ■‘’'’5 not in B 5^ Text: adds ia (37, 17) not in B ’“8 B: dengan (50, 10) 5'*’ not in B not in B 55' “mereka itu” not in B 552 B: interlinear note, berhubung (50, 15) 555 B: interlinear note, bercherai (50, 15)

524


asa orang daripadanya. Maka^^"* tiadalah jalan kepada^^^ menghasilkan dia dan tiada jalan lari^ê daripadanya. Maka bahawa sanya ia mentama‘kan yang putus asa dan memutuskan asa yang tama‘. Ya‘m: Adalah dinyatakan Haqq Ta‘ala ma'rifah akan hambaNya dengan^^v dibukakanNya hijab. Maka tama'lah^^^ salik akan ma ‘rifah itu, maka daripada tama ‘ ny a itulah y ang^^^ menghij abkan dia. Maka jadi terbunilah ma‘rifah itu, maka putuslah asanya, sekali-kali tiada beroleh jalan kepada mentahsilkan rna’rifah^’^ melainkan dengan ditunjukan Haqq Ta‘ala jua, seperti kata Shaykh Abu^^* Madyan (radiya Alldhu ‘anhu): ""Man talaba al-haqqa min jihati al-fadli wasala ilayhi”—Barang siapa menuntut Haqq Ta‘ala daripada pihak anugerahaNya seneschaya wasillah ia kepadaNya.

72. Kata Shaykh Abu al-‘Abbas al-Mursi (radiya Alldhu ‘anhu) [bahawa] sekali-kali tiada sampai ma‘rifah wall kepada Haqq Ta‘ala selama balumpai lagi putus daripadanya keinginan wasil kepada Haqq Ta‘ala. Kata Sayyid^^^ al-Shaykh Abu al-Hasan al-Shadhili (radiya Alldhu ‘anhu) [bahawa] sekali-kali tiada sampai ma‘rifah wall kepada Haqq Ta‘ala selama ada sertanya sesuatu^^^ keinginan daripada segala keinginan dan sesuatu^^** perintah daripada segala^^^ perintahnya atau [sejsuatu

not in B not in B 556 B: lain ia (51,2) 557 B: dan (51, 4) 558 Text: tama' (38, 9) 559 not in text, from B (51, 5) 560 not in text, from B (51, 7) 561 B: Ibn, corrupt (51,8) 567 not in B 563 B: suatu (51, 14) 569 B: suatu (51, 15) 565 not in B

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ikhtiy^566 daripacia segala ikhtiyarnya"’^^. Jikalau tiada ditunjuk Haqq Ta‘ala akan hambanya sekali-kali tiada sampai ma'rifahnya^^® akan Dia. Tetapi jika disampaikan Haqq Ta'ala akan^^’ hambaNya keHadratNya maka didampingkanNyalah akan dia dan dizahirkanNyalah kepadanya daripada segala sifat ketuhanan yang mulia-mulia hingga [A. 39] hilanglah daripada hamba [B. 52] segala sifat kehambaan^'ô, seperti firman Allah Ta‘ala dalam Hadith Qudsi, “Idha ahbabtuhu, kuntu sam'ahu alladhi yasma'u bihi, wabasarahu alladhi yubsiru^''^ bihi, wayadahu allati yabtishu biha, wa rijlahu allati yamshi bihd”— Apabila Kukasih akan hambaku adalah^^^ [Aku] penengamya yang menengar ia dengan dia, dan penglihatnya^'^^ yang melihat ia dengan dia, dan tangannya yang menjabat ia dengan dia, dan kakinya yang berjalan ia dengan dia.

73.

Qdla^^^ Shaykh^^^ Muhammad b. Hamldn^^^ (radiya Alldhu ‘anhu): Law amaraka bima ‘rifati walam yata 'arraf ilayka kunta ahlan mimman ankarahu.

Kata Shaykh Muhammad b. Hamlan: Jikalau dititahkan Haqq Ta‘ala engkau mengenal Dia maka tiada diperkenalkanNya akan dikau, seneschaya jadilah engkau daripada yang Ahl al-Munkar akan Dia.

5^’

5*’*

57'

575

574 575 57®

Text: akhyar (38, 17), from B (51, 16) Text: akhyarNya (38, 17), from B (51, 17) B: ma'rifah (51, 17) not in text Text: ketuhanannya (39, 1), from B (52, 1) B: tubsiru (52, 2) not in text, from B (52, 4) not in text, from B (52, 4) Text: Kata (39, 5) not in B or Hamdan

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74. Kata Harith al-Muhasibi (radiya Alldhu ‘anhu)-. “Pada^'^'^ suatu masa aku mutala'ah suatu kitab yang ada dalamnya daripada perkataan ‘ilmu ma‘rifah dengan^"?^ gemarku^''^ dan sungguh-sungguh hatiku^ô. Maka pada suatu hari aku membacha kitab itu tiba-tiba ditepuk orang pintuku^^'. Maka kataku: “Siapa diluar pintu?.” Maka sahutnya: “Aku seorang laki-laki hendak bertanya suatu masalah.” Maka kataku: “Masuklah engkau.” Maka ia pun masuklah dan ada ia memakai pakaian yang buruk lalu ia memberi salam kepada aku. Maka aku pun menyahut salamnya. Maka katanya akaii"^" daku: “Ya Abd Abdi Allah, al-ma ‘rifatu haqqu al-Haqqi fi ’l-khalqi aw haqqu al-khalqi ‘ala ’l-Haqq?"—Hai Aba ‘Abd Allah, ma‘rifah itu haqq Allah atas makhluqkah atau haqq makhluq atas Allah? Qultu lahu: Haqqu ’l-Haqqi fi ’I-Khalqi”—Maka sahutku [B. 53] akan dia: Haqq Allah Ta'ala pada makhluqNya. Faqdla: “Huwa awld [an] yakshifahd limustahiqqihd^^^” - Maka katanya: lalah yang terlebih utama yang^^^ membuka akan ma‘rifah itu bagi mustahiqnya. Faqultu: “Bal haqqun IFl-khalqi ‘ala ’l-Haqqi a‘dalu^^^”—M?iY& kukata^®^ pula: Tetapi ada[lah ia] haqq makhluq pada Allah Ta‘ala amat ‘adil. Faqdla: “Huwa^^'^ a‘dalu an yafiimahum"—Maka sahutnya: Haqq Ta'ala itu amat adil daripada berbuat aniaya akan makhluqNya. Setelah itu maka ia pun memberi^^^ salam kepada aku lalu keluarlah ia. Maka aku pun mengambil [A. 40] kitab itu lalu kutunu. Maka kataku akan

not in text, from B (52, 10) not in text, from B (52, 12) Text: gemar aku (39, 9), from B (52, 12) 580 Text: hati ini (39, 9), from B (52, 12) 58> Text: pintu (39, 10), from B, (52, 13) 582 Text: kepada aku (39, 13), from B (52, 16) 583 Text corrupt (39, 16), from B (53, 2) 58“* not in B 585 not in B 586 B: katanya, incorrect (53, 3) 587 not in text, from B (53, 4) 588 B: memeri (53, 6)

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diriku, “Sekali-kali tiadalah aku lagi^®^ berkata-kata ‘ilmu ma'rifah.”

75.

Qala Dhu ’l-Nun al-Misrl (qaddasa Allah sirrahu): Akbaru dhanbi khatrJ fiyya iyydhu.

Kata Shaykh Dhu al-Nun al-Misri: Terlebih besar doshaku gerak hatiku akan Haqq Ta‘ala. Washarhu hadhd md qdla Abu Yazid (qaddasa Allah sirrahu): Akbaru dhanbi ma ‘rifati^^ iyyahu Dan mensharahkan^^’ kata Shaykh Dhu al-Nun al-Misri itu seperti kata Shaykh Abu Yazid: Terlebih besar doshaku ma‘rifahku akan Haqq Ta‘ala.

Ya‘m, bahawa sanya, yang ‘arif itu apabila ia melihat ma‘rifah maka ia itulah hijab bagi dirinya, seperti kata Shaykh Ibn ‘Arabi (qaddasa Allah sirrahu): ""al-Ma‘rifatu hijdbun bayna ’I-‘drif wa’l-ma‘ruf—Bahawa ma‘rifah itu hijab antara yang^^^ mengenal dan yang dikenal. Ya‘ni: selama ‘arif menilik kepada ma‘rifah daripada dirinya maka ia itulah hijab akan dia^^-^. Dari karena inilah kata setengah ‘arif, “al-ma ‘rifatu hijdbu al- ‘drifin’’— Yang ma‘rifah itu hijab segala ‘arif. [B. 54] Maka nyatalah bahawa mengithbatkan wujud dirinya itu dosa yang amat besar, tiada^^^ menyamai dia dosha yang lain, seperti kata Shaykh Junayd (qaddasa Alldh sirrahu): “Wujuduka dhanbun Id yuqdsu bihi dhanbun”—Keadaanmu itu dosha tiada diqiyaskan dengan dosha itu dosha yang lain. Dan^^^ seperti kata setengah ‘arif, shi‘r:

58®

5”

5« 5**''

5’5

not in B Text; ma'rifah (40, 4); B: ma'rifatuhu (53, 11) Text; sharahkan (40, 4), from B (53, 12) not in B B; akan din (53, 18) Text; adds ia (40, 10) not in B


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Idhd amaltu^^^ md adhnabtu qdla mahabbati^^^ haydtuka dhanbun Id yuqdsu bihi dhanbun Apabila kubicharakan pada barang dosha, maka kata kekasihku: hayatmu itulah dosha yang tiada diqiyaskan dengan dosha itu dosha yang lain

Qdla ba'du ’l-mashd’ikhi: al-‘ilmu hijdbun wa’l-ma‘rifatu inkarun.

76.

Kata setengah masha’ikh: Yang598 ‘ilmu itu hijab dan ma‘rifah itu mungkar. Ya‘m—bahawa sanya ‘ilmu itu selama ada lagi ia serta pengetahuan dirinya dan tiada diketahuinya bahawa kemudian daripada ‘ilmu itu ada sesuatu maqsud yang lain, maka ‘ilmu itulah hijab bagi dirinya. Kamd qdla al-Shibl'fi^^ (qaddasa Allah sirrahu): “Man ‘arafa Alldh yunkiru kulla shay’in dunahu”—[A. 41] Ya‘m®’“, barang siapa mengenal All^ dimungkimyalah akan segala sesuatu lain daripada Allah. Dan murad daripada ma‘rifah itu munkir, ya‘m apabila ‘arif melihat ma‘rifah daripada dirinya. Maka, ia itu dilihatnya dosha^* *’’ maka ia itu menyengutukan Haqq Ta‘ala, Yang^®^ tiada sekutu bagiNya.

11.

597

598 599 *01 *07 *03

Su’ila Abu Bakr Zdhiddbddl^^ (radiya Alldhu ‘anhu) ‘an al-ma‘rifah. Faqdla:

Text: amaltu (40, 12); B: amaltu (54, 5) B; mahabbatuhu (54, 5) not in text, from B (54, 9) B: corrupt (54, 12) not in B B: adds “...maka barang siapa melihat dosha...” (54, 16) not in B Text; al-Zuhdabadi (41, 4), from B (54, 17)

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al-Ma‘rifatu ismun wama'ndhu wujudu ta'zimfi ’l-qalbi; yamna ‘uka ‘ani ’l-ta ‘til wa ’l-tashblh. Ditanyai orang akan Shaykh Abu Bakr ZahidabMi fradiya Allahu ‘anhu) daripada ma‘rifah [B. 55]. Maka jawabnya: Yang ma'rifah itu sesuatu^®" * nama dan ma'nanya mengadakan ta‘zim Allah dalam hati yang menegahkan dikau daripada ta'til dan tashbih.

Adapun murad daripada “ism” itu, pada istilah Ahli Sufi, barang yang^’^5 menyatakan dhat yang empunya nama pada faham seseorang, dan ditaswirkannya^ê akan yang empunya nama itu dalam khayalnya, dan dihadirkannya pada dirinya, dan dibicharakan dalam fikimya, dan dihafazkannya * ’*^^ [dengan] * menyebut-nyebutyangempunyanamaitu,dandimawjudkannya^ ’8 akan dia dalam ‘aqalnya^ * ’^, sama^’*’ ada yang empunya nama itu * mawjud® ’ atau ma‘dum itu hadir atau ghayb, upama ‘anqa, sungguhpun ia ada tetapi tiada kelihatan dhatnya melainkan namanya jua mawjud. Maka ketahuanlah daripada nama itu ada^'2 segala sifatnya yang menunjukkan atas dhatnya. Maka nyatalah bahawa nama dengan yang empunya nama tiada berlainan. Maka nama itulah menunjukkan ma‘rifah kepada yang empunya nama dan daripada^'^ nama itulah sampai ‘aqal pada memicharakan yang empunya nama^ *'

Text: adds itu (41, 6) Text: adds ia (41, 8) B: ditasawwurkannya (55, 4) B: diingatkannya (55, 6) B: mawjudkannya 55, 7) B: ‘aqal (55, 7) B: ...sama yang ada... (55, 7) B: nama itu mawjud, repeated (55, 7-8) not in B “...tiada berlainan. Maka nama itulah menunjukkan ma'rifah kepada yang empunya nama dan daripada...” not in text, from B (55, 11-12) not in text, from B (55, 13)

530


78. Dan^'5 demikian lagi tiada sampai ma‘rifah akan Allah Ta‘ala melainkan dengan mengetahui segala AsmaNya dan SifatNya. Maka segala AsmaNya dan Sifat itu sekeliannya berhimpun dibawah ism “Allah”. Maka tiada dapat sampai kepada ma'rifah ism Allah itu melainkan dengan mengetahui segala AsmaNya dan segala SifatNya®’®. Maka segala asma®'' dan sifat itu sekeliannya berhimpun dibawah ism Allah, maka tiada dapat sampai kepada ma'rifah ism Allah melainkan dengan mengetahui segala AsmaNya dan segala SifatNya. Maka nyata tiada jalan kepada ma‘rifah Allah melainkan dengan ism Allah jua. [A. 42] Dan lagi pula tamthil upama seseorang apabila hendak mengenal seseorang®’® yang balumpai lagi dilihatnya maka tadapat tiada dikenalnya akan namanya. Maka apabila [B. 56] dikenalnya akan namanya disebut-sebutnyalah akan dia. Maka apabila disebut-sebutny a akan dia maka diperkay ainy alah® ’ ® segala kelakuannya dan segala perbuatannya. Maka apabila diketahuinya segala®^® kelakuannya dan segala®^’ perbuatannya, maka®22 diketahuinyalah segala sifatnya. Maka apabila diketahuinya segala sifatnya maka®^^ dikenalnyalah akan dhatnya. Maka apabila dikenalnya dhatnya®24 maka®^® dimuliakanyalah akan dia dengan sepatut kemuliaannya hingga ta‘zimlah pada hatinya akan dia. Maka tiadalah dapat ia®^® memperikan dia dan mentashbihkan dia. Sungguhpun tiada dilihatnya, serasa telah sudah dilihat akan dia.

not in B Text (41, 17) and B (55, 14) both sifatNya. B: asmaNya (55, 15) “...apabila hendak mengenal seseorang...” not in B Text corrupt not in text, from B (56, 3) not in B not in B not in B ^24 “Maka apabila dikenalnya dhatnya...” not in text, from B (56, 4-5) not in B not in B

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79. Demikian lagi Haqq Ta‘ala, sungguhpun tiada kita lihat akan Dia dengan mata kepala kita^^? tetapi, pada haqiqatnya, tiada lagi shakk kita lihat akan Dia dengan mata hati kita dengan tiadarupa dan tashbih, sepertikata ‘All {karramaAllah wajhahuy. “La a‘budu rabban lam arahu”—Tiada kusembah tuhan yang tiada kulihat akan Dia^^s. jan kata Shaykh Shibli Iqaddasa Allah sirrahu): “Ru’yatu Alldhi fi ’l-dunyd akshafu ru’yatihi fl ’l-dkhirah”—Ru’yah Allah dalam dunya terlebih nyata daripada ru’yah dalam Akhirah. Maka barang yang melihat dengan mata hati itu terlebih daripada penglihat dengan mata kepala karena penglihat dengan mata hati itu sekali-kali tiada dusta, seperti firman Allah Ta‘ala: “Ma kadhaba al-fu’adu ma ra’d"^^^—tiada dusta fu’ad^3* pada barang yang dilihat. 80. Kata Ahl al-Tahqiq: “Man ‘abida al-isma duna ’l-ma ‘nd faqad kafara”—Barang siapa menyembah nama tiada dengan*^’^ma‘na nama maka [B. 57] sanya ia kafir. Ya‘m: Barang siapa menyembah nama, semata-mata nama jua, dan tiada dikenalnya akan yang empunya nama itu^^^, ia itu dhat Allah Yang Mudaq, ada padaNya, akan Haqq Ta‘ala^3‘*, segala sifat yang kesempumaan^^^ Jan segala af‘al yang tiada berkesudahan, maka sanya jadilah ia kafir dari karena [A. 43] tiada dikenalnya akan dhat Allah. Maka apabila tiada dikenalnya akan dhat Allah seneschaya tiadalah dikenalnya akan sifat Allah. Maka apabila tiada dikenalnya akan sifat Allah seneschaya tiadalah dikenalnya akan af‘al Allah. Maka sanya tiadalah hasil baginya ma‘rifah dan tawhid.

not in B “...akan Dia...” not in B not in B Qur’an: al-Najm (53, 11) B: mata fu’ad (56, 17) B: dengan tiada (56, 19) not in B “...akan Haqq Ta‘ala...” not in B Text: sempumanya (42, 19), B 957, 3)

532


80.a. ‘abida al-ma‘na diina ’l-’ismi faqad nafaqa"— Dan barang siapa menyembah ma‘na tiada dengan nama maka sanya ia munafiq. Ya‘ni: Barang siapa menyembah semata-mata dhat jua dan tiada dikenalnya bahawa ada^^^ pada dhat itu beberapa nama yang mulia-mulia dan^^^ beberapa sifat yang sadia^^^, maka sanya jadilah ia munafiq dari karena tiada dikenalnya akan Asma’ Allah. Maka^^® apabila tiada dikenalnya akan Asma’ Allah seneschaya tiadalah dikenalnya akan Sifat Allah. Maka apabila tiada dikenalnya akan Sifat Allah seneschaya tiada dikenalnya akan Af‘al Allah. Maka apabila tiada dikenalnya akan Af‘al Allah seneschaya tiadalah dikenalnya^'^*’ akan dhat Allah. Maka apabila tiada dikenalnya akan dhat Allah maka sanya jadilah ia munafiq karena ia perchaya akan dhat Allah^* dan dimunkirkannya akan AsmaNya dan SifatNya dan Af’alNya. 80.b. “Waman ‘abida al-isma wa’l-ma‘nd faqad ashraka"— Dan barang siapa menyembah nama dan [B. 58] ma‘na maka sungguhnya^42 menyengutukan. Ya‘ni: Barang siapa menyembah ism^'*^ Allah dan dhat Allah serta pada^ bicharanya bahawa ism Allah itu lain daripada dhat Allah dan dhat Allah^^ lain daripada ism Allah, maka sanya ialah menduakan Haqq Ta‘ala. Maka barang siapa menduakan Dia jadilah ia mushrik.

80.C. “IVazMan ‘abida al-ma‘nd bihaqiqati al-ma‘rifati fahuwa mu’minun haqqan”—Dan barang siapa menyembah ma‘na^

Text: adds ia (43, 6) not in text, from B (57, 12) sadia'. original, ancient; i.e. eternal attributes Text: adds ia (43, 8) “...Af'al Allah. Maka apabila tiada dikenalnya akan Af‘al Allah seneschaya tiadalah dikenalnya...” not in B “...dhat Allah...” not in text, from B (57, 17) B: sanya (58, 1) B: nama (58, 1) not in text, from B (58, 2) not in B B: adds nama (58, 6)

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dengan haqiqah ma'rifah, maka ia itu mu’min yang sebenarnya. Ya‘m: Barang siapa mengenal Asma’ Allah dan SifatNya dan Af‘alNya dan dhatNya serta pada bicharanya bahawa Asma’ Allah itu tiada lain daripada dhat Allah dan [A. 44] dhat Allah itu tiada lain^^"? daripada Asma’ Allah, maka sungguhnya^^ ialah mu’min yang sebenarnya karena sahih ma’rifahnya. 81. “Qultu,” kata mu’allif “waman taraka al-isma^'^ wa’lma nafahuwa ‘drifun bi-Allah”—Dan barang siapa meninggalkan ism^ô (Jan ma‘na maka ia itu ‘îf biAll^^si Ya‘ni: Apabila sudah ia mengenal Asma’ Allah dan SifatNya^^z Af’alNya maka dikenalnyalah dhat Allah serta karamlah ia dalam demikian itu hingga hasillah baginya maqam “fana fi Allah, baqa biAllah.” Maka jadilah ia ‘arif biAllah dari karena kamillah ma’rifahnya dan tawhidnya. 82.

Qdla al-Shaykh Ibn ‘Arabi (radiya Alldhu ‘anhu) fi ’l-Fusus, shi’run: fa’in qulta bi’l-tanzihi kunta^^^ muqayyidan^^'^ wain qulta bi ’l-tashbihi kunta muhaddidan wain qulta bi’l-amrayni kunta musaddidan wakunta imdmanfi’l-ma'drif sayyidan. faman qdla bi’l-ishfd‘i kdna [B. 59] mushrikan waman qdla bi’l-ifrddi kdna muwahhidan. faiyydka wa ’l-tashbih in kunta thaniyan waiyydka wa’l-tanzih in kunta mufridan. famd anta huwa, bal anta huwa wa tardhufi ‘ayni al-umuri musarrahan wa muqayyadan.

not in text, from B (58, 9) B: sanya (58, 9) Text corrupt B: naina (58, 12) not in B Text: Sifat Allah (43, 4) not in B Text: muqayyid (44, 7)

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Kata Shaykh Ibn ‘Arabi dalam Kitab Fusus al-Hikam-. Jika kau kata dengan tanzih semata^^s maka adalah engkau meqaydkan®^^ Dia dan jika kau kata dengan tashbih adalah engkau menghinggakan Dia dan jika kau kata dengan tashbih dan tanzih maka adalah engkau mengatakan kata yang sebenamya dan adalah engkau imam pada ‘ilmu ma‘rifah lagi penghulu. maka barang siapa berkata dengan semata-mata^^? tashbih^^s adalah ia menyengutu akan Dia dan barang siapa berkata mengatakan dengan tanzih yang semata-mata maka ialah yang mentawhidkan Dia. maka hubaya-hubaya jangan engkau^59 niengata tashbih jika ada engkau daripada^ô ya^g menduakan Haqq Ta‘ala, dan hubaya-hubaya jangan engkau mentanzihkan^î jika ada engkau yang menunggalkan Dia maka tiada engkau la tetapi la engkau^^^ tatkala kau lihat akan Dia pada ‘ayn [A. 45] segala pekerjaan tanzih dan tashbih. Ya‘ni: Kau lihat akan Allah Ta‘ala pada segala tempat, maha suchi la daripada bertempat^^^. Washarhu hadha kamd qdla

655 656

65'^ 658

65’ 660

661

B: semata-mata (59, 5) B: mengqaydkan Dia (59, 5) not in text, from B (59, 9) Text: “dengan tashbih dan tanzih” (44, 15) not in text, from B (59, 11) Text: variant reading: “...daripada orang kafir ya'ni daripada orang yang mengesakan dengan tanzih yang semata-mata dan...” (44, 17), reading from B (59, 12) in keeping with the Arabic text. Text: ’’...mentanzihkan maka jadilah engkau yang menunggalkan Dia” (44,

19) 662 B: engkau la (59, 14) 663 B: tempat (59, 16)

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al-Shaykh ‘All b. Ahmad al-Mahd ’imi {qaddasa Allah sirrahu inna al-ma‘rifata al-kdmilata hiya al-jdmi‘atu bayna ’l-tanzThi wa’l-tashbihi thumma ’l-tanzThiyyatu al-mahdah. Dan sharah kata Shaykh Muhy al-Din b. ‘Arabi itu [B. 60] seperti kata Shaykh ‘All [al]-Maha’imi bahawa sanya: “Ma’rifah yang sempuma^^^ ia itu menghimpunkan antara tanzih dan tashbih, kemudian daripada itu maka tanzih semata-mata.”

83. Adapun diajan daripada tanzih itu ia itu®^^ menanggalkan Haqq Ta‘ala dengan segala sifatNya dan segala^^^ asma’Nya dan dhatNya^^^ dengan sepatut tanzih akan Dia seperti yang ditanzihkan akan Dia^^^ diriNya—itulah tanzih yang tiada berbetulan dengan tashbih. Maka tanzih Haqq Ta‘ala akan diriNya itu tiada seorang juapun mengetahui lain daripadaNya.* ’^” dan tiada kita mengetahui tanzih melainkan dengan tanzih yang muhdath jua, dari karena diajan tanzih itu, pada kita, menyunyikan sesuatu daripada sesuatu hukum yang ada dapat disandarkan hukum itu kepada sesuatu, maka ditanzihkannyalah akan dia. Maka, pada^’^ Haqq Ta‘ala sekali-kali tiada ada*’^^ tashbih pada haqiqah dhatNya supaya mustahiq ditanzihkan^”'* dari*”"^ karena dhat Allah itu maha suchi daripada barang yang tiada layaq kepada kebesaranNya^^® barang dimana la tajalli dan zuhur atau dengan tashbih sekalipun, seperti sabda Nabi (salla

B: radiya Allahu ‘anhu (59, 17) Text: sampai (45, 5), reading from B (60, 1) in keeping with the Arabic, al-kdmilah. not in B not in B Text: dhat (45, 7), from B (60, 4) “akan Dia” not in text, from B (60, 5) B: adds “... dan tiada kita mengetahui lain daripadanya,...” (60, 7-8) not in B not in B B: lUi (60, 12) B: adds Dia (60, 13) B: corrupt Text (45, 14) and B (60, 14) adds maka.

536


Alldhu ‘alayhi wa sallam): “Ra’aytu rabbi ft siirati shdbbin amrada”—kulihat Tuhanku dengan rupa muda belia. Maka murad daripada sabda Nabi (salla Alldhu ‘alayhiwasallamf'^^ itu zuhurNya®^* dan tajalli Haqq Ta‘ala jua dengan rupa muda belia, tetapi maha suchi Haqq Ta‘ala berubah daripada si fat tanzihNya yang lazim pada dhatNya, seperti sabda [B. 61] Nabi (salla Allahu ‘alayhi wasallam): “Nurun, innl ardhu^’’^”—Bahawa Haqq Ta‘ala itu nur, betapa kulihat akan Dia. 84. Ada pun [A. 46] rachana^^® daripada tashbih itu dirupakan oleh yang mentashbihkan, upama kata seorang bahawa sifulan seperti sifulan. Maka dimuqayyadkannyalah akan dia dengan sesuatu surah, maka bahawa sungguhnya^^* disekutukannyalah ia dengan rupa itu. Maka tashbih yang demikian itu sekali-kali tiada patut pada Haqq Ta‘ala. Tetapi pada Ahl Allah bahawa murad daripada tashbih itu surah jamal Allah dari karena adalah bagi jamal Allah itu beberapa ma‘na, ia itu^^^ tajalli dhat Allah pada segala haqiqah Asma’Nya dan SifatNya. Maka ada bagi jamalNya^^^ itu surah, ia itu segala^^"* tajalli ma‘ani pada barang yang didapat oleh^^^ pendapat®^^ atau ‘aqal. Maka mithal yang didapat oleh pendapat itu seperti sabda Nabi (salla Alldhu ‘alayhi wasallamf. “Ra’aytu rabbifl surati shdbbin amrad.” Dan mithal^^^ yang diterima ‘aqal itu®®^ seperti firman Allah Ta‘ala dalam Hadith Qudsi, “And ‘inda zanni ‘abdf^^^ bl, fa ’l-yazunna

B: Allah (60, 17) B: zuhur (60, 170 Text: arahu repeated twice (45, 19) not in B B; sanya (61, 4) Text: itu (46, 5), from B (61, 8) Text: jamal (46, 5), from B(61, 9) “...surah, ia’itu segala...” not in text, from B (61, 9) not in B B: pendapatnya (61, 10) B: khayal (61, 12). not in B B: 'abd (61, 14)

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bl khayran ma sha’a”—Aku, pada sisi^^^ sangka hambaKu, yang disangkanya akan Daku, maka hendaklah disangkanya akan Daku dengan^^^ kebajikan barang kehendaknya. Inilah murad daripada tashbih, tiada lagi shakk dalamnya^’^ jikalau zuhur Haqq Ta'ala dengan surah jamalNya sekalipun adalah la^^"* kekal, lagi^^^ tiada berubah daripada mustahiq dengan tanzihNya. Shahdan: Adalah dinyatakan Haqq Ta‘ala^^^ kebesaran haqq tanzihNya. 85. Ketahui olehmu [B. 62] hai ‘arif, bahawa adalah pada Haqq Subhanahu waTa'ala dua tashbih: Pertama tashbih dhati®^^, kedua tashbih wasfi. Maka tashbih dhati itu ia itu seperti rupa makhluq yang didapat^^® pendapat pancha indera atau didapat oleh khayal^^^ dan tashbih wasfi itu ia itu barang yang ada pada Haqq Ta‘ala daripada surah ma'ani segala AsmaNya yang munazzah daripada yang ditashbihkan oleh pendapat. Inilah surah yang dapat dibicharakan oleh ‘aqal tetapi tiada dapat oleh pendapat pancha indera yang zahir. Maka apabila kau betapakan akan Haqq Ta‘ala seneschaya kau tashbihkan akan Dia dengan tashbih dhati dari karena bahawa sanya kebetapaan pada Haqq Ta‘ala itu daripada kamal tashbihNya [A. 47] dan kamal tashbih’™’ pada dhat All^ itu terlebih utama. Maka nyatalah bahawa tashbih itu’'” sifat jua, ia itu sekali-kali tiada la’®’ dapat

B: Adalah (61, 14) not in B B: pada (61, 15) not in B not in B '’’5 not in B B: Haqq Subhâhu wa-Ta‘ala (61, 19) B: dhatNya (62, 2) B: adds oleh (62, 3) B: “yang terupa-rupa dalam hatinya”, on the margin (62, 3) “...dan kam^ tashbih...” not in text, from B (62, 9) ”” B: adds tashbih (62, 10) not in B

538


dibetapakan tetapi dapat ditamthilkan, seperti firman Allah Ta‘ala: “mathalu nurihi kamishkdtin fihd misbdh”^^^—upama nur All^ itu seperti kendil yang ada dalamnya pelita^’’^. Maka barang siapa semata-mata mentanzih atau semata-mata mentashbih akan salah jua adanya™-^.

86. Shahdan. Bahawa jalan ma‘rifah yang betul itu barang siapa menghimpunkan antara keduanya sekira-kira bahawa tanzih Haqq Ta‘ala itu pada ‘ayn tashbihNya dan tashbihNya itu'^06 pada ‘ayn tanzihNya. Kata Shaykh ‘Abd al-Karim JilP®^ {qaddasa Allah sirrahu)^^^ pada mensharahkan perkataan Shaykh Muhy al-Din b. ‘Arabi {radiya Alldhu ‘anhu) dalam Kitab Futuhdt Makkiyyah'. a. al-munazzihu yukhlT Bahawa yang mentanzihkan itu menyunyikan Haqq Ta‘ala daripada sifat tashbih dan menta‘tilkan^®^ [B. 63] Haqq Ta‘ala, ya‘ni: menidakkan; meniadakan Haqq Ta‘ala. b. wa ’l-mushabbihu yuhlT Dan mentashbihkan Haqq Ta‘ala itu mensifatkan Dia dengan rupa makhluq. c. wa’l-ladhi baynahumd la yukhlf^^ wala yuhlT Dan yang ‘^f itu menghimpunkan antara tashbih dan tanzih, tiada disunyi-sunyikan^” Haqq Ta‘ala daripada sifat yang patut bagiNya dan tiada disifatkannya Haqq Ta‘ala dengan bersifat rupa makhluq;

Qur’an: al-Nur (24, 35) Text corrupt, from B (62, 13) ''”5 “jua adanya.” not in B “...tashbihNya itu...” not in text, from B (62, 16) Text and B, incorrect. not in B Text: membatalkan (47, 9), from B (62, 19) B: la takhli, corrupt (63, 3) B: disunyikan (63, 4)

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d. bal yaqulu huwa ‘aynu ma batana wazahara waabdara wa ’statara Tetapi yang ‘mf itu disifatkannya Haqq Ta‘ala dengan sifat batin dan zahir. Maka sifat kamal bagi Haqq Ta‘ala itu pada hukum batin dan sifat ta‘ayyun dan wujud ini dengan Allah Ta‘ala itu zuhur. Maka jadilah Haqq Ta‘ala itu ‘ayn yang nyata upama bulan purriarna dengan kamal dan jamal dan jalal dan adalah Haqq Ta‘ala itu ‘ayn yang terbunyi dengan sabab pakaian rupa makhluq; e. fahuwa al-shamsu wa’l-‘abdu al-qamaruJ^^ Maka adalah Haqq Ta‘ala itu upama matahari dan ‘abd itu upama bulan;

f. wa’l-'dlamu lahu ka’l-jasadi li’l-nafsi Dan segala ‘alam itu^*^ [A. 48] bagi Allah^^‘* Ta‘ala upama jasad dengan ruh.

87. Dan lagi tamthil upama surah dengan ma‘na, maka makhluq itu surah, Haqq Ta‘ala itu ma‘na bagi makhluq. Maka^'*’ tiadalah khMi ma‘na daripada surah dan tiadalah^*® khali surah daripada ma‘na; a. faanta lahu ka’l-surati al-jismiyyati laka wahuwa laka ka’l-riihi lisurati jasadika Maka engkau dengan Haqq Ta‘ala seperti rupa jasad^' ' pada ruhmu dan Haqq [B. 64] Ta‘ala dengan dikau^’^ seperti^*^ ruhmu pada rupa^ô jasadmu.

“fahuwa al-qamaru wa’t-shamsu” in both text and B. Read as in the above in keeping with the Malay translation in both mss. not in B B: Haqq (63, 14) ’■5 not in text, from B (63, 16) not in text, from B (63, 17) B: jasadmu (63, 19) 'I* Text: padamu (48, 5), from B (64, 1) B: adds nisbah (64, 1) ™ B: dengan for pada rupa (64, 1)

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Ya‘m: Bahawa nisbahmu dengan Haqq Ta'ala seperti nisbah jasadmu dengan ruhmu, dan nisbah Haqq Ta‘ala dengan dikau sepertPî ruhmu dengan jasad^î. j^n adalah jasad itu qa’im dengan ruh dan ruh itu qa’im sendirinya;

b. famd’’^^ thamma Hid jam ‘ Maka nyatalah tiada hasil zuhurNya'^24 ja’ala melainkan dengan’^25 niakhlQq dan tiada’^ê hash zuhur bagi makhluq melainkan dengan Haqq Ta'â. Maka tiada hasil ma’rifat yang sempuma melainkan dengan'^^? menghimpunkan antara Khaliq dan makhluq^^s jari karena bahawa sanya Haqq Ta‘ala itu ‘ayn^’9 pada tiap-tiap segala mawjud. Sabab inilah tadapat diperoleh sesuatu jua pun^ô Jaripada wujud Haqq Ta‘ala dan tiada diperoleh Haqq Ta‘ala khali daripada wujud segala makhluq; c. md fi ’l-kawni sad‘ maka tiadalah perceraian antara Haqq Ta‘ala dan antara ‘alam, tetapi adalah Haqq Ta‘ala ‘ayn ‘alam dan ‘alam itu^’’ ‘ayn kenyataanNya^32 H^qq Ta‘ala. Jika^’’ ada pada sangkamu, hai ‘mf, perceraian antara ‘alam dengan Haqq Ta‘ala, maka ia itu daripada224 sangkamu jua, tiada lain, dari^^^ karena bahawa

B; adds nisbah on the margin B: jasadmu on the margin 223 Text corrupt, from B (64, 2) 22'* B: adds bagi (64, 3) 225 B: adds sabab (64, 3) 226 not in text, from B (64, 4) 222 not in text, from B (64, 5) 228 B: dan makhluq repeated twice (64, 6) 229 B: adds wujud makhluq yang khMi (64, 7) 230 “...pada tiap-tiap segala mawjud. Sabab inilah tadapat diperoleh sesuatu jua pun...” not in B 23 > not in B 232 not in B 233 Text: Maka (48, 14), from B (64, 10) 234 Text: pihak (48, 15), from B (64, 12) 235 not in text, from B (64, 12) ’22

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sanya ‘alam itu pada Haqq Ta'ala upama lembaga insan dengan ruhnya;

d. In lam yakuni al-amru kadhdlika jika tiada ada Haqq Ta‘ala itu ‘ayn ‘alam ini, dan^^^ ‘alam itu tiada ‘aynNya;

&.famd thamma shay’un hundka maka apa^^^ jua sesuatu yang lain daripada kata itu. Maka tinggalkanlah olehmu sangkamu bahawa Haqq Ta‘ala kharij daripada haqiqah ‘alam. Ya‘nl, hendaklah kau i‘tiqadkan [A. 49] bahawa Haqq Ta‘ala haqiqah ‘alam. 88. Maka murad daripada “haqiqah ‘alam” itu dengan Dia. Maka murad daripada “haqiqah” pada istilah Ahl al-Sufi “md bihi shay‘un huwa” ertinya barang yang dengan dia pada shay’ itu. Maka barang sesuatu yang jadi samuhanya sesuatu dengan Dia, maka itulah haqiqah dan wujudnya, ya‘ni kau sangka wujud Haqq Ta‘ala lain daripada ‘alam dan bersuatu dengan ‘alam. Jikalau wujud All^ itu lain daripada ‘alam neschaya adalah dua wujud yang mustahil keduanya. Dan jika dikata wujud All^ itu bersuatu dengan ‘alam neschaya wujud Allah itu wujud ‘alam dan [wujud] ‘alam wujud Allah. Demikian itu muhal wujudNya za’id pada segala ‘alam.^^^

not in B ™ not in text, from B (64, 15) 738 “Ya'nl, hendaklah kau i'tiqadkan [A. 49] bahawa Haqq Ta'ala haqiqah ‘alam. Maka murad daripada haqiqah ‘alam itu dengan Dia. Maka murad daripada haqiqah pada istilah Ahl al-Sufi “ma bihi shay‘un huwa”, ertinya barang yang dengan dia pada shay’ itu. Maka barang sesuatu yang jadi samuhanya sesuatu dengan Dia. Maka itulah haqiqah dan wujudnya, ya‘nl kau sangka wujud Haq Ta‘ala lain daripada ‘alam dan bersuatu dengan ‘alam. Jikalau wujud Allah itu lain daripada ‘alam neschaya adalah dua wujud yang mustahil keduanya. Dan jika drkata wujud Aliai itu bersuatu dengan ‘alam neschaya wujud AllMi itu wujOd ‘alam dan ‘alam wujud Allah. Demikian itu muhal wujudNya za’id pada segala ‘alam”. This portion is not in B.

542


89.

Ketahuilah olehmu, hai ‘arif, bahawa sanya Haqq Ta‘ala ‘aynmu dan engkaulah ‘aynNya;

a. wa ’l-amru mawjud Dan dhat Haqq Ta‘ala itu Esa lagi ‘ayn mawjud pada [B. 65] sekelian barang yang kau tasawwurkan akan dia daripada kedua sifat iliP' ' ** ia itu sifat Haqq Ta‘ala dan sifat makhluq. Maka adalah Haqq Ta'ala itu ‘ayn yang esa, nyata pada segala makhluq yang berbanyak^" , ** berbilang, lagi bertempat;

b. Id bal wujiid tetapi tiada ada banyak wujud dari karena bahawa sanya Haqq Ta‘ala ‘ayn wujud yang mutlaq. Maka tiadalah la berbilang pada segala wujud yang banyak itu^'*^; c. wa ’l-hukmu mashhucT'^^ Id bal shuhud Dan hukum itu ia itu ath^ sifat al-wahidiyyah, ya‘ni fi‘P'*‘* All^, yang zahir pada segala dhat makhluq yang kelihatan dan ia itulah pada haqiqah mashhud dan shîd lagi shuhud—ya‘m yang dipandang dan yang memandang dan pandang; d. wa bi’l-nasabi sahha ’l-nasab Dan dengan bangsa^'*^ jû sahlah bangsa’‘‘^. Ya‘m: Dengan rububiyyah jadilah ‘ubudiyyah dan dengan ‘ubudiyyah^^^ zahirlah rububiyyah, tiada memicharakan^^^^ salah suatu

not in B not in B Text: banyak (49, 11), from B (65, 3) not in B Text and B.: mashudatun “ya‘nl fTl” not in B B: nisbah (65, 9) 7-^6 B: nisbah (65, 10) B: adds itu (65, 11) B: memicharakan akan (65, 11)

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daripada keduanya melainkan dengan yang kedua. Upama yang diketahui, tiada hasil melainkan dengan pengetahuan, dan tiada hasil [A. 50] pengetahuan melainkan yang diketahui. Maka tiadalah hasil yang diketahui dan yang^^'* mengetahui melainkan dengan pengetahuan jua. Maka sekali-kali tiada hasil pengetahuan melainkan dengan memicharakan yang diketahui dan yang mengetahui. Maka adalah tiap-tiap daripada pengetahuan dan yang mengetahui dan yang diketahui nisbah. Maka sekali-kali tiada diperoleh nisbah [melainkan] dengan nisbah; e. walawla 'l-musabhaW^^ lama zahara hukmu ’l-sabah jikalau tiada ada^î yang mensababkan neschaya tiada zahir hukum sabab.^^^

90.

Fa’in qulta “laysa kamithlihi shay’un”J^^ zala al-zillu wa’l-fay’u, wa’l-zillu mamdudun bi’l-nass: “fa ‘alayka bi’l-fahs. ’’ Hai ‘arif, jika kau kata akan Haqq Ta‘ala tiada sebagainya sesuatu jua pun, seneschaya hilanglah bayang-bayang dan naung. Maka haqiqah bayang-bayang itu nyata lanjutnya dengan dalil firman Allah Ta‘ala; “Maka fardu atasmu memerikshai bayang-bayang itu.”

91. Ketahui olehmu, hai ‘arif, bahawa kata Shaykh Muhy al-Din b. ‘Arabi (radiya Allahu ‘anhu) kebanyakan pada segala kitab tasnifnya bahawa ’kdf “laysa kamithlihi shay’uri” itu seolah-olah “kdf z.d’id.” ya‘m "kdf yang tiada ma‘na’^54 Maka jadilah ma‘na “laysa kamithlihi shay’un” “[/aysa] mithla

Text: adds ia (50, 1) ™ B: al-sabab (65, 18) not in text, from B (65, 19) ^52 B: adds “ya'nl jikalau tiada ada Haqq Ta'ala menjadikan segala sabab sen eschaya tiadalah zahir hukum segala sabab.” (65, 19 - 66, 1) ”3 Qur’an: al-Nur (24, 35) B: berma'na (66, 9)

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al-Haqqi shay’un”— Tiada sebagai Haqq Ta‘ala sesuatu jua pun, dari karena bahawa sanya la ‘ayn sekelian wujud. Maka tiadalah sebagai bagi wujud Haqq Ta‘ala itu dari karena bahawa sanya jikalau ada bagi wujud Allah itu mithal, seneschaya sahlah’^^5 dikata akan mithal itu dengan nama ‘Wujud’ Maka nyatalah bahawa wujud itu suatu wujud jua, ia itulah pada haqiqatnya wujud Allah, tiada sebagainya sesuatu jua pun. Dan lagi pula kata Shaykh Muhy al-Dln b. ‘Arabi bahawa "kdf pada "laysa kamithlihi” itu “kdf tashhih. ’’Maka jadilah ma‘na “laysa kamithlihi shayurf' “laysa ka’l-insan’^^ alladhi huwa mithlu ’l-haqqi shay’un”—tiada sesuatu jua pun seperti insan yang ia itu seperti Haqq dari karena bahawa sanya insan [A. 51] itu nuskhah al-Haqq dan nuskhah al-khalq. Maka adalah Haqq Ta‘ala itu ‘ayn Haqq dan Khalq. [B. 67] Shahdan. Bahawa insan itulah yang^-^7 disifatkan dengan tiap-tiap sifat yang disifatkan pada Haqq Ta‘ala dan ialah yang diperikan dengan tiap-tiap peri yang diperikan pada Haqq Ta‘ala dan Ialah mithal yang tiada baginya mithal. Inilah ma‘na “laysa kamithlihi shay’un. ”

92. Ketahuilah olehmu, hai 'arif. jika ghaliblah atasmu zuhur ahadiyyah Allah yang munazzah daripada berbanyak, jadi ‘adamlah penglihatmu wujud segala makhluq dan hilanglah penglihatmu^^s bayang-bayang dan naung dari karena bahawa sanya ‘alam itu zill Allah.Maka apabila hilanglah zill itu, maka tiadalah kau mushahadahkan sesuatu jua pun melainkan mushahadah kepada wahdah'^'' Allah yang semata-mata jua.

not in text, from B (66, 12) Text: al-insan (50, 18), from B (66, 16) ’57 not in B 758 “...wujud segala makhluq dan hilanglah penglihatmu ...” not in text, from B (67, 6) 759 B: gloss on the margin, “ya’nl bayang-bayang Haqq Ta‘ala” (67, 8) 7®*’ B: gloss on the margin, “ya‘m martabat keesaan sifat Allah yang laysa kamithlihi shay’un ... pandang mu pada ketika mushahadah mu, demikianlah halmu” (67)

'^55

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Maka tiadalah zuhur bagi zill dari karena bahawa sanya zilP^' itu muhtaj kepada nur yang limpah dan zulmah yang menerima surah lagi mengantarai antara nur dan tempat. Dan dengan zuhur wahdah Allah itu jadi ‘adamlah zill dan zulmah, maka tiadalah banyak wujud yang berbilang itu, maka nyatalah wujud itu suatu pun^^2 pada tiap-tiap mawjud, maka tiadalah berbilang pada wujud itu. Dan demikian lagi tiada berbilang^®^ segala mawjudat dari karena bahawa sanya, pada haqiqah, wujud Allah itu ‘ayn segala mawjudat. Maka zahirlah wîdiyyah Allah, Dan dengan zahir wahidiyyah Allah itu batillah segala wujud’^^ yang banyak, maka hilanglah bayang-bayang dan naung, ya‘m segala ma siwa Allah. Dan adalah segala ma siwa Allah itu mawjud pada zill yang lanjut lagi terhampar. Maka fardu atasmu, hai ‘arif, memerikshai dan menyatakan supaya kau himpunkan [B. 68] antara haqiqah “laysa kamithlihi shay'un'^^^ dan antara “wa huwa al-samT‘u al-basir”''^ maka tatkala itu, hai ‘arif, engkaulah menghimpunkan antara tanzih dan tashbih. [A. 52] Maka sayogianya atasmu^^^ berbichara akan kata^^^ ini^^^ supaya kau peroleh kesempumaan ma'rifah, in sha’ Allah Ta'ala. 93. Dan lagi pula kata Shaykh Muhy al-Din b. ‘Arabi (radiya Allahu ‘anhu), shi‘r: al- ‘abdu ‘aynu al-Haqqi laysa siwdh wa ’l-Haqqu ‘aynu al- ‘abdi lasta™ tardh fa ’nûr ilayhi bihi ‘ala majmu ‘ih la tufarriqannahu fatastabihu himdh

“...dari karana bahawasanya zill...” not in text, from B (67, 9) B: “...esajua...”(67, 13) B; adds pada (67, 14) B: wujudNya (fil, 16) Ibid. Ibid. not in B not in text, from B (68, 3) B: gloss on the margin; “Ya‘nl wajiblah atas kamu berlajar ma'rifah ini hubaya-hubaya...” (68, 3) ™ B: laysat (68, 6).

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Yang ‘abd itu ‘ayn Haqq Ta‘ala tiada lain daripadaNya dan Haqq Ta‘ala^^’ ‘ayn abd tetapi tiada kau lihat akan Dia maka tilik olehmu kepadaNya dengan Dia pada segala perhimpunanNya^’2 sungguhnya^^^ tiada kau menanggalkan Dia maka kau haruskanlah memasuk kandang teguhNya. Ya'ni: Mengidafatkan kepada Haqq Ta‘ala barang haqiqah yang ada pada ‘abd dan mengidafatkan kepada ‘abd barang haqiqah yang ada pada Haqq Ta‘ala. Ya’ni. mengithbatkan bahawa Haqq Ta‘ala itu ‘ayn, dan menyabitkan makhluq itu ta‘ayyun Haqq Ta‘ala dengan sekira-kira tiada menanggalkan Haqq Ta‘ala daripada makhluq dan tiada menanggalkan makhluq daripada Haqq Ta‘ala, dari karena barang siapa melihat bahawa mawjud itu Haqq Ta‘ala jua^^** dengan tiada sertanya makhluq, maka bahawa sanya dicheraikannyalah daripada^^^ Haqq Ta‘ala sesuatu shay’^^® yang mawjud sendirinya dan disifatkannyalah^^^ Haqq Ta‘ala dengan sifat makhluq. Barang’^^ siapa melihat segala makhluq dengan tiada [B. 69] sertanya Haqq Ta‘ala maka sungguhnya^^’ dijadikannyalah serta Haqq Ta‘ala sesuatu mawjud yang qa’im sendirinya. Dan barang siapa melihat^®® akan makhluq itu qa’im dengan Haqq Ta‘ala dan zillNya maka ia itulah yang mempunyai mushahadah dengan mengithbatkan haqiqah.

™

™ ™ ^^0

not in text, from B (68, 8) B: perhimpunan (68, 9) B: sanya (68, 9) B: “...maka dengan...” (68, 16) Text; akan , from B (68, 17) Text; esa (52, 13), which means one, from B (68, 17) B; adds akan (68, 18) B; Dan barang... (68, 19) B; sanya (69, 1) not in text, from B (69, 2)

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94. Dan lagi pula kata Shaykh Muhy al-Dln b. ‘Arabi (qaddasa Allah sirrahu), shi‘r: 'l-haqqd^^ ‘aynu ’l-khalqi in kunta dhd ‘aynin waft ’l-khalqi ‘aynu ’l-haqqi in kunta dhd ‘aqlin maka adalah pada’^^^ Haqq [A. 53] Ta'alfL^'^ ‘ayn makhluq, jika ada engkau daripada orang yang bermata dan adalah pada makhluq itu ‘ayn Haqq Ta‘ala jika^^-^ ada engkau daripada orang yang ber‘aqal. wa in kunta dhd ‘aqlin wa ‘aynin famd tard siwd ‘ayni shay’in wdhidin fihi bi’l-shakl. dan jika ada engkau daripada orang yang ber‘aqal dan bermata hati maka tiadalah kau lihat lain daripada ‘ayn sesuatu^^^ esa^^^ yang ada dalamnya dengan^^^ rupa.

94.a. Dan^^^ murad daripada “dhd ‘aqlin’’ itu ia itu yang melihat akan makhluq zahir dan akan Haqq Ta‘ala batin. Maka adalah Haqq Ta‘ala pada penglihatnya^ô upama chermin makhluq, maka tiadalah^^' menghijabkan chermin itu sabab rupa yang zahir dan tiadalah terhijab mutlaq dengan muqayyad. 94.b. Maka^‘^2 murad daripada “dhd ‘aqlin wa‘aynin’’ itu ia itu'^93 yang melihat akan Haqq Ta‘ala dan akan makhluq dan

’83 ’8** ’83 ’86 ’8’ ’88 ’8’

”2 ”3

Text: waft (52, 19) B: corrupt (69, 5) not in B not in B not in text, from B (69, 8) ‘“ayn sesuatu” not in text, from B (69, 11) not in B not in B B: Maka (69, 12) Text: penglihatmu (53, 6), from B: “nya” (69, 14) affixed to penglihat refers to the possessor of intellect. Text: adds ia B: Dan (69, 16) Text corrupt, from B (69, 16)

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tiada terhijab^'-*’ salah suatu daripada keduanya akan yang lainnya dan dilihatnya wujud yang esa ta'ayyun Haqq Ta‘ala pada suatu wajah dan dilihatnya pada suatu wajah^^^ makhluq. Maka tiadalah terhijab ia sabab melihat wujud [B. 70] yang banyak daripada mushahadah wujud Allah yang esa dan tiadalah menyukari pada penglihatnya akan segala mazhar^^^ yang banyak itu keesaan dhat Allah Ta‘ala, dan tiadalah terhijab dengan keesaan Haqq Ta‘ala itu daripada melihat wujud makhluq^^^ yang banyak, dan tiadalah menyukari penglihatnya keesaan dhat Allah^‘^** Ta‘ala yang tajalli pada tempat yang banyak.

95. Demikian lagi kata Shaykh Muhy al-Din b. ‘Arabi {qaddasa Alldhu sirrahu)'^^^ dalam Kitab Fusiis al-Hikam-. Sayogianya bagi hamba Allah itu*^™ hendaklah ia memandang dalam segala perbuatan yang berbuat dia dan jangan dipandangnya akan perbuatan jua. Maka barang siapa mengenaP^* Haqq Ta‘ala dilihatnyalah akan Dia dalam segala sesuatu dari karena segala sesuatu itu jadi daripadaNya dan kembali kepadaNya dan dengan [A. 54] Dia jua ia berdiri dan la jua yang mempunyai dia dan lalah kullun pada haqiqahnya. Maka barang siapa tiada memandang Haqq Ta‘ala dalam segala sesuatu maka seolah-olah tiada ia mengenal Dia, dan^^^ barang siapa mengenal Dia diketahuinyalah diajan “a/d kulla shay’in md khald Alldhu

B: adds “makhluq zahir dan akan Haqq Ta'ala itu batin dan tiada terhijab” (69, 17) ’’5 not in text, from B (69, 19) B: corrupt B: adds "... daripada wujud makhluq...” (70, 3-4). B: repeated “...dan tiadalah terhijab dengan keesaan Haqq Ta‘ala itu dari pada melihat wujud makhluq yang banyak; dan tiadalah menyukari pengli hatnya keesaan dhat Allah...” (70, 5-7). B: radiya Allahu ‘atihu (70, 8) not in B Text: menengar (53, 18) **>2 not in text, from B (70, 15)

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bdtilun” —ketahuilah olehmu bahawa tiap-tiap segala sesuatu yang lain daripada Allah Ta‘ala itu sia-sia jua adanya. Dan lagi, diketahuinyalah diajan '"kullu shay’in hdlikun ilia wajhahu”^^^— bahawa tiap-tiap segala sesuatu itu binasa melainkan wajahNya jua, dari karena segala yang lain daripada Haqq Ta‘ala itu lagi [B. 71] akan binasa jua*®^ tetapi sekarang pun binasa jua adanya. Jika dii‘tibarkan^*’^ bahawa segala sesuatu itu ia suatu^*’^, maka, adalah sesuatu itu, dengan jalan mengikut kepada Haqq Ta'ala itu^°^, thabit jua adanya, dan pada jalan segala sesuatu dengan kuasa dirinya semata-mata, sia-sia jua adanya. Inilah permulaan pengetahuan daripada pengetahuan®®^ ‘ilmu kashaf. 96.

Qdlaibn ‘Ata’ Allah (radiya Alldhu ‘anhu): Man ‘arafa ’l-haqqa shahida[hu] fl kulli shay’in.

Kata Shaykh^®® Ibn ‘Ata’ Allah: Barang siapa mengenal Haqq Ta‘ala dipandangnyalah akan Dia pada segala sesuatu. Maka tiadalah [ia] lera daripada segala sesuatu itu dan berjinakjinakanlah ia dengan Haqq Ta‘ala dan dengan segala sesuatu^’*’.

97.

Qdla ba‘du ’l-‘drifln (radiya Alldhu ‘anhu): Fain qila: “Kayfa ‘arafla Alldh?” Faqul: “Ldkayfawald kayflyyah, laysa kamithlihi shay’un wahuwa ’l-samVu ’l-baflr. ”

Kata setengah ‘arif: Jika ditanyai orang akan dikau: “Betapa kau kenal Allah

Qur’an: al-Qasas (28, 88) not in B Text: dii’barkan (54, 7), from B (71 1), B: “mawjud bi’llah dan dengan qudratNya” for “ia suatu”. (71, 2) not in B not in B not in B B: on the margin “...itu dan berjinak-jinakan lah ia dengan Haq Ta’ala dan dengan segala sesuatu.” (71, 8)

550


Ta‘ala?” Maka jawabmu: “Tiada betapa dan tiada dengan kebetapaan, tiada sebagaiNya sesuatu jua pun yang menengar lagi melihat.”

98.

Fa’in qila: “Bima ‘arafta Allah?” Faqul: ‘“Araftuhu bihi wa- ‘araftu ma dunahu biniirihi. ”

Makati’ jika ditanyai orang akan dikau: “Dengan apa kau kenal akan Allah?” Maka jawabmu: [A. 55] “Kukenal akan Dia dengan Dia dan kukenal akan barang yang lain daripadaNya dengan nurNya.” 99.

Su’ila Dhu al-Nun al-Misffi^^ (radiya Alldhu ‘anhu): “Bimd ‘arafta rabbaka?” Faqala: “Law Id ta‘rifuhu ma qadartu ‘aid ma ‘rifatihi.

Ditanyai orang akan Shaykh Dhu al-Nun al-Misrl^'^: “Dengan apa pengenal tuan akan Allah Subhanahu wa-Ta‘ala?” Maka jawabnya: “Jikalau tiada diperkenalkanNya tiadalah [B. 72] kuasa akuî^ mengenal Dia.”

100.

Qdla al-Junayd (radiya Alldhu ‘anhu): Ld ya ‘rifu Alldh ilia Alldh.

Kata Shaykh Junayd (radiya Allû ‘anhu): Tiada mengenal Allah melainkan Allah. 101. Qdla ba‘du al-‘Arifin (radiya Alldhu ‘anhu): Ld ya ‘rifu ’l-Haqqa ilia ’l-Haqqu wald yuhibbu ’l-Haqqa Hid ’l-Haqqu [wa Id yatlubu al-haqqa Hid ’l-haqqa,}

not in B *'2 Text corrupt, from B (71, 16) *'3 Text corrupt, from B (71, 18) 8*“* B: kuasaku (72, 1)

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li’anna dhdlika sirrun huwa talabun li’l-Haqqi wa’lmuhibb lahu wa ’I- ‘drif bihi, [kamd qdla al-Nabl (salld Alldhu ‘alaihi wasallam): ‘“araftu rabbi birabbl. Kata setengah ‘arif: Tiada mengenal Haqq Ta‘ala melainkan Haqq Ta‘ala, dan tiada mengasihi Haqq Ta‘ala melainkan Haqq Ta‘ala, dan tiada menuntut Haqq Ta‘ala melainkan Haqq Ta‘ala, dari karena bahawa sanya demikian itu suatu rahasia ia itulah yang dituntut akan Haqq Ta‘ala bahawa mahabbah dan ma‘rifah bagiNya jua,” seperti sabda Nabi (salla Allahu ‘alayhi wasallam): “‘Araftu rabbi birabbi”—Kukenal Tuhanku dengan sabab Tuhanku.

102.

Wa kadha^'^ qdla al-Junayd (qaddasa Alldh sirrahii): al- ‘drif wa ’I-ma ‘ruf wa ’l-ma ‘rifatu wdhid.

Dari karena inilah kata Shaykh Junayd (qaddasa Alldh sirrahuf'^'. Yang mengenal dan yang dikenal dan pengenaP'^ itu suatu jua adanya.

103. Qdla al-mashd’ikh (radiya Alldhu ‘anhu): Ld ya'rifu haqlqata al-Nabiyyi ilia nabiyyun mithluhu, wald ya‘rifu haqlqata Alldh ilia Alldh. Kata segala Masha’ikh: Tiada^’^ mengenal haqiqah nabi melainkan nabi Allah jua

For the full and correct version of the saying see the entry “sirr” in alQashani’s Istildhat al-Sufiyyah, annotated edition by Muhammad Kamal Ibrahim Jaafar (al-Hay’ah al-Misriyyah al-‘Ammah li’l-Kuttab, 1981) 100101. B: lidhd U2, 10) not in text, from B (72, 12) Text: mengenal (55, 14) «’ Text: adds ia (55, 15)

552


sebagainya dan tiada mengenal haqiqah Allah melainkan Allah Ta‘ala jua^2o

Dari karena bahawa sanya segala ma siwa All^ itu adalah ia diperikan Allah Ta’ala dengan sesat^î sia-sia, maka manakan dapat yang sesat dan yang sia-sia itu mendapat Haqq Ta'ala, seperti firman Allah Ta'ala [B. 73], "fama^^'^ ba'da ’l-Haqqi ilia ’l-dalar^'^^—barang yang [A. 56] lain daripada Haqq Ta'ala itu sesat dan sia-sia jua adanya. Ya'ni: Apabila kamu^24 ketahui akan segala chahaya ma'rifahKu kemudian daripada sudah terbuka segala sifatKu dan dhatKu maka^^s jangan lagi^ê kamu tuntut kunhi dhat Ku yang qadim. Maka bahawa sanya ia itu tiada ketahuan dan tiada berkesudahan dari karena qadim itu tertegah daripada^^v rneliput Dia segala bichara qalb dan mendapat dia segala pendapat ruh. Kata Shaykh Husayn (radiya Allahu 'anhu) bahawa Haqq Ta'ala itulah yang dimaqsudkan dengan berbuat 'ibadah dan ta'ah, tiada nyata la kepada yang lain daripadaNya, dan tiada mendapat Dia segala^^s yang lain daripadaNya. 104. Wa su’ila ‘AU b. Ab Tdlib (karrama Allah wajhahu): “Bima ‘arafta rabbaka?” Faqdla: “‘Araftuhu bimd ‘arrafani bihi nafsahu^^^—la yudraku bi’l-hawdss^^^, wn la yuqdsu bi’l-qiyds, qaribun fi bu‘dihi wa ba'Tdun fi qurbihi, fawqa kulli shay’in, wa Id yuqdlu fawqa^^^

82> 822 823 824 825 82® 822 828 829 83® 83 >

not in B Text: sabab Text, and B.:famddha Quf’m: Yunus (10, 32) B: kau (73, 2) not in B not in B not in B not in B Text and B: binafsihi, incorrect. Text and B: qiyds, incorrect. Text: fawqahu (56, 10)

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shay ’in, amama kulli shay ’in wald yuqdlu amdma^^^ shay’in wa huwa fawqa kulli shay’in la kashay’in fi shay’in^^^, fasubhdna man huwa hakadhd wa laysa hakadhd ghayruhu. ”

Ditanyai orang akan ‘All b. Abi Talib {karrama Allah wajhahu)'. “Dengan apa tuan mengenal Allah Subhhanahu wa Ta‘ala?” Maka jawabnya: “Bahawa kukenal akan Allah Subhanahu wa-Ta ‘ ala dengan barang yang dianugerahalN ya akan daku - ma’rifat akan dhatNya; tiada dapat la^’-" dengan hawas^^^ dan tiada diqiyaskan la dengan qiyas; damping la daripada [B. 74] jauhNya'^ '? dan jauh la pada dampingNya; la jua diatas segala sesuatu dan tiada dapat^38 (Jikata diatas sesuatu; dan la jua^’Q dihadapan segala sesuatu dan tiada dapat dikata dihadapanNya^î^ sesuatu dan la jua diatas segala sesuatu; tiada la seperti sesuatu dalam sesuatu; maha^î suchi Tuhan yang la^-*bersifat demikian dan tiada bersifat demikian lain daripadaNya.” 105.

Wa qlla lahu: “Mdghdyatu [A. 57] al-ma‘rifah?”Faqdla: ‘‘Al-dahshu fi kibriyd ’i Allah. ”

Text and B: wala, incorrect. Text (56, 10) and B. (73, 14) amamahu, read amama in keeping with Malay translation. “fi shay ’in" not in B B; Dia (73, 18) B: qiyas (73, 19) Text: jauh (56, 15), from B (74, 1) not in B not in text, from B (74, 2) *** Text: hadapanNya (56, 17) Text: adds maka (56, 18) not in B

554


Dan lagi pula ditanyai orang akan ‘All b. Abi Talib (karrama Allah wajhahu}'. “Apa kesudah-sudahan ma'rifah akan Allah Ta‘ala?” Maka jawabnya: “la itu dahshal^"’ pada segala kebesaranNya.”

106. Wa lidha qdlati ’l-Sufiyyah: “Yd hayrata, yd dahshata, yd harfa Id yuqra ” Dari karena inilah kata segala Sufi: “Hai hayran dan hai dahshat dan hai huruf yang tiada dapat dibacha.” 107.

Su’ila AU b. Abi Tdlib (karrama Alldhu wajhahu): “Hal ‘arafta Alldh^^^ blMuhammadin aw ‘arafta Muhammadan biAlldh?”Faajdba: “Law ‘araftu Alldha^^^ blMuhammadin md ‘abadtuhu lakdna Muhammadun awthaqa fi nafsi^^^ mina Alldhi, walaw ‘araftu Muhammadan biAllahi lamd^^^ ihtajtu ild rasuli Alldh. WaldkinnaAlldha ‘arrafani nafsahu kamd shd ’a waba ‘dtha Muhammadan bitablighfi^^ ahkdmfi^'^ al-qur’dni wamufassaldti ’l-Isldmi wa’l-imdni wa-ithbdti ’l-hujjati wataqwimi ’l-ndsi ‘aid minhaji ’l-ikhlds, fasaddaqtuhu bimd jd ’a bihi. ”

Dan lagi^^Q pula ditanyai orang akan ‘AU b. Abi Talib (karrama Alldh wajhahu)'.

B: haybah (74, 8) not in B not in text, from B (74, 13) B: nafsihi (74, 14) A: tema (51,1) B: taballughun, incorrect (74, 16) B: al-ahkam 16) *50 not in text, from B (74, 18)


555

“Adakah tuan^î kenal Allah dengan sabab Muhammad {salla Alldhu ‘alayhi wasallamY^^ atau tuan kenal [B. 75] Muhammad dengan sabab Allah?” Maka jawab ’All b. Abi Talib: “Jikalau kukenal akan Allah dengan Muhammad {salla Alldhu ‘alayhi wasallam) seneschaya tiadalah kusembah akan Dia dan adalah Muhammad {salla Alldhu 'alayhi wasallam) itu terlebih harapku akan dia daripada Allah Ta‘ala, dan jikalau kukenal akan Muhammad {salla Alldhu ‘alayhi wasallam) itu dengan^â sabab sematamata Allah Ta‘ala jua seneschaya tiadalah berkehendak kepada Rasul Allah. Tetapi Allah Ta‘ala jua berkenalkan diriNya kepadaku seperti yang dikehendakiNya dan disuruhkanNya Muhammad (salla Alldhu ‘alayhi wasallam) menyampaikan segala hukum Qur’an dan segala tafsil Islam dan iman dan menyabitkan hujjah Islam dan menetapkan segala manusia atas jalan ikhlas, Maka bahawa^54 kusungguhkan [A. 58] akan dia dengan barang yang datang dengan dia.” 108.

Qila^^^: Su’ila ’l-Siddiqu ’l-Akbdr (radiya Alldhu ‘anhu): “Bimd ‘arafta rabbaka?” Qdla: “‘Araftu rabbi birabbi, wa lawld rabbi md ‘araftu rabbi. ”

Ditanyai orang akan Abu Bakr al-Siddiq (radiya Alldhu ‘anhuf. “Dengan apa^56 pengenal tuan akan Allah Ta'ala^^??” Maka jawabnya: “Bahawa pengenalku®^^ akan Tuhanku itu dengan Tuhanku jua. Jikalau tiada Tuhanku seneschaya tiada kukenal akan Dia.”

’55 ’5“* ’55 ’5®

’52 ’5’

Text: tuanku (57, 11) not in B not in B not in B B: Wa qila not in text, from B (75, 12) B: Subhanahu waTa'ala (75, 13) Text: pengenal (58, 4), from B (75, 13)

556


109. Qala Abu Bakr al-Kattanl (radiya Alldhu ‘anhu): Wujiidu ’I- ‘ata ’i mina 'l-haqqi shuhudu l-khalqi bi ’l-haqqi Hanna ’l-haqqa dalllun ‘aid kulli shay’in wald yakunu shay ’un dunahu dalilan^^^ ‘alayhi. Kata Shaykh Abu Bakr Kattani: Beroleh anugeraha^^*’ daripada Haqq Ta’ala itu dipandang segala makhluq akan Haqq Ta‘ala dengan anugerahaNya dari karena bahawa sanya Haqq Ta‘ala jua yang menunjukkan atas segala sesuatu dan [B. 76] tiada ada segala sesuatu menunjukkan Dia.

110. Qdla Ibn ‘Ata’ Allah (radiya Alldhu ‘anhu): Ashhadaka^^^ min qabli an istashhadaka.^^^ Fanataqat bi’l-haybati ’l-zawdhiru watahaqqaqat bi-ahadiyyatihi ’l-qulubu wa ’l-sard ’ir. Kata Shaykh Ibn ‘Ata’ Allah: Telah ditunjuk Allah Ta'ala akan dikau dahulu daripada®^^ disunihNya engkau mengenal Dia. Maka iqrarlah segala makhluq akan^^ ketuhananNya dan ditahqiqkanNya oleh segala hati dan rahasia akan ahadiyyatNya. 111.

Wa qlla li ’l-Siddiq (radiya Alldhu ‘anhu): “Wahal yata’attd libasharin an yudrikahu?” Faqdla: “Al- ‘ajzu ‘an darki ’l-idrdki idrdk. ’’

Ditanyai orang akan Abu Bakr al-Siddtq (radiya Alldhu ‘anhu)-. “Adakah hasil akan manusia mendapat Haqq Ta’ala?” Maka jawabnya: “Y ang lemah daripada mendapat pendapat itulah tanda pendapat*®^ ”

85° 85* 862 863 86* 865

Text: dalllun (58, 7); B: dalilun 17) B: anugerahai (75, 17) Text: Hal shahadaka, corrupt (58, 10) B: corrupt (76, 2) not in B not in B B: didapat {!(>, 11)

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Kata Shaykh Muhy al-Din b. ‘Arabi (qaddasa Alldhu sirrahu}^ bahawa ma‘na isharah Abu Bakr al-Siddiq itu sungguhnya segala pancha indera itu, ia itu sabab pendapat akan segala pendapat dan tiada sampai segala pendapat [A. 59] itu kepada mendapat Dia.

112. Qdla [Sayyid] al-Shaykh [b.] ‘Abd Allah al-‘Aydarus (qaddasa Alldhu sirrahu Qdla^^^’l-‘ulamd’ blAlldhi wajamVu ’l-mashd’ikh wa’l‘ulamd’ (radiya Allah anhum): Ashrafu kalimatin fi'ltawhid ma qdla^^'^ Abu Bakr al-Siddlq (radiya Alldhu ‘anhu): Subhdna man lam yaj'al li’l-khalqi sabllan ild ma‘rifatihi ilia bi’l-‘ajzi ‘an ma‘rifatihi. Kata [Sayyid] Shaykh b. ‘Abd Allah ‘Aydarus bahawa sanya; Berkata segala 'aril' dan segala masha’ikh dan segala ‘ulama’: Terlebih [B. 77] mulia sepatah pada menyatakan tawhid itu barang yang dikatanya oleh Abu Bakr al-Siddiq (radiya Allahu ‘anhu): Maha Suchi bagi Allah yang tiada dijadikanNya bagi segala makhluqNya jalan kepada ma‘rifahNya melainkan dengan melemahkan diri daripada ma‘rifahNya. 113. Kata segala Sufiyah^'ô, “Inna kamdlu ’l-ma‘rifati ’l-nakirah.” bahawa sanya kesempumaan ma‘rifah itu tiada kekenalan, dari karena bahawa sanya kunhi dhat^^' itu dan ghayb huwiyyahNya itu menghendaki tiada ketahuan dan tiada dapat diliput oleh ilmu akan haqiqah kunhi dhatNya. Bahawa sanya diajan daripada ‘ilmu itu meliput akan sesuatu dan menyatakan haqiqahnya dengan membezakan daripada iainriya^Maka dhat

B: (radiya Allahu ‘anhu) (76, 15) B: {radiya Allahu ‘anhu) (76, 11) *« B: Qdla for qdlii (76, 15) 8®’ B; adds Za/iu (76, 16) B: Sufi (77, 4) B: adds Allah (77, 6) Text: dhatnya; from B: lainnya (77, 9)

558


Haqq Ta'ala itu sekali-kali tiada bagiNya had. Jikalau diliput ‘ilmu akan Dia neschaya jadilah la berhingga, Maha Tinggi Haqq Ta‘ala daripada demikian itu. Maka nyatalah bahawa pendapat akan kunhi dhat Allah itu muhal. 114. Qalat al-mala’ikah (‘alayhimu ’l-saldm): Subhdnak! Ma ‘arafndka haqqa ma ‘rifatik. Telah berdatang sembah segala mala’ikah keHadrat Allah Ta'ala^^^: Maha Suchi bagiMu! Tiada kami kenal akan Dikau dengan sepatut pengenal akan Dikau.

115.

Wa lidhd^'^'^ qdla ’l-Nabi (salla Alldhu ‘alayhi wasallam): “Kullukum fldhdti Allah hamqd. ”

Dari karena inilah^^^ sabda Nabi (salla Alldhu ‘alayhi wa sallam\. [A. 60] “Sekelian kamu pada maTifah kunhi^’^ dhat Allah hamqa^'^'^.” Ya‘m: Tiada sampai bichara kamu kepada ma‘rifahNya. Dari^^^ karena inilah kata setengah ‘arif: “Inna al- ‘ubbdcfi^'^ juhhdlun wa’l-zuhhad buttdr—bahawa^®° segala ‘abid itu bebal [B. 78] dan segala zahid itu sia-sia. Mereka itulah yang menyembah Allah dengan ‘aqaP^ * mereka itu lagi dengan pengetahuan diri mereka itu tiadalah^^^ beza antara mereka itu dan antara segala

not in B S’-* Text: Wa-kadha (59, 18), from B (77, 15) 875 B: itulah (77, 16) 87® not in B 877 B: ahmaq (77, 17) 878 not in text, from B (77, 18) 879 Text: al-‘abd (60, 2); B: al-‘abbdd, corrupt (77, 19) 880 B: adds sanya (77, 19) 881 B: di-a‘qal (IS, 1) 882

Text corrupt, from B (78, 2)


559

yang menyembah berhala. Hanya sanya adalah diambil la^^^ mereka itu akan yang disembah daripada pengetahuan, dan dengan di‘aqaP^4 mereka itu akan Dia,^^^ bahawa segala yang menyembah berhala itu adalah diambil mereka itu akan tuhannya®^^ daripada batu dan patung. Dari karena^^' inilah isharat sabda Nabi {salla Alldhu ‘alayhi wasallam)'. Inna ’l-haqqu subhdnahu wata'dld yatajalld yawma ’l-qiydmati li’l-khalqi fi suratin munkaratin. Fayaqul: “And rabbukumu ’l-a‘ld.”Fayaquluna: “Na'iidhubiAlldhi minka. ” Fayatajalld fi surati ‘aqd ’idihim fayasjudiina lahu Bahawa sanya Haqq Subhanahu wa-Ta'ala^^^ tajalli pada Hari Qiyamah kepada segala makhluq dengan rupa yang tiada kekenalan. Maka firmanNya; “Akulah Tuhan kamu yang Maha Tinggi.” Maka sembah mereka itu: “Berlindung kami kepada Allah daripadaMu.” Maka tajalli pula Haqq Ta‘ala dengan rupa yang dikenal mereka itu, maka sujudlah mereka itu^^^ akan Dia. Dan lagi sabda Nabi {salla Alldhu ‘alayhi wasallam)'.

Inna ’l-Haqqa Subhdnahu wa-Ta‘dld ‘aynuhu yatajalld yawma ’l-qiydmati fi suratin fayu’rafu, thumma yatahawwalu, fayunkaru, thumma yatahawwalu ‘anhd [fi suratin] fayu'rafu, wahuwa huwa ’l-mutajalli, laysa ghayrahu^^^ fi kulli suratin^^'

’* *5 not in B B; di-a‘qal (78, 4) “akan dia” not in B B: mereka itu (78, 6) *8’ “Dari karana” not in B B: Ta‘ala (78, 10) B: “maka sujudlah mereka itu” repeated twice (78, 14) B: ghayru (78, 17) cf. Fusus, v.I, 184.

560


Bahawa sanya Haqq Subhanahu waTa‘ala tajalli pada Hari Qiyamat dengan nipa maka kekenalanlah la dan lalah yang tajalli pada tiap-tiap rupa, tiada lainNya. hanya la. 116. [B. 79] Maka nyatalah daripada rahasia kedua Hadi th itu barang yang [A. 61] dibicharakan ‘aql dan dichitakan chita, maka dhat Allah maha suchi lagi maha tinggi daripada demikian itu. Dari karena inilah kata setengah 'arif pada ketika takbirat al-ihram, “a‘budu rabban lam a‘lamhu, Allahu Akbar!”— kusembah Tuhan yang tiadaku ketahui akan Dia, Allah jua yang amatbesar. Sababinilahkatasetengah ‘arif, “rak'atu 'l-muwahhid ’I-‘arif afdalu min alfi rak'atin min ’l-‘ubbad al-juhhdfi^^ wa’lzuhhad al-buttdl”—serak‘at sembahyang muwahhid yang ‘mf terafdal daripada seribu rak'at sembahyang ‘abid yang jahil dan zahid yang sia-sia^^^. 117. Ketahui olehmu, hai talib^^'*, bahawa sanya Tuhanmu itu tiada kharij daripadamu dan tiada dakhil padamu, dan tiada^^^ diatasmu dan tiada dibawahmu, dan tiada dihadapanmu dan tiada dibelakangmu, dan tiada la muqayyad dengan dikau dan tiada la mutlaq padamu; tetapi lalah mawjud lagi mutlaq, yang tiada mawjud lain daripadaNya dan lalah zahir pada tempat tajalli segala ‘abid dan zahid tiada dengan ittihad dan hulul. 118.

Qdla al-Shaykh Muhyl al-Din b. ‘Arabi (radiya Allahu ‘anhu): Li’annahu Id ya‘rifu asmd’ahu wasifdtihi ilia man lahu mithlu sifdtihi waasmd’ihi wadhdtihi, waTa‘dld Allah ‘ani ’l-mithli ‘uluwan kabiran, idh man laysa kamithlihi shay’un kayfa yasilu ild ma‘rifati [’l-]haqiqah. Wa li-hddhd ’l-ma‘nd nahd Rasul Allah (salla Allahu ‘alayhi wasallam) min^^^ ’l-tafakkur fi dhdti Allah Ta ‘ala.

Text: aZ-ya/iZ (61, 5) 893 B; sia (79, 9) 89'* B: adds Haqq Ta'ala (19, 9) 895 Text: adds muqayyad (61, 8) 896 B: ‘an (19, 19) 892

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[B. 80] Kata^^^ Shaykh Muhyi al-Din b. ‘Arabi: Dari karena bahawa sanya tiada dikenal akan Asma’ Allah dan akan segala Sifat Allah dan akan dhat Allah melainkan barang siapa ada baginya bersifat seperti [A. 62] segala^’^ SifatNya dan segala Asma’Nya dan dhatNya, maha tinggi Haqq Ta‘ala dengan ketinggianNya, lagi maha besar daripada sebagai dari karena la tiada sebagaiNya sesuatu jua pun, maka betapa sampai kepada rna'ril'ah haqiqah kunhi^^^ dhatNya? Dari karena inilah ditegahkan oleh®*”’ Rasul Allah {salla Alldhu ‘alayhi wasallam) daripada fikir^’’’ akan dhat Allah, seperti sabdanya—'"tafakkaru fi ’I- ‘aid 'i Alldh wa Id tatafakkaru.fi dhdti Alldh”—fikirkan oleh kamu pada segala makhluq^^^ Allah dan jangan kamu fikirkan pada dhat Allah Ta‘ala;

Innahu Id sabila ild ma ‘rifatihi ilia bi ’I- ‘ajzi ‘an ma ‘rifatihi, lianna'^^^ kulla ishdratin yushiru bihd ’l-khalq mardudatun ‘alayhim liannahu min jinsihim, makhluqatun mithluhum, hattd yushiru bi’l-haqqi ild ’l-haqqp^ wa Id sabila lahum ilia dhdlika ”

Bahawa sanya tiada ada jalan kepada ma‘rifah Allah melainkan dengan lemah daripada ma‘rifahNya itu, dari karena bahawa sanya tiap-tiap isharat yang diisharatkan dengan dia oleh makhluq kepada Haqq Ta‘ala itu tertolak kepada mereka itu jua dari karena isharat itu adalah dari jenis mereka itu, makhluq sebagainya, hingga diishâtkan

g. “Faqala kata” (80, 1) not in B B: adds haqiqat (80, 6) not in B B: tafakkur (80,1) B: makhluqat (80, 8) Text corrupt, from B (80, 10) *’♦ B: al-khalq (80, 12) 897

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mereka itu dengan Haqq Ta‘ala kepadaNya dan tiada jalan akan mereka itu kepada yang demikian itu^®^ melainkan dengan anugeraha Tuhan mereka itu jua; Wa awhd Alldhu ild Dawuda (‘alayhi ’l-salam): “Kd Dawud, i'rifrii wa i‘rif nafsaka.” Fafakkara Ddwud [B. 81] sd‘atari—Telah diturunkan Allah Ta‘ala wahyu kepada Nabi Allah Dawud: “Hai Dawud, kenal olehmu akan Daku dan kenal olehmu akan dirimu.” Maka Nabi Allah'^^’^ Dawud pun fikir sesa‘at; thumma qdla: “Ildhl, ‘araftuka bi’l-wahddniyyati wa’lqudrati wa’l-baqd’i, wa ‘araftu nafsl bi’l-‘ajzi wa’l-da‘fp^^ wa’l-fand’i”—maka sembah Nabi Allah^*’^ Dawud: “Tuhanku, kukenal akan Dikau dengan keesaanMu dan bagiMu jua kuasa lagi [A. 63] kekal, dan kukenaP*^^ akan diriku dengan lemah dan^*® da‘if lagi fana. Dari karena inilah Nabi (salla Alldhu ‘alayhi wasallam) melemahkan dirinya daripada ma‘rifah Allah, daripada memuji Dia^'^ dengan kesempumaan puji, seperti sabdanya, “Ld uhsl thand’an ‘alayka anta kamd athnayta ‘aid nafsika”—“Tiada sampai pujiku akan Dikau yang telah Kau puji akan DiriMu.” 119.

Qdla Ahmad b. Ziydd (radiya Alldhu ‘anhu): Al-ma‘rifatu kulluhd al-i‘tirdf^^ bi’l-jahli wa’l-tasawwuf tarku ’l-fudul.

Kata Shaykh Ahmad b. Ziyad: “Yang ma'rifah itu mengiqrarkan diri bebal daripada segala perkara ma‘rifah Allah^’^ dan tasawwuf itu meninggalkan segala yang terlebih-lebih^’^*”;

507

’OS sio

S''*

not in B Nabi Allah not in B Text: al-da ‘if (62, 18), from B (81, 4) not in text, from B (81,4) Text: kenal (63, 1), from B (81, 6) not in text, from B (81, 6) Text: adds ia (63, 2) Text and B: al-a‘rdf, incorrect not in B B: berkelebihan (81, 14)

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bal ghdyatu ’l-talab ft ma‘rifati dhdti Allahi Ta'aldwa sifdtihi waasmd’ihi tu’addt ild ’l-‘ajzi wa’l-tahayyuri fihd

Tetapi kesudah-sudahan tuntut pada ma'ril'ati dhat Allah dan segala SifatNya dan segala Asma’Nya itu menyampaikan kepada lemah dan hayran dalam ma‘rifah dhat Allah.

Vka kadhdf^^ sa’alaf^^ ’l-Nabt (salla Alldhu ‘alayhi wasallam): “Alldhumma, zidntfika tahayyuran”

Dari karena inilah dipohonkan Nabi (salla Allahu ‘alayhi wasallam) keHadrat Allah: “Tuhanku, tambah kiranya [B. 82] akan hambamu hayran pada ma‘rifah dhatMu”; fa-innahu kullu md zddahu ’l-haqq ‘ilman zddahu dhdlika ’I- ‘lima hayratan Maka bahawa sanya tiap-tiap barang yang dianugerahai Allah akan hambaNya bertambah-tambah pengetahuannya^'^ akan Dia maka ditambahiNya^'^ pengetahuannya itu hayran pada ma‘rifah dhatNya.

120.

Qdla al-Rasldn (radiya Alldhu ‘anhu): Al-nds hd ’iriina ‘ani ’l-Haqqi Ta ‘did bi ’I- ‘aql.

Kata Shaykh Raslan: Segala manusia®*^ itu hayran mereka itu daripada mengenal Haqq Ta‘ala dengan ‘aqal, yang diperangai^ô badan karena [A. 64] ia terdinding daripada

”5 B: Wa lidha (81, 17) Text: qdla (63, 12); as’ala in B (81, 18) B: pengetahuan (82, 3) ”8 B: ditambah (82, 3) B: manushia (82, 6) B: perangai (82, 7)

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segala tajalli Haqq Ta‘ala dan^^* segala ma‘rifah yang ketuhanan, tetapi bersalahan^22 dengan ‘aqal yang ruhani lagi nurani—ia itu anugeraha Allah Ta‘ala, tiadalah hay ran sertanya. Itulah isharat sabda Nabi {salla Allahu ‘alayhi wasallamy. ""Lawla Allah, ma uhdma”—Jikalau tiada dianugerahai Allah seneschaya tiadalah kami beroleh hidayah. Dan lagi sabda Nabi (salla Allahu ‘alayhi wasallamY “‘Araftu rabbi birabbr—Kukenal Tuhanku dengan sabab Tuhanku. “Famatd talabta^^^ ’l-Haqqa bi’l-‘aqli dalalta'^^^"—dan lagi pula kata Shaykh Raslan, “maka barang kali kau tuntut akan Haqq Ta‘ala dengan ‘aqal yang perangai badan itu maka sesatlah engkau daripada sampai kepadaNya.”

121. Kata segala masha’ikh {rahmat Allah ‘alayhim) bahawa ‘aqal itu suatu alat akan ‘ubudiyyah bukan ia alat^^s 3)^3^ memandang rububiyyah, hanya sanya ‘aqal itu dapat dibicharakanNya pada segala makhluq jua. Jikalau tiliknya^ê kepada Haqq Ta‘ala, seneschaya fanalah ia. [B. 83] Maka sekalikali tiada hasil ma‘rifah melainkan dengan nur yang dianugerahai^^? Allah Subhanahu wa-Ta‘ala akan barang siapa daripada hambaNya yang dikehendakiNya pada azal, kama qdla al-Nabi (salla Allahu ‘alayhi wasallam): “Inna Alldha Ta‘dld khalaqa khalqahu fi zulmatin, thumma rashsha ‘alayhim min niirihi. Faman asdbahu dhdlika ’l-nur, hudiya; wa man akhta 'a dhdlika, dalla wa ghawd”—seperti sabdanya Nabi {salla Allahu ‘alayhi wa sallam): “Bahawa sanya All^ Ta‘ala mentaqdirkan segala makhluqNya dalam zulmah. Maka diperchikkanNya atas mereka itu nur^^s daripada nurNya. Maka barang siapa sampai kepadanya nur®29 j(y seneschaya beroleh hidayahlah ia, dan

B: adds daripada (82, 8) ’2? Text; salahan (64, 2) 523 B: taliba {^2, 13) ’2^* Text: dallaka (M, 6); from B: dalalta (&2, 14) ’25 not in text, from B (82, 17) ’26 B: ditilikan (82, 19) ’2? Text: adds akan (64, 12) ’28 not in text, from B (83, 7) ’2’ Text: nurNya, from B (83, 8) ’21

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barang siapa tiada sampai kcpada'^ ’'* nur itu maka sesatlah ia dan salahlah jalannya. Maka ma‘rifah ‘abd akan Tuhannya itu dengan nur yang dimasukkanNya kedalamhati [A. 65] hambaNya. Maka didapat oleh hambalah dengan nur itu akan segala rahasia Kerajaan Tuhannya dan dirnushahadahkannyalah segala ‘Alam Malakut dan ‘Alam Jabarut®^'.”

122. Kata Shaykh Ahmad b. ‘Abd al-Karim (radiya Allahu ‘anhu) bahawa ma‘rifah itu tiga bagai: Pertama ma‘rifah dhat, kedua ma‘rifah sifat Allah, ketiga ma‘rifah af‘al Allah.

a. 122. Adapun ma‘rifah dhat Allah itu ia itu martabat segala Anbiya’ Allah dan segala Rasul Allah dan segala ‘Arif yang siddiq dan segala Awliya’ Allah. Maka terlebih utama daripada sekelian mereka itu pada ma‘rifah dhat Allah ia itu Nabi kita Muhammad {solid Allahu ‘alayhi wasallam) seperti [B. 84] firman Allah Ta‘ala: “Fa'lam, annahu Id ildha ilia Alldh”— Ketahui olehmu, ya Muhammad, bahawa sanya tiada Tuhan hanya Allah, dan seperti sabda Nabi (solid Alldhu ‘alayhi wasallam)'. “And a ‘rafukum biAlldhi waakhshdkum min Alldh"— Akulah yang terlebih mengenal Allah daripada kamu dan akulah yang terlebih takut akan Allah daripada kamu. b. 122. Adapun ma‘rifah sifat Allah itu‘'' - ia itu martabat segala mu’min yang khass, seperti firman Allah Ta‘ala: “Afald yatadabbaruna al-Qur’dn?"—Tiadakah kamu bicharakan segala barang yang tersebut dalam Qur’an? Maka nyatalah bahawa^â Qur’an itu sifat Allah.

C. 122. Adapun ma‘rifah af‘al Allah itu ia itu martabat segala mu’min yang ‘amm, seperti firman Allah Ta‘ala; “Afald

B: kepadanya (83, 9) B; adds Tuhannya (83, 13) not in text, from B (84, 5) ’’’ not in B

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yanzuriina ild ’l-ibili kayfa khuliqat?”—Tiadakah ditilik^-^"* mereka itu kepada unta, betapa kejadiannya? Maka nyatalah bahawa kejadian^^^ unta itu fi‘l All^. 122. d. Maka yang basil daripada ma‘rifah dhat Allah itu mengwajibkan haybah dan ta’zTm. Dan diajan daripada haybah itu memuliakan makhluq karena Allah Ta‘ala^^^ dan menghinakan mereka itupun karena Allah. Dan diajan daripada ta‘zim itu memuliakan [A. 66] makhluq karena Allah dan menghinakan mereka itu pun karena Allah, hingga putuslah daripada chitanya membesarkan dan memuliakan yang lain daripada Allah, dan tiada sesuatu jua pun besar pada®^^ penglihatnya dan tiada ia menilik kepada segala yang^^^ muhdath dan tiada ia chenderung kepada segala^^^ makhluq melainkan kepada Allah Ta'ala jua^ô seperti disifatkan Allah Ta’ala dalam [al-]Qur’an akan RasulNya: [B. 85] zagha ’l-basaru wamd taghd”—ya'ni, tatkala dampinglah Nabi (salld Alldhu ‘alayhi wasallam) pada martabat qdba qawsayn aw adnd, maka tiadalah chenderung penglihatnya kekiri dan kanannya. Kata Shaykh Sahl (radiya Alldhu ‘anhu): Tiadalah chenderung Muhammad (salld Alldhu ‘alayhi wasallam) pada menilik dirinya dan tiada ia chenderung akan mushahadah dirinya kepada Allah, hanya sanya adalah ia mushahadah semata-mata kepada^"^* Haqq Ta‘ala dengan menilik akan barang^"*2 yang zahir atasnya daripada segala sifat Allah yang mengwajibkan dia ketetapan pada maqam itu.

B: dilihat (84, 10) B: adds ayat (84, 11) not in B not in B not in text, from B (84, 18) not in text, from B (84, 18) not in B “...kepada Allah; hanya sanya adalah ia mushahadah semata-mata kepada...” not in text, from B (85, 6) 942 B: kepada (85, 6)

934 935 936 93^ 938 939 940 941

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e. 122. Dan yang hasil daripada nia‘rifah sifat Allah itu mengwajibkan tetap hati'*'^’ kepada Haqq Ta‘ala, dan takut akan Dia, dan harap kepadaNya, dan tawakkul,^^^ dan barang yang lain dari itu daripada segala^^*^ niaqarn Awliya' Allah, sekira-kira tajalli sifat Allah atas rahasia mereka itu, seperti sabda Nabi (solid Alldhu ‘alayhi wasallam}-. “U‘budi Alldha kaannaka tardhu”—sembah oleh kamu Allah'^'^*’, seolah-olahnya^^*^ kau lihat akan Dia. Inilah martabat mereka itu'^^*' segala Ahli Ma‘rifah dengan sifat Allah Ta‘ala yang berdiri dengan dhat Allah. 122.f. Maka^"^^ yang hasil daripada ma‘rifah af‘al Allah itu mengwajibkan had tetap hati^^® jua dengan berbuat ‘ibadah akan All^, dan menuntut pahala daripadaNya, dan menjauh diri daripada segala laranganNya, dan membanyakkan barang kuasa pada jalanNya, seperti firman Allah yang Maha Tinggi: “Tatajdfd junubuhum [A. 67] ‘awi ’l-maddji‘i yad'una rabbahum khawfan wa tamo ‘an wa mimmd razaqndhum yunfiqun ”—Segala mereka itu^^’ yang tiada tidur pada [B. 86] hamparannya supaya mereka itu sembahyang^52 tahajjud serta menuntut^^s (jo‘a mereka itu kepada Tuhannya dengan^54 takutnya akan shikshaNya dan tama‘ mereka itu akan rahmatNya, dan daripada^^s barang yang Kami anugerahai rizqi akan mereka itu disadaqahkan mereka itu.®56

’■*5

’50 ’51 ’52 ’53 ’54 ’55 ’50

not in B Text: “...dan kekal...” (66, 12), from B (85, 9) not in B; text adds ia not in B B: seolah-olah (85, 12) “mereka itu” not in B B: Dan (85, 14) not in B not in B Text: adds ia (67, 2) B: minta (86, 1) B: serta (86, 2) not in B B: “anugerahai akan mereka itu rizqi disadaqahkan mereka itu.” (86, 3-4)

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123. Kata Sahib Haqa’iq al-Tawhid wa Raqd’iq al-Tafrid, yang mensharahkan qasidah Tuhfat al-Murid, (radiya Alldhu ‘anhu), bahawa sanya segala hamba Allah yang tulus ikhlas mereka itu sampai keHadrat Allah ia itu terbahagi atas dua bahagi: Pertama, salikin, kedua majdhubin.

123.a. Adapun kelakuan salikin itu mengambil dalil bagi mereka itu^57 dengan segala suatu kepada Haqq Ta'ala. Mereka itulah yang berkata lisan halnya, “md ra’ayna'^^^ shay’an ilia wa ra’aynd Allah ba'dahu” —ertinya, tiada kami lihat sesuatu juga melainkan kami lihat Allah kemudiannya. 123. Adapun kelakuan majdhubin itu mengambil dalil mereka b. itu dengan^59 Haqq Ta‘ala kepada sesuatu. Mereka itulah yang berkata lisan halnya,“znd ra’aynd shay’an ilia wa ra’aynd Alldh qablahu” —tiada kami lihat sesuatu jua pun melainkan kami lihat Allah jua dahulunya. Bahawa sanya tiada lagi shak [bahawa] dalil itu terlebih zahir daripada madlul. C. 123. Maka pertama-tama yang nyata pada segala®^’ salikin itu bekas, ia itu segala af‘al Allah. Maka mengambil dalillah mereka itu dengan Af‘al Allah kepada segala Asma’ Allah^^^ dan segala Asma’ Allah itu kepada segala Sifat Allah dan dengan segala Sifat Allah itu kepada dhat Allah. Maka adalah hal mereka itu taraqqi^^^ daripada martabat yang dibawah kepada martabat yang diatas.

“bagi mereka itu” not in B ’58 B: ra’aytu (86, 10) on the margin. ’5’ not in B B: “md ra’ytu shay'an ilia wa-Alldh ha'dahu," - artinya tiada kulihat sesuatu juga melainkan kulihat Allah kemudiannya. Adapun kelakuan majdhubin itu mengambil dalil mereka itu Haqq Ta'ala kepada sesuatu. Mereka itulah yang berkata lisan halnya,...” on the margin (86, 10) not in B ’^7 “...dan segala Asma’ Allah itu kepada segala Sifat Allah dan dengan segala Sifat Allah itu...” not in B ’83 B: interlinear note, naik (86,16)

Fl MA'RIFATI ALLAH

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d. 123. Maka pertama-tama yang nyata pada segala majdhubin itu [A. 68] haqiqat kesempumaan dhat yang maha^^^ suchi, kemudian dari itu kembalilah mereka itu kepada mushahadah sifat, kemudian dari itu maka kembali pula'**’*’ mereka itu [B. 87] kepada mushahadah asma’ Allah, kemudian dari itu maka kembali pula mereka itu kepada mushahadah segala bekas, ia itu af‘al Allah. Maka adalah hal mereka itu nuzuP^’ daripada martabat yang diatas kepada martabat yang dibawah. 123. Maka permulaan martabat segala salikin itu daripada e. mushahadah af‘al Allah, ia itulah kesudahan martabat majdhubin. Maka yang permulaan martabat majdhubin^fis itu kashaf haqiqah dhat Allah, ia itulah kesudahan martabat segala^^^ salikin. Maka adalah hal segala salikin itu mentahqiqkan fana dan mahwa, dan hal segala majdhubin itu ditunjukan Haqq Ta‘ala akan mereka itu jalan’’** baqa dengan siumannya. Maka adalah kelakuan kedua ta’ifah itu berhenti kepada suatu manziP^*. Maka lazimlah pertemuan kedua ta’ifah itu pada^^^ perjalanannya. Maka hal segala salikin itu naik dan segala majdhubin itu turun, seperti kata Shaykh Ibn ‘Ata’ Allah (qaddasa Allah sirrahu)'.

Dalla^'^^ biwujudi dthdrihi ‘aid wujudi asmd’ihi, wa-biwujudi asma ‘ala thubuti awsdfihi, wabiwujudi awsdfihi ‘ala wujudi dhdtihi, idh muhdlun an yaquma^'^^ ’l-wasfu binafsihi. Faarbdbu ’l-jadhbi yukshafu lahum ‘an

not in B not in B Text: ia (68, 1) B: interlinear note, turun (87, 3); text corrupt not in text, from B: on the margin (87, 5) not in B B: adds yang (87, 8) B: interlinear note, tempat (87, 9) not in B Text; dala ((>i, 12), from B (87, 12) not in B *’5 B: taquma (81, 14)

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kamdli dhdtihi, thumma yarudduhum^^^ ild shuhudi sifdtihi, thumma yurji‘uhum ild ’l-ta‘alluqi biasmd’ihi, thumma^^^ yaruddu[hum] ild shuhudi dthdrihi. Wa’lsdlikuna ‘ald^''^ ’I- ‘aksi hddhd. Fanihdyatu ’l-sdlikin biddyatu ’l-majdhubin, wabiddyatu ’l-sdlikm nihdyatu ’l-majdhiibm, Idkin Id bima ‘nd wdhid. Farubbamd iltaqayd fl ’l-tariq hddhd taraqqihfi^^ wahddhdfl tadannihfi^^. [B. 88] Ya‘ni982: Menunjukkan keadaan Af‘al Allah itu keadaan [A. 69] Asma’Nya, dan keadaan Asma’Nya menunjukkan keadaan SifatNya, dan keadaan SifatNya itu menunjukkan keadaan dhatNya, dari karena muhal berdiri sifat itu dengan sendirinya. Maka segala yang empunya jadhbah^®^ dibukakan Haqq Ta‘ala akan mereka itu daripada kesempumaan dhatNya, kemudian maka dikembalikan Haqq Ta‘ala mereka itu kepada mushahadah SifatNya‘-’^\ kemudian maka dikembalikan Haqq Ta‘ala pula^^^ mereka itu^^^ kepada mushahadah Asma’Nya, kemudian maka dikembalikan Haqq Ta‘ala pula mereka itu^®* kepada mushahadah Af‘alNya. Maka adalah segala hal segala^^^ salikin itu berlawanan dengan hal segala majdhubin. Maka kesudahan hal segala salikin itu permulaan hal segala

Text corrupt, from B (87, 15) not in text, from B (87, T 6) not in text, from B (87, 17) ’’’ not in B B: taraqqiyatan (87, 19) B; tadanniyatan (?>1, 19) not in B not in text, from B (88, 1) B: “jadhbah dan” with interlinear note, merasa (88, 4) 585 Text: Sifat (69, 5) 58® not in B 587 “mereka itu” not in text, from B (88, 5) 588 “mereka itu” not in text, from B (88, 6) 589 not in B


571

majdhubin dan permulaan hal segala majdhubin dan permulaan hal scgala‘^‘-*” salikin kesudahan hal segala majdhubin. Tetapi hal keduanya itu tiada bersamaan. Maka terkadang bertemu keduanya pada sama tengah jalan. Maka hal segala salikin^^’ itu dalam taraqqinya dan hal segala majdhubin^^^ dalam tanazzulnya. 124. Kata Sayyid Sibghat Allah (radiya Alldhu ‘anhu) bahawa sanya^®3 jalan yang sampai keHadrat Allah Ta‘ala itu tertentu atas tiga jalan: Pertama jalan akhyar. kedua jalan abrar, ketiga jalan segala atyar^^'*. 124. a. Adapun jalan segala akhyar itu ia itu dengan membawa segala ‘amal yang berlaku dengan Shari‘ah seperti berbanyak sembahyang, dan puasa, dan membacha Qur’an, dan memberi zakat, dan naik Hajj keBayt^^^ al-Haram, [B. 89] dan Perang Sabil Allah, dan lain dari itu daripada®^^ segala ‘amal zahir yang ta‘alluq dengan badan. Maka segala yang menjalan jalan ini nadir jua ia sampai kepada maqsud yang asli tetapi diperolehnya Jannat —uri, dan terkadang sampai ia kepada maqsud yang asli dari karena ia membawa^^^ segala ‘amal yang zahir. Maka jadi daripadanya^^^ sabab ‘amal itu suchi segala [A. 70] zahirnya, maka kesuchiannya^®^ zahir itu menimpa kepada hal*™'” batinnya dan haP°°* batinnya itu’®®^ menimpa kepada hal zahirnya. Maka

’’’’ not in text, from B (88, 11) Text: majdhubin (69, 10), from B (88, 13) Text; salikin (69, 11), from B (88, 14) not in B Text (69, 13) and B (88, 17): tayyar. Read atyar. B: Bayt (88, 19) not in B not in text, from B (89, 4) B: daripada (89, 5) B: kesuchian (89, 5) B: jalan (89, 6) not in B not in B

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kesuchiannya ’^3 batin itu menyampaikan kepada maqsud yang asli.

b. 124. Adapun jalan segala abr^ itu ia itu segala yang berperang dengan hawa nafsunya dan riyadah pada menukarkan segala perangai yang kekejian dengan segala perangai yang kebajikan, dan menyuchikan nafsu daripada segala perangai dan””’'* menyuchikan hati daripada karatan yang basil daripada berbuat dosha serta memeliharakan Shari‘ah dan membawa segala ‘amal zahir yang telah tersebut itu hingga terupamlah hatinya daripada sangat diusahakannya pada””’^ menyuchikan dia. Maka segala yang menjalan jalan ini terbanyak sampai kepada maqsud yang asli daripada segala yang menjalan jalan akhyar itu, tetapi adalah diperolehnya Jannat al-Sifat. 124. C. Adapun jalan segala atyar””’*^ itu ia itu segala Ahl Allah yang menjalan jalan kepada Allah, ia itulah yang terbang keHadrat Allah yang Maha Tinggi dengan dikuasakan Allah, tiada dengan kuasa dan upaya diri mereka itu, serta dipeliharakan mereka itu Shari‘ah dan segala ‘amal yang zahir [B. 90] dan segala ‘amal yang batin. Inilah jalan segala 'arif yang ghalib””’^ atas mereka itu berahi akan keHadrat””*^ Allah pada hal terhelahela sampai mereka itu keHadrat Allah—itulah maqsud yang asli. Maka segala yang menjalan jalan ini adalah ia sampai kepada hal permulaannya.

125. Demikianlah kata Shaykh al-‘Arif Najm al-Din Kubra (radiya Alldhu ‘anhu): “Ketahui olehmu, hai ‘arif, bahawa murad daripada sampai keHadrat Allah itu seperti kata Shaykh Ibn ‘Ata’ Allah {radiya Alldhu ‘anhu):

■•*^3 B: kesuchian batinnya ‘OM B: yang (89, 10) 1005 jjo( jf, text, from B (89, 13) 1006 B; tayyar (89, 16) MX" Text: gha’ib (70, 14), from B (90, 1) «x» B: Hadrat (90, 2)

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Wusiiluka ila Allah wusuluka ila ’l-‘ilmi [A. 71] bihi wa-illa fajalla rabbuna an yattasila bihi shay 'un wayattasilu bishay ’in Sampai'^’^mu kepada Allah Ta'ala itu sampaimu kepada pengetahuan akan Dia, dan jika tiada demikian maka Maha Besar Tuhan kami daripada sampai kepadaNya sesuatu atau la sampai kepada suatu.

125.a. Adapun ‘ibarat segala masha’ikh yang diisharatkan dengan dia “sampai keHadrat Allah” itu diajan daripada sampai dengan ‘ilmu haqiqah akan ma‘rifah Allah Ta'ala. la itulah yang kesudahan maqsud segala salikin yang menjalan jalan Haqq Ta‘ala. b. 125. Kata Shaykh Abu Hafs ‘Umar*’’''’ b. Muhammad b. ‘Abd Allah al-Suhrawardi, yang ampunya Kitab ‘Awarif al-Ma‘arif {radiya Alldhu ‘anhu), bahawa*®" murad daripada “sampai kepada Haqq Ta‘ala” itu bukannya'^’^ seperti’*’’^ seseorang sampai kepada’®'^* seseorang dengan damping bermakan disisinya. Maka*®'^ yang demikian itu sekali-kali tiada patut pada Haqq Ta‘ala. Maka yangdiisharatkan segala masha’ikh dengan “sampai” itu barang siapa sampai [B. 91] kepada sifat yaqin'O’^ dengan jalan dhawq dan wijdan’®*^ —ia itulah martabat sampai keHadrat Allah Ta‘ala.

Text: adds dan (71, 1) not in B Text: adds ia (71, 6) Text: adds ia (71, 7) B: adds kata (90, 17) ’®*‘* Text: adds ia (71, 8) not in B not in text, from B (90, 18) Text: ta'ayyun (71, 11) B: corrupt 1009

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126. Maka adalah segala Ahl Allah yang sampai kepada Haqq Ta‘ala itu berlebih kurang martabatnya. Setengah sampai kepadaNya’®'^ dengan jalan tajalli afalNya, maka dilihatnyalah fana af‘al dirinya dan’^’ô lain daripadanya dan karena ia memandang af‘al’02i Allah. Maka ditanggalkannyalah perintah dirinya dan ikhtiyarnya. Dan setengah daripada mereka itu sampai kepada Allah Ta‘ala dengan jalan haybah dan berjinakjinakan dengan mukashafah hatinya akan memandang Jalal Allah dan JamalNya. Inilah jalan tajalli sifat Allah. Dan setengah daripada mereka itu sampai kepada Allah Ta‘ala dengan jalan taraqqi kepada maqam fana dengan diliput nur al-yaqin akan batinnya serta mushahadah hingga tiada ada dipandangnya akan wujud dirinya. Inilah suatu tajalli’®22 daripada tajalli dhat Allah Ta'ala’O^^ [A. 72] akan segala Ahl Allah yang khawass lagi muqarrabin.

126.a. Shahdan. Adalah yang tera‘la daripada segala jalan sampai kepada Haqq Ta‘ala itu martabat haqq al-yaqin. Maka yang demikian itu diperoleh dalam dunya sekejap mata jua, ia itu kenyataan nur mushahadah pada kulliyyah ‘abd hingga merasalah nur mushahadah itu dengan ruhnya dan hatinya dan nafsunya hingga’’’^'* badannya. Sekalipun inilah terlebih utama daripada segala jalan, apabila tahqiqlah segala haqa’iq dengan pengetahuan ‘abd serta segala martabat yang mulia, ini adalah pada permulaan manzipo^s Maka manatah sampai ia, amat jauh manzil jalan [B. 92] sampai kepada Haqq Ta'ala, yang tiada putus jalan abad al-abad daripada’^^s ‘umur Akhirat yang abadi, maka betapa pula pada ‘umur yang singkat dalam dunya ini, seperti kata

not in B 1020 jjof jjj text, from B (91,4) >021 B: fi‘l (91, 5) >022B:bagai(ll) ”123 not in B '”24 not in B 1025 B; interlinear note, tempat (91, 19) '026 B: pada (92, 1)

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Shaykh Ibn ‘Ata’ Allah (qaddasa Allah sirrahu):

Law annaka Id tasilu ilayhi ilia ba ‘da fand ’i masdwika wamahwi da ‘dwlka lam tasil ilayhi abadan. Wa Idkin idhd ardda an yusilaka ilayhi ghattd^^^^ wasfaka biwasfihi wa na'taka bina'tihi fawasalaka ilayhi bimd minhu ilayka Id bimd^^^^ minka ilayhi. Kata Shaykh Ibn ‘Ata’ Allah: Sekali-kali tiada sampai engkau kepada Haqq Ta‘ala melainkani°29 kemudian daripada fana segala kejahatanmu—ya‘m, segala perangai bashariyyahmu dan hapus segala da‘wa nafsumu, sekali-kali tiadalah sampai engkau kepada Haqq Ta‘ala melainkan apabila dikehendakinya menyampaikan dikau keHadratNya. Maka ditutupinya sifatmu dengan sifatNya dan perimu dengan periNya. Maka sampailah engkau kepadaNya dengan barang yangi* *’^* ’ dianugerahaiNya akan dikau, dan tiada sampai engkau kepadaNya dengan ‘ibadahmu yang dianugerahaiNya akan dikau.

126.b. Shu'd'u ’l-basirati yushhiduka qurbahu minka, wa ‘aynu ’l-basirati yushhiduka ‘adamaka liwujudihi, wa-haqqu ’l-basirati yushhiduka wujudahu Id ‘adamaka wald wujudaka.—Chahaya basirahmu itu berlihatkan [A. 73] dikau akan qurb Allah, dan chahaya ‘ayn basirahmu itu berlihatkan dikau akan [‘adammu] kepada wujud Allah, [dan haqq basiratmu berlihatkan dikau akan wujud Allah], tiada ‘adammu dan tiada wujudmu.

Maka “chahaya basirahmuitu nur ‘aqal dan “‘ayn

B: ‘azzan, corrupt (92, 5) 1028 g. corrupt (92, 6) not in text, from B (92, 7) 1030 jjot in B *931 Text: basTrah (73, 2), from B (92, 18)

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basirahmu’’’^^” nur ‘ilmu, dan “haqq basirahmu^'’^^” itu nur Haqq Ta'ala. [B. 93] Maka segala ‘aqil' * ’^^, Jengan nur ‘aqal mereka itulah, dilihat mereka itu akan dirinya dan mushahadahkan mereka itu akan Tuhannya damping kepadanya. Maka segala ‘ulama, dengan nur ‘ilmu mereka itulah, dilihat mereka itu^^^s akan dirinya ‘adam, pada pihak wujud Allah, dan segala muhaqqiq adalah dilihat mereka itu akan Haqq Ta‘ala, tatkala itu, tiadalah dimushahadahkan mereka itu serta Haqq Ta‘ala lain daripadaNya. 126. C. Qurbuka minhu an takuna shahidan^^^^ liqurbihi wa ilia famin ’ayna anta [wa] wujudu qurbihi?—Dampingmu kepada Haqq Ta‘ala itu karena'^^^ mushâdahmu akan qurbNya, jikalau tiada demikian, maka dari mana keadaan dampingmu keHadratNya? Adapun haqiqah “damping keHadrat Allah” itu seperti firman Allah Ta‘ala : “Wa idhd sa’alaka ‘ibadl ‘annl, fa-inni qarib”— Apabila ditanyai hambaKu akan dikau, ya Muhammad, daripada Aku, maka katakan olehmu kepada mereka itu bahawa sanya Aku damping kepada mereka itu; dan lagi firman Allah Ta‘ala: *038 “wa nahnu aqrabu ilayhi minkum wa Idkin la tubsirun"—Dan Kami terlebih damping kepada ruh daripada damping kamu kepadanya tetapi tiada kamu dilihat dengan mata kamu; dan lagi pula firman Allah Ta‘ala: “wa nahnu aqrabu ilayhi min habli ’l-warld”—Dan Kami terlebih damping kepada insan daripada kedua urat lehemya.

127. Kata Shaykh Nur al-Din ‘Abd al-Rahman Jami {radiya Alldhu ‘anhu) bahawa ma‘rifah dan idrak akan Haqq Subhanahu

Text: basirah (73, 3), from B (92, 19) >033 Text: basirah (73, 3), from B (92, 19) B: adds dan (93, 1) 1035 “mereka itu” not in B 1036 Text and B: mushahidan. Read shahidan. Cf. Nwyia, Hikam 191, p. 169. >037 B: keadaan (93,1) >038 “dan lagi firman Allah Ta'ala...” not in B

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wa-Ta‘ala itu terbahagi atas dua bahagi. [A. 74] Pertama, idrak akan kunhi [B. 94] dhat’”^‘* Allah dengan tiada ta‘ayyunat Asma’ dan Sifat dan tiada dengan libas’’’^* ’ mezahirkan pada makhluqat. Maka idrak yang demikian itu *®* yang lain daripada Allah Ta‘â sekali-kali tiada beroleh dia dari karena bahawa sanya kunhi dhat itu' * ’*- terdinding dengan hijab ‘izzahNya dan ^ *® dengan rid’ kibriyaNya * ”*’. Dan tiada ada terbunyi nisbah antara Haqq Ta’ala dan ^ *® antara ma siwa All^ dari karena kunhi Haqq Ta‘ala itu qadim dan haqiqah ma siwa All^ itu muhdath. Maka muhal didapat oleh yang muhdath akan kunhi yang qadim. Jika diusahakan oleh yang muhdath itu akan mendapat kunhi yang qadim, seneschaya sia-sialah usahanya [mendapat] akan yang tiada mumkin, melainkan mendapat Dia *® itu dengan pihak ijmali jua yang diketahuinya lain daripada ta’ayyun ^, *® ia itu zuhur Haqq Ta‘ala. Tiap-tiap ta‘ayyun ada dengan Dia, ^ *® dan ada ia pada hadd dhatnya, tiada ta‘ayyun la dengan dhatNya. Maha Suchi la *® daripada demikian itu! Seperti firman Allah Ta‘ala: '"wayuhadhdhirukumu Alldhu nafsah, wa-Allah ra’ufun bi’l-‘ibdd”—Dan dipertakut Allah akan kamu daripada sampai ma‘rifah kamu kepada kunhi dhatNya, bahawa Allah Ta‘ala jua *®®® yang amat menyayang segala hambanya.” Maka dikehendak Haqq Ta‘ala dengan kamil rahmatNya dan shamil anugerahaNya akan segala makhluqNya, maka ditegahkanNya akan mereka itu daripada mengusahakan

•«» 1040 *«> "’*2 1044 * ’ 'o *«« B: dapat (97, 16) 1088 noj if, 3

not in B interlinear note, amat besar (97, 19) B: bahawa (98, 3) ’*”2 B: interlinear note, terbunyi (98, 6) ’•”5 not in text, from B not in text, from B Text: da‘if (78, 3) 1090 3.

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‘ilmuNya dan qudratNya dan ‘azamahNya. Jikalau ada dapat pada’O^^ yang menjadikan itu ghayb atau ‘adam seneschaya jadilah langit dan bumi dan barang keduanya binasa. Tatkala itu tadapat tiada kau kenal akan Dia. Maka barang siapa tiada da‘if penglihatnya adalah barang sesuatu yang dilihatnya dan yang diketahuinya bahawa sesuatu itu sin'at ^^ *** Allah. [B. 99] Apabila adalah yang demikian itu' * ’^^, maka, barang sesuatu yang dilihatnya itu adalah dilihatnya Allah Ta‘ala jua. Jika kau kehendaki melihat Haqq Ta‘ala pada sesuatu yang tiada jadi daripadaNya, dan tiada berdiri dengan Dia, dan tiada kembali kepadaNya, maka sekali-kali tiadalah dapat yang demikian itu, dari karena bahawa sanya segala sesuatu itu mazharNya dan tajalli jamalNya jua. Adalah sekelian itu daripadaNya dan dengan Dia dan kepadaNya, tetapi sekeliannya itu la jua, dari karena akan barang sesuatu yang lain daripada Allah Ta‘ala itu tiada ada wujud haqiqatnya * ’®'. Pada’ '* ’2 haqiqahnya, hanya keadaan sekeliannya itu daripada zuhur dan tajalli nur keadaanNya jua.

132. Kata setengah ‘arif (radiya Alldhu ‘anhu) bahawa Haqq Ta‘ala’”’3 itu”®^ terlalu nyata daripada sekelian makhluqat dan mawjudat. Maka daripada sangat nyatanya jadi makhfilah’’’’^ la: “al-haqqu subhanahu wataazharu mina ’l-shamsi, faman talaba ’l-baydna ba‘da ’l-‘iydnifahuwafi ’l-khusrdn”— bahawa

a®® ■'00 "01 "02 "03 "04 "05 ' '06

not in text, from B B: atas (98, 17) B: interlinear note, diperbuat (98, 19) not in B B: maka tiadalah dapat sekali-kali (99, 4) “...ada wujud haqiqatnya.” not in B not in text B: Subhanahu wa-Ta‘ala not in B B: interlinear note, terbunyi (99, 11) not in text, from B

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Haqq Ta‘ala itu terlalu nyata daripada matahari, inaka' barang siapa menuntut kenyataan kemudiannya daripada sudah nyata maka adalah ia dalam merugi. Mithal: Kau kata-kata bahawa manusia itu tiada aku mengenal dia, kemudian dari itu maka mukhalatah engkau dengan dia hingga kau ketahui segala af‘alnya dan aqwalnya dan khuluqnya dan segala hunamya. Setelah itu kau lihat akan dia, maka, katamu bahawa sanya' *®^ manusia ini’^®’ kukenal akan dia dengan sebenar-benar * pengenalku'" ’. Demikian lagi [B. 100] Haqq Ta‘ala, bahawa sekelian makhluqat itu adalah af'alNya dan aqwalNya dan atharNya, manatah ada"“ la terbunyi? Maka ngapa tiada kau * kata 1'2 akan dirimu bahawa Haqq Subhanahu wa Ta‘ala itu ada mawjud? Maka barang yang telah kau lihat dan lagi yang * dilihat itu ** *4 sekeliannya sifat Allah jua. Maka senantiasa Haqq Ta‘ala terlalu zahir kau lihat, jangan kau kata “tiadaku lihat akan Dia.” Dan jika kau ketahui dan kau lihat akan yang lain daripada demikian itu ** *5, maka adalah upama seperti engkau masuk kepada suatu kebun yang indah-indah hingga kau rasai segala ni‘matnya. Maka katamu bahawa “kulihat daun kayu dan bunga jua, tetapi kebun tiada ada kulihat ** ’^.” Tiadakah ditertawakan segala yang dimana akan dikau?

133. Su’al; Jika ditanyai orang akan dikau bahawa dhat Allah itu qadim dan barang yang lain daripadanya itu hadith, maka betapa yang hadith itu mengenal akan yang qadim?

**®2 Text: adds ia (78, 19) ’**’’ not in B ’’O’ B; itu *’*® Text: adds “akan dia” (79, 5) ’*** not in B **'2 B: katanya (lOO. 2) **13 B: adds akan **** Text: adds ia (79, 8) ”*’ not in B ***® Text: dilihat (79, 13)

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latA’if al-asrar li-ahl allah al-at y ar

Jawab: Bahawa yang’"^ hadith itu qa’im dengan yang'"^ qadim, dan qadim itu qa’im** ’ *^ sendirinya, dan tiada dapat qiyam muqayyad itu melainkan dengan muqayyad jua dan tiada basil zuhur mutlaq itu melainkan dengan muqayyad * *20. jua

Maka, tiada dapat dikenal akan yang mutlaq itu melainkan dengan muqayyad jua, dan muqayyad [A. 80] itu tiada jadi melainkan dengan mutlaq jua dari karena mutlaq itu asl muqayyad dan muqayyad itu * *2 sifat mutlaq, tetapi muqayyad itu muhtaj kepada mutlaq jua dan mutlaq itu tiada muhtaj kepada muqayyad: “wa Alldhu ghaniyyun ‘ani ’/-'d/amm”—bahawa * *22 Allah * *2^ jua [B. 101] yang amat kaya daripada sekelian ‘alam. Maka jadi lazim malzumlah mutlaq * *2' dengan muqayyad tetapi yang muhtaj itu muqayyad jua, bukannya mutlaq, upama gerak tangan dengan gerak ** 25 anak kunchi yang dalam tangan * *20. Ya‘m: gerak tangan itu adalah ia mulazimah dengan gerak anak kunchi, dan gerak anak kunchi itu mulazimah dengan gerak tangan, tetapi gerak anak kunchi itu muhtaj kepada gerak tangan dan gerak tangan itu tiada muhtaj kepada gerak anak kunchi.

134. Maka chaharilah olehmu, hai ‘arif, akan ** 22 dhat yang mutlaq lagi qadim pada dirimu. Adalah la sentiasa sertamu, “wa huwa ma'akum aynamd kuntum.” Maka engkaulah alat Fa‘il

not in text, from B ***8 not in B '** ’ Text corrupt (79, 16) "20 “...dan tiada hasil zuhur mutlaq itu melainkan dengan muqayyad jua.” not in B "21 not in B "22 not in B "23 B: adds Ta'ala "24 Text: adds itu (80, 4) • 125 not in B "26 Text: adds itu (80, 6) "22 B: adds Allah

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Haqiqi Yang Mutlaq. Dari karena mengenal akan^’^s Yang Esa itu terlalu sukar maka patutlah dua supaya dikenal seseorang itu akan seseorang. Maka keduanya itu pun i ‘libarT * ' jua, bukan’*30 haqiql, bahawa haqiqah itu sentiasa jua pada barang betapa adanya dan adalah ia mezahirkan dirinya, upama tiada kelihatan dalam tiap-tiap chermin melainkan suatu rupa jua, bukannya dua. Maka mutlaq pada pihak haqiqah dhatNya, sentiasa esa jua, dan pada pihak zuhurNya dan tajalliNya |ber|banyak lagi berbilang kelihatan—ia itu segala rupa makhluqat Allah yang tiada terkirai-kirai banyaknya. Maka segala rupa"^' itu menunjukan ma‘na haqiqatNya ia itu keesaan Haqq TaTila. Maka barang siapa mengetahui ma‘na itu maka hasillah baginya ma‘rifah dan tawhid yang sempuma.

135. * Shaykh Kata ‘Abd al-Karim Jili (radiya Alldhu ‘anhu) bahawa sanya [B. 102] pendapat akan ma‘rifah dhat Allah itu ia itu kau ketahui dengan kashaf ilahi hingga jadilah la engkau dan engkau la dengan tiada ittihad dan hulul. Bahawa sanya ‘abd itu ‘abd [A. 81] jua dan rabb itu rabb jua * dan"- tiada jadi ‘abd itu rabb dan tiada jadi rabb itu ‘abd. Maka, apabila kau kenal akan *34 yang demikian itu dengan jalan dhawq dan kashaf ilahi, * ia itulah dhawq ‘ilmu ** ladunni" dan ‘iyan, maka tiada 36 diperoleh ** yang demikian itu melainkan kemudian daripada

*2' 8 not in B "29 g- i'tibar (101, 11): reading from A: i'tibarl (80, 12) in keeping with its following opposite, haqiql. "3® “...haqiql, bahawa haqiqah itu sentiasa jua pada barang betapa adanya dan adalah ia mezahirkan dirinya, upama tiada kelihatan dalam tiap-tiap chermin melainkan suatu rupa jua, bukannya dua.” not in A, reading from B (101, 11-14) **3' not in B "32 Text: Seperti kata (80, 17) "33 not in B *'34 not in B "33 B: laduni (102, 6) "3® B: beroleh

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sahaq dan mahaq dhati ^ ** ’. Dan ‘alamah kashaf itu * bahawa fana engkau pertama-tama daripada penglihat dirimu dengan zuhur Haqq Ta‘ala. Maka fana pula engkau pada kedua kalinya daripada penglihatmu akan Tuhanmu dengan zuhur sirrî^^ rububiyyah. Maka fana pula engkau pada ketiga kalinya""^'’ daripada ta‘alluqat sifatmu dengan menunjukkan dhat Allah. Apabila hasillah bagimu yang demikian, maka, tatkala itu kau dapatlah dhat Allah, tiadalah lebih lagi''^^ pendapatmu akan dhat Allah daripada pendapat ini. 136. Ketahui olehmu, hai ‘arif, bahawa sanya ma‘rifah dan idrak akan haqiqah kunhi dhat Allah itu muhal, sekaliZ tiada diperoleh, seperti firman Allah Ta‘ala: “Id tudrikuhu ’l-absdr wa huwa yudriku ’l-absdr”—tiada mendapat *akan"' '^ Haqq Ta‘ala *itu segala pendapat dan la jua mendapat segala penglihat; dan lagi"45, firman Allah Ta‘ala: “wald yuhituna bihi ‘ilman”— "^^ Dan ** tiada’*‘*^ meliput Dia”‘*^ ‘ilmu; dan lagi pula firman Allah Ta‘ala [B. 103]: “wa md qadaru Alldha haqqa qadrihi”— tiada dikenal mereka itu akan Haqq Ta‘ala dengan sebenar-benar pengenal * dan lagi firman Allah Ta‘ala: “wayuhadhdhirukumu Alldhu nafsahu, waAlldhu ra’ufun bi’l-‘ibdd”—Dipertakut Haqq Ta‘ala akan kamu daripada sampai ma‘rifah kamu kepada kunhi dhatNya, bahawa Allah jua menyayang segala’’** ^ hambaNya.

Text: dhatnya (81,4) B: ini B: sanya, corrupt (102, 10) not in text, from B B: Allahlah (102, 13) *2 B: lagi lebih "' *3 not in B "' B: adds pada "“*3 B: adds pula not in text Text: adds ia (81, 13) not in text "“*9 Text: pengenalnya (81, 15) "3® not in B

"37 "38 "39 "‘*®

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137. Maka dijagakanNya segala hambaNya karena menyayang mereka itu dan anugerahaiNya rahmat akan mereka itu supaya jangan disia-siakan mereka itu ‘umumya pada barang yang [A. 82] dikenaP'51 sekali-kali tiada diperoleh menghasilkan dia, seperti sabda Nabi (salldAllahu ‘alayhi wasallam)-. “Id tufakkiru fi dhdti Alldhi watafakkaru fi ald’ihi"—jangan kamu fikirkan pada kunhi dhat Allah dan fikirkan oleh kamu pada sekelian makhluqNya"53 Daj-j karena bahawa sanya ina’rif'ah kunhi dhat Allah itu’*•5' seperti laut yang maha”^^ dalam, barang siapa memasuk dia jadilah karam, dan upama rachun yang maha bisa, barang siapa memakan dia jadilah binasa. 138. Adapun murad daripada “kunhi dhat”56” itu ia itu asal sesuatu dan wujudnya dan kesudahannya dan kira-kiranya dan masanya. Shahdan: Adalah ma'ril'ah segala ‘urafa’”^’’ dan idrak segala ‘ulama’ sekira-kira hasil pada mereka itu ma‘rifah, daripada zuhur segala shu’un”^^ yang ada makhfi pada dhat Allah yang zahir sabab Asma’Nya dan SifatNya dan dengan tajalli pakaian Af‘alNya yang zahir pada ‘alam amr dan khalq pada tempat kenyataan segala makhluqat All^. Sekadar ma‘rifah ini jua, harus”^^ tiada kesukaran menghasilkan dia. Maka adalah [B. 104] zuhur Haqq Ta‘ala pada tiap-tiap makhluq dengan zuhur yang khass dan lalah zahir pada tiap-tiap mafhum dan lalah batin pada tiap-tiap faham dan lalah zahir pada tiap-tiap surah dan lalah batin pada tiap-tiap ma‘na—“wa huwa ’l-awwalu wa ’l-dkhiru wa ’l-zdhiru wa ’l-bdtin.

not in B "52 “dhat Allah” not in text "53 Text: makhluq (82, 3) * “Dari karana bahawasanya ma‘rifah kunhi dhat Allah itu...” not in text "5' "55 not in text "5® not in B "57 Text; ‘irfan (82, 6) "58 B: shay’un (103, 16) "5’ B: hanya (103, 19)

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TATIMMAH

139. Qala ’l-mu’allifu (ghafara Alldhu lahu).: Ayyuha ’l-‘drifu, idha ‘arafta mimmd qadashartu)^^ laka bi'ibdrati ’l-haqd’iqi waishdrati’l-daqd’iqi, and ulawwihu'^^^^ laka takmllan watatmiman lahd hattd ta'rifa^^^^ natijata ’l-ma‘rifati, waja'alani 'l-haqqu waiyydka mimman adhAqa thamaratahd . Kata mu’allif: Hai ‘arif, apabila kau ketahui ^ ** daripada barang yang telah kuisharatkan’kepadamu dengan beberapa 'ibarat yang haqa’iq dan beberapa isharat yang daqa’iq, maka sekarang kunyatakan kepadamu kesempumaannya dan * tatmimnya [A. 83] kepadamu * hingga kau ketahuilah fa’idah ma‘rifah, dan tamanm’*^^, dijadikan Haqq TaTila. kiranya akan daku dan akan dikau daripada yang merasai buah ni‘mah ma‘rifah.

140. Hai talib Haqq! ** ^^ Jika kau kehendak akan sa'adah yang abadi, dan ‘izzah yang sarmadi, dan berbuah pohon ma'rifahmu dalam dunya, dan merasai chitarasa Jannat al-‘Ulya, maka hendaklah engkau sentiasa karam dengan liqa’ kepada Tuhanmu siang dan malam hingga terdengarlah kepada sama‘mu yang wajdi daripada kalam Hadrat al-Qudsi: '"Laqad tdla shawqu

B: text corrupt “61 (104. 6) “62 Text (82, 15) and B (104, 6) corrupt, alwahu “63 B: ta'rifa for ya'rifa (104, 1); text: variant reading: “...hatta ‘araftaha; faman dhaqa ta‘arruf [sic] natijata...” (82, 16) “6* B: ketahuilah “65 Text corrupt “66 “...dan tatmimnya...” not in B “62 not in text, from B “68 jjQ( jj, (ext, from B “69 not in text, from B

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’l-abrdri ild liqd ’T waand [/>/] ’ liqd ’ihim laashaddu shawqari"— Sungguhnya ^', ** telah lamalah rindu dendam segala ‘arif akan liqa’i'^2 HadratKu dan Aku pun kepada"'’ ’ liqa mereka itu terlebih rindu dendam.

141. Faidhd kdna kadhdlika [B. lOSJ/a'tz/ayita an tatawajjaha ild rahhika bi’l-kulliyyati hattd tasila ild mashdmmika^^’^'^ ’l-futuhdti^^'’^ ’l-uluhiyyah watastanshiqa nafakhdti 'l-rububiyyah—Apabila adalah demikian, maka sayogianya engkau tawajjuh kepada Tuhanmu dengan sungguh-sungguh hatimu hingga sampailah kepada penchium angin kashaf uluhiyyah dan kau chiumlah segala bau-bauan rububiyyah, seperti sabda Nabi (salla Allahu ‘alayhi wasallam): “Inna lirabbikum fl ayydmi dahrikum nafahdti ’l-anfus^^'^'^, [aid] fata‘arradu lahd”^^'^^—Bahawa sanya adalah bagi Tuhan kamu pada segala hari masa kamu beberapa nafsu, maka mengambil* *™ chitarasalah kamu daripadanya.

142. Fa ’sta ‘idda, ayyuhd ’l-mushtdq, lidhdlika ’l-istinshdq wa ’I- ’an ‘urn allati a ‘adda Alldhu li ‘ibadihi ’I- ‘drifln flhadrati qudsihi—Maka musta‘id”80 lah engkau * ’^', hai yang rindu dendam akan menchium bau-bauan itu, dan akan segala ni‘mat yang [dijsenggerahakan Haqq Ta'ala akan segala hambanya yang ‘arif pada Hadrat QudusNya, “yi^'dadtu

Text: ila (83, 7) not in text, from B not in B * not in text, from B B: text corrupt Text and B. corrupt B: corrupt not in text, from B Kashf al-Khafa’, vol.l, p. 269. not in text, from B B: interlinear note, bersegera (105, 10) "S' B: kamu ’’S2 not in B

590


li ‘ibadiya ’l-sdlihma md Id ‘aynun ra ’at wa Id udhunun sami ‘at wald khatara ‘aid qalbi [A. 84] basharin’—Seperti firmanNya dalam Hadith Qudsi: Telah Ku senggerahakan akan segala hambaKu^’^3 yang ‘arif barang yang tiada pernah’ dilihat oleh mata dan tiada pernah didengar oleh telinga dan tiada pernah terlintas pada qalbu insan. Maka sayogianya, hai talib, kau suchikan hatimu daripada segala aghyar supaya hiduplah ia dengan hidup yang kekal, seperti firman Allah Ta'ala: “Falanuhyiyannahu^^'^- haydtan tayyibatan”—Bahawa sanya, Kami hidupkan hati segala ‘arif dengan hayat * [B. 106] yang baik. Ya‘m: Dirasai mereka itu ni‘mat ma‘rifat dan tawhid dalam dunya dan dirasai mereka itu ni'mat ru’yah wajah Allah al-Karim dalam Akhirat.

143. Su’ila al-Junayd (radiya Alldhu ‘anhu): “Mdhaydtu ’l-qalbi?” Qdla: “Ma‘rifatu Alldhi Ta‘dldwa nisydn md siwdhu. ” Wa qdla: “Man ‘arafa Alldha Ta‘dld ahabbahu waatd‘ahu waakthara^^^^ dhikrahu walazima ‘ibddatahu. ” Ditanyai orang akan Shaykh Junayd: “Apa kehidupan hati?” Maka sahutnya; “Mengenal Allah Ta‘ala dan melupakan barang yang lain daripadaNya.” Dan’*®^ lagi katanya: “Barang siapa mengenal Haqq * Ta‘ala maka dikasihinyalah * *^* akan Dia dan [di]ikutnyalah titahNya dan diperbanyaknyalah sebutnya akan Dia dan ^* ** dikekalkannyalah berbuat ‘ibadat akan HadratNya”;

*3*1 *' *' 5'** ’** ^ ***^ I*** * ’ *' **®® ’*’*

Text; hambaNya (84, 1) B: the letter “ra”’ is written under the word (105, 15); text: dapat (84, 2) Text: walanuhyiyannaka (84, 5); B: falanuhyiyannahum Text: “...dengan yang baik hayatKu.” (84, 6) B: wa aktharahu (106, 5) not in B not in text, from B Text: dikasihannyalah (84, 12) B: dikekalinyalah

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seperti sabda Nabi (salla Allahu ‘alayhi wasallamy. '"Man ahabba shay’an akthara dhikrahu”—âiang siapa kasih akan sesuatu diperbanyaknyalah sebutnya akan dia. 144. Su’ila al-Shibll (radiya Allahu ‘anhu): “[Ma\• ’92 a al-ashya ’? ” Faqala: "Man ‘arafa Alldha Ta'dla thumma ‘asdhu wa ajabn [minhu] man ‘arafa Alldha Ta'dld thumma^ iltafata ild ghayrihi.”

Ditanyai orang akan Shaykh Shibli: “Apa yang terlebih ‘ajab daripada segala sesuatu?” Maka jawabnya; “Barang siapa mengenal Allah maka"'’’ berbuat durhaka ia akan Dia dan amat ‘ajab barang siapa mengenal Allah maka chenderung ia”95 [a. 85] kepada yang lainNya.” 145. Qdla ba‘du ’l-‘drifln: Fl l-dunyd jannatun. Man dakhalahd lam yashtaq ild jannati ’l-dkhirati wald ild shay’in^^^^.’’ Qlla: "Wamd hiya?” Qdla: "Ma'rifatu Alldhi Ta'aid. ”

Kata setengah ‘arif: Bahawa ada dalam dunya suatu shurga. Barang siapa memasuk dia seneschaya [B. 107] tiadalah rindu akan shurga Akhirat dan tiadalah ia rindu akan sesuatu pun dan tiadalah ia lera dalam dunya. Maka ditanyai orang akan dia: “Apa shurga itu?” Maka sahutnya: “la itu ma'rifah Allah.”

"’2 Text: ‘an (84, 16); not in B ’ not in text not in B not in B Text and B continue with; wa lam yashtaq hashsha. Deleted in keeping with the Malay translation.

592

146.


Qdla Malik b. Dinar (radiya Alldhu ‘anhu): “Kharaja ’l-ndsu mina ’l-dunyd walam yadhuqu tiba ’l-ashyd. ” Qila: “Wamd huwa ? ” Qdla: “Ma ‘rifatu Alldhi Ta ‘did. ”

Kata Shaykh Malik b. Dinar: “Keluar manushia dari dunya tatkala itu tiada dirasai mereka itu sesuatu yang terlebih baik itu. Maka ditanyainya orang akan dia: “Apa sesuatu yang terlebih baik itu?”’*^^ Maka sahutnya: “la itu ma’rifah.” 147. Hikayat: Bahawa ada pada zaman dahulu kala dilihat orang akan rupa dua orang hakim yang ‘abid tertulis pada diwal ’^ masjid dan ada'ôo pada tangannya keduanya dua * keping qirtas. Maka salah suatu daripada qirtas itu tersurat dalamnya demikian'ôi sebutnya; ‘Tdhd ahsanta kulla shay’in fald tazunnanna annaka ahsanta shay’an hattd ta’rifa^^^^ Alldha ‘azza wajalla”—Apabila kau perbuat akan segala sesuatu, bahawa'203 sanya, jangan pada sangkamu bahawa engkau berbuat kebajikan hingga kau peroleh ma‘rifah .'Xllah'^”^. Dan pada tangan yang kedua demikian bunyinya: “Kuntu qabla an a ‘rifa Alldha ashrabu waatma’u hattd idhd 'araftuhu rawitu^^'^^ bild shurbin”—Adalah aku dahulu daripada beroleh ma'rifah All^ kuminum ayer maka puaslah dahagaku, hingga kuperoleh ma‘rifah Allah, maka puaslah dahagaku dengan tiada minum.

1197 “[Maka ditanyainya orang akan dia: “Apa sesuatu yang terlebih baik itu ?” not in B B: on the margin (107, 8) Text corrupt 1200 not jj, text, from B 1201 Text: adds ia (85, 12-13) 1202 Text: ya'rifa (85, 13) ’^’’3 B: maka not in B 1205 B: corupt

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148. Qala Shaykh Abu Madyan (radiya Allahu ‘anhu): ‘arafa Allaha istafada [A. 86] minhufi ’l-yaqzati wa ’l-mandm.

Kata Shaykh Abu Madyan: Barang siapa mengenal All^ beroleh'ô? faedahlah ia daripada [B. 108] Haqq Ta'ala pada jaganya dan tidumya. 149.

Qdla ba‘du’l-‘drifin: Kullu laylatin li’l-‘drif bimanzilati laylati ’l-qadr.

Kata setengah Tiap-tiap malam, pada segala ‘îf, seperti Malam Laylat al-Qadr, dari karena adalah mereka itu karam mushâdah dan mu‘ayanah hingga sampailah mereka itu kepada maqam fana fl All^, baqa biAllah, maka jadilah segala malam itu pada mereka itu seperti Malam Laylat al-Qadr.

150. Qdla Abu 'I- 'Abbas al-Mursl (radiya Allahu ‘anhu): Awqdtund, wa ’l-hamdu UAlldhi, kulluhd laylatu ’l-qadr.

Kata Shaykh Abu al-‘Abbas al-Mursi: Segala ketika kami, al-hamdu li-Alldh, sekeliannya seperti Malam Laylat al-Qadr. Inilah^ôs isharat Nabi {salld Allahu ‘alayhi wasallani)'. “Tafakkur^^^ sd'atin khayrun min ‘ibadati sittm sanatari”— Tafakkur sesaat terlebih baik daripada ‘ibadat sunnat enam puluh tahun. Kata segala ‘ulama’ yang ‘arif biAllah dan segala masha’ikh Suflyyah (radiya Allah ‘anhum): “Rak'atun min drifin afdalu min alfi rak'atin min ‘dlim, wanafasun min ahli

1206

from B Text: diperoleh (86, 1) 1208 jf, jgxj, from B

B: tufakkiru (108, 9)


594

haqiqati ’l-tawhidi afdalu min ‘amali kulli ‘dlimin wa ‘drifin”— Seraka‘at sembahyang daripada ‘arif terafdal daripada seribu raka‘at sembahyang ‘alim, dan suatu nafas daripada yang'îo membawa haqiqat tawhid terafdal daripada ‘amal tiap-tiap ‘alim dan ‘arif.

151.

Qdla SayyidT wa Murshidl ‘Umar al-Husayni al-Husni (qaddasa Allah sirrahuy^^^; Wuridafl’l-dthdr anna jahannam taqiilu li’l-mu’min ‘inda ‘uburihi ‘ala sirat: ‘jiz yd mu’min, faqad atfa’a nuruka lahaby^^’.

Kata Sayyidi2i3 wa Murshidl Sayyid ‘Umar Husayni Husni Makki: Telah tersebut dalam Hadlth bahawa sanya, lagi akan berkata [B. 109] Neraka Jahannam akan mu’min tatkala ia lalu atas sirat; “hai mu’min, segeralah engkau lalu, maka bahawa sanya telah dipadamkan [A. 87] oleh chahayamu akan nyalaku.”

Idhd kdna hddha hdlu nuri ’l-imdni famd bdluka bihdli niiri ’l-‘irfdni wa’l-‘iydn!—Apabila ada hal nur iman demikian *2i4, itu maka betapa pula hal nur ‘irfan dan ‘iyan!

*2'® ’2" '212 1213 1214

not in text, from B B: (radiya Allahu ‘anhu) B; ilahi, corrupt (108, 18) jjQt jjj text, from B not in B

al-Bab al-Thani Fl ’l-Tawhid Bab yang Kedua Pada Menyatakan Tawhid 1. Ayyuha’l-muwahhid, wahhidi Alldha fa’inna ’l-tawhld huwa al-matlub minka—Hai muwahhid, tawhidkan olehmu Haqq Ta‘ala, maka bahawa sanya tawhid itulah yang dituntut daripadamu; kamd qdla Allah Ta‘dld, “Fa‘lam annahu Id ildha ilia huwa”^—seperti firman Allah Ta‘ala, “Ketahui olehmu bahawa sanya tiada Tuhan hanya^ la.” Fa’nûr kayfa amara Alldh laka ’l-tawhicP wa ahdaka^ ild sabilihi—Maka^ bicharakan olehmu, hai muwahhid, betapa dititahkan**’ Haqq Ta‘ala akan dikau mentawhidkan Dia dan ditunjukiNya engkau jalan tawhid kepadaNya; wa-khassa laka bi-qawlihi, “wa-ildhukum ildhun wdhid’^—dan ditakhsiskan^ akan dikau dengan firmanNya, “bahawa sanya^ Tuhan kamu itu Tuhan yang Esa.” Fa-idhd ‘alimta dhdlika fa’shhad likhdliqika kamd shahida linafsihi binafsih—Maka apabila kau ketahuilah yang demikian itu maka naik shakshilah engkau akan keesaan Tuhanmu seperti naik shaksi la bagi diriNya akan diriNya, biqawlihi, ‘‘shahida Alldh annahu Id ildha ilia huwa”,^^ denganî firmanNya, “Telah naik

Qur’^: Muhammad (47, 19) not in text, from B (109, 9) Text; “tawahhidahu” (87, 7), from B (109, 10) Text: haddka (87, 7), from B (109, 10) 5 not in text, from B (109, 10) ® B: dititahkan (109, 11) ’ Qur’M: al-Baqarah (2, 163) * B: adds Nya (109, 13) ’ not in B Qut’m: Ali ‘Imran (3, 18) " not in text, from B (109, 17) ’

595

596


shaksi Allah bahawa sanya tiada’^ Tuhan hanya la.”

2. Maka shahadah^^ Haqq Ta‘ala akan’*" diriNya itu shahadah haqiqi dan shahadah segala makhluq akan Haqq Ta‘ala itu shahadah [B. 110] rasml. Maka'^ kenyataan shahadah haqiqi itu daripada haqlqah dan kembalinya pun kepada haqiqah jua, dan kenyataan shahadah rasml itu daripada rasam’^ dan kembalinya pun kepada rasam. 3. Demikian lagi, tawhid pun dua bagai: * ^ pertama tawhld haqiqi , kedua tawhld rasml. Maka tawhld haqiqi itu tawhld Haqq Ta‘ala akan diriNya dan kembalinya pun kepadaNya jua, seperti kata ‘aril, [A. 88] “Zd yuwahhidu^^ Alldha ilia Allah"— tiada mentawhldkan Haqq Ta‘ala hanya la jua. Dan tawhld rasml itu tawhid segala makhluq dan kembalinya pun kepada makhluq jua, kamd qala al-Shihli (qaddasa Alldhu sirrahu),^^ "al-tawhid sifat al-tnuwahhid haqlqatan v/a hilyafi^ al-muwahhid rasman ”— seperti kata Shaykh Shibll, ‘‘Yang^’ tawhld itu sifat muwahhid pada haqiqat dan haqiqat-^ perhiasannya pada rasam.” Ya’ni: Adalah jara^^ ‘*adah^" All^. Barangsiapa membawa tawhid terpeliharalah ia daripada segala bahaya, seperti firman Allah Ta‘ala dalam Hadith Qudsi, “al-tawhid hisnfi^, faman dakhala

not in B Text: adds lah, from B (109, 18) not in text, from B (109, 18) not in text, from B (110, 1) “itu daripada rasam” not in text, from B (110, 2) Text: pertama-tama (87, 18), from B (110, 3) Text and B: yuwahhiduhw, read yuwahhidu RQ, 135. B: corrupt not in B not in B 22 B: interlinear note, berlaku (110, 10) 2“ B: a'adah (110, 11) 22 Text corrupt

AL-BAB AL-THANi Fl 'L-TAWHID

597

hisnTfaqad amina min ‘iqdbi”—yang tawhid itu kotaKu, maka^^ barangsiapa masuk dalam kotaKu bahawa^'^ sanya terpeliharalah ia daripada shikshaKu.

4. Ketahuilah olehmu, hai segala muwahhid, bahawa tawhid itu dua^^ perkara: pertama tawhid ‘amm, kedua tawhid khass. Maka tawhid yang 'amm itu dbarat daripada menafikan segala ketuhanan yang lain daripada Haqq Ta‘ala serta iqrar dengan lidah akan keesaan Haqq Ta‘ala tetapi lalai hati daripadaNya. Maka adalah tawhid itu berchampur dengan menyengutukan Haqq Ta'ala terbuni^^ daripada perjalanan semut. Dan tawhid [B. Ill] yang khass itu ia itu ditasdiqkan dan diteguhkan’" dengan hatiî serta ingat akan keesaan Haqq Ta’ala—inilah yang sebenar-benar tawhid, kamd qdla al-Junayd (qaddasa Alldhu sirrahu), “al-tawakkul ‘amalu ’l-qalbi wa’l-tawhid qawlu ’l-qalb”—seperti kata Shaykh Junayd yang tawakkul itu perbuatan hati dan tawhid itu perkataan hati. Qala ba ‘d al- ‘drifin (radiya Alldhu ‘anhu): “Man qdla Id ildha illd Alldh wafl qalbihi raghbatun aw rahbatun wataVun aw su’dl fahuwa mushrik”— Kata [A. 89] setengah ‘mf; “Barang siapa mengata dd ildha illd Alldh' tatkala itu pada hatinya berpaling atau takut atau dikehendakinya sesuatu maqsud atau sesuatu su‘al maka ia itu menyengutukan Haqq Ta‘ala.”

5. Ketahuilah olehmu, hai muwahhid, bahawa shirik itu dua perkara: pertama shirik jali, kedua shirik khafi. Maka shirik^^ jali itu ia itu dengan nyatanya ia menyengutukan Haqq Ta‘ala seperti menyembah berhala atau barang sebagainya. Dan shirik khafi itu

2® not in B 2'' B: maka (110, 14) Text: kedua (88, 10), from B (110, 15) B: terbunyi (88, 13) “dan diteguhkan” not in B Text: adds ia (88, 14) Text: yang, from B (111, 10)

598


menyengutukan Haqq Ta‘ala dengan terbunyi^^ ia itu mengikut hawa nafsu, seperti firman Allah Ta'ala, “Afara’ayta man ittakhadha ildhahu hawdhu wa adallahu Alldh ‘aid ‘ilm’^‘^— adakah kau lihat, ya Muhammad, akan yang mengambil hawa nafsu akan Tuhannya, maka disesatkan Allah Ta‘ala akan di a"’"’ dalam ‘ilmu azalNya; dan sabda Nabi (salld Alldhu ‘alayhi wasallam), “al-nafsu hiya sanamu^^ al-akbar”—bahawa nafsu itu berhala yang amat besar.

6.

Qdla al-Husayn b. Mansur al-Halldj (radiya Alldhu ‘anhu): Hd anta am and hddhd ildhayn fl ildhayn, hdshdya hdshdya min ithbdt al-ithnayn.

Kata Shaykh Husayn^^ b. Mansur al-Hallaj: Hai^^ Engkaukah atau aku inilah dua tuhan dalam [B. 112] dua tuhan,kutanzih-tanzihkan daripada mengithbatkan dua tuhan; kamd qdla Alldh Ta‘dld: “Ld tattakhidhu ildhayn ithnayn, innamd huwa ildhun wdhidun fa ’iyydya f’arhabun ’**0—Seperti firman Allah Ta‘ala: “Jangan kamu sembah dua tuhan, hanya sanya la jua Tuhan yang Esa, maka akan Dialah” kamu ketakut.” Maka barang siapa berharap dan kasih dan memilih akan yang lain daripada Haqq Ta‘ala maka ialah Majusi yang mengambil hawa nafsu akan tuhannya. Kata Shaykh Abu ‘Uthman (radiya

5® 5'^ 58 5’ ‘*0

Text: corrupt, from B (111, 12) Qur’an: al-Jathiyyah (45, 23) “akan dia” not in B Text: asnam, incorrect (89, 9), from B (111, 16) B: on the margin (111, 19) not in text, from B (111, 19) “dalam dua tuhan” not in text, from B (112, 1) Qur’an: al-Nahl (16, 51) Text: Dia ilah (89, 16), read from B (112, 4)

AL-BAB AL-THANI FI ’L-TAWHlD

599

Allahu ‘anhu): “Telah menegahkan dikau Tuhanmu daripada'*^ kau sembah dua tuhan"*^ atau kau sekutukan sertaNya sesuatu shank, maka'*^ adalah engkau menyembah beberapa tuhan dan [A. 90] menyengutukan[Nya dengan] beberapa sekutu, betapa sah yang demikian itu serta tawhid? Dan adalah engkau mengikut hawa nafsumu dan perangaimu dan menyembah makhluq, maka mana kala sampai engkau kepada maqam ‘ubudiyyah Allah Ta‘ala? Maka barang siapa merasai chitarasa daripada bahr wahdaniyyah Allah Ta‘ala gugurlah daripadanya segala kesangkutan dunya dan akhiral, maka jadilah ia tunggal dengan ketunggalan Tuhannya dan jadilah ia muwahhid dengan wahdaniyyah Allah

1.

Qala Sahib Irshad^^ al-Muridin (radiya Allahu ‘anhu):^^ al-Tawhid al-hukm bi’l-shay’ wahidun wa’l-‘ilm bianna al-shay wahidun aydan tawhid.

Kata yang empunya Kitab Irshdd al-Muridin-. Yang tawhid itu menghukumkan^^ sesuatu itu esa jua lagi mengetahui bahawa sanya sesuatu itu esa jua. 8.

'‘2 ‘*5 ** ‘*5

Qala Ishaq b. Muhammad (radiya Allahu ‘anhu): [B. 113] al-tawhid‘^^ lahu zdhirun wabdtinun wa haqiqah. Fazdhiru ’l-tawhidi al-isldm, wa bdtinuhu al-imdn wahaqiqatuhu^^ al-taqwd wa’l-‘amal al-sdlih, li’anna Alldha Ta ‘ala qala ilayhi yas ‘adu al-kalim al-tayyib wa ’l-

B: bahawa (112, 7) B: tuhannya (112, 7) not in B Text: corrupt, from B (112, 15) cf. RQ, 135. This saying is attributed to Qushayri himself. B: li’l-shay’(112, 16) Text: adds “akan” (90, 8) ■*’ Text: corrupt, from B (113, 1) 5® Text: wa haqiqah (90, 11)

600

LATA’IF AL-ASRAR LI-AHL ALLAH AL-AJYAR

‘amal al-sdlih yarfa‘uhu, fasihhat al-isldm bi’l-iman wa sihhat al-iman bi ’l-taqwd wa ’I- ‘amal al-sdlih.

Kata Shaykh Ishaq b. Muhammad (radiya Alldhu ‘anhu): Yang tawhid ada baginya zahir dan batin dan haqiqah^’. Maka yang zahir tawhid itu islam dan yang^^ batin tawhid itu iman dan yang^ ’ haqiqat tawhid itu takut akan Allah Ta‘ala dan membawa ‘amal yang salih, dari karena All^ Ta‘ala54 berfirman dalam Qur’an: “KepadaNya jua naik sepatah kata yang baik—ia itu takut akan Dia—dan ‘amal yang salih dan dinaikkannya akan dia kepadaNya^^.”^® Maka sahlah islam itu dengan membawa iman dan sahlah-^ iman itu dengan takut akan Haqq Ta‘ala dan [A. 91] berbuat ‘amal yang salih. 9.

Qdla Ahl al-Wusul: al-tawhid thaldthatu ahkdm: awwaluhd al-itndn, wa’lthdnl al-ma ‘rifah wa ’l-thdlith al-tawhid.

Kata Ahl al-Wusul: Yang5^ tawhid itu tiga perkara, pertama iman, kedua ma‘rifah, ketiga tawhid. 10. Kata Ahl al-Tahqiq bahawa sanya Ahl al-Tawhid itu terbahagi atas empat ta’ifah^^: Pertama Ahli Tasawwuf, kedua Hukama’ Ishraqiyyun, ketiga ‘Ulama’ Mutakallimun, keempat

!

il Il, I

j

II I

51 B: “...ada baginya zMiir dan batin dan haqiqat.” on the margin (113, 6). The phrase “iman dan yang haqiqat....” deleted from the text. 52 jjj {gxt, from B (113, 7) 53 uQf jjj (gxt, from B (113, 7) 54 Tgxt: adds “yang” (90, 17) 55 not in B 56 Qur’an: Fatir (35, 10) Text: sah (90, 19) 58 Text: yang ia (91, 2) 59 B: interlinear note: puak (113, 16)

AL-BAB AL-THANi Fl ’L-TAWHlD

601

Hukama’ Mashsha’iyyunô. Maka adalah tiap-tiap daripada mereka itu tiada khali daripada Ahl al-Kashf atau Ahl^ > al-Istidlal. Jikalau ada mereka itu daripada Ahl al-Kashf lagi mengikut Shara*, maka ia itu Ahl [B. 114] al-Tasawwuf namanya; dan jika tiada ada62 diikut mereka itu Shara’ maka ia itu Hukama’ Ishraqiyyun namanya;63 dan jika ada mereka itu mengambil dalil lagi mengikut Shara' maka®^ ia itu ‘Ulama’ Mutakallimun namanya; dan jika tiada ia^^ mengambil daliP*’ diikut mereka itu akan Shara' maka ia itu Hukama’ Mashsha’iyyun namanya.

10. a. Maka ditamthilkan segala 'arif tawhid tiap-tiap ta’ifah itu. Maka tawhid Ahl al-Tasawwuf itu upama siang hari, tiada terbuni^2 dalamnya sesuatu jua pun, dan ia pun tiada^^ terbunyi pada sesuatu pun^^; dan tawhid Hukama’ Ishraqiyyun itu upama malam yang dalamnya bulan; dan tawhid Mutakallimun itu upama malam yang gelap^^, kelihatan dalamnya segala bintang; dan tawhid Hukama’ Mashsha’iyyun itu upama malam yang gelap2* tiada22 kelihatan sesuatu jua pun. 11.

Qdla al-mu ’allif (ghafara Allah lahu): Ayyuha’l-muwahhid! Idha ‘alimta al-muqaddimata faha and ushiru laka talwihan watasrihan watashrihan fi’l-

“ B: Mutasha’iyyun, interlinear note: baharu berlajar (113, 17); text corrupt. Read Mashshd ’iyyiin. not in text, from B (113, 18) “ not in text, from B (114, 1) ...dan jika tiada ada diikut mereka itu Shara' maka ya’itu Hukama’ Ishraqiyyun namanya...” not in text, from B (114, 1-2) not in text, from B (114, 3) “ not in B not in B B: terbunyi (114, 6) not in B ® B sesorang (114, 7) ™ B;kelam(114, 9) ” B: kelam (114, 10) 22 not in text, from B (114, 10)

602


tawhid biaqwdli Ahli Allah. Faminhum man qdla bi-lisdnF^ ’l-'ilmi wa’l-‘ibarah, waminhum man gala bi-lisanC^ ’l-dhawqi wa-’l-ishdrah, wambd^ qadaru Allah haqqa qadrih, wamd zada baydnuhum ghayra satrihi, rajd’an~'^ an yamunna ‘alayya al-haqq waiyydka kamdl al-tawhid wa’l-tajricF'' kamd manna [A. 92] ‘ala ahlihi. Kata mu’allif: Hai muwahhid! Apabila kau ketahuilah'^^ muqaddimah tawhid maka sekarang kuisharatkan kepadamu dengan kenyataan yang wadih lagi tersharah pada menyatakan ‘ilmu tawhid dengan beberapa qawl daripada segala Ahl ?\llah. Maka setengah daripada mereka itu berkata dengan lisan ‘ilmu dan 'ibarah. dan setengah [B. 115] daripada mereka itu berkata dengan lisan dhawq dan isharat. Tiada dikenal mereka itu akan Haqq Ta‘ala dengan sebenarbenar pengenal akan Dia^‘* dan tiada menambah bayatr''” mereka itu hanya tertutup jua, hanya*^' kuharap^^ bahawa dianugerahai Haqq Ta‘ala kiranya akan daku dan akan dikau kesempumaan tawhid dan tajrid seperti yang^^ telah dianugerahaiNya akan segala AhliNya.

12.

Qdla al-Shaykh ‘Abd Alldh al-'Aydarus (radiya Alldhu ‘anhu): al-tawhid nafyu ’l-taqsim li-dhdtihi. Id mithla lahu fi

Text; lisan (91, 17) Text: lisan (91, 18) not in text, from B (114, 14) not in text, corrupt in B, read rajd'an B: interlinear note: berlaku (114, 15) Text: ketahui (92, 1) not in B Text corrupt, from B (115, 2) not in text, from B (115, 3) Text corrupt, from B (115, 3) not in B


603

dhatihfi^, wanafyu ’l-tashbih ‘an haqqihi wasifdtihi wa nafyu ’l-tashrik ‘an af‘dlihi wamasnii ‘dtihi.

Kata Shaykh ‘Abd Allah al-‘Aydarus {radiya Alldhu ‘anhu}-. Yang tawhid itu menafikan bahagi bagi^^ All^, yang tiada ada^^ bagiNya mithal pada dhatNya, dan menafikan tashbih daripadaNya dan daripada^' segala sifatNya dan menafikan sekutu daripada segala af‘alNya dan daripada segala yang dijadikanNya.

13.

Qdla Muhammad al-Muridi: al-tawhid tarku ’l-andd(fi^ wama ‘rifatu ’l-farddniyyah wa ’l-iqrdr bi’l-rububiyyah.

Kata Muhammad al-Muridi: Yang tawhid itu meninggalkan sekutu bagiNya dan mengenal keesaanNya dan mengiqrarkan ketuhananNya. 14.

Qdla ba‘d al-Mutakallimin: al-tawhid an la yard al- ‘abd ghayra Alldh wald yantasiru^'^ ild ghayri Alldh liannahu laysa shay’un fi’l-haqiqati illd Alldh .

Kata setengah ‘Ulama’ Mutakallimin: Yang tawhid itu tiada dilihat oleh hamba lain daripada [A. 93] All^ dan tiada ia minta tolong kepada yang lain daripada Allah dari karena [B. 116] bahawa sanya tiada sesuatu jua pun pada haqiqat hanya Allah,

not in text, from B (115, 6) Text: bagi bahagi (92, 11-12). not in text, from B (115, 9) not in text, from B (115, 10) Text corrupt, from B (115, 13) B: corrupt

604


seperti kata Shaykh Ma'ruf^** Karkhi (radiya Alldhu ‘anhu): “laysa fi’l-wujiid ilia Allah”—tiada pada wujud melainkan All^. Kata Abu al-‘Abbas al-Qudat (radiya Alla ‘anhu), “laysa fi’l-ddrayn ilia rabbi, ”—tiada ada’* pada kedua negeri melainkan Tuhanku. Ya‘m: Bahawa sanya segalamawjudat ini sekeliannya^^ ma'dum melainkan wujud Haqq Ta‘ala jua mawjud^^ 15.

Qdla Shaykh^^ ‘All Abu al-Wafa (qaddasa Alldhu sirrahu): Kullu ’l-wujiid wujuduhu, wa-ld tushrikanna bihi al-mildh. Fa-idhd nazarta lahufa’sjud hundka wa-ld jundh.

Kata Shaykh ‘All Abu al-Wafa (qaddasa Alldhu sirrahu): Bahawa pada tiap-tiap wujud itu wujud Allah sanya. Jangan engkau^^ sekutukan akan Dia dengan segala rupa yang elok. Apabila kau lihat akan mazhar’^ wujud Allah itu maka sujudlah engkau disana, tiada ngapa sungguhnya.

16. Maka murad “pada tiap-tiap wujud itu wujud Allah” ia itu tiap-tiap wujud ‘ayni, ya'ni: mumkin al-wujud, ia itu milik bagi wujud^’ dhatNya. ya'ni Wajib al-Wujud. Dan murad daripada “jangan kau sekutukan akan Dia dengan segala rupa yang elok” itu ia itu jangan kau sekutukan tiap-tiap segala wujud ‘ayni dengan wujud dhati, ia itulah isharat daripada segala rupa yang elok. Dan murad daripada “apabila kau lihat akan mazhar^® wujud Allah” itu ia itu jika kau mushahadahkan la dengan

Text: Ma'rifat (93, 2) ’* not in B ’2 Text: sekelian (93, 5) not in B not in text, from B (116, 6) 95 Text: kau (93, 9) 9® not in text, from B (116, 10) 99 not in B 98 not in text, from B (116, 16)

AL-BAB AL-THANi FI ’L-TAWHlD

605

qalbumu^^. Dan murad daripada'^ “sujudlah engkau disana, tiada ngapa” ia itu kau rendahkan dirimu dan kau mushahadahkan akan Dia, seperti firmanNya Yang Maha Tinggi [B. 117], “faliAllahi ’l-mashriq wa ’l-maghnbfa ’aynama tuwallufathamma wajhu Alldh’’^^^—Bagi Allah jua memilikan Mashriq dan Maghrib [A. 93], maka barang kemana kamu berhadap maka disanalah Ahadiyyah Allah.

17. Maka nyatalah daripada isharat firman Allah Ta‘ala itu, maha suchi la daripada berjihhat, jikalau tertentu pada pihak Ka‘bah sekalipun, karena menetapkan waham qalbu'*’^ dengan quwwatnya, maka adalah qalbu itu menetapkan waham tatkala tawajjuh’o^. Hanya sanya yang diperpegang pada tawajjuh qalbu itu karena menetapkan chita kepada Haqq Ta'ala jua"’-^. Maka bahawa sanya adalah bagi tiap-tiap qalbu itu suatu hadaf, seperti firman Allah Ta'ala, “wa likullin wijhatun huwa muwalllhd”^^^— dan adalah bagi tiap-tiap sesuatu hadaf qalbuitu la jua memalingkan dia. Maka apabila hasillah tawajjuh qalbu kepada Haqq Ta‘â dengan berpaling daripada segala ma siwa Allah maka hasillah baginya maqam fana’ fi-Allah, baqa’ bi-Allah. Maka barang mana engkau berhadaf disanalah wajah Allah. Dari karena inilah diniungkirkan"’^ segala ‘arif akan tiaptiap segala sesuatu yang lain daripada wujud Allah dari karena sekali-kali tiada bagi sesuatu itu wujud pada haqiqat*'’^ jikalau

’00 ’01 '02 ’03 ’O’* '05 '0*

'0* ’00

B: corrupt Text: adds ia (93, 16) Qur’an: al-Baqarah (2, 115) B: qiblat(117, 5) B: variant reading: maka adalah bagi waham itu menetapkan qalbu tatkala tawajjuh (117, 5-6) not in B Qur’an: al-Baqarah (2, 148) B: qiblat (117, 9) B: qiblat(117, 10) B: dimungkir (117, 13) B: haqiqatnya (117, 15)

606


ada kelihatan pada penglihat sekalipun, hanya sanya' ' * ’ yang sebenar-benar wujud itu wujud Allah jua. 18.

Qala ba ‘d al- ‘drifin: al-tawhid ithbdt al-wujud al-mutlaq liAlldh wa baqiya hadhd al-wujud ‘ayn ghayrihi.

Kata setengah ‘arif: Bahawa tawhid itu mengithbatkan wujud yang mutlaq bagi Haqq Ta‘ala dan menunggalkan''' wujud Haqq Ta‘ala ‘ayn segala wujud yang lainNya."^ [B. 118] Ya'ni: nienyabitkan^ ^ * bagi Haqq Ta‘ala.

wujud yang muqayyad itu milik

19. Ketahui olehmu, hai muwahhid, bahawa sanya sekali-kali tiada ada sesuatu jua pun daripada sekelian makhluqat melainkan mazhar dan tajallT Haqq Ta‘ala jua. Maka lalah yang zahir pada segala sesuatu dengan tiada ittihad dan hulul"^. Maka hendaklah kau ketahui bahawa segala sesuatu itu mazhar dan tajalll Haqq Ta‘ala jLia."‘‘ Apabila kau pandang kepada barang sesuatu itu [adalah ia] mazhar dan tajalll Haqq Ta‘ala jua. Maka apabila hasillah akan dikau hal yang demikian, tatkala itu berkatalah lisan halmu, “ma ra’aytu shay’an ilia wara’aytu Allah [A. 95] qablahu”—tiada ku lihat sesuatu jua pun melainkan kulihat Allah dahulunya. Maka tatkala itu tiadalah lagi engkau minta tolong pada mentawhidkan"^ * '^ Haqq Ta‘ala melainkan

not in B vowelled as such in B. “...Haqq Ta'ala ‘ayn segala wujud yang lainnya.” not in text, from B (117, 19) in keeping with the Arabic. 113 “Ya‘m; menyabitkan...” not in text, from B (118, 1) “dengan tiada ittihad dan hulul ” not in text, from B (118, 4) “Maka hendaklah kau ketahui bahawa segala sesuatu itu mazhar dan tajallT Haq Ta‘Ma jua.” not in B Text: tawhidkan (95, 2), from B (118, 9) "7 B; Allah (118, 9)

AL-BAB AL-THANi FI ’L-TAWHID

607

kepadaNya jua dari karena bahawa sanya tiada sesuatu jua pun pada haqiqatnya hanya Allah . 20.

Kata Shaykh * ^ Dhu' al-Nun al-Misri (radiya Allahu ‘anhu): Sekali peristiwa, pada suatu hari ada aku berjalan-jalan tepi Sungai Nil. Tiba-tiba kulihat seorang laki-laki berdiri diatas ombak. Maka kataku akan dia: “Hai hamba Allah, siapa engkau?” Maka sahutnya: “Huwa.” Maka kataku: “Siapa namamu?” Maka sahutnya: "Huwa." Maka kataku: “Dari mana engkau datang”^?” Maka sahutnya: “Huwa.” Maka kataku: “Apa makananmu?” Maka sahutnya: "‘'Huwa.” Maka kataku: “Apa minumanmu?” Maka sahutnya: “Huwa.” Maka kataku: “Apa ayer itu?” Maka sahutnya: “Huwa." Maka kataku: “Apa kau’ô kehendak?” Maka sahutnya: “Huwa.” Maka kataku: “Siapa "Huwa' itu?” Maka sahutnya: “Huwa.” Maka kataku akan dia: “Mudah-mudahan dengan isharat ini kehendak mu akan Haqq Ta'ala jua.” Maka ia pun mengata “ah-ah” lalu ia pengsan serta ghayblah ia daripada [B. 119] penglihatku, maka tiadalah kulihat akan dia, rahmatu Allah ‘alayhi.

21.

Qala al-Imam Fakhr al-Din al-Rdzl (radiya Allahu ‘anhu): Ma thamma fi 'l-wujud ilia Allah Ta‘dld wasifdtuhu wa af'aluhu, fa ’l-kullu huwa bihi waminhu wailayhi. ”

Kata Imam Fakhr al-Dln al-Razi (radiya Allahu 'anhii)''-'^■. Tiada ada pada haqiqat mawjud hanya wujud Allah dan segala sifatNya dan segala af‘alNya jua. Maka pada haqiqat sekeliannya itu Haqq Ta‘ala, dengan Dia jua berdiri segala sesuatu, dan daripadaNya jua jadi segala

”8 Text: Dhi (95, 3) not in text, from B (118, 14) not in text, from B (118, 17) ’2' not in text, from B (119, 4)

608


sesuatu, dan kepadaNya jua kembali segala sesuatu. Ya'ni: Fi‘l itu qa’im dengan sifat, dan sifat itu qa’im dengan dhat. Maka pada pihak ‘aynjam‘, tiada sesuatu jua pun melainkan la, tetapi jangan pada sangkamu, hai muwahhid, ittihad dan hulul. Bahawa sanya adalah la dengan dhatNya [A. 96] dan sifatNya, maha suchi lagi maha tinggi daripada beitempat'22 dan mukhalatah dengan segala yang hadith.

22.

Qala Abu al-Hasan al-Bushanji^^^ (radiya Alldhu ‘anhu): al-tawhid an ta'lam annahu ghayr mushabbahin li’ldhawdt wald manfiyya al-sifdt;^'^^

Kata Shaykh Abu al-Husayn al-BushanJP^S; Yang tawhid itu kau ketahui bahawa sanya Haqq Ta‘ala tiada serupa dengan makhluq dan tiada nafi daripadaNya segala sifat; ya'ni; Bahawa'^^ diketahui oleh muwahhid akan dhat Allah itu tiada sesuatu jua pun sebagaiNya dan ada bagiNya segala sifat yang kesempumaan ^^, * kamd qala Allah Ta‘ald: “laysa kamithlihi shay’un”'-^—seperti firman Allah Ta‘ala. “tiada sebagaiNya sesuatu jua pun”;

li-anna kulla shay’in [B. 120] ‘aynuhu, fa ’ayna al-mithliyyah, subhdna man khalaqa al-ashyd’ wa huwa 'aynuhd

dari karena segala sesuatu itu ‘ayn Haqq Ta‘ala, maka'^^ mana ada bagiNya sebagaiNya, maha suchi Tuhan yang '22 '22 '2“ '25 '2^ '2'' '28 '29

B: tempat (119, 12) Text corrupt, from B (119, 12) RQ, 4. Text corrupt, from B (119, 14) not in text, from B (119, 16) B: sempumaan (119, 18) Qur’an: al-Shura (42, 11) B: adds dari (120, 1)

AL-BAB AL-THANt Fl 'L-TAWHID

609

menjadikan segala sesuatu, pada haqiqat, la jua ‘ayn segala**^® sesuatu;

dari karena makhluqat itu mazhar segala sifat Khaliq * ’', maka betapa tiada ada bagiNya segala sifat itu’ ’-, “wa-huwa al-samV al-baslr.

23.

Qala Ahl al-Wusul: al-Tawhid anya ‘taqida i ‘tiqdd thabitan'^'^ liAlldh Ta wahidun Id thdniya lahu wa Id tashblh^^^ wa Id sharika lahu wald naîra lahu al-wahddniyyat walahu sifdt azaliyyat abadiyyat.

Kata Ahl al-Wusul: Yang tawhid itu bahawa sanya'-^ dii'tiqadkan dengan i‘tiqM yang tetap bahawa Haqq Ta‘ala itu Esa, tiada'’^ menduai Dia bagiNya *^^, dan tiada ada serupa bagiNya, dan ^ * tiada sekutu bagiNya, dan tiada ada sebagaiNya, bagiNya jua keEsaan dan bagiNya jua sifat yang azall lagi abadi.

24.

Qdla Junayd, sayyid hddhihi al-td’ifah, (radiya Alldhu ‘anhu):^^^^ al-Tawhid ‘ilmuka waiqrdruka bianna Alldh Ta'dldfardfi azaliyyatihi^'^^. Id thdniya ma'ahu wald shay’a yaf‘alu fi ‘lahu.

*30 Text: sekelian (96, 10) Text: khalq, (96, 11) *32 not in B *33 Qur’an: al-Shura (42, 11) *3“* Text, and B. : corrupt. ’^3 not in text, from B (120, 7) '3® Text: shibh {96, 13) *33 not in B *38 B: adds ada (120, 10) *3’ “...Dia bagiNya...” not in B **> B: adds ada (120, 11) *'** RQ, 4. *“*2 Text, and B: azaliyyah

610


Kata Shaykh Junayd: Yang tawhid itu [A. 97] pengetahuanmu dan iqrarmu bahawa sanya Haqq Ta‘ala itu Esa pada azalNya, tiada menduai Dia'"* *^ sertaNya, dan tiada seseorang jua pun berbuat’"* seperti perbuatanNya. 25.

Wasu’ila al-Junayd (qaddasa Allah sirrahu)'^^ ‘an al-tawhld. Faqdla^^: Ifrad al-muwahhid bitahqiq wahddniyyatihi bikamdl ahadiyyatihi annahu al-wahid alladhi ‘lam [B. 121] yalid walam yulad walam yakun lahu kufwan ahad’^'^'' nafiya al-addad wa'l-andad wa’l-ashbah^^^ bild tashbih wa la takyifwala taswTr wald tamthil, alaysa kamithlihi shay’un, wa huwa al-samJ‘ al-basir^^'^’.

Ditanyai orang akan Shaykh Junayd daripada tawhid. Maka jawabnya: Bahawa tawhid itu mengesakan Haqq Ta‘ala dengan sebenar-benarnya’50 keEsaan ^ * serta ’ dengan menyempumakan keEsaanNya, bahawa sanya la jua yang Esa, tiada beranak dan tiada diperanakkan, dan tiada ada bagiNya sebangsa dengan seseorang jua pun, lagi menaflkan segala lawanNya, dan tiada’^2 sekutu dengan Dia, dan tiada’^^ serupa dengan Dia, serta’^^ tiada tashbih,

*'*3

*50 **5 *52 *53 * *5"

not in B not in text, from B (120, 17) B: (radiya Allahu ‘anhu) (120, 18) cf. this quotation in RQ, 135 Qur’an; al-lkhlas Text: al-ashyd’ {91, 5) Qur’an: al-Shura (42, 11) B: sebenar-benamya not in B not in B B: yang (121, 8) Text corrupt, from B (121, 8)

AL-BAB AL-THANi Fl ’L-TAWHiD

611

dan tiada kebetapaan, dan tiada rupa^^s dimithalkan, dan lagi tiada sebagaiNya sesuatu jua pun, dan la jua yang amat menengar lagi melihat.

26.

Qdla al-Junayd (radiya Alldhu ‘anhu): “Su ’Ha ba ‘d al- ‘ulamd ’ ‘an al-tawhid. ” Faqala: “Huwa al-yaqm. ” Waqdla al-sd ’ll: “Bayyinm md huwa? " Faqala: “Huwa ma ‘rifatuka anna harakdt al-khalq wasukunahum fl'I Alldh, 'azza wa jalla, wahdahu, Id sharika lahu, fa idhdfa’alta dhdlikafaqad wahhadtahu. ”156

Kata Shaykh Junayd: “Ditanyai orang akan setengah ‘ulama’ daripada tawhid.” Maka jawabnya: “la itu yaqin.” Maka kata yang bertanya: “Tuan nyatakan apa yaqin itu?” Maka jawabnya: “la itu’^? kau ketahui bahawa sanya'^s gerak makhluq dan diam mereka itu sekelian fi‘I Allah, yang maha rnulia'"'** lagi amat besar kcbcsaranNya'^", tiada sekutu bagiNya. Maka apabila kau ketahui [B. 122] akan yang [A. 98] demikian itu maka bahawai^ * sanya engkau yang mengesakan Dia.”

27.

Washarh hddhd kamd qdla al-Shaykh Rasldn (radiya Alldhu ‘anhu):^^^ al-yaqin khuriijuka ‘anka. Dan sharah’^5 Shaykh Junayd itu seperti kata Shaykh Raslan:

B: dirupakan, tiada (121, 9) RQ, 5. not in text, from B (121, 17) B: adds segala (121, 17) Text: tinggi (97, 18) Text: kebesaran la (97, 19) not in B See Zakariyya al-Ansari’s Fath al-Rahman in G.W.J. Drewes, Directions for Travellers on the Mystic Path (The Hague: Martinus Nijhoff, 1977), pp. 40. The quotation from Raslan is italicized within al-Ansari’s commentary. Hereafter K. Fath al-Rahman. ’65 not in text, from B (122, 3) ’56 ’5’ * *5 ’5’ *60 ’6’ ’62

612


Yang yaqin itu keluar’^ engkau daripada upayamu’®^ jan kuasamu dan wujudmu supaya kau pandang kesempumaan upayaNya dan quwwatNya dan wujudNya dengan leraahmu dan da'ifmu; wa-kullamd^^^ kharajta minka zada yaqlnuka^^^ dan barang kali fanalah engkau daripada penglihatmu akan dirimu, maka bertambah-tambahlah yaqinmu

akan wahdaniyyah Allah Ta‘ala. Inilah martabat segala siddiqin’^®.

28. Ketahui oleh mu, hai muwahhid, bahawa fana’ itu maqam al-jam‘, dan bertambah-tambah yaqinmu itu kesudah-sudahan . jam * Maka dengan Dialah engkau damping keHadratNya dan berlakulah engkaudengan firmanNya dalam Hadith Qudsi, “kuntu sam ‘ahu alladhi yasma ‘u bihi wabasarahu alladhl yubsiru bihi wa yadahu allati yabtishu bihd warijlahu allatl yamshi bihd”—maka adalah Aku penengamya yang ia menengar dengan dia, dan adalah Aku penglihatnya yang ia melihat dengan dia, dan adalah Aku ™ tangannya * yang ia menjabat dengan dia, dan adalah Aku kakinya yang’’’ berjalan ia dengan dia. Maka diajan daripada yaqin itu diketahui oleh yang empunya yaqin bahawa segala gerak makhluq dan diam mereka itu fi‘l All^ jua’”.

29.

>68 >6’ >''>’ ”2

Ketahui olehmu, hai muwahhid, bahawa ‘alam itu

B: keluarlah (122, 4) Text corrupt (98, 3) B: kulluha (122, 6) K. Fath al-Rahman, 40. Text: Inilah nama martabat segala sifat siddlqin (98,1) not in text, from B (122, 11) “...Aku tangannya...” not in B not in B B: itu (122, 18)

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berlainani^^ daripada Haqq I’aTila. Adalah sekelian *'^'^ [B. 123] itu mazharNya dan lalah yang zahir pada segala mazhar’^^ dengan sekira-kira Asma’Nya dan'^^’ SifatNya. Maka lalah yang’^^ berlakukan segala hukum mazhar’^® sekira-kira dikehendak segala kelakuan dhatNya. Maka berbagai-bagailah dengan dia segala kesempumaan '^^ * sifatNya. Maka segala gerak makhluq dan diamny a dan zahirny a dan batinny a* * sekeliannya * itu dinisbatkan kepada Haqq Ta‘ala [A. 99] jua. Maka apabila kau ketahuilah yang demikian maka sayugianya kau ketahui bahawa sanya tiada ada fa‘il yang mu’aththir pada segala athar yang zahir *^^ melainkan adalah pada sekelian itu fa‘il mu’aththir yang haqiqi lagi batinNya'^' yang tiada dapat akan *^^ kunhiNya; maka mu’aththir yang zahir itu fa‘il majazi, ia itu makhluq, dan mu’aththir yang batin’®^ itu fa‘il haqiqi ia itu Haqq Subhanahu waTa‘ala.'^^

30. Maka yang empunya perbuatan itu yang batin jua pada barang betapa adanya dan yang menerima perbuatan itu yang zahir jua pada barang betapa adanya. Maka yang batin itu Haqq Ta‘ala dan yang zahir itu makhluq. Maka, Haqq Ta‘ala jua yang batin dan’*^ la jua memilikkan dan segala makhluq itu yang

B: barang yang lain (122, 19) B; sekeliannya (122, 19) ’^5 B: mazharNya (123, 1) Text: adds la (98, 16) not in text, from B (123, 2) B: mazharNya (123, 2)) Text: kesempumaanNya (98, 18) '80 Text: batm (98, 19) Text: sekelian (98, 19) not in B B: adds “...dan segala yang menerima athar yang zahir...” (123, 7) **♦ B: batin (123, 8) ”5 B: adds “ segala” (123, 8) “...maka mu’aththar yang zahir itu fa'il majazi, ya’itu makhluq, dan mu’aththir yang batin ...” not in B cf. Fusus, 185. “...itu makhluq. Maka, Haqq Ta’ala jua yang batin dan...” not in B

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di-milikkan pada barang betapa adanya. Maka lalah yang menganugerahai rahmat akan segala makhluqNya dengan tajalli dan'^9 zuhurNya tetapi*^** tiada dengan ittihad dan hulul. Jikalau tiada ada zuhurNya dan tajalliNya seneschaya ‘adamlah sekelian makhluq dengan sekejap mata jua. Maka rahmat itulah limpah dan muhit atas segala keadaan daripada ‘Arsh hingga datang ke Tahta’l-Thara, daripada bahagia dan chelaka, dalam dunya dan dalam Akhirat, dalam shurga dan neraka, dan pada segala tempat sama jua adanya, tetapi ada berlebih kurang pada sekira-kira zahirnya dan batinnya''^'[B. 124] mazhar latlfNya*^^ Jan kashifNya. Maka rahmat yang limpah lagi muhit kepada segala sesuatu itu Muhammad Mustafa {salla Alldhu ‘alayhi wasallam), seperti firman Allah Ta‘ala: “warahmati wasi‘at kulla shay’in”—Telah diliput rahmatKu akan segala sesuatu, dan lagi firmanNyadalam Qur’an*'*'^: “Wamd arsalndka ilia rahmatan li’l-’dlamin”^'^^—tiada jua Kami suruhkan engkau, ya Muhammad, [A. 100] melainkan karena memberi rahmat akan sekelian ‘alam.

31. Adapun rahmat itu dua bagai: pertama rahmat khass, dan^^^ kedua rahmat ‘amm. Maka rahmat yang’^’ khass itu ia itu yang dianugerahai Haqq Ta‘ala akan segala hambaNya pada ketika masing-masing dengan tentunya. Dan rahmat yang ‘amm itu ia itu Muhammad*^^ (salld Alldhu ‘alayhi wasallam). Maka dengan rahmat itulah’^^ dirahmatkan^™’ Haqq Ta‘ala akan

not in B *’*’ Text corrupt, from B (123, 13) not in B '’2 Text corrupt, from B (124, 1) Qur’an: al-A‘raf (7, 152) w B: Allah Ta‘ala(124, 4) *’5 Qur’an; al-Anbiya’ (21, 107) not in text, from B (124, 7) not in text, from B (124, 8) >‘*8 B: adds Mustafa (124, 10) I®’ Text; adds “yang” (100, 4) 200 Text: adds “itulah” (100, 5)

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haqiqat segala sesuatu, maka zahirlah segala sesuatu itu pada sepatut martabatnya. Dari karena itulah pertama-tama dijadikan Haqq Ta‘ala ruh Muhammad {salld Alldhu ‘alayhi wasallam).

32.

(2a/a al-Imdm Abu al-Qdsim al-Qushayrl (qaddasa Alldhu sirrahu):'^^^ “Qdma rajulun bayna yaday DhT al-Nun al-Misn (radiya Alldhu ‘anhu).” Faqdla: "Akhbimi ‘ani’l-tawhJd, md huwa? Faqdla: “Huwa an ta'lam anna qudrat Allah Ta‘dld fi’l-ashyd’ bild mizdj wasun‘ahu li’l-ashyd’'^^'^ bi-ld ‘ildj wa ‘illat, wakullu shay ’in sana ‘ahu wald ‘illata li-san‘ihfl^^. Wa laysa fl’l-samdwdt al-‘uld wald fi’lardfl^'^ al-sufld [B. 125] mudabbirun ghayru Alldh. Wakullu md tusawwiru fi wahmika fa Alldh bikhildf dhdlika. ”

Kata Imam Abu al-Qasim Qushayri: Sekali peristiwa, pada suatu ban datang seorang laki-laki lalu ia berdiri dihadapan Shaykh Dhuô^ al-Nun al-Misri serta katanya: “Ya Shaykh, cheritai hamba daripada tawhid, apa ia?” Maka jawabnya : “Bahawa tawhld itu kau ketahui bahawa sanya qudrat Allah Ta'ala pada segala sesuatu206 tiada berchampur dan dijadikan segala sesuatu itu207 tiada dengan upaya dan tiada dengan sabab dan tiaptiap sesuatu dijadikanNya dengan tiadaôs sesuatu sabab. Maka209 yang dijadikanNya itu dan tiada dalam tujuh petala langit dan tujuh [A. 101 ] petala bumi memerintahkan lain daripadaNya. Tiap-tiap barang yang terchita dalam RQ. 135. B: li’l-ashya’ (124, 17) B: bi-san‘ihi (124, 18) Text: al-’ardayn (100, 12) Text: Dhi (100, 14) B: suatu (125, 6) ...tiada berchampur dan dijadikan segala sesuatu itu...” not in B not in B Text corrupt

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chita mu, maka Haqq Ta'ala bersalahan dengan demikian itu.” 33. Adapun murad daripada kata Shaykh Dhu al-Nun al-Misri itu seperti ditamthilkan setengah "aril' bahawa qudrat Allah Ta‘ala itu upama dibicharakan penulis akan sesuatu tulisan dalam hatinya, dan qada’ Allah Ta'ala itu upama lukisan-'" yang dilukiskan guru akan murid. Maka diwarna oleh murid dengan beberapa wama mengikut atas lukisan gurunya itu-*', ia itulah dinamai kasab dan ikhtiyar. Maka adalah murid itu dengan ikhtiyamya tiada ia melampaui daripada lukisan gurunya itu. Demikianlah hamba pada ikhtiyamya. tiada ia dapat keluar daripada taqdlr Allah Ta'ala dan qada’Nya, kama qdla Abu ‘Uthmdn al-MaghribI (radiya Alldhu ‘anhu) hina [B. 126] su’ila ‘ani’l-khalq. Faqdla: "Qawdlib wa ashbdhan^^^ watajrl ‘alayhim ahkdm al-qudrah’"^^^—seperti kata Shaykh Abu 'Uthman Maghrib! tatkala ditanyai orang akan dia daripada makhluq^'**. Maka jawabnya: Bahawa makhluq itu lembaga dan jasad, berlaku atas mereka itu segala hukum qudrat Allahî^.

34. Ada pun diajan “qudrat Allah Ta'ala pada^'^ segala sesuatu dengan tiada berchampur” [tiada] seperti penguasa"'^ makhluq berchampur dengan yang dikuasainya, upama seseorang utus, tiada hasil sesuatu pekerjaannya melainkan berchampur jua kuasanya pada yang dikuasainya dengan wasitah alat, maka pada^*^ qudrat Allah Ta'ala maha suchi daripada yang demikian itu.

2'® Text: lukisannya (101, 5), from B (125, 15) 21* “...guru akan murid. Maka diwarna oleh murid dengan beberapa wama mengikut atas lukisan gurunya itu ...” not in text, from B (125, 14-15) 2'2 Text, and B. corrupt 2*3 RQ, 5. 2*'* “daripada makhluq.” not in B 2*3 not in B 2*® not in text, from B (126, 5) 2*2 B: penguasaan 2'8 not in B

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35. Ada pun diajan bahawa “dijadikan Allah Ta‘ala segala sesuatu tiada dengan upaya dan sabab” [tiada] seperti upaya^'® segala makhluq pada mengupay akan^ô sesuatu yang diperbuatny a; upama pandai besi, tiada hasil sesuatu perbuatannya melainkan diupayakannya besi itu dengan api dan dengan segala alatnya. Maka [A. 102] hasillah perbuatannya. Maka fi i Allah, Subhanahu waTa'ala, maha suchi daripada yang demikian itu dan dijadikan Allah Ta‘ala segala sesuatu itu tiada dengan22i sabab memberi manfa'at akan Dia atau menolakkan daripadaNya sesuatu madarrat. Maka tiadalah ‘illat pada af‘al Allah. Maka kejadian segala sesuatu itulah222 ‘illat segala sesuatu. 36.

Qala al-Junayd (radiya Alldhu ‘anhu):— ' al-tawhid huwa ifrad al-qadirrfi'^^ min al-muhdath^^^.

Kata Shaykh Junayd: Yang tawhid itu menunggalkan qadim daripada yang baharu. Ya‘ni: Bahawa Haqq Ta‘ala itu Esa lagi [B. 127] qadim, tiada la seperti makhluqNya.

37.

Qdla Abu al-Hasan al-Nuri (radiya Alldhu ‘anhu):'^'^^ al-tawhld kullu khdtirin yushlru ild Alldh Ta ‘did ba ‘da an Id tuzdhimuhu khawdtir al-tashhih."

Kata Shaykh Abu al-Hasan al-Nuri: Yang tawhid itu tiap-tiap gerak yang mengisharatkan222

B: upama (126, 11) B: mengupayakan pada (126, 11) 22' B: dengan tiada (126, 14-15) 222 Text: adds “akan” (102, 4) 223 cf. RQ, 3. 224 B: al-qadim for aZ -qadam (126, 18), also text (102, 5) 223 B: al-hadth (126, 18) 226 cf. RQ, 5. 222 B; mengithbatkan (127, 5)

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LATA'IF AL-ASRAR Ll-AHL ALLAH AL-ATYAR

kepada Haqq^-^ Ta‘ala, kemudian dari itu tiada lagi memijakkan^^^ dia segala gerak tashbih. Ya‘ni: bahawa tawhid itu tiap-tiap gerak yang^ô [mengjisharatkan23’ kepada keesaan Haqq Ta‘ala, tiadalah lagi sertanya waswas tashbih, ia itiP- upaina gerak chita seseorang “apa Haqq Ta‘ala itu” atau “daripada apa la” atau “berupa la” atau gerak chitanya bahawa “Allah Ta‘ala menjadikan makhluq, maka siapa pula menjadikan Dia?” Maka adalah sekeliannya itu kufur. Maka hendaklah ia^^^ menguchap “Amantu biAllah waRasulihi” serta katanya dalam hatinya bahawa Allah Ta‘ala menjadikan segala sesuatu. Sekali-kali tiada la makhluq dan tiada dapat ditaswirkan oleh waham dan khayal akan kunhi dhatNya dan tiada dapat dihinggakan oleh faham dan mithal akan Dia.

38.

Su’ila Abu ‘AU al-Rudbdri (radiya Allahu ‘anhu) ‘ani’ltawhld. Faqala:^^'^ al-tawhld istiqdmat al-qalb biithbdt mufdraqafi^^ al-ta 'til wainkdr al-tashbih. Wa’l-tawhid fi kalimatin wdhidatin kullu ma sawwarahu al-awhdm wa’l-afkdr^^^ faAlldh Subhdnahu waTa ‘ala bikhildfihi, liqawlihi, ‘laysa kamithlihi shay’un, wahuwa al-sami' al-basir’^^^.

Sekali peristiwa, pada suatu hari ditanyai orang akan Shaykh Abu ‘All Rudbari daripada tawhid. Maka jawabnya:

228 229 220 221 222 222 224 225 226 222

B: Allah (127, 4) B: corrupt “...tashbih, ya‘ni bahawa tawhid itu tiap-tiap gerak yang...” not in B B: mengithbatkan (127, 5) not in B not in B cf. RQ, 5. Text: muqaranat B: al-inkar(\21, 16) Qur’^: al-Shura (42, 11)

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Bahawa tawhid [B. 128] itu menetapkan hati dengan238 mengithbatkan perbezaan ta‘tn dan munkir akan tashbih. Dan tawhid239 itu berhimpun dalam sepatah kata, barang suatu yang dichitakan oleh chita dan yang dibicharakan oleh bichara, maka Allah Subhanahu waTa'ala bersalahan dengan yang demikian itu dari karena firman Allah Ta‘ala, “tiada sebagaiNya sesuatu jua pun dan la jua yang menengar lagi melihat.”2‘ô Maka murad daripada “mengithbatkan perbezaarPî ta‘lTl dan munkir akan tashbih” bahawa kau ketahui, hai muwahhid, segala sifat Haqq Ta dan tanzihNya, lalah dapat mensifatkan dan mentanzihkan diriNya. Maka tiada dapat seseorang jua pun daripada segala arif dan ‘aqil mensifatkan dan mentanzihkan Dia, maka2"^3 bahawa tiap-tiap sifat yang mensifatkan dan tiaptiap tanzih yang mentanzihkan itu, maka Haqq Ta'ala terlebih daripada sifatnya dan tanzihnya, kp-” yang terlebih mensifatkan dan mentanzihkan diriNya.

39. Sayogianya, hai muwahhid, hubaya-hubaya jangan engkau munkir daripada segala sifat yang disifatkan Haqq Ta‘ala akan DiriNya dan hubaya-hubaya jangan engkau perikan la dengan peri yang ditaqdiskan dan ditanzihkan akan DiriNya. Maka jangan semata-mata kau tanzihkan akan Dia hingga kau ta‘tilkan daripadaNya segala sifat yang disifatkan akan DiriNya, dan jangan semata-mata kau tashbihkan akan Dia hingga kau kata dengan rupa jisim dan jihat. Maka tiap-tiap^^s [A. 104] tanzih dan taqdis dan segala peri yang menunjukkan kepada [B. 129]

23* not in text, from B (128, 1) 23’ not in text, from B (128, 2) 2'**’ Qur’an: al-Shura (42, 11) 2^' Text: pada perbezaan (103, 9) 2‘*2 “Haqq Ta'ala” not in text, from B (128, 7) 2‘*3 not in B 2“^ not in text, from B (128, 12) 2'^3 Text: adds ia (103, 19)

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yang246 menafikan^^’? tashbih, ia itu nisbah^"^^ kepada dhat Allah dengan i‘tib^ yang^^^ mutlaq lagi mujarrad daripada disandarkan kepadaNya segala hukum sifat dan asma’. Dan tiap-tiap tashbih dan taqayyud dan segala peri yang menunjukkan kepada menyabitkan tashbih yang berbaharu-baharu dan berhingga, ia itu nisbah kepada dhat Allah dengan i'tibar tajalli dan mazhar zuhurNya pada pakaian kedua negeri. Jikalau ada engkau, hai muwahhid, daripada Ahl al-Dhawq dan Wijdan yang menafikan quyud dan imkan^ô, maka hendaklah engkau menghimpunkan antara tanzih dan tashbih serta kau hantarkan keduanya masingmasing pada tempatnya. Jangan kau tilik kepada Haqq Ta‘ala dengan sebelah mata, maka jadilah engkau dajjal semata-mata. Berlindunglah engkau kepada Haqq Ta‘ala2-^' Dhu al-Jalal pada segala barang hal ihwal supaya kau peroleh tawhid yang kamal. Bahawa adalah segala "arif yang kamil pada segala pekerjaannya dengan ‘adil karena, alang kepalang, itu tanda nuqsan. Dari karena inilah sabda Sayyid al-Insan, "khavru al-umur awsatuhd”'^^^—terlebih baik pekerjaan itu agahari.

40. Kata setengah Ahl al-Mufassirin bahawa sanya tawhid itu telah berhimpunlah dalam Surah al-Ikhlas^^^, seperti firman Allah Ta'ala: “qul huwa Allah ahad’ ila akhirihfl^^—katakan olehmu, ya Muhammad, Allah jua yang Esa. Dari karena bahawa sanya Allah Subhanahu waTa‘ala berfirman demikian^^s akan menolakkan kata lima"^*’ qawm daripada kuffar. Pertama, dengan

2“*® 250 251 252 253 25“* 255 256

not in B Text: adds akan (104, 1) not in text, from B (129 1) not in text, from B (129, 1) B: inakaii (129, 7) “Haqq Ta‘ala” not in text, from B (104, 9) ismaTl b. Muhammad al-'Ajluni, Kashf al-Khafa’, (Beirut; Muassasah alRisalah, 1405 A.H.) v. 1, p. 469. Chapter 112. “ila dkhirihi” not in B not in B Text: adds puluh (104, 16)

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firmanNya “qul huwa Allah ahad''^^'^ itu akan menolakkan [B. 130] kata Mu attilah, ia itu qawm Sufasta’iyyah yang mungkir akan wujud Allah dan akan yang lainnya, ya‘ni, wujud itu tiada dijadikan Allah Ta'ala^^s. Kedua, dengan firman Nya ''ahad' itu akan menolakkan kata Thanawiyyah^^^ dan [A. 105] Majusi, ia itu260 qawm yang mengi‘tiqMkan bahawa yang menjadikan itu dua, Ketiga, dengan firmanNya "Alluhu al-sinnad'"^'' itu akan menolakkan kata Mujassimah, ia itu qawm yang mengi‘tiqadkan bahawa Allah Ta‘ala bertubuh. Keempat, dengan^^z finnanNya “Zaw yalid wa lam yulad'^^^ itu akan menolakkan kata Yahudi dan Nasara, ia itu qawm yang264 mengi‘tiqadkan bahawa sanya2^5 Allah Ta‘ala beranak. Kelima, dengan firmanNya “wa lam yakun lahii kufuwan ahad'^^^ itu^^^ menolakkan kata Mushabbihah, ia itu qawm yang mengi‘tiqadkan bahawa Allah Ta‘ala serupa dengan sesuatu. 41.

Su’ila^^^ al-Shihll (radiya Alldhu ‘anhu): Akhbirndy^^ an al-tawhid bi’l-‘ibdrahy^^ mujarrad bilisdn haqqi mufrad. " Faqdla: “Wayhak! Man ajdba ‘ani l-tawhid bi l-‘ibdrati fahuwa mulhid, waman ashdra ilayhi fahuwa thanawiy, waman nataqa bihi fahuwa ghdfd'^'^^, waman sakata ‘anhu fahuwa jdhil, waman

Qur’an: al-Ikhlas (112, 1) 2’* “ya’nl, wujud itu tiada dijadikan Allah Ta‘ala” not in B B: corrupt (130, 3) 2® Text corrupt, from B (130, 3) 2«' Ibid., (112, 2) 2®2 not in text, from B (130, 6) 2« Ibid., (112, 3) 264 not in text, from B (130, 7) 265 not in text, from B (130, 8) 266 Ibid., (112, 4) 26’ Text: adds “akan” (105, 5) 268 Text: Qila (105, 6) 26’ cf. RQ, 136. 2™ Text: Akhbir (105,1) 2” not in B B: ghafd forfa‘il (130, 13)

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wahama annahu wdsilun falaysa lahu hdsilun, waman ra’d annahu qartbun fahuwa ba'idun, waman~'^ ra’d annahu wdjidun^^^ fahuwa fdqidun, wamd mayyaztumuhu bi-awhdmikum aw adraktumuhu bi'uqulikum fi atammi ma'dnikum^^^ fahuwa masrufun mardudun^’’^ ilaykum hddithun masnu‘un mithlukum wamd shamma rd’ihafi^^ al-tawhid. Ditanyai orang akan Shaykh Shibli: “Tuan^”^®, cheriterai kiranya hamba daripada tawhid dengan sepatah [B. 131] kata yang sebenamya.” Maka jawabnya: “Karam bagimu! Barang siapa menjawab daripada tawhid dengan dengan ‘ibât^^^ maka ia itu mulhid^^*’, dan barang siapa mengisharatkan kepadaNya^^' maka ia itu Majusl, dan barang siapa mengatakan dia maka ia itu^®^ ghafil, dan barang siapa diam daripadanya maka ia itu jahil, dan barang siapa menyangka dirinya bahawa sanya ia wasil maka tiadalah suatu jua pun padanya hasil, dan barang siapa pada bicharanya bahawa-^’ ia damping maka ia itu [A. 106] jauh, dan barang siapa pada bicharanya bahawa sanya ia beroleh ma'rifat, maka ia itu^®'* tiada beroleh ma‘rifat2^5, dan^^^ barang yang kamu bedakan ia dengan sangka-sangka kamu atau kamu dapat dengan

not in B Text and B. corupt 2’3 Text and B. corrupt 2’* Text, and B.: add wa... 2” B: corrupt (130, 18) 2’8 not in text, from B (130, 19) 2”B;ibadat(131,2) 280 B: mulhid, on the margin (131,2) 281 Text: kepada (105, 16) 282 not in text, from B (131, 4) 283 B: adds sanya 28* not in B 285 not in text, from B (131, 8) 286 not in B


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‘aqal kamu pada terlebih sempurna diajan kamu, maka ia itu tertolak dan kembali kepadamu jua lagi baharu dan makhluq seperti kamu jua dan tiadalah ia menchium bau tawhid.

42. Maka, manakan dapat segala yang hadi th incntawhidkan akan yang “laysa kamithlihi shay’un."'^^'^ Ya‘ni: Tiap-tiap barang yang kamu ketahui daripada ‘Arash hingga datang keTahta’lThara, maka Aku maha suchi daripada serupa yang demikian itu. Jikalau nyata haqiqal kebesaranKu seneschaya binasalah yang baharu dan fanalah segala makhluq, maha suchi lagi maha tinggi Aku daripada barang yang bergerak pada segala chita, dan barang yang masuk dalam segala faham, dan barang yang didapat oleh segala ‘aqal, dan barang yang dimushahadahkan oleh segala^ss qalbu, dan barang yang dilihat oleh segala arwah, dan barang yang didapat oleh segala [B. 132] rahasia. Barang siapa menyebut-nyebut Daku dengan chita rasanya maka sungguhnya dustalah ia; dan barang siapa shukur akan Daku dengan chita rasanya, maka sanya^^^ tiadalah sampai shukumya itu29o kepadaKu;29i dan barang siapa meng‘ibaratkan segala perbedaan qadimKu maka sanya tiadalah sampai ‘ibaratnya itu kepadaKu. Jikalau tiada RahmatKu yang limpah atas segala makhluqKu seneschaya tiadalah Kujadikan mereka itu, dan tiadalah Aku berkata-kata dengan mereka itu, dari karena Aku berkata-kata serta mereka itu dari antara segala hijab jua; dan tiada pada qadimKu permulaan dan tiada kesudahan, dan tiada penuh dan tiada sunyi, dan tiada tempat dan tiada masa. Barang siapa mengisharatkan [A. 107] kepadaKu dengan sifat [cita rasamu] maka ia itu terdinding dengan chita rasanya daripadaKu; dan barang siapa mengisharatkan kepada Aku dengan sifat ma‘rifat maka maha suchi Aku daripada jadi kekenalan dengan

2*’ Qur’an: al-Shura (42, 11) not in text, from B (131, 18) B: sungguhnya (132, 2) 2’*’ not in B 2’* Text: kepadaNya (106, 14)

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pengenalnya; dan barang siapa mengisharatkan kepada Aku dengan tawhidnya maka tawhidnya itu kembali kepadanya jua292. Dan Akulah yang Esa kepada keesaanKu, tiada sebagai bagiKu, hingga Aku jadi esa, maka bahawa sanya keesaanKu itu maha suchi daripada banyak dan daripada sedikit. Dan tiada ada bagi yang muhdath^^^ wujud pada haqiqatnya hingga jadi ia sebagaiKu dan karena ia berdiri dengan Daku, maka betapa jadi sesuatu itu sebagai dengan Daku? Bahawa sanya segala sesuatu itu berdiri ia dengan qudratKu, jikalau tiada ada qudratKu^’** [B. 133] seneschaya tiadalah jadi segala sesuatu. Bahawa bagi segala makhluqKu itu [ada]^^^ sebagai, maka betapa ada sebagai bagi dhatKu dan sifatKu?

43. Yd habibi waqurrata 'aym. Tetaplah engkau dalam api duka chita dan perchintaan dan dalam putus asa daripada mendapat ‘ayn kunhi dhatNya. Jika ada engkau sentiasa mushahadah akan Dia, maka sanya fanalah engkau dan segala makhluq dalam laut Id ildha ilia Alldh dan dalam laut "‘'lam” laysa kamithlihi shay’urfi'^^ dan nafilah kebetapaan dan makan dan pihak pada permulaan azal. Bahawa dinyatakanNya nur kesuchian dhatNya dengan firmanNya ""laysa”, maka kafalah dengan dia pada segala Ahl al-Tawhid apabila ditiadakan mereka itu akan tashbih. 44. Kata Shaykh Wasiti (radiya Allahu ‘anhu) bahawa segala perintah tawhid itu sekeliannya keluar daripada ayaP^'^ ""laysa ka-mithlihi shay’jua. Dari karena bahawa sanya tiada jua di‘ibaratkan daripada haqlqat dan^^^ dhat Allah dengan sesuatu

2’3 2’'* 2’3 2’® 2’2 2’8 2”

“... dengan tawhidnya maka tawhidnya itu kembali kepadanya jua...” not in text, from B (132, 13) B: tiada (132, 16) “jikalau tiada ada ada qudratKu” not in text, from B (132, 19) not in text, from B (133, 2) Qur’an: al-Shura (42, 11) Text: adds “itu” (107, 17) Qur’an: al-Shura (42, 11) not in B


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melainkan adalah’™’ sesuatu ‘illat sertanya, dan ’ibarat itu [A. 108] naqis jua adanya. Dari karena bahawa sanya Haqq Ta'ala itu tiada dapat disifatkan dengan sepatutnya dari karena bahawa sanya tiap-tiap yang mensifatkan itu hendaklah ada ia mengetahui yang disifatkan, maka maha suchi Haqq Ta‘ala daripada sampai kepadaNya pengetahuan segala makhluq. Dari karena bahawa sanya haqiqat Allah itu maha tinggi daripada sampai kepadaNya segala ‘ibarat atau pendapat segala chita atau meliput Dia segala pengetahuan, maka [B. 134] betapa meliput Dia segala pengetahuan. Dari karena bahawa sanya pada dhat Allah itu terhimpun^**' segala sifat yang berlawan-lawanan, seperti firmanNya^Q2 Yang Maha Tinggi: “Huwa al-awwalu wa’l-akhiru wa’l-zdhiru wa’l-bdtin," dimanakan dapat segala ‘ibarat mencheriterakan daripada haqiqat segala lafz ayat itu? Sebenamyalah, tiada sampai kepadaNya segala ‘ibarat dan kelulah segala lidah daripada meng‘ibaratkan Dia dengan firmanNya “laysa kamithlihi shay’un”}^^

45.

Qdla Ahmad b. ‘Abd al-Malik (radiya Alldhu ‘anhuj: Fainqila, ‘md haqiqat al-tawhid’, faqul: ‘al-tawhid sirrun wahuwa tanzih al-Haqq ‘an idrdk^^'^ ’.

Kata Shaykh^*’^ ‘Abd al-Malik (radiya Allahu ‘anhu): Jika ditanyai orang akan dikau, “Apa haqiqat tawhid?.” Maka jawabnya: “Yang tawhid itu suatu rahasia dan haqiqat^®® ia itu mentanzihkan Haqq Ta‘ala daripada pendapatnya”.^*’'^

not in B B: berhimpun (134, 2) B: firman (134, 2) Qur’an: al-Shura (42, 11) B: idrMhi not in text, from B (134, 8) not in B B; pendapat (134, 11)

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Maka murad daripada “sirr” itu ia itu barang yang makhfi pada menyatakan dia, dan “haqiqat sirr” itu suatu ma‘na yang lemah daripada ditasawwurkan oleh fikir bashariyyat akan dia, dan kesudah-sudahan pendapat akan sirr itu dengan wijdani yang basil pada qalbu. Tiada dapat menyatakan dia [suatu ma‘na] daripada suatu wajah [ma‘na yang meliputi] daripada segala wajah. Dan murad daripada “mentanzihkan Haqq Ta'ala daripada pendapat” itu menyuchikan kunhi dhat Haqq Ta‘ala [A. 109] daripada pendapat segalaô^ makhluq. Dari karena inilah kata Ahl al-Tahqiq, “la yara Allah ghayru Allah”—tiada melihat All^ hanya Allah. Maka murM daripada [B. 135] “basar^”^ Haqq Ta‘ala” itu ia itu dhatNya dengan i‘tib^ mushahadah Haqq Ta‘ala akan segala ma‘lumNya. Dan murad daripada ‘“ayn Haqq Ta‘ala” itu ia itu dhatNya dengan i‘tib^ ‘ilmuNya dari karena bahawa sanya Haqq Ta‘ala dengan^’® dhatNya mengetahui dan dengan dhatNya melihat^’’. Demikian lagi^’^ segala sifatNya yang lain. Dari karena tiada ada^*^ berbilang pada dhatNya, maka tempat ‘ilmuNya itulah tempat basarNya. Maka adalah keduanya itu dua sifat, tetapi haqiqatnya suatu jua.

46. Maka maqsud daripada “basar Haqq Ta‘ala ” itu^'"* kenyataan dua sifat, ia itu pengetahuan dan penglihat pada tempat mushâdah. Dan maqsud daripada ‘“ilmu Haqq Ta‘ala” itu pendapat akan tempat tilikNya pada ‘ilmuNya yang ghayb. Maka adalah Haqq Ta‘ala melihat akan dhatNya dengan dhatNya dan melihat akan segala makhluqatNya pun dengan dhatNya. Maka penglihat Haqq Ta‘ala akan dhatNya itu demikian, lagilah^*^ penglihatNya akan segala makhluqatNya. Dari karena

312 313 31'* 315

B: yang (134, 18) B: basari, incorrect (135, 1) not in B B; dilihat dhat (135, 5) B:lah(135, 5) B: adds “dirinya” (135, 6) not in B from B (135, 13)

AL-BAB AL-THANi Fl 'L-TAWHlD

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basar itu suatu sifat, tiada beda melainkan pada tempat yang kelihatan jua. Maka adalah Haqq Ta‘ala sentiasa melihal akan segala sesuatu tetapi tiada menilik kepada sesuatu melainkan apabila dikehendakiNya. 47. Bahawa adalah disini suatu nuktah yang ‘ajib^ Fahamkan olehmu, hai 'arif. bahawa segala sesuatu itu sekali-kali tiada terhijab^*”^ daripada Haqq Ta‘ala. Inilah rahasia firman Allah Ta‘ala: “La tudrikuhu al-absar wahuwa yudriku al-absdr"^^^— Ertinya^*®, tiada mendapaPô Dia segala penglihat mata dan la juga [mendapat] segala penglihat mata. Ya‘ni: tiada mendapat Dia segala penglihat mata^î makhluq tetapi penglihat mata yang haqqi lagi qadim, yang [A. 110] dengan dia [dijlihat ‘abd322 akan Haqq Ta‘ala, ia itu bukan makhluq, dari karena bahawa sanya penglihat itu hasil daripada haqiqat rahasia firman Allah Ta‘ala,223 “kuntu sam'ahu alladhi [B. 136] [yasma'u bihi] wabasarahu alladhi yubsiru bihi”—Adalah Aku penengamya yang menengar ia dengan dia324 dan penglihatnya yang ia melihat dengan dia, dan seperti sabda Nabi (salla Allahu ‘alayhi wa-sallam): “‘Araftu rabbi birabbT'—kukenal Tuhanku dengan Tuhanku. 48.

Qdla al-Shaykh Yahya Abu Zakariyyd al-Ansdrf’^^ (radiya Allahu ‘anhu): Al-tawhld huwa ifrad^^^ al-haqq hdla kawnika

3'® Text: ‘ajab (109, 16) 3*^ Text: hijab 109, 17) Quf’m: al-An‘am (6, 103) 3'® not in text, from B (135, on the margin) 320 B: berdapat (135, on the margin) 321 “...dan la juga [berdapat] segala penglihat mata. Ya'nl: tiada mendapat Dia segala penglihat mata...” not in text, from B (135, on the margin) 322 B: ‘abdi (135, on the margin) 323 B: “La tudrikuhu al-absdr ...” to “...rahasia firman Allah Ta‘Ma,” on the margin (135, 19) 324 “yang menengar ia dengan dia” not in B 323 Text: al-Ansar (110, 5) 326 Text corrupt, from B (136, 5)

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mutawahhidan min kulli ma siwahu bian yafnika al-lmqq md ‘addhu, hattd ‘an nafsika.

Kata Shaykh^28 Yahya Zakariyya al-Ansari: Yang tawhid itu ia itu menunggalkan Haqq Ta‘ala pada hal keadaanmu mengesakan Dia daripada segala barang yang lain daripadaNya dengan menfanakan^29 Haqq Ta‘ala^3® daripada barang yang lain daripadaNya, hingga daripada^^' dirimu sekalipun.

49. Dari karena inilah kata Shaykh Raslan al-Dimashqi (radiya Allahu ‘anhu)^^^; Kulluka shirkun khafiyyun wamdyubayyinu laka tawhiduka illd idhd kharajta minka^^^. Fakullamd akhlasta yakshifu laka annahu huwa Id anta, fatastaghfir minka. Semata-mata engkau shirik yang terbunyi, (pada dhatmu dan sifatmu dan af'almu^^'*). Maka tiada nyata bagimu ayaP^5 tawhidmu melainkan apabila fanalah engkau daripada dirimu (dan daripada barang yang lain daripada Allah Ta‘ala dengan bahawa kau lihat segala perbuatan makhluq itu daripada Allah Ta‘ala dengan dijadikanNya, maka lalah Khaliq dan engkau kasib^^^ akan perbuatan itu dengan ikhtiyarmu, maka daripada sabab itulah kau peroleh pahala atau shiksa.) Maka barangkali fanalah engkau [B. 137] daripada dirimu dengan tulus ikhlas,

329 330 331 332 333 334 335 336

B: min not in text, from B (136, 6) Text and B: menafikan, read menfanakan in keeping with the Arabic. Text adds: “daripada dirimu” Text adds: ia K. Fath al-Rahman, pp. 39-40. Text: ‘anka (110, 12) Text: fiTmu(110, 14) not in B, Raniri’s addition B: interlinear note: diperbuat (136, 18)

AL-BAB AL-THANi Fl L-TAWHID

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maka nyatalah bagimu’’' bahawa la jua Tuhan yang [A. Ill] fa‘il lagi mawjud, tiadaengkau. Makajadilahengkau yang mengesakan Dia dengan sebenamya. 50. Maka inushahadah ini terkadang ada kekal pada Ahl Allah ia itu nadir”^ jua adanya, dan terkadang ada seperti kerlip kilat. Maka apabila dinyatakan Allî bagimu yang demikian itu maka kau ketahuilah pandangmu akan dirimu itu”'-’ dosha. Maka minta ampunlah engkau kepada Allah Ta‘ala daripada pandangmu akan dirimu, seperti kata Shaykh Junayd (radiya Allahu ‘anhu): '"wujuduka dhanbun Id yuqdsu bihi dhanbun”—pandangmu akan dirimu itu dosha, tiada diqiyaskan dengan dia dosha yang lain. Maka apabila suchilah engkau daripada yang demikian itu, maka terbukalah bagimu tiga bagai daripada ‘ilmu tawhid, ia itu tawhid akan dhat Allah dan akan^ô sifat Allah dan akan^î af‘al Allah. 51.

Fakullamd wajadta [naw' minhu] bdna laka al-shirk^^^ fatujaddid fi kulli sd'atin wawaqtin tawhidan walmdnari^^^

Dan lagi pula kata Shaykh Raslan (radiya Allahu ‘anhu): Barang kali kau peroleh sesuatu bagai tawhid daripada yang^^*^* tiga bagai itu, maka kau ketahuanlah kepadamu shirik, maka kau peroleh^'*^ tawhid dan Iman pada tiaptiap ketika dan sa‘at dan pada tiap-tiap nafas^'*^.

“maka nyatalah bagimu” not in text, from B (137, 1) B: interlinear note: jarang (137, 4) not in text, from B (137, 6) not in text, from B (137, 11) not in text, from B (137, 11) B: al-shirk (137, 13) K. Fath al-Rahman, 40. 3** not in B B; perolehlah (137, 16) “dan pada tiap-tiap nafas” is taken the commentary by Zakariyya al-Ansari, see K. Fath al-Rahman, Chap. 3 of Directions for the Travellers on the Mystic Path, p. 40.

630


maka taraqqilah engkau daripada maqam farq kepada maqam jam‘ dan bertambah-tambahlah tawhidmu dan imanmu.

Qala al-Shaykh Nur al-Din ‘Abd al-Rahmdn Jami (qaddasa Allah sirrahu)-^^âl-tawhld tajrid al-qalb ‘an ma siwd Allah. Kata Shaykh Nur al-Din ‘Abd al-Rahman Jami; Yang tawhid itu menunggalkan qalbu daripada ma siwa Allah.

52.

Ya‘m: mengikhlaskan dan^'*^ menyunyikan^"*^ qalbu daripada segala ma siwa Allah, ia itu jangan dikehendakinya dan dituntutnya jikalau daripada pihak ‘ilmu dan’"’” ma'rifat sekali pun. Ertinya, [A. 112] jangan dikehendakinya dan dituntutnya daripada sekelian kehendaknya^î hingga putuslah daripadanya segala pengetahuannya’^^ jj,-, segala bagi bicharanya dan ingatnya hanya yang ada ia-"’ - ingatkan^^^ itu Haqq Ta‘ala jua. Maka barang siapa selama ada ia lalai dengan hawa nafsunya nadir jua beroleh tawhid yang demikian itu, tetapi jika dengan anugerah Haqq Ta‘ala sampai kepadanya hingga hilanglah daripada batinnya^^s segala lalai hawa nafsu dan segala chita rasa jasad dan segala kesentosaan ruh hingga ia merasai ladhdhat mushahadah Haqq Ta‘ala dan tiada ada pada segala geraknya hanya Allah jua. 53. Ketahui olehmu, hai muwahhid, bahawa sanya adalah Haqq Ta‘ala amat elok lagi mutlaq, dan lalah Tuhan yang limpah

350 351 352 353 35'1 355

B: (radiya Allah ‘anhu) (138, 1) not in text, from B (138, 3) B: menetapkan (138, 3) ‘“ilmu dan” not in text, from B (138, 5) B: kehendak (138, 7) “daripadanya segala pengetahuannya ” not in B “yang ada ia” not in B B: diingatkannya (138, 8) B: batinnya (138, 11)

AL-BAB AL-THANl FI ’L-TAWHiD

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anugerahaNya kepada segala pihak barang yang kau lihat daripada jamal dan kamal. Pada sekelian marlabatnya yang zîr itu ia itu daripada tajalli dan mazhar jamalNya dan kanial[Nya| jua, sanalah nyata pancharNya. Maka kau lihat akan barang siapa yang ada baginya kesempurnaan, ‘ilmu dan basTrat dan keelokanNya jua, ia itu daripada athar ‘ilmu Allah dan basiratNya dan keelokanNya jua.

54. Maka [B. 139] pada haqiqat sekelian -^’ itu sifat Allah yang daripada pihak kulli lagi mutlaq jadi tanazzulat pada tempat juz’iyyat dan^'’^ taqayyud nyatanya, supaya mengambil jalan daripada juz’i kepada^^s kulli, dan daripada taqayyud kepada mutlaq. Jangan pada bicharamu juz’i itu lain daripada kulli.

55.

Qdla al-Junayd (radiya Alldhu ‘anhu):^^^ ‘Ilm al-tawhid mutabdyinun liwujudihi wawujuduhu mutabdyinuri^^ li ‘ilmihi.

Kata Shaykh Junayd: ‘Ilmu tawhid itu bersalahan dengan wujud tawhid dan wujud tawhid itu bersalahan dengan ‘ilmu tawhid.

Ya‘ni; ‘Ilmu muwahhid yang mentawhidkan [A. 113] Haqq Ta‘ala itu hadith dan wujud Allah yang ditawhidkan itu qadim. Maka sekali-kali ‘ilmu yang muhdath itu tiada dapat meliput wujud yang qadim. Maka nyatalah bersalahan keduanya. 56.

Qdla ba ‘d al- ‘drifln: al-majdz qantarat al-haqiqah.

B: sekeliannya (139, 1) ’’’ not in text, from B (139, 2) not in text, from B (139, 3) RQ, 37. RQ, 37, reads mubdyinun.

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Kata setengah ‘arif: Yang majazT itu suatu titi kepada haqiqat. Ya‘m: Barang siapa mengenal wujud yang zahir ini dan dimuhaqqiqkannya ma‘rifatnya seneschaya dikenalnyalah akan Haqq Ta‘ala. Dan tiada mengenal wujud ini melainkan salah seorang daripada dua orang^^* laki-laki. Pertama, laki-laki yang melihat akan segala ‘alam ini tempat kenyataan dan^®^ Haqq Ta‘ala itu zahir dalamnya. Kedua, laki-laki yang menilik bahawa Haqq Ta‘ala itu tempat kenyataan dan segala ‘alam ini zahir dalamNya. Maka diajan daripada kedua’^- kata ini tiada pada wujud melainkan Haqq Ta‘ala dan makhluq. Maka apabila dilihatnya segala makhluq maka adalah Haqq Ta‘ala batin^^ dan segala makhluq itu zahir, dan apabila dilihatnya akan Haqq Ta‘ala adalah segala [B. 140] makhluq itu^^^ batin dan Haqq Ta‘ala itu zahir. Maka tiada ada pada haqiqat melainkan serta Haqq atau serta makhluq. Maka daripada^^ karena itulah kata Shaykh Junayd^^^, “al-tawhid mulahayinun liwujudihi wa wujuduhu mutabdyinun^^^ li ‘ilmihi. ”

57.

Wa gala aydan: Istighrdq al- ‘Umfi’l-wujudatammu min istighrdq al-wujud fi’l-‘ilm. Laysa al-‘dlimuna bihi ka’l-wajidma lahu

Dan lagi pula kata Shaykh Junayd (radiya Allahu ‘anhu): Mengaramkan pengetahuan dalam wujud Allah itu terlebih sempuma daripada mengaramkan wujud Allah dalam

“dua orang” not in B not in B not in B Text: batin not in B B: dari (140, 2) cf. RQ., 136 B: mubayinun, incorrect (140, 3)


633

pengetahuan^^î Tiada sama [A. 114] segala yang mengetahui wujud itu seperti yang beroleh dia. Ya‘m: Hendaklah senantiasa dikaramkan oleh muwahhid ‘ilmunya dalam^'^® Bab- al-Huduth pada menghasilkan tawhid yang-^' terlebih sempurna daripada ia mengaramkan ‘ilmunya dalam Bahr al-Qadim dari karena Bahr al-QadIm itu tiada berhingga. Maka tiadalah dapat-^^ pengetahuan yang hadith meliput Dia. Hai muwahhid, manakan sama segala^’^ yang mengetahui wujud Allah dengan ‘ilmu yang hadith daripada segala yang beroleh’^"* tawhid dengan^^^ ‘ilmu ladunni.

58.

Wasu’ila al-Shaykh al-Junay(P^^ (radiya Allahu ‘anhu) ‘an’il-tawhld}'^'^ Faqdla: Ma‘nd tadmahillu fihi al-rusum watandariju fihi al-‘ulum wayakunu Allah kamd lam yazal.

Ditanyai orang akan Shaykh Junayd daripada tawhid. Maka jawabnya: Bahawa tawhid itu suatu ma‘na menafikan’'^ dalamnya segala rasam bashariyyah dan memasukkan dalamnya segala pengetahuan bashariyyah maka [B. 141] adalah Haqq Ta‘ala seperti adaNya pada azal. 59.

3’3 3’'* 3’3 3’®

3’*

Wa sharhu hadhd ma qdla al-Shaykh Abu Madyan (radiya Allahu ‘anhu): Idmihlal al-rusum wafand’u al-‘ulum litahqiq al-ma ‘lum.

Text: pengetahuannya (113, 19) not in B not in text, from B (140, 10) Text: adds ia (114, 4) not in text, from B (140, 13) Text: oleh (114, 6), from B (140, 14) not in text, from B (140, 14) not in B cf. RQ, 135 B: menfanakan (140, 18)

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Dan sharah kata Shaykh Junayd itu seperti kata^^^ Shaykh Abu Madyan: Menghapuskan segala rasam bashariyyah dan menafikan^^® segala pengetahuan'^' karena^^^ mentahqiqkan yang diketahui. Maka murad daripada “menghapuskan segala rasam” itu ia itu menghapuskan^^^ tiap-tiap ma siwa Allah dan segala sifatnya dan athamya yang jadi daripada af‘alNya. Dan murad daripada^^"* “menafikan^^^ segala pengetahuan” itu ia itu menghapuskan segala pendapat dan segala pengetahuan. [A. 115] Dan murad daripada “mentahqiqkan yang diketahui” itu ia itu Haqq Ta‘ala, seperti hikayat: Ada pada zaman dahulu kala ada seorang ‘alim terlalu sangat tahu pada segala ‘ilmu, melainkan ‘ilmu suluk jua tiada diketahuinya. Adalah mashhur agahnya^^® pada segala ‘alim dunya dan^^'^ beberapa kenderaan membawa kitab tasnifnya. Dan datanglah segala manushia daripada tiap-tiap negeri mengunjung dia. Maka,^^^ pada suatu hari tiba-tiba masuk^®’ ilham dalam hatinya hendak menuntut ‘ilmu suluk. Maka ia pun meninggalkan tempat kediamannya lalu beqalanlah ia serta dengan segala"’‘^” muridnya yang dipilihnya,^^' kira-kira seribu orang bersama-sama dengan dia hingga sampailah ia kepada

3’^ 380 38' 382 383 38‘* 385 386 382 388 389 390 39'

not in text, from B (141, 3) B: menfanakan (141, 4) Text adds; dari Text adds; ia Text; menghimpunkan (114, 16), from B (141, 6) B; corrupt B; menfanakan (141, 8) B; gahnya(141, 13) not in text, from B (141, 13) not in text, from B (141, 15) Text; adds ia (115, 5) Text; adds ia (115, 7) B; pilihan


635

seorang shaykh yang kamil, mukammil, lagi mashhur, tahu pada ‘ilmu [B. 142] suluk dan menunjuk segala hamba Allah jalan kepada Haqq Ta'ala. Demi dilihat Shaykh akan ‘alim itu maka katanya, “Hai hamba Allah, apa kehendak tuan hamba datang ini?” Maka sahut ‘alim itu: “Bahawa hamba hendak berlajari392 ‘ilmu suluk.” Maka diketahui shaykhlah dengan nur firasat^^^ akan hal ihwal ‘alim itu serta katanya, “Hai hamba Allah, bahawa tuan tiada kuasa ber[la]jari ‘ilmu suluk.” Maka ‘alim itu pun sangatlah minta hasratnya hendak ber[la]jari ‘ilmu suluk jua. Maka shaykh pun qabullah, serta katanya, “Hai hamba Allah, masuklah^^'* tuan hamba kedalam khalwat.” Maka ‘alim itu^^^ pun masuklah kedalam khalwat itu. Maka shaykh pun tawajjuh kepada Haqq Ta‘ala serta dipohonkannya barang dihapuskan Haqq Ta‘ala kiranya segala ‘ilmu rasmi daripada ‘alim itu. Maka dimustajabkan Haqq Ta‘ala pinta shaykh itu. Maka tatkala’’’*^’ [A. 116] dirasai^^^ oleh ‘alim itu dirinya telah hilanglah segala ‘ilmunya yang rasmi, maka ia pun tiadalah terderita lagi, lalu keluar ia dari^^^ dalam khalwat serta dengan harapnya. Maka kata shaykh akan dia, “Hai^’’ saudaraku,^™’ bukankah hamba kata bahawa tuan tiada kuasa berElaJjari ‘ilmu suluk?”

60. Katanya Sayyidi wa-Murshidi Sayyid ‘Umar Makki (mala’a Allah min qabrihi bi’l-anwar) bahawa melupakan'*^'

Text: berchari (115, 12), from B (142, 3) ’’3 B: firashat (142, 4) 5** B: masuk (142, 8) ^’5 “Maka ‘alim itu” not in B Text: tatkala ia itu (115, 19), from B (142, 11) Text: dirasanya, from B (142, 11) not in text, from B (142, 13) not in text, from B (142, 14) Text: shudaraku (116, 3) Text: malingkan (116, 5)

636


‘ilmu dan meninggalkan arta dan isi rumah dan meninggalkan"*"segala taulan dan tempat kediamannya"**^^ itu bukan daripada sharat suluk, hanya sanya bahawa sharat meninggalkan itu memutus segala sangkutan hati daripada ma siwa Allah [B. 143], Dan adalah pekerjaan kebanyakan daripada segala masha’ikh itu‘*‘’4 menanggalkan segala sangkutan dunya karena menyukari supaya putus segala sangkutan itu. Apabila'^’’^ hasillah padanya memutuskan segala sangkutan hati itu maka tiadalah memberi madarrat akan dia mukhalatah pada zahir dengan segala sabab dunya, seperti hal kebanyakan daripada segala ‘arif, kembali mereka itu kepada sabab"*®^ dunya kemudian daripada sudah sempuma maqsudnya. Dan setengah daripada mereka itu tiadalah menanggalkan segala sabab dunya pada^®^ permulaan halnya, maka ia itu'*'’^ ‘inayat Allah akan seseorang daripada hambanya. Tetapi apabila hasillah maqsudnya serta keadaan dan sabab dunya seneschaya jadilah sabab itu tolong ia'**’^ menunturi*** halnya^’* batin, dari karena meninggalkan segala sabab dunya itu pada zahir^^^, daripada tanda memashhurkan dirinya dan menggahkan dia, ia itu’^" menyampaikan kepada kebesaran jua adanya.

61. Adapun murad daripada “memutuskan segala sangkutan yang batin dengan ‘ilmu rasm yang zahir” itu seperti kata sete ngah ‘arif [dengan] shi‘r ini**'* [A. 117]:

“dan meninggalkan” not in text, from B (142, 17) B: kediaman (142, 18) not in B “*^5 not in B not in text, from B (143, 5) B: daripada (143, 7) not in B not in B B: menutup (143, 10) not in text, from B (143, 10) “dari karena meninggalkan segala sabab dunya itu, pada zahir” not in text, from B (143, 10-11) “*'3 not in text, from B (143, 12) not in B

AL-BAB AL-THANT FI 'L-TAWHID

637

wa ansi ’I- ‘ulum wa ma kunta taktubuh famahwuhu'^^'^ wajibun ‘ala kulli muktatabi Lupakan olehmu segala ‘ilmu dan barang yang telah ada kau surat maka melupakan dia itu wajib atas segala yang mengetahui diaî^; jikalau tiada seperti demikian, maka ia itu bukannya ‘ilmu haqiqat. Maka tiada dimaqsudkan'* ’ daripada kata ini menegahkan daripada mashghul dengan berchari ‘ilmu. Betapa ditegahkan [B. 144] daripada berchari dia karena ia kota segala kota daripada420 dichabul segala shaytan. Dan lagi ialah pelita yang menerang dan meliputkan daripada segala bahaya yang melintang pada jalan salik, seperti kata setengah ‘arif yang kamil, “sufibila ‘Um musakhkharatun U'I-shaylad-'"—sufi yang tiada ber‘ilmu itu adalah ia permainan shaytan.

62.

Qala Taj al-‘Arifin Ibn ‘Ata’ Allah (qaddasa Alldhu sirrahu): al-tawhid nisydn al-tawhidfi mushahadati jamdl al-wdhid hattd yakuna qiydmuka bi’l-wahid la^'^'^ bi’l-tawhld.

Kata Shaykh Ibn ‘Ata’ Allah: Bahawa tawhid itu melupakan tawhid pada mushahadah akan Jamal Allah hingga jadilah qiyammu dengan Haqq Ta‘ala tiada qiyammu dengan tawhid.

'*’5 B: al-ma‘lum (143, 15) not in B Text corrupt, from B (143, 15) not in B ‘*'5 B: maqsud (143, 18) ‘*2® “...‘ilmu. Betapa ditegahkan daripada berchari dia karena ia kota segala kota daripada”, from B (143, 19-144,1). '*2' B: musakhkharatun li’l-shaytan (144, 4) B: ilia (144, 7)

638


63. Ditanyai orang akan Shaykh Junayd (radiya Allahu ‘anhu) daripada tawhid segala Ahl Allah yang khass.^^^ Maka jawabnya: An yakuna al- ‘abd shabhan bayna yadayyi Allah Ta ‘ala, yajrl ‘alayhi tasdrif tadbirihi fi biharl ahkdm qudratihi fi ’l-lujaji bihdr tawhidihi, bi’l-fand’ ‘an nafsihi wa‘an da‘wati al-khalq lahu, wa‘an istijabatihi bihaqa’iq wujudihi wawahddniyyatihi. Fi haqiqat qurbihi bidhihdbi hissihi waharakatihi liqiydm al-haqq lahu fimd ardda minhu, wahuwa an yarji‘a [dkhiran] al-‘abd ild awwalihi fayakunu kamd kand qabla an yakuna‘^^^',

Hendaklah dijadikan [shabhan] [A. 118] oleh ‘abd yang muwahhid akan dirinya dihadapan Hadrat Tuhannya, maka berlakulah atasnya segala hukum perintah Haqq Ta‘ala dan [B. 145] qudratNya pada tempat berlaku segala hukum qudrat Allah dalam Laut Tawhid Haqq Ta‘ala dengan fana’ ia daripada penglihat dirinya, dan difanakanNya dirinya daripada serupa'^^^ segala makhluq akan Dia, dan dari^*^^ menyahut'*^^ ia dengan segala'*^® haqiqat wujud Allah dan wahdaniyyahNya. Pada haqiqat, dampingnya429 keHadrat Allah Ta‘ala dengan hilang segala pendapatnya dan segala geraknya karena Haqq Ta‘ala memerintahkan dia pada barang dikehendakiNya padanya, ia itu kembali ‘abd daripada kesudahan halnya kepada permulaannya, maka jadilah ia seperti adanya dahulu yang belumpai ia jadi.

■*23 ‘*2‘* “*25 ‘326 ‘*22 '*28 “*29

cf. RQ, 135-136 “an yakuna" not in text, from B (144, 17) Text corrupt, from B (145, 3) B: daripada (145, 3) Text: sahut dia (118, 4), from B (145, 3) not in text, from B (145, 4) Text: adds akan (118, 5)


639

64. Bahawa hendaklah ditahqiqkan oleh ‘abd tiada inawjud. hanya All^ dengan segala Asma’Nya dan SifatNya pada segala mazhar makhluqatNya dan pada segala tempat tajalli, ia itulah setengah daripada zuhur Haqq Ta‘ala. Maka nyatalah isharal kata Shaykh Junayd (qaddasa Allahu sirrahu), “al-Nihdyatu huwa al-ruju‘ ila’l-bidayah”—Bahawa maqam kesudahan itu ia itu430 kembali kepada maqam permulaan. 65.

Su ila al-Qutb al-Rabbani wa’l-Ghawth al-Samaddm, Sayyid Abd al-Qddir al-Jilani (qaddasa Allahu sirrahu) ‘an tawhid^-'^. Faqdla: Isharatun a’l-damd’ir biikhfd’i al-sard’ir^^^ ‘inda wurud al-hadrat, wamujawarat al-qalbi muntahd maqamat al-adhkdr, wairtifd'at ‘ala a‘la darajdt al-wisal, wamuhdllat istdr al-ta‘:îm. WatahsTlihi'^^‘^ ila’l-qurbi bi-iqdami ’l-tajrld wa ramyihi ila’l-tadanlbisa‘yi al-tafrld ma‘a [B. 146] taldshi al-kawnayn wata‘tili al-jawdrih wa khaVi al-na‘layn waiqtibdsi^^^ al-nurayn [A. 119] wa fand’i al-‘dlamayn tahta lam‘dni anwdr birauq al-kashf min ghayr ‘azimatin‘^^^ mutaqaddimatin.

Ditanyai orang akan Shaykh Muhy al-Dm ‘Abd al-Qadir al-Jilani daripada tawhid. Maka sahutnya; Bahawa tawhid itu suatu isharat daripada segala yang terbuni‘*3'^ dan menkhafikan‘*38 rahasia segala rahasia tatkala datang anugerah daripada Haqq Ta‘ala, dan sampailah qalbu kepada kesudah-sudahan segala maqam

“’3

'*^5 ‘*3® ‘*3’ “*3*

not in B Text corrupt, from B (145, 15) Text: ‘an (118, 15) B: sirr al-shara’ir (145, 16), read sirr al-sara’ir B: takhattlhi B: iqtiyasi (146, 1) Text corrupt B: terbunyi (146, 5) B: mentahqlqkan (146, 6)

640


dhikr Allah dan naiklah^^^ ia kepada a‘la'‘^‘’ darajat wisal‘*î dan kepada tempat tirai ‘azamah Allah"*^^; (Jan sampailah ia kepada qurb Allah dengan jalan tajrid dan dampingnya keHadrat Allah'*^^ dengan ishât usaha'*^ tafrid serta menafikan'^^ kedua negeri dan menta'tilkan segala anggota dan menanggalkan dua charpa dan mengambil dua nur serta menfanakan dua ‘alam dibawah chemerlang segala chahaya kilat kashaf dengan tiada sesuatu kehendak yang terdahulu.

65.a. Maka murad daripada “isharat yang terbuni**^” itu ia itu barang yang makhfi, membukakan dia dengan ‘ibarat karena"^^ sempuma ma'nanya. 65 .b. Dan murad daripada “rahasia segala rahasia” itu ia itu pengetahuan yang takhsis pada Haqq Ta‘ala, seorang jua pun tiada mengetahui, hanya la, melainkan kepada barang siapa yang dikehendakiNya daripada RasulNya dan hambaNya yang ‘iirif. Maka jadilah rahasia itu terpelihara lagi terbuni^^^ antara Haqq Ta‘ala dan antara hambaNya. Inilah isharat kata Ahl al-Tahqiq [B. 147]: “Asrarund hikrun lam yaftadihd'^'^ wahmu wdhim”— Segala rahasia kami itu bikr, tiada mengetahui dia sangka yang menyangka. Dan lagi pula kata mereka: “Sudiir al-‘awdrif^^^ qubiir al-asrdr”—Bahawa dada segala yang ‘mf itu qubur segala rahasia.

Text: kekallah (119, 5) B: ‘ala (146, 8) not in text, from B (146, 8) B: on the margin (146, 8) not in B not in B B: menfanakan (146, 10) B: terbunyi (119, 10) not in B 448 B: terbunyi (146, 18) 449 Text: ya‘lamha (119, 15) 450 Text: al-ahrar 17)

440 441 442 443 444 445 446

AL-BAB AL-THANl Fl 'L-TAWHID

641

65.C. Dan murad daripada “a ‘la da rajat al-wisdl” itu ia itu fana’ segala sifat bashariyyah ‘abd hingga jadilah ia bersifat dengan sifat*^’ Haqq Ta‘ala. 65.d. [A. 120] Dan murad daripada “tajr~id" itu ia itu menghilangkan segala perangai bashariyyah daripada badan dan qalbu dan sirr hingga ikhlas daripada memandang'^^z tajrid dirinya^^s, jadilah ‘abd semata-mata bagi Haqq Ta‘ala, tiadalah'*^^ lagi menchabul dia hawa nafsu dan shaytan.

65.e. Dan murad daripada “dengan usaha tafrid” itu ia itu kau ketahui bahawa adalah Haqq Ta'ala sertamu, tiada engkau serta dirimu, dan serta makhluq. 65.f. Dan murad “daripada menfanakan dua negeri” itu ia itu dunya dan akhirat. Maka dijalanH^^ ‘abd segala maqamat sekirakira lampau dua negeri itu, maka dibelakang keduanya itu suatu negeri bemama “kawn”, ia itulah ‘alam^^s safa dan yaqzah.

65.g. Dan murad daripada “menta‘tilkan segala anggota” itu ia itu kau lihat tiada jua bergerak tiap-tiap anggotamu melainkan dengan kuasa Haqq Ta‘ala jua, bukan daripada kuasa dirimu. 65.h. Dan murad daripada “menanggalkan dua charpa” itu ia itu menanggalkan^^^^ perangai jismaniyyah dan ruhaniyyah. 65.i. Dan murad daripada “mengambil dua nur” itu ia itu dirimu ‘abd^^s nur al-dhat [B. 148] nur al-sifat.

‘•5* not in B B: mumbangi (147, 7), meaning excess “*53 “nya” not in B not in text, from B (147, 8) B: dijalan (147, 12) ““kawn”, ya’itulah ‘alam” not in text, from B (147, 14) “5'^ B: corrupt: “ Dan murad daripada “menta'tilkan dua negeri” itu ya’itu menta'tilkan” (147, 17-18) not in text, from B (147, 19)

642

lata’if al-asrar li-ahl allah al-atyar

65.j. Dan murad daripada “menfanakan dua ‘alam” itu ia itu tiadalah lagi ada pada^-^9 penglihat ‘abd ‘Alam Ghayb dan Shahadah. 65 .k. Dan murad daripada “dibawah chemerlang segala chahaya” itu ia itu pertama-tama'^®® yang zahir pada ‘abd chemerlang daripada nur, maka diseruNya akan dia mengadap Hadrat Allah.

65.1. Dan murad daripada “tiada sesuatu kehendak yang terdahulu” itu ia itu tiada karena sesuatu kebaktian ‘abd terdahulu kepada Haqq Ta‘ala, hanya semata-mata anugeraha"*^’ Haqq Ta‘ala jua akan ‘abd.

66.

qala Husayn b. Mansur [al-JHallaj (radiya Allahu ‘anhu):^^^ Man ‘arafa al-haqlqat fi’l-tawhid saqata ‘anhu “lima” wa “kayfa

Kata Shaykh Husayn b. Mansur Hallaj: Barang siapa mengenal haqiqat tawhid neschaya [A. 121] gugurlah daripadanya “karena apa” dan “betapa”.

Ya‘m: bahawa fi‘l Allah itu tiada karena sesuatu sabab dan dhat Allah itu tiada dapat dibetapakan. 67.

Kata Shaykh Ja‘far al-Khuldi (radiya Allahu ‘anhu): Telah bersahabat aku'*^^ dengan seribu shaykh. Maka kutanyai akan mereka itu daripada empat mas‘alah, maka

'*^9 not in B B: pertama (148, 3) B: anugerah (148, 6) not in B cf. RQ, 6. B: lima wa-kayfa for walima kayfa (148, 8), in keeping with the Malay translation. Text corrupt, from B (148, 13)


643

tiada seorang jua pun menjawab mas‘alahku itu. Setelah itu maka kumimpi Nabi {salld Alldhu ‘alayhi wasallam). Sabdanya: “Hai Ja‘far, manatah mas’alahmu?” Maka sembahku: “Ya Rasul Allah , apa tawhid?”'*^^ Maka sabdanya: “Kullu md hakdhu al-wahm aw jalldhu al-fahm'^^'^ fainna Alldh bi-khildf dhdlika"~Tia.^-tisip barang yang dichita-chitakan oleh wahm dan khayal akan dia atau dinyatakan oleh faham akan dia maka bahawa sanya Allah Ta‘ala bersalahan yang^®^ dengan demikian itu. Maka [B. 149] sembahku: “Ya Rasul Allah, apa ‘aqal?” Maka sabdanya: “AJna ahwdl al-‘aql tarku ’l-dunyd bimd fihd waaldhd'^^^ tarku ’l-fikr fi dhdt Alldh”—sekurang-kurang hal ‘aqal itu meninggalkan dunya dengan barang dalamnya dan ‘aqal yang terlebih sempuma itu meninggalkan fikir pada dhat Allah. Maka sembahku: “Ya Rasul Allah , apa tasawwuf itu?” Maka sabdanya: “Tarku al-da‘wd wakitmdn al-sirr”—ia itu meninggalkan da‘wa dan memunikan^’ô rahasia. Maka sembahku: “Ya Rasul Allah, apa faqir itu?” Maka sabdanya: “Sirrun min asrdr Alldh, yudVuhu'^''^ man yashd ’u min ‘ibddihi”—ia itu suatu sirr^'^^ daripada asrar^’^ Allah, dipertaruhkanNya ia‘‘’7‘* kepada barang siapa yang dikehendakiNya daripada segala hambaNya. 68.

Qdla Sdhib Irshdd al-Muridln (radiya Alldhu ‘anhu): al-Tawhid isqdt al-asbdb. Id yaqulu ‘bV wa'lV wa'minnV.

““ “Sabdanya; “Hai Ja‘far, manatah mas’alahmu?” Maka sembahku: “Ya Rasul Allah , apa tawhid?”” not in text, from B (148, 15-16) B: anfiisuhum (148, 17) ‘**8 not in B B: a‘daha (149, 2) B: membunikan (149, 6) B: corrupt Text: rahasia (121, 14) Text corrupt, from B (149, 8) not in B

644


Kata yang empunya Irshdd al-Murldin: Yang tawhid itu menggugurkan segala'*^-"’ sabab, tiada ia berkata ‘dengan daku’ dan ‘bagiku’ dan ‘daripadaku.’ Wa sharhu hadhd md qdla Ruwaym:^^^ al-Tawhid mahwu dthdr^^^ al-bashariyyah watajarrud al- ’uluhiyyah.

Dan sharah kata Sahib Irshdd al-Muridin itu seperti kata Shaykh Ruwaym: [A, 122] Tawhid itu menghapuskan segala perangai bashariyyah dan menunggalkan yang ketuhanan.

Ya ‘ ni: Murad daripada “mahwabashariyyah” itu"*^^ meng ‘ adamkan segala perintah ‘adat bashariyyah lagi ghalib atas[nya] perintah rububiyyah serta tiadalah ia lagi menyedar perintah dirinya, kamd qdla [B. 150] al-Junayd (radiya Alldhu ‘anhu): “al-tawhid isqdt al-iddfdt. ”—seperti kata Shaykh Junayd yang tawhid itu menanggalkan segala yang tampar. 69. Ketahui olehmu, hai muwahhid, bahawa sanya wajah^^® itlaq dan taqayyud pada wujud Allah itu wajah i‘tibar jua rajannya dengan sekira-kira"*^® menanggalkan segala i'tibar dan mengithbatkan segala i‘tibar maka bahawa sanya dhat Haqq Ta'ala itu ia itu wujudNya. Jikalau di-i‘tibarkan seperti yang demikian maka lalah Wujud Yang Mutlaq itu"*^’, ia itu haqiqat yang‘*^2 aja sgj-ta segala suatu, tetapi tiada berchampur dalamnya masuk dan bersuatu dengan dia.

“*’5 not in text, from B (149, 12) cf. RQ, 136 Text corrupt, from B (149, 14) not in B Text adds: yang «« Text: adds ia (122, 6) not in B ‘**2 not in text, from B (150, 7)


645

70. Maka bahawa sanya yang lain daripada wujud Haqq Ta‘ala itu ia itu ‘adarn mahd jua adanya. Maka betapa wujud ‘adam itu beserta dengan^^^ wujud Haqq^^^ Ta'ala dari karena bahawa sanya wujud ‘adam mahd itu jadi ia'*^^ dengan sabab wujud Haqq Ta'ala. Dan jika tiada ia jadi daripada sabab wujud Haqq Ta'ala maka adalah ia itu ma'dum jua nainanya’^*’ dan fana jua adanya. Maka bahawa sanya lain daripada wujud Haqq Ta'ala itu ia itu ma'dum jua adanya'*^’. Maka’’^^ jika bercherai ma‘dum4^^ itu daripada wujud Haqq Ta'ala ncschaya’'^” tiadalah'*^* sesuatu jua pun. Maka adalah tiap-tiap segala sesuatu itu mawjud dengan sababNya dan wujud Haqq Ta'ala itu mawjud sendiriNya. Dan jika kau muqayyadkan akan wujud Allah yang tunggal dengan qayd “tiada ada sertaNya sesuatu [B. 151] jua pun” maka adalah la esa, yang tiada ada bagaiNya sesiiati?'^- . [A. 123] Dari karena itulah kata segala 'arif: "Huwa al-an kamd kdna." Dan jika kau muqayyadkan akan wujud Allah itu dengan qayd “ada sertaNya segala sesuatu,” maka adalah la ‘ayn'*^^ muqayyad, ia itu segala mawjudat nyata'*^'* dengan Dia. Maka diajan daripada qayd itu zuhur dan tajalli Haqq Ta'ala pada segala rupa ma'dum itu, maka ditamparkan dan dipesertakan wujud mutlaq itu kepada ma'dum itu'*^5 Maka apabila kau tanggalkan tampar^'^^ jan pesertanya’‘^\ maka jadilah ma'dum

not in text, from B (150, 10) not in text, from B (150, 11) not in text, from B (150, 12) ■*8® Text: adanya (122, 14) not in B B: Dan (150, 15) not in text, from B (150, 15) B; seneschaya (150, 16) B: adds ada (150, 16) “*’2 B: adds jua pun (151, 1) “la ‘ayn” not in text, from B (151, 4) Text corrupt (123, 3) not in B Text: ditampar (123, 5) Text: dipesertanya (123, 5)

646


yang mawjud"*^* itu ma‘dum. Maka kembalilah"*^^ ma‘dum itu kepada ‘adumnya^®®. Qala al-Shaykh^*^^ al-Shibll (radiya Allahu ‘anhu): al- ‘Um juhud wa ’l-ma ‘rifat inkdr wa ’l-tawhid ittihad.

71.

Kata Shaykh Shibli: “Yang ‘ilmu itu menyangkal,” ya‘m, bahawa ‘ilmu itu kekallah ia dengan tiadalah dapat ia melupa iaô^ daripada ma'lumnya^®^, maka jadilah^®^ ‘ilmu itu hijab pengetahuannyalah mengadakan nisbah yang nafi;

pengetahuannya, dirinya kepada bagi dirinya dan menyangkal dan

“dan ma‘rifah itu munkar,”

ya‘ni, tiada dapat oleh pendapat dan^®^ perangai bashariyyah yang hadith keduanya akan Haqq Ta‘ala; “dan tawhid itu ittihad,”

ya‘ni, menhilangkan menduakan Haqq Ta‘ala dengan tiada berhubung dan tiada bercherai, tiada jauh dan tiada hampir. Inilah diajan kata Shaykh Junayd, “al-tawhid isqdt al-iddfdt.” 72.

500 501 5®2 505 50* 505

Qdla Ddwud b. Bdkhald (radiya Allahu ‘anhu): Ld yubdhu al-tawhld [B. 152] bi’l-fahm ilia fi mahall al-taklif khassah.

Text: mawjudat (123, 6) Text: adds ia (123, 6) Text: ma'dumnya (123, 7) not in B B: melampau (151,12) B: ma'dum (151, 12) not in text, from B (151, 13) B: dan


647

Kata Shaykh Dawud b. Bakhala; Tiada dihaniskan tawhid dengan fahamôs melainkan kepada tempat taklif jua tertentu.

Ya‘ni: Sekali-kali tiada dapat ditawhidkan oleh ruh dan "aqal dan faham akan Haqq Ta‘ala dari karena bahawa sekelian itu [A. 124] hadith, dimanakan dapat segala yang hadith itu mentawhidkan yang qadim^*’'^ melainkan dengan tawhid rasmi jua ia itu taklif Shara.’ Maka barang siapa mentawhidkan Haqq Ta‘ala dengan daya upaya dirinya, maka sanya tiadalah hasil baginya tawhid, seperti kata Shaykh Wasiti (radiya Allahu ‘anhu): Tiada hams bagi muwahhid bahawa ia memandang tawhid dirinya dari karena bahawa sanya diperikan Haqq Ta‘ala akanô^ sesuatu itu de- nganô^ sesat^’"’ dan sia-sia. Maka manakan dapat mentawhidkan dan mensifatkan Dia segala yang sesat dan siasia, kama qala Allah la'ala^": “Fa-madha ha'd al-haqq ilia al-dalal”^^'^—Seperti firman Allah Ta‘ala, barang yang lain daripada Haqq HTala''' ’ itu sesat dan sia-sia jua adanya. 73.

Qala DhiF’^^ al-Nun al-Misri (radiya Allahu ‘anhu): “Man kdna tawhidihfi^^ ndzirun ild nafsihi lam yunjihi tawhiduhu mina’l-ndr hattd yakuna naâra^^^ fi tawhid iyydhu ‘azza wajalla. ”

Text; adds ia (123, 17) Text: adds ia (124, 1) 50* not in text, from B (152, 11) Text: adds ia (124, 5) 5'0 Text: sabab (124, 6). Reading sesat from B (152, 12) in keeping with the following line. 5" not in B 5’2 Qur’an; Yunus (10, 32) 5’5 not in B 5’“* Text: DM (124, 9) 5’5 not in text, from B (152, 15) 5’0 Text: tawhiduhu (124, 9) 5’2 Text; nazruhu (124, 10)

648


Kata Shaykh Dhu^'^ al-Nun al-Misri: Barang siapa menilik kepada tawhid dirinya tiadalah meluputkan dia tawhid dirinya daripada api naraka hingga adalah tiliknya kepada Haqq Ta‘ala pada mentawhidkan Dia.

74.

[B. 153] Qdla ba‘d al-’drifin (radiya Alldhu ‘anhu[m]): Man naâra fi tawhid^^^ bi-‘aqlihi^^^ lam yunjihhi tawhiduhu mina ’l-ndr.

Kata setengah ’arif: Barang siapa menilik pada mentawhidkan Haqq Ta‘ala dengan tolong ‘aqalnya^^' maka tiadalah tawhidnya itu meluputkan dia daripada api naraka.

75.

Qdla Sayyidl al-Shaykh Muhy al-Dln^^^ ‘Abd al-Qddir [al]-Jildnl (qaddasa Alldhu sirrahu): al-ma ‘rifah bitarlq al-tawhid hiya al-su ‘iid ‘an mundza ‘dt al-‘uqul wa’l tajdwuz ‘ani ’l-ta‘alluq bi’l-shawdhid.

Kata Shaykh ‘Abd al-Qadir [al-]Jilani: Bahawa ma'rifat Allah dengan jalan tawhid [A. 125] itu ia itu meninggalkan perbantahan dengan segala dalil ‘aqal dan^23 nielanipau^-4 daripada segala sangkutan segala tanda.

76.

518 51® ^^0 521 522 523 52‘* 525

Qdla Husayn b. Mansur al-Halldj (radiya Alldhu ‘anhu): al-tawhid hijdb al-muwahhid wahuwa yard al-tawhid wa’l-wdhid waman ra’d al-ithnayn fa-huwa shirk^^^.

Text: Dhi(124, 11) B: tawhtdihi Text: ‘aql (124, 14) Text: ‘aqal (124, 15) “al-Shaykh Muhyi al-DIn” not in B ‘“aqal dan” not in text, from B (153, 9) Text corrupt B: mushrik

AL-BAB AL-THANi Fi ’L-TAWHiD

649

Kata Shaykh Husayn b. Mansur: Bahawa tawhid itu hijab yang mengesakan Allah karena ia melihat akan rnengcsakan^^F Maka barang siapa melihat dua, maka ia itu shirik^^^.

77.

Qdla al-Shibli (radiya Allahu ‘anhu): Man ajdba ‘ani’l-tawhidfahuwa muslim, waman ‘arafa al-tawhld fahuwa mushrik, waman lam ya‘rif dhdlika fahuwa kafir, waman [ashara]™ ilayhifahuwa ‘a’idun, waman sa’ala ‘anhu fahuwa jdhilun.

Kata Shaykh Shibli: “Barang siapa mengata tawhid maka ia itu islam,”

ya'ni, dari karena bahawa sanya [ia] mengiqrarkan keesaan Haqq Ta‘ala dengan takut hatinya; “dan barang siapa [B. 154] mengetahui tawhid '-*^ maka ia itu mushrik,”

ya'ni dari karena bahawa selama ada lagi muwahhid melihat tawhid, maka ia itu hijab baginya^’o sabab ia melihat tawhid daiipada dirinya'’” dan akan keesaan'’'^ Haqq Ta‘ala, maka barang siapa melihat dua shay’ maka ia itu mushrik;

“dan barang siapa tiada mengetahui tawhid maka ia itu kafir,” ya‘ni dari karena bahawa sanya ia terdinding daripada tawhid.

52’ 550 55' 552

B: on the margin (153, 13) B: mushrik Text and B corrupt. Read ashara in keeping with the Malay translation. B: yang demikian itu (154, 1) Text: adds ia (125, 11) Text: melihat daripada tawhid dirinya (125, 12) B: kullu shan interlinear note: pekerjaan (154, 4)

650


Maka barang siapa terdinding daripada tawhid^^^ maka ia itu kafir,

“dan barang siapa^^^ mengisharatkan kepada tawhid, maka tawhidnya itu kembali kepadanya jua,”

ya‘m barang siapa menghendaki mengetahui tawhid, maka tawhidnya itu kembali kepada dirinya jua adanya^^-^; “dan barang siapa menyatakan tawhid, maka ia itu jahil,”

ya‘ni barang siapa bertanya daripada tawhid tatkala jahilnya, maka ia itu jahil akan tawhid.

78.

Su’ila al-Husayn b. Mansur al-Hallap^^ (radiya Alldhu ‘anhu) an qawl [A. 126] Allah Ta'did “Alldh^^'^ la ildha ilia huwa”^'^. Fa-qdla: Ld ildha Hid huwa’ yaqtadi shay’ayn: izdlaT''^ al-‘illah ‘ani’l-rububiyyah watanzlhu ’l-haqq ‘ani ’l-dark.

Ditanyai orang^'*” akan Shaykh Husayn b. Mansur-'-*' Hallaj daripada firman Allah Ta'ala ''Alldh^'^'^ Id ildha Hid huwa." Maka sahutnya: Bahawa "Ld ildha Hid Alldh" itu menghendaki dua shay: pertama menghilangkan sesuatu ‘illah daripada yang ketuhanan, kedua mentanzihkan Haqq Ta‘ala daripada pendapat.

533

534 535

536 537

538

539 54®

54'

542

not in text, from B (154, 6) not in B not in B not in B not in B Qur’an: al-Baqarah (2, 255); Ali ‘Imran (3, 2); al-Nisa’ (4, SI); al-Tawbah (9, 129); Ta Ha (20, 8); al-Naml (27, 26); al-Qasas (28, 70); al-Taghabun (64, 13) B: corrupt not in text, from B (154, 14) not in B not in text, from B (154, 15)


79.

651

Qila al-Husayn al-Niirl (radiya Alldhu ‘anhu): "Lima Id taqulu ‘Id ildha illdAlldh’?. ” Faqdla: "Bal aqiilu Allah wald anfd [B. 155] fczTzz diddan. ”

Ditanyai orang Shaykh al-Husayn Nuri: Karena apa tiada tuan uchap ‘Id ildha ilia Alldh‘l Maka sahutnya: Ku uchap ‘Allah’ dan^'*^ tiada kunafikan dengan Dia lawanNya.

80. Sekali peristiwa, pada suatu hari Shaykh Shibli duduVê dihadapan Shaykh Junayd {radiya Alldh ‘an hiimd). Maka kata Shaykh Junayd^^? akan dia: “Surat olehmu Allah-'^’^” Maka sahut Shaykh Shibli: “Apa hamba surat kemudiannya?” Maka kata Shaykh Junayd: “Tiada serta Allah sesuatu juapun, bagiNya jua pekerjaan yang dahulu dan yang kemudian.” 81. Shahdan. Adalah ‘ibarat Shaykh Shibli {radiya Alldhu ‘anhu) sentiasa menguchap “Allah, Allah.” Maka kata seorang muridnya: “Bahawa hamba lihat akan tuan hamba sentiasa menguchap “Allah, Allah^^’” dan tiada tuan hamba uchap "Ld ildha ilia. Alldh.” Maka sahutnya Shaykh Shibli: “Bahawa takut aku akan mati tatkala aku^ô menguchap Maka kata muridnya akan dia: “Hamba kehendaki tera'la^^^ daripada kata ini.” Maka kata Shaykh Shibli: “Tiada kulihat lawan bagi Haqq Ta‘ala, maka kunafikan lawan itu.” Maka kata muridnya akan dia: “Hamba kehendaki tera’la daripada kata ini.” Maka sahutnya

’“*3 Text: li-Ibn, incorrect (126, 5). Cf. N.U. 78; also B (154, 18) Text: ibn, incorrect (126, 7); B (155, 1) not in text, from B(155, 2) 5'*® Text: adds ia (126, 9) “Maka kata Shaykh Junayd” not in text, from B (155, 4-5) not in text, from B (155, 5) S'” B: Aliai(155, 10) not in text, from B(155, 12) not in text, from B (155, 12) 552 B: a‘la(155, 13)

652

LAJA'IF AL-ASRAR LI-AHL ALLAH AL-ATYAR

Shaykh Shibli: “Menafikan ghayb pada pihak ghayb al-ghuyub.” Maka kata muridnya akan dia: “Hamba kehendaki tcra'la [A. 127] daripada kata ini.” Maka^^^ kata^^^ shaykh Shibli akan penyabit katanya dengan firman Allah Ta‘ala—“Qul Allah, thumma dharhum fi khawdihim yal ‘abun”^^^—sebut olehmu, ya Muhammad, Allah^^^, maka biarkan^^^ olehmu akan segala^^^ [B. 156] mereka^^^ yang kafir dalam sia-sia permainan mereka itu.

82. Dan lagi pula ditanyai orang akan Shaykh Shibli, katanya; “Ya Aba Bakr, ngapa tuan uchap^^ ‘Allah, Allah’ jua, tiada tuan uchap ‘Ld ildha ilia Allah’?” Maka sahut Shaykh Shibli: “Kunafikan, dengan menguchap “Allah, Allah” itu, segala lawanNya. Serta ia mengata “ah, ah” maka kata laki-laki yang bertanya itu; “Hamba kehendaki tera‘la daripada jawab inP®*.” Maka sahut Shaykh Shibli: “Takut aku sabab menguchap kalimah ‘Ld’ itu jatuh dalam menyangkal.” 83.

QdlaAbu Yazld (radiya Alldhu ‘anhu): Tawbat al-nds 'an dhuniibihim watawbati ‘an^^^ qawl ‘Ld ildha ilia Alldh. ’

Kata Shaykh Abu Yazid: Tawbat segala manusia^®^ daripada dosha mereka itu dan tawbatku^®^ daripada menguchap “Ld ildha ilia Alldh.”

553

554 555

556

55’ 558 559 560

561 562 563

564

B: .“..daripada kata ini”. Maka...” on the margin (155, 17) Text: adds sahut (127, 1) Qur’an: al-An‘am (6, 91) not in B Text: tertegah (127, 3) not in text, from B (155, 19) Text: adds itu (127, 3) Text: adds ini (127, 4) B: “tuan hamba itu” for ini (156, 6) Text: min (127, 10) B: manushia (156, 10) B: tawbat aku (156, 11)


653

Ya‘m: Bahawa sanya^^s menguchap “Ld ildha Hid Alldh" pada ketika itu Haqq Ta‘ala keluar daripada segala huruf dan daripada segala ilah al-batil. Maka ildha' itu menafikan ketuhanan serta Haqq Ta‘ala, dan 'Hid Alldh' itu mengithbatkan Haqq Ta‘ala. Maka barang siapa tiada menafikan tiadalah-'’*’*’ mengithbatkan.

84. Dan sharah kata Shaykh Abu Yazid itu seperti kata Shaykh Muhy al-Din b. ‘Arabi Iqaddasa Alldhu sirrahu}: “Md nafayta Hld^^'^ athbata, inna kulla Hdhin yu 'badu^^^ min duni Alldh huwa Alldh Ta'dld ‘ammd yaqulu al-zdlimun ‘uluwwan kablran"— Tiada kau nafikan barang melainkan^^^ yang telah kau ithbatkan, bahawa sanya^™ [B. 157] tiap-tiap ilah yang disembah lain daripada Haqq Ta‘ala itulah Haqq Ta‘ala5^', maha tinggi Haqq Ta‘Ma daripada barang yang dikata segala [A. 128] kafir dengan ketinggian yang amat besar. Inilah rahasia firman Allah Ta‘ala— “Inrii and Alldh, Id ildha Hid and"—bahawa sanya Akulah Allah, tiada tuhan hanya Aku. Ya‘m: Bahawa segala ilah al-batil yang disembah itu tiada ia melainkan Aku dan Akulah^^^ zahir pada segala berhala dan segala chakarawala dan pada segala tab!‘ah dan pada segala yang disembah oleh segala manusia daripada tiap-tiap agama. Maka tiada segala ilah itu hanya Aku, dari karena tiada ada sesuatu dharrah jua pun melainkan adalah Aku meliput dia. Maka barang sesuatu yang engkau^'^^ katakan akan dia dengan nama ilah maka ia itu Aku, maka tiada ada^^^ pada

B: aku (156, 11) B: adds ia (156, 15) 567 B: adds ma (156, 17) 568 B: corrupt 569 not in B 570 not in B 57’ “itulah Haqq Ta‘ala” not in text, from B (157, 1-2) in keeping with the Arabic. 572 B; Aku (157, 6) 573 Text: di (128, 7) 57“* not in B 565 566

654

LATA’IF AL-ASRAR LI-AHL ALLAH AL-AJYAR

segala ‘alam^^^ yang ada ia menyembah lain daripada Aku. Maka betapa disembah mereka itu lain daripada Aku, hanya sanya^^^ Kujadikan sekelian kamu akan menyembah Daku, dan tiada jadi kamu melainkan karena barang yang Kujadikan akan kamu, seperti sabda Nabi {.solid Alld.hu ‘alayhi wasallam}'. “Kullun muyassarin limd^^'' khuliqa lahu”—tiap-tiap yang dimudahkan itu bagi barang yang dijadikan akan dia. Ya‘m, karena ‘ibadah akan Haqq Ta'ala, seperti firman Nya^^^, “Wamd khalaqtu al-jinna wa’l-insa ilia liya'budunT'^''^, dan^^® lagi firmanNya^^*, “Warn min shay’in ilia [B. 158] yusabbihu bihamdihi waldkin la tafqahiina^^^ tasblhahum”^^^—Tiada jua daripada segala sesuatu melainkan adalah ia menguchap tasbih serta tahmid akan Tuhannya, tetapi tiada diketahui mereka itu akan tasbihnya.

85. Kata Shaykh Ahmad al-Maha’imi {qaddasa Alldhu sirrahu): Bahawa sanya^®^ murad daripada kata Shaykh Muhy al-Din itu a‘la martabat tasdiq dan tawhid yang menyampaikan kepada kesudah-sudahan martabat keridaan Haqq Ta‘ala. Maka^^^ menguchap “Ld ildha ilia Allah” itu, pada zahir, menafikan uluhiyyah yang ma siwa Allah dan mengithbatkan uluhiyyah Haqq Ta‘ala, dan pada haqiqat^^® mengithbatkan [A. 129] wujud'’^' Haqq Ta'ala dan menafikan wujud ma siwa Allah melainkan Haqq Ta‘ala jua, dari karena, bahawa sanya, tiada bagi

5''’

581 582

585 58^

585 58®

582

B: “maka tiada pada segala ‘Mam” repeated twice (157, 11) not in B B: ma (XSl, 16) “ seperti firman Nya” not in text, from B (157, 18) Qur’an: al-DhMiyat (51, 56) not in text, from B (157, 19) B: Allah Ta'ala (157, 19) Text: yafqahuna (128, 13) Qur’an: al-Isra’ (17, 44) not in B not in text, from B (158, 7) Text: adds tiada (128, 19). “...uluhiyyah Haqq Ta‘ala, dan pada haqiqat mengithbatkan wujud...” not in B

AL-BAB AL-THANi Fl ’L-TAWHID

655

ma siwa All^ tempat dan wujud bagi dirinya, hanya sanya, wujudnya itu daripada panchar nur Haqq Ta‘ala jua, seperti firman Allah Ta‘â, “Allah niir al-samawdti wa’l-ard’\^^’^

86. Kata Imam Ghazni {qaddasa Alldhu sirrahu) dalam Kitab Mishkdt al-Anwdr: Apabila kau tilik dengan mata basiratmu^’*’ dan^î tahqiqkan barang wujud uluhiyyah yang dinafikan592 itu, maka tiada ada ia pada pihak wujudnya melainkan ‘ayn yang kau ithbatkan uluhiyyah dan ‘ayn^^^ yang kau nafikan daripadanya^^"^ uluhiyyah, upama ‘ayn matahari itu masuk dalam chermin daripada pihak itu chahayanya jua tetapi tiada matahari itu masuk dalam chermin dan tiada daripada pihak dihinggakaimya^^^ dia. Maka nyatalah daripada kata ini [B. 159] bahawa tiada ma'bud pada ‘alam ini hanya dhat Allah jua atau barang yang diterang nur wujudNya. Maka dikehendak dhat Haqq Ta'alii di‘ibaratkan akan Dia terkadang dengan i‘tibar dhatNya, dan terkadang di‘ibaratkan akan Dia dengan i‘tibar barang yang ditasawwurkan^^^ /uhur nurNya^’^ sekira-kira mazharNya, jikalau tiada ada bagi wujud Allah rupa sekalipun, upama tiada wama bagi chahaya matahari pada dirinya dan adalah ia menerima wama tatkala ditimpanya atas segala^^^ kacha yang berwama-wama.

87.

Qila li ’l-Junayd(radiyaAlldhu ‘anhu“Mdal-tawhid? ” Fa-qdla: “Sami ‘tu matariyyan yaqulu shi ‘ran^’.

“ ...melainkan Haqq Ta'ala jua dari karena bahawa sanya tiada bagi ma siwa Aliai itu...” not in text, from B (158, 9-10) Qur’an: al-Nur (24, 35) Text: bashariyyatmu (129, 4) 5’* B: adds kau (158, 14) 5’2 B: kau nafikan (128, 15) 5’5 not in B 5’* B: daripada (158, 16) 5’5 B; hangatanya (128, 17-19) 5’® Text: ditaswirkan (129, 12), from B (129, 4) 5” B: zuhurNya dan (159, 5) 5” not in B 5” RQ, 137 B: shi‘ran for sa'ran (159, 9)

656


waghanna II min qalbi waghannaytu kamd ghannd wakunnd haythumd kanu wakanu haythumd kunnd^^. Ditanyai orang akan Shaykh Junayd: “Apa tawhid?” Maka jawabnya: “Telah kudengar seorang biduan bersha‘ir, katanya: ‘Telah menyanyikan daku keinginan hatiku,^*’^’ ya‘m rahasia hatiku. Maka aku pun bemyanyilah seperti nyanyinya [A. 130] dan adalah kami barang dimana ada mereka itu dan adalah mereka pada barang dimana ada kami.’” Ya’ni: Adalah kami dalam ma‘lumat dan ma'lumat itu qa’im dengan sifat dan sifat itu qa’im dengan dhat. Tamthil: Haqiqat itu604 upama chermin, barang dimana kau hantarkan chermin adalah chermin itu muhit pada sama tengahnya, seperti firman Allah Ta‘ala^°5, '■'lâAlldh bikulli shay’in muhif’^^—bahawa Allah [B. 160] jua meliput akan segala suatu.

88.

Qdla ba ‘d al- ‘Arifin (radiya Alldhu ‘anhu): al-muwahhid man shuhida lahu al-tawhld Id man shahida^^ bi ’l-tawhld.

Kata setengah ‘mf: Yang muwahhid itu barang siapa^®* dinyatakan Haqq Ta‘ala kepadanya tawhid, bukan muwahhid yang naik

Text and B: kana “2 B: hatinya(159, 13) “dan adalah mereka itu” not in text, from B (159, 14-15) not in B not in B Qur’an: al-Nisa’ (4, 126) B: yashhadu (160, 2) Text: yang (130, 7)

AL-BAB AL-THAN! Fl ’L-TAWHID

657

shaksi akan Haqq Ta‘ala dengan lawhid.

89.

Qdla al-Nun al-Misrl (radiya Alldhu ‘anhu): Liyakun i'timaduka ‘aid Alldh fi ’l-hdl Id^^^ ‘aid ’l-hdl ma‘a Alldh. A‘qil hddhd fa-'Inna hddhd safwat al-tawhid.

Kata Dhu al-Nun al-Misri: Hendaklah ada harapmu kepada Haqq Ta’ala pada hal jangan ada harapmu atas hal serta Allah Ta‘ala. Bicharakan^’2 olehmu kata ini maka bahawa sanya kata ini daripadaî^ pilihan tawhid. Ya‘m: Hai muwahhid, hendaklah ada harapmu^*'’ akan Haqq Ta‘ala pada barang hal jikalau*’''’ dianugerahaiNya akan dikau kesempumaan ma'rifat dan^’^ tawhid atau tiada sekalipun, dan jangan ada harapmu akan Haqq Ta‘ala tatkala kau rasai sesuatu ni‘mat. Maka haraplah engkau serta membawa tawhid akan Dia, seperti firmanNya, “Wa mina’l-ndsi man ya‘budu Alldha ‘aid harfin fa-’in asdbahu khayr apna’anna^^^ bihi wain asdbathu^^^ fitnatun inqalaba ‘aid wajhihi khasira al-dunyd wa’l-dkhirah, [dhdlika huwa al-khusrdn al-mubm]^^^”^^^—Setengah^î daripada manusia yang berbuat ‘ibadat akan Allah Ta‘ala atas sangkanya, jika sampai kepadanya suatu kebajikan maka tetaplah hatinya

Text: DhI (130, 8) not in B 6>‘ B: min hadha..." (160,1) Text; Bichara (130, 12) B: dua, corrupt (160, 10) Text: harap (130, 13) not in text, from B (160, 12) not in B B: itmi’ndn for ipnan (160, 16) “w in asabathu” not in B not in text nor B. Added in keeping with the Malay transl. Qur'an; al-Hajj (22, 11) *2* B: Kata setengah (160, 17)

658


dengan Dia dan jika sampai [B. 161] kepadanya [A. 131] suatu kejahatan maka kembalilah ia kepada kufumya. Maka merugilah ia dalam dunya dan akhirat, itulah merugi yang amat nyata.

90. Shahdan. Bahawa ‘ibadah segala 'anf bi’llah itu tiada karena^22 Rebajikan. dan tiada karena menolakkan kejahatan, dan tiada karena shurga dan naraka, hanya sanya^^B ciikehendaki mereka itu semata-mata Haqq Ta‘ala jua. Bahawa adalah segala ma siwa Allah itu haram pada Ahl Allah, seperti sabda Nabi (salla Allahu ‘alayhi wa-sallam): “al-dunyd muharramatun ‘aid ahi al-dkhirah wa’l-dkhirah muharramatun ‘aid ahi al-dunyd, wahumd haramdni ‘aid ahi Alldh ”—Ya‘m: yang^24 dunya itu haram atas^^s y\hl Akhirah dan Akhirah itu pun^ê haram atas segala^27 y^hl al-Dunya dan keduanya itu pun^^s haram atas Ahl Allah. Dari karena inilah kata Shaykh Wasiti (radiya Alldhu ‘anhu)'. “Ld a‘budu rabban yaqrubu bi’l-td‘ati wayab‘udu^^'^ bi’l-ma‘siyah”—“Tiada kusembah Tuhan yang damping la sabab ta‘ah dan jauh la sabab ma‘siyyah.” 91.

^23

“5 ^27

^31

632 633

Wa-ffi^^ 'l-dthdr anna Alldh Ta‘dld awhd ild Dawud (‘alayhi al-saldm): YdDdwud, Innaahabbaal-ahibbd’^^^ ilayyaman ‘abadanl li-ghayrfi^^ thawdb, bal liyu ‘tiya al-rububiyyata haqqahd, woman a^lamu min man ‘abadanl lijannah aw lindr. Yd Dawud innamd khalaqtu al-ndr siydtan^^^ asiitu bihi

not in text, from B (161, 3) Text: ia kehendak (131,3) “Ya'nl: yang” not in B B: adds segala (161, 9) “pun” not in B B: adds segala (161, 10) “itu pun” not in B B: yuh'adu for ya‘idu (161, 12) B: Fa(161, 13) B: corrupt (161, 15) B: al-ghayr (161, 15) Text and B. corrupt, read siydtan.


659

‘ibadi asutuhum ild khidmati, wakhalaqtu ’l-jannah maqilan li-‘ibddi usiluhum jiwari waqurbi. Ya Dawud, law lam akhluq jannatan wald ndran^^^ lam akun ahlan wautd ‘ wau ‘bad mahabbatan li. [B. 162] Bahawa sanya diturunkan Allah Ta‘ala wahyu^ê kepada Nabi Allah Dawud {‘alayhi al-saldm), demikian bunyinya; Hai Dawud, bahawa sanya yang terlebih Kukasih, daripada segala yang Kukasih^^^ itu, barang siapa yang berbuat ‘ibadah akan Daku maka tiada^^^ ia karena menghendaki pahala tetapi adalah ia berbuat ‘ibadah akan Daku itu supaya dibayamya haqq al-rububiyyah. Dan yang terlebih zalim itu daripada barang siapa yang berbuat ‘ibadah akan Daku karena ia^^g berkehendak [A. 132] akan shurga atau karena takut ia akan ‘adhab naraka. Hai Dawud, hanya sanya Kujadikan naraka itu akan chemeti. Kuchemeti dengan dia segala hambaKu dan Kuhalaukan mereka itu kepada berbuat ‘ibadat akan Daku. Dan Kujadikan shurga itu akan tempat hambaKu mengadap HadratKu dan Kusampaikan akan mereka itu keHadratKu dan damping kepadaKu. Hai Dawud, jikalau sekira-kira tiada Kujadikan shurga dan^*’ naraka tiadalah patut diikut^’ segala titahKu dan disembah Aku^^ karena kasih akan Daku.

637 638 639

6*6

6*' 6*7

“—wa-khalaqtu ’l-jannah maqilan li-‘ibadl usiluhum ild...” not in B. B: corrupt (161, 19) Text; adds akan dia (131, 16) B: dikasih (162, 3) “maka tiada” not in B “...supaya dibayamya haqq al-rububiyyah. Dan yang terlebih zalim itu dari pada barang siapa yang berbuat ‘ibadah akan Daku karena ia...” not in text, from B (162, 5-7) “...itu akan tempat hambaKu mengadap HadratKu dan Kusampaikan akan mereka itu keHadratKu dan damping kepadaKu. Hai Dawud, jikalau sekirakira tiada Kujadikan shurga dan...” not in text, from B (162, 10-13) Text; adds ia (132, 3) not in B

660

92.


Waaydan awhd Allah Ta‘dld ild Dawud (‘alayhi al-salam): Inni and Alldh, Id ildha illd and, faman ahabbarii wakhdfa ‘adhdbl lam^^ ya ‘rifni haqqa ma ‘rifatl. Dan lagi pula diturunkan Allah Ta‘ala wahyu kepada Nabi All^ Dawud (‘alayhi al-salam): Bahawa sanya “Akulah Allah tiada Tuhan hanya Aku.” Maka barang siapa kasih akan Daku dan takut akan shikshaKu^, maka tiadalah ia mengenal Daku dengan [B. 163] sebenar-benar pengenal akan Daku.

Dari karena inilah kata Shaykh ShiblT {qaddasa Alldhu sirrahu), “Alldhummd, ajnibnd al-jannat wa ’l-ndra hattd a ‘budaka bi-ld wdsitat shay’in”—Tuhanku, jauhkan kiranya kami daripada shurga dan naraka hingga kusembah akan Dikau dengan tiada karena sesuatu jua pun^^ Ya'ni: Dari karena bahawa sanya adalah hal Shaykh Shibll itu karam dalam Bahr al-TawhId, maka tiadalah lagi tinggal pada penglihatnya segala wujud ma siwa Allah yang batil seqadar biji sawi jua pun^'*^. Dari karena inilah tiada ia berkehendakan Shurga dan tiada [ia] takut akan Naraka dari karena dilihatnya bahawa sanya Haqq Ta‘ala terdamping kepadanya*’’*- daripada dirinya tiada dengan sesuatu sabab, seperti firman Allah Ta‘ala, “wa^^ nahnu aqrabu ilayhi min habli al-warid”^'^—Kami terlebih damping kepada insan daripada kedua urat lehemya. Maka segala wujud^ô Allah itu wujud khayali^^’ dan wahmi^52 j^n zilli^’s Text: walam (132, 6) 6^ B: shiksaKu (162, 19) “jua pun” not in B not in text, from B (163, 7) “bahawa sanya Haq Ta'ala terdamping kepadanya” not in B not in B Qur‘an: Qaf (50, 16) “0 Text: adds ia (132, 17) Text: khay^ (132, 18), from B with interlinear note: mabuk (163, 13) Text: waham (132, 18), from B with interlinear note: chita-chita (163, 13) B: interlinear note: naung (163, 13)

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majazl^54 adanya. Maka adalah wujud Allah itu qa’im sendiriNya dan wujud ma siwa Allah itu [A. 133] qa’im dengan Dia dari karena bahawa sanya tiap-tiap dhat segala^^^ sesuatu itu dhat All^, seperti kata Shaykh Qasim {radiya Alldhu ‘anhu}, “Ld mawjiida ilia Allah, bi-Alldh, huwa al-fard al-samad"—tiada mawjud hanya Allah, dengan Dia jua qa’im segala sesuatu, lalah fard lagi samad. 93. Kata Shaykh Sayyid®^^ Shah Ni‘mat Allah {qaddasa [B. 164] Alldh^^^ sirrahu): “Anta Id^^^ anta waand Id huwa, huwa Id ildha ilia huwa”—Engkau itu bukannya Engkau dan aku bukannya la, la jua Tuhan tiada^^^ Tuhan hanya la. Maka murad daripada kata “Engkau itu bukannya Engkau,” ya‘ni barang yang bergerak pada hatiku dan kutasawwurkan pada bicharaku dan kuqiyaskan dengan ‘aqalku, maka Engkau®^” bersalahan dengan demikian itu, dan adalah haqiqatMu itu Engkau jua mengetahui dia. Dan murad daripada “aku bukannya la” karena aku muhdath^®’ dan Engkau jua Tuhan yang qadim. Maka betapa yang muhdath itu jadi^®^ qadim? Dari karena inilah tiada hams yang disembah lain daripada Allah, seperti firmanNya Yang MahaTinggi, “InnanandAlldh, Id ildha illdandfa ‘budni”^— Bahawa sanya Akulah Allah, tiada tuhan hanya Aku, maka sembahlah olehmu akan Daku.

«« *59 ***’ **'

***

B: interlinear note: yang hams (163, 13) B: continues with “..sesuatu dan sifatnya sekelian itu fana’ pada berbetulan nur dhat Allah” (163, 16) not in B “qaddasa Allah” not in text, from B (163, 19) B: ilia (164, 1). not in text, from B (164, 2) Text: adds ada (133, 8) Text: dari karena makhfiNya (133, 9), from B (164, 7) not in B Text cormpt, from B (164, 9) Qur’an: Ta Ha (20, 14)

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94. Sekali peristiwa^^^, pada suatu hari adalah Shaykh ShiblT lama terdiri hendak sembahyang maka ia pun sembahyanglah. Maka tatkala selesailah ia daripada sembahyang^^^ maka katanya: “Ya wayli, in sallaytu jahadtu^^^, wa’in ardni ashraktu wa’in lam usalli kafartu”—Hai karam bagiku, jika sembahyang aku neschaya menyangkallah aku, dan jika kulihat akan diriku seneschaya menyengutukanlah aku^^^, dan jika tiada aku sembahyang seneschaya kufurlah aku. 94.a. Maka murad daripada katanya “jika sembahyang aku seneschaya menyangkallah^^^ aku” dari karena ada^^® pada ketika itu Shaykh Shibli dalam hal fayd^^', tiada dilihatnya pada maqam itu dua [A. 134] wujud. Maka jadilah yang mengenal dan yang dikenal suatu jua dengan ittihadnya^^^ [g 165J pada maqam itu. Dari karena itulah kata Shaykh Shibli “jika sembahyang aku seneschaya^^^ menyangkallah^^"* aku akan Haqq Ta‘ala” karena^^^ tiada ada pada penglihatnya dua wujud. 94.b. Dan murad daripada katanya “jika kulihat akan diriku seneschaya menyengutukanlah^^^ aku”—ya‘m, bahawa sanya dilihat Shaykh Shibli akan halnya dalam maqam jam.’ Maka jadilah ia menyengutukan karena tadapat tiada bagi yang melihat akan^^^ dirinya itu melihat dua wujud, ia itu wujud Allah dan

not in text, from B (164, 11) “...maka ia pun sembahyanglah. Maka tatkala selesailah ia daripada sembahyang...’’not in B Text: incorrect (164, 13) Text: menyengutukan daku (133, 17) B: menyangkal (164, 17) B: adalah (164, 17) B: interlinear note: limpah (164, 18) B: interlinear note: bersuatu (164, 19) Text: neschaya ia (134, 2) Text: menyegutukan daku (134, 4) Text: adds “itulah kata” (134, 3) not in B not in B

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wujud dirinya. Mak a pada istil^ segala masha’ikh (radiya Allah adalah yang demikian itu salah yang ‘azim, maka seolah-olah ialah yang menyengutukan Haqq Ta‘ala lagi tiada yaqln akan keesaan dhat Allah yang tiada sertaNya suatu jua pun, “Wahuwa al-dn kamd kdna.” 94. C. Dan murad daripada katanya “jika tiada aku sembahyang seneschaya kufurlah aku,” ya'ni adalah Shaykh Shibli pada ketika itu dalam hal bast^^^ dan tafriqah, maka ia itu kafir, seperti sabda Nabi {salla Alldhu ‘alayhi wasallamy. “Man taraka al-saldta ‘amidan muta'ammidan faqad kafara’’’—Barang siapa meninggalkan sembahyang dengan sahajanya^®*’, bahawa sanya ia itu68* kafir, seperti®®^ finnan Allah Ta‘ala: “Wa aqimu al-saldta wald takunu mina’l-mushrikm”^^^—Dan^^‘* dirikan olehmu sembahyang dan jangan kamu seperti segala mushrik.

95. Sekali peristiwa, pada suatu hari didengar Shaykh Shibli {qaddasa Alldhu sirrahu) orang yang hingga sampai kepada “ashhadu anna Muhammad Rasul Alldh." Maka katanya: “Man ghayruhu law Id annaka amartani bi-hddhihi al-kalimah md dhakartu [B. 166] ma‘aka ghayraka wain dhakartuhd marratan ukhrd fa-inni akunu kdfiran haqqan”—siapa ada lain daripada Mu jikalau [A. 135] tiada bahawa sanya^^^ Engkau menyuruhkan daku menguchap “ashhadu anna Muhammadan Rasul Alldh' seneschaya tiadaku sebut sertaMu yang lain daripadaMu. Dan jika kusebut “ashhadu anna Muhammadan Rasul Alldh” sekali lagi maka sanya jadilah aku kafir yang sebenamya.

B: rahimahumu Allah (165, 7) B: basil, interlinear note: terhampar (165, 12) B: sahaja (165, 14) B: maka sanya ia jadi (165, 14) not in B Qur’an; al-Rum (30, 31) not in B not in B

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96. Ketahui oleh mu, hai muwahhid, bahawa sanya adalah Shaykh ShibiT pada ketika itu dalam hal ghalabah tawhid. Maka tatkala kembalilah ia daripada hal ghalabah kepada hal^^^ bersamaan, maka diuchapnyalah kalimah®^^ “ashhadu anna Muhammadan Rasul Allah.” Maka barang siapa ghalabah atasnya^^^ hal tawhid tiadalah ia menilik serta Haqq Ta‘ala lain daripadaNya karena terlanchar lisan halnya. 97. Kata Shaykh ‘Uthman b. ‘Isa al-Siddiq {radiya Alldhu ‘anhuy. Bahawa tawhid itu dua bagai: pertama tawhid 'amm''''’. kedua tawhid khass^®”. Maka tawhid ‘amm®^ itu ia itu diajan daripada menafikan yang ketuhanan lain daripada Haqq Ta‘ala dan menyabitkan ketuhanan bagi Haqq Ta‘ala yang Esa. Dan tawhid khassah^^^ jtu, ia itu menghapuskan segala wujud ma siwa^^3 Allah daripada segala makhluqat sekira-kira tiada dimushahadahkannya®'^'* melainkan wujud Allah yang esa jua, seperti upama tiada kelihatan pada siang hari daripada segala bintang melainkan matahari jua. Itulah tawhid segala ‘arifin yang wasilin kepada martabat kamal.

98. Kata Shaykh Muhy al-Din b. ‘Arabi Iqaddasa Alldhu sirrahu): Yang tawhid itu [B. 167] dii‘tiqadkan oleh muwahhid bahawa wahdaniyyah itu bagi Haqq Ta‘ala jua. Maka tawhid itu terbahagi atas tiga bahagi: pertama tawhid ‘ammah, kedua tawhid khassah, dan ketiga tawhid khassat al-khassah.

688 689 690

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not in text, fromB (166, 7) Text: adds itu (135, 5) g; atas (166, 9) B: ‘ammah Text: khass (135, 9) Text: ‘amm (135, 9) Text: khass (135, 10) “ma siwa” not in text, from B (166, 15) Text: dimushahadahkan (135, 12)


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Maka tawhid ‘ammah itu ia itu diketahui oleh muwahhid serta naik shaksi ia tiada tuhan hanya Allah, dan tawhid khassah itu ia itu tiada dilihat oleh muwahhid serta Haqq Ta‘ala [A. 136] lain daripadaNya, dan tawhid khassat al-khassah itu ia itu tiada dilihat oleh muwahhid lain daripada Dhat^^s Hsa, tiada berbanyak lagi qa’im la sendiriNya. Sekali-kali tiada berbilang dhatNya, tetapi la jua yang mezahirkan segala ta'ayyunatNya yang tiada berkesudahan hingganya dan tiada tepermanai^^® bilangnya. Dan lagi tiada dilihat oleh muwahhid bahawa segala ta‘ayyunat itu dhat Haqq Ta‘ala dan tiada dilihatnya segala ta‘ayyunat itu lain daripada Haqq Ta‘ala karena ia mazharNya dan tajalliNya. Maka barang siapa adalah memushahadahkan^^? demikian itu^^s jîah mentahqiqkan wahdaniyyah Allah yang haqiqi dari karena bahawa sanya ia memushâdahkan Haqq Ta‘ala dan segala makhluq dan tiadalah dilihatnya serta Haqq Ta‘ala yang lain daripadaNya—inilah muwahhid yang tiada terhijab ia dengan sabab^®^ makhluq daripada memushâdahkan Haqq Ta‘ala dan tiada fana’ ia dengan sabab nur dhat Allah, tetapi adalah ia qa’im dengan Tuhannya pada ketika fana’nya pada'ôo dirinya, ya‘ni adalah ia pada maqam jam’ dan tafriqabôi.

99. Kata Shaykh [B. 168] ‘Abd All^ b. Husayn ‘Ali Makki, Husayni nama bangsanya, {radiya Alldhu ‘anhu} bahawa tawhid itu empat perkara: pertama tawhid imani, kedua tawhid ihsani, ketiga tawhid ‘iyani, keempat tawhid ‘ayni. Maka tawhid imani itu ia itu iqrar segala mu’min yang ‘awwam, dan tawhid ihsî itu ia itu pengetahuan segala mu’min yang khass'^*’^, jan tawhid

Text: Nya (136, 2) Hindi for to measure. B: mushahadahNya ( 167, 13) not in B not in B B: daripada (167, 19) “ya‘ni adalah ia pada maqam jam‘ dan tafriqah” not in B Text: khawas (136, 16)

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‘iyani itu ia itu pengetahuan mu’min^*’^ yang akhass dan tawhid ‘ayni itu ia itu terhimpunlah segala tawhid dalamnya, maka sampailah muwahhid pada maitabat ahadiyyah dan wahdah dan wahidiyyah. 100. Kata Sahib Tarjamat al- ‘Awarif {qaddasa Alldhu sirrahu) bahawa tawhid itu empat perkara: pertama tawhid [A. 137] imani, kedua tawhid 'ilini, ketiga tawhid hali, keempat tawhid ilahi.

lOO.a. Maka tawhid imani itu ia itu mengesakan Haqq Ta‘ala serta dengan segala sifat yang ketuhanan dan membawa segala kebaktian yang muwafaqat dengan firmanNya dan mengikut segala suruh RasulNya serta mentasdiqkan dengan qalbu dan mengiqrarkan dengan lisan. Inilah tawhid segala mu’min yang ‘awwam, meluputkan dia daripada shirik jali dan memasukkan kepada kandang Islam.

lOO.b. Adapun tawhid ‘ilmi itu ia itu hasil daripada ‘ilmu batin—ia itulah ‘ilmu al-yaqin yang hasil akan talib pada permulaan hal tasawwufnya. Daripada rahasia yaqin maka diketahuinya bahawa sanya sekali-kali [B. 169] tiada mawjud haqiqi dan yang membekaskan pada ‘alam^*^ ghayb dan shahadah melainkan Haqq Subhanahu wa™^ Ta'ala jua; dan barang yang lain daripada Haqq Ta‘ala itu adalah sekeliannya mawjud dalamNya tetapi mazhar dan panchar daripada nur dhat Allah jua adanya. Inilah tawhid Ahl al-Khawas yang meliputkan dia daripada setengah shirik khafi. Maka kejadian tawhid itu daripada nur ‘ilmu muraqabah dan dihilangkan tawhid itulah setengah daripada perangai bashariyyah, seperti bulan, apabila terbit, maka dihilangkanlah akan setengah kelam daripada bumi.

not in B Text, and B.: ‘ilmu “Subhanahu wa” not in B


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lOO.c. Adapun tawhid hali itu ia itu'ôe semata-mata hal muwahhid dengan sifat yang lazim. Maka sabab tawhid itulah hilang perangai bashariyyah yang zilmani, serta dengan ghalabah nur tawhid maka ditutup nur ‘ilmu tawhidlah akan nur halnya™^ hingga terbunilah nur halnya dalam nur ‘ilmu tawhid, seperti terbunyi [chahaya] segala bintang dalam chahaya matahari. Dan adalah pada martabat tawhid itu wujud muwahhid memushahadahkan kamal Allah serta kamillahôs j;, al-jam. Maka tiadalah lagi [A. 138] tinggal pada penglihatnya keadaan dirinya dan sifatnya dan af‘alnya, dan dilihatnya akan tawhid itu semata-mata sifat Allah bukan sifat dirinya hingga terangkatlah daripadanya penglihat dirinya, maka jadilah tawhid itu dengan dirinya pada dirinya. Maka kejadian tawhid itu daripada nur mushahadah. Inilah tawhid Ahl al-Khawas yang muwahhid.

lOO.d. Maka adalah [B. 170] sabab tawhid itu hilang kebanyakan daripadanya shirik khafl dan kebanyakan daripada perangai bashariyyah, seperti matahari apabila terbit ia maka"^ ** ’ dihilangkannyalah akan kebanyakan kelam daripada bumi. Maka sabab ada^’® lagi tinggal setengah perangai bashariyyah pada martabat tawhid ini^*^ karena ada dalamnya beberapa maslahah, ia itu diperintahkan muwahhid akan af‘alnya dan dihiasinya akan aqwalnya dan barang sebagainya, maka nyatalah tiada hasil kesempumaan tawhid itu pada hal hayatnya. Dari karena inilah kata Shaykh Abu ‘Ali Daqqaq (qaddasa Alldhu sirrahu), “al-tawhid gharimun Id yuqdd daynuhu"'^^ wald yu’addd haqquhu"—Bahawa sanya^*’ tawhid itu tadapat tiada'dibayar

not in text, from B (168, 8) B:nya(169, 11) B; karamlah (169, 14) ”” “ia maka” not in B not in B not in B Text corrupt not in B B; tiada dapat (170, 9)

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hutangnya dan tadapat tiada''^ disampaikan haqqnya. Dan adalah segala Ahl al-Khawass yang muwahhid pada hal hayat mereka itu terbuka padanya tawhid sirf maka fanalah segala athar wujud^*^ ma siwa Allah dan perangainya, seperti kilat yang terkerlip, pada ketika itu jua padam, dan kembali kepadanya setengah daripada perangai bashariyyat. Maka tiada dapat seseorang jua pun membawa tawhid terlebih daripada tawhid ini.

100. e. Adapun tawhid ilahi itu ia itu bahawa Haqq Subhanahu waTa‘ala adalah pada azal al-azal dan abad al-abad, sendiriNya, tiada ada seseorang jua pun tatkala itu mengesakan Dia, dan adalah la senentiasa dengan sifat keesaanNya^'^ dan peri ketunggalan dan tiada sertaNya^’* [A. 139] suatu jua pun, seperti sabda Nabi {salla Alldhu ‘alayhi wasallam): “Kdna Allah walam yakun ma‘ahu shay’” [B. 171]—“Adalah Allah dan tiada sertaNya sesuatu jua pun,” dan sekarang pun adalah^ la bersifat azali yang esa. Jikalau ada la berta'ayyun dengaif-O segala mazhar dan taj alii dalam segala ta'ayyunat yang kliiiriji sekalipun, esa jua adaNya. Inilah isharat firman Allah Ta‘ala: “Kullu shay’in hdlikun ilia wajhahu”^^^—bahawa tiap-tiap sesuatu itu binasa jua melainkan ahadiyyah Allah yang tiada binasa^22 Maka kembalilah sekelian itu^â kepada Haqq Ta‘ala. Inilah nisbah hal segala mahjubin dan munkirin.

101. Maka segala Ahl Allah yang empunya basirah dan mushahadah lagi melekang dari dunya dan mencheraikan segala watannya dan kekasihnya, seperti kata Shaykh Hadrami (radiya

’I* ’I’ ™ ™ ’22 ’2^

B: tiada dapat (170, 9) not in B B: keesaan (170, 17) Text: adds ia (138, 19) B; ada (171, 2) not in B Qur’an: al-Qasas (28, 88) “yang tiada binasa” not in B not in B


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Allah ‘alayhiy. “Al-tawhid khamsatu ashya’: raf'u al-hudith, waifrdd al-qidand'^'^, wahijrdn al-ikhwan wamufdraqat al-awtdn, wanisydn ma ‘alima wajahila'''^'^^—bahawa lawhid itu lima perkara: pertama^ê menghilangkan yang baharu, kedua menunggalkan yang qadim, ketiga cherai daripada segala taulan yang dikasih, keempat meninggalkan tempat kediamannya'^^^, kelima melupakan barang yang diketahui dan barang yang tiada diketahui’^28 Kepada mereka itulah isharat firman Allah Ta‘ala: “Innahum yarawnahu ba'idan wanardhu qariban”'''^'^—bahawa sanya mereka itulah melihat akan dia dari jauh dan Kami lihat akan dia hampir.

102. Shahdan. Adalah Haqq Ta‘ala itu amat ghayur^^^ daripada kamal ghayrahNya^^^ dan [karena] ghayrahNya^^^ tiada berchari’^33 jajan kepadaNya akan yang lainNya. Inilah yang sebenar-benar [B. 172] tawhid, suchi daripada segala nuqsan, dan tiada sampai seorang jua pun daripada segala Mala’ikat dan Anbiya’ kepada tawhid itu karena [A. 140] adalah mereka itu dalam nuqsan, seperti kata shaykh’^34 shaykh Abu ‘Abd Allah Isma'il yang disharahkan Shaykh Kamal al-Din ‘Abd al-Razzaq Kashi^^^ (^qaddasa Alldh sirrahumd'}’^^'.

Md wahhada al-wdhid min wdhid idh kullu man wahhada jdhid

B: corrupt cf. RQ, 135 ’26 Text: adds ia (139, 11) ’2’ B; kediaman (171, 14) ’2* not in B ™ Qur’an: al-Ma’mj (70, 6) ™ B : ghuy0b(171, 18) ’2' B: ‘izzatNya (171, 18) ’22 B: ‘izzatNya (171, 18) ’22 Text: dirinya (139, 17), from B (171, 19) ’24 “ kata shaykh” not in B ’25 short for Kashani ’26 Text: qaddasa Allah sirrahu (140, 2), from B (172, 4) ’24 ’25

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Tiada jua ditawhidkan^^^ akan Yang Esa (daripada keesaanNya) dari karena tiap-tiap yang mentawhidkan (akan Yang Esa itu) munkir jua adanya. Ya'ni: Tiada seseorang jua pun mentawhidkan Haqq Ta‘ala. Adalah dengan sebenar-benar tawhidNya dari karena tiaptiap yang mentawhidkan Haqq Ta‘ala itu adalah ia menyabitkan^^^ fiTNya^^*’ dan rasamNya'^'^’ dengan tawhidnya itu. Maka bahawa^'*^ sanya munkirlah ia akan Haqq Ta‘ala karena ia menyabitkan yang lain daripadaNya dan tiada jua hasil tawhid itu’^^^ melainkan dengan menfanakan segala rasam dan athar upama^'*‘^ sekeliannya.

Tawhidu^‘^^ man yantiqu ‘an na ‘tihi ‘driyatun abtalaha al-wahid (Bahawa) tawhid^^*® yang memperikan dengan^'*^ peri (Yang Esa itu) pinjaman jua, telah dibatalkan oleh Yang Esa (akan perinya itu).

Ya‘ni: Dari karena tiada ada peri pada Hadrat Ahadiyyah; dan tiada perkataan dan tiada rasam bagi sesuatu karena perkataan

™ B: adds muwahhid (172, 6) ■^38 “adalah la” not in B '^39 not in text, from B (172, 9) ’■w B: fi‘ll(172, 9) B: rasitu (172, 10) not in B not in B not in B ’^3 Text: tawhiduka (140, 9) Text: adds itu (140, 10) B: adds “perikan” (172, 14) B: maka (172, 17)


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dan peri itu dikehendak keduanya wujud dan rasam. Bagi^"’^ tiaptiap barang yang tiada'^'*’ menchium ban wujud maka ia itu adalah ia’ô pinjaman daripada Haqq Ta‘ala. Maka wajiblah atas yang meminjam mengembalikan yang dipinjam kepada yang empunya dia hingga [B. 173] sahlah tawhidnya. Maka jadilah segala pekerjaan itu bagi Allah. Dari karena inilah dibatalkan oleh Esa Yang'^^’ Haqiqi akan pinjaman ia itu tawhid serta baqi rasam kelainan. Maka bahawa sanya kelainan itu batil daripada^^? dirinya pada bendang Hadrat Ahadiyyah Allah:

tawhlduhu iyydhu [A. 141] tawhiduhu wana ‘tuhu man yan ‘atuhu Idhidu

tawhidNya akan Dirinya itulah tawhidNya dan peri yang memperikan Dia itu^^^ mushrik. Ya‘ni: Tawhid Haqq Ta‘ala akan DhatNya bagi DhatNya—itulah tawhid haqiqi. Dan [dijsifatkan oleh yang mensifatkan itu adalah ia menyengutukan Haqq Ta‘ala lagi menyalahi haqiqat dan paling^54 daripadaNya dari karena bahawa sanya ia mengithbatkan peri dan rasam. Maka pada haqiqat sekali-kali peri pun tiada dan tanda rasam pun tiada pada Hadrat Ahadiyyah Allah. Jikalau ada demikian seneschaya tiadalah ahadiyyah namanya.

103. Kata Sayyid Husayn Shatiri (rahmat Allah ‘alayhi): Bahawa sanya^^^ adalah bagi tawhid itu tiga martabat, seperti ada pada yaqin tiga martabat, ia itu ‘ilmu al-yaqin dan ‘aynu al-yaqin dan haqq al-yaqin. Demikian lagi pada tawhid pun: pertama tawhid ‘ilmi, kedua tawhid ‘ayni dan ketiga tawhid haqqi.

not in B ’5® not in B Text: adds la (140, 17) ”2 B: pada (173, 3) not in B ’5“* B: berpaling (173, 9) not in B

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103.a. Maka tawhid ‘ilmi itu terbahagi atas dua bahagi. Pertama, tawhid tasdiqi namanya: ia itu mentasdiqkan Haqq Ta‘ala dengan dalil naqli. Inilah tawhid segala mu‘min yang ‘aww^. Jikalau ada^ê mengetahui bahawa sanya adalah bagi segala makhluq itu Khaliq yang tiada sekutu bagiNya [B. 174] sekalipun dari karena terkadang menchabul dia shubhah dan shakk. Kedua tawhid tahqiqi namanya, ia itu mentahqiqkan ayat Haqq Ta‘ala^57 dengan dalil ‘aqali^^s inilah tawhid segala mu‘min yang khawas^59 karena yang mentahqiqkan itu^^” memushahadahkan dengan ‘aqalnya yang berhadap kepada Haqq Ta‘ala yang kena^î nur hidayahNya. Dan adalah ia menerima anugerah Haqq Ta‘ala maka tiadalah dapat disebutkan oleh segala yang menyabitkan dan menunggalkan Dia. Dan adalah ia mengetahui dengan yaqin serta dengan dalil yang qati‘ bahawa sanya mawjud yang haqiqi itu ia itu Haqq Ta‘ala jua dan tiap-tiap [A. 142] ma siwa Allah yang dinamai ‘alam itu wujudnya zill wujud Haqq Ta‘ala jua, lagi fana’ dan ma‘dum, serta di-i‘tiqadkannya semata-mata dengan ikhlas hatinya dan ditahqiqkannya^^^ bahawa sanya^^^ tiada ada pada haqiqat suatu jua pun daripada dhat dan sifat dan af‘al melainkan ia^^ Dhat Allah dan Sifat All^^®5 dan Af‘al Allah’^^ jua. Tetapi tiada diperoleh daripada tawhid^^^ tahqiqi ini akan tawhid ‘ayni dari karena mashghul ia dengan segala sangkutan nafsani dan jasmani.

not in B 757 B: adds maka (174, 2) 758 B: ‘aqal (174, 2) B: khass (174, on the margin) 7®9 not in B 7®> Text: “akan” (141, 16) 7®7 B: tahqlqkannya (174, 9) 7®5 not in B not in B 7®5 B: Nya(174, 11) 7“ B: Nya(174, 11) Text: adds yang (142, 4) 75®

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103.b. Adapun tawhid ‘aynf®^ itu ia itu diperoleh muwahhid dengan jalan dhawq dan kashf akan ‘ayn tawhid itu. Maka adalah tawhid ‘ayni itu tiga perkara.

lOS.b.l. Pertama, tawhid af'aP^^ namariya^^'’. la itu ‘ibât daripada menunggalkan fi‘l Haqq Ta‘ala daripada fi‘l yang lain. Ya‘ni^^*: Bahawa diithbatkan muwahhid akan tiaptiap fa‘il dan fi‘l semata-mata bagi Haqq Ta‘ala jua dan dinafikan keduanya daripada yang lain daripada [B. 175] Haqq Ta‘ala. Maka tiada seorang jua pun beroleh tawhid ini melainkan barang siapa yang tajalli Haqq Ta‘ala dengan fi‘lNya kepadanya. Maka tiadalah'^’2 Jilihatnya sesuatu fi‘l jua pun daripada seseorang melainkan daripada Allah. 103.b.2. Kedua, tawhid sifat namanya. la itu menunggalkan [sifat] Haqq Ta‘ala daripada sifat yang lain serta ditahqiqkan muwahhid bahawa sanya'^’3 semata-mata sifat itu bagi Haqq Ta'ala jua, tiada bagi lainNya. Maka tiada hasil tawhid ini melainkan bagi barang siapa tajalli Haqq Ta‘ala kepadanya'^'^‘^ dengan sifatNya, maka hilanglah segala sifat yang muhdath dan datanglah kepadanya’^^ sifat yang qadim. 103.b.3. Ketiga, tawhid dhat namanya. Ia itu ditunggalkan muwahhid akan dhat All^ yang qadim daripada segala dhat yang muhdath ia itu kelihatan pada segala sesuatu. Ya‘ni: Diketahui dan ditahqiqkan oleh muwahhid dengan kashaf dan dhawq atau dengan mengambil dalil bahawa sanya dhat yang

’68 Text: ‘ayn (142, 6) ’6’ B: af‘all (174, 16) B: adds dan (142, 8) ”■ not in text, from B (174, 17) Text: adds ia (142, 11) not in B Text: adds Haqq Ta‘ala (142, 15) Text: kepada (142, 16)

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mutlaq itu bagi Allah Ta'ahV^^ [A. 143] jua tiada bagi lainNya. Maka’’’ segala dhat yang kelihatan pada segala sesuatu itu ia itu zill dhat Allah atau sifat Allah. Maka tiada zahir tawhid ini melainkan bagi barang siapa tajallT Haqq Ta‘ala kepadanya dengan dhatNya. Maka dilihat oleh yang empunya tawhid itu bahawa sanya’^® tiap-tiap dhat dan sifat dan af‘al barang dimana ada sekeliannya fana’ pada berbetulan dengan’’’ nur dhat Allah dan sifatNya dan af‘alNya. Dan lagi dilihat muwahhid akan dirinya pada segala ‘alam murakkab da’irah yang berdiri dengan dia segala ‘alam dan ialah [B. 176] yang’*’’ memerintahkan dia dan adalah ‘alam itu upama anggotanya. Maka ‘alamat hasil tawhid ini bahawa sanya’®' dilihat oleh’^’ muwahhid sekelian ‘alam itu terhimpun’^’ kepadanya dan dilihatnya akan dhatnya itu dhat Allah yang esa lagi qadim dan sifatnya sifat Allah dan fflnya fi‘l Allah karena ia fana’ fi Allah dan baqa’ biAllah. Inilah tawhid Ahl al-Khawass.

103. b.4. Adapun tawhid haqqi’*^" itu ia itu mushahadah’^^ Haqq Ta‘â akan diriNya dengan menzahirkan’^® wujudNya, bahawa sanya la Esa, tiada sekutu bagiNya. la itulah shaksiNya yang azali lagi abadi, dan tiada shaksi itu tersandar kepada sesuatu sabab. Dan tiada seseorang jua pun daripada segala insan beroleh tawhid ini melainkan segala Ahl Allah yang akhass al-khawas dengan semata-mata anugerah Haqq Ta‘ala, upama kilat yang terkerlip. Maka adalah pada setengah mereka itu lama beroleh dia, maka padam, dan pada setengah mereka itu segera padam.

not in B not in text, from B (175, 13) ™ not in B ™ not in B not in B not in B not in B B: berhimpun (176, 2) ’8'* Text: haqiqi (143, 11) Text: mushahadahkan (143, 11) B: mezahirkan (176, 6)


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Maka tiada basil tawhid ini melainkan bagi^®^ barang siapa yang dikehendak Haqq Ta‘ala. Dan^^^ daripada maqam inilah berbangkit dan terlanchar lisan hal segala masha’ikh yang Ahl Allah, atau pada martabat tawhid yang kedua, seperti kata Shaykh Husayn b. Mansur Hallaj, “'ana al-Haqq” dan kata setengah, “laysafljubbati siwa Allah” [A. 144] dan lain dari itu. Maka pada'^^^ maqam inilah dikata segala mulhid yang jahil dan™o segala zindiq yang batil bahawa Haqq Ta‘ala [B. 177] hulul pada mereka itu. Dan dii'tiqadkan mereka itu bahawa i'tiqad segala sufi itu pun mengi‘tiqadkan hulul dan ittihad jua, tiada’î diketahui mereka itu bahawa segala sufi itu menafikan daripada Haqq Ta‘ala kelainan dan dibatalkan mereka itu dua. Maka hulul dan ittihad^^^ qy menghendaki kelainan dan melazimkan dua, maka betapa pula dithabitkan segala sufi serta Haqq Ta'ala akan lain daripadaNya? DaiV *^ ’ betapa i'tiqad mereka itu pada Haqq Ta‘ala hulul dan ittihad dari™^^ karena bahawa^^^ murad daripada hulul itu, pada istilah lughah, ia itu masuk sesuatu’^^ dalam sesuatu, upama ayer dalam kendi. Maka maha suchi Haqq Ta‘ala daripada hulul dhatNya atau sifatNya atau nurNya^^"^ dalam makhluq. Dan murad daripada ittihad itu, pada istilah lughah, ia itu^^^ menyengutukan-'^'^ dua dhat. Maka

not in B B; adds “...pilihanNya akan dia kerana itulah kesudah-sudahan kehendak. Dan...” (176, 14) B: daripada (176, 18) not in B B: tetapi (177, 2) “...jua, tetapi diketahui mereka itu bahawa segala sufi itu menafikan dari pada Haq Ta‘ala kelainan dan dibatalkan mereka itu dua. Maka hulGl dan ittihad...” not in text, from B (177, 2-4) not in B not in B not in B not in B B; nOr (177, 9) B: itu (177, 10) ’’’ Text corrupt, from B (177, 11)

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yang demikian itu muhal adanya dari karena jika^' *' *** ada^ tiaptiap salah suatu daripada keduanya mawjud tatkala bersuatu maka ia itu dua wujud jua adanya, bukannya^ * ’^ gga. Dan jika ‘adam^ * ’^ salah suatu daripada keduanya maka ia itu pun bukannya bersuatu dan jika ‘adam keduanya maka nyatalah sekali-kali tiada ittihad. Maka maha tinggi, lagi maha suchi Haqq Ta‘ala daripada ittihad dengan makhluqNya seperti yang demikian itu.

104. Hai muwahhid, jika kau kehendak mengetahui zuhur Haqq Ta‘ala pada surah makhluq dan zuhur makhluq pada surah Haqq dengan tiada hulul dan ittihad, maka bicharakan oleh mu akan hal Jibra’il (‘alayhi al-salam) tatkala ia [B. 178] datang mengadap Rasul Allah (salld Alldhu ‘alayhi wasallam) merupakan dirinya seperti rupa Dihyat al-Kalbi (radixa Alldhu ‘anhu). Dan dilihat Nabi *Allah ^ ”-'’ akan dia Jibra’il jua pada rupa Dihyat al-Kalbi, dan dilihat segala sahabat akan dia Dihyat al-Kalbi jua karena nuqsan penglihat mereka itu. Daripadaô^ penglihat Nabi Allah sekali-kali tiada shakk^^? *bahawa^ ® Jibra’il tiada hulul pada Dihyat al-Kalbi dan tiada ** ® jadi^ Dihyat al-Kalbi itu Jibra’il dan tiada jadi Jibra’il Dihyat al-Kalbi. Sayogianya, hai muwahhid, demikian lagi kau bicharakan zuhur Haqq Ta‘ala pada pakaian *rupa^ ^ makhluq dan zuhur makhluq pada tempat tajalli Haqq Ta‘ala.

800 801 802 803 804 805 806 807 808 800 810

Text: maka (144, 11) Text: adds ia (144, 11) B: bukan (177, 13) Text: adds ia (144, 12) not in B not in B “...penglihat mereka itu. Daripada...” not in text, from B ( 178, 4) B: sangka (178, 5) not in text, from B (178, 5) not in text, from B (178, 6) not in B

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105. Kata Shaykh ‘All b. Ahmad al-Maha’imi (radiya Alldhu ‘anhuY Bahawa * sanyaî tawhid itu terbahagi atas empat martabat seperti kata Shaykh^'" Imam Ghazal! {radiya Allahu ‘anhuY^^ dalam kitabnya yang bernaina Ihyd’ ‘Ulum al-Din, ia itulah pilihan kata pada menyatakan ‘ilmu tawhid. Pertama, apabila disebut oleh muwahhid “Ld ildha ilia Allah” tatkala^'^ itu hatinya lalai daripada sebutnya itu atau munkir ia, *maka^ ^ itu seperti tawhid segala munafiq. Kedua, apabila ditasdiqkan oleh muwahhid akan sebutnya itu dengan hatinya seperti ditasdiqkan segala mu’min yang ‘amm, ia *itulah ^* ’ dinamai i‘tiqad. Ketiga, apabila dikehendak oleh muwahhid akan sebutnya itu dengan jalan kashaf dan dengan wasitah nur Haqq Ta‘ala, ia itulah maqam segala Ahl Allah yang muqarrabin. Maka yang^'^ demikian itu adalah dipandang oleh muwahhid akan segala sesuatu itu ia itulah tetapi tiada *ada^ ^ dilihat akan suatu itu pada wujudnya melainkan wujud Allah yang esa jua. [B. 179] Jikalau keadaanî^ wujud sesuatu itu banyak sekalipun adalah^-’o sekeliannya itu jadi daripada Tuhan Wahid al-Qahhar. Keempat, apabila tiada dipandang oleh muwahhid pada wujud segala sesuatu itu melainkan wujud Yang Esa jua, ia itulah mushahadah segala siddiqin. Sayogianya bagi muwahhid jangan ia memandang segala sesuatu itu daripada pihak banyaknya, tetapi hendaklah dilihat daripada pihak^î wtijud Yang Esa jua. [A. 146] Inilah

^*2

*’5 «>6

^20 *21

not in B not in B B: on the margin “...bahawa tawhid itu terbahagi atas empat martabat sep erti kata Imam Ghazal! (radiya Allahu ‘anhu)...” (178, 9) not in text, from B (178, 12) Text: adds ia (145, 9) B: itulah (178, 15) not in B not in B B: ada karena (179, 1) Text: adds ia (145, 16) “...banyaknya, tetapi hendaklah dilihat daripada pihak...” not in text, from B (179, 6)

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kesudah-sudahan maqsud pada "ilinu tawhid. Maka adalah dipandang®22 segala hamba All^ kepada segala^^ ’ makhluqat itu berlebih berkurang martabat mereka itu. Setengah daripada mereka itu memandang kepada makhluq^24 hanya, maka pandangnya itu jadi dindinglah kepada memandang Khaliq, ia itulah yang hayran dalam zilmani^^s lagi terdindinglah dengan segala athar dan af‘al segala ka’inat^ê setengah daripada mereka itu tiada terpandang^^v paJa dinding^^s segala makhluq^^Q kepada memandang Khaliq. 106. Shahdan. Adalah mereka itu^^” * berlebih^^ kurang pada mushahadah mereka itu. Setengah daripada mereka itu memushahadahkan Khaliq dahulu daripada makhluq. Mereka itulah yang mengambil dalil dengan Khaliq kepada makhluq. Dan setengah daripada mereka itu memushahadahkan makhluq dahulu daripada Khaliq. Mereka itulah yang mengambil dalil dengan makhluq kepada Khaliq^^^. Dan setengah daripada mereka itu memushahadahkan Khaliq serta makhluq. 107. Adapun murad daripada “serta” itu disini dua rajannya. Ada kalanya [B. 180] serta ittisal, ia itu dimushahadahkan oleh ‘arif akan Haqq Ta‘ala pada®^^ segala makhluqat. Dan ada kalanya serta infisal, ia itu dimushahadahkan oleh ‘arif akan Haqq Ta‘ala [darijpada segala makhluq, seperti kata Shaykh Ibn

B: pandang (179, 7) ^23 not in B B: makhluqat (179, 9) *23 B: zulumat (179, 11) *26 Text: adds “dan athar ka’inat” *22 B: terdinding (179, 12) * B: memandang (179, 12) *2 *2’ B: makhlOqat (179, 13) *30 “mereka itu” not in B *31 B: lebih (179, 13) *32 “Dan setengah daripada mereka itu memushâdahkan makhluq dahulu daripada Khaliq. Mereka itulah yang mengambil dalil dengan makhluq kepada Khaliq” not in text, from B (179, 16-17) *33 B: dalam (180, 2)


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‘Ata’ Allah (radiya Allahu ‘anhu):^’’ al-kawn kulluhu zulmatun^^^ w innama anarahu^^^ ûhiir al-haqqfihi. Faman ra’d al-kawna walam yashha^^'^[hu]

fihi aw ‘indahu^^^ aw qablahu aw ba ‘dahu faqad a ‘wazahu wujud al-anwdr wahuiiba[t] ‘anhu shumus"^-^ al-ma'drif [bi]suhub^^^ al-athdr” Bahawa makhluq itu sekeliannya zulmah— ’adam mahd dan hanya sanya menerangkan dia zuhur Haqq (Ta‘ala) *. dalamnya^'^

108. Maka842 wujud All^ itu nur, dan segala makhluq, pada i tib^ dhatnya, maka ia itu ‘adam zulmah jua adanya, dan pada i‘tibar tajalll nur Haqq Ta‘ala atas segala makhluq dan zuhur Haqq Ta‘aa dalamnya maka makhluq itu diterang jua adanya. Maka barang siapa melihat segala makhluq dan tiada dipandangnya akan Haqq Ta‘ala dalamnya^^s |47J atau sisinya atau dahulunya atau kemudiannya maka sanya menchulangkan dia wujud keadaan segala chahaya dan terdindinglah daripadanya segala matahari ma‘rifat dengan segala awan^^^ yang bekas daripada fi‘l Allah.

Hikam 14, Nwyia, 91. ’35 B; zillatufi (180, 5) ’35 Text: atharahu (146, 13) ’32 B:yai/zazZ(180, 6) ’3’ B: "abidahu (180, 6) ’3® B: sumus, corrupt (180, 7) ’*> Text: yashabu (146, 15) B: dalam mumkin wujud (180, 9) ’^2 not in B ’*3 B: ...maka makhluq itu diterang jua adanya. Maka barang siapa melihat segala makhluq dan tiada dipandangnya akan Haqq Ta‘ala dalamnya...” on the margin (180, 12) not in B

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waqala aydan:^'^^ Mimma yadulluka^^ ‘aid wujud qahrihi subhdnah {wata ‘did) an hajabaka ‘anhu bimd laysa bimawjiidin ma ‘ah 109. Dan lagi pula kata Shaykh Ibn. ‘Ata’ Allah: Daripada barang yang menunjukkan kepada keadaan qahr Allah Subhanahu waTa’ala Telah^'**^ dihijabkanNya akan dikau daripadaNya [B. 181] dengan barang yang tiada ada mawjud sertaNya. 110. Telah nyatalah perkataan segala ‘arifin babawa ma siwa All^ itu ‘adam mahd jua. Pada pihak i‘tibar wujud dhatnya, sekali-kali tiada dapat diperikan wujud ma siwa All^ itu ada ia serta Allah Ta‘ala. Jikalau diperikan *keadaannya^" ^ itu serta Haqq Ta‘ala seneschaya adalah ia sharik menduai Dia. Maka ia itu berlawan dengan ikhlas dan tawhid, seperti firman Allah Ta‘ala, “kullu shay’in hdlikun ilia wajhahu”^^"^—Tiap-tiap segala^ô sesuatu itu binasa melainkan wajah segala sesuatu, ia itu ahadiyyah Allah Ta‘ala yang ada dalamnya. Maka tiadalah berbilang ahadiyyah itu karena banyak segala sesuatu dari karena tiada ada bagi ahadiyyah itu sirf jua adanya, seperti sabda Nabi (salld Alldhu ‘alayhi wasallam)'. “Aid kulla shay’in md khald Alldh bdtilun wakullu na’imin Id muhdlatun zd’il”^^^—ketahui

Hikam 15. Text: dallaka (147, 3) not in B B: keadaan (181, 4) Qur’an: al-Qasas (28, 88)

*50 not in B *51 Reported by al-Bukhari in his Sahih in the Kitab al-Manaqib al-Ansar from Abu Hurayrah in the Chapter of Ayydm al-Jdhiliyyah. See Muhammad Fu’ad, (arranged by) Sahih al-Bukhari (Cairo: Maktabah al-Safa) Hadith no. 3841, vol. 2, p. 243, 1st printing 2003.


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olehmu bahawa sanya^‘’2 tiap-tiap sesuatu yang lain daripada Haqq Ta’ala itu sia-sia jua adanya, dan tiap-tiap^53 ni'mat itu tadapat tiada hilang jua sanya854 Maka penglihat segala ‘arif akan tiap-tiap sesuatu itu ‘adam jua adanya dan wujudnya^^^ itulah tanda ‘adamnya, upama tiap-tiap hampir itu^^b tiap-tiap jauh itu hampir, karena inuhit qudrat Allah dengan segala sesuatu—ia itulah keadaan segala sesuatu. Shahdan. Jikalau diangkatkan Haqq Ta‘ala hijab asrna’Nya yang qahhar pada segala makhluq seneschaya fanalah mereka itu [A. 148] daripada dirinya^^^ dan daripada kehendaknya dan tinggallah mereka itu dengan Tuhan mereka itu dan jadilah mereka itu hamba yang sebenar.

111. Ketahui oleh mu, hai muwahhid, bahawa fana’ itu atas tiga bagai: pertama, [B. 182] fana’ fl al-af‘al ia itu kata^^s lisan halnya “La fd‘il ilia Allah”', kedua, fana’ [fl al-]sifat ia itu kata lisan h^nya “Ld hayy ilia Alldh”', ketiga, fana’ fl al-dhat ia itu kata lisan halnya “Ld mawjud ‘ala’l-itldq illd Alldh^^'^.”

112. Qdla al-Shaykh Muhy al-Din b. ‘Arabi (radiya Alldhu ‘anhu) : Man shahida al-khalqa Id fi‘la lahum faqadfdza^^ waman shahidahum Id haydta lahunfi^^ faqad jdza waman shahidahum 'aynu al-‘adam faqad wasala. Kata Shaykh Muhy al-Din b. ‘Arabi:

not in B not in text, from B (181, 12) 854 B; sungguhnya (181, 13) 855 B: wujud (181, 14) 856 not in text, from B (181, 14) 85^ not in B 858 B: segala (182, 1) 85’ “ilia Allah” not in B 860 B: corrupt 86> not in text, from B (182, 4)

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Barang siapa memandang akan®^^ makhluq tiada^^^ ada perbuatannya bagi mereka itu, maka bahawa^^' * sanya berbahagialah ia, dan barang siapa memandang akan segala^®^ makhluq tiada bagi mereka itu hayat maka bahawa^^® sanya ialah mengharuskan dan barang siapa memandang makhluq ‘ayn ‘adam maka bahawa^^^ sanya ialah^^® sampai kepada Haqq Ta‘ala.

113. waqala Ibn ‘Ata’ Allah (radiya Alldhu ‘anhu):^^'^ Kayfa yutasawwaru an yahjubahu shay ’un wahuwa alladhi a^hara^^^ kulla shay’in?.

Kata Shaykh Ibn ‘Ata’ All^: Betapa dibicharakan oleh yang memicharakan akan^^ * sesuatu menindingi^^^ Haqq Ta‘ala dan Ialah yang mezîrkan segala sesuatu itu; dengan dipancharkan atasnya nur wujudNya tatkala segala sesuatu itu dalam zulmah ‘adam? Kayfa yuttasawwaru an yahjubahu shay’un wahuwa alladhi âhara^^^ fi kulli shay’in?^^'^

8®“* 8®® 8®® 8®’ * 8® 8®®

874

not in text, from B (182, 6) B: tiadalah (182, 6) not in B not in text, from B (182, 8) not in B not in B not in text, from B (182, 10) Hikam 15, see Nwyia, Ibid., 91 Text: âhara (148, 13); B: aâharafi (182, 11). Reading a^hara in keeping with the Malay translation. not in B Text corrupt Text: Sahara fi (148, 17); B: adwrafl (182, 16). Reading fahara ft in keep ing with the Malay translation. Ibid., 91

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Betapa dibicharakan oleh yang memicharakan akan^^^ sesuatu menghijabkan Haqq Ta‘ala dan lalah yang^^^ zahir dalam segala sesuatu? Kayfa yutasawwaru an yahjuhahu shay ’un wahuwa^^^ alladhi zahara likulli shay’in?

Betapa dibicharakan oleh yang memicharakan akan^ô [A. 149] sesuatu menghijabkan Haqq Ta‘ala [B. 183] dan lalah yang zahir bagi segala sesuatu?

Kayfa yutasawwaru an yahjuhahu shay’un wahuwa al-zahir qabla wujudi kulli shay’in?^^^

Betapa dibicharakan oleh yang memicharakan sesuatu menghijabkan Haqq Ta‘ala dan lalah®^^ yang zahir dahulu daripada wujud segala sesuatu? Kayfa yutasawwaru an yahjuhahu shay ’un^^^ wahuwa azharu^^'^ min kulli shay’in?^^^

Betapa dibicharakan oleh yang memicharakan sesuatu^^^ menghijabkan Haqq Ta‘ala dan lalah yang terlebih zîr daripada segala sesuatu;

875 876 877 878 879 880 881 882 883 884 885 886

not in text, from B (182, 16) not in B not in text, from B (182, 18) not B Ibid., 91 not in text, from B (182, 19) Ibid., 93 Text: adalah (149, 3) “yahjuhahu shay’u” not in B Text: âhara (149, 4) Ibid., 93 not in text, from B (183, 6)

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seperti kata Imam Ghazali {qaddasa Alldhu sirrahu): “Inna azhara al-mawjuddt huwa Allah”—“bahawa sanya terlebih nyata daripada segala mawjudat itu ia itu Haqq Ta'ala”? Kayfa yutasawwaru^^’’ an yahjubahu shay ’un wahuwa al-wdhicfi^^ alladhi laysa ma ‘ahu shay’un?^^^ Betapa dibicharakan oleh yang memicharakan^ô ^kan sesuatu menghijabkan Haqq Ta‘ala dan lalah yang^^^ Esa lagi tiada ada sertaNya sesuatu jua pun^^^? Kayfa yutasawwaru an yahjubahu shay ’un wahuwa aqrabu ilayka min kulli shay’in?^'^^

Betapa dibicharakan oleh yang memicharakan^^^ 3]^^^ sesuatu menghijabkan Haqq Ta‘ala dan lalah yang terlebih damping kepadamu daripada segala sesuatu?

Kayfa yutasawwaru an yahjubahu shay ’un walaw la hu [la jmd kdna wujud kulli shay ’in^'^^ Betapa dibicharakan oleh yang memicharakan sesuatu menghijabkan Haqq Ta‘ala dan jikalau tiada ada la seneschaya tiadalah jadi segala sesuatu?

888 889 89” 891 892 893 89“* 895

B: an yatasawwara (183, 9) Text: al-wujud (149, 8) Ibid., 93 B: membichara (183, 5) not in B “jua pun” not in B Ibid., 93 B: membichara (183, 11) Ibid., 93

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Kayfa yahtajibu al-haqq shay ’un wa’lladhi yahtajihu^^^ bihi huwafihi zdhir wa mawjudun hddirl^'^^

[B. 184] Betapa terhijab Haqq Ta‘ala dengan scsualu^'’^ yang menghijabkan itu Haqq Ta‘ala dalamnya zahir dan mawjud lagi hadir?

Kayfa yutasawwaru an yahjubahu shay ’un wahuwa alladhi zahara bi-kullfi'^'^ shay’in Betapa dibicharakan oleh yang memicharakan akan sesuatu menghijabkan Haqq Ta‘ala dan lalah yang zahir dengan [A. 150] segala sesuatu,

supaya mengambil dalil kepadaNya segala yang mengambil dalil dengan segala sesuatu, seperti firman Allah Ta‘ala: “Sanurihim dydtind fi ’l-dfdq wafi anfusihim hattd yatabayyana lahum annahu al-haqq. Awalam yakfi birabbika innahu ‘ala kulli shay’in shahidT’^^^—Kami perlihatkan^^^ kepada mereka itu segala tanda Kami pada tepi^ * ’^ ‘alam ini, ia itu langit dan bumi, dan isi keduanya daripada matahari dan bulan dan bintang dan segala tumbuh-tumbuhan^ * ’^* dan segala sungai, dan dalam diri mereka itu, ia itu latif kejadiannya dan indah-indah hikmah yang ada dalamnya, hingga nyatalah kepada mereka itu bahawa sanya Haqq Ta‘ala jua mawjud yang sebenamya. Tiadakah mengapakan dikau, ya Muhammad, Tuhanmu bahawa sanya la atas segala sesuatu zahir?

“al-haq shay'un wa’l-ladhtyahtajibu” not in B 8’7 Hikam 200, Ibid., 171 Text: segala sesuatu (149, 16-17) Text: likulli (149, 18); preferred B: bikulli (184, 3). The Arabic preposition bi means dengan in Malay, as oppossed to li which means kepada in Malay. ’00 Ibid., 91 ’01 Qur'an: Fussilat (41, 53) ’02 Text: perintahkan (150, 3) 003 B; tengah (184, 9) ’0^ B: tumbuhan (184, 11)

686


Maka murad daripada “tanda” itu af‘al Allah dan dijadikanNya ia upama chermin sifatNya dan dhatNya. Maka tajalli la dalam af‘al itu dengan segala nur dhat dan sifat supaya dimushahadahkan segala ‘arif akan rahasia yang qadim dengan rahasia daripada segala haqiqat tawhid.

114. Shahdan. Jikalau zahir Haqq Ta‘ala [B. 185] dengan sifat uluhiyyah pada^^^ zahir dan batin, seneschaya jadi tiadalah segala ajsam, dan fanalah segala arwah, dan hilanglah segala nafsu, dan lenyaplah segala ‘aqal dari karena zuhur ‘azamah kebesaran ahadiyyah itu tiada tertanggung oleh segala^°^ tanda dan segala ajsam dan tiadalah terbichara oleh bichara. 115. Maka pertama-tama dengan periNya^®^ menyabitkan segala tanda itu maqsud zuhur segala sifatNya jua yang terpanchar chahayanya pada segala tepi^”^ ‘alam ini. Dan maqsud *nur^ ’^ ® *pada^ segala sifat itu zuhur dhat jua supaya segala ‘arif memushahadahkan haqiqat al-haqa’iq. Jika tiada demikian maka manakan dapat zuhur segala tanda pada berbetulan zuhur sifat [A. 151] dan dhat? Maka segala tanda itu akan yang memandang de-ngan mata, dan segala sifat itu akan yang memandang dengan mata qalbu, dan dhat itu akan yang memandang dengan ruh dan sirr Yang Qadim itu bagi sirr jua adanya, tiada terbuka sirr itu melainkan bagi sirr jua adanya. 116. Adapun ‘arif yang sadiq itu, apabila sampai ia pada maqam ‘ayn jam‘, maka tiadalah pandangnya sesuatu jua pun melainkan dilihatnya^î sesuatu itu ‘ayn Haqq Ta'ala, dari

905 not in B not in B B: firmanNya (185, 5) Text: tepi segala (150, 17) not in B 5'0 B: daripada (185, 7) 911 B: dilihat (185, 16)


687

karena, pada haqiqat al-haqa’iq®’^,, barang yang jadi daripada Haqq Ta‘ala itu ia itu Af‘alNya, dan Af‘alNya qa’im dengan SifatNyaî^, j^n SifatNya qa’im dengan dhatNya. Maka apabila [B. 186] dimushahadahkan oleh ‘mf akan Dia dalam dirinya, seperti dimushâdahkannya® " * dalam segala tandaNya yang 5ada^ * dalam ‘alam ini, maka karamlah hamba yang hadith dalam mushâdah akan yang qadim hingga mabuklah lagi fanalah dalam mushâdahnya^ ^ * itu. Maka berbangkitlah lisan halnya dengan menda‘wa dirinya ketuhanan dari karena mushahadah pada segala tanda itu menambah ‘ishq dan mahabbah dan mushahadah dalam chermin dirinya itu menambah®’^ ittihad daripada ta’thir limpah tajalli, kamd qdla al-Junayd (radiya Alldhu ‘anhu): “al-muhdath^^^ idhd qurina bi’l-qadim lam yabqa lahu atharun”—seperti kata Shaykh Junayd {radiya Allahu ‘anhu)-. Yang muhdath itu apabila ia beserta dengan yang qadim tiadalah tinggaP^^ baginya athar^ô Upama besi, apabila dimasukan ia kedalam api hingga merahlah ia seperti bara api, maka dilihat akan dirinya semata-mata api. Lalu berkata-katalah lisan halnya: “Akulah api sejenis dengan kamu^î ” Maka kata besi yang belumpai lagi bersifat demikian: “Bukankah engkau besi sejenis dengan kami?.” Maka sahut lisan halnya: “Manakan sama aku dengan kamu karena aku menunukan lagi merah seperti api.” Sungguhpun demikian tetapi besi itu besi jua [A. 152] sekali-kali tiada ia jadi api karena hangatnya dan merahnya itu pinjaman jua daripada api.

Text and B: al-haqiqat ’>3 Text: sifat(15b7) Text: dimushâdahkan (151, 8) ’*3 Text corrupt B: mushahadah (186, 3) “...‘ishq dan mahabbah dan mushahadah dalam chermin dirinya itu menam bah...” not in B B: text corrupt (186, 6) B: on themargin (186, 7) not in text, B: corrupt ’21 “sejenis dengan kamu” not in text, from B (186, 11)

688


117. Demikianlah hal segala Ahl Allah. Apabila hilanglah daripadanya segala sifat bashariyyah dan bersifatlah ia dengan sifat rububiyyah sekali-kali tiada bertukar sifatnya dengan sifat rububiyyah, seperti kata Shaykh Ibn ‘Ata’ Allah {qaddasa Alldhu sirrahu)'.^^^

Ld yalzamu min thubut al-khususiyyah ‘adam wasf al-bashariyyah, innamd mathal al-khususiyyah kaishrdqi shamsi al-nahdr, âharat fi’l-ufuq walaysat minhu (ndruhu)'^^^ tdratan'^^^ tushriqu^^^ shumiis awsdfihi ‘ala layli wujudika, watdratan^^^ yaqbidu dhdlika ‘ankafa-yarudduka [B. 187] Ibitabarrukika)'^^^ ild hududika, fa ’l-nahdf^^^ laysa minka ilayka'^^'^ walakinnahu wdridun {minhuy^^^ ‘alayka” Tiada lazim daripada ketetapan^^ * sifat rububiyyah pada ‘abd dengan ketiadaan sifat bashariyyahnya, hanya sanya^^^ upama kenyataan sifat rububiyyah pada ‘abd itu seperti chahaya matahari pada siang yang zahir ia kepada segala tepi ‘alam, ia itu tiada ia^^^ daripada chahaya dirinya Terkadang diterang matahari segala sifat Allah akan malam

‘’22 ’23 ’24 ’23 ’2® ’22 ’28 ’2’ ’20 ’3' ’32 ’33

Hikam: 228, Nwyia, 183 Raniri’s addition, not in Nwyia’s edition. not in B B: fasharaqa (186, 18) B: ndruhu, incorrect (186, 19) Text: bi-tarkika (152, 7), not in Nwyia’s edition. B: bi’l-nahar{m, 1) not in B RanIrT’s addition, not in Nwyia’s edition. B: kenyataan (187, 2) B: hanya (187, 3) “tiada ia” not in B


689

wujud ‘abd, maka terang itu bukan daripada ‘abd Dan terkadang diambil Haqq Ta‘ala chahaya daripada ‘abd maka tinggallah ‘abd kepada sifat bashariyyahnya. Maka chahaya itu bukannya daripada ‘abd^34 niaka kepadanya Tetapi chahaya itu adalah anugerah Haqq Ta‘ala akan dia, seperti hal Hallaj {qaddasa Alldhu sirrahu) mengatakan “and al-Haqq.” Kama qdla al-Shaykh Abu Madyan (radiya Alldhu ‘anhu): “Idhd âhara al-Haqq lam yabqa^^^ ma ‘ahu ghayruhu”— seperti kata Shaykh Abu Madyan, apabila zahirlah Haqq Ta‘ala tiadalah tinggal sertaNya lain daripadaNya/ * ’*’ Dan mushahadah dalam segala tanda itu seperti hal Shaykh Wasiti^^^ {radiya Alldhu ‘anhu) tatkala berkata lisan halnya: “Dahikat al-ashyd’ li’l-‘drifin [A. 153] Id biafwdhi al-qudrati, bal biafwdhi al-rabb”—Telah ditertawakan segala sesuatu akan segala ‘arifln [tiada] dengan afw^ qudrat tetapi dengan afwah rabb. 118. Kd habibi waqurrata ‘ayni. Jikalau kau mushahadahkan akan Haqq Ta‘ala dalam segala tandaNya neschaya^^^ kau lihatlah segala chahaya^^^ ‘azamahNya dalam segala mata harimau dan pada segala gigi ular dan pada sepil'^”’ kala dan kau’*' ’ lihat jamalNya pada segala’*'^ muka yang elok [B. 188] dan kau’'’^ dengar segala suara lisan al-ghayb daripada segala’*'

’36 ’3^ ’3* ’3’ ’40 ’4' ’42 ’43 ’44

“ Maka terang itu bukan daripada ‘abd dan terkadang diambil Haq Ta‘ala chahaya daripada ‘abd. Maka tingallah ‘abd kepada sifat bashariyyahnya. Maka chahaya itu bukannya daripda ‘abd...” not in B B: yasbiq, incorrect (187, 10) Text; daripada (152, 18) B: on the margin (187, 13) B: seneschaya (187, 17) Text: chahayaNya (153, 3) Text: sengat (153, 4) B: ku (187, 19) not in B B: ku (188, 1) not in B

690

LATA’IF al-asrar

li-ahl allah al-atyar

suara insan dan segala unggas dan labib dan bebal dan daripada'^ *segala suara angin dan guruh. Dan demikian lagi kau lihat jamalNya pada segala daun kayu dan^' *^ pada segala^" *^ bungabungaan dan pada segala bunga ayer mawar. Tiadakah kau dengar sabda Nabi {salld Alldhu ‘alayhi wasallam) : “al-ward al-ahmar min bahd ’i Allah, man arada an yanzura^'^^ ild bahd ’i Allah fa’l-yanzur ild ’l-wardi ’l-ahmaf'—Yang bunga^^^ ayer mawar merah itu daripada keelokan Allah. Barangsiapa menghendak memandang kepada keelokan Allah maka hendaklah ia memandang kepada bunga ayer mawar yang merah; ''hattd yatabayyana lahumuA^^ ’l-Haqq”‘^^^—hingga nyatalah kepada mereka itu bahawa sanya^52 Haqq Ta‘ala jua yang sebenamya. Ya‘ni: Kami perlihatkan kepada mereka itu segala haqiqat tanda ‘alam ini^^^ dalam diri mereka itu hingga nyatalah pada mereka itu bahawa sanya segala tanda itu jua Haqq Ta‘ala^54 yang sebenamya bukan ia segala tanda dan tepi ‘alam ini^^s mereka itu, tetapi zahirlah haqq^’^s daripada Haqq kepada Ahl al-Haqq, terlebih zahir^^? daripada segala sesuatu dan zahir la atas segala sesuatu hingga nyatalah’^s d^da la khali daripada sedharrah jua^59

’•*5 “suara insan dan segala unggas dan labib dan bebal dan daripada” not in text, from B (188, 1-2) not in text not in B ’'‘8 B: ya^ra (188, 5) Text; adds itu (153, 9) Text: lahum annahu (153, 11) 951 Qur‘M: Fussilat (41, 53) B: dirinya (188, 9) 953 B: ini dan (188, 11) 954 not in B 955 not in text, from B (188, 13) 956 B: jua (188, 13) 952 Text: terzîr (153, 15) 958 not in B 959 B: sekali (188, 15)

AL-BAB AL-THANi Fl ’ L-TAWHID

691

119. “yiwa lam yakfi birabbika annahu ‘ala kulli shay’in shahld?”'^^—tiadakah mengapakan dikau, ya Muhammad, Tuhanmu bahawa sanya la zahir pada segala sesuatu dengan zuhur nur yang azalT. Kata Shaykh Wasiti (radiya Alldhu 'anhu)-. Telah zahirlah Haqq Ta‘ala dalam segala sesuatu dengan barang yang di/.ahirjA. 154]kanNya daripadaNya [B. 189] dan dizahirkanNya daripada^^' segala sesuatu itu zîmya^®^ dengan Dia. Maka apabila kau perikshai dan kau chari‘*^^ akan segala sesuatu itu tiadalah kau dapat lain hanya Allah Ta'alajua, seperti firmanNya^^, “Kami perlihatkan kepada mereka itu segala tanda Kami pada tepi ‘alam ini dan pada^^^ diri mereka itu hingga lagi akan nyata kepada mereka itu bahawa sanya la jua^®^ yang ada sebenamya, tiada lain ada daripadaNya^® ’^.”^®^ Dan lagi kata Shaykh Wasiti {radiya Alldhu ‘anhuy. Jikalau dimushahadahkan segala yang memushahadahkan shawahid Haqq Ta‘ala pada barang yang berlaku atas mereka itu daripada segala mukhalafah dan mu wafaqat, neschaya^^^ tiadalah mereka itu keluh kesah karena duka chita dan suka chita akan menafikan bagi shirik dan mufaraqah. 120. Ala innahum fi miryatin min liqd’ rabbihim.'^^^ Ketahui oleh mu bahawa®’* segala mushrik terdinding mereka itu daripada memushahadahkan®” Haqq Ta‘ala dalam zulmah®’^ qaharNya. Maka adalah mereka itu dalam shakk karena buta

Fussilat (41, 53) not in B B: zuhurNya (189, 1) B: chahari (189, 2) B: Allah (189, 3) not in text, from B (189, 4) B: adds “...yang sebenamya...” (189, 5) g. “tiada ada yang lainNya” (189, 6) Qur’M: Fussilat (41, 53) B: seneschaya (189, 9) Qur’an: Fussilat (41, 54) B: adds sanya (189, 11) Text: mushahadahkan (154, 10) B: zulumat (189, 12) Qui'm:

’63 ’64 ’66 ’66 ’67 ’68 ’6’

”2 ”3

692


mata^'^4 hati mereka itu daripada liqa’ dengan Tuhan mereka itu. 121. Aid innahu bikulli shay’in Ketahui olehmu bahawa sanya la dengan segala *-^ ’ sesuatu muhit dengan 'ilrnuNya dan qudratNya dengan jalalNya dan jamalNya, dengan segala sesuatu dari ‘Arsh sampai keTahta’l-Thara, tetapi tiada mengenal Dia melainkan segala ‘arif yang ‘ashiq.

122. Ketahui olehmu, hai muwahhid, bahawa sanya tilik itu atas'”"^ tiga perkara: pertama tilik dengan^''^ mata ‘ibrah’’’ tiada dengan mata shuhud’^®, kedua tilik [B. 190] dengan mata yaqln kepada qudrat Allah Ta‘ala, ketiga tilik dengan mata ma'rifah daripada makhluq kepada Khaliq, dari karena itulah firman Allah Ta‘ala, “awalam yanûru flmalakut al-samdwdt wa’l-ardi wa-md khalaqa Alldh min shay’in”^^^—Tiadakah dipandang mereka itu pada kejadian segala malakut langit dan bumi dan [A. 155] barang yang telah dijadikan Allah Ta'ala daripada^^^ segala sesuatu. Maka barang siapa tiada memandang dengan mata hatinya pada malakut langit dan bumi, maka betapa ia memandang kepada chermin^®^ shat yang zahir dalamnya segala anwar‘^^4 dhat. Maka ditunjukkan Allah Ta‘ala akan segala hambanya jalan kepada mushîadah^^s pefiNya dengan memandang’^^ hati kepada yang ghayb supaya didapat mereka itu dengan ‘aqal yang

’8® ’81 ’82 ’83 ’8'* ’85 ’8®

not in text, from B (189, 13) Qur’an: Fussilat (41, 54) not in B not in B “ tilik dengan” not in text, from B (189, 19) B: interlinear note: rajan (189, 19) B: interlinear note: pandang (189, 19) Qur’an: al-A‘raf (7, 185) Text: pada (155, 1), from B Text: adds ia (155, 2) B: nur (190, 8) Text: mushahadahkan (155, 4) not in B


693

dengan penglihat arwah dan dengan mata fu’ad barang yang tiada didapat mereka itu dengan segala ‘ibarat^^^ mereka itu. Dari karena tilik itu mempusakai^®'^ fikir dan fikir itu mempusakaiî dhikir dan dhikir itu niempusakai992 ma‘rifah dan ma‘rifah itu mempusakai^^^ hikmah dan hikmah itu mempusakai’’^ mahabbah dan mahabbah itu mempusakai’’^ shawq dan shawq itu mempusakai^^^ ‘ishq dan ‘ishq itu niempusakai’^2 berjinak-jinakan dan berjinak-jinakan itu mempusakai^^^ ketunggalan dan ketunggalan itu mempusakai’^^ tawMd dan tawhid itu mempusakai®^^ fana’ dan fana’ itu mempusakai baqa’ dan baqa’ itu mempusakai’^® * ru’yat al-azal dan ru’yat al-azal itu mempusakai ru’yat al-abad, [B. 191] maka tatkala itu terbanglah hamba dengan segala sayap itu daripada azal kepada abad dan daripada abad kepada azal.

123. Kata Shaykh Qahtabi (radiya Alldhu ‘anhuY “Adalah * ®®2 sentiasa ngjk bagiloo’ martabat ‘abd daripada suatu hal kepada suatu ** ®^ haP hingga sampai kepada hal yang indah-indah

B: interlinear note: suchi (190, 10); text: sufl (155, 5) not in B B: interlinear note: orang yang tahu akan arti mimpi (190, 12) Text: memushakai (155, 7); B: on the margin: ya‘ni bandingnya (190, 12) Text: memushakai (155, 7) Text: memushakai (155, 8) Text: memushakai (155, 8) Text: memushakai (155, 8) Text: memushakai (155, 9) Text corrupt Text: memushakai (155, 10) Text: memushakai (155, 10) Text: memushakai (155, 11) lOoOText: memushakai (155, 11) 1001 “fana’ dan fana’ itu mempusakai baqa’ dan baqa’ itu mempusakai” not in text, from B (190, 18) 1002 ngf in from B (191, 3) 1003 nQ( in g 1004 “kepada suatu h^” not in text, from B (191, 4)

694


dan tinggi’^5, maka dilihatnya Haqq Ta‘ala qa’im dengan'®®® segala sesuatu, maka naik pula martabatnya hingga dilihatnya segala sesuatu itu fana’ pada penglihatnya akan Haqq Ta‘ala. Maka yaqinlah ia bahawa sanya'“' Yang Qadim itu apabila muqaranah la dengan yang muhdath maka tinggallah daripadanya bekas bashariyyah [A. 156] maka bashariyyahlah’oos martabatnya, dan pandangnya akan segala makhluq itu dengan mushahadah Haqq Ta'ala dan pandangnya akan’“9 Haqq Ta‘al a dengan menfanakan segala makhluq. Maka jadilah segala sifat hamba itu suatu sifat, tiadalah ia memushahadahkan sesuatu melainkan Haqq Ta'ala yang’*”® semata-mata jua.

124. Qdla Shaykh Wdsitl (radiya Alldhu ‘anhu fikulli shay’in bimd a^hara minhu wa i’^hdruhu al-ashyd’ ûhuruhu bihd, faidhd fattashtahd lam ghayra Alldh.

Kata Shaykh Wasiti {radiya Alldhu ‘anhu)-. Telah zahirlah Haqq Ta'ala pada segala sesuatu dengan barang yang dizahirkanNya daripadaNya dan dizahirkanNya’®’'* segala sesuatu itu zuhurNya dengan segala sesuatu, maka apabila kau chahari dan kau perikshai tiadalah kau peroleh hanya Allah . 125.

Qdla al-Shaykh^^^^ Ibn ‘Ata Alldh (radiya Alldhu ‘anhu)d^^(>

1005 jjQj jj, g Text; serta (155, 17) 1007 jjot in B Text: besarlah (156, 1) “...akan segala makhlOq itu dengan mushahadah Haqq Ta'ala dan pandang nya akan...” not in B not in text, from B (191, 11) Text: qaddasa Allah siirahu (156, 4) B: corrupt >“'3 B: tajih (191, 13) ’O' * “daripadaNya dan dizahirkanNya” not in text, from B (191, 15) not in B Hikam 108, Nwyia, 133.

AL-BAB AL-THANl Fl ’L-TAWHlD

695

Amaraka fl hadhihi al-ddr bi’l-naâr fl mukawwanatihi^^^^ wasayakshifu fl tilka al-dar ‘an kamdl dhdtihi.

Kata [B. 192] Shaykh Ibn ‘Ata Allah; Disuruhkan Haqq Ta‘ala akan dikau dalam Dar al-Dunya ini dengan menilik pada’^**^ segala makhluqNya'‘’"o *®2i segera j^gj dibukakanNya bagimu dalam Dar al-Akhirat daripada kesempumaan dhatNya. 126. Maka lagi akan dilihat segala hamba Allah akan Tuhannya sekira-kira tajalliNya bagi mereka itu jua. Maka dalam Dar al-dunya ini dilihat mereka *itu' ’^^ dengan nur basirat akan Tuhannya, bahawa sanya'”"-’ zahir la pada segala makhluqatNya tatkala tajalli la kepada mereka itu daripada antara hijab makhluqat, dari karena itulah disuruhkanNya'®24 mereka itu menilik’025 kepada segala makhluqat. Dan pada Dar al-Akhirat lagi akan dilihat mereka itu akan Tuhannya nyata dengan mata mereka itu tiada hijab—inilah nyata zuhur dan kashaf. “‘Alima minka annaka tusbiru ‘anhu fa-ashhadaka ma baraza minhu”—telah ketahui Haqq Ta‘ala daripadamu bahawa sanya engkau tiada sabar daripadaNya, [A. 157] maka diperlihatkanNya akan dikau barang yang dizuhurkannya daripadaNya. 127. Maka ketiadaan mushahadahmuio^? kepada Haqq Ta‘ala itu karena keadaan^^^s chitarasamu dengan ma‘rifatnya bahawa

>017 Text: maknunatihi (156, 9) 1018 no! g ‘O'’ *020 *021 *022 *023

B: kepada (192, 2) B: makhluqatNya (192, 2) Text; shegera(156, 11) “mereka itu” not in B j,Q{ m B

1024 Text: disuruhkan (156, 16) *025 m (gxt, from B (192, *026 „Qj m B *027 Text: muhsahadah (157, 1) *028 B: keadaanmu (192, 14)

696


mushahadah itu hal yang'^^? mulia, menghendaki madyyah yang tertentu, dan ma‘iyyah yang *®^® tertentu itu menghendaki sentiasa mushahadah dan hudur, dan mushahadah yang haqiqi itu’°^’ tiada dapat dalam Dar al-Dunya ini dari'^^^ karena keadaannya hina dan kurang lagi fana’ jua adanya. Maka dianugerahai Haqq Ta‘ala akan hambanya mushahadah pada barang yang dizahirkanNya daripadaNya, [B. 193] ia itu segala makhluqatNya, supaya selesai dan tetap hati hambaNya daripada memandang akan segala makhluqatNya itu. Maka tatkala hasillah akan dia ma'iyyah khass yang layaq pada hal hamba itu dan diperolehnya martabat damping keHadrat Tuhannya, maka hasillah pada ketika itu ma'iyyah haqiqi dan mushahadah yang’^^^ sentiasa.

128. Qdla Ibn ‘Ata’Allah (radiya Alldhu ‘anhu): al-Haqq laysa^^^^ bimahjub^^^^ wainnama al-mahjub anta ‘ani ’l-nazar ilayhi. Ald^^^^ law hajabahu shay’un lasatarahu ma hajabahu Law kdna lahu sdtirun lakdna liwujudihi hdsirun^^^^, wakullu hdsirin^^^'^ lishay’in fa-huwa lahu qdhirun, wahuwa al-qdhir fawqa ‘ibadihi^^’^^.

Kata Shaykh Ibn ‘Ata’ Allah: Yang Haqq Ta‘ala itu tiada la terhijab, hanya sanya yang terhijab itu engkau daripada memandang kepadaNya.

not in text, from B (192, 15) 1030 “tna'iyyah yang tertentu” not in B '03' not in B 1032 jjj Q

'033 '034 '035 '036 '037 '038 '039 '040

not in text, from B (193, 5) Hikam 30, Nwyia, 101. B: tiyadtna, incorrect (193, 6) g. al-mahjub (193, 6) gf Nwyia, 101.: idh jgxt and B: hadir, cf. Nwyia, Ibid. fext and B: hadir, ci. Nwyia, Ibid. Qur’^: al-An‘am (6, 18)

AL-BAB AL-THANi FI L-TAWHID

697

Tiadakah kau ketahui jikalau ada menghijabkan Dia sesuatu, neschaya menutup Haqq Ta'ala barang yang menghijabkan Dia * Jikalau' ’^^ ada bagiNya yang menutup neschaya *®'^^ adalah *' ia'O' menentukan Dia'®^^, [dan] tiap-tiap yang menentukan sesuatu itu adalah *^baginya " yang mengaras dia. Maka’O" *^ Allah jua yang mengaras atas segala’** '*^ hambaNya. Maka nyatalah bahawa hijab pada Haqq Ta‘ala itu muhal dan hijab atas hambaNya ' * ’^^ itu wajib daripada pihak dhatnya karena ia [A. 158] ‘adam. Maka nyatalahnisbah antara ‘adam dan wujud. Jika dikehendak Haqq Ta'ala' * ’^* mengangkatkan hijab daripada barang siapa hambaNya, maka dilihatnyalah Tuhannya yang “laysa kamithlihi shay’un.”^^^^

129. Md hajabaka 'an Allah wujud mawjudin ma'ahu^^^^ [B. 194] idh la shay’a ma'ahu, wa Idkin hajabaka^^^^ ‘anhu tawahhumu wujudi shay’in ma'ahu^^^^

B: seneschaya ditutupiNya barang yang dihijabkanNya itu? (193, 12) ’*’*2 not in text, from B (193, 12) B: seneschaya (193, 13) not in B 1045 Text: adds hîr, not in B; cf. Nwyia, Ibid. 1046 jjQi Jf, g

>0^’ B: Hanya(193, 14) 1048 jj, g

'051 '052 '053 '054 ‘055

B: hamba (193, 16) B: adds ia (193, 18) Text: adds itu (158, 1) Qur’an: al-Shura (42, 11) in (ext, from B (193, 19) g. hijabuka (194, 1) Hikam 129, Nwyia, 141.

698


Tiada mendinding’^ê dikau daripada Haqq Ta‘ala keadaan sesuatu yang ada sertaNya' * ’^? dari karena tiada ada sesuatu jua pun sertaNya, tetapi yang'Q^s mendinding”*' ’^ dikau daripadaNya itu waham dan sangkamu'^^’’ yang mengadakan sesuatu sertaNya.

Telah nyatalah bahawa sanya tiada ada mawjud, pada haqiqat. lain daripada Allah Ta'ala. Maka segala wujud *®^ ’ yang lain daripada Haqq Ta‘â itu semata-mata waham dan chita dan khayal adanya. Maka tiadalah ada' * ’^“ yang menghijabkan dikau kepada Allah Ta'ala melainkan waham dan sangka keadaan ma siwa Allah jua. Maka segala waham dan sangka itu batil adanya, maka tiadalah meninding dikau kepada Allah Ta‘ala. 130. Demikian lagi kata Shaykh Ibn ‘Ata’ Allah dalam Kitab Lata’ifal-Minan: Tamthil:Segala makhluqat ini, apabila kau lihat dengan mata hati kepadanya, maka adalah ia upama bayang-bayang dan akan bayang-bayang'^ itu tiada wujud pada i 'tibar segala martabat wujud, dan tiada ia ma‘dum dengan i‘tibar segala martabat ma‘dum. Dan apabila thabitlah segala makhluq itu bayang-bayang maka tiadalah menghilangkan dia ahadiyyah yang membekaskan dia’*’^^ dari karena segala makhluqat itu hanya sanya jadi berwujud-wujud dengan sebagainya dan kembali kepada sebagainya jua. Demikian lagi barang siapa memandang kepada makhluqat’®^^ itu bayang-

1058 *•’59 1060 ^*i * 1062 1063 ’06 * 1065 *•’•56

B: meninding (194, 2) not in text, from B (194, 3) not in B B: meninding (194, 3) B: sangka (194, 4) B: mawjud (194, 6) not in B B: corrupt “dan akan bayang-bayng” not in B not in B Text: segala makhluqat (158, 18)

AL-BAB AL-than! FI 'L-TAWHID

699

bayang jua adanya, tiadalah dilintang segala makhluqat * mushahadahnya' ’^^ kepada [B. 195] Haqq Ta'ala, upama'”*’^ bayang-bayang pohon kayu yang kelihatan dalam sungai, [A. 159] tiada dilintanginya akan bahtera berlayar.

131. Maka nyatalah daripada ‘ibarat ini bahawa hijab itu tiada ada sesuatu jua pun antaramu dan'^®^ Haqq Ta‘ala melainkan waham dan sangkamu akan keadaan sesuatu mawjud serta Allah jua. Upama seorang bermalam pada suatu tempat, maka apabila iai070 hendak keluar didengarnya dengung angin. Maka sangkanya bunyi *itu ®^ ’ tempik harimau maka tiadalah ia'‘’"‘ jadi keluar. Tatkala sianglah’®’^^ hari maka dilihatnya tiada ada harimau maka [dijketahuinyalah’®^^ bunyi itu^^’^ bunyi angin yang terkurung dalam gua. Maka tiadalah melintang dia keadaan harimau, hanya sanya melintang dia itu waham dan sangka akan harimau jua. 132. Kata Sahib Lama'at (qaddasa Alldhu sirrahu) bahawa sanya'o^® tiada ada wujud bagi bayang-bayang melainkan empunya bayang-bayang jua. Barang kemana pergi empunya bayang-bayang maka adalah bayang-bayang itu menurut sertanya. Maka makhluq itu bayang-bayang Khaliq, barang kemana kehendakNya adalah makhluq itu^^^® menurut sertaNya, seperti firman Allah Ta‘ala, “Inna rabbi ‘ala siratin mustaqirn'’’^^'^^—bahawa sanya Tuhanku itu atas jalan yang

B: mushahadahkan (194, 19) 1068 Text corrupt 1069 Text: antara (159, 1) 1070 j,Q( if, g

“’■'2 '* ”2 •074 •025 •020 ‘022 1028 *020

not in B not in B B: siang (195, 7) Text: ketahuanlah (159, 6) not in text, from B (195, 8) not in B B: rata (195, 12) not in text, from B (195, 13) Qur'an: Hud (11, 56)

700


betul, dari karena adalah segala perintah makhluq' *® ’ dalam qudrat Khaliq, seperti firman Nya, “Md min ddbbatin ilia huwa akhidhun bindsiyatihd”^^^^—Tiada jua sesuatu^^^^ yang berjalan diatas bumi melainkan la jua yang memegang rambut pada ubun-ubunnya. Maka, manakan dapat makhluq melalui daripada kehendak Khaliq melainkan menurut JalanNya jua? Tetapi ia dapat melalui jalanNya'®^^ karena sekeliannya itu mazharNya ** ”^"* dan tajalliNya dan dijadikanNya [B. 196] melakukan ‘ilmuNya dan iradatNya dan qudratNya’®^^ tiada dengan sia-sia, seperti firman Allah Ta‘ala Yang Maha Suchi"’^^, “Afahasibtum annamd khalaqndkum ‘abathan wa-annakum ilaynd Id^^^^ turja — Adakah pada sangka kamu hanya sanya Kami jadikan kamu siasia, bahawa sanya kepada Kami jua tiada sekelian kamu kembali? [A. 160] Shi‘r:>089 fald ‘abatha^^^ wa’l-khalq lam akhluq^^^ suda^^'^^ wain lam takun af‘dluhum bi’l-sadldati^^^ aid simati al-asmd ’i tajrl ’umurahum wahikmatu wasfu ’l-dhdt li’l-hukmi ujirat maka tiada sia-sia bagiKu dan segala makhluq itu tiada Ku jadikan sia-sia’^®" *

1080 Text: perintah segala makhluq (159, 12) 1081 Qur'an: Hud (11, 56) B: seorang (195, 16) “...jua tetapi ia dapat melalui JalanNya...’’not in B B: mazhar (195, 19) 1085 “jau qudratNya” n ot in text, from B (196, 1) 1086 “firman Allah Ta'Ma Yang Maha Suchi’’ not in B 1087 uot in text, from B (196, 2) 1088 Qur’an: al-Mu’minun (23, 115) 1089 ef. Amuli, 151 1090 Text: adds Z; Text, and B.: yukhlaq, read akhluq in keeping with the Malay translation. 1092 Text: ashdi, corrupt (160,1) ■003 B: corrupt ■004 “dan segala makhluq itu tiada Ku jadikan sia-sia” not in B

AL-BAB AL-THANi Fl ’ L-TAWHID

701

dan jikalau tiada ada perbuatan mereka itu betul sekalipun^®^^ adalah perbuatan mereka itu berlaku atas jalan asma’ Allah dan hukum Allah itu sifat dhat bagi hukum [berlaku] jua 133. Berlaku segala hukum asma’ dari karena makhluq itu af‘al Allah, maka af‘al itu qa’im dengan sifat dan sifat itu qa’im dengan dhat, seperti firman Allah Ta‘ala, “Qul, kullun ya‘malu ‘ala shdkilatihi"^^^—katakan olehmu, ya Muhammad, tiap-tiap daripada kamu berbuat ‘amal pada zahir atas jalan batinnya. Maka, adalah makhluq itu mengikut jalan Khaliq dari karena bahawa sanya ia afalNya, seperti firman Allah Ta‘ala, “waAlldh khalaqakum wamd ta'malun^^'^"^^^—bahawa sanya’*’^® Allah jua menjadikan kamu dan barang perbuatan kamu.

134. Maka diajan daripada bayang-bayang itu wujud idafi, dan zahir wujud pun namanya dan nur idafi pun namanya. Maka murM wujud idafi itu ia itu wujud yang zahir pada segala mumkinat dan segala sifatnya’ dan segala hukumnya yang ada ia ‘adam. Maka * yang" ” menzahirkan dia itu ism Allah yang nur lagi muhit dengan segala ta'ayyunat zahir yang ada mawjud [B. 197] kharijiyyah segala ‘alam ini yang beroleh nisbah daripada nur * itu" ’2 Maka ditutupkan oleh zulmah ‘adam segala ta'ayyunat" ’^ * * itu" ’*' akannur yang zahir dengan segala rupa ta'ayyunat itu. Maka jadilah nur itu beberapa zill dari karena

B: segala perbuatan mereka itu betul sekalipun (196, 7) 1096 Qur’an: al-Isra’ (17, 84) 1097 Text: ta ‘lamun 1098 Qur’an: al-Safat (37, 96) not in B 1100 Text: sifatNya (160, 14) not in text, from B (197, 1) not in text, from B (197, 2) g. ta'ayyunat akan (197, 2) ' not in B not in B

702


zahir zill itu dengan nur wujud *** ’^ dan ‘adamlah zill itu dalam dirinya, seperti firman Allah Ta‘ala, “Alam tara ild rabbika kayfa madda al-:îlla walaw shd’a laja‘alahu sdkinan”™''—[A. 161] Tiadakah kau lihat, ya Muhammad, kepada Tuhanmu betapa dihamparkanNya zill, ya‘nT * ’*'^ wujud idafi ia itu^ *®^ segala mumkinat, dan jikalau dikehendak Allah neschaya’** ^ dijadikanNya bayang-bayang itu berhenti. Jikalau tiada bergerak empunya bayang-bayang, neschaya * * * i tiadalah bergerak bayangbayang itu. “Thumma ja‘alnd al-shamsa ‘alayhi dalllan”^^^^— maka Kami jadikan matahari itu atas bayang-bayang akan dalil, ya'ni shams al-dhat. “Thumma qabadndhu ilaynd qabdan yasiran^^ • *4 —Maka Kami bunikan bayang-bayang itu kepada Kami dengan buni yang perlahan-lahan’^^^ dari karena tiada wujud^^'^ pada sesuatu melainkan dengan nur Allah yang zahir. Jikalau tiada ada nur itu ^ *** neschaya’"^ fanalah sesuatu. 135. Maka nyatalah daripada ayat’^^® ini bahawa Haqq Ta‘ala mukht^ pada fi'lNya dari karena bahawa sanya barang siapa tiada ikhtiyar baginya tiadalah dapat baginya membunyikan sesuatu. Bahawa sanya tiada keadaan'^ô bagi zill melainkan dengan iMibar ‘adam * ' jua “’ dan pada ‘adam jua wujudnya dengan sabab nur itu. Maka nyatalah tiada wujud melainkan

1106 >>07 >>08 '>09 ‘>>0 >>>> >■>2 >>>3 >>>'> "'5 >>>® >>>’ ’>'8 >>>9 >>20 >>2>

Text: corrupt Qur’an: al-Furqan (25, 45) B: iaitu(197, B: atas (197, 7) B: seneschaya (197, 7) B: seneschaya (197, 9) Qur’an; al-Furqan (25, 45) B: nasTran (197, 11) Qur’an: al-Furqan (25, 45) B: perlahan perlahan (12) B: corrupt not in B B: seneschaya (197, 14) “daripada ayat” not in text, from B (197, 14) B: keadaannya (197, 17) B; adds “adanya” (197, 18)

AL-BAB AL-THANi FI 'L-TAWHID

703

wujud Allah jua, maka kembalilah bayang-bayang [B. 198] itu kepada yang’^î empunya bayang-bayang, upama matahari, barang dimana ditimpanya kelihatanlah pada tempat itu bayangbayang, sekali-kali tiada wujud bagi bayang-bayang itu, hanya daripada matahari jua.

136. Demikian lagi adalah bagi segala sesuatu ** 23 itu tiada bergerak bayang-bayang melainkan daripada gerak yang empunya bayang-bayang ”24 jua—ia itulah panchar dirinya. Maka lawan nur zulmah, ia itulah ‘adam. Dan tiap-tiap zulmah itu diajan daripada ketiadaan nur daripada” 25 barang yang ada kelakuannya beroleh nur, seperti firman Allah Ta‘ala: ""Allahu waliyyu alladhina dmanu, yukhrijuhum mina ’l-zulumdt ila — Allah jua menolong segala mereka yang membawa Iman pada azal, dikeluarkanNya mereka itu daripada zulmah ‘adam kepada nur wujud ‘irlun. 137. Ketahui olehmu, hai muwahhid, bahawa diajan daripada zahir al-wujud [A. 162] itu ia itu barang sesuatu yang sah zahimya lain daripada Allah Ta‘ala. Bahawa sanya Haqq Ta‘ala itu mustahll zuhur dhatNya kepada yang lain daripada dhatNya. Dan demikian lagi mustahll zuhur a‘yan thabitah kepada kharijnya seperti telah termadhkur bahathnya pada mas’ alah a‘yan thabitah. Hanya sanya yang jadi zahir itu masnu‘at dan makhluqat jua, ia itu diajan daripada tajalli dan zuhur Haqq Ta‘ala pada segala a‘yan”22 ma‘lumatNya dari karena bahawa sanya mustahll zuhur Haqq Ta‘ala, pada pihak dhatNya, kepada yang lain daripada dhatNya. Dan demikian lagi mustahll [B. 199] zuhur a‘yan thabitah dengan”28 ‘aynnya. Maka yang kelihatan pada

•123 '*24 *'25 "26 "22 "28

not in B B: adds wujud (198, 4) B: wujudnya (198, 5) for “yang empunya bayang-bayang” “ ketiadaan nur daripada” not in text, from B (198, 6) Qur’an: al-Baqarah (2, 257) B: ‘iyan (198, 17) B: di ‘aynNya, (199, 1)

704


zahir ini yang bemama makhluq dan ghayr dan siwa, hanya sanya thabit’^29 segala tajalll dan zuhur Haqq Ta'ala pada segala a‘yan mumkinat jua. 138. Maka dengan kata inilah ketahuan diajan kata segala ‘mf: “Bianna al-zdhir laysa huwa ‘ayn al-haqqi wald ‘ayn al-mumkin wald ghayru ’l-haqqi wa Id ‘ayn al-mumkinah ”—Bahawa sanya yang zahir itu bukan ia ‘ayn Haqq Ta'ala, dan bukan ia ‘ayn mumkin”^'’, dan bukan ia lain daripada Haqq Ta‘ala, dan bukan ia ‘ayn mumkin yang telah * '^'. jadi Apabila kau ketahuilah"^^ yang demikian itu maka kau ketahuilah diajan kata segala 'arif. “Bianna ‘aynma tard ‘aynu al-athar”—bahawa sanya ‘ayn yang nyata kau lihat itu ‘ayn athar jua, ya‘ni athar fi‘11133 APah. Maka segala makhluq itu zill All^ daripada segala a‘yan yang telah jadi dan yang lagi akan jadi, dari karena bahawa sanya tiada bagi segalai 134 makhluqat * ’ 35 itu mustaqill wujud sendirinya karenai 136 mustahll pada wujud ma siwa Allah jadi sendirinya. Maka jadilah segala makhluqat itu zill.

139. Maka adalah zill itu tiada bergerak melainkan dengan gerak yang empunya zill jua dan tiada baginya haqiqat dan rupa dan dhat melainkan sekira-kira barang yang [A. 163] digerakkan oleh yang empunya bayang-bayang jua. Demikianlah barang siapa memushahadahkan haqiqat, maka bahawa sanya dilihatnya akan segala makhluqat [B. 200] itu zill jua, tiada kuasa sendirinya member! manfa‘at dan madarat, menghidupkan dan mematikan dan membangkitkan dari karena bahawa sanya haqiqat zill itu

”29 B: ya'itu (199. 2) ”30 B; adds “yang lagi akan jadi” (199, 12) ”3' Text: reads: “...dan bukan lain dan bukannya daripada Haqq Ta'ala, dan bukan lain daripada mumkin.” (162, 12-13) ”32 B: ketahui (199, 8) ”33 B:af‘al(199, 11) ”34 “a'yan yang telah jadi dan yang lagi akan jadi, dari karana bahawasanya tiada bagi segala” not in text, from B (199, 13-14) ”35 B: makhluq (199, 13) ”36 Text: adds ia (162, 16)

AL-BAB AL-THANi Fl L-TAWHlD

705

tiada ia kembali kepada dirinya, hanya sanya ia menunjukkan dirinya jua. 140. Maka murad daripada zill itu ma siwa Allah, ia itu barang yang hasil daripada limpah nur Allah atas tiap-tiap’'^^ daripada segala a‘yan mumkinat yang tiada ia nur pada dirinya. Maka zahir zill”^^ itu bukan ia zulmah semata-mata, dari karena bahawa sanya zill itu tiada ia zahir melainkan dengan limpah nur jua. Hanya sanya * jika zahir zill itu tiada dengan limpah, maka ia itu nur semata-mata, ia itu telah nyatalah, seperti sabda Nabi {salld Alldhu ‘alayhi wasallam)-. “Inna Allah khalaqa al-khalq fi zulmatin thumma rashsha ‘alayhim min nurihr—Bahawa sanya telah ditaqdirkan Allah Ta‘ala segala makhluq dalam zulmah, maka diperchikkanNya atas mereka itu daripada chahayaNya.

141. Maka murad daripada “yang ditaqdirkan Allah Ta‘ala” itu diajan daripada a‘yan thabitah yang ada ia dalam ma‘lumNya. Dan murad daripada “nur yang diperchikkanNya” itu * ' rajan"' ’ daripada nur yang limpah atas a‘yan thabitah. Dan murad daripada “zulmah” itu diajan daripada haqiqat tiap-tiap ma siwa Allah pada i'tibar tatkala balumpai ta‘alluq iradat Allah dengan ’*"^ melimpahkan nur atas zulmah itu. Maka apabila * limpahlah nur atas * zulmah *'"2 yang menerima karunia itu maka tadapat tiada jadilah zahir zill itu. 142. Kata Sahib Lama‘dt (qaddasa Alldhu sirrahu) bahawa sanya antara Khaliq dan makhluq suatu pun tiada ada *pada' "^ ittihad [B. 201] dan hulul, hanya tajalli dan zuhur jua, seperti rupa dengan chermin suatu wajah, [A. 164] tiada ittihad dan

*’^2 “tiap-tiap” not in text, from B (200, 6) not in B Text: maka, from B 242 Text: meta‘ayyunkan (170, 6) >243 not in text, from B (208, 12) *244 Text: adds ia (170, 6) *245 B: terbunyi (208, 13) *246 not in B *247 B: seneschaya (170, 8) *248 not in B *249 cf. Amull, 84, 96. (law dallaytum bi-hablin la-habita ‘aid Allah) *250 Text: dallaytum, read adlaytum *251 “law annakum dallaytum bi-lyiblin ild" not in B *252 not in B *253 B: seneschaya (208, 18) *254 Hikam: 100, Nwyia, 129. See English transl. by Danner, 108, Chapter XI, p. 39 *255 Text: wa ûhur (170, 13)

716


dengan mezahirkan'^se makhluqNya dan zîrlah la dengan ‘azamah rububiyyahNya pada menzahirkan makhluqNya. Maka murad daripada “rahasia ketentuanNya” itu ia itu haqiqat ma‘rifat yang teitentu dengan Dia pada Ahl Allah dengan sekira-kira tiada tinggal serta ma‘rifat itu wujud ma siwa Allah. la itu dianugerahai Haqq Ta'ala akan mereka itu penguasa akan ma‘rifat itu. Maka daripada sangat ‘ajab hikmat Allah ditutupiNya rahasia ketentuanNya itu dengan dizahirkanNya [A. 171] segala makhluq, itu'^^? ûjud ma siwa Allah. Jikalau tiada tertutup itu seneschaya adalah sirr Allah'^58 Jtu zahir, tiada terpelihara, kamd gala ahi al-tahqiq'. al-dhdt bi’lsifdt, hujibat^^^ al-sifdt bi’l-asmd’^^^^, hujibat^^^^ al-asmd’^^^^ bi’l-af‘dl, hujibat^^^ al-af‘dl bi’l-dthdr”—seperti kata Ahl al-Tahqlq: Terdindinglah dhat dengan sifat dan terdindinglah sif^t dengan asma’Nya *265 dan terdindinglah asma’Nya’^^s dengan af‘alNya'267 dan terdindinglah af‘al dengan athar. Dan kata pula'Shaykh Ibn ‘Ata’ Allah dalam Kitab Lata’if al-Minan: “Wala budda li’l-shams min sahdb wali’l-hasandt min niqab”—tadapat tiada adalah bagi matahari itu'^^f awan dan bagi yang elok'^ô paras itu tudung.

*256 >257 >258 >259 '260 >2®' >262 >263 >264 >265 >266 >267 >268 >269 >270

B: menzahirkan (209, 3) B: iaitu (209, 9) “Jikalau tiada tertutup itu seneschaya adalah sirr Allah” not in B Text (171, 2) and B (209, 10): hujiba Text (171, 3) and B(209, 10) : hujiba B: al-ashyd' (209, 10); read al-asmd’ as on the margin, cf. text (171, 3) Text (171, 3) and B (209, 10): B: al-ashyd’ (209, 10); read al-asmd’ as on the margin Text: hujiba (171, 4) B: ahsya’nya (209, 13), text: asma’ (171, 5) Text: asma’ itu (171, 5) Text: af‘al(171,6) B: Dan lagi pula kata (209, 14) not in text, from B (209, 16) B: elok itu (209, 17)

AL-BAB AL-THANi Ft ’L-TAWHID

717

159. Maka daripada haqiqat zuhur makhluq jadi bersifatlah ia dengan sifat yang kepapaan lagi muhtaj dan barang sebagainya daripada segala sifat yang muhdath—ia itulah haqiqat [B. 210] yang‘272 menerima ‘ibarat. Maka zahirlah pada makhluq wujud Allah yang disembah, ia itulah ‘azamah rububiyyah yang zahir ia kepada segala makhluq dari balik tirai ‘ubudiyyah. Jika tiada ada demikian itu‘273 seneschaya adalah Haqq Ta‘ala batin, tiada zahir. Shi'r; kata Sayyidi Abu al-Hasan al-Shadhill (radiya Alldhu ‘anhu)'. al- ‘ubudiyyatu jawharatun a^hara bihd ’l-rububiyyah yang ‘ubudiyyah itu suatu jawhar dizahirkannya dengan dia rububiyyah.

160. Kata Ahl al-Kashaf dan sekelian Sufiyyah Iqaddasa Allah asrdrahum) bahawa sanya'2'74 adalah ‘alam itu upama sarab, ada baginya dhat dan haqiqat. Maka haqiqat sarab itu qa’im dengan dhatnya. Demikian lagi, pada ‘alam pun ada baginya dhat dan haqiqat. Maka haqiqat ‘alam itu qa’im dengan dhatnya seperti sarab. Pada sangka yang melihat bahawa ada>275 ia ayer, tetapi, pada haqiqatnya, [A. 172] bahawa sarab itu hawb’^ê yang keluar dari bumi, maka kelihatanlah ia serupa dengan ayer.

161. Maka adalah segala ‘ulama’ dan ‘urafa’’^?? melainkan’^^s dan'279 menyampaikan pekeijaan ‘alam ini kepada Haqiqat

Text and B: corrupt not in text, from B (210, 1) '2'^’ not in text, from B (210, 3) ’^''4 not in B not in B ’2''® Text corrupt; current spelling is haba. Text; ‘irfan (172, 2) >278 Text: menaikkan awan (172, 2) not in text, from B (210, 13)

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Yang Esa, kepadaNyalah kesudah-sudahan'^ô kembali, ayy al-Jaldl wa’l-Jamdl^^^^, segala mawjudat dengan menanggalkan muqayyad dan segala tampar. Dengan haqiqat itulah jadi tiaptiap mawjudat.

162. Upama bahawa tiap-tiap insan itu bersuatu pada haqiqat insannya, tetapi adalah banyak dan berbilang dan berlainanlainan dan beza tiap-tiap mereka itu sama sendirinya. Maka setengah daripada mereka itu putih dan'2^2 setengah hitam, dan [B. 211] setengah panjang dan setengah pendek, dan setengah Rumi dan setengah Habashi, dan barang sebagainya. Maka adalah insan itu bersuatu’^ss dengan segala yang bemyawa, dan segala yang bemyawa'itu bersuatu dengan segala tumbuhtumbuhan, dan segala tumbuh-tumbuhan itu bersuatu dengan jisim, dan jisim itu bersuatu dengan jawhar, ya‘ni ‘uqul dan nufus, dan jawhar itu bersuatu dengan'^ss haqiqat jawhar. Maka adalah jawhar itu dibawah mumkin dan mumkin itu dibawah wajib. 163. Shahdan. Jikalau'286 kau tanggalkan segala taqayyud dan tampar daripada insan maka masuklah ia dibawah martabat segala yang bemyawa; dan jikalau kau tanggalkan tampar daripada segala yang bemyawa itu maka masuklah ia dibawah martabat'287 segala tumbuh-tumbuhan; dan jikalau kau tanggalkan tampar daripada segala tumbuh-tumbuhan itu maka masuklah ia dibawah martabat jisim; dan jikalau kau tanggalkan tampar daripada jisim itu maka masuklah dibawah martabat jawhar; dan

'280 1281 '282 '283 '284 1285

B: kesudahan (210, 14) “gyy al-Julul wo'I'Jamdl” not in text, from B (210, 15) not in B Text: suatu (211, 2) not in text, from B (211, 3) “dengan jawhar, ya'ni ‘uqul dan nufus, dan jawhar itu bersuatu dengan ” not in B '286 B: Jika (211, 6) '287 not in text, from B (211, 9)

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jikalau kau tanggalkan tampar daripada jawhar'^ss maka masuklah ia dibawah martabat mumkin; dan jikalau kau tanggalkan tampar daripada‘289 perbezaannya’^ô antara wajib dan mumkin maka berhimpunlah keduanya dalam wujud yang [A. 173] mutlaq—ia itu ‘ayn haqiqat wujud Haqq Ta'ala yang mawjud la sendiriNya. Maka wajib itu sifat zahirNya'^î dan mumkin itu sifat batinNya. la itu a‘yan thabitah yang basil dengan tajalll Haqq Ta‘ala pada diriNya berpakaian dengan shu’unNya. Maka adalah a‘yan thabitah’292 itu terbunyi pada wahdah dhat Haqq Ta‘ala. 164. Qdla Ibn [B. 212] ‘Ata’ Allah (radiya Alldhu ‘anhu) Yd ‘ajabd! Kayfa yuzhiru ’l-wujudfi ’l-‘adamA^‘^^

Kata Shaykh Ibn ‘Ata’ Allah: Hai ‘ajab^294 betapa jadi zîr wujud'^^s Haqq Ta‘ala pada ‘adam, dari karena ‘adam itu zulmah dan wujud itu nur, maka keduanya berlawan, tiada berhimpun keduanya.

Am kayfa yathbutu^^^^ al-hddith ma‘a man lahu wasf al-qidam™'^ Atau betapa tetap yang hadith serta dengan'^^s yang ada bagiNya sifat qadim’299,

>288 0. martabat jawhar (211, 12) *289 not in B 1290 Text: bezaan (172, 19) '291 B: zahir (211, 16) 1292 not in text, from B (211, 19) 1293 Last hemistich of Hikam 15, Nwyia 93. 1294 B: adds sekali (212, 2) 1295 not in text, from B (212, 2) 1296 B: corrupt 1292 Nwyia, loc. cit. 1298 not in B 1299 B: text corrupt

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dari karena batil itu tiada tetap serta zuhur Haqq Ta‘ala.

165. Waqdla aydan (radiya Allahu ‘anhu):'^^ Law Id ûhuruhu^^^^ fi’l-mukawwandt mdy^^^ waqa'a ‘alayhd wujud ibsdr^^^^ law zaharat sifdt[uhu] idmahallat mukawwandtuhu Dan lag! pula kata Shaykh Ibn ‘Ata’ Allah: Jikalau tiada ada zuhur Haqq Ta‘ala pada segala makhluqat neschaya’304 tiadalah kelihatan wujudNya dan’^'^^ jikalau zahir segala sifatNya *^®^ neschaya fanalah sekelian makhluqatNya Maka zuhur Haqq TaTila itu dari balik'ô? hijab segala makhluqat jua, maka zuhur itulah nienzahirkan sekelian makhluqat dan kelihatan wujudnya. Jikalau tiada ada hijab segala makhluqat itu'308 neschaya *309 tiadalah ia kelihatan lagi fanalah ia karena keadaan tajalli Yang Haqiqi, seperti' sabda Nabi (salla Allahu ‘alayhi wa-sallam): “Hijdbuhu al-ndr, wafl riwdyah, al-nur. Law kashafa ‘anhd la’htaraqat subuhdt^^^' wajhihi kulla shay’in adrakahu basaruhu”—hijab All^ itu api, dan pada suatu riwayat, nur, jikalau dibukakan hijab itu neschaya ^'^ * ditunukan oleh

1300 130, Nwyia 141. '3®' B: zahruhu, incorrect (212, 7) Text corrupt B: aydan '3®^ B: seneschaya (212, 10) 1305 if, (gxt, from B (212, 11) ’3®® B: seneschaya (212, 11)) 13®7 g. “daripada antara pihak” (212, 12) 1308 g. “Jikalau tiada ada segala makhluqat hijab itu ” *^®’ B: seneschaya (212, 15) '3*® not in B B: subuhdtuhu (212, 17) B: seneschaya (212, 19)

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[A. 174] jalal Allah akan tiap-tiap [B. 213] sesuatu yang didapat>3i3 oleh penglihatNya akan sesuatu 166.

Waqala aydan {radiya Allahu ‘anhuyd^^^ Ankara kulla shay’in biannahu al-bdtin watawd wujud kulli shay’in liannahu al-'^dhir

Dan lagi pula kata Shaykh Ibn ‘Ata’ Allah: Telah dizahirkan Haqq Ta‘ala segala sesuatu karena la batin dan dibatinkanNya segala sesuatu dari karena bahawa sanya la zahir *^'® dari karena Asma’ Allah itu zahir dan batin, maka ism’^* Allah yang zahir itu menghendaki terbuni'^’^ segala sesuatu hingga tiada dizahirkan'sertaNya, maka tatkala itu terbunyilah wujud segala sesuatu. Dan ism'^ô Allah yang batin itu menghendaki zuhur segala sesuatu hingga tiada terbunyi sertaNya, maka tatkala itu zahirlah wujud segala sesuatu. Maka Haqq Ta‘ala jua yang mawjud pada ^^' * i‘tibar barang adanya.

167.

Waqala aydan (radiya Allahu ‘anhu):^^^^ Innamd ihtajaba bishiddati zuhurihi wakhafiya 'ani ’l-absdr li'azmd^^^ niirihi

B: dapat(213, 1) not in text, from B (213, 1) Hikam 131, Nwyia, 141. “karena la batin dan dibatinkanNya segala sesuatu dari karena bahawasanya la zahir” not in text, from B (213, 4-5) '3'7 Text: asma’ (174, 4) '3'8 B: terbuka (213, 7) '3'® B: terbunyi (213, 7) '320 Text: asma’ (174, 6) '321 “zahirlah wujud segala sesuatu. Maka Haqq Ta’ala jua yang mawjud pada” not in text, from B (213, 9-10) '322 Hikam, 155, Nwyia, 153. 1323 Text and B: ta'zim '3'3 '3'4 '3'3 '3'6

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Dan lagi pula kata Shaykh Ibn ‘Ata’ Allah: Hanya sanya’324 telah'^^s terhijablah la daripada sangat zuhurNya dan terbunyilah la daripada segala penglihat karena ‘azim nurNya. Ditamthilkan 3 * 26 segala ‘arif akan nur itu dengan matahari: Bahawa chahayanya itu terlalu quwwat daripada segala chahaya, makaquwwat chahayanya'’-^ itulah jadi’^^s îjab segala penglihat yang da‘if daripada mendapat akan''-'’ kunhi dhat matahari itu. Maka zuhurnya itulah ia *' ’^* ’ mengadakan wujud chahayanya, menghijabkan bagi dirinya. Maka pada haqiqat tiada hijab daripada matahari dari karena bahawa sanya [B. 214] yang zahir dengan dhatnya itu tiada ia *33i hijab akan dirinya. Maka hijab itu atas yang menilik jua’^^^ daripada dirinya karena da’if penglihatnya itu’^^s.

168. Qdla Shah Ni‘mat Allah (qaddasa Alldhu sirrahu) : Laysa hijdbuhu ilia ’l-nur wald khafd ’uhu ilia ’l-zuhiir. Kata Shaykh Ni‘mat Allah {qaddasa Alldhu sirrahuy^^^'. Tiada jua hijab akan Haqq Ta‘ala melainkan nurNya dan tiada terbuni’^^s melainkan sabab'^^s zuhurNya.

’32' * not in B '325 not in text, from B (213, 13) 1326 g. corrupt '322 B: chahaya (213, 16) '328 Text corrupt '329 not in B '330 not in B '33' not in text, from B (214, 1) '332 not in B '333 not in B '334 {qaddasa Alldhu sirrahu) not in text, from B (214, 4) '335 g- terbunyi (214, 5) '336 sabab not in B

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Qala ‘Abd al-Rahmdn Jdml (qaddasa Allahu [A. 175] sirrahu): Fasubhdna^^^^ man ihtajaba lizdhiri niirihi biasbdbi suturihi^^^^.

Kata Shaykh Nur al-Din ‘Abd al-Rahman Jami: Maha suchi Tuhan yang terhijab la karena zahir nurNya’^'*^ dan zahirlah la dengan’^^ *^ segala tiraiNya. Maka sabab terbuniNya itu karena i ‘tibar semata-mata tanzih lagi mutlaq dhatNya, dan zuhurNya karena i‘tibar sifat dan ta'ayyunatNya, seperti upama matahari, apabila naiklah ia maka ^ * gilang-gemilanglah ‘*3 chahayanya'^44 Maka tiadalah kuasa seorang jua pun menilik kepadanya melainkan dengan melindungkan mata dengan tangan atau dengan kacha atau terlindung matahari itu’^^s dengan awan. Maka dapatlah ditilik oleh yang menilik kepadanya sekira-kira quwwat penglihatnya jua.

170. Adapun murad daripada “hijab” itu ia itu da‘if penglihat daripada memandang kepada limpah nur. Maka adalah Haqq Ta'ala terhijab daripada segala makhluq karena sangat zuhurNya dan terbunyilah la daripada segala penglihat karena'^46 ‘azjm nurNya. Kata setengah 'arif [B. 215]: Laqad Jakarta famd tukhfd ‘aid ahadin ilia ‘ald’l-akmahin la ya‘rifu al-qamar, Idkin^^^'' batanta bimd Jakarta

Text: subhdna (175, 1) B: bimazdhiri (214, 7) B: corrupt Text: segala nurNya (175, 3) B: karena terlebih (214, 9-10) not in text, from B (214, 11) * ’ B: “...maka gilang-gemilanglah...” on the margin (214, 13) '3' not in B not in B *3“*® B: corrupt B: likullin (215, 1)

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muhtajiban; istatara^^^^?

wakayfa

yu‘rafu

[man]

bi’l-‘izzat

Bahawa sanya telah zahirlah Engkau maka tiada terbunyi atas seseorang jua pun melainkan buta yang tiada dapat memandang bulan, tetapi terbunyiMu itu atas'349 sabab sangat nyataMu, jadi terdindinglah Engkaubetapa dikenal akan yang dikenal dengan kemuliaanNya jadi terdindinglah la? Fa’l-nur yazharu^^^^ ma tara min suratin wabihi wujud al-kd ’indt bild mird ’in; Idkinnahu yakhfd lifard^^'^ zuhurihi hissan wayudrikuhu al-basir min al-ward

Maka nur itulah zahir yang kau lihat'^^s p;iJa segala rupa dan dengan dialah jadi segala ka’inat sanya; tetapi nur itu jadi terbuni’354 pada pendapat daripada sangat [A. 176] zuhumya, dan ialah yang mendapat'^'’'’ nur itu daripada manusia yang empunya basirah. Faidhd nazarta bi‘ayni ‘aqlika^^^^ lam tajidshay’an siwdhu ‘ala’l-dhawdt musawwaran, waidhd talabta)^^^ haqlqatan min ghayrihi, fayadullu jahluka Id tazdl^^^^ mu'attaran

Maka apabila kau pandang dengan penglihat ‘aqalmu tiada kau dapat sesuatu jua pun lain daripada dhatnya yang

1348 Text; astarahu (175, 13) 1349 not in B 1350 not in B 1351 not in B 1352 B: corrupt 1353 B: dilihat (215, 8) 1354 B: terbunyi (215, 9) 1355 B: adalah ia mendapat (215, 10) 1356 Text corrupt, from B (215, 11) 1357 B: talaba (215, 12) 1358 Text; lam tazal (176, 3); B; lam nazal (215, 13)

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ditasawwurkan, dan apabila kau tuntut haqiqat yang lain daripada Haqq Ta‘ala maka nyatalah bebalmu sentiasa.

171. Ketahui oleh mu, hai muwahhid, bahawa sanya sekelian ‘ alam ini naik shaksi lagi dibenarkanny a keadaan yang menj adikan dia, lagi ada bagiNya segala sit alyang kesempumaan, seperti firman Allah Ta‘ala, “wanm khalaqnd al-samdwdt wa’l-ard wamd bayna humd ilia bi’l-haqq''^^^—Dan^^si tiada jua**362 Kami j adikan [B. 216] tujuh petala langit dan bumi dan barang isi keduanya melainkan dengan sebenamya. Ya‘ni: 1363 Naik shaksi dengan sebenamya dan diikutnya akan titahNya dan iradatNya dan qudratNya dan perintahNya serta dengan takutnya dari karena bahawa sanya segala ‘alam *ini ’'"^ mazharNya dan tajalllNya, dengan Dialah zahir pada barang siapa yang dikehendakiNya dan dengan Dialah terbuni'^^-”’ daripada barang siapa yang dikehendakiNya, seperti kata setengah ‘arif, “‘ayn zuhiirihd^^^ bisabab khafa’ihd^^^ wakhafd’ihi bi sababi^^^^ zuhurihi, fasubhdna man ihtajaba biishrdqi niirihi watajalld bi-irkhd’ suturihi”—Bahawa *sanya 369 nyata zuhur Haqq Ta'ala karena terbuniNya dan terbunyi la karena zahirNya. Maka, maha suchi Tuhan yang terhijab dengan chemerlang chahayanya dan zahir la dengan terlabuh segala tiraiNya.

172. Adapun murad daripada “terhijab la dengan sabab nyata chahayaNya” itu dari karena bahawa sanya’Haqq Ta'ala itu

’^59 Text: adds itu (176, 7) 1360 Qur’an: al-Rum (30, 8) not in text, from B (215, 19) not in B not in B B: itu *365 g; terbunyi (216, 5) *366 B: zuhur (216, 6) *367 B: corrupt *368 not in B *369 not in B *370 not in B

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ta'ayyun dan taqayyud dengan segala mazharNya, maka jadi terhijablah la. Adapun murad daripada [A. 177] “zahir dan tajalli la dengan terlabuh segala tiraiNya” itu ia itu dijadikan Haqq Ta‘ala segala kesakatan dan barang sebagainya dan segala ta‘ayyunat, maka sabab zahirnya itu tiadalah [nyata] dhatNya daripada ta‘ayyunat. 173. waqdla aydan (radiya Alldhu ‘anhu):^^''^ wainnamd hujiba^^^^ al-haqq ‘anka bi^^^^shiddat qurbihi minka.

Dan lagi pula kata Shaykh Ibn ‘Ata’ Allah: Hanya sanya telah terhijab Haqq Ta‘ala daripadamu karena sangat dampingNya kepadamu la’^^^.

Sabab itulah ia’^^^ jadi hijab seperti keadaan hijab daripada sangat jauh. Maka dari karena sangat [B. 217] dampingNya itulah'376 mengwajibkan fana’* ’^^ dan lenyapmu. Maka barang yang hilang itu tiadalah patut damping kepada Yang Tetap lagi Mawjud, maka betapa dapat melihat Dia? Kata Shaykh Abu al-Hasan (radiya Alldhu ‘anhu): Bahawahaqiqat qurb itu ghayb engkau dalam qurb hingga tiada kau’^^^ sedarkan qurb kepada qurb Yang ‘Azlm la'-’’'^. Upama orang menchium bau harum kasturi daripada jauh *380, maka ia pun hampir lalu dichiumnyalah terlebih daripada 38i * dahulu hingga masuklah ia kedalam rumah

’3’^5 >376 >377 >378 >379 >380 >38>

Hikam 155, Nwyia, 151, French transl. 150. not in B not in B not in B not in text, from B (216, 18) B: itu (217, 1) B: fana’mu not in text, from B (217, 4) not in B B; kasturi yang harum dari jauh (217, 5-6) B: dari (217, 6)


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yang ada dalamnya‘382 kasturi, maka tiadalah lagi dichiumnya ban kasturi itu.

174. Kata Shaykh Muhy al-Din b. ‘Arabi {qaddasa Allahu sirrahu) dalam Kitab Fusiis al-Hikamd^^^ Fa’l-qurb al-ilahl mina’l-‘abd khafd’a bihd^^^ fi’likhbdr al-ildhi^^^^. Id qurba a'zamu^^^^ min an takuna^^^"^ huwiyyatuhu^^'^^ 'ayn a‘dd’i ’l-‘abd waquwdhu^^'^^, walaysa al-‘abdsiwd hddhihd^^- al-a‘dd’i wa’l-quwd fahuwa haqqun mashhudun fl khalqin^^ *^^ mutawahhamin. Fa’l-khalq ma‘quF^^^ wa’l-haqq mahsusun mashhudun ‘inda’l-mu'mimn, fi’l-dunyd wa’ldkhirah^^'^'^, waahl al-kashf wa’l-wujud, wa^^'^^dnda ghayrihim al-haqq^^'^'’ ma‘qul wa’l-khalq mahsus mashhud Bahawa sanya'398 qurb AIl^ kepada *399 ‘abd [A. 178] itu seperti firmanNya dalam Hadith Qudsi: "Kuntu sam‘ahu

‘382 Text: adds ia (177, 12) '383 Fusiis, I, 108. ‘384 Text and B: fei ‘385 Text and B: corrupt. ‘386 Text and B: al-ilahiyyah ‘382 B: wa ‘388 Fusiis: aqrabu, I, 108. ‘38’ Text and B: yakiina ‘399 B: huwiyyah (217, 11) ‘39‘ B: fu’ad{2\'l, 11) ‘3’2 B: corrupt; text: hadhd (177, 17) ‘3’3 Text and B: al-khalqi ‘39 * B; corrupt ‘3’3 “fi’l-dunya wa’l-dkhirah”Raniti’s addition, cf. Fusiis, I, 108. ‘3’* not in B ‘3’2 For “ ‘inda ghayrihim al-haqq”Fusus has “w ma ‘ada hadhayn al-sinfayn fa’l-haqq ‘indahum”, I, 108. '3’8 not in B ‘3” B: pada (217, 16)

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” ild akhirihi.^'^^ Maka tiada terlebih besar qurb Allah kepada ‘abd daripada keadaan'ô * Haqq Ta‘ala ‘ayn segala anggotanya dan quwwatnya, dan tiada ada’^*' ^ bagi ‘abd lain daripada segala anggotanya 14O3 ^ * quwwatnya^^ itu. [B. 218] Maka adalah Haqq Ta‘ala yang dimushahadahkan pada *'^ ”'’ makhluq yang dichita'"^”^ mutawahhim. Maka segala makhluq itu yang terima ‘aqal dan Haqq Ta‘ala itu yang mahsus'"^®^ lagi dimushâdahkan’^^"** oleh segala mu’min dan Ahl al-Kashaf. Dan pada bichara yang lain daripada mereka itu bahawaHaqq Ta‘ala itu diterima ‘aqal dan makhluq itu mahsus lagi dimushaha dahkan. 175. Kata Shaykh Sa‘ad al-Din Hamawi {qaddasa Alldhu sirrahu) dalam Kitab Ghawamid al-Asrdr: al-‘dlam kulluhu hadaqat^^^^ ‘ayn Allah allati la tandmu^^^^, wa’l-‘ulwiyydd‘^^^ jafnuhd^'^^'^ al-fawqdm wa’l-sufliyydt^^^^ jafnuhd al-tahtdni, wa’l-tafriqat al-malakiyyah fial- ‘ulwiyydt ahddb al-fawqdm watafriqati al-bashariyyah^^^^ flal-sufliyydf^^^^ ahddb[uhu]

sam‘ahu wa basarahu... ’ ila akhtrihi.” Ramri’s addition. B: keadaanNya (217, 18) *‘**’2 not in B ''“’3 B: anggote (217, 19) B: quwwat (217, 19) 1405 jiot in B I'*®® not in text, from B (218, 1) I'*® ’ B: interlinear note, pancha indera (218, 2) 1408 Text: mushahadahkan (178, 5) 1409 Tgxt corrupt; B; hadlth (218, t). Read hadaqat in keeping with the Malay translation. I'*'® B: corrupt B: lil-‘ulwiyydt (21S, 2) *‘*'2 Text and B: corrupt B: corrupt B: corrupt '‘*'5 B: corrupt 1400

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al-tahtani^^^'*59 1460

Text corrupt not in text, from B (220, 16) B; i'tibari (221, 1) not in B not in B B: pada (221,4) jjj g

*®I' ' '“*^7 *‘*^5 >‘*®^ 1465 *^ i" >‘*^7 1468

“dan lagi ” not in B not in B B; sentosa (221, 5) not in text, from B (221, 6) “ Maka tatkala ia mawjud jadi dindinglah ia atas...” not in B B: mashhud (221, 7) not in text, from B (221, 8) Text: penengar (181, 5)

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*'^^, penglihatnya

733

maka berkata lisan halnya, shi‘r;’47O

anta al-ghamdmah ‘ala shamsik fa‘rif haqiqata nafsika engkau jua awan atas matahari dirimu maka kenal olehmu haqlqat *'^' dirimu.

Jikalau dinding ini terbuka, ia itu mengaku-aku, ncschaya'’^" memandang ma‘shuq akan ina'shuq. Maka tiadalah ada engkau’^’3 antara. Tatkala itu kau dengar suara lisan al-ghayb, shi‘r:

bidhalika sirr tala ‘anka iktitamuhu waldha sabdhun kunta anta^'^’’'^ zaldmuhu telah nyatalah bagimu rahasia lamalah ia terbunyi *^^5 dan terbukalah bagimu sabah yang ada engkau zulmahnya

faanta hijab al-qalb ‘an sirri ghaybihi walaw laka lam yutba ‘ ‘alayhi khitdmuhu

engkaulah hijab hatimu daripada rahasia ghaybNya dan jikalau tiada engkau neschaya^'^'^^ [tiada] meteri atasnya Maka kata lisan halnya: “Zananm anm and, fa‘alimtu anni anta”—[B. 222] pada sangkaku bahawaaku itu aku, maka

1469 Text: penglihat (181,5) Lama'at XXVII, p. 48. not in B *‘*^2 B: seneschaya (221, 12) ''‘^3 B: adds dalam (221, 13) not in B *‘*^5 not in B I'*''® B: seneschaya (221, 18)

734


kuketahuilah bahawa sanya aku itu engkau. Shi‘r: ra ‘aytu rabbi bi- ‘ayn rabbi faqultu “man anta," qdla [ana] anta^^^''

kulihat Tuhanku dengan mata Tuhanku maka kataku‘'*^^ “siapa engkau,” maka sahutnya “bahawa sanya’"*^^ Aku itu engkau.”

182. Maka nyatalah rahasia sabda A‘raf al-‘Arifin (salld Alldhu ‘alayhi wasallam), “Alldhumma ij ‘alniniiran”—Tuhanku jadikan "^® *kiranya hambamu nur. Ya‘ni: Kau dirikan hambaMu pada maqam shuhud supaya kulihat aku itu Engkau tatkala kukata, “Man ra ’dni faqad ra ’d al-haqq"—Barang siapa melihat aku maka bahawa sanya dilihatnya Haqq yang sebenamya. Dan lagi kukata, “Man ‘arafani [A. 182]/aâJ ‘arafa al-haqq”—Barang siapa *mengenal "^ ’ Daku maka bahawasanya dikenalnya akan *Haqq '^^^ yang sebenamya, tatkala Engkau berfirman’*"^^" , “Man yuti'i al-rasula faqad atd'a Alldh”^‘^^^—Barang siapa mengikut Rasul * ^^ sesungguhnya'' diikutnyalah Allah; dan lagi firmanMu: “Inna ’l-ladhina yubdyi'unaka innamd yubdyi'una Alldh, yadu Alldh fawqa aydihim”^^^''—Bahawa sanya segala mereka yang membay‘ahkan'^ss dikau, ya Muhammad, hanya sanya bay‘ah mereka itu dengan Allah, maka tanganmu yang diatas tangan mereka itu ia itu tangan’*"^® sifat Allah .

B: incorrect (222, 2) B: kukata aku (,222, 3) 1'*^ ’ not in B not in B B: mengenallah Aku (222, 9) '“** 2 not in B >'*83 B: Allah Ta'ala (222, 9) '* Text: pada berfirman (182, 2) I'** '“*85 Qur’an: al-Nisa’ (4, 80) I486 not in text, from B (222, 11) ■‘*8'' Qur’an: al-Fath (48, 10) 1488 Text: adds “dia akan”(182, 4-5) *‘*89 not in text, from B (222, 15)

AL-BAB AL-THAN! Fl ’L-TAWHiD

735

183. Kata Sahib ‘Ara’ish al-Baydn {qaddasa Alldhu sirrahu) bahawa sanya’*^^ ^ dinyatakan Haqq Ta‘ala dalam ayat ini maqam al-jam‘ dan zuhur ‘ayn dan zuhur jam’ al-jam‘ pada ‘ayn * jam tatkala dijadikanNya akan NabiNya itu, upama chermin zuhur dhatNya dan sifatNya, ia itulah maqam'’’^-” ittisal dan ittihad. la itu, dinyatakan Haqq Ta‘ala nur al-dhat [B. 223] dalam nur al-sifat, maka dinyatakan nur al-dhat dan nur al-sifat dalam nur al-fi‘l, maka jadilah Muhammad (solid Alldhu ‘alayhi wasallam) itu *"^2 huwa dari karena ghayblah fi‘l dalam sifat dan ghayblah sifat dalam dhat. Maka daripada maqam inilah terlanchar lisan segala Ahl Allah dengan shathiyyat’*"^^. 184. Kata Shaykh Wasiti (qaddasa Alldhu sirrahu)'. Telah dinyatakan Haqq Ta‘ala dalam ayat ini bahawa perangai bashariyyah Muhammad (solid Alldhu ‘oloyhi wosollom) itu pinjaman dan tampar jua adanya, bukan pada haqiqatnya. maka dizahirkan Haqq *Ta'ala '^' segala *sifat'" ^^ dalam’’*^® Muhammad (solid Alldhu ‘oloyhi wosollom) tatkala la berfirman: “Inno ’l-lodhmo yubdyi ‘unoko innomd yubdyi ‘uno Alldh.” Kata Shaykh Husayn (rodiyo Alldhu ‘onhu) nyatalah daripada ayat ini [bahawa] tiada dizahirkan Haqq Ta‘ala maqam al-jam‘ atas seseorang jua pun dengan nyatanya melainkan kepada HabIbNya, Muhammad (solid Alldhu ‘oloyhi wosollom). * 185. Kata setengah Ahl al-Tafsir pada merajankan'" ^^ '^^ *ayat ini bahawa“segala'‘*^^ yang membay‘ahkan dikau itu, ya Muhammad, [A. 183] tiada dibay‘ahkannya akan dikau, hanya

’^’0 not in B not in B *‘*’2 not in text, from B (223, 2) B: interlinear note, tirai (223, 5) B: corrupt “segala sifat” not in B I*®® not in text, from B (223, 7) Text corrupt not in text, from B (223, 12) not in text, from B (223, 12)

736


sanya bay‘ah mereka itu dengan Allah,” maka adalah dinyatakan Haqq Ta‘ala tiada mereka itu bay‘ah dengan Muhammad (salla Allahu ‘al ay hi wa-sallam), hanya sanya mereka itu bay‘ah dengan Allah, jikalau ada mereka itu bay‘ah dengan 5oo * Muhammad pada zahir sekalipun, maka seolah-olah firman Allah, “Tiada engkau, Hai'ôi Muhammad, tatkala bay‘ah mereka itu dengan dikau, hanya sanya engkau itu Allah *502, jari karena bahawa sanya, pada’5O3 haqiqatnya'-'’*,^" bahawabay‘ah mereka itu hampir Allah.” Inilah'ô^ nia‘na khalifah Allah, seperti upama seseorang raja menyuruh akan seorang pesuruhnya [B. 224] kepada sesuatu qawm. Maka dititahkan menyurat akan seseorang’ô® sahifah kepada qawm itu, demikian bunyinya: “Ketahui olehmu, hai segala’ô^ qawm, bahawa sanya yang pesuruh itu aku, Jangan^^ * ’^ pada sangkamu bahawa pesuruh itui509 lain daripada aku. Maka barang katanya itu katakulah, dan barang lakunya itu kelakuankulah'^'O ” Maka tatkala sampailah pesuruh itu kepada qawm itu’^n maka disampaikannyalah sahifah itu. Maka setengah daripada^î^ qawm itu perchaya ia dan bay‘ah ia dengan dia, maka serasa bay‘ahnya itu dengan' rajanya, bukan dengan^î^ * pesuruhnya jikalau pada zahimya

1500 “(salla Allahu ‘alayhi wa-sallam), hanya sanya mereka itu bay‘ah dengan Allah, jikalau ada mereka itu bay‘ah dengan Muhammad” not in text, from B (223, 14-16) 1501 B; ya (223, 17) 1502 aot in text, from B (223, 17) 1503 'j’gxt and B; kepada 1504 Text: haqiqat (183, 4) 1505 B: Dengan inilah (223, 18) 1506 “akan seseorang” not in B 1507 not in text, from B (224, 2) 1508 not in B 1509 “bahawa pesuruh itu” not in B 1510 Text: “...dan barang kelakuannya lain kelakuankulah. ”(183, 8) 15'1 not in text, from B (224, 4) 1512 Text: adds ia (183, 9) 1513 Text: adds: lagi (183, 11) 151'1 not in text, from B (224, 6)


737

bahawabay‘ah itu dengan pesuruhnya'îs sekali pun. Dan setengah daripada qawm itu tiada pcrchaya'-'* *’ akan pesuruh. Tatkala itu haruslah ia berkata; “Hai qawm. Bahawa sanya adalah kamu menyalah’î? titah raja,” jikalau zahimya kata itu daripada pesuruh sekalipun tetapi pada haqiqatnya kata itu kata rajajua. 186. Dan demikian lagi I'irmanMu'^'^: “wama ramayta idh ramayta waldkin Allah —Ya Muhammad, tiada engkau memanahkan anak panah tatkala kaiiiu -" * memanah tetapi *52i adalah Haqq Ta‘ala jua yang memanah. Ya'iii: Tiada memanah engkau, hai *^22 Muhammad, pada haqiqat tatkala engkau memanah pada surah, tetapi Allah jua yang memanah. Maka segala yang melihat itu didapatnya surah Muhammad jua yang memanah maka dinafikan Haqq Ta‘ala memanah daripada Nabi Allah pada’523 pertama firmanNya’^24 ^34] jan dithabitkani^^s akani526 a11^ memanah pada sama tengah lirinanNya'^^^ dan kembalikanNya memanah itu kepada diriNya dengan surah Muhammad. Maka tadapat tiada'^^s membawaiman akan kata ini. Tilik olehmu kepada yang mu’aththir dengan fi‘l memanah tetapi tanazzul daripada martabat jam'iyyat hingga ditanazzulkanNya [B. 225] akandiriNyapadasurahMuhammaddandicheriterakanNya

’5'5 *5'® '5'7 '5'8 '5'" '520

B: pesuruh (224, 7) Text: adds ia (183, 12) not in text, from B (224, 9) not in text, from B (224, 11) Qur’m: al-Anfal (8, 17) jjj B

'52> '522 '523 '52“* '525 '525 '527 '528

not in text, from B (224, 12) B: ya (224, 13) B: daripada (224, 15) B: bermain, incorrect (224, 16) B: dithabitkanNya (224, 16) JJJ (gxt, from B (224, 16) B: corrupt jjj (gxt, from B (224, 18)

738


pada'529 diriNya serta ditinggikanNya akan diriNya. Maka adalah cheriteranya itu sadiq dan membawaiman akan dia wajib.’^^ * ’ Inilah isharat firman Allah Ta‘ala dalam Hadith Qudsi, '"Md wasi'ani samd’i wa’l-ardi wawasi'ani qalbu — Tiada meluaskan’^^z paku langitKu dan bumiKu, dan meluluskan’533 Daku'^’i hambaKu yang mu’min. Dan lagi firman Allah Ta'ala, “La yazdlu ‘abdi yataqarrabu ilayya bi’lnawdfd hattd uhibbahu. Faidhd ahbabtuhu^^^^ kuntu sam'ahu alladhl yasma ‘u bihi wabasarahu alladhi yubsiru bihi wayadahu allati yabtishu bihd warijlahu allati yamshi bihd”—Adalah sentiasa hambaKu damping kepadaKu dengan membawasegala’536 sunnah, hingga Kukasih akan dia. Maka apabila kukasih akan dia’537 jadilah Aku penengamya yang'^^^ ia menengar dengan dia dan'539 jadilah ^ku penglihatnya yang ia melihat dengan dia dan *540 jadilah Aku tangannya yang ia *^^' menjabat dengan dia dan'542 jadilah Aku kakinya yang berjalan ia dengan dia. Dan lagi pula firm^ Allah Ta‘ala, “Kuntu lisdnan wayadan fablyasnia‘u wabi yubsiru wabiyabtishu”—Jadilah' ^43 Aku lisan bagi hambaKu dan tangannya, maka dengan Daku ia menengar dan dengan Daku ia melihat'544 dan dengan Daku ia menjabat. Dan lagi pula firman Allah Ta‘ala, “And jallsu man dhakarariF—Aku sekedudukan

1530 '531 '532 '533 '534 '535 '536 '537 '538

Text: daripada (184, 4) gf Fusus, V. I, 185 Text: al-mu’mintn (184, 6) B: meluluskan (225, 5) B: meluluskan (225, 5) Text: akan Daku (184,1) B: corrupt not in text, from B (225, 9) “Maka apabila kukasih akan dia” not in B uQf j„ g

'53’ 1540 '54' '542 '543 '544

Text corrupt, from B (225, 10) Text: dijadikan (184, 13); not in B not in text, from B (225, 11) not in text, from B (225, 12) Text: Jadikan (184, 15) B: “...dan dengan Daku ia melihat...” on the margin (225, 15)

AL-BAB AL-THANi FI ’L-TAWHlD

739

dengan yang menyebut Daku. Dan firman Allah Ta'ala, “Man taqarraba minrii shibran taqarrabtu minhu dhira'an, waman taqarraba minni dhird ‘an taqarrabtu minhu ba ‘an waman atdnl yamshi ataytuhu harwalatun" [A. 185]—Barang siapa mendampingkan dirinya kepada Aku sejengkal neschaya'545 damping Aku kepadanya sehasta [B. 226], dan'■‘'46 barang siapa mendampingkan dirinya sehasta seneschaya damping Aku kepadanya sedepa, dan barang siapa mendatangkan 547 * dirinya kepada Aku dengan berjalan neschayai548 jatang Aku kepadanya dengan berlari-lari. Dan lagi firman Allah Ta'ala, “Tajidunl ‘inda’l-nakirah qulubuhum min ajlT'—Kau dapat Aku pada segala yang mashghul hati mereka itu karena Aku. Dan lagi'549 firman Allah Ta‘ala pada Hari Qiyamat akan segala hambaNya, “Maradtu fa-lam ta‘udni, waistafamtuka^^^^ falam tufimni”— Telah sakit Aku maka tiada kau kunjung akan Daku, dan Kupinta makanan kepadamu maka tiada kau beri makan akan Daku. Dan seperti sabda Nabi (salld Alldhu ‘alayhi wasallam), “Inna ahadukum idha qdma ild al-saldt fainnamd yundji rabbahu fainna rabbahu baynahu wabayna’l-qiblat”—Bahawa sanya seseorang daripada kamu apabila berdiri ia akan sembahyang hanya sanya munajatlah ia kepada Tuhannya. Maka bahawa sanya adalah Tuhannya itu antaranya dan antara Qiblat. Dan daripada maqam inilah sabda Nabi {salld Alldhu ‘alayhi wasallam} mencheriterakan halnya *55i, “Lastu kaahadikum, innamd azillu ‘inda rabbi, yafimuni wayasqlnr—Bukan aku seperti seseorang kamu, hanya sanya aku bemaung dibawah'552 Hadrat Tuhanku, lalah menganugerahai makananku dan minumanku. Dan lagi sabda Nabi {salld Alldhu ‘alayhi wasallam), “Li ma‘a Alldhi

'545 B: seneschaya (225, 19) 1546 Jjj g •54'? '548 '549 '550 '55' '552

Text; datang kepadaKu (185, 3) not in B not in text, from B (226, 4) ■pgxt corrupt “mencheriterakan halnya” not in B Text corrupt

740


waqtun, la yasi'uni^^^^ fihi ghayru rabbT'—Ada bagiku suatu waqtu serta Haqq Ta‘ala, tiada mcluaskan'^‘'4 daku dalam waqtu itu hanya Tuhanku jua. Maka nyatalah daripada firman Allah Ta'ala dan daripada sabda Nabi {salla Allahu ‘alayhi wasallam) yang termadhkur itu mcngisharatkan mahw al-ithnayniyyat'^^^ dan menyabitkan keesaan [B. 227] Haqq Ta‘ala jua. Maka daripada maqam inilah berbangkit lisan hal segala Ahl Allah dengan 5 *56 shathiyyat [a. 186] 187. Ya habibl waqurrata ‘aym. Apabila dikehendaki Rabb al-‘alamm mendampingkan seseorang hambaNya keHadratNya maka pertama-tama ditanggalkanNya daripadanya segala pakaian bashariyyahnya dan >557 dianugerahaiNya akan dia 558 persalinannya * daripada segala sifat Dirinya, dikaruniaiNya akan dia gelar daripada segala Asma’Nya dan didudukkanNya ia disisi HadratNya hingga sempumalah ia daripada segala sifat yang kekurangannya. Maka pada>559 ketika itu dipandang ‘abd kepada pakaiannya maka dilihatnya akan dirinya lainlah laku rupanya lain hayranlah ia serta’êo bertambah-tambah’^î hayran hingga fanalah ia daripada penglihat dirinya. Maka hasillah lisan baginya maqam jam‘ al-jam‘, lalu terlancharlah lisan halnya, seperti kata Shaykh Nasim “Ana Allah” dan kata Shaykh Husayn b. Mansur Hallaj “Ana al-Haqq” dan katai562 Shaykh Shibll, “Ma fl jubbati ghayr Allah^^^^”—Tiada seorang jua pun dalam jubahku hanya Allî, dan kata Shaykh Abi Sa‘Id b. Abi al-Khayr

B: yasi'ti, incorrect (226, 16) ■55'' B: meluluskan (226, 17) ■555 B: corrupt ■556 B: corrupt Text: serta (186, 3) ■558 B: persalinan (227, 5) ■559 fiot in B ■560 “kepada pakaiannya maka dilihatnya akan dirinya lainlah laku rupanya lalu hayranlah ia serta...” not in text, from B (227, 8-9) ■56^ B: bertambah (227, 9) ■562 not in text, from B (227, 12) ■563 Text; Ma fl jubbati ahadun siwa Allah (186, 9)

AL-BAB AL-THANl Fl ’L-TAWHiD

741

“Ma hasnT?, Laysa fl jubbati ghayr Allah”—Tiada dalam jubahku hanya Allah, dan kata Shaykh Abu Yazid Bistami, “Subharii, ma a‘zama sha’nl wa‘an sultdni”—maha such! aku, ‘ajab sekali kebesaran kelakuanku dan kemulian kekerasan sultan aku'5^. Dan kata Shaykh Abu Ghayth al-Hudayl’^^s tatkala ditanyai Shaykh Hikmi akan dia: “Apa hal tuan hamba’5667” Maka sahutnya: “Asbahtu uhyl waumitu waaflalu^^^^ [B. 228] znd urldu waand ‘aid kulli shay’in qadir”—Telah berpagi-pagi aku menghidupkan dan mematikan dan kuperbuat barang yang kukehendak dan akulah atas segala suatu amat kuasa. Maka berlakulah hal mereka itu seperti firman Allah Ta'ala, “yuhibbuhum wayuhibbunahu”^^^^—dikasih All^ akan mereka itu dan dikasih mereka itu akan dia.

188. Hikayat. Ada pada masa dahulu kala dua orang laki-laki berkasih-kasihan* *569, maka berlayarlah keduanya pada sebuah bahtera'5™ kelaut. *Maka ^'^! gugurlah salah seorang [A. 187] daripada keduanya kedalam laut itu. Demi dilihatnya akan taulannya gugur itu^^^^ maka iai573 pun menggugurkan dirinya dalam laut itu. Demi dilihat segala isi bahtera akan hal kedua laki-laki itu maka menggugurkan dirinya mereka itu, maka ditimbulny alah akan keduanya. Setelah itu ’ maka naikkanny alah keduanya keatas bahtera dengan sejahteranya. Maka kata yang pertama gugur itu akan taulannya: “Hai kekasihku. Adapun

1564 >565 1566 *5®^ 1568 1569 >570 '571 1572 '573 '574

76x1; kekerasanku 7ext: al-Jumayl (186, 13) g. Juhanmu, incorrect (227, 19) B: afdalu, incorrect (227, 19) Qur’an: al-Ma’idah (5, 54) 7ext: berkasih-kasih (186, 18-19) B: kapal (228, 6) not in text, from B (228, 6) not in text, from B (228, 8) Text: iaitu, from B: ia (228, 8) “Demi dilihat segala isi bahtera akan hal kedua laki-laki itu maka meng gugurkan dirinya mereka itu, maka ditimbulnyalah akan keduanya. Setelah itu...” not in text, from B (228, 9-10)

742


hamba telah sudahlah gugur. maka ngapa'"" pula tuan menggugurkan diri? Maka sahut taulannya; “Pada rasa hamba bahawa tuan hamba gugur itu serasa hambalah gugur; lagi pada sangka hamba tuan hamba itu hambalah.” Dari karena inilah berkata lisan *^^^ Shaykh Husayn, '‘'And [man] ahwd, waman ahwd and, nahnu ruhdni halalnd badanan''—Akulah yang kukasih dan yang >577 kukasih itu akulah, kamilah dua ruh dalam suatu badan. "Faidhdi absartam absartahu wa^^''^ idhd absartahu absartand Maka apabila kau pandang akan daku kau pandanglah akan dia *579 Jau apabila kau pandang akan dia neschaya>580 kau pandanglah akan>58i kedua kami. 189. [B. 229] Sekali peristiwa, pada suatu hari datang seorang perempuan kepada Nabi (salld Alldhu ‘alayhi wasallam). Maka sembahnya, “Ya Rasul Allah, jangan kiranya tuan hamba halus akan hamba pada mengasih tuan hamba dan mengasih Haqq Ta‘ala karena hamba pada suatu hati jua.” Maka sabda Nabi {salld Alldhu alayhi wasallam), “Ld tashghuli qalbaki, fainna man ahabbahu ahabbanl waman ahabbam cihabbahu'—Jangan kau mashghulkan akan hatimu, maka bahawa sanya barang siapa mengasih Haqq Ta‘ala dikasihinyalah akan daku dan barang siapa mengasih daku dikasihinyalah akan Haqq Ta‘ala. 190. Inilah isharat firman Allah Ta‘ala, "Qul in kuntum tuhibbuna Allaha fa’ttabi'uni yuhbibkumu Alldh"'-^-—Katakan Oleh mu, ya Muhammad, jika ada kamu mengasih Allah maka ikutlah oleh kamu>583 akan daku neschaya’5^"’ dikasih Allah Ta‘ala akan kamu. Dan kata setengah ‘arif, [A. 188] "And

B; mengapa (228, 12) '576 not in text, from B (228, 15) '577 not in text, from B (228, 16) '578 Text:/a (187, 9) '579 not in text, from B (228, 18) '580 B- seneschaya (228, 19) '58' Text: adds ia (187, 10) '582 Qur’an: ali ‘Imran (3, 31) '583 B: olehmu (229, 10) '584 B: seneschaya (229, 10)

AL-BAB AL-THANI Fl ’L-TAWHiD

743

waman ahwa kashay 'in wahidin, fahddha 'l-sirru ahabbu ilayya min md in bdridin"—Aku dan yang kukasih itu seperti senyawajua adanya, maka inilah rahasia yang terlebih kukasih akan dia danpada ayer yang sejuk. Kata Yusuf b. Husayn {radiya Alldhu ‘anhu), "al-mahabbat al-ithdr”—yang kasih itu dipilihinya akan yang dikasihinya ’585.

191. Kata Shaykh ‘Ali Rudb^ {radiya Alldhu ‘anhu), shi‘r; sahirtu ‘586 safwa sabdbati ashjdnuhd ‘ harr^^^^ wa’l-hawd wa'alayhi nirdnuhd wasa’altu ‘anfart^^^âl-sabdbat. Qila li: ithdru hubbika Qultu: khudh bi'indnihd kullun lahu wabihi waminhu fa ayna li wasfun faathruhu [sic] fatdha lisdnuhd

Telah dijagakan oleh dukachita akan hening berahiku‘590 [B. 230] Maka tunulah’59i berahi itu dengan api dirinya Maka kutanyai akan yang berahikan‘592 itu; dari sabab apa aku sangat berahi akan dikau‘593 Maka sahutnya; karena danpada sangat berahimu akan daku Maka kukata'^^^ ajâu dia: hilalah oleh mu punching tali berahiku

“dipilihinya akan yang dikasihinya” not in text, from B (229 15) 1586 Text: shahirtu (188, 5) ‘587 Text: asjaluha (188, 5) 1588 Text; harf (188, 5) ‘589 B: corrupt ‘5’6 Text: berhening (188, 8) ‘5’‘ B: tertunulah ‘5’^ B: diberahikan ‘5’- Text: daku (188, 10) ‘5” Text; katanya (188, 10)

744


Dari karena sekeliannya itu bagiNya dan dengan Dia dan daripadaNya Maka manatah ada bagiku berahi (maka aku berahi akan dia) tatkala itu maka diamlah lidah berahiku. 192. Sekali’595 peristiwa, maka’596 pada suatu hari datang Layla kepada Majnun. Tatkala itu adalah Majnun dalam muraqabah dan mushahadah akan Layla. Maka kata Layla: “Hai Majnun, akulah Layla.” Demi didengar Majnun katanya demikian itu maka ia pun menundukkan kepalanya serta muraqabah. Maka kata Layla: “Hai Majnun. Angkatkan kepalamu. Akulah kekasihmu yang kau tuntut itu, ngapa engkau main? Penuhilah barang hasratmu.” Maka Majnun pun lalu mengangkatkan kepalanya serta katanya: “Inna laylaya fi qalhi ilayka ‘alayya^^^'^, fainna hubbaki shaghalani ‘anka”—Bahawa sanya Layla aku itu dalam hatiku, jangan apalah kiranya menyehela'^^s aku; maka bahawa sanya kasihmu itu telah mashghul [A. 189] akan daku’599 daripadamu. Shi‘r:

Liannlîôo al-wisali ‘abldu nafsl wafl ’l-hijrdni [kun] mawla al-mawali

Bahawa sanya aku dalam bertemu dengan kekasihku itu jadilah aku hamba diriku Dan percheraiannya dengan kekasihku itu jadilah *^ ” aku tuan segala tuan. Washaghll bi ’l-hablbi bikulli wajhi

not in text, from B (230, 5) not in B 1597 "Text; ‘annl (188, 18) '598 derivative of hela, cf. Marsden, 368. '599 B: kepadaku (230, 14) '«» B: La bi (230, 14) *" “...hamba diriku '6 Dan percheraiannya dengan kekasihku itu jadilah...” not in B '596


745

ahabbu ilayya^^'^ min shughli bihali^^'^^

*Dan'fi ’^ mashghulku'ôs akan kekasihku itu dengan’^'’^ tiap-tiap wajah terlebih kukasih daripada mashghulku barang hal.

193. Sekali peristiwa, pada suatu hari ditanyai orang akan ia’^’*'^ Majnun: “Hai Majnun, kasihkah [B. 231] engkau akan Layla?” Maka sahutnya: “Tiada kukasih akan dia.” Maka kata yang bertanya itu'^®^: “Betapa katamu demikian?” Maka *sahutnya ® ’^ Majnun: “Dari karenabahawakasih itu suatu wasitah menyampaikan antara yang mengasih dan yang dikasih sanya'^’"’; bahawa sanya’*^' telah hilanglah wasitah antaraku dan antaranya.” “Fa una layld walayld and"—Maka akulah Layla dan Layla itu aku. Inilah isharat firman Allah Ta‘ala: “Kuntu lahu sam ‘an wabasaran wayadan”—Jadilah Aku'^'^ bagi hambaKu *penengamya ^ ® dan penglihatnya dan tangannya, dan inilah isharat firman Allah Ta‘ala: “ju‘tu falam tuFimunl^^^^^ watami’tu falam tasqlnf— Telah lapar Aku maka tiada kau beri makan akan Daku dan dahaga Aku maka tiada kau’^'^ beri minum akan Daku. 194. Kata Shaykh Muhy al-Din b. ‘Arabi (qaddasa Alldhu sirrahu): Apabila ghayblah ‘abd daripada memushahadahkan

Text:/! (189, 4) Text: muhdl, incorrect (189, 4) 1604 Text corrupt 1605 Text: shughulku (189, 4) 1606 jjot in text, from B (230, 18) “akan ia” not in B 1608 j,Q( jn g

’«»B:sahut (231,2) “ dan yang dikasih sanya” not in text, from B (231, 3) not in B not in B Text: penengar (189, 10) B: corrupt, text: yat'imunl (189, 11) not in text, from B (231, 9)

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^segala * '^ lutf Allah dan dan suchilah ia daripada segala perangai bashariyyah yang kathif'®'^, maka dipilih Haqq Ta‘ala akan dia serta dianugerahaiNya akan dia minuman’'^’^ daripada piala^^ô mahabbatNya. Maka bertarnbah-tambahlah daripada minuman itu dahaga dan dhawq. Maka dengan dhawq itu bertambahlah shawq, dan dengan shawq itu bertambahlah qurb, dan dengan qurb’^î jtu bertambahlah talab, dan dengan talab itu bertambahlah sukun, dan dengan sukun itu bertambahlah keluh kesah. 195. Hai talib! Apabila tetaplah padamu rahasia ini tatkala didahshatkan Haqq Ta'ala akan dikau, [A. 190] maka jadi hayranlah engkau ’ tatkala itu jadilah engkau yang berkehendak. Maka apabila^^^s kekallah halmu demikian maka dihayrankanNya pula engkau serta ditanggalkanNya engkau daripada [B. 232] engkau. Maka tinggallah engkau dalam ketunggalan, maka jadilah engkau majdhub. Tatkala itu adalah engkau yang dikehendak, maka jadilah engkau sertaNya, tiada engkau. Maka mushahadahlah engkau akan Dia dengan tiada kebetapaan. Maka apabila fanalah dhatmu daripada penglihatmu dan hilanglah segala sifatmu maka qa’imlah Tuhanmu dengan sifatNya ganti sifatmu dan dengan baqaNya ganti baqamu tatkala itu. Maka dipersalinNya akan dikau dengan persalinanNya"’’*-' “/ahi yasma'u wabi yabsiru”—Maka dengan Dakulah ia menengar dan dengan Dakulah ia melihat. Maka daripada maqarn inilah kata setengah daripada mereka itu: “Qdla II rabbi"—Telah berfirman kepadaku Tuhanku. Maka'^^s kata setengah:

1616 uQj jj, g 1617 g. tasnya, incorrect (231, 11) B: kashif, incorrect not in B '620 Text: adds akan (189, 15) 1621 “(Jan dengan qurb” not in text, from B (231, 15) 1622 not in B 1623 Text: adds ia (190, 1) 1624 g; persalinan (232, 6) 1625 g: Dan (232, 9)

?\L-BAB AL-THANI Fl ’L-TAWHID

“Haddathani^^^^ qalhi hatiku daripada Tuhanku.

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rabbf"—Telah mencheriterai daku

196. Maka jadilah la Tuhanmu. Maka apabila berkata engkau maka berkatalah dengan segala adhkarNya dan apabila menilik engkau maka kau'^^s tiliklah dengan anwarNya dan jika bergerak engkau maka bergeraklah dengan qudratNya dan jika menjabat engkau maka menjabatlah dengan quwwatNya. Maka tatkala itu hilanglah * ®29 ithnayniyyah Jan sukarlah * meniicharakan' ’''O perchera[i]annya antara yang mengasih dan yang dikasih, tetapi mustahil Yang Esa itu jadi dua. Maka jikalau tetaplah hal rahasiamui^^’ atas hal mabukmu maka kau katalah “huwa” dan jika ghaliblah hal * ^^^ wijdanmu jan lampaulah mabukmu daripada had'^^^ maka kau katalah “ana.” Maka adalah hal’®^^ tetapmu itu tamkin dan pada hal mabukmu itu * talwlnnya' ’'\ Maka daripada maqam inilah jadi mushkil menyatakan diajan [B. 233] perkataan itu. Maka kata setengah bahawa yang mengata perkataan itu zindiq, dan kata setengah bahawa yang'^ê [A. 191] mengata perkataan itu siddiq, maka dirajankannya dengan sebaik-baik^^^^ rajannya'^^^. Dan kata setengah bahawa yang mengata perkataan itu ghaliblah atas hal, biarkanlah ia dalam halnya, tetapi adalah yang mengata itu, pada haqiqatnya, tetap i‘tiqadnya dan ‘ilmunya. *Dan ®^^ yang menghukumkan

1627

B: muhaddithani (232, 9) jjj g

jj, (gxt, from B (232, 12) B: corrupt 1630 Text: mencharakan (190, 14) 1631 Text: adds ia (190, 15) 1632 Text corrupt 1633 B: jadi (232, 17) 163'1 not in text, from B (232, 18) 1635 Text: takwin, from B (232, 19) 1636 not in B 1637 g. sebaik (233, 3) 1638 g. rachana (233, 3) 163’ not in B

1628

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^membunuh * ® dia itupun benar pada ^ * ’ hukumnya dari karena adalah pada Shari‘at itu beberapa hadd. Maka barang siapa melampau hadd itu dihadkanlah ia akan dia, seperti firman Allah Ta‘ala, “Tilka hudud Allah fald taqrabuha”^^^—Adalah sekeliannya itu had Allah, maka janganlah'®' *^ kamu hampir akan dia, dari karena adalah bagi haqiqat itu beberapa tanda yang terbuni, tiada mengetahui^^ melainkan dengan ‘ilmu ladunni. 197. Ketahui olehmu, hai talib Haqq, bahawamurad daripada perkataan shathiyyat yang terlanchar daripada lisan segala Ahl Allah itu adalah diraj ankan segala ‘arif dengan berbagai-bagai 'ibaratnya dan masing-masing isharatnya. Maka murad daripada kata Shaykh Abu Yazid Bistami {qaddasa Allahu sirrahu), “Subhdm md a'zama'^^ sha’ni"—Maha suchi aku, ‘ajab segala kebesaran kelakuanku, ya‘m, ada ketika itu adalah ghalabah’^® hal mabuk Shaykh Abu Yazid. Maka diperlakukan Haqq Ta‘ala pada lisannya dengan tiada sahajanya. Dari karena inilah kata Shaykh Abu Yazid, “Rabbi sabbaha nafsahu ‘aid lisdni 'abdihP'— Tuhanku telah memuji diriNya atas lisan hambaNya. Dan lagi pula kata Shaykh Abu Yazid {qaddasa Alldhu sirrahu}'. “Ildhi, in kuntu qultu shay’an bi-qasdi ‘subhdm md a‘zam£d^'’ sha’ni’ [B. 234] fainnl al-yawm kdfirun majusiyyun aqta‘u ndri, waaqulu ‘ashhadu an Id ildha ilia Alldh waashhadu anna Muhammad Rasul Alldh’”—Tuhanku, jika ada kukata akan'^^ suatu dengan qasadku “maha suchi aku amat ‘ajab akan kebesaran kelakuanku,” maka akulah pada hari itu kafir majusi yang memutuskan tali

1640 fext: munuh dia (191, 4) not in text, from B (233, 11) Qur’an: al-Baqarah (2, 187) B; jangan (233, 9) '*** “hampir akan dia, dari karena adalah bagi haqiqat itu beberapa tanda yang terbuni, tiada mengetahui” not in B B: a'âma (233, 19) I®’*® B: corrupt B: a'fama (191, 16) 1648 uot in B


749

leher kufurku dan [A. 192] ku uchap “ashhadu an la ildha ilia Allah wa-ashhadu anna Muhammad Rasul Allah.”

198. Kata setengah hukama’ bahawa sanya ditanyai orang akan Shaykh Abu Yazid daripada katanya “subhdnl ma a‘;ama'^^ sha’ni.” Maka jawabnya: “Ada'^ô membacha suatu kitab tersurat dalamnya^^î cheritera daripada Tuhanku, seperti upama seseorang membacha^^^^ daripada kamu dalam Surah Ta Ha, ayat “Inm ana rabbuka”^^^^—Bahawa sanya aku Tuhanmu. Maka murad daripada ‘“ajab” itu kembali kepada diajan ta‘zim dan takrlm. 199. Kata Shaykh Husayn b. (radiya Alldhu ‘anhu), “subhdni” itu suatu ism daripada asma’ Allah Ta‘ala. Maka adalah murad'^^s “subhdni” itu^^ê ya‘ni apa jua sesuatu yang amat besar daripada pekerjaanku yang kujadikan ia amat besar. Adalah diajan ini kembali kepada martabat yang a‘la pada ma‘rifat. Betapa dikhitabkan’^^"^ Sultan al-‘Arifin, kata ‘Ayn al-Qudat {rahmat Allah ‘alayhi), adalah dalam kata Shaykh Abu Yazid itu suatu bichara,’^^? bahawa sanya terlanchar daripada lisannya, [dan] kata setengah ‘arif'^ô “and Alldh,” dan kata setengah “and^^^ al-haqq” tiada dengan ingatnya. Kata Hallaj itu “and al-haqq” itu'^^^ beberapa ta’wilnya, dan beberapa

B; a'âma (234,7) ‘“0 B: Aku ada (234, 7) 1651 Text: adds subhani (192, 3) '652 Text: mamacha (192, 4) '653 Qur’an: (20, 12) '654 B: corrupt '655 not in text, from B (234, 12) '656 Text: adds yd subhani (192, 7) '657 Text: khitabkan (192, 9) '658 Text: adds itu (192, 11) '659 ia itu not in text, from B (234, 16) '660 not in B '66' Text: li-annd (192, 11) '662 “...tiada dengan ingatnya. Kata Hallaj itu “and al-haqq” itu...” not in text, from B (234, 16-17)

750


muradnya, dan beberapa rahasianya, dan yang mana [ada] gunanya; dan setengah [pada pihak] Shari‘at ia itu kafir sabab tiada menyebut kalimah “Id ildha ilia Alldh.” Maka kata setengah ‘arif ia kafir tetapi bikufrihi al-Jannat al-Firdaus itulah siddiq haqiqat,i^^3 seperti kata Imam Fakhr al-Din Razi {rahmat Alldh ‘alayhi), bahawa sanya Haqq Ta‘ala itulah yang Haqq [B. 235] dan ma‘rifat daripada ma‘rifat ia’®^ itulah haqiqat. Seperti iksir, ia itu ra’s emas, apabila jatuh ia dalam najis maka jadilah najis itu emas. Dan ma'rifat Allah Ta‘ala pun demikian lagi, apabila jatuh ia atas ruh hambanya maka [A. 193] ditukarkannyalah ruhnya *^^^ daripada batil kepada haqiqat. Maka jadilah ruh itu haqq. 200. Kata Shaykh Muhyi al-Din b. ‘Arabi (qaddasa Alldhu sirrahu): Barang siapa ghaliblah atasnya’*’*^ ’ mabuknya maka berkatalah ia dalam shatahiyyatnya “ana Allah.” Sungguhpun ia berkata demikian tetapi, pada haqiqatnya, tiada dengan lisannya'^’*’^, dan sungguhpun ia melihat tetapi tiada ia melihat dengan matany a pada haqiqatnya, dan sungguhpun 1668 nienengar tetapi, pada'669 haqiqatnya, tiada *dengan^^^ ’ penengamya. Hanya sanya adalah ia berkata dengan lisan Haqq Ta‘ala dan menengar dengan penengarNya dan menilik dengan penilikNya'^î Jari karena adalah ia karam dalam mushahadahnya’^^^ akan Tuhannya

“...dan beberapa muradnya dan beberapa rahasianya dan yang mana [ada] gunanya, dan setengah [pada pihak] Shari‘at iaitu kafir sabab tiada menye but kalimah “Id ildha ilia Alldh". Maka kata setengah ‘arif ia kafir tetapi bi-kufrihi al-Jannat al-Firdaus. Itulah siddiq haqiqat,...” not in B 1664 jj, g B; rachana (235, 4) B: atas (235, 6) 1667 jext: katanya (193, 4) “...melihat tetapi tiada ia melihat dengan matanya pada haqiqatnya, dan sungguhpun...” not in text, from B (235, 10) Text: adds ia (193, 4) 1670 Text: dipenengar (193, 5) Text: meniliknya (193, 6) 1672 Text: mushahadah (193, 6)

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hingga'^^3 pada sangkanya “innahu huwd'—bahawa sanya ia itu la. Maka katanya, “ana huwa”—akulah la. Tiadalah^^^" * a‘jab akan kata ini pada barang siapa yang penuh hatinya dengan^®"^^ hubb Allah dan karamlah ia dalam mushahadah All^, seperti upama ulat yang jadi daripada gulai-gulaian, adalah makanannya dan tempat kediamannya pada gulai-gulaian itu jua hingga jadilah wamanya sepertigulai-gulaian itu. Tiadalah faraq antaranya dan antara gulai-gulaian itu dari karena fanalah ia daripada sifat ulat dan kekallah^^^^ ia dalam sifat gulai-gulaian itu. 201. Kata Imam Fakhr al-Dln al-Razi, “al-wujud wahuwa^^''^ Allah wain [B. 236] kdna siwahu fahuwabdtir—Yang wujud itu ia itu Allah dan jika ada *wujud ^^^ lain daripadaNya maka ia itu batil, ya‘m binasa. Maka adalah laki-laki yang seperti hal Mansur Hallaj itu fana’*lah ^^® barang yang lain daripada Allah pada penglihatnya serta katanya’^^^, “Maka tiadalah tinggal wujud dirinya suatu mawjud yang''’*^2 lain daripada All^ Ta‘ala.” Maka terlancharlah lisannya mengata “ana al-lmqq.'’' Adalah Haqq Ta‘ala melakukan’^^^ sepatah kata ini atas lisannya pada hal fana’ semata-mata’^^^^ daripada dirinya dan karamlah ia dalam anwiir jalal Allah. Maka tatkala adalah seorang daripada^^^^ hamba Allah karam dalam^^^® [A. 194] Tawhid Haqq Ta‘ala,

Text: dan hingga (193, 7) * B: tiada (235, 13) ■S'" not in B B: corrupt B: corrupt B: huwa (235, 19) 1679 g. wujudnya (236, 2) B: fana (236, 3) B: fananya (236, 4) 1682 jjot in text, from B (236, 5) '“3 B: melalukan (236, 6) 1684 Text: pada hal semata-mata fana (193, 18), from B (236, 7) 1685 j)o{ jj, (ext, from B (236, 8) 1686 Text: dalamnya (193, 19)

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*^maka ^^ tadapat tiada keluarlah daripada lisannya "'and al-haqq.” Maka adalah kata ini diperlakukan Allah atas lisannya pada hal ^^^ * mabuknya daripada minuman mahabbah tetapi tiada dengan qasadnya. Dan lagi pula kata Imam Fakhr al-Din Razi bahawa sanya tajalli nur jalal Allah pada ruh Hallaj maka hilanglah daripadanya segala hijab bashariyyah, maka tadapat tiada naiklah ruhnya kepada darajat yang maha tinggi, maka^®^^ jadilah ia haqq. Kata Shaykh Husayn b. Mansur Hallaj {qaddasa Alldhu sirrahu): “Ld farqa bayni wabayna rabbi illd sifaldn^^"^— sifat^^^^ al-dhdtiyyah wasifat al-qd’imah, qiydmund bihi wadhawdtund^^^^ minhu”—tiada faraq antaraku dan antara Tuhanku melainkan dua sifat: la itu sifat dhatNya *^^^ dan sifat qa’im binafsihi, maka qiyam kami dengan Dia dan dhat kami daripadaNya, ya‘m zuhurNya.

202. Kata [B. 237] segala masha’ikh’*^^" {qaddasa Alldh asrdrahum): “Idhd atamma al-faqr^^^^ fahuwa^^'^^ Alldh”— Apabila tamamlah kepapaan *faqir ^^^ maka ia itulah Allah. Ya‘m: Apabila fanalah ‘arif daripada segala sifatyang'^^^ kejahatan hingga jadi ia Haqq tiadalah tinggal dalamnya batil, maka qa’imlah ia serta Haqq Ta'ala pada wujud'™^ dan wasillah ia kepadaNya. Ya‘ni: Apabila sempumalah kepapaan ‘abd maka

not in B '“8 B: mabuk (236, 10) “maka tadapat tiada naiklah ruhnya kepada darajat yang maha tinggi, maka” not in B 1690 Text: sifat (194, 6) 1691 B: corrupt 1692 Text corrupt, from B (236, 17) >693 B: dhati (236,18) 1694 Text: adds itu (194, 9) >695 B: al-faqlr (237, 1) >696 B: /i«w (231, 1) >697 not in B >698 not in B >699 not in text, from B (237, 3) >700 B: wujudnya (237, 4)


753

jadilah ia khali daripada segala ashya’ hingga daripada wujud dirinya sekalipun. Maka adalah baqi pada penglihatnya wujud Allah Ta‘ala seperti firman Allah Ta‘ala, “waAlldh al-gharii waantum al-fuqard’”—bahawa sanya'™' Allah jua yang kaya dan kamulah yang papa.

203. Ketahui olehmu, hai muwahhid, bahawa * sanya'^ ’^ faqjjitu apabila sempumalah ia dalam kepapaannya maka kayalah ia daripada minta dan menuntut kepada^^^^ yang lain daripada Haqq Ta‘ala pada segala hal ihwalnya dan daripada segala sifatnya melainkan kepada Haqq Ta‘ala jua [ia kembali] dari karena zuhur dhat segala sesuatu daripadaNya, [dan ia] qa’im dengan Dia. Maka nyatalah [A. 195] daripada kata ini menunjukkan bahawa athar pada wujud segala sesuatu itu muhtaj kepada yang menta’thirkan ia, ia itulah Haqq Ta‘ala yang menzahirkan dan menanggalkan segala sesuatu. 204. Sekali peristiwa. Ditanyai orang akan Shaykh Shibli (radiya Allah ‘anhu) daripada haqiqat faqir. Maka jawabnya: “£a adri fi ’l-ddrayn siwd Allah Ta‘dld^'^^”—Tiada kuketahui pada kedua negeri hanya wLijud'^"'’ AllahTa‘ala jua. Kata Ustadh Abi Bakr al-Warraqi Iradiya Alldhu ‘anhu): “al-faqir alladhT la yaftaqir ild nafsihi wald ild rabbihi”-—bahawa ô^ *sanya faqir itu [B. 238] tiada ia muhtaj kepada dirinya dan kepada'Tuhannya. Ya‘m, meninggalkan hawa nafsunya dan segala kegemarannya dan menjauh segala’’*^ ’^ laranganNya Haqq Ta‘ala dengan takhalluq ia dengan akhlaq Allah. Kata Shaykh

not in B not in B B: daripada (237, 10) 1^0^ not in B >™5 not in text, from B (231, 18) '706 B: Haqq (237, 19) ■707 not in B 1708 Text: adds ia (195, 6) '709 not in text, from B (238, 2)

754


Muzaffar (qaddasa Alldhu sirrahu): “al-faqlr laysa lahu ild Allah hdjatun”—yang laqir itu barang siapa tiada ada baginya ^' hajat * kepada Allah. Kata Shaykh Shihab al-Din Suhrawardi {qaddasa Alldhu sirrahu) dalam Kitdb ‘Awdrif’^^'^ al-Ma‘drif bahawa murad daripada kata Shaykh Muzaffar itu bahawa sanya adalah faqir itu mashghul dengan membawa'ubudiyyah serta'^ ^ * sempuma *harapnya ^'" akan Tuhannya, dan diketahuinyalah bahawaHaqq 'fa'ala mangkui'^'^ pada barang hal ihwalnya. Maka tiadalah ia muhtaj meminta kepadaNya dari karena kafalah ia akan barang yang ditaqdirkan Tuhannya akan dia dan ^'^ * dilihatnyalah pintanya tiada berfa’idah. Maka jadilah ia tiada muhtaj kepadaNya.’^'^ Kata Shaykh ‘Ayn al-Qudat (qaddasa Alldhu sirrahu)'. “Idhd akmala rajulun fi faqrihi wahuwa istighnd’uhu faqad hasala lahu al-takhalluq bikhuluqi Alldh wahuwa sifat^'^^^ al-ghind”'—Apabila sempumalah seseorang laki-laki dalam kepapaannya maka ia itulah tanda kekayaannya, maka hasillah baginya takhalluq biakhlaq Allah ia itulah sifat ^'® * kekayaan. 205. Kata Shaykh Abu Yazid {qaddasa Alldhu sirrahu): “al-zdhid [A. 196] huwa al-faqir wa’l-faqlr huwa’l-sufi wa’lsufi^™ huwoAlldh”—Yang zîd itu faqir dan yang'faqir itu sufi dan sufi itu Allah. Maka *murad ^^^ daripada katanya “yang

•■'>0 B: anna (238, 4) Text: adds ia (195, 9) B: corrupt not in B B: hadafhya (238, 8) B: mangku dia (238, 9) not in text, from B (238, 11) not in B not in B “...takhalluq biakhlaq Allah ya’itulah sifat kekayaan.” not in B B: wa’l-suflyyah (238, 17) not in text, from B (238, 17) not in B

AL-BAB AL-THANl Fl ’ L-TAWHID

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zahid itu faqir” ya‘m bahawa zahid itu berdiri pada’^^s maq^ faqir; dan murad daripada [B. 239] katanya bahawa sanya’^24 “faqir itu sufi” ya‘ni bahawa faqir itu berdiri pada maqam sufi; dan murad daripada katanya bahawa“sufi itu Allah” ya‘ni bahawa sufi itu qa‘im biAllah. KepadaNyalah muhtaj segala manusia daripada pekerjaan dunya dan akhirat karena mereka itu mengambil manfa‘at daripadaNya.

206. Kata segala masha’ikh {qaddasa Allah asrdrahum)-. “al-faqr sawad al-wajh fi’l-ddrayn"—yang faqir itu hitam mukanya pada kedua negeri. Ya‘ni bahawa faqir itu memicharakan dirinya pada maydan tajrid dengan tolong Haqq Ta‘ala hingga hilanglah daripadanya segala rasm bashariyyah dari karena pada maydan tajrid itu tiada ada sesuatu wujud jua pun hanya wujud Allah. lalah mashhud'^^s apabila wasillah salik kepada maqam yang menidakan ananiyyah. Maka selesailah ruhnya daripada segala quyud yang berpaling dan chenderung kepada ma siwa Allah. Maka zahirlah pada ruh itu segala hukum keesaanNya dan segala athar basitNya. Maka berpindahlah ‘abd daripada maqam kawn dan bawn kepada’^ê maqam hadrat al-sawn'^^? ‘3^^ dari karena tahqiqlah ia dengan haqiqat faqir. Maka murad daripada “hitam muka” itu ia itu fana’ fi Allah dengan sekira-kira tiada ada wujud pada penglihatnya zahir dan batin, dunya dan akhirat. la itulah faqir yang haqiqi dan kembali kepada ‘adam zulmah yang asli. Inilah isharat kata segala masha’ikh {qaddasa Allah asrdrahumY™, “idhaatamma ’l-faqrufahuwa^^^'^ Allah”— apabila sempumalah faqir ia itulah Allah, ”ayy: [B. 240] fa-huwa ’lladhi huwa huwa wala huwa ilia huwa huwa Allah”—

>’23 B: kepada (238, 19) not in B B: mashhur, corrupt (239, 10) not in B B: corrupt “(qaddasa Allah asrarahum)”not in B B: huwa (239, 19)

756


Ertinya, ialah yang itu ia, tetapi bukannya [A. 197] ia, hanya’^^’ ialah Allah. Ya‘nl: Apabila tam^lah faqlr bagi *^^^ seseorang yang mempunyai maqam yang ‘adam dalamnya segala rasm dan huwiyyah segala ma siwa Allah, maka tamamlah faqimya. Tatkala itu dapatlah dikata akan dia *'^33 ^‘huwa huwaAllah," ia itu ialah Allah. Maka berlakulah ia dengan firman Tuhannya, '^‘‘laysa laka mina’l-amr shay’un”^^^^—tiada bagimu, ya Muhammad, sesuatu pekcrjaan jua pun; dan lagi firmanNya’^^^, “Wamd ramayta idh ramayta waldkin Allah ramd"'-, dan lagi seperti firm^ Tuhannya, “Inna ’l-ladhina yuhdyi ‘unaka innamd yubdyi'una Allah.” Kata Shaykh Uways Qarani'^’6 (^radiya Alldhu ‘anhu), “Idhd atamma ’I- ‘ubiidiyyah yakiinu^''^^ ‘Ishuhu ka ‘ishiAllah”—apabila sempumalahkesudah-sudahan ‘ubiidiyyah jadilah hayatnya seperti hayat Allah . 2Q'l. Ketahui’^3® olehmu bahawa sanya ‘ubiidiyyah ia^™ itu menyembah All^ atas barang betapa’^^® ada ** *',^' la seperti Haqq Ta‘aa, Tuhanmu pada barang hal adaNya, maka jadilah ‘abd itu mardahika’’^* daripada hamba yang lain daripada Allah. Maka tatkala itu jadilah hayatnya seperti hayat Allah pada kekayaannya.

208. Kata Shaykh Nuh Zanjani {qaddasa Alldhu sirrahu), “al-‘ubiidiyyah bighayri’l-rububiyyah nuqsdn wazawdl, wa’l-

■’^5® not in text, from B (240, 1) Text: adds ia (197, 1) not in B >’33 “akan dia” not in B >’34 Qur’an: Ali ‘Imran (3, 128) ”35 Text: seperti firman Tuhannya (197, 5) ”36 not in text, from B; B: Ulis Qurba, incorrect (240, 9), read Uways QaranI >’3’ B: takunu (240, 10) •’38 Text: adds ia (197, 8) >’3® not in B ”*> Text: tetapi (197, 9) , from B (240, 13) ‘’“I B: Nya (240, 13) Javanese word: variant spelling, mardahiqa. See Marsden, 322.


757

rububiyyah bighayri’l-'ubudiyyah muhal”—Bahawa sanya’^'*^ ‘ubudiyyah tiada dengan rububiyyah nuqsan lagi zawal jua’^" *^ adanya, dan''^' *^ rububiyyah dengan tiada’^^® ‘ubudiyyah muhal. Ya'ni: Bahawa mujahadah [B. 241] tiada dengan mushahadah athar *'itu ^^' kekurangan ‘abd jua dalam ‘ubudiyyah dan mushahadah tiada dengan mujahadah itu muhal pada ‘adat.

209. Kata Shaykh Abu Yazid {qaddasa Alldhu sirrahu), “al-bashariyyah diddu ’l-rububiyyah, faman ihtajaba bi’lbashariyyati fdtathu ’l-rubiibiyyah"—bahawa sifat bashariyyah itu berlawan dengan sifat rububiyyah, maka barang siapa terhijabdengan sifat bashariyyah maka luputlah daripadanya sifat rububiyyah, seperti kata Shaykh *Abu '^ ‘’^ [A. 198] Madyan (gaddasa Alldhu sirrahu), “Man land'^^'^ yakhla‘ al-‘add walam tarfa ‘ al-astdr”—barang siapa tiada menghilangkan sifat bashariyyahnya tiadalah terangkat daripadanya segala hijab. Shi‘r; Ld hijdbuka ilia wujuduka wald ghaybuka ilia shuhuduka tiada terhijab engkau melainkan penglihatmu akan dirimu jua dan tiada ghaybmu melainkan pandangmu^'^î dirimu jua sanya faghibb^^^^ ‘ani ’l-shuhudi takun hddiran wafni ‘ani ’l-wujud takun wdsilan

not in B not in B *’*5' not in text, from B (240, 19) B: tiada dengan (240, 19) not in B Text: hijab (197, 19), from B (241, 5) Text: Ibn, incorrect (197, 19), from B (241, 7) 1750 not in B Text: adds terhijab engkau (198, 4), deleted in keeping with the Arabic ”52 Text: ghayb, incoirect (198, 5)

758


maka ghayblah engkau daripada pandangmu akan dirimu maka jadilah engkau hadir’^â dan fanalah engkau daripada pandangmu *'^54 akan wujudmu maka jadilah engkau wasil adanya'^-S 210. Hikayat: Sekali peristiwa, pada suatu hari disuruh Shaykh Dhu al-Nun al-Misri akan seorang muridnya pergi melihat hal ihwal Shaykh Abu Yazid. Hatta maka muridnya itu pun pergilah hingga sampailah ia'^ê kepada Shaykh Abu Yazid. Demi dilihat Shaykh Abu Yazid akan laki-laki itu maka katanya: “Apa kehendakmu?” Maka sahut |B. 242] laki-laki itu: “Bahawa hamba hendak menchari Shaykh Abu Yazid.” Maka kata Shaykh Abu Yazid: “Siapa Abu Yazid dan dimana'^ * ’? Yazid, aku pun hendak menchari dia’^^^.” Demi didengar laki-laki itu demikian maka ia pun kembalilah serta t'ikir ia'^59 Jaiam hatinya, katanya, bahawa laki-laki ini orang gila jua. Hingga sampailah ia kepada Shaykh Dhi Nun al-Misri lalu dicheriterakannyalah'^®® akan segala kata Shaykh Abu Yazid itu. Demi didengar Shaykh Dhi al-Nun al-Misri maka'^®' ia pun menangis serta katanya: “Bahawa saudaraku’’^^^ Shaykh Abu Yazid telah fanalah ia dalam fana’’^^^ fj Allah.”

211. Kata Shaykh Ibn ‘Arabi {radiya Alldhu ‘anhu) dalam Kitab Fusus al-Hikam'V^

*''^3 “maka jadilah engkau hadir” not in text, from B (241, 13) '''54 Text; adds dirimu pandang wujudmu (198, 6) 1'^55 jjoj jjj g '^56 not in text, from B (241, 18) '’57 Text: mana (198, 12) '758 jjot in text, from B (242, 3) '759 B: katanya for fikir ia (242, 4) '7“ B: dicheriterakanlah (242, 5) >761 not in text, from B (242, 70) '762 Text; shaudaraku (198, 16) '763 not in text, from B (242, 8) '764 90.

AL-BAB AL-THANi FI 'L-TAWHlD

759

Fa-waqtan yakunu al- ‘abd rabban bild shakk

maka pada suatu waqtu adalah ‘abd itu jadi rabb dengan tiada shakk adanya, ya‘nl: terkadang adalah nyata daripada ‘abd itu beberapa si fat' rububiyyah, [A. 199] ia itu pinjaman jua adanya dan' ^^’*" tiada pada asal dirinya. Wa-waqtan yakunu al-‘abd ‘abdan^^’'^ bild ijk

dan pada suatu waqtu adalah ‘abd itu jadi ‘abd jua sebenamya,

ya‘ni: terkadang adalah nyata daripada ‘abd itu beberapa sifat ‘ubudiyyah dan lemah dan naqis karena sifat ‘ubudiyyah itu sifat yang asli padanya. Fa-in kdna ‘abdan kdna bi’l-haqqi wdsi‘an jika ada ‘abd itu ‘abd maka jadilah ia dengan Haqq Ta‘ala luas,

ya‘ni: jika nyata daripada ‘abd itu sifat ‘ubudiyyah adalah ia luas dengan Haqq Ta‘ala. Ertinya, kuasa ia atas segala sesuatu dengan kuasa Haqq Ta‘ala [B. 243] dan tiada ia berkehendak kepada kuasa seseorang jua pun'^^^ yang lain daripada kuasa Haqq Ta‘ala. Wa-in kdna rabban kdna fi ‘aynihi dankoF^^^

dan jika ada’'^'^857 RQ. 4. >858 not in B. '859Text: hukum (205, 15) I860 uQ( in g

*85> B: sifat, incorrect (250, 7)

al-Bab al-Thalith fi’l-Maqamat wa al-Ahwdlat Bab Yang Ketiga Pada Menyatakan Segala Maqamat dan Ahwal

1. Ayyuha ’l-sdlik al-rdghib: In aradta al-wusulfa ‘alayka an tabdhula} juhdaka fi tahqiq al-maqdmdt— [A. 206] Hai salik yang raghib: Jika kau kehendak wasil kepada Haqq Ta‘ala maka sayogianya atasmu mengerjakan dengan sungguh-sungguh hatimu pada menghasilkan segala maqam. Fainnahd hiya al-asds wa ‘alayhd tubnd suluk al-sdlikin wayantahi bihd wusul al-wdsilln— Maka bahawa sanya adalah maqam itu pohon dan atasnyalah diperbuat kejalanan segala salikin dan dengan dia jua kesudahan hasiP daripada segala wasilin. Wathamaratuhd al-hdl, faman Id maqdma lahu Id hdla lahu, fa 'l-maqdmdt kasbiyyatun wa’l-hdl wahbiyyatun— Dan adalah fa’idah maqam itu hal, maka barang siapa tiada [B. 251] padanya maqam tiadalah hal baginya. Maka segala maqam itu dengan diusahakan ‘abd dan hal itu dengan anugerah Haqq Ta‘ala. Wahiya ta’tJ min ‘ayn al-wujud wa ’l-maqdmdt tahsulu bibadhl al-majhud—Dan adalah ahwal itu datang daripada anugerah Haqq Ta‘ala dan segala maqamat itu hasil dengan sehabis-habis kuasa bashariyyah. Wasdhibu al-maqdm^ mumakkan fi maqdmihi wasdhibu al-hdl muraqqd'^fi hdlihF—Dan adalah yang empunya maqam itu tetap dalam maqamnya dan yang empunya hal itu terpilih dalam halnya.

’ 2 5

5

B: corrupt B: wasil B: al-maqdmat (251, 5) Text: taraqqi (206, 12) B:/w/(251,6)

771

772


2. Kata Ahl al-Tahqiq: Bahawa adalah jalan kepada Haqq Ta‘ala itu sebanyak bilang nafsu segala makhluq tetapi terhimpun dan tersimpan^ kepada'^ tiga jalan. Pertama jalan akhyar, kedua jalan segala abrar. ketiga jalan segala shattar.

3. Maka jalan akhyar itu ia itu^ membawa segala ‘amal seperti sembahyang dan puasa dan tilawah al-Qur’an dan barang sebagainya daripada segala ‘amal yang /.ahir tetapi tiada padanya ‘amal yang batin. Dan jalan segala abriir itu ia itu segala^ yang melawan hawa nafsunya dan berbaik segala akhlaq dan menyuchikan qalbu, mengusahakan barang yang meramaikan [A. 207] batin. Dan jalan segala shattar itu ia itu segala Ahl al-Mahabbah* *o, maka jalan itu" tertentu dengan mawt iradi jua, seperti sabda Nabi {salla Allah ‘alayhi wasallam): ‘"Mutu qabla an tamutu”—matikan dirimu dahulu daripada mati. Maka adalah jalan itu'^ tertentu atas sepuluh maqam.

4. Pertama: Maqam'^ tawbat. la itu menyesal" daripada kejahatan yang telah lalu dengan sungguh-sungguh hati serta menjauh diri daripada perbuatan itu dan menuntut barang yang Input [B. 252] daripadanya dengan kebajikan. Kata Shaykh Dhu^5 al-Nun al-Misri {qaddasa Allah sirrahu): “Tawbat al-‘awdmm mina'l-dhunub watawbatu al-khawdss mina’lghaflah"—bahawa tawbat ‘awamm itu'^ daripada segala dosha

® ’ * ®

'’ >2 ’2 ‘5

Text: simpan (206, 14) not in B Text corrupt “membawa segala ‘amal seperti sembahyang dan puasa dan tilawah al-Qur’an dan barang sebagainya daripada segala ‘amal yang zahir tetapi tiada padanya ‘amal yang batin; dan jalan segala abrar itu ya’itu segala” not in B B: vowelled as “muhibbah” (251, 14) not in text Text: ini (207, 3) not in B B: menyesal -nyesal B: Dhi (252, 1) not in text

AL-BAB AL-THALITH Fl'L-MAQAMAT WA AL-AHWALAT

773

dan tawbat segala yang khass daripada lalai. Kata Shaykh Nuri (qaddasa Allah sirrahu): “al-tawbah an tatuba min kulli shay’in siwd Allah ‘azza wajalla”—yang tawbat itu bahawa tawbat engkau daripada tiap-tiap sesuatu lain daripada Haqq Ta‘ala Yang Amat Mulia Lagi Maha Besar. 4. a. Maka adalah tawbat itu asal pada segala maqam, seperti kata ‘arif, “Man la tawbata lahu la maqdma lahu”—barang siapa tiada tawbat padanya tiadalah maqam baginya. Kata setengah ‘arif bahawa tawbat itu tiga perkara. Pertama tawbat qalbu, kedua tawbat ruh, ketiga tawbat sirr. Maka ‘ alamat tawbat qalbu itu ia itu takut daripada segala ‘adhab Allah, seperti firman Allah Ta‘ala‘^ “Waamma man khdfa maqdma rabbihi wanahd al-nafsa ‘ani’l-hawd; fa-inna al-jannata hiyd al-ma’wd”— adapun barang siapa takut akan kebesaran Tuhannya dan ditahaninya daripada hawa nafsunya maka bahawasanya shurga akan tempat kediamannya. Dan ‘alamat tawbat ruh itu ia itu [A. 208] harap akan rahmat Allah, seperti firman Allah Ta‘ala'^ “Ld taqnatifi^ min rahmati Alldh, inna Alldha yaghfiru al-dhunuba jami'an”—^jangan kamu putus asa daripada rahmat Allah, bahawasanya Allah mengampun *segala^ dosha. Dan ‘alamat tawbat sirr itu [B. 253] ia itu lari daripada yang lain daripada Allah, seperti firman Allah Ta‘ala22: “Fafirru ild Alldh”—larilah kamu kepada Allah Ta‘ala23.

5. Kedua: Maqam qana‘ah dan wara‘. la itu keluar salik daripada segala *keinginan^^ nafsaniyyah dan daripada segala**

not in text ** Qur’an: al-Nazi‘at (79, 40-41) Qur’an: al-Zumar (39, 53) B: taqti'u, incorrect (252, 17) Text: sekelian (208, 3) Qur’an: al-Dhariyat (51, 50) 22 not in B 2“* Text: keinginan ia (208, 5)

774


ladhdhat bashariyyah inelainkan^s barang yang tiada dapat tiada hajat bashariyyah kepadanya daripada makanan dan pakaian. Kata setengah ‘arif bahawa q an a‘at itu tiga bagai. Pertaina qana‘at qalbu, kedua qana'at ruh, ketiga qana‘at sirr. Maka qana‘at qalbu itu sabar pada barang yang luput; dan qana'at ruh itu ia itu meninggalkan daripada segala keinginan dan qana'at sirr itu ia itu tiada menghendak akan segala yang diketahui. Maka ‘alamat qana'at qalbu itu meminta segala hajat kepada Haqq Ta‘ala. Dan ‘alamat qana'at ruh itu berpegang kepada kalam Allah, seperti firman AI iah-^’ Ta'ala"“Wa ‘tasimu bihabli Alldhi jamVan"—berpeganglah kamu sekelian--''' kepada tali^^ Allah, ya'ni Qur’an. Dan 'alamat qana'at sirr itu ia itu sentiasa karam dengan Haqq Ta‘ala dan tiada memadai dia sesuatu jua pun hanya Haqq Ta'ala jua, seperti firmanNya Yang Maha *k Tinggi-^ “Awalam yakfi birabbika annahu ‘aid kulli shay’in shahid’—tiadakah mengapakan dikau Tuhanmu, ya Muhammad, bahawa sanya la atas segala sesuatu zahir.^’

5.a. Dan wara' itu ia itu berpaling daripada tiap-tiap yang melintang maqam jam' hingga daripada melihat dirinya sekalipun. Kata Shaykh Abu al-Qasim Qushayri {qaddasa Alldh sirrahu) -. “al-war‘ tarku al-shubuhdt”—bahawa yang wara' itu meninggalkan segala shubuhat. Kata Ibrahim b. Adhaiii’'

not in B not in text Qur’an: Ali ‘Imran (3, 103) B: sekelian kamu (208, 13) not in B Qur’an: Fussilat (41, 53). “Dan ‘alamat qana'at sirr itu ya’itu sentiasa karam dengan Haqq Ta'ala dan tiada memadai dia sesuatu jua pun hanya Haqq Ta'ala jua, seperti firmanNya Yang Maha Tinggi, “Awalam yakfi birabbika annahu ‘ala kulli shay’in shahid” — tiadakah mengapakan dikau Tuhanmu, ya Muhammad hahawa sanya ia atas segala sesuatu zahir.” not in B 22 “Kata Shaykh Abu al-Qasim Qushayri (qaddasa Allah sirrahu)’’ not in text. 22 Text: this phrase is in Arabic: “Qdla al-Shaykh Ibrahim b. Adham..." (208, 18-19) 2® 22 28 25 20 2*

AL-BAB AL-THALITH Fl’L-MAQAMAT WA AL-AHWALAT

775

(gaddasa Allah sirrahu), ‘‘al-wara ‘ tarku kulli shubhatin watarku ma la [A. 209] ya'mka?^"—yang wara‘ itu meninggalkan tiaptiap yang shubhat dan meninggalkan barang yang tiada memberi [B. 254] man fa'al akan dikau. Kata Shaykh Shibli (qaddasa Allah sirrahu), “al-wara‘ an yatawarra'a ‘an kulli ma siwd Allah"'—yang wara‘ itu bahawa wara‘ engkau daripada segala ma siwa All^. Telah diturunkan Allah Ta‘ala wahyu kepada Nabi Allah Musa demikian bunyinya; “Lam yataqarrab ilayya al-mutaqarribun mithla al-war —tiada damping kepada Aku segala yang damping seperti^^ yang membawa wara‘. 6. Ketiga; Maqarn zuhud. la itu keluar salik daripada sabab dunya dan daripada^® segala keinginan dan gahnya, seperti sabda Nabi (salld Allah ‘alayhi wasallam)'. “al-dunya haram ‘ala Ahl al-Akhirati waal-dkhiratu hardmun ‘ala ahi al-dunya wahumd hardmani ‘aid ahli Alldh"—yang dunya itu haram pada orang AhP'^ Akhirat dan akhirat itu haram pada orang AhP^ Dunya dan keduanya haram pada Ahl Allah. Kata Shaykh ‘Uthman {gaddasa Alldh sirrahu)'. “al-zuhd tarku al-dunyd thumma Id yubdli man^^ akhadhahd”—yang zîd itu meninggalkan dunya, kemudian maka tiadalah ia hirau’" akan yang mengambil dunya. Kata Shaykh' ’ Sulayman al-Darani {gaddasa Alldh sirrahu), “al-zuhd * tarku md yushghiluhu ‘an Alldh”—yang zîd itu meninggalkan barang yang mashghulkan dia daripada Haqq Ta‘ala. Kata Imam Ahmad b. Hanbal (radiya Alldh ‘anhu): “Yang zîd itu tiga perkara. Pertama meninggalkan har^—ia itu zahid segala ‘awamm; kedua meninggalkan berlebih-lebihan daripada menchari halal—ia itu zahid segala khawass; ketiga meninggalkan

B: yu'lnuka, incorrect (253, 18) B: serta (254, 5) not in B B; yang (254, 9) not in B not in B ‘*® B: text corrupt not in B

776


barang yang memeri mashghul daripada [B. 255] Haqq Ta‘ala— ia itu zahid segala ‘arif.”

1. Keempat: Maqam sabar. la itu tetap atas agama dan melawan hawa nafsu" *^, seperti firman Allah Ta‘ala43, ""Wa’sbir wd ma sabruka ilia biÂlldh"—dan" *^ sabarlah engkau dan [A. 210] tiada jua sabarmu ^ ** itu melainkan dengan Allah. Ditanyai sahabat akan Nabi Allah {salld Allah 'alayhi wasallam) daripada iman. Maka sabdanya, “al-sabr waal-samdhah”—yang iman itu [sabar dan samahah]" *^. 7.a. Kata setengah ‘arif : Bahawa sabar itu ia itu keluar salik daripada chitarasa hawa nafsunya^^ dengan mujahadah pada berbuat ta‘at dan menyuchikan nafsu dan menghiasi ruh. Kata Shaykh Junayd {qaddasa Allah sirrahu), “al-sabru tajarru'u al-mardrati min ghayri’l-ta‘bls^^”—yang sabar itu * meminum^ ’ minuman yang pahit dengan tiada memasamkan muka. Kata Shaykh Ibn ‘Ata’ All^ Iqaddasa Allah sirrahu), “al-sabru al-wuquf ma ‘a ’l-bald ’ bihusni al-adab”—yang sabar itu tetap serta bala dengan sebaik-baik adab. Kata Shaykh Ruwaym {qaddasa Allah sirrahu), “al-sabru tarku al-shakwd”—yang sabar itu meninggalkan mengadu-ngadu. Kata Shaykh Dhu^’ al-Nun al-Misri {qaddasa Allah sirrahu), “al-sabru huwa al-isti‘dnatu biAlldh ‘azza wajalla”—yang sabar itu ia itu minta tolong kepada Haqq Ta‘ala Yang Maha Mulia Lagi Maha Besar. Kata Shaykh Aba Muhammad al-Jurayri {qaddasa Allah sirrahu).

*2' ‘*5

Text: nafsunya (209, 18) Quf’m: al-Nahl (16, 127) not in B '*5 not in B -*6 B: sabar (255, 3) our addition. Text and B incomplete. '*8 B: adds dan (255, 7) Text corrupt 5® Text: minum (210, 6) 5> B: DhI (255, 14)

AL-BAB AL-THALITH Fl'l.-MAQAMAT WA AL-AHWALAT

777

“al-sahru yafriqa bayna hdl al-ni‘mat waal-mihnat ma'a sukun al-khdtir^^ fihimd, waal-tasabbur^'^ huwa sukun ma ‘a ’lbald ’ ma ‘a wijddn faqdla al-mihnah”—yang sabar itu menfaraqkan^^ antara hal ni’rnat dan kesakitan [B. 256] serta tetap geraknya pada^^ keduanya, dan sangat sabar itu ia itu tetap serta bala dengan menderita kesakitan. Telah diturunkan Allah Ta‘ala wahyu kepada Nabi Allah Dawud {‘alayhi al-saldm) demikian [bunyinya]: “Takhallaq biakhldql^^ fa^^ inna min^^ akhlaqi inm and al-sabur”—hai Dawud, perangaikan olehmu segala perangaiKu, bahawa sanya daripada perangaiKu itu Akulah Yang Amat Sabar.

8. Kelima: Maqam faqir. la itu fana’ pada ‘ayn jam‘ * ahadiyyah.^ ’ Kata Shaykh Khafif [A. 211] {qaddasa Alldh sirrahu), “al-faqJr^^ ‘adamu^^ al-imldki waal-khuruj min ahkdm al-sifdf'—yang faqir itu ketiadaan milik dan keluar daripada segala hukum sifat bashariyyah. Ditanyai orang akan Shaykh Shibli {qaddasa Alldh sirrahu) daripada haqiqat faqir. Maka disahutnya, "An Id yastaghni bishay’in diina Alldh"—bahawa faqir itu tiada berkehendak ia kepada sesuatu jua pun lain daripada Haqq Ta‘ala. Kata Shaykh Muhammad al-Masuhi {qaddasa Alldh sirrahu), "al-faqir alladhl Id yard linafsihi hdjatun ild shay’in mina’l-asbdb"—Bahawa faqir itu yang^^ tiada melihat pada dirinya sesuatu hajat kepada sesuatu sabab

Text: an la yafriqa (210, 12) B: al-hatir, incorrect Text: al-sabr (210, 13) Text: tiada menfaraqkan (210, 14) Text: gerak pada kepada keduanya...” (210, 15) B: text corrupt Text: wa (210, 18) not in text, from B “Kelima maqam faqir: Ya’itu fana’ pada ‘ayn jam' ahadiyyah.” not in text, from B ®‘ B: al-faqr ®2 Text corrupt ®5 not in B

55 5^ 55 5® 52 58 5’

778


daripada segala sabab. Ditanyai orang akan Shaykh ‘ Ali Rudabari {qaddasa Allah sirrahu) daripada sebenar-benar faqir. Maka sahutnya: “alladhi Id yamliku wald yumlaku"—yang faqir itu tiada bermilik dan tiada dimilikkan^. Kata Shaykh Nuri (qaddasa Allah sirrahu), “Na‘t al-faqir al-sukiin ‘inda’l-‘adam waalbadhl waal-ithdr ‘inda ’l-wujud”—bahawa sifat faqir itu diam itu tatakala [B. 257] ketiadaan dan membiyayakan dan memilih akan yang^^ lain daripada dirinya tatkala ada padanya sesuatu. 9. Keenam: Maqam Shukur. Kata segala ‘arif bahawa shukur itu iqrar lisan akan segala^^ ni‘mat Allah dan berbuat khidmat dan ‘ibadat badan^^ akan Haqq Ta'ala, seperti firman Allah Ta‘ala^8, “Lain shakartum laazidannakum”—bahawasanya jika kamu shukur neschaya Kutambah ni'mat akan kamu. Kata Shaykh ‘Abd al-Razzaq Kashi^^ {qaddasa Allah sirrahu): “Shukurô itu faham akan Haqq Ta‘ala karena apa dijadikanNya^’ engkau, karenaNyakah atau karenamu atau karena yang lain^^? Inilah ni‘mat yang amat besar. Kata Shaykh Abu ‘Uthman {qaddasa Allah sirrahu), “al-shukr ma ‘rifat al- ‘ajz ‘an al-shukr la ru’yat uLmat"—yang shukur itu mengetahui lemah diri daripada membawa shukur, bukannya shukur yang melihat [A. 212] ni‘mat jua. Dan lagi kata Shaykh Abu ‘Uthman {qaddasa Allah sirrahu): “Bahawa shukur segala ‘awamm itu atas makan dan pakaian dan shukur segala khawass itu barang yang datang anugerah Allah atas hati mereka itu daripada ma‘ani. Kata Shaykh Junayd {qaddasa Allah sirrahu)^^: “al-shukr an la ta‘si

B: dimiliki not in text not in text Text: badannya (211, 13) Qur’an: Ibrahim (14, 7) short for Kashani, not in B B: dijadikan {251,1) B: yang lainnya Text: adds “ya‘m” (212, 3)

AL-BAB AL-THALITH Fl’L-MAQAMAT WA AL-AHWALAT

779

Allah bini'matihi”—yang shukur itu bahawa engkau jangan^^ berbuat derhaka akan Allah Ta‘ala dengan sesuatu ni'mat jua pun. Kata Shaykh Shibli {qaddasa Allah sirrahu}^^, "‘‘al-shukr ru’yat al-mun‘im"—yang shukur itu melihat akan Yang Menganugerahai ni'mat, ya‘ni: jangan ia melihat akan ni‘mat jua. 10. Ketujuh: Maqam Khawf. Kata Ustadh Abu ‘All Daqqaq {qaddasa Allah sirrahu) [B. 258] bahawa khawf itu atas tiga martabat. Pertama khawf namanya; kedua khashyah namanya; ketiga haybah namanya. Maka khawf itu daripada sharat iman, seperti firman Allah Ta‘ala^^: “Wa khafiinf^ in kuntum mu’mimn”—ketakut oleh kamu akan Daku jikalau ada kamu daripada segala mu’min. Dan khashyah itu daripada sharat ‘ilmu, seperti firman Allah Ta‘ala^^: “Innamd yakhsha Allah min ‘ibadihi al-'ulamd’"'—hanya sanya yang takut akan Haqq Ta‘ala itu daripada segala hambanya yang ‘ulama’. Dan haybah itu daripada sharat ma'rifat, seperti firman Allah Ta‘ala^^: “wa yuhadhdhirukumu Allah nafsah”—dipertakut Haqq Ta‘ala akan kamu daripada sampai ma‘rifat kamu kepada kunhi dhatNya. Kata setengah ‘arif, “al-khawf harakat al-qalb min jaldl al-rabb''—yang khawf itu gerak qalbu daripada kebesaran Tuhan. 11. Kedualapan: Maqam raja’, seperti firman Allah Ta‘alaô, “Man kdna yarju liqa’a Allah fainna ajala Alldh^^ ladtin”— barang siapa harap akan liqa’ Allah maka bahawasanya adalah janji Allah lagi akan datang. Kata setengah ‘arif [A. 213]:

Text: jangan engkau (212, 4) ’5 Text: adds “ya‘nr’ (212, 5) Qur’an: All ‘Imran (3, 175) Text: yakhdfum (212, 10) Qur’an: Fatir (35, 28) ” Qur’an: Al ‘Imran (3, 28; 3, 30) s® Qur’an: al-‘Ankabut (29, 5) not in B

780


""al-raja’ thiqafi^ al-jud minaj-karitn [al-wadiid]”^^—yang harap itu mengharapkan^^ murah daripada yang amat murah, ya‘ni: hendak ada harapmu semata-mata akan Haqq Ta‘ala jua dan jangan ada harapmu karena murahNya. Kata setengah ‘arif, “Huwa qurb al-qalb min muldtafat al-rabb”—yang harap itu mendampingkan qalbu kepada lutf Allah. Kata setengah, ""Huwa al-nazar ild sa ‘ati rahmati Allah”—yang harap itu tilik kepada keluasan rahmat Allah. Kata [B. 259] setengah, ""al-rajd’ ru’yat al-jaldl bi‘ayni al-kamdl”—yang harap itu melihat jalal Allah dengan penglihat yang kamal. Kata setengah ‘arif^'’, ""al-raja surur al-fu’dd bihusni al-mi‘dd'—yang harap itu suka fu’ad dengan sebaik-baik yang dijanjikan Allah Ta‘ala. 12. Kesembilan: Maqam tawakkul. la itu keluar salik daripada segala asbab dunya dan^^ harap akan Haqq Ta‘ala, seperti firman AllahTa‘*ala ^, ""Fatawakkalu inkuntummu ’minln”—tawakkullah kamu jikalau ada kamu daripada segala mu’min^^ yang membawa iman. Dan lagi pula firmanNya Yang Maha Tinggi^®, ""Wa man yatawakkal ‘ala Allah fahuwa hasbuhu”—ya‘ni^’ barangsiapa menyerahkan dirinya kepada Allah maka kafalah la akan dia^^ Kata setengah ‘arif, ""al-sabr tark al-sa ‘y ma la tasa ‘uhu^"^ qudrafi^ al-bashar”—yang sabar itu meninggalkan usaha pada

83 84 83 8® 83 88 8’ ” ’3

’3 ’4 95

Text and B: corrupt cf./?e,p. 63. Text: menggugurkan (213, 1) not in B not in B Text: dengan (213, 10) Qur’an: al-Ma’idah (5, 23) not in B Qur’an: al-Talaq (65, 3) not in B B: adds “(maka ia’itu All^ Ta’ala itu mengira-ngirailah la akan dia)’’ on the margin (259, 9) not in text, from B B: corrupt Text: 8 ”

RQ, RQ, RQ, RQ,

101 101. 101. 101.

794


11. Pada ketika ditanyai orang akan Shaykh Wasiti (qaddasa Allah sirrahu) daripada dhikir, maka sahutnya: Yang dhikir itu keluar ‘abd daripada maydan ghaflah kepada padangô mushahadah dengan ghalabah takut dan sangat kasih.^' Kata Shaykh Abu^^ Madyan {qaddasa Allah sirrahu): “Shahid al-hudur istighrdq al-qalb fi’l-dhikr lighalabati shuhud al-madhkur”—yang memushahadahkan hudur Allah itu mengaramkan qalbu dalam dhikir karena ghalabah mushahadah Allah. Ditanyai orang akan Shaykh Dhu al-Nun al-Misri (qaddasa Allah sirrahu) daripada dhikir. Maka sahutnya: “ghaybat al-dhdkir ‘ani’l-dhikr”—yang dhikir itu ghayblah yang empunya dhikir daripada dhikir. waqdla Dhu al-Nun al-Misri [A. 227] (qaddasa Allah sirrahu),“man dhakara Allah dhikran ‘ala haqiqah nasiya fi janbi dhikrihi kulla shay ’in wahafiza Allah ‘alayhi kulla shay’in”—dan lagi kata Shaykh Dhu al-Nun al-Misri, barang siapa dhikir Allah dengan haqiqah dhikir neschaya lupalah pada pihak dhikimya akan segala sesuatu. Kata Shaykh Abu^^ Madyan (qaddasa Allah sirrahu): “al-dhikr ma ghayyaba ‘anka [biwujudihi waakhadhaka minka] bishuhudihi; al-dhikr shuhud al-haqiqat wahamyu [al\-khaliqah”—bahawa dhikir itu barang yang mengghaybkan daripada penglihat akan dirimu sabab mushahadah Allah, dan dhikir itu^^ mushahadahkan haqiqat dan melupakan makhluq. Ditanyai orang akan Shaykh Abu ‘Uthman (qaddasa Allah sirrahu): “Ya Shaykh. Adakah kami dhikir Allah tiada kami merasai ladhdhat dhikir itu?” Maka sahutnya: “Fuji oleh kamu akan Allah, bahawa sanya la menghiasi segala anggotamu dengan berbuat ta‘at akan Dia. ” 12. Sekali peristiwa, berdatang sembah Nabi All^ Musa keHadrat Allah Ta‘ala: “Ya Tuhanku, dimana tempat

20 21 22 23 24 25

Text: adds itu (226, 13) RQ, 101. Text: Ibn (226, 14) RQ, 101. Text: Ibn (227, 4) “dhikir itu” repeated twice

AL-KHATIMAH

795

kediamanMu?” Maka firman Allah Ta‘ala: “Fl qalbi ‘abdiya al-mu’min”—pada hati hambaKu yang mu’min. Ya'ni: Adalah dhikir itu tetap dan diam pada qalbu ‘abd dari karena bahawa sanya Maha Suebi Haqq Ta ha I a daripada diam dan hulul.-^’ Kata Shaykh Sahl b. ‘Abd Allah {qaddasa Allah sirrahu)^^: Tiada jua sesuatu hari melainkan adalah la Haqq Ta‘ala berseru-seru demikian bunyinya: “ ‘Abdimd ansaftanl, adhkuru[ka] watansdnl, waad'uka ilayya watadhhab ild ghayrl, waudhhibu ‘anka al-baldyd waanta mu ‘takifun ‘aid ’l-khatdyd; yd banl Adam md taqulu ghadan idhd ji ’tanl?”—hai hambaKu, tiadakah engkau ia insaf akan Daku, Kusebut akan dikau dan kau lupakan akan Daku, dan Ku seru engkau [kepadaKu dan engkau pergi] kepada yang lain daripada Aku, dan Kuhilangkan daripadamu segala bala dan engkau tetap atas berbuat [A. 228] dosha; hai Ban! Adam, apa kau kata pada Hari Qiyamat tatkala engkau mengadap padaKu? Kata Shaykh Abu Madyan (qaddasa Alldh sirrahu): “al-dhikr shuhud al-madhkur wadawdm hudur, man lam yaghful ‘an dhikrika fald taghful ‘an dhikrihi, woman lam yaghful ‘an birrika fald taghful ‘an shukrihi”—Yang dhikir itu memushahadahkan Haqq Ta‘ala dan sentiasa hudur qalbu akan Dia; barang siapa tiada lalai daripada kebajikanmu maka jangan engkau lalai daripada [menyebut dia, dan barang siapa tiada lalai akan Tuhanmu maka jangan engkau lalai daripada] membawa shukur akan dia, seperti firman Allah Ta‘ala dalam InjTl: “Udhkurm hina taghdab adhkurka hlna aghdab, wa ’rda binusratl laka fainna nusratl laka khayrun min nusratika linafsika”^^— sebut olehmu akan Daku tatkala engkau amarah^^ neschaya'” Kusebut akan dikau tatkala Aku murka dan ridalah engkau akan tolongKu^' bagimu, maka bahawa sanya tolongKu bagimu itu

26 22 28 2’ 8® 8*

RQ, 102. RQ, 102. Text; ghadaba, RQ, 103. Text: amarah akan (228, 8) Text: neschaya ia (228, 9) Text: tolongKu ia (228, 9)

796


terbaik daripada tolongmu akan dirimu. Kata setengah 'arif: “al-dhikr al-khafi an Id yutfa' wakhayr al-rizq md yakfl’"— Terbaik dhikir itu dhikir khafi dan [terbaik] rizqi itu rizqi memadai. 13. Kata setengah ‘arif “Ld ildha illd Alldh” itu tawhid al-mu’min, dan “Alldh” itu iqr^ al-muqinin, dan “huwa” itu iqr^ al-‘^fin, dan “kelu” itu iqrar kamilin, ialah rijal All^, tiadalah ada mereka itu kekata pada kelu mereka itu melainkan “Ld ildha illd Alldh.” Kata Shaykh Jurayri (qaddasa Alldh sirrahu): Ada seorang kekata daripada taulan kami adalah ia banyak menyebut-nyebut “Allah, Allah.” Maka pada suatu hari gugur keatas kepalanya pelepah khurma, maka pechahlah kepalanya dan bertitikanlah darahnya, tersurat dengan darah itu "Allah, AUah.”32 14. Kata Shaykh Ahmad b. ‘Abd al-Malik {qaddasa Alldh sirrahu) bahawa dhikir itu tiga martabat. Pertama dhikir yang diker[ja]kan [A. 229] dengan lisan akan tasblh dan tahmid dan takbir dan diserunya akan Haqq Ta‘ala dengan Asma’ al-Husna dan pujiannya akan Haqq Ta’ala dengan segala SifatNya yang ‘Ulya, dibukakan Haqq Ta‘ala [a]daNya dengan nurNya dan ditetapkan qalbunya dengan menyebut Dia dan mushahadahlah ia akan Haqq Ta‘ala dengan rahasia. Maka adalah dhikimya itu berjinak-jinakan dengan Tuhannya dan sekedudukan dengan Dia. Maka beroleh ladhdhatlah ia dengan dhikir dan dengan memuji Tuhannya maka tiadalah ia meminta sesuatu hajat kepada Tuhannya karena ia karam dalam dhikir Tuhannya, seperti firman Allah Ta‘ala: “Wa ladhikru Alldh akbar”—bahawa dhikir Allah itu amat besamya. Ya‘m: amat besar martabatnya pada qalbu yang didhikir akan Dia daripada chenderung ia kepada chitarasa hawa nafsunya dan meminta barang hajatnya. Maka dianugerahai Haqq Ta‘ala akan dia terbanyak daripada barang yang dipinta oleh yang meminta.

32 RQ, 103.

AL-KHATIMAH

797

15. Kedua yang medhikirkan dengan hatinya dan membesarkan Tuhannya dan dimushahadahkannya akan periNya, tiada disebutnya akan Haqq Ta‘ala [dalam] keadaan lupanya. Maka disebutnya akan Dia maka dilihat oleh yang [me]dhikir itu akan dhikir pada dirinya kepada Haqq Ta‘ala dengan sifat dirinya, seperti firman Allah Ta‘ala: “Wa ladhikru Allah akhar”—bahawa sanya dhikir Allah itu amat besar daripada segala kenyataan pada barang yang telah mustahiq akan Dia^^ [B. 260] atau sampai kepadanya segala chitarasa atas barang yang layaq padanya, seperti sabda Nabi (salld Allah ‘alayhi wasallani)-. '"La uhsl thana ’an ‘alayka [anta] kamd athnayta ‘ala nafsika”—tiada sempuma pujiku akan Dikau, [Kau] seperti yang Kau ** pujikan-^ akan diriMu. 16. Ketiga, dhikir yang madhkurkan^^ dengan mushahadah dhikir Tuhannya akan dirinya^^ pada azal pada pihak^^ tiada rasm dan tiada faham dan tiada pengetahuan dan tiada yang^® diketahui. Adalah^^ sekelian makhluq mawjud dalam ‘ilmu Allah dari karena adalah mereka itu [A. 230] ma‘dum. ** Betapa' ’ mereka itu dhikir, dan adalah mereka itu dalam ma‘lumat Allah, dan tiada ada mereka itu dituntut, dan adalah mereka itu dalam ikhtiyar Allah, tiada * ada' ’ *pada' ^ mereka itu * ^. ikhtiyar' Dimushahadahkan mereka itulah segala ahwal yang tersebut itu. ' *Maka' gugurlah daripada mereka itu tuntut dan pinta. Dan

End of lost pages from B. 3'’ “akan Dikau seperti yang Kau pujikan” not in text, from B (260, 3-4) B: mendhikirkan (260, 4) “akan diriNya” not in B not in B not in text, from B (260, 6) 3’ B: oleh (260, 6) B: tetapi ada (260, 7) “mereka itu dituntut dan adalah mereka itu dalam ikhtiyar A1 lah, tiada ada” not in text, from B (260, 9) « B: bagi (260, 9) Text: ikhyar, corrupt (230, 2) not in text, from B (260, 10)

798


adalah mereka itu' *^ pada tatkala wujudnya seperti hal tatkala ‘adamnya: menyerahkan dirinya kepada ’amr Allah dan meninggalkan maqsud dirinya—tiadalah kelingkar^^ akan mereka itu dirinya.

17. Maka martabat *dhikiri ^ yang pertama itu mutadhakirun namanya. la itu disebut mereka itu akan Haqq Ta‘ala dan disebut Haqq Ta'ala akan mereka itu, seperti firman Allah Ta‘ala: “Fa’dhkurunT^^ adhkurkum"—sebutlah oleh kamu akan Daku ^** neschaya Kusebut akan kamu. Dan lagi firman Allah Ta'ala dalam Hadith Qudsi: “Man dhakaram dhakartu[hu]^^“—barang siapa menyebut Daku neschaya Kusebut akan dia.

17.a. Dan martabat^’ dhikr yang kedua itu dhakirun namanya. la itu yang52 menyebut-nyebut Haqq Ta'ala jua, seperti firman Allah Ta'ala [B. 261] dalam Hadith Qudsi; “And jalisu man dhakararii"—Aku sekedudukan dengan barang siapa yang menyebut-nyebut Daku^^. 17.b. Dan martabat dhikir yang ketiga itu madhkurun namanya. la itu [yang] disebut Haqq Ta'ala akan mereka itu. Mereka * itulah^' ‘ashiqun, seperti firman Allah Ta'ala dalam Hadith Qudsi,55 “Idhd kdna al-ghdliba^^ ‘ala ‘abdi dhikri ‘ashaqanF^

*5 “tuntut dan pinta dan adalah mereka itu” not in B B: dikelingkar (260, 12) not in B B; udhkumi (260, 15) Text: adds ia (230, 8) Text: dhakara lahu (230, 9), read from B (260, 17) in keeping with Malay translation of the text. 5' B: menyebut (260, 18) 52 not in text, from B (260, 19) 55 not in B 5^* B: adds yang (261, 4) 55 RQ, 103. 5® B: Id ghaliba (261,5) 52 B: corrupt

AL-KHATIMAH

799

wa ‘ashiqtuhu”—apabila adalah^® ghalib atas hambaKu menyebut Daku maka berahilah dia akan Daku dan Aku pun^^ berahilah akan dia. 18. Kata segala ‘arif yang dhikir itu dua perkara. Pertama dhikir dengan®® lisan, kedua dhikir dengan^’ qalbu. Maka dhikir lisan tiada dengan dhikir qalbu itu lalai dan lupa jua adanya, dan dhikir qalbu tiada dengan lisan^^ itu tawhid dan Iman jua hasilnya. Maka [A. 231] dhikir qalbu serta dengan dhikir lisan itu ‘ibadat dan ihsan jua adanya. Kata setengah ‘arif^: “Likulli qawmin ‘uqubatun wa'uqiibatu al-‘arif inqita'uhu^^ ‘ani’ldhikr^^"—adalah bagi^^ tiap-tiap qawm itu derhaka dan derhaka segala^^ ‘arif itu diputus mereka itu daripada menyebut dhikir. 19. Kata Ahl al-Tahqiq: Adalah berkehendak segala yang dhikir itu kepada®^ empat perkara. Pertama tasdiq, kedua ta‘zim, ketiga halawah, keempat hurmat. Maka barang siapa tiada kepadanya tasdiq maka ia itu munafiq; dan barang siapa tiada baginya ta'zim maka ia itu bid‘ah; dan barang siapa tiada baginya halawah maka ia itu bermuka-muka; dan barang siapa tiada baginya hurmat maka ia itu fasiq^®. [B. 262] Kata Shaykh SahP’ b. ‘Abd Allah (qaddasa Allah sirrahu): “Ma a'rifu musibatan min nisydn al-dhikr”—tiada kuketahui kebina[saan]

58 not in text, from B (261, 6) 59 not in B not in text, from B (261, 7) not in text, from B (261, 8) ® not in B ® B: dhikir lisan (261, 9)

64 RQ, 103.

Text corrupt 66 Text: ‘an dhikr al-dhdkirin (231, 2) not in text, from B (261, 13) 68 not in text, from B (261, 13) 69 Text: kepada ia (231, 4) ™ B: fashiq, incorrect (261, 19) ’’ B: Mushahhal, incorrect (262, 1) 65

800


yang terlebih daripada melupakan dhikir Allah, seperti firman Allah Ta‘ala: “Wald takunu. ka’l-ladhma nasu Allah faansdhum [anfusahum], uld’ika hum al-fdsiqun“—jangan kamu seperti segala mereka itu yang lupa akan Allah maka dilupakan Allah^^ akan diri mereka itu. Sekelian mereka itulah fasiq^’.

20. Kata Shaykh Zakariya Ansari {qaddasa Allah sirrahu) bahawa dhikir itu keluar daripada menyebut segala ma siwa Allah dan melupakan barang yang lain daripadaNya dengan sentiasa muraqabah kepada Haqq Ta‘ala. Maka apabila hasillah muraqabah seneschaya hasillah mushahadah maka tiadalah berkehendak kepada dhikir. Kata setengah muhaqqiq bahawa jangan ditasawwurkan dhikir itu serta mushahadah dari karena bahawa sanya dhikir itu menghendaki lupa, seperti firman Allah Ta‘ala: “Wa’dhkur rabbaka idhd nasita”—sebut olehmu *akan^" Tuhanmu apabila engkau lupa akan Dia. Kata'^^ |y\. 232] kebanyakan daripada Ahl al-Mufassirin bahawa murad daripada firman Allah Ta‘ala “apabila engkau lupa” lupakan ma siwa Allah. 21. Ketahui olehmu bahawa sanya^^, hai talib Haqq, bahawa dhikir itu tiga bagai. Pertama dhikir qalbu, kedua dhikir dengan memuji Haqq Ta‘ala, ketiga dhikir^^ dengan mushahadah akan Haqq Ta‘ala. Maka dhikir qalbu itu ia itu tiada dilupakan ‘abd akan Tuhannya kerana mesra ia dengan Dia dan berkasihkasihan ia dengan Dia; dan dhikir dengan memuji Haqq Ta‘ala itu ia itu terkeraslah atas ‘abd mushahadah akan segala sifat Allah dengan sekira-kira ghayblah ia daripada penglihat dirinya; dan dhikir dengan mushahadah akan Haqq Ta‘ala itu ia itu

72 22 2“*

22

2® 22

B: “dan lupa” (262, 10) B: fashiq, incorrect (261, 5) not in B Text; adds ia (231, 19) “bahawa sanya” not in B “qalbu, kedua dhikir dengan memuji Haqq Ta‘ala, ketiga dhikir ” not in text, from B (262, 16)

AL-KHATIMAH

801

dhikir yang kemudian itu^^ ghayblah [B. 263] ‘abd daripada dhikirnya^^ itu.

22. Shahdan. Bahawa adalah asal^° dhikir itu “Ld ildha illd Alldh”—ia itu nafi dan ithbat. Maka dengan nail itu hilanglah segala pohon sia-sia yang jadi ia^’ daripadanya penyakit qalbu daripada segala perangai keji yang nuqsani dan daripada segala sifat haywani. Dan dengan ithbat itu hasil segala pohon sihhat qalbu daripada nur Allah Ta‘ala maka tajallilah^^ j-Qh dengan mushahadah Haqq Ta‘ala dan barang siapa baginya'^’, seperti firman Allah Ta‘ala; al- ’ard biniir rabbihd”—telah teranglah bumi nafs dengan nur Tuhannya, ya‘m: hilanglah segala sifat nafsaniyyah. Inilah isharat firman Allah Ta‘ala: “Yawma tubaddalu al- 'ardghayral- ’ard wa ’l-samdwdt wabarazu liAlldh al-wdhid al-qahhdr”—pada suatu^" * hari diturunkan bumi nafs dengan bumi yang lain dan langit pun dengan langit yang lain maka nyatalah sekeliannya itu bagi Allah Tuhan Yang Esa Lagi Qahhar. Dan inilah ‘ ibarat firman Allah Ta‘ala: “Fa ’dhkurum adhkurkum”—maka sebut oleh kamu^^ akan Daku neschaya Kusebut akan kamu. 23. Maka tertukarlah yang menyebut dengan yang disebut dan tertukarlah yang disebut^^ dengan yang [A. 233] menyebut^^ maka fanalah yang menyebut.^^ Maka apabila kau tuntut yang

’8 ’’ 8® 8' 82 82 84 82 8® 82 88

B: nya (262, 19) B; dhikir (263, 1) not in B not in B B: ghayblah (263, 5) B: barang sebagainya (263, 6) not in B B: olehmu (263, 13) B: menyebut (263, 15) B: disebut (263, 15)) B: continues with “dalam sebutnya. Dan tinggallah yang disebut akan ganti yang menyebut.” (263, 15-16)

802


menyebut maka kau peroleh yang disebut dan apabila kau tuntut yang dituntut®^ maka kau peroleh yang menyebutnya'^ * ’.

24. Ayyuha’l-dhdkir, idhd ‘arafta al-dhikr^^ fa'alayka an tatawajjah ild khdliqika bfi'^kulliyyatika Imttd Id yafutaka waqtun min al-awqdt wasd'atun min [B. 264] ‘1-sd‘dfi^ illd waanta mutawajjihun ilayhi kamd qdla: wajjahtu wajhiya li’l-ladhl fatara al-samdwdti wa’l-ard—Hai yang dhakir. Apabila kau ketahuilah akan dhikir maka lazim atasmu tawajjuh kepada Tuhanmu dengan sungguh-sungguh’^ hatimu hingga tiadalah meluput akan dikau sesuatu waqtu daripada segala waqtu dan sesuatu^^ sa‘at daripada segala sa‘at melainkan adalah engkau tawajjuh kepadaNya, seperti firmanNya: “ku hadapkan^^ mukaku, dengan berpaling daripada segala ma siwa Allah, [kepada] Tuhan^^ yang menjadikan tujuh petala langit dan bumi.” 25. Kata Shaykh Najm al-Din al-Kubra (qaddasa Alldh sirrahu)'. “Yang tawajjuh kepada Haqq Ta‘ala dengan sungguhsungguh^^ hatinya itu ia itu keluarlah daripada segala kehendak yang menghendak kepada ghayr Allah hingga’^ tiadalah lagi tinggal baginya sesuatu kehendak atau sesuatu yang dikasih hanya semata-mata akan Haqq Ta'ala jua’®®, jikalau dianugerahai akan dia segala maqam Anbiya’ dan Mursalin sekalipun tiadalah

8’ B: disebut (263, 17) B: yang disebut (263, 18) ” “idha ‘arafta al-dhikr” not in B ’2 Text: li (233, 3), from B (263, 19) ’8 “min al-sa'df' not in text, from B (264, 1) B: sungguh (264, 4) ’5 not in B Text: hendakkan (233, 8), from B (264, 6) B: maka Tuhan (264, 7) ’8 B: sungguh (264, 9) “hatinya itu ya’itu keluarlah daripada segala kehendak yang menghendak kepada ghayr Allah hingga” not in B **’*’ not in B

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chenderung kepadanya, seperti kata Shaykh Junayd {qaddasa Allah sirrahu): “Law aqbala siddiq ‘ala Allah Ta'ala alf alf sanat thumma a‘rada ‘an Allah lahzatan fama^^^ fdtahu^^^ aktharu min ma ndlahu”—jikalau berhadap siddiq kepada Haqq Ta'ala beribu-ribu tabun kemudian maka berpaling ia daripada Haqq Ta'ala seketika jua, maka barang'® yang Input daripadanya itu terlebih banyak ^ ** daripada barang yang diperolehnya.” Ayyuhd[‘ljmutawajjih'^^^, hadir qalbaka fi kulli lahzatin lamhatin kay turzaqu al-muhddarah^^''—[A. 234] Hai yang tawajjuh kepada Haqq Ta‘ala, hadirkan olehmu’”*^ qalbumu’^® pada tiap-tiap ketika **** dan tiap-tiap kejap mata supaya kau peroleh muhadarah. [B. 265] Kata Shaykh Abu Yahya Zakariyya Ansari {qaddasa Allah sirrahu): “al-muhadarah hudur al-qalb ma ‘a al-Haqq Ta ‘ala min ward ’i al-sitr”—Yang muhadarah itu hudur qalbu ‘abd serta [Haqq] Ta‘ala dari balik tirai. Kata Sahib Mandzil al-Sd’irin {qaddasa Alldh sirrahu),^^^ “al-muhddarah hudur al-qalb ma‘a al-haqqfi’l-istifddatd^^ min asmd’ihi Ta'dlu'—yang muhMarah itu hudur qalbu ‘abd serta Haqq Ta‘ala pada mengambil fayd daripada asma’ Allah Ta‘alL

26.

’®' Text: mimma (233, 16), from B(264, 14) B: fa-innahu, corrupt (264, 14) Text: barang siapa (233, 28), from B (264, 16) not in B Text: tawajjuh (233, 19), from B (264, 17) B: aw (264, 18) “kay turzaqu al-muhârah” not in B B: oleh not in text, from B (264, 18) “tiap-tiap ketika dan ” not in text, from B (264, 19), in keeping with the Arabic “al-muhadarat hudur al-qalb ma‘a al-Haqq Ta'dld min wara’i al-satr” yang muhadarah itu hudur qalbu ‘abd serta [Haqq] Ta'ala dari balik tirai. Kata Sahib Mandzil al-Sd’irin (qaddasa Allah sirrahu),” not in text, from B (265, 1-4) "2 B: inqadat, incorrect

804


27. Ayyuha al-muhadir! Rd‘i khatardtika^^^ waanfdsaka hand Id yakhtura bibdlika khatratun mina’l-khatardt wald yakhruja^^‘^ minka mina’l-anfds illd waanta hddir, wa‘asd an yamunna^^^ al-haqq ‘alayka al-kashf^^ wa’l-mukdshafah—Hai yang hadir qalbu. Pelihara akan olehmu segala gerakmu dan segala nafasmu hingga tiada jua gerak’^^ sesuatu gerak daripada * '^ segala gerakmu dan tiada jua keluar daripadamu suatu nafas daripada segala nafasmu'melainkan adalah engkau hadir, mudahmudahan dianugerahai Haqq Ta'ala engkau kashaf dan mukashafah. 28. Kata Shaykh Abu Y ahya Zakariyya Ansari {qaddasa Alldh sirrahu) yang kashaf itu tiga perkara. Pertama kashaf nafsu, ia itu ‘ilm al-yaqin; kedua kashaf qalbu, ia itu ‘ayn al-yaqinJ-” ketiga kashaf *sirr, 2i ia itu haqq al-yaqin. Maka jika ta‘alluq ‘ilmu itu dengan ziihir ‘ilmu maka dinamai akan dia ‘ilmu yaqin; dan jika ta‘alluq ‘ilmu itu dengan batin ‘ilmu dinamai akan dia ‘ayn al-yaqin; dan jika ta‘alluq [B. 266] ‘ilmu itu kepada Haqq Ta‘ala maka dinamai akan dia haqq al-yaqin. Dari karena inilah kata Shaykh Raslan (qaddasa Alldh sirrahu): “Ahl al-bdtin ma‘a al-yaqin”—adalah Ahl al-Haqiqah itu serta yaqin. 29. Maka permulaan yaqin itu mukashafah, kemudian maka mu‘ayanah, kemudian maka mushahadah. Kata Shaykh Sahl {qaddasa Alldh sirrahu): “Ibtidd’u al-yaqin al-mukdshafah”— bahawa permulaan yaqin itulah mukashafah, seperti'-- kata

'1^ B: corrupt Text corrupt, from B (265, 8) Text: yamnah (234, 7) not in text, from B (265, 10) '1^ B: bergerak (265, 11) not in text, from B (265, 12) **’ “daripada segala nafasmu” not in B “kedua kashaf qalbu, ya’itu ‘ayn al-yaqin” not in text, from B (265, 16) '2' not in text, from B (265, 17) not in B

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805

Sayyidina ‘All (karrama Allah wajhahu), [A. 235] “Law kushifa al-ghitd’ ma izdadtu^^^ ilia yaqinan”—]i]ii&\&\i terbuka tutup neschaya tiadalah menambah aku *^^ melainkan yaqin. Kata Shaykh Abu Yahya Zakariyya Ansari Iqaddasa Allah sirrahu): “al-mukdshafah huduruhu ma'ahu bma‘ti al-baydn al-tdmm bi’l-burhdn”—yang mukashafah itu hudur ‘abd serta Haqq Ta‘ala dengan peri yang nyata lagi sempuma dengan dalil. Kata Shaykh Abu al-Qasim Qu shay ri {qaddasa Allah sirrahu): “al-mukdshafah wahuwa huduruhu bina ‘ti al-baydn ghayr muftaqirfi hddhihi ’l-hdlatd^^ ild^^^ ta ’ammul^^^ al-dalil watalab al-sabil wald mustajir min dawd‘i al-raybi wald mahjub ‘an na‘ti al-ghayb"—yang mukashafah itu ia itu hudur ‘abd dengan nyata, tiada muhtaj hal ini kepada memicharakan dalil dan menuntut jalan *^® dan tiada berlindung daripada segala sangka dan daripada segala hijab daripada peri’^^ ghayb. Kata Shaykh Ahmadb. ‘AbdaX-YânmlqaddasaAlldhsirrahu): “al-mukdshafah raf'u al-shubhah ‘ani’l-qalb ji mayddn al-ma‘rifat''—[B. 267] yang mukashafah itu menghilangkan shubhah daripada qalbu pada maydan ma‘rifah. Kata setengah ‘arif: “al-mukdshafah nur ma ‘a nur”—yang mukashafah itu suatu chahaya serta chahaya. 30. Kata setengah ‘mf bahawa mukashafah itu tiga perkara. Pertama mukashafah qalbu, kedua mukashafah ruh, ketiga mukashafah sirr. Maka mukashafah qalbu itu ia itu menilik dunya’*^ ’ dengan mata ghayrah; dan mukashafah ruh itu menilik kepada akhirat dengan mata fikir; dan mukashafah sirr itu ia itu menilik’^’ kepada Haqq Ta‘ala dengan mata wasil.

B: corrupt B: daku (266, 8) '25 B:hd/ (266,13) '26 B: ayyu, corrupt (266, 13) '22 B: corrupt '28 B: “menuntut jalan” on the margin (266, 17) '2® not in B '50 not in B '5' not in text, from B (267, 8) '24

806


31. Maka ‘alamat mukashafah qalbu itu ia itu malu akan Haqq Ta‘ala pada barang hal, seperti firman Allah Ta‘ala: “yastakhfuna mina'l-nas wala yastakhfiina min Allah wahuwa [A. 236] ma'ahum”—dipertakut'^^ mereka itu akan manusia'^^ dan tiada diketakut mereka itu akan Allah dan la jua serta mereka itu. Dan ‘alamat mukashafah ruh itu ia itu meninggalkan *nyesal ^^ daripada segala barang yang telah Input, seperti firman Allah Ta‘ala: “Likayla ta’saw ‘ala mafatakum”—janganlah putus asa kamu pada barang yang telah Input daripada kamu. Dan ‘alamat mukashafah sirr itu ia itu meninggalkan shuka daripada anugerah Haqq Ta‘ala, seperti firmanNya Yang Maha Tinggi'^”’: “wala tafrahu bima atakum”—jangan kamu suka'^^ karena barang yang dianugerahai akan kamu. 32. Kata setengah ‘arif: “al-yaqin huwa mukashafah”—yang yaqin itu ia itu mukashafah; “wa’l-mukashafah 'ala thalathati awjuh—mukashafah [B. 268] bi’l-akhyar wa’l-mukashafah biizhar al-qudrat wamukdshafat al-qulub bihaqd ’iq al-iman.”— Dan mukashafah itu tiga *perkara ^^: pertama mukashafah dengan segala cheritera gha’ib, kedua mukashafah dengan menzahirkan qudrat Allah, ketiga mukashafah * hati segala dengan segala haqiqat iman. Kata Shaykh Abu al-Qasim Qushayri {qaddasa Allah sirrahu) bahawa murad daripada mukashafah *itu'^ pada istilah Sufi itu diajan daripada zahir sesuatu pada qalbu dengan ghalabah dhikimya serta tiada keadaan sangka. Dan lagi pula kata mereka itu bahawa murad daripada mukashafah itu barang yang damping daripada penglihat melihat antara jaga dan tidumya’**' ’.

B: diketakut (267, 10) B; manushia (267, 11) 134 B: sesal (267, 13) '33 B: firman All^ Ta'ala (267, 16) '3® Text: shuka (236, 5) '37 B; bagai (268, 2) * not in B '3 '39 not in B '40 B: tidur (268, 9) '32 ■33

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33. Ayyuha’l-mukdshifah bi’l-kashf^^ al-ilahl, fa’staqim^'^'^ wala taltafit ila kashfika likay^’^^ tadhuqa al-mu‘ayanah—Hai mukashifah dengan kashaf anugerah Haqq Ta‘ala. Maka''**^ tetapkan dirimu dan jangan engkau chenderung *lain'^ ’ kepada kashafmu supaya kau rasai chita rasa mu‘ayanah. Kata *Shaykh '^® Abu Yahya Zakariyya Ansari {qaddasa Allah sirrahu): “al-mu ‘dyanah tahqiq ma ‘rifat [A. 237] al-dhat allati la yasihhu ma'a wujudihd wujud al-ghayr^^'^”—yang mu‘ayanah itu mentahqiqkan ma'rifat dhat Allah yang tiada sah sertanya keadaan kasih akan yang lain daripadaNya.

34. Ayyuhd ’l-mu ‘ayin, makkana Allah hdli^^^ wahdlaka fahadhd waqad hdna al-ard^'^ an yaftah laka bdb al-mushdhadah; fa’staghriq fi bahrihd hatta tamhuwa watamhaqa watashaqa watafnd Hanna marjVaka wamuntahdka sdhilu al-wisdl wa’lbaqd’—Hai yang mu'ayanah. [B. 269] Tetapkan’ô Haqq Ta‘*ala 5i haiku dan halmu. Maka hampirlah sekarang masa dibukakan Haqq Ta‘ala bagimu pintu mushahadah, maka karamlah engkau dalam lautNya hingga mahwalah engkau dan mahaqlah engkau dan * ' sahaqlah ’^ engkau dan fanalah engkau, dari karena bahawasanya tempat kembalimu dan kesudahanmu itu kepada tepi wisal dan baqa’ Allah'^^.

B: corrupt ’“*2 B:fa’staqir (268, 9) Text: kay (236, 16), B: Zi (268, 10), read likay. not in B >'*5 B: dan lera (268, 12) not in B B: corrupt B: halaka, incorrect B: corrupt *50 B: ditetapkan (269, 1) **5 B: adds kiranya (269, 1) *52 B: mustah^lah (269, 3) *53 not in B

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35. Kata * ^^ Shaykh Abu al-Qasim Qushayri {qaddasa Allah sirrahu): “Sahib al-muhddarat marbiit bidydtihi”'^"'—adalah sahib muhadarah terikat dengan segala tandaNya; “Wasdhib al-mukdshafah mabsiit bisifdtihi^^^”^^^—dan adalah sîb mukashafah itu suka'^s dengan segala sifatNya; “Wasdhib al-mushdhadah mulqd^^'^ bidhdtihi”^^—dan adalah sahib mushahadah * itu'^ diilhamkan pada dhatNya; “Wasdhib al-muhddarah yahdihi ‘aqluhu”^^^—dan adalah s^b muhadarah itu’®3 menunjuk dia ‘aqalnya; “Wasdhib al-mukdshafah yudnlhi ‘ilmuhu“^^‘^—dan adalah sahib mukashafah itu ia * itu' ’mendampingkan ‘ilmunya; “Wasdhib al-mushdhadah yamhuhu ma‘rifatuhu“^^^—dan adalah sahib’^’ mushahadah itu dimahwakan' ’^ dia ma‘rifatnya. * 36. Kata Shaykh Junayd (qaddasa Alldh sirrahu): “al-mushdhadat wujud al-haqq ma‘a fiqddnika"^^'^—yang mushâdah itu memawjudkan Haqq Ta‘ala serta ketiadaanmu. Kata Shaykh Nuri (qaddasa Alldh sirrahu): “Ld yasihhu li’l‘abd [A. 238] al-mushdhadat waqad baqiya lahu ‘irqun qd’imun"™—tiada sah bagi seseorang ‘abd mushahadah tatkala

**5' 155 '56 '57 '58 '59 '60 '6' '62 '65 '64 '65 '66 '67 '68 '69 '70

not in B RQ 40 Text: bi-sifat (237, 11), from B (269, 8) RQ, 40 Text: shuka (237, 12) not in B RQ, 40 not in B RQ, 40 not in B RQ, 40 ‘itu ya’itu” not in B RQ, 40 not in text, from B (269, 14) B: mahwakan (269, 14) RQ, 40 RQ, 40

al-khAtimah

809

lagi tinggal padanya akan sesuatu akar yang berdiri, ya‘ni: sesuatu mahabbah akan ma siwa Allah. [B. 270], Dan lagi pula kata Shaykh Nuri: “al-yaqln huwa al-mushahadah”—yang’^* yaqin itu ia itu mushahadah. Ya‘ni: Bahawasanya adalah dalam mushahadah itu' yaqm. Kata Shaykh Ahmad b. ‘Abd al-Karim {qaddasa Allah sirrahu): “al-mushahadah hudur al-sir ma ’a ’l-haqq fl maqdm al-khalwaf'—yang mushahadah itu hudur rahasia serta Haqq Ta‘ala pada maqam khalwat. Kata Shaykh Abu Yahya Zakariyya Ansari (qaddasa Allah sirrahu): “al-mushahadah wujud^^^ al-Haqq Ta‘dld bild tuhmah"—yang mushahadah itu memawjudkan’^^ Haqq Ta‘ala dengan tiada tuduh. Kata setengah ‘arif: “al-mushahadah nur ‘ala nuf‘—yang mushâdah itu suatu *^^ nur atas nur. 37. Kata setengah ‘arif yang mushîadah itu tiga bagai. Pertama mushahadah murid, kedua mushahadah siddiq, ketiga mushâdah ‘arif . Maka mushâdah murid itu “hiya al-ru ’yat ma’a‘l-qalb“—ia itu ru’yat Allah serta qalbu; dan mushahadah siddiq itu “hiya khuluww al-qalbi ‘an^’^'^ ma siwdhu”—ia itu menyunyikan qalbu’’® daripada ma siwa Allah; dan mushahadah ‘arif “hiya ru’yat al-ma‘ruf^'^ fi kulli shay’in”—ia itu melihat Haqq Ta‘ala pada tiap-tiap sesuatu. Ya‘ni: Dilihat ‘arif pada’®” segala sesuatu itu athar qudrat Allah. 38. Kata setengah ‘arif bahawa mushâdah itu tiga perkara. Pertama mushâdah qalbu, kedua mushahadah ruh, ketiga

yang chahaya (270, 1) B: ya’itu (270, 3) B: al-satr, incorrect (270, 4) ”■* B: mawjiid (270, 6) '^5 B: mewujudkan (270, 7) not in B not in B B: hati (270, 13) Text: ma'rifat (238, 14) not in B

810


mushahadah sirr. Maka mushahadah qalbu itu ia itu melihat akan sesuatu yang zahir dengan mata hati; dan mushahadah ruh itu [B. 271] ia itu melihat akan sesuatu yang batin dengan penglihat mahabbah; dan mushahadah sirr itu ia itu [A. 239] penglihat qalbu dengan mata basirah.

39. Maka ‘alamat mushahadah qalbu itu ia itu tetap atas**^ ’ jalan Allah seperti firmanNya Yang MahaTinggi: “Inna alladhina qalu rabbuna Allah thumma istaqdmu fald khawfun ‘alayhim wald hum yahzanun"—bahawa sanya segala mereka yang berkata Tuhan kami itu Allah maka tetaplah mereka itu, maka tiadalah ketakutan atas mereka itu dan tiadalah mereka itu dukachita. Dan ‘alamat mushahadah ruh itu ia itu sentiasa^^^ mushahadah kepada Haqq Ta‘ala, seperti firmanNya Yang Maha Tinggi: “Inna^^^ alladhina yadhkuruna Allaha qiydman waqu'udan wa‘ald junubihim”—bahawa segala mereka yang menyebut-nyebut Allah tatkala berdiri dan duduk dan tatkala mereka itu * ^^. baring-baring Dan ‘alamat mushahadah sirr itu ia itu melupakan barang yang lain daripada Haqq Ta‘ala, seperti firmanNya Yang Maha Tinggi: “Wa’dhkur rabbaka idhd nasitd”—sebut olehmu, ya Muhammad, akan Tuhanmu apabila engkau lupa.

40. Kata Shaykh ‘Umar b. ‘U th man al-Makki (qaddasa Allah sirrahu) bahawa sanyapermulaan mushahadah itu bertambahtambah yaqin dan nyata dengan segala kashaf hudur tetapi tiada keluar daripada tirai yang ghayb. la itulah kesempumaan qalbu dan sentiasa *muhadarah ^® karena beroleh pushaka daripada segala ghayb, seperti firman Allah Ta‘ala: “Inna fl dhdlika [B. 272] ladhikra liman kdna lahu qalbun aw alqd al-sam‘a wahu

not in text, from B (271, 3) B: menuntut (271, 8) not in text, from B (271, 9) 'W B: berbaring-baring (271, 11) *85 not in B *8® B: muhadarah itu (271, 18)

'*2

AL-KHATIMAH

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yva shahid”—bahawa sanya pada segala yang dinyatakan Allah Ta‘ala itu adalah pengajar bagi barang siapa ada baginya qalbu yang ber'aqal atau dengan menengar pengajar serta hadir qalbunya. 41. Kata Shaykh Abu al-Qasim * ^^ Qushayri {qaddasa Allah sirrahu): Tiada seseorang jua pun yang'^^ menunjuk akan^^^ kenyataan mushahadah seperti kata Shaykh ^* ’’ ‘Umar b. ‘Uthman ' al-Makki {qaddasa Allah sirrahu) yang mushahadah itu ber* turut-turut kedatangan anwar tajalll atas qalbu ‘abd dengan tiada [A. 240] menyilang dia suatu hijab dan putus. Seperti upama berturut kilat pada malam yang kelam, apabila sangatlah, maka jadilah ia upama siang hari, demikian lagi qalbu, *apabila ^^ sentiasalah'^3 tajalll kepadanya dengan tiada berputusan, maka jadilah malam qalbu itu’’*^ siang, seperti kata segala Masha’ikh {qaddasa Allah asrdrahum): ''Idhd tala'a al-sabdh ustughniya ‘ani’l-misbald^^”—apabila sianglah hari tiadalah berkehendak kepada pelita’^®.

B: corrupt not in B B: mentahqlqkan (272, 5) not in B not in B not in B ”3 B: sentiasa (272, 10) Text adds: jadilah (240, 3), from B (272, 11) Text: al-sibah, incorrect (240, 5) Text: qalbu, incorrect (240, 5)

812


Wakdna al-firdgh min taswid hadhd al-kitdbfi Baldati^^^ al-Mahrusat al-Ashl Dar al-Saldm fi shahri Jumadd al-Awwal fi tis ‘atin wa ‘ishrin, yawm al-khamis, fi waqt al-zuhr fl Hijrat al-Nahi al-sharif (salld Alldh ‘alayhi wasallam) sanat 1263 Hijrah. Ghafara Alldh li waliwdlidayya wali jamV al-muslimin wa’l-muslimdl wa’l-mu’minin wa’l-mu‘mindt al-ahyd’ minhum wa’l-amwdtf^^. Fa’l-hamdu liAlldh awwalan wadkhiran, ^dhiran wabdtinan, wasalld Alldh ‘aid sayyidind Muhammad wa ‘aid dlihi wasahbihi wasallam. Kullamd dhakarahu al-dhdkiruna waghafala ‘an dhikrihi al-ghdfilun. Da ‘wdhum flha subhdnaka Alldhumma watahiyyatuhum flhd saldm. Wadkhiru da ‘wdhum ani ’l-hamdu liAlldh rabbi ’I- ‘dlamin waAlldh a‘lam bi’l-sawdb. Tamma.

Text: (240, 6). "fi shahri Jumada al-Awwal fi tis'atin wa ‘ishrin, yawm al-khamis, fi waqt al-ûhrfi Hijrat al-Nabi al-sharif (solid Alldh ‘alayhi wa sallam) sanat 1263 Hijrah. Ghafara Alldh li wa liwdlidayya wa li Jami' al-muslimin wa al-muslimdt wa al-mu 'minin wa al-mu ‘mindt al-ahyd ’ minhum wa al-amwdt ” not in B fihd saldm. Wadkhiru da‘wdhum ani'l-hamdu liAlldh from B waAlldh a‘lam bi’l-sawdb from B

Appendices

Appendix MS. A Fa ’idah:

Ruwiya ‘an Hasan al-Basri annahu qdla fi al-kalb ‘ashru khisdl yanbaghl likulli mu ’min an takuna fihi: Al-ula annahu la yazalu jd’i'anfainnahu min adab al-sdlihin; wa ’l-thdniyah an la yakuna lahu makdn ma ‘ruf wadhdlika min ‘aidmat al-tawakkul; wa’l-thdlithah an Id yandma mina’l-layl ilia qalllan wadhdlika min sifdti muhibbin; wa‘l-rdbi‘ah idhd mdta Id yakunu lahu mirdth wadhdlika min sifdti al-mutazahhidin; wa’l-khdmisah an taraka sdhibahu waan jajdhu wadhdlika min ‘aidmat al-muridin al-sddiqln; wa’l-sddisah an yardd bi’l-ard bddi al-makdn wadhdlika min ‘aidmat al-mutawddi ‘in; wa’l-sdbi‘ah idhd inqalaba ‘aid makdnihi taraka wainsarafa ild ghayrihi, hddhd min ‘aidmat al-rddin; wa ’l-thdminah idhd daraba watarada wada ‘d ajdba wald yahqid ‘aid md madd wadhdlika min ‘aidmat al-khddi‘in; wa’l-tdsi‘ah annahu idhd uhdira bishay’in li’l-akl jalasa min ba ‘id wadhdlika min sifat al-masdkin; wa ’I- ‘dshirah idhd rahala min makdnihi Id yaltafit ilayhi wahddhd min ‘aidmat al-mahzunin.

815

Appendix MS. B Bismi Allah al-Rahman al-Rahlm Kumulai dengan nama Allah. Adapun, ketahui olehmu, hai segala yang menu[n]tut, inilah ‘ilmu ma‘rifat Allah yang sempuma i'tiqadkan oleh segala mu‘min yang khass. Maka ‘ilmu ini turun temurun daripada Nabi kita Muhammad (salld Allah ‘alayhi wasallam} maka turun kepada segala sahabat maka turun kepada segala wall maka turun kepada segala mu’min yang khass maka turun pada segala yang dikasih Alliih dan atasnya barang siapa yang dikaruniyaNya. Maka barang siapa yang beroleh karuniyaNya, dianugerahaiNya ‘ilmu ma‘rifat, maka orang itulah tanda kasih Allah, lagi beroleh martabat wall, itupun apabila sempuma ‘ilmunya beroleh dari pada gumnya yang sempuma. Maka inilah ketentuannya perkataannya melainkan ranchananya juga tiada kami sebutkan seqadar yang sudah sempuma juga supaya mudah mendapat dia bagi yang berlajar dia. Adapun sebenamyalah diri hamba itu nyawa. Maka nyawa itu sifat tujuh yang dijadikan Allah Ta‘ala. Maka nyawa dan tubuh itu tajalli sifat Allah dan af‘al Allah yang dinamai wujud idafi dan wujud ‘amm. Maka jangan kau shakk lagi apabila kau pandang tubuhmu itu diperintah oleh nyawa dan nyawa itu diperintah oleh Haqq Ta‘Ma. Apabila kau pandang hidup tubuh itu sabab hidup nyawamu maka hidup nyawamu itu dengan hayat AllMi; dan apabila kau pandang tahu tubuhmu itu dengan [tahu] nyawa[mu] maka [tahu] nyawamu itu dengan ‘ilmu Allah; dan apabila kau pandang kehendak tubuhmu itu sabab kehendak nyawamu maka berkehendak nyawa itu dengan iradat Allah; dan apabila kau pandang kuasa tubuhmu itu sabab kuasa nyawa maka kuasa nyawa itu dengan qudrat Allah; dan apabila kau pandang tubuhmu [B. 274] itu pendengar dengan pendengar nyawa itu dengan sam‘ Allah; dan apabila kau pandang penglihat tubuhmu itu sabab penglihat nyawa maka penglihat nyawa itu dengan basar Allah; dan apabila kau pandang berkata tubuhmu dengan sabab berkata nyawa maka berkata nyawa itu dengan kalam 817

818


Allah. Maka apabila tetaplah kau pandang dan kau mushahadah akan Haq Ta‘ala itu nyata pada tubuhmu dan nyawamu itu maka nyawamu dan tubuhmu itu tempat tajalli Haq Ta'ala. Demikian lagi pada segala ‘alam pun. Maka apabila kau ketahuilah maqsud kata ini maka nafilah hidupmu dan tahumu dan kehendakmu dan kuasamu dan pendengarmu dan penglihatmu dan katamu melainkan semata-mata yang mawjud itu hayat Allah dengan segala sifat tujuh yang tersebut itu jua. Maka janganlah engkau shakk lagi. Maka apabila kau kata “la ilaha” nafilah tubuhmu dalam nyawamu pada pihak hidup sendirinya dan tahu sendirinya dan berkehendak dan kuasa dan mendengar dan melihat dan berkata sendirinya. Maka apabila kau kata “ilia Allah” maka kau ithbatkanlah Haq Ta‘ala jua yang hidup, yang tahu, yang kuasa, yang berkehendak, yang menengar, yang meli hat, yang berkata-kata karana sekelian sifat yang tersebut itu nyatalah pada tubuh dan nyawa. Maka janganlah kau shakk lagi apabila kau lihat sifat Haqq Ta‘ala dengan penglihat ‘ilmu itu dhatlah yang kau pandang pada sentiasa hari pada gerak dan diam dan duduk dan berdiri dan baring—sebagainya pun [B. 275] dhat Allah juga mushahadahkan. Apabila keraslah pandang mu itu maka bukanlah pandang dirimu lagi serta tiadalah ingat engkau akan dirimu. Maka ketika itu hapuslah af‘almu dalam af'al Allah dan sifatmu dalam sifat Allah dan dhatmu dalam dhat Allah samamu. Maka tiadalah wujud tubuhmu dan nyawamu; itupun Haq Ta‘ala jua yang empunya milik. Adakah lain daripada Haq Ta‘ala menjadikan dikau apabila sudah engkau tahu akan Haq Ta‘ala empunya milik itu? Maka janganlah kau nafikan lagi tubuhmu dan nyawamu maka serasa engkau nafikan jua yang empunya milik. Maka itulah salah yang amat nyata, ya‘ni wujud idafi dan wujud ‘amm itu tajalli sifat Allah yang tujuh bangsa itu kepada dhat Allah itu. Maka nyata ia pada nyawa dan tubuh mu, maka nyawa dan tubuh itulah tempat tajalli sifat Allah dan af‘alNya. Maka iaitu tiada lain daripada dhat Allah apabila sudah kau ketahui. Maka inilah i'tiqad yang dinamai tawhid yang sempuma. Maka janganlah lagi shakk inilah yang sempuma.

APPENDIX

819

WoAllahu a ‘lam, tammat.

Wasalla Allah ‘ala khayri khalqihi Muhammad wadlihi wasahbihi wadhuriyyatihi waahl baytihi ajma ‘in. Idhd alwbba Allah ‘abdan lam yadurrahu dhanbun—Apabila dikasih All^ akan seseorang hambanya tiadalah memberi madarrat akan dia dosanya. Hendaklah engkau bicharakan lagi hadith ini supaya selamat i‘tiqad kita. Fa’idah: Qdld Shaykhund Muhyi al-Din (qaddasa Allahu sirrahu), “Sami‘tu min ahli al-shdm anna al-shaykh (qaddasa Allahu sirrahu) su’ila fiqabrihi ba‘da mawtihi ‘an rabbihi wadinihi. ” Faqdldfi al-jawdb: “Kunnd nahnu fi nahnufaittasalnd nahnu ‘anhu hina’idhin nahnu fi nahnu fa’l-dna kamd kunnd nahnu. ” Famdfahima al-Munkar waal-Nakir jawdbahu. Faqdld: “Yd rabba, ‘abduka yatakallamu shay ’an md nafhamuh. ’’ Faqdld Alldh ‘azza wajalla lahumd: “Tubd ‘abdifainnahu yatakallamu fi al-dunyd shay’an md yafhamuhu ahadun. ’’ WaAlldhu a‘ldm!

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Hakim, Su‘ad, al-Hikmahfi Hudud al-Kalimah, 2 Vols., Beirut, Dandarah liT-Tiba‘ah waT-Nashr, 1981.

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al-Hujwiri, ‘All b. ‘Uthman, Kashf al-Mahjub, annotated edition by Is‘ad ‘Abd al-Hadi Qandil. Dar al-Nahdat al-‘Arabiyyah liT-Tiba‘ah waT-Nashr, Beirut 1980. Transl. by R. A. Nicholson, The Oldest Persian Treatise on Sufism, reprint. New Delhi, Taj Company, 1991. Ibn al-‘Arabi, Muhy al-Din, Fusils al-Hikam, annotated edition by Abu al-‘Ala ‘Afifi, Dar al-Kitab al-‘Arabi, Beirut, 1400/1980.

_____ , Rasd’il Ibn al-‘Arabi, Vol. 1, Haydarabad: Matba‘ah Jam‘iyyat Da’irat al-Ma‘arif al-Uthmaniyyah, 1367/1947, containing seventeen writings of Ibn al-‘Arabi: Kitab al-Fand’, Kitab al-Jalal wa’l-Jamdl, Kitab al-Alif wahuwa Kitab al-Ahadiyyah, Kitab al-Jalalah wahuwa kalimat Allah, Kitab al-Shdn, Kitab al-Qurbah, Kitab al-l‘ldm bi-Ishdrdt Ahl al-Ahldm, Kitab al-Mim wa ’I- Waw wa ’lNun, Risdlat al-Qism al-Ildhi, Kitab al-Yd’, Kitab aTAzal, Risdlat al-Anwdr, Kitab al-Isrd’ ild Maqdm al-Usrd, Risalah fi su ’al Ismd ‘il b. Sawdakin, Risdlat al-Shaykh ild al-Imdm al-Rdzi, Risdlah Ld Ya‘lu ‘Alayhi, and Kitdb al-Shdhid. , Futuhdt al-Makkiyyah, Cairo, Maktabah al-Haqafah alDiniyyah, n.d. Ibn ‘Ata’ Allah al-Iskandari Latd’if al-Minan fi mandqib Abi ’I- ‘Abbas al-Mursi washaikhihi Abi ’l-Hasan al-Shddhili, on the margin of Sha‘rani’s Latd’if al-Minan, Cairo, A.H. 1357

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al-Isfahani, al-Raghib, Mufraddt alfde al-Qur’dn, Dimashq, Dar al-Qalam, 1992. al-Iskandari, Ibn ‘Ata’ Allah, Kitdb al-Hikam, edited and trans, into French by Paul Nwyia Ibn Ata’ Allah et la naissance de la confrerie sddilite, Beyrouth: Librairies Orientale, 1986. English transl. by Victor Danner, Ibn Ata’ Allah’s Sufi Aphorims, Leiden: E. J. Brill, 1984.

, Latd’if al-Minan fi mandqib Ahl ’l-‘Abbas al-Mursl washaikhihi Abi ’l-Hasan al-Shddhill, on the margin of Sha‘rani’s Latd’if al-Minan, Cairo, A.H. 1357 Jami, Nur al-Din ‘Abd al-Rahman, Naqd al-Nususfi Sharh Naqsh al-Fusus, annotated edition by William Chittick with an Introduction by J. Ashtiyani, Mua’assasah Mutala’at wa Tahqiqat Farhangi, Iran, 1370.

, Al-Durrat al-Fakhirah fi Tahqiq Madhhab al-Sufiyyah wa’-mutakallimin wa’l-hukama’ al-mutaqaddimin, with Arabic commentary of ‘Abd al-Ghafur al-Lari and Persian Commentary of ‘Imad al-Dawlah; ed. by N. Heer and A. Musavi Behbahani, Tehran, 1980

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Jill, ‘Abd al-Karim, Sharh Mushkildt al-Futuhdt al-Makkiyyah li-Ibn ‘Arabi, edited with an introduction by Yusuf Zaidan (Cairo: Dar al-Su‘ad al-Sibah, 1992).

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Juynboll, Catalogus van de Maleische en Sundaneesche handschriften der Leidsche Universiteits-Bibliotheek, 1899, al-Kashi, ‘Abd al-Razaq, Shark ‘ala Fusus al-Hikam, Qom: Inthisharat-e Bidar, 1370, 4th reprint.

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Muhammad Fu’ad, (arranged by) Sahih al-Bukhari Cairo: Maktabah al-Safa 2003. Reynold A. Nicholson, The Mathnavi of Jalal al-Din al-Rumi Cambridge; E.J.W. Gibb Memorial Trust, 1930 Paul Nwyia as Ibn Ata’ Allah et la naissance de la confrerie sadilite (Beyrouth: Librairies Orientale, 1986

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al-Qastallani, Abu al-‘Abbas Ahmad b. Muhammad, Irshad al-Sdri ild Sharh Sahih al-Bukhdri, Cairo, 1285 H.E. al-Qushayri, Abu al-Qasim, Risdlat al-Qushayriyyah fi Tim alTasawwuf Beirut, Dar al-Kitab al-‘Arabi, 1957, with commentary on the margin by Zakariyya al-Ansari.

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E.H. Whinfiled and Mirza Muhammad Qazwini (transl.), Lawd’ih fi Boyan Ma ‘dnl Trfdniyyah, of Nur al-Din ‘Abd Rahman Jami, ,Oriental Translation Fund, New Series, vol. XVI, London, Royal Asiatic Society, 1928.

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Indices

INDEX OF NAMES (PART I - PART III)

‘Abd al-Karim Jlli 27, 98, 131, 247, 283 ‘Abd Allah 6, 28-29, 44, 49, 104, 112, 123, 137, 153-154, 180, 186, 221, 223, 234-235, 239, 262, 274, 289, 296, 321,338, 342, 346, 374, 399, 420, 423, 429, 431, 436,440 Abd Allah [al- JSamarqandi 221 ‘Abd Allah‘Aydarus 123,262 ‘Abd Allah b. Sa ‘d al-Sindl al-Madani 29 ‘Abd al-Malik al-Mubin 193 ‘Abd al-Qadir [al-JJildni 330 ‘Abd al-Qddir Muhyiddin Shah 192 ‘Abd al-Rahmdn Jami 27, 129, lU, 219, 317, 383 ‘Abd Jamal Shah 192 Abdullah al-Ansdri 16 ‘Abdullah b. Husayn b. ‘All Makki al-Husni al- ‘Ajaldnl 199 Abdullah Yusuf AU 11 Abu ‘Abd Allah Isma‘il 154, 346 Abual-‘Abbas 21, 30, 117, 138, 222, 238, 288, 297 Abu al- ‘Abbas Ahmad al-MursJ 30 Abu al- ‘Abbas al-Mursi 117, 238, 288 Abu al-Hasan al-Bushanji 139, 300 Abu al-Hasan al-Shadhili 30, 167, 238, 379, 385 Abu al-Husayn al-Nuri 141, 149, 207,307 Abu al-Husayn Niiri 331 Abu ‘All al-Rudabdri 223,431 Abu ‘AU Daqqdq 203, 345, 421, 435 Abu ‘All Rudabdri 307 Abu al-Qdsim 29, 202-203, 228,

305, 417, 431, 434, 444-446, 448 Abu al-Qdsim al-Qushayrl 29, 203, 228 Abu al-Qdsim Qushayri 305, 417, 444-446, 448 Abu ‘Amr al-Zujdji 201 Abu Bakr al-Siddiq 21, 123,260-262 Abu Bakr Kattdnl 261 Abu Bakr Zdhirabdtii 118, 240 Abu Hafs 2i, 110, 128, 217, 274, 289, 321,431 Abu Hasan al-Shddhili 55, 235, 238 Abulsmd’il ‘Abd Alldh al-Ansdrl 28 AbuMadyan 86, 117, 133, 146, 158, 173, 176, 181, 183-185, 238, 288, 319, 360, 405, 413, 426, 430-432, 434-437 Abu Najib Shihdb al-Din al-Suhrawardi 28 Abu ‘Uthmdn 136, 141, 179, 184, 228, 293, 306, 421, 431-432, 436 Abii ‘Uthmdn Maghribl 306 Abu Yahyd Zakariyyd al-Ansdrl 315 Abu Yazld 23, 32, 82, 117, 149, 170174, 237, 239, 332-333, 363, 394, 398-399, 403-405, 408 Abu Yazid al-Bistdml 23, 32, 363 Ahmad al-Mahd’imi 150, 155,245, ' 333, 352 Ahmad al-Rifd ‘I 30 Ahmad b. ‘Abd al-Malik 109, 143, 185,220,437 Ahmad b. ‘Allal-Mahd’iml 28,411 Ahmad b. Hanbal 88, 116, 178, 233, 418 Ahmad b. Muhammad al-Qastdlldnl 21, 222 Ahmad b. Sahl 107, 208, 300

833

834


Ahmad b. Ziyad 124, 265 Ahmad ibn ‘Abd al-Malik 213, 219 Ahmad Shah 192 ai-GhazdlT 27-28, 37, 45, 76, 84-85,

150, 155, 157, 174-175, 224, 226, 230, 334 ‘All b. Abi Talib 122, 204, 218, 222, 259-260 ‘AUb. Ahmadal-Mahd’iml 155, 245, 352 ‘Allb. Mulyimmad Waja’ 30 al-Qdshdril 28, 198 al-Qunyawl 28, 198 Al-Sarraj 23 al-Sumatrdnl 12, 26, 28-29 ‘Ayn al-Quddh al-Hamaddnl 16 Brahmins 12 Dawiid b. Bdkhill 148, 328 Dihyat al-Kalbl 155, 352 Fakhr al-Dln al-Razl 82, 139, 172, 225, 300 Fakhr al-Dln Ibrahim al- ‘Iraqi 29 Hadraml 321, 346, 394 Hamzah Fansuri 12, 292 Haydar ‘Amull 25 Husayn 2, 18-19, 24, 85, 104, 122, 134, 141, 149, 153-154, 170, 172, 199, 207, 222, 237, 259, 293, 307, 325, 330-331, 342, 346, 348, 351, 391, 394-395, 399, 401, 420 Husayn al-Shdtirl 18-19, 85, 154, 346, 391, 394 Husayn b. Mansur 293, 325, 330331,351,394,401 Husayn b. Mansur Halldj 325, 331, 351,394,401 Husayn Shatirl 24, 154, 348 ibn ‘Arabi 19-20, 25, 27, 30, 36-37,

60,81-82,84, 98, 114, 117-118, 121, 123-124, 129, 149, 152, 157, 164, 167, 170, 172, 174, 230, 239, 244-246, 405 Ibn ‘Ata'Allah 29-30, 63, 76, 122-

123, 127, 146, 156-160, 165-167, 178, 183, 219, 223, 257, 261, 271, 273, 275, 322, 353-354, 356, 359, 365-366, 378-379, 381-383, 385,419 Ibn ‘Ata ’ Allah al-Iskandarl 29-30, 165, 223 Ibrahim al-Raqql 225 Ibrahim Raqql 112-113, 224 Imam Ghazall 334, 352, 356, 409410 Ishaq b. Muhammad 136, 294 Ja‘far al-Khuldl 147,325 Jalal al-Dln Muhammad b. Shaykh al- ‘Ayddrus 27, 269 Junayd 20, 23, 55, 71, 80, 94, 105106, 112, 116-117, 122, 133, 135, 139, 141, 144-147, 149-150, 157, 175, 178-180, 183, 186-187, 202203, 205-206, 217-218, 225, 235236, 240, 258, 286, 292, 294, 301-302, 306-307, 310, 312, 316, 318-319, 322-323, 327-328, 331, 334, 359, 412, 419, 421, 424, 430-432, 442, 446 Jurayrl Abu Mulmmmad 206 Kamal al-Dln ‘Abd al-Razzdq Kashi 346 Lingga 2-9 Mahmud Shah 192 Malik b. Dinar 133, 287 Mansur Shah 192 Ma‘ruf Karakhl 138,297 Mulmmmad 2-9, 11, 13, 27-28, 30, 34, 36,48,66, 72,97, 101, 106, 109, 111, 113, 117, 123, 125-126, 136-137, 140, 142, 152, 161, 168170, 173, 178, 192-193, 197, 203204, 206-207, 213, 217-220, 222223, 225, 228-229, 234, 236-238, 245, 260-261, 267-269, 274, 277, 291, 293-294, 296, 304-305, 307, 309, 312, 332, 340, 346, 358,

INDEX OF NAMES (PART I - PART III)

361, 368, 387, 390-392, 395, 398399, 401, 404, 417, 419-421, 431, 448-449 Muhammad al-Mahbub 228 Muhammad b. ‘Abd Allah al-Suhrawardi 274 Muhammad Hamlan 238 Muhammad Shah 8,192-193 Muhy al-Din ‘Abd al-Qadir al-Jilanl 323 Muhy al-Din b. ‘Arabi K), 30, 53, 228, 230, 245, 247, 252-256, 261, 278, 333, 341, 355, 378, 386, 396, 400 Muzaffar Shah 8, 192 Najm al-Dln Kubra I?!, 128, ITi, 442 Nur al-Dln 21, 91, 192, \91, 277, 219, Ml, 338, 383 Nur al-Dln ‘Abd al-Rahmdn Jami 21, 211, 219, 317, 383 Nur al-Dln Abd al-Rahmdn Jami 197 Raja AU Haji 8 Rasldn 20, 29, 125, 139, 144, 186, 266, 302,315-316,443 Rasldn al-Dimashql 20, 29, 144, 266, 315 R.O. Winstedt 8 Ruwaym 106, 147, 178, 205, 326, 419

835

Ruzbihan Baqll Shirdzl 21, 98, 168 Sa ‘d al-Dln Hamawl 28 Shams al-Dln al-Sumatrdnl 12,26, 28 Shaykh al-Isldm 11,13 Shibll 114, 116-118, 133, 135, 142, 148-149, 151-152, 170, 172, 178119, 228, 233, 237, 240, 242, 287, 292, 310, 328, 330-332, 337340, 394, 402, 418, 420-421, 431 Shihdb al-Dln Muhammad al-Suhrawardl 28, 274 Sulldn ‘Abd al-Rahmdn 7-8 Sultdn Iskandar 4, 11, 31-32, 192 Sulldn Iskandar Thdnl 4, 11, 31-32, 192 Sultan Mahmud 8, 192 Sultdn Muhammad 7-9, 192-193 ‘Umar Makkl 19, 146, 321 ‘Uthmdnb. ‘Isd al-Siddlq 152,222, 340 Wdsitl 110-111, 117, 143, 151, 158159, 168, 184, 217-218, 237, 312, 329, 337, 360-361, 363, 390, 432, 435 Yahya b. Mu'ddh al-Rdzl 23, 114, 230 Takariyya al-Ansdrl 29-30, 186-187, 315, 433 Zayn al-‘Abidin Shah 192

INDEX OF NAMES (PART IV)

‘Abd al-Karim Jill 538, 585 ‘Abd Allah 502-503,526,557,573, 602-603, 665, 669, 781, 788, 795, 799 Abd Allah [al-jSamarqandi 502 ‘Abd Allah ‘Aydarus 551 ‘Abd al-Malik al-Mubin 465 ‘Abd al-Qddir [al-]Jildni 648 ‘Abd al-Qddir Muhyiddin Shah 465 ‘Abd al-Rahmdn Jami All, 511, 580, 630, 723 ‘Abd Jamal Shah 465 ‘Abdullah b. Husayn b. ‘Ali Makkl al-Husni al- ‘Ajaldni 474 Abu ‘Abd Allah Ismd ‘il 669 Abu al- ‘Abbas 524, 593, 604 Abu al- ‘Abbas Ahmad al-Mursi 524, 593 Abu al-Hasan al-Biishanji 608 Abu al-Hasan al-Shadhili 521, 524, 111 Abu ‘Ali al-Rudabari 504 Abu ‘All Daqqdq 661,119, 793 Abu al-Qdsim 41?,, 509, 615,114, 793, 805-806, 808, 811 Abu al-Qdsim al-Qushayri 509,615 Abu al-Qdsim Qushayri 615,114, 805-806, 808,811 Abu ‘Amr al-Zujdji 4?4 Abu Bakr al-Siddiq 555-551 Abu Bakr Kattdni 556 Abu Hafs 491, 573 Abu Hasan al-Shddhili 521 Abu Madyan 593, 633-634, 689, 768, 784, 789, 793, 795 Abu ‘Uthmdn 510-511,598,616, 11?, 19Q, 194

Abu ‘Uthman Maghribi 616 Abu Yahyd Zakariyyd al-Ansdri 628 Abu Yazid 523, 521, 652-653, 741, 14?-149,154,151-15?, 163 Ahmad al-Mahd’imi 535, 654, 611 Ahmad b. ‘Abd al-Malik 493,501, 625, 796 Ahmad b. ‘All al-Mahd'imi 16>6 Ahmad b. Hanbal 518, 775 Ahmad b. Sahl 486 Ahmad b. Ziydd 562 Ahmad Shah 465 al-Ghazdli 764 ‘Ali b.AblTdlib 553-555 ‘Ali b. Ahmad al-Mahd’imi 535,611 al-Qdshdni 551 Dihyat al-Kalbi 616 Fakhr al-Din al-Rdzi 6ffl, 151 Hadrami 669 Husayn 414, 552, 598, 608, 642, 648-651, 665, 671, 675, 735, 740, 742-743, 749, 752 Husayn b. Mansur 598, 642, 648650, 675, 740, 752 Husayn b. Mansur Halldj 642, 675, 740, 752 Husayn Shdtiri 611 Ibn ‘Arabi 521, 533-534, 758 Ibn ‘Atd’Alldh 499, 504, 549, 556, 569, 573, 575, 637, 679, 682, 688, 694, 696, 698, 715-716, 719722, 726, 776 Ibrdhim al-Raqqi 504-506 Imdm Ghazali 655, 611, 684,16A165 Ishaq b. Muhammad 599-600 Ja ‘far al-Khuldi 642

837

838


Junayd 477, 480-481, 505, 521, 523, 527, 550-551, 590, 597, 609-611, 617, 629, 631-634, 638-639, 644, 646, 651, 655-656, 687, 768, 776, 778, 783, 789, 803, 808 Jurayrl Abu Muhammad 483 Kamal al-DJn ‘Abd al-Rau,dq Kashi 669 Mahmud Shah 465 Malik b. Dinar 592 Mansur Shah 465 Muhammad 463-466, 478-479, 482483, 492, 498, 500, 503, 506, 510-512, 525, 551, 555, 565-566, 573, 576, 595, 598-600, 603, 614615, 620, 652, 663, 680, 685, 691, 701-702, 730, 734-737, 742, 748-749, 756, 774, 776-777, 810, 812 Muhammad al-Mahbub 510-511 Muhammad b. ‘Abd Allah al-Suhrawardl 573 Muhammad Shah 465 Muhy al-Dln ‘Abd al-Qadir al-Jlldnl 639 Muhy al-Dln b. ‘Arabi 535, 538, 543-545, 547-548, 551, 51i, 653,

664, 681,714,121,1A5 Muzaffar Shah 465 Najm al-Dln Kubrd 512 Nur al-Dln 464, 471, 577, 580, 630, 723 Nur al-Dln ‘Abd al-Rahman Jami All, 511, 580, 630, 723 Rasldn 563-564,611,628-629,804 Rasldn al-Dimashql 628 Ruwaym 481, 644, 776 Shibll 509-510, 518, 523, 528, 531, 591, 596, 621-622, 646, 649, 651652, 660, 662-664, 740, 753, 775, 111, 779 Sultan Iskandar 464-465 Sultan Iskandar Thanl 465 Sultan Mahmud 465 Sultan Muhammad 465 ‘Umar Makkl 635 ‘Uthmdn b. ‘Isa al-Siddlq 504, 664 Wasitl 497-498, 523, 624, 647, 658, 689, 691, 694, 735, 790, 794 Yahya b. Mu‘ddh al-Rdzl 513 Ylakariyya al-Ansari 611, 627-629, 791 Tayn al- ‘Abidin Shah 465

GENERAL INDEX (PART I-PART III)

A abad al-abad 275, 345, 411 abadi 197, 301 abrdr 22, 62, 87, 272, 415 absent 118, 130, 184, 215, 241, 279, 281,405, 435 Absolute 20-21, 37, 39-41, 45, 52, 58, 65, 76, 78, 103, 111, 124, 130, 138, 144, 154, 165, 195, 197,219, 242, 253, 261, 265, 282-283, 317, 327-328, 347-348, 366, 381, 397 Absolute Beauty 144,317 Absolute Essence 37,45, 52, 65, 111, 195 Absolute Existence 20, 39-41, 78, 103, 165, 195, 327-328, 381 absolute existent 264 absoluteness 39, 103, 147, 196, 327 Absolute One 197, 397 Absolute Oneness 58, 76, 124, 154, 253, 261, 265, 347-348, 366 absolute sense 308 absorption 88, 151, 157, 172, 337, 417 abstinence 87-88, 177-178, 417-418 accident 37, 77-78, 165, 381 Acheb 3-5, 11-12,449 acknowledge 202, 205, 426 acknowledgement 45, 47, 105 acquirer 316 acquisition 20, 141, 305 act 33, 50-51, 53, 58, 91, 108, 121, 127, 135, 139, 141, 154, 160, 167168, 170, 173, 201, 219, 251, 302303, 306, 316, 325, 346-347, 349350, 367, 384, 387, 390, 392, 394, 399, 404, 432 actor 210 acts 18, 32-33, 46, 50-54, 56, 61-63,

839

72, 76, 85-86, 89, 98, 108, 114115, 121, 126-128, 132, 137, 139140, 144, 146, 154-155, 157, 161162, 165, 175, 204, 210-212, 215, 220, 230-232, 236, 242-244, 256, 267-271, 273-274, 281, 285, 296, 300-301, 303, 306, 315-316, 320, 344, 347, 349-350, 353-355, 358359, 366-370, 379, 388, 410, 415, 423, 430-431,436 actual existence 35, 38 actuality of existence 38 ‘adam 39-40, 58, 73-74, 195-196, 226, 253, 281, 327, 353-355, 365, 368-369, 374, 389, 397, 403 ‘adam al-mahd 40, 195, 327, 353354, 374 adept 14-15, 32, 75, 97, 101, 193 ‘ddil 309 adornment 135, 216, 292 adumnya 328 af‘dl 18, 86, 155, 157, 212, 236, 242, 349, 355, 358, 370 af‘al Allah 236,370 Affirmation 18-19,21,23-24,26,31, 34, 41, 44, 52-53, 55, 66-72, 74-86, 92, 135-137, 139-144, 146148, 152-155, 291-292, 295-297, 299, 302, 305-307, 312-313, 315, 323, 329, 340-341, 346, 348 affirmation of Divine Unity 14, 18-19, 24-25, 31, 34, 55, 66-70, 75, 78, 85-86, 135-137, 140, 142, 144-150, 152-155, 193, 204, 291292, 294-296, 302, 305, 307, 309313, 315, 323, 329-331, 333, 340354, 393,411-413 agent 38, 50, 72, 103, 108, 140, 169,

840


195, 210, 282, 303-304, 316, 349, 355, 369, 392 aghyar 286 Ahl al-Akhlrah 336 Ahl al-Dhawq dan Wijddn 309 Ahl al-Dunyd 336 Ahlal-Ghaflah 221 Ahl al-Istidldl 295 ahi al-khawds 343-344, 350 Ahl Allah 4, 6, 11, XI, 24, 198, 246, 296,316, 337,418 AZzZ al-Mufassirin 309, 441 Ahl al-Sa ‘adah 2(91 Ahl al-Shuhud al-Haliyy 25 Ahl al-Sunnah wa’l-Jamd‘ah 221 Ahl al-Tahqlq 20, 40, 68, 83, 137, 195, 214, 231, 242, 295, 314, 408, 425 Ahl al-Tajrid 20 Ahl al-Talwm 25, 81 Ahl al-Tamkin 25,81 Ahl al-Tawhid 295, 312 Ahl al-Wahdah 42, 198 Ahl al-Wusul 22, 62, 136, 139, 295, 301 Ahli Tasawwuf 295 ajsdm 222, 358 akhydr 22, 62, 9,2, 222, 415 al-abrdr 62 alam 61, 197, 216, 236, 250, 267, 285, 303, 325, 343, 349-350, 369, 386, 407 alam insan 216 ‘Alam Jabarut 61, 236, 262 Alam Malakut 61, 236, 262 ‘alam murakkab 350 alat 208 al-Bdrl 44, 199 al-haybah 209 ‘All al-Mahd’imi 28, 245, 411 Alim 46, 203 Allah 4, 6-2, 11, 14, 17, 24, 27-30, 36, 44, 47, 49, 56-60, 63, 66, 71, 73, 76,79, 82,92-93,95, 104,106,

111-112, 115, 118, 122-123, 125, 127-128, 135-137, 142, 146, 149, 151-154, 156-160, 165-167, 173, 178, 180, 183, 186, 191-192, 198, 204-205, 214, 217, 219, 221, 223, 225, 227, 232-237, 239, 241-242, 244, 246, 251, 253-254, 257, 261262, 267, 269-276, 281, 283, 286, 288-289, 291-292, 296-299, 302303, 306-307, 309-310, 312-313, 316, 321-323, 328, 331-334, 336338, 341-342, 345-346, 350, 352356, 358-359, 364-366, 368-371, 374-376, 378-379, 381-383, 385, 391, 396, 398-405, 408-409, 416420, 423, 426, 429, 431-437, 439443, 445-447 al-mithliyyah 301 al-nabiyyln 21 al-sdlihin 21 al-sayydr 23 al-shuhadd 21 al-siddiqin 21 al-Tafnd 20, 27, 270 al-uns 197, 209 al-zdhid 23 ambition 54, 110, 215 dmm 105, 196, 202, 268, 292, 305, 387-388 analogy 141, 162-164, 175, 226, 241, 279, 281, 302, 305, 335, 338, 366, 372, 377,411,425 andniyyah 84, 92, 403 andsir 210 angan-angan 215 angels 54, 123, 154, 210, 262, 346, 377, 386, 409 aniaya 239 animals 210 annihilation 23, 68, 106, 159, 204, 324, 363, 397, 427 anthropomorphic terms 83, 116, 234, 409 Anthropomorphists 56, 142, 310

GENERAL INDEX (PART I - PART in)

anugerah 49, 107, 208, 323, 387, 433 Anwar 27, 47, 68, 221, 226, 334 apostasy 13 aqal 22, 214-215, 224, 236, 246, 266, 276, 280, 311, 329-330, 358, 362, 413 aqal yang safi 22 ‘aql 20,51,55,11, 80,211,380 ‘aql mujarrad 20, 80 Archetypes 19 arif n, 23, 21-29, 46, 79, 175, 203, 210, 231, 239, 244, 246, 248, 273274, 289, 292, 308, 336, 359, 362, 389, 402,411,418,447 Arif 46, 203, 273 arif bi-Allah 244, 336 arrival 12, 15, 17, 63-64, 70, 84, 97, 117, 128, 188, 237, 252, 273-275, 314, 323,390, 448 arrivers 17 arrogance 53, 109, 215 arsh 304, 362 arwah 22, 44, 98, 232, 311, 358, 362 ascent of the soul 17 ascetics 61, 123, 263-264 ashyd’ 196, 377 Asrdr 3-4, 6, 11, 28, 47, 386 assertion 66, 96, 135, 291, 446 associationist 243-244 assumption 76, 160, 366-367 astray 34, 101, 104, 125, 136, 174, 191, 198, 266, 293, 409 athar 251, 303, 317, 347, 353, 370, 404 Attachment 156 Attribute 18, 66-67, 109, 245, 335 Atydr 4, 6, 11 'awwdm 203, 342-343 a‘ydn al-kharijiyyah 14 a‘ydn thabitah 74, 78, 231, 370-371, 381 ‘Aydarusiyyah Order 13

841

‘Ayn 16, 172-173, 399, 402 ‘ayn al-jam' 52, 212, 344 'ayn al-yaqln 16-17, 24, 94, 343, 443 'ayn jam' 10-12, 88, 300, 359, 390, 420 'ayn jam' aluidiyyah 88, 420 'ayn segala mawjuddt 59, 254 ammah 210, 323, 358, 319

B badan 324, 420 bahagia 304 baharu 306, 308, 311 Bahr al-Huduth 319 Bahral-Qadim 319 Bahr al-Tawhid 331 bahr wahddniyyah 294 balas 201 banyak 59, 196, 254, 256, 312 baqa 16, 23, 57, 62, 71, 83, 95, 214, 227, 244, 271, 288, 298, 350, 363, 397, 408, 427, 446 baqa’ bi-Allah 51, 244, 288, 350 basar 314 base 5, 81, 127-128, 170, 215, 272273, 275, 396, 401 baflrah 276, 345, 364, 384, 447 bdtil 347, 351, 366, 374, 376, 400 batin 41, 48, 64, 94, 120, 208, 211, 213, 215, 248, 256, 274, 285, 294, 303-304, 318, 321-322, 343, 358, 382, 415-416, 424, 427, 443, 447 bdtin 'ilmu 94, 443 bayan 21, 97, 217, 236, 296, 390 bayang-bayang 58-59, 252-254, 374 Bayt al-Hardm 212 Beatific vision 112 Beauty 18, 50, 57, 64, 113, 130, 144146, 159, 227, 246, 274, 281, 317, 322, 362, 380, 387, 424, 426 becoming manifest 22, 58-59, 72, 74-75, 121, 129-130, 155, 161, 166-168, 253-254, 277-279, 281,

842


283, 304, 309, 328, 334, 351, 363, 370, 372, 377, 381-384, 390, 402 beginning 10, 14, 35, 91, 107, 127, 142, 146, 153, 186, 188, 207-208, 270-271, 273, 311-312, 323, 343, 430, 444, 448-449 beginning state 146, 271, 273, 323 Being-Existent 61 being free 197 being manifest 57, 245 being-manifest 354, 357-358, 361, 376 beneficial knowledge 107, 209 berbilang 59, 196, 251, 254, 314 berchampur 305, 327 berjinak-jinak 64, 274 berlainan 303 berpandangan 209 bertempat 251, 300 bertubuh 310 berubah 246, 372 betapa 257, 304 bichara 263, 308, 358 bid‘ah 234, 440 blameworthy acts 54 blessing 178, 227, 258, 336, 419 Bodies 44 body 5, 9, 19, 41, 43, 53, 58, 62, 77, 80, 87, 89, 103, 108, 110, 112, 120, 125, 165, 170, 196, 212, 215216, 223, 249, 266, 272, 275, 308, 310, 324, 348-349, 380-381, 394, 420 breath 94, 132, 286, 289, 316, 443 Bukhari 27, 112, 222-223, 246 C capacities 24, 34 carnal desires 144, 317 carnal soul 53-55, 62, 67, 87-88, 91, 109-111, 127, 136, 178,213,215218, 272, 275, 293, 317, 324, 349, 402, 415, 417, 419, 425, 430, 438, 441

cause 37, 50, 75, 79, 101, 113, 140141, 143, 162, 193, 227, 252, 256, 261, 305-306, 313, 321, 325, 338, 351, 371 certainty 15-22, 24, 36, 47, 63-64, 94-97, 116, 128, 139-140, 159, 185-188, 206, 235, 274-275, 302303, 339, 343, 348-349, 362, 437, 443-446, 448 chahaya 226, 276, 279 chahaya basirah 276 characteristics 72, 85, 140, 162, 205, 221, 303, 308, 344-345, 368, 372373, 400, 403, 420 Chita 298, 307-308, 311-313, 366, 425, 438 chita rasa 311 -312, 438 choice 64, 117, 141, 238, 274, 305306,316, 369, 439 Christians 78, 142, 175, 310, 410 claim 15,79, 142, 309-310, 326, 351, 411 cloak 170,228,351,394 closeness 21,91 clothes 210, 397 clothing 52, 88-89, 129, 169, 277, 285,352, 393,417, 421 cognitional certainty 15, 343 Coming into existence 103 commands 106, 133, 146, 153, 204, 206, 215, 287, 305, 312, 322-323, 326, 343, 350 comparison 32, 118-119, 121, 242, 246, 253,311 completeness 296 Compound perception 129 concentration 23, 55-56, 71, 90, 93-94, 138, 175, 183, 186, 194, 213, 298, 320, 429 concomitant characteristics 344 concrete existence 70, 75, 104, 138, 199, 297-298 conditions for the path 321 consciousness 15-16, 21, 60, 76, 79,

GENERAL INDEX (PART I - PART III)

88, 91, 139, 144, 168, 184, 227, 263, 283, 302-303, 316, 322, 342, 344, 355, 389, 393, 397, 405, 441 contemplate 56-59, 95-96, 113, 123126, 129, 131-132, 138, 155, 158160, 164, 167, 169, 175, 179, 225, 227, 241, 247, 252-254, 261, 264, 266, 278, 284, 298, 309, 312, 334, 336, 352-353, 358, 360-361, 364, 384, 386, 388, 392, 412, 422, 436, 439, 444, 447 contemplation 17-19, 22-23, 36, 48-49, 51-52, 56-57, 59-60, 64-65, 71, 80-82, 86, 90-91, 93, 95-97, 107, 113, 121, 126-128, 131, 133, 142, 144, 156-157, 159-160, 164, 168, 170-172, 174, 181, 183-188, 194, 207, 209, 213, 226-227, 254256, 259, 263-264, 266, 269-271, 275-276, 279, 288, 314, 316, 344, 350, 353, 359-360, 362, 364-366, 376, 389-390, 396-397, 400, 404405, 409, 412, 426, 429-430, 433, 435-436, 440-441, 444, 446-448 contingency 309 continuous remembrance 92, 175, 434 copy 4,9,51,53, 108,211 corporeal human nature 54, 110,217 Corporealists 142,310 cover 191, 365, 444 creation 13, 22, 33, 35, 41,49-50, 52, 64, 107-108, 124, 129, 131-132, 156, 197, 206, 209, 212, 226, 253, 261-262, 264, 268, 278, 281, 284285,314, 353, 357, 376, 384 creative agent 38, 103, 195 Creator 22, 32-33, 35, 44-45, 103, 108, 125, 130,156, 162,196, 205206, 208, 212-213, 215, 224, 231232, 249, 281, 301, 307, 310, 316, 347-348, 353, 362, 367-368, 372 creed 211,352 creeds 11

843

D da‘if 265, 384 dajjdl 309 dalil ‘aqal 330 dalil ‘aqalJ 348 dalil naqli 67, 348 ddr al-fand’ 215 darkness 25, 59, 73, 84, 110, 113, 125, 161-162, 217, 226-227, 254, 267, 279, 310, 344, 353-354, 356, 362, 368-369, 371, 381, 389, 403, 424 Da‘wd 13 Dawitd BdkhJli 78 debt 337, 345, 347 declaration 67, 89, 135, 179, 185, 292, 301, 420, 437 decree 141, 209, 305-306, 347, 367 deduction 48, 295 Deductive Reasoning 69 defects 346 degree of nearness 22 degrees 17, 21, 24-26, 34, 40-41, 45, 50-51, 69, 75, 87, 89, 92, 96, 101, 103, 155, 160, 179, 185, 196, 226, 343,352-353, 366, 421,437 degrees of certainty 17, 24, 343 degrees of existence 41, 75, 366 deliberation 36 dendam 215 dengki 215 Denial 105 denial of immanence 141, 307-308 deny 44, 48, 76, 83, 117, 137, 141, 149-150, 152, 201, 204, 238, 296, 299, 308-309, 332-334, 340, 345, 351,409 dependent 15, 35, 44, 68, 73, 89, 92, 94, 120, 130, 180, 249, 282, 423, 425, 443 description 3, 5, 14, 17, 48, 66, 76, 135, 154, 157, 191, 197, 291-292, 308,313, 347-348, 358, 392 desire 42, 54-55, 94-95, 110-112,

844


117, 123, 126, 132, 147, 150, 160, 170-171, 215-217, 224, 236, 238239, 262, 269, 285-286, 300, 317, 324-325, 336-337, 347, 364, 394396, 408, 417, 425-426, 442 Detachment 20, 101, 156, 193 determinations 39, 41, 70, 77, 104, 165, 197, 380-381 determinator 282 determined 103, 148, 196, 256, 327 deviating Wujudiyyah 11 -13, 42 deviators 351 dhdt 14, 19, 48, 52, 74, 86, 95, 155, 157, 214, 220, 229, 231, 236, 241243, 246, 251, 259, 267, 277, 283284, 313, 325, 334, 350, 355, 358, 369, 371-372, 375, 379, 390, 402, 445 dhatiyyah 49, 214 dhawq 17, 19, 21, 47, 63, 65, 227, 274, 283, 296, 309, 349-350, 396, 425 dhihnl 37, 279 dhikir 23, 363, 434-438, 440-441 dhikr 31,54, 56, 79, 92-93, 209, 323, 425 dhikr Allah 92,323 Dhu Nun al-Misrl 115, 117, 122, 177-178, 183-184, 233, 239, 405 diam 302-303,436 difference 8, 34, 50, 60, 76, 78, 81, 84, 92, 101, 105, 141, 202, 205, 214, 263, 307-308, 314, 339, 347, 351, 380, 403, 424 dikenal 202, 205, 339 dikereda’i 201,216 din 3,’ 12, 24, 26-30, 45, 53, 73, 82, 97, 105, 126, 128, 139, 167, 172, 175, 186, 192, 197-198, 201, 205, 211, 213, 222, 225, 228, 230, 245, 247, 252-256, 261, 264, 269, 272274, 277-279, 300, 310, 317, 323, 333, 335, 338, 341, 346, 352, 355, 367, 374, 378, 383, 386, 393, 396, 399-402, 408, 412, 442

disbelief 54, 83-84, 110, 174-175, 215, 336, 398-399, 408-412 distance 5, 151, 169, 328, 335, 337, 392 divine favor 208 Divine Mercy 72, 304 Divine Names 13, 20 Divine Presence 63, 270, 273, 276, 286 divine qualities 56, 238 Divine Unity 14, 18-19, 21, 23-26, 31, 34, 41, 44, 51-53, 55, 66-72, 74-86, 88, 92, 135-137, 139-150, 152-155, 178, 193, 204-205, 291292, 294-297, 299-302, 305-307, 309-313, 315, 318-319, 322-323, 325-326, 329-331, 333, 335, 340354, 393,411-413, 420 divine unveiling 65, 131-132, 283, 286 doubt 9, 46, 85, 90, 95, 105, 155, 159, 186, 193, 202, 232, 242, 246, 270, 307, 348, 361-362, 405, 407, 424, 444-445 doubt of immanence 307 dream 112, 221 dualism 351 Dualist 142, 130 duality 37, 39, 81, 103, 148, 171, 195, 243-244, 310, 330, 373, 393, 397 duka chita 312 dunyd 44, 198, 210, 321, 324, 336, 364, 418, 422, 429 dusta 215 E ecstatic sayings 81 ecstatic utterance 351,401,409 effacement 62, 127, 131, 271, 393, 397 effects 50-53, 61-62, 72, 80, 89, 145-146, 157, 204, 236, 270, 303, 309, 317, 320, 343, 345, 353-354, 359, 366, 379, 423

283, 127, 281, 347,


effort 11, 14, 25, 46, 66, 69, 87, 140141, 179, 183, 269, 276, 305-306, 319,415, 431 effulgence 32, 34, 166, 226, 384-385 effusion 94, 151, 186, 339, 443 elect 19, 34, 61, 64, 67, 85-89, 135, 152-155, 177, 179, 275, 292, 322, 340-345, 350-351, 416, 418, 421 elements 50, 77, 108, 210, 380 embracing mercy 278 encompassing light 73, 279, 368 end state 62, 146, 271, 323 envy 53, 109, 215 equal 67, 71, 139, 215, 222, 235, 301, 335 esa 208, 251, 283, 294, 301, 330 Esa 208, 283 eschatology 11 essence 12, 14, 19, 22, 32, 37-38, 41-43,45-46,48-53,56-58,60-62, 64-65, 70, 72, 74-76, 78, 86, 95-96, 98, 101, 103-105, 107-116, 118-120, 123-127, 129-132, 137140, 142-144, 148, 150, 153, 155, 157, 161-162, 164-168, 174, 191, 195-197, 202-203, 206, 209, 212, 214, 217, 219-220, 224-226, 228233, 236, 241-249, 251, 253, 255256, 259, 262-271, 275, 277-278, 280, 282-284, 296-297, 300-301, 303-304, 307-308, 312-316, 325327, 334-335, 338-339, 341-344, 347, 349-351, 355, 358-359, 362, 364-365, 368-373, 375-377, 379381, 383-388, 390, 401, 406, 422, 445-446 Essence 14, 19, 37-38, 43, 45-46, 48-49, 52-53, 56-57,60-62, 64-65, 70, 72, 74, 76, 95, 98, 111, 115, 119, 125-126, 131-132, 139, 143144, 150, 153, 155, 157, 164, 191, 195-197, 212, 219-220, 228, 232, 236, 242-245, 259, 264, 267, 275, 283-284, 297, 303, 314, 316, 325,

845

334-335, 341-343, 347, 349, 358359, 370, 376, 390 essence of God 107, 112, 114, 123124, 126, 129, 131, 143, 164, 202, 206, 209, 214, 229-230, 236, 242243, 245, 262-264, 270, 284, 375 essential attributes 49, 51, 214 essential existence 44, 104, 138, 199, 224, 298, 354 Essential immanence 57, 119 essential reality 57, 245 estimation 51, 64, 71, 76, 108, 116117, 160, 211, 235-237, 280, 307, 326, 365-367 Eternal 65, 80, 111-112, 142, 151, 157, 191, 205, 217, 219, 224, 236, 293, 307, 310, 338, 350, 358-359, 363, 423 Eternal Plenitude 142,151,191,310, 338 everlasting 65, 116, 132, 139, 214215, 217, 233, 265, 285-286, 301, 351,361,433 evidence 5, 9, 205 evidences 70, 148, 158, 222, 330, 361 evil 53-54, 109-111, 128, 215-219, 239, 275, 309-310, 336, 425 Existence 13, 20, 22, 34, 37-41, 43-45, 52, 58, 63, 70, 75, 78-79, 86, 97, 103-104, 121, 148, 161, 165, 193, 195-196, 198-199, 220, 225-226, 232, 253, 279, 281, 298, 309, 327-328, 351, 356, 374, 381 existence in the mind 45, 75, 104, 199 existent 35, 37-43, 53, 59-61, 71, 76, 96, 103, 113, 117, 124, 130, 138, 140, 148, 151, 157, 163-164, 196, 198, 210, 212, 226, 231, 240-241, 251, 254-255, 264, 276, 279, 281, 297, 300, 304, 316, 323, 327-328, 338, 343, 349, 354-355, 357, 365366, 374-378, 380, 382, 385, 389, 400,404,412, 438, 446

846


existential effects 345 existent things 35, 37-38, 40-41, 59, 71, 130, 138, 163-164, 210, 254, 281, 300, 328, 375, 380 experience 14-17, 19-20, 23, 25-26, 31, 36, 46, 58, 64-65, 68-69, 81, 84-85,92,113,127-128, 130,187, 225, 227, 274, 281, 285, 289, 296, 304, 314, 317, 345, 349, 403, 409, 437, 445 exterior essences 14 exterior manifestation 41, 104, 197 external 15, 50-51, 62, 72-73, 96, 108-109, 127, 129, 136, 146, 161, 211, 223, 272-273, 279, 294, 303305, 311, 321-322, 334, 345, 368371, 376, 385, 411, 415, 424, 447 external individuations 73, 161, 345, 368 eye of certainty 22, 24, 159, 348, 362, 443 eye of the heart 22, 96, 112-113, 157, 160, 222, 226, 242, 358, 362, 364, 384, 447

F faculties 51, 71, 80, 108, 138, 146, 167,211,298, 323, 386 faham 214-215, 241, 280, 285, 307, 311,326, 329, 438 fa‘il 108,210,282,303-304,349 fa 'il haqiqi 282, 304 fa ‘il majazi 304 faith 66-67, 79, 89, 92-93, 105-106, 114, 116, 136-137, 144, 201, 204, 231, 235, 260, 289, 294, 316-317, 343, 419, 422-423, 426-427, 440, 445 fand 16,18-19,21,23,48,57,62,64, 68, 71, 84, 93, 157, 204, 215, 227, 244, 265, 271, 274, 283, 288, 298, 303, 311, 315, 324, 327, 349-350, 355, 363-364, 385, 389, 397, 403, 405, 408, 420, 427

fana’al-fand’ 16,68 fond’ fl al-dhdt 19, 157,355 fand’fl Allah 57, 71, 244, 288, 350, 403, 405, 408 fand’fl al-flfdt 18,157,355 fand’ fl’l-af‘dl 18 faqr 88 fard 191 farddniyyah 191 fasl 237 fasting 15,272,415 faults 204 favors 107, 179-180, 208, 420-421, 423, 445 fayd 94, 151, 233, 339, 443 fear 87, 89, 91, 106, 109, 136, 179, 181, 183-184, 204, 212-213, 269, 293-294, 309, 330, 332, 337, 384, 416, 421, 426-427, 431, 433, 435, 447 Fikr 24 finding 21, 63, 128, 141, 187, 274, 309, 319-320, 446 firmament 333 firm conviction 105, 202 first 4-5, 12, 15, 22, 30, 34, 38-39, 43, 49, 52, 67, 69, 72, 87, 89, 91-93, 95-96, 101, 104-107, 109, 126, 129, 131-132, 143, 145, 156, 164, 168, 177, 192-193, 195-196, 198, 201, 204-207, 209-210, 214, 222, 237, 239, 247, 260, 267, 270, 272, 277-278, 283, 285, 291-292, 295, 298, 305, 309, 313, 318, 325, 331, 340-343, 346, 348-349, 352353, 355, 358, 362, 377, 387, 392, 394, 397, 415-418, 421, 431, 433434, 437, 439-441, 443-445, 447 first separation 15 five senses 109, 123, 211, 214, 261 forbidden 54, 88, 110, 114, 136, 151, 231,293, 336,418 forgetful 142,310 forgetfulness 54, 92, 108-109, 209, 215-216, 435, 438-440


forgiveness 204, 218, 316 form 4, 6, 17, 20, 31, 33, 44, 51, 53, 57-59, 72, 76-77, 93, 112, 118120, 124, 132, 139, 150, 154-155, 162, 164, 169, 175, 185, 196, 198, 221, 224, 242, 245-250, 254, 256, 263, 285, 302, 307-310, 317, 334, 347-348, 351-352, 371-372, 374, 377-378, 380, 392-393, 411, 437438 formal knowledge 34, 55, 75, 78-79, 146, 320-322 four elements 77, 108, 210, 380 fourth 88, 93, 156, 178, 201, 204, 208-210, 222, 295, 310, 342-343, 346, 353, 387, 418, 440 fragrance 132, 231, 286, 311, 347, 386

G Gabriel 155,352 gathering 16, 19, 52, 70-72, 76, 80-81, 88, 108, 120, 140, 144, 152, 154, 168-169, 192, 212, 249, 255, 300, 303, 317, 339, 342, 344, 390-393, 417, 420 gathering of gathering 16, 19, 80-81, 168-169, 390, 393 gaze 71-72, 112, 163, 223, 314-315, 342, 362, 374-375, 430 gazer 40, 44, 163, 175, 196, 374, 383 general 35, 37, 41, 46, 72, 103, 105, 140, 153, 155, 168, 196, 202, 277, 305, 342-343, 348, 352, 387-388, 418, 421 general aspect 277 general existence 37 generality 34, 61, 67, 70, 75, 78-79, 85-86, 88-89, 106, 126, 135, 152, 156, 177, 203, 268, 292, 340-341, 416 gerak 236, 239, 302-303, 307, 429 ghafil 310

847

ghaflah 216, 221, 435 ghalabah 82, 152, 340, 344, 398, 408, 435 Ghawth al-A‘zam 108, 212 ghayb 233, 241, 262, 279-281, 325, 332, 343, 385, 444 ghayr 75, 370, 377, 442 glorification 93, 171, 183, 185, 241, 399, 440 godly behavior 192 God’s Acts 18, 50, 61, 63, 126-128, 157, 162, 212, 215, 236, 242, 267271, 274, 306, 354, 358, 368, 370 God’s existence 31, 35-36,38,41-43, 59, 75, 84, 92, 103-104, 106, 129130, 138, 145, 147-148, 151-152, 156, 163-164, 166, 173, 196, 198, 226, 251, 253-254, 256, 276, 278280, 297-300, 318-319, 323, 327, 334, 338-340,354, 369, 374, 376, 403 God’s providence 321 good 54, 87, 89-90, 105, 111, 136, 179, 183-184, 193, 201, 218-219, 246, 286, 288, 294, 310, 325, 336, 416, 420, 424, 430, 433-434 good deeds 90, 105, 183, 201, 294, 424, 430 grasp 46, 64, 76, 105, 116, 122-123, 131, 143, 175, 191, 193, 202, 225, 234-235, 259, 262, 280, 284, 304, 313-315, 328, 331, 388, 410-411 gratitude 89, 179, 181, 420-421, 427, 434 greatness 49, 107, 207-208 grief 90, 180-181, 312, 424, 427 guidance 110, 184, 217, 267, 279, 349, 434 guru 305 H hadaf 298 hadd 123, 196, 262, 397-398, 432 ftadir 241, 429, 443

848


hadith 10-11, 47, 70, 101, 168, 201, 215, 218, 221-225, 231, 236, 258, 262, 266-267, 280, 287, 289, 300, 303, 311, 318-319, 328-329, 342, 416,419 Hadith 10-11, 70, 101, 168, 218, 221-223, 225, 231, 258, 262, 266267, 289, 303, 342 hadrat 84, 92, 191, 270, 347, 403 Hadrat Ahadiyyah 347 hdjah 220 hal 17, 79, 82, 87, 206, 214, 222, 225, 270, 272-273, 299, 309, 320, 336, 339-340, 343, 345, 351, 360, 364, 397-398, 401-402, 405, 408409, 411, 415, 419, 423-424, 426427, 430 haldwah 93, 440 hal bast 339 bersamaan 340 hal ghalabah 340 hal ihwal 309, 320, 405, 424 hdl mukdshafah 222 happiness 65, 132, 193, 207, 285, 304, 317, 429 haqd’iq 16, 19, 27, 37,193,213,262, 270, 285, 358-359,411 haqiqah 20, 58, 94, 204, 210, 213, 225, 250, 252, 274, 280, 291, 294, 436, 443 Haqiqah 94, 210, 443 haqiqah ‘dlam 250 haqiqatfaqir 84, 92, 402-403, 420 haqiqat ma ‘rifah 219 haqiqat qurb 91, 385, 430 haqiqat sirr 313 haqiqi 43, 63, 66, 135, 198, 2Q1, 229, 282-283, 291, 304, 341, 343, 349, 364-365, 382 haqq 12, 19-21, 24, 94, 96, 109, 155, 206, 211, 213, 239, 246, 250, 253, 275-276, 292, 301, 323, 337, 343, 348-349, 352, 361, 376, 397-400, 441,443

haqq al-rububiyyah 332 haqq al-yaqin 12, 21, 24, 94, 96, 206, 275, 343, 348, 443 harakat 26, 28 harap 269, 336 Hdrith al-Muhdsibi 30, 112, 239 hdsil 242, 249, 371 hati 212-213, 242, 269, 292, 321, 427, 447 hawadith 214 hawa nafsu 213, 293, 402, 419 ^yran 206, 209, 265, 280 Hearing 50, 108, 214-215, 388 heart 16-17, 19, 22-23, 32, 36, 49, 52, 54-55, 60-61, 64-65, 67, 71, 79-80, 84, 87-97, 108-110, 112113, 116-118, 124, 126-127, 132133, 135-136, 138, 141-142, 144, 146, 151, 156-157, 160, 169-171, 177, 179-181, 184-188, 209, 212213, 215-217, 222-224, 226, 233, 236, 239, 241-242, 259, 261, 263, 267, 269, 273-275, 286, 292, 298, 305, 307, 311, 314, 317, 320-324, 330, 335, 338-339, 343, 349, 352, 358, 362, 364, 366, 384, 388-389, 392, 395-397, 407, 415-417, 422, 424-427, 429-431, 433-436, 438445, 447-448 Heaven 65, 98, 112, 133, 150-151, 207, 215, 221, 234, 285, 287, 304, 336-337, 429 Hell 148, 150-151, 207, 289, 304, 329, 336-337 Hereafter 44, 65, 95, 104, 118, 133, 136,151, 160, 193, 198, 207, 218219, 226, 242, 275, 286-287, 294, 336, 364, 418, 426, 429, 444 heretics 351 hidden 16, 49, 51, 53, 55, 64, 67, 72, 76, 78, 101, 120-121, 123, 129130, 132, 136, 140, 143-146, 153154, 163-164, 166-167, 192, 211, 213, 215, 231-232, 237, 248, 256,


262-263, 277-278, 280-281, 285, 292-293, 295-296, 303-304, 313, 315, 318, 321-324, 332, 343-344, 346, 374-379, 381-385, 390, 398, 445 hidden effector 140, 304 hidden individuality 123, 262 hidden meaning 163, 211, 263, 315, 375, 390 Hidden polytheism 67, 136, 154, 293 hidden realities 315 hidden treasure 192, 445 hify 51,209-211 hijab 226-227, 240, 328, 384, 401 hijab nurdni 227 hijab zulmdni 227 hikmah 23, 210, 216, 218, 263, 265, 363,413 hingga 228, 378 Holy Tradition 56, 108, 117, 119, 212, 238, 246, 286, 292, 303, 386, 392, 412, 439, 445 hope 62, 86-87, 89, 106, 109, 132, 150, 175, 179, 181, 183, 204, 212213, 269, 285, 321, 336, 402,412, 416, 422, 426-427, 431 hopelessness 312 hubb Allah 82,400 hudud 210, 218, 432 hudur 17, 364, 405, 435, 446, 448 Hukamd' Ishrdqiyyun 295 Hukamd ’ Mashshd ’iyyun 295 hukum 245, 248, 251-252, 303, 306, 308, 322, 368, 372, 420, 423 hukum batin 248 hukum ma^jiar 303 hukum perintah 322 hukum qudrat 306 hulul 61, 71, 264, 283, 299-300, 304, 327, 351, 372, 410, 436 human behaviour 275 human condition 153, 344-345 human dispositions 80, 324, 344

849

human forms 146, 319-320 human knowledge 47, 76, 146, 319 hurmat 93, 440 hypocrite 118,243,352,440

ibarat 26, 83, 193, 273, 285, 310, 313, 324, 349, 362, 366, 379, 388, 409 ideal realities 57, 119, 246 idol 60, 136, 263, 293, 333 idol-worshippers 60, 263 idrak 52, 129, 235, 277-278, 284 idrdk basit 278 idrak murakkab 278 ignorance 112, 202, 223-224, 227, 243, 331 ihdtah 235, 387 ihsan 79, 91-92, 342, 426, 429, 440 ikhlds 115, 219-220, 232, 302, 309, 342 ikhtiydr 305, 316, 439 Ilham 28, 198 illat 306,313 illumination 17, 41, 55, 61, 69, 93, 97, 112, 117, 147, 172, 197, 217, 223, 236, 267, 279-280, 324-325, 341,371,412,441 Illuminationists 68-69, 137, 295 illuminative knowledge 14, 16-20, 22- 25, 31-32, 35-36,45-46, 48-58, 60-65, 67, 71, 74, 84, 86-87, 89-90, 95-98, 105, 123-126, 128, 130-133, 137, 144, 148, 172, 176, 191-193, 201-203, 206-207, 209, 212-213, 216, 219-220, 223, 225, 227, 229, 236-245, 247, 249, 254, 259-260, 262-263, 265-269, 274, 277, 279-280, 283-288, 295, 317, 328, 330, 333, 336, 363, 379, 398400,411,413, 422, 424,446 illuminative knowledge of God 14, 23- 24, 31, 55-56, 65, 95, 124,128, 131, 133, 209, 236, 260, 267-269, 283-284, 287-288, 400

850


ilm al-yaqin 15, 17, 24, 94, 343, 443 ‘ilmu kashaf 257 ‘ilmu ladunnl 65, 90, 283, 319, 398, 424 ilmu ladunnl 65, 90, 283, 319, 398, 424 ‘ilmu rasml 320 'ilmu tawhld 290, 316, 318-319, 344, 413 image 40-41, 58, 72-73, 118, 163, 196, 241, 283, 335, 366, 374, 411 imaginary 43-44, 104, 151, 198,335, 338 imaginary existence 43, 104, 198 imaginary form 44, 198 imagination 33, 43, 51, 57, 71, 108, 112, 117-119, 138, 140-142, 160, 211, 223-225, 236-237, 241, 247, 298, 305, 307-308, 311-313, 324, 326, 366, 374,411,425, 438 Imam 36-37, 116, 222, 233-235, 245, 300, 305, 334, 352, 356, 399-401, 409-410,418 iman 02, 89, 92, 136, 201, 204, 234235, 260, 289, 294-295, 343, 419, 421, 423, 427, 440, 445 imkdn 309 immanence 57, 59, 72, 78, 118-120, 137, 139, 141, 244-248, 254, 296, 302, 307-309, 312 immanent 12, 42, 51, 57, 118-119, 224, 241, 245, 247-248, 308, 383 immeasurable 341 imperfection 346, 427 impossibility 44, 52, 63, 74, 129, 161, 173, 251, 262, 277-279, 281, 284, 370-371,397,404 impossible 44, 74-75, 104, 106, 131, 160, 199, 204, 271, 277, 280, 282, 351,365, 370,404 Impossible existence 44 incarnation 61, 65, 71, 78, 124, 131, 139-140, 155, 162, 264, 283, 299300, 304, 327, 351-352, 372, 436

Incamationists 12 inciteful soul 110,216 individuality 64, 123, 129, 164, 173, 262, 280, 377, 404 individuation 37, 40, 51-53, 60, 69, 103, 129, 164, 195, 248, 255-256, 277, 341, 345, 378, 385 inebriation 81-83,171-172, 174,397398, 400-401, 408 infidel 118,242 infisdl 156, 237, 353 initial station 275 inkdr 202, 240 innermost essence 32, 46, 48, 52, 64, 75, 107, 109, 112, 114, 116, 124, 129, 131, 142, 191, 209, 214, 220, 224, 229-230, 236, 259, 262, 264, 277, 284, 296, 303, 307, 312, 314, 383, 422 innermost ground of being 19, 52, 55, 80, 87-88, 90-91, 94-96, 109, 116, 177, 183-184, 186-188, 199, 212-213, 217, 223, 232, 236, 239, 255, 258, 261, 269, 275, 311, 324, 379, 398, 400-401, 403, 416-424, 426-427, 430-438, 440, 442-448 inner vision 96, 128, 172, 276, 345, 389, 401,447 inorganic matter 210 insight 47, 145, 317 inspiration 206 insufficiency 21, 165, 303, 309, 378379, 393 intellectual proofs 148, 330 intelligent 36, 191 intelligible things 57, 246 Interior 41 internal vision 334 interpretation 12-14,111,201 intimacy 23, 49, 81, 92, 107, 159, 170, 181, 209, 363, 396, 426, 438 intoxication 13 intuition of existence 21, 63, 82, 174, 225, 397, 408

GENERAL INDEX (PART I - PART IH)

intuitive experience 314 intuitive knowledge 113, 125, 129, 148, 150, 159, 181, 187, 221,225, 277, 320, 352, 354, 362, 369, 426, 444-445 invalid 68, 95, 187, 347, 445-446 invisible 43, 104, 198, 279, 325 invocation 14 iqrdr 205, 292, 301, 342, 420, 437 Islam 11, 13, 28, 30, 33, 47, 51, 79, 201, 205, 211, 233-235, 260, 297, 328, 337, 342-343, 393, 395, 402, 404, 426 isolating 147, 165, 248, 296, 327, 380 istildh Shara' 201-202 ithbdt 36, 67, 441 i'tibar 278, 308-309, 314 1‘tiqdd 11,49 itlaq 196, 327 Ittihad 28 ittisdl 156, 227, 237, 353, 390 ‘iyan 65, 283, 289

J Ja'far Sadiq 235 jdhil 310 jahl 202 jd’iz al-wujud 44, 199 Jalal 18, 24, 27, 64, 126, 269, 274, 380, 426 Jamal 18, 64, 192, 227, 274, 281, 380, 424 jamdl Allah 57, 246 Jannat al-Sifat 273 Jarmat al-‘Ulya 285 Jannat Suri, T12 jasad 58, 2Q1, 216, 249, 306 jasmdni 44, 198, 349 Jinn 105-106, 149, 193, 201, 206, 208, 333 jisim U, 308, 380-381 jismdniyyah 325 jubah 228

851

judgment 36, 124, 136, 245, 263, 338, 393, 436 ju’iyydt 318 Junayd IQ, 23, 5S, li, 80, 94, 105106, 112, 116-117, 122, 133, 135, 139, 141, 144-147, 149-150, 157, 175, 178-180, 183, 186-187, 202203, 205-206, 217-218, 225, 235236, 240, 258, 286, 292, 294, 301-302, 306-307, 310, 312, 316, 318-319, 322-323, 327-328, 331, 334, 359, 412, 419, 421, 424, 430432, 442, 446 juz’ 318 juz'T 196

K kafir 215, 234, 242, 330, 399 kamdl 247-248, 309, 341, 346, 373 kdmil 98, 231, 247, 278, 430, 435 kardmdt 227 kasab 305 kashaf 49, 82-83, 201, 22J, 251, 271, 283, 286, 324, 350, 352, 364, 379, 408-409, 430, 443, 448 kashaf ildhi 283 kdsib 316 keadaan 16, 206-207, 231, 216, 281, 304, 321, 353, 364, 366, 369, 376377, 382, 384 kebachikan 201 kebesaran 208, 226, 358 kebetapaan 201, 204, 221, 234, 247, 257, 302, 312, 397 keesaan 191, 291-292, 296, 302, 330 keinginan 215-217, 236, 238, 417 kejadian wujud itu 196 kekal 233, 246, 316, 328 kekenalan 312 kelainan 351 kelakuan 303 kenyataan 41, 210, 223, 231, 236, 278, 291, 314, 318, 375, 435, 438 kenyataan wujud 41, 375

852


kesudahan 274,311 kesudah-sudahan jam 303 ketunggalan 23, 191, 294, 345, 363, 397 khali 216, 249-250, 295 Khalil Allah 225 khalq 11, 197,253,285 khalwat 320, 446 khdrij 58, 60, 250, 264 khdriji 31,119, 345 khashyah 89, 421 khdss 40, 61, KI, 105, 135, 195-196, 202, 268, 285, 292, 305, 342, 364, 387,416 khdtir 307 khawds al-khawds 19, 85 khawf 89, 421, 427 khaydl 51, 51, 211, 136-131, IM, 307, 326, 366, 374,411 khaydli 198, 338 Khayr 11, 394 khiydnah 215 khuluq 85, 410 kingdom 61, 112, 206, 221, 267, 407 knower 17, 49-50, 52, 56-57, 59, 82, 96, 117-118, 120-122, 134, 157, 168, 187, 192, 206, 208-211, 214, 226, 229, 231, 239-240, 244, 247248, 250-254, 258, 263, 273, 279, 282, 284-285, 287, 289, 292, 299, 309, 315, 322, 335, 339, 353, 359, 372-374, 376-377, 387, 389-390, 395, 401, 408, 416-417, 419, 422423, 425, 427, 430, 433, 437, 440, 444-447 knower of God 56-57, 118, 192, 244 Knowers 162, 208, 295, 383, 388, 399 knowing 10, 21, 35, 46-49, 66, 86, 91, 105, 122, 130, 140, 144, 191, 202, 209, 213-214, 235, 240-243, 257-258, 281, 286, 300, 305, 328, 351,364 knowledge 4, 13-20, 22-25, 31-32,

34-36, 40, 45-58, 60-66, 68-69, 71, 74-76, 78-79, 83-87, 89-91, 93-98, 101, 105-109, 112-113, 115- 119, 122-126, 128-133, 136137, 139, 142-146, 148, 150-151, 153, 155, 159, 162, 164, 167, 172, 174-176, 181, 183, 185, 187, 191193, 201-217, 219-221, 223-225, 227, 229-232, 235-245, 247, 249, 252, 254, 258-269, 273-277, 279280, 283-289, 293-296, 301, 311314, 316-322, 324, 328, 330-331, 333, 335-337, 343-344, 348, 352354, 362-363, 367, 369, 371, 377, 379, 387, 398-400, 409-411, 413, 421-422, 424, 426, 430-432, 438439, 443-446 knowledge of certainty 24, 94, 343, 348, 443 knowledge of God 14,23-24,31,34, 36, 45-48, 50-52, 55-56, 60-61, 63, 65-66, 68-69, 95, 106-107, 116-119, 122, 124-126, 128, 131, 133, 143, 148, 187, 201, 205-206, 209, 229, 232, 236-237, 260, 264265, 267-269, 283-284, 287-288, 400, 445 kufr 307, 336 kufur 215,408,410-411 kulli 196,317-318,361 kmhi 48, 52, 220, 224, 229, 236, 259, 277, 284, 307,312 kunhi dhdt 48, 52, 229, 236, 259, 277, 284 kunhi dhdtNya 220, 224, 307 L ladhdhah 136 ladhdhat mushdhadah 317 lafy 313 lalai 215, 292, 416, 429, 439 lament 109, 213 lamp 78, 119, 188, 247, 279, 322, 448

GENERAL INDEX (PART 1 - PART III)

lata’if3-4, 6, 9, 11, 14-15, 24, 26, 28-30, 198, 366, 379 Latif 235 laut wahdaniyyah 225 Law 25, 79, 82-83, 91,108, 113, 115, 137, 171, 175-176, 201-202, 210, 216, 227, 231, 295, 329, 398-399, 408-409,411,413,431 Idzim 231, 245, 344 leader 192-193, 205, 309, 407, 412, 449 learned 48, 132, 134, 203, 228, 262, 276, 284, 289, 302, 320, 380, 421, 424 lemah 265, 406 lembaga 250, 306 lera 287,427 levels of descent 129, 278 Ubas 277 Liberality 304 light 18-19,24-26,34,41,44,59,61, 63-64, 73-74, 101, 113, 115, 119, 122, 125, 128-130, 134, 143, 150, 153, 156, 161-163, 166, 168, 172, 186-187, 191, 196-197, 226-227, 231-232, 245, 247, 254, 257, 259, 267, 275-276, 278-281, 289, 310, 312, 317, 320, 325, 334, 341, 343344, 349-352, 354, 356, 358, 360361, 364, 368-369, 371-373, 375, 381-385, 387, 390, 401, 412, 424, 438, 444, 446 light of attributes 325 light of certainty 18, 64, 275 light of the essence 325, 390 likeness 71, 112, 139, 221, 234, 253, 296, 301-302 limit 41, 103, 114, 196, 228, 244, 277, 307, 327, 365, 397 limitation 40, 103-104, 195, 403 limitations 52, 84, 92, 197, 309, 378 Limited existence 40, 103, 138, 195 limitedness 103, 147, 196, 308, 327 lisan dhawq 296

853

lisan hdl 206, 351 lisan ‘ilmu 296 localized 77, 120, 251, 380 lordship 121,123,131-132,137,150, 158, 165, 173, 232, 251-252, 261, 266, 283, 286, 296, 334, 337, 359360, 378-379, 404, 408 love 23, 56, 62, 80, 82, 87, 96, 106, 117, 127, 151, 157, 159, 168, 170171, 180-181, 184, 204, 212, 238, 273, 284, 312, 337, 359, 363, 388, 392, 394-396, 400-401, 408, 416, 425-426, 433, 435, 445-447 lubb ’l-lubb al-ma ‘rifah 229 luminosity 41, 191, 196-197 luminous 34, 41, 103, 196-197, 210, 384 luminous bodies 210 Zni/'218, 387, 396, 422, 433 M mabda ’ 31 matfirrat) 306, 321, 433 ma‘dum 35, 241, 297, 327-328, 349, 366, 438 maful 50, 108, 210 Magis 142,309-310 magnitude 197 mahabbah 23, 80, 212, 359, 363, 401.416, 425-426, 447 mahaq 95, 283 mdhiyyah 37-38, 77, 380 mahjubin 345 zjMhw 62,95,271,393, 397 mahwa 326 ma'iyyah 74, 231, 364-365 majazi 304, 318, 338 majdhubin 22, 61, 71, 126, 270 majesty 8, 18, 57, 64, 82, 107, 112, 142, 158-159, 166, 172, 179, 191, 208, 221, 225, 233, 236, 245-246, 248, 274, 277, 281, 302, 309, 311, 321, 360, 362, 379-380, 382, 398399.401.416, 422, 426

854


Majusi 293, 310 makhfi 280, 313 Maliki 228,310 malu 209, 368 ma'liimat 335, 439 Man 12,51,55, 108, 117,212 ma‘na 58, 215, 243, 246, 249, 252253, 285,313,319 ma ‘nawiyyah 49, 109,214 Manichean 136, 293 manifest 18,22,37,39-40,44,50-51, 55, 57-59, 61, 64, 67, 70-76, 78, 84, 92, 108, 113, 115, 119-121, 124, 126, 129-130, 132, 136, 140, 142-145, 149-150, 153, 155, 157159, 161-162, 164-168, 175, 192, 206, 210-211, 213, 215, 226, 232233, 238, 245-246, 248, 251-254, 256, 263-264, 269-270, 277-281, 283-285, 292-293, 299, 303-305, 309, 311-312, 315-316, 318, 328, 333-335, 343, 351, 354, 356-358, 360-361, 363-364, 368, 370-372, 374-377, 379-385, 387-388, 390391, 401-403, 406, 411-412, 417, 444 manifestation 18-20, 26, 34, 37, 39-42,44-45, 48-51, 54-55, 58-61, 63-64, 67, 69-75, 78, 80, 93, 97-98, 101, 104, 106-108, 111115, 120-121, 128, 130-132, 138140, 145, 150, 156-161, 164-168, 175, 187-188, 191-192, 197, 206, 208-211, 213, 219, 223, 226, 230232, 236, 245-246, 249-250, 254256, 264, 269, 274-275, 277-278, 281-285, 297-299, 303-304, 309, 314, 317-318, 323, 325, 328, 334, 341, 343, 345, 352, 354, 358-361, 363-364, 367-372, 374-377, 379, 381-385, 387-388, 401, 407, 410, 426,441,445,448 manifestation forms 54, 323 manifestation of power 211

manifested effector 140, 304 manifest existence 72, 166, 318, 364, 380, 384, 402 manifest polytheism 67, 136, 153, 292-293, 343 Manifest polytheism 67, 136, 293 mankind 33, 105, 201, 206, 210, 309, 333, 351,403,406 many 10, 15, 25, 40, 58-60, 73-74, 97-98, 107, 112, 120-121, 130, 153, 162-163, 208, 221, 227, 251254, 256, 283, 312, 320-321, 341, 353-354, 368, 372-373, 415, 432 manzil 271,275 maqam 18,41,52,57,64,84,87,92, 98, 152, 193, 196, 212, 244, 269, 274, 293, 298, 303, 316-317, 339, 342, 359, 390-391, 393, 397-398, 403, 408, 415-417, 424, 426-427, 446 maqam al-jam 303, 390-391 maqdmat 14,31,227,324 maqam 'ayn al-jam‘ 52,212 maqam fand’ 18,64,274,427 maqdm farq 316 maqdm hadrat al-sawn dan ‘awn 84, 92, 403 maqdm jam‘ 152,317,339,342,393, 417 maqdm kawn dan hawn 84, 92, 403 maqsud 240, 272-274, 314, 321, 439 ma‘rifah 14, 16, 23, 31-32, 34, 36, 45-49, 52, 55, 57, 61, 66, 68, 85, 89, 101, 105-114, 118, 120, 124125, 129, 201-207, 209, 212-213, 216, 218-220, 223-225, 227, 229230, 236-244, 262, 264-266, 269, 274, 277, 280, 283, 285-286, 295, 363, 413, 422, 444 ma'rifahAlldh 205,236-237 martabdt 38, 41, 77, 91, 196, 211, 269, 278, 305, 341, 348, 353, 366, 381,392, 409, 421,430, 437 martahat kamdl 341


martabat tanazzulat 278 martabat wasil 91,430 masha'ikh 83, 122, 125, 134, 172173, 181, 184, 188, 232, 258, 262, 266, 273-274, 289, 321, 339, 351, 401,403, 427, 432, 448 mashhud 251,386,403 md siwd Allah 59, 254, 321, 354, 371, 379,403, 440, 446 master 13, 24, 79, 85, 141, 146, 192, 230, 244, 289, 305-306, 310, 321, 346, 379, 396, 407, 423, 444 mata basiratmu 334, 388 mata fikir 95, 444 mata ghayrah 95, 444 mata hati 242, 447 mata kepala 242 mawjud 35, 38-39, 42-43, 59-60, 70, 73, 198, 212, 241, 251, 254-255, 264, 279, 281, 297, 300, 323, 327328, 343, 349, 366, 368, 374, 376, 389, 400, 412 mawjiiddt 35, 41, 59, 197, 210, 226, 254, 279, 327, 374-375, 380 mawsuf 214 maydan tajrid 84, 92, 403 ma^r 37, 50, 71, 108, 208, 219, 297, 299, 303, 309, 317, 323, 375, 388 meaning 10, 14-15, 20, 23, 34, 37, 42, 45, 55, 58, 63, 65-66, 70-71, 83-84, 92, 96, 105-107, 109, 111, 114-115, 118-121, 131-132, 141, 143, 146-147, 149-152, 157, 161, 163-166, 168, 172-173, 175, 183, 201-202, 208-209, 211, 214-215, 219, 225, 229-233, 240-246, 249250, 252-253, 256-257, 261, 263, 268, 274, 283-285, 297-298, 305, 308, 313-315, 320-321, 324-326, 328, 336, 351, 358, 368, 370, 375, 388, 390-391, 398-400, 402-403, 409, 426, 441 medium 41, 104, 156, 197, 227, 352

855

membawa imdn 234 membilang 205 membilang dia 205 memicharakan 56, 241, 252 menchuri 215 mengambil dalll 205, 350, 353, 357 mengenal 204, 339 mengesakan Dia 204 menghinggakan 204 mengiqrdrkan dia 202 mengVtiqadkan 202 menilik 215, 239, 315, 318, 329, 430431,444 mental 75-76, 129, 143, 224, 279, 311, 313 mental considerations 311 mentally posited 41, 76, 104, 130, 143, 197, 283, 285, 313, 334, 379, 382, 409 menunggalkan 245, 349 menyengutukan 235, 243, 293 menyunyikan 245 menâhirkan 13, 351, 368 merasai 227 mercy 72, 87, 111, 140, 179, 192, 204, 207, 218-219, 269, 278, 284, 304- 305, 311, 335, 399, 416, 422 Messengers 113, 125, 204, 208, 225, 267, 324, 442 metaphorical 26, 72-73, 75, 79, 140, 145, 151,304,318, 338 metaphorical agent 304 Metempsychosists 12 might 50, 108, 116, 208, 210, 233, 277, 280, 305, 397, 434 mimpi 221 mirror 40, 44, 72-73, 80, 157, 163164, 175,196, 198, 256, 283, 334335, 358-359, 362, 372-374, 376, 411 misinterpretation 13, 15 mithal 57, 216, 246, 253, 279, 305, 307, 374, 409 mixed 67, 135, 140-141, 292, 300, 305- 306

856


mode 112, 130, 173, 220-221, 224, 283, 304, 354, 404 mode of being 130,283 mode of existence 173, 220, 224, 304, 354 modes of existence 352 monism 51 moon 41, 163, 197, 248-249, 344, 357, 373, 384 Moses 24, 114, 185, 225, 229-230, 418, 436 mu 'aththir 303-304, 392 mu 'aththir yang batin 304 mu 'aththir yang zahir 304 Mu'attilah 309 mubtadi 193 mufassal 46, 48, 105, 202 muhadarah 31,94,442,448 muM 63, 251, 262, 277, 279, 351, 365, 404 muhdath 245, 277, 338, 363 muhlt-13, 115, 232, 279, 304, 368, 377 muhtdj 59, 207, 254, 282, 379, 406 Muhy al-Din b. ‘Arabi 26, 30, 53, 228, 230, 245, 247, 252-256, 261, 278, 333, 341, 355, 378, 386, 396, 400 mujahadah 54, 88, 215, 404, 419 mujarrad 20, 80, 197, 308 Mujassimah 310 mujmal 46, 105, 202 mujtami' 84 mukashafah 18, 31,49,64,90,94-95, 221-222, 274, 409, 424, 427, 443444 mukashafah ‘ilmu ladunnl 90 mukashafah qalb 95 mukashafah ruh 95, 444 mukashafah sirr 95, 444 mukhalafat 214 mukhdlatah 281, 300, 321 mukhalif 227 mukhtasar 193

mulhid 310, 351, 412 multiple 41, 59-60, 103-104, 120121, 130, 196-197, 251, 256, 283 multiple existence 256 multiplicity 15-16, 19, 40-42, 59, 70, 72, 76, 121, 143, 153, 196-197, 204, 251, 254, 314, 342, 355, 380, 420 mu'min 231, 243, 268, 342-343, 437 mumkindt 40, 44, 73, 75, 196, 199, 368, 370-371 mumtani' al-wujud 44, 199 mundfiq 243, 352, 440 munazzah 58, 253, 378 munkir 240, 307 munkirin 345 munkir tashbih 307 muntahl 193 muqaddimah 206, 295 muqarrabln 64, 275, 352 muqayyad 41, 60, 70, 256, 264, 282, 299, 327, 380 muqayyid 282 murdqabah 31, 91, 209, 344, 395, 429-433, 440 murdqabah qalb 91 murdqabah ruh 91,433 murid 27, 163, 270, 288, 305, 374, 405,413, 431,435-437, 447 Mushabbihah 310 mushdhadah 26, 31, 36, 48-49, 56, 64-65, 82, 91, 95-96, 207, 209, 213, 227, 255-256, 269, 275, 288, 312, 314, 316-317, 344-345, 350, 353, 360, 364-366, 389, 395, 400, 404, 409, 429-430, 435, 440-441, 444, 446-447 mushdhadah Allah 82, 400, 435 mushrik 215, 243, 330, 412 mushtarak 199,211 Muslim b. Hajjdj 222 mustahiq 220, 438 mustaqill 42 mutadhdkirun 93, 439


Mu‘tazilah 12 mutlaq 60, 195, 197, 220, 251, 256, 264, 282, 308, 317 mystical intuition 202 N nadir 62, 272, 316 nafsdni 349 nafsu 213, 215-216, 218, 293, 358, 386, 402, 419, 425, 430, 443 nafsu ammarah 216, 425 nafsu jasad 216 nafsu 'l-nufus 218 nafsu ma'rifah 216 nafsu mutma’innah 216 nafsu ruh 216 nama 242 Names 13, 17, 20, 27, 33-34, 46, 49, 56-57, 70, 72, 92, 94, 119, 124, 126, 132, 140, 161, 163, 169, 220, 229, 232, 241, 243-247, 264-265, 270-271, 284, 303, 323, 355, 367368, 373, 376, 388, 393, 438, 443 naqis 75, 313, 406 naqll 67, 85, 348 Nasdrd 310 nature of judgment 338 nature of the world 13 navigational stars 101, 192 Necessary Existence 20, 38-39, 44, 52,58,70,103-104,195-196,198199, 226, 298, 374 negation 36, 93, 186, 441 negligence 54, 87, 110, 215, 227, 416 ni'mat 151, 166, 336, 338, 383, 419420 nipis hati 213 nisbah 36,277,328 nisbat 308 non-existence 39-41, 72-73, 84, 103, 115, 148, 156, 158, 160-161, 163, 166, 195-196, 226, 231, 276, 327328, 353-356, 360, 365, 368-369, 374, 381,403, 439

857

non-existent 35, 39-41, 53, 59, 113, 138, 140, 241, 254, 276, 281, 297, 304, 327-328, 349, 355, 365-366, 374, 378, 389, 404, 438 normal state 340 nothing 3-4, 39,58-59,63,65,70-72, 76, 82-84, 92, 103, 112, 114-116, 126, 130, 138-139, 142-143, 145, 148-149, 151-154, 157-161, 163, 170, 173, 192, 195, 219, 224, 226, 230-233, 249-250, 252-254, 259, 268, 270, 278, 280, 295-297, 299302, 308, 311, 315, 317-318, 327, 331, 333, 337, 339-340, 345, 349, 351, 357, 359-362, 364-367, 373376, 382, 384, 386, 388, 394,400401,403,409,427,431 nought 58, 121,253,358 novice 14, 24, 32, 35, 96-98, 101, 193, 405 nuqsdn 309, 346, 352, 404 nur al-dhat 325,390 nur al-sifdt 325, 390 nur al-yaqin 18,64,275 nurfirasat 320 nur tawhid 344 nuskhah 51,211,253 nyata 237, 241, 248, 251-252, 311, 364, 374,411,444 nyawanya 215 O object 15, 35, 37-38, 44-46, 48-50, 56, 75-76, 79, 108, 210, 224, 263, 314, 331, 333-335, 376, 395, 417 object of worship 79, 331, 333 obliteration 16, 131, 283 observation 4, 46, 48, 170, 395 ocular vision 19, 49, 118, 242, 389 one 6, 9, 11, 15-18, 24-26, 28, 30, 33-34, 36-37, 40, 42-44, 46-48, 54-56, 58-60, 62-68, 70-71, 74-77, 84-85, 88, 90, 92-94, 96, 98, 103104, 106, 110-111, 113-115, 120-

858


123, 125, 130, 132, 135-136, \39140, 142, 144-145, 150-154, 157, 160, 162-166, 169-170, 172-175, 179-180, 191-192, 195, 197-198, 204-205, 208-209, 212, 214-215, 217, 219-221, 223-224, 227-228, 230, 232-234, 239-240, 242, 245, 250-258, 263-264, 266, 268-270, 275, 281, 283, 285, 288, 291-295, 299, 301-302, 305, 307-310, 312, 314, 316, 318-320, 324, 326-328, 330-333, 335, 337-342, 345-353, 355, 357, 363, 372-374, 376-377, 380, 383-384, 391, 393-397, 399403, 405, 409-412, 415, 417-419, 421, 426, 434, 437, 441-442, 448 Oneness 58-59, 66-67, 69, 75-76, 78, 85, 103, 121, 124, 135, 137, 139, 144, 154, 191, 195, 204, 253-254, 261, 265, 283, 292, 296, 298, 301302, 312, 315-316, 330, 339, 345348, 358, 366, 381 ontological categories 39 ontological descent 39, 58, 298 ontological difference 78, 84, 92, 403 ontological plane 20 ontology 14,30-31 opposite 67, 113, 139, 149, 173, 214, 271, 302, 331-332, 354, 369, 405 original Unity 16 originated 35, 49, 71-72, 76, 80, 109, 112, 130, 141-142, 145, 151, 154155, 157, 205, 214-215, 224, 234236, 245, 268, 277, 280, 282, 300, 306, 308, 311-312, 318-319, 328329, 338, 346, 350, 359, 363, 378379 originated things 35, 49, 76, 109, 145, 214-215, 234, 245, 319, 329, 350, 379 outwardly manifest 59-60, 71-72, 74-75, 121, 124, 132, 140, 142, 145, 157, 161-162,211,213,246,

248, 252, 254, 256, 264, 285, 299, 303, 305, 311, 318, 356, 358, 370, 375-376, 379 outward manifestation 59, 71, 106, 108, 120, 131-132, 138, 210, 245, 249, 254, 277, 282-285, 317, 325, 352, 361, 371, 379, 382, 401, 426 P Pahang 8 pancha indera 211, 247 pantheism 51 partial 41, 103, 196 particular 32, 39-41, 47, 78, 98, 103, 132, 148, 164, 168, 195-196, 202, 285, 298,318, 329, 376, 387 particular existence 40, 195 partner 44, 67, 71, 111, 139, 148, 156, 199, 215, 218, 240, 293, 301302, 330, 339, 351,354,412 pass away 16, 18-19, 21, 63, 71, 128, 133, 144, 168, 171, 227, 274, 283, 303, 312, 315-316, 341-342, 355, 385, 389, 397, 403, 405, 420, 446 passing away 14, 18, 48, 57, 62, 64-65, 82, 93, 96, 113, 127-128, 131, 138, 140, 142, 157, 178, 227, 244, 271, 274, 288, 298, 303, 355, 385, 401,408,441 Path 29, 108, 183, 210, 432 patience 88, 107, 178, 181, 417-419, 422, 424, 426, 433 pelita 322 pelupa 215 pendapat 63, 246, 262, 278-279, 283, 314, 320, 328, 331 pendapat basit 278 pengenal 202, 312 pengetahuan 46, 105, 202, 240, 252, 275, 313-314, 319-320, 328, 342, 438 pengetahuan bashariyyah 319 pengetahuan dirinya 240 penglihat 22, 227, 314, 362, 384, 389, 393, 447


penglihat arwah 22, 362 penglihat diri 227 penuh 311 People of Affimiation of Divine Unity 295, 312 People of God 4,6,17,19,57,62-64, 104, 106, 112, 119, 128, 151, 155, 158, 193, 198, 206, 222, 236-237, 246, 273-275, 296, 316, 322, 336337, 345, 351-352, 359, 379, 390, 393, 398, 418 People of Happiness 207 People of Indication 107, 209 People of Neglect 221 People of Spiritual Inconstancy 25, 81 People of Spiritual Steadfastness 25, 81 People of Spiritual Tasting and Finding 141, 309 People of Subjective Vision 25 People of the Second Separation 68 People of this World 151,336 People of Tradition and Community 221 People of Union 136, 139, 295, 301 People of Unity 42-43, 104, 198 People of Verification 20, 40, 68, 74, 82, 90, 103, 109, 115, 118, 137, 143, 165, 174, 177, 180, 185, 195, 214, 231, 242, 295, 314, 324, 379, 408, 415, 425, 440 perangai 216, 273, 275, 293, 324325, 328, 344, 377, 391 perangai bashariyyah 328, 344, 391 perangai manusia 216 perception 50, 52, 58, 63-64, 116, 121, 123, 129, 131-132, 235, 253, 261,277-280, 284,313, 352 perchintaan 312 Perfection 50, 317, 344, 429 perfection of virtue 91, 153, 342, 429 perfidy 54, 110, 215

859

peri 253, 275, 308, 347-348, 378, 444 Peripatetics 69, 295 perishing 124, 128, 257, 265, 275, 349, 385 permanent archetypes 14, 19, 74-75, 78, 115, 161-162, 166, 231, 370371,381 permulaan 275,311,321,343 permulaan manzil 275 Pharoah 24, 114,229-230 phenomenal world 16, 52 Philosophers 12, 39, 44, 50, 68-69, 108, 137, 210-211 physical 17, 20-21, 50, 54-55, 57, 62-63, 77, 85, 87, 89, 107, 127, 208, 215, 221, 223, 247, 272-273, 317,380,407,410,415 physical purity 62, 272 Pilgrimage 272 pinjaman 81, 347, 359, 391, 406 pious 87, 123, 263 place 5-6, 8, 25, 32, 53, 59, 79, 95, 115, 120, 141-142, 154, 164, 167, 192, 216, 233-234, 245, 249, 254, 271-272, 285, 300, 309, 311-312, 314, 320-321, 335, 337, 346, 366, 377-378, 387, 390, 446 plural 40-41, 103-104, 196-197, 254 plurality 39-42,59,76,103,195-197, 204, 254, 380 pohon 201, 205, 441 polemics 13 polytheism 67, 136, 144, 152-154, 292-293, 315-316, 339, 343-344, 347 positive attributes 49, 51, 214-215 Possessor 196, 304, 309 possible beings 199 possible essences 75, 370 possible existences 40-41, 78, 196, 374 potentialities 35 potentiality 35-36

860


poverty 88, 147, 172-173, 178, 181, 326, 401-404, 420, 426 power 21-22, 46, 50-51, 53-54, 61, 65, 96, 107-108, 111, 113, 133, 139-141, 158-159, 162, 170, 180, 208, 210-212, 215, 217, 226, 236, 257, 267, 273, 280, 288, 302, 305306, 312, 322, 325, 344, 355, 360, 362, 365, 367, 371, 379, 384, 394, 397, 406, 423, 433, 445, 447 predispositions 34, 72, 76, 78, 132, 284, 303, 346, 381 preoccupation 108, 136, 212, 279, 294, 321-322, 427 Presence 55, 62-63, 76, 80, 90, 94, 113, 126-128, 140, 146, 154, 160, 169, 183, 186, 191, 193-194, 206, 227, 238, 262, 270, 272-276, 286287, 303, 322-325, 337, 347-348, 365, 393, 408, 429, 436, 443 preservation 51, 108, 180, 183-184, 209-210, 423 proofs 67, 85, 148, 155, 222, 270, 330, 348-349, 357 proofs of tradition 67, 85, 348 Prophet 10, 21, 32-34, 45-48, 89, 106, 112, 122, 126, 147, 168, 170, 183, 192, 201, 203-205, 208, 210, 216, 218-219, 221-223, 226, 229231, 245-246, 258, 262-269, 278, 284, 286-289, 293, 315, 326, 333, 336-337, 339, 342, 345, 348, 352, 355, 360, 371, 376, 378, 382, 387388, 390, 392-395, 399, 404, 411, 416, 418-419, 423, 427, 429, 434, 436-438, 449 Prophets 21-22, 61, 79, 125, 267, 442 prostrate 138, 263 proximity 48, 79-80, 91, 113, 128, 146, 167, 181,227,259,276, 323, 328, 386-387, 396, 426 pupil 141, 305, 332 pure intellect 20

pure non-existence 41,103,148,156, 163, 195, 327, 353-354, 374 pure non-existent 40 purity 62, 86, 143, 176, 180, 272, 312, 325, 354,413, 424 putus asa 312

Q qada’ 209,305-306 Qadariyyah 12 qadlm 217, 236, 277, 306, 318-319, 338, 358, 363 qahar 217-218, 354 qaharnafsu 218 qahhdr 353 qdlab 44, 198 qalb 16-17,23,52,55,87-88,91,95, 212, 224 qalbu 212, 217, 224, 280, 298, 311, 314, 324, 358, 416-417, 427, 433434, 439, 441, 443-444, 447-448 qand'ah 87-88,417 qana'ah qalb 88 qawi 210 qawl 231, 292 qayumiyyah 74,231 qayyum 279 qidam 214 qiyamuhu binafsihi 214 qualification 37-38, 72, 139, 214, 302 quality 38, 142, 201, 204, 312, 378 qudrat 208, 233, 305-306, 360, 367 quiddities 37-39 qulub al-‘drifin 83,409 qutab al-rasikhm 83, 409 Qur'an 101,277 qurb Allah 79, 227, 276, 323, 409 quwwah 208,211 quyad 84, 92, 309, 403 R rahasia 107,208,212,223,229,232, 236, 263,311,313,315, 323,333,


343, 358, 375, 378-379, 396, 438, 446 rahmat 72, 304-305 rahmat ‘amm 305 rahmat khass 305 raja’ 89,422,427,431 rak’at 134,264,289 rank 21, 77, 91-93, 105, 125-126, 128, 139, 159-160, 174, 192, 203, 211, 267-269, 275, 303, 305, 341, 363, 365, 381, 401, 408-409, 412, 430, 439 rank of perfection 341 ranks 17, 63, 69, 105, 128, 154, 156, 185, 203, 274-275, 336, 348, 353, 434 rare 144, 316 rasam 204, 347-348 rational proofs 85, 155, 348 Real Existence 40-41, 43, 63, 104, 198, 279 realities 19-20, 37, 39, 57, 79, 101, 119, 132, 140, 175, 183, 193, 225, 246, 275, 285, 315, 323, 358-359, 361,411,421,431,445 reality 12-13, 15-16, 20, 26, 31, 33, 35-41, 43, 46, 48, 52, 54-55, 57-59,62-64, 66,68,70-73, 75-79, 83-85, 91-92, 94, 103-104, 108109, 113-114, 117, 120-124, 126131, 135-136, 138, 142-143, 145, 147, 158, 162, 164-165, 167, 172, 175, 186, 195-198, 204, 206, 210, 212-213, 218-220, 225, 227, 229, 231, 236-237, 242, 245, 250-256, 258, 262, 264, 270-271, 274, 276277, 279-281, 283-284, 289, 291292, 294, 297-301, 305, 311-314, 317-319, 322-323, 325, 327, 334335, 338, 347-349, 358-359, 361, 366, 371-373, 376, 378-381, 383385, 388, 391-392, 398-400, 403, 406, 409-410, 412, 420, 430-431, 436, 443

861

reality of being 13,76,84,92,380 Reality of Existence 37, 39, 79, 298 reality of the secret 313 reality of the world 58, 63, 72, 120, 250, 380 realizer 38, 103, 195 reason 9,15,26,51,60,71,108,110, 129, 137, 211, 215, 234, 262, 264265, 329, 333, 335, 388, 425 reasoning 55, 69, 236, 295, 350, 357 rebellious 218,440 reception 41, 108,211 recipient 197, 369, 372 recognition 45,47,66, 105-106 recognize 47, 114, 124, 202, 204205, 207, 229 recollection 93, 397 refuge 95, 111, 169, 186, 215-216, 218, 263, 309, 393, 444 relation 20-22, 33, 36, 40, 46, 68, 98, 163, 196, 249, 252, 277, 308, 314, 328, 335, 345, 365, 373-374 relative existence 40, 73, 161, 195, 368 religion 45, 51, 88, 105-106, 201, 204-205, 213, 262, 337, 419, 433 religious practices 11 remembrance 23, 54-56, 79, 86, 90, 92-93, 108, no, 144, 159, 171, 175, 180, 183-186, 194, 209, 215, 317, 323, 363, 389, 412, 424, 429, 434-442, 445 remoteness 259, 385 renunciation 88, 178, 181,418,426 repent 87, 149, 177, 332, 416 repentance 87, 177, 180,416,425 requirement 45, 66, 89, 105-106, 201, 204, 322, 375, 421 requital 105, 201 retention 51, 71, 108, 211 revelation 18, 33-34, 36, 46, 48-49, 56, 64, 83, 90, 94-97, 112-113, 174, 183, 186-187, 194, 221-222, 227, 257, 259, 274, 324, 329, 339, 409, 429, 443, 445

862


reverential awe 18, 64, 107, 118, 128, 209, 240, 274 Riau-Lingga 8 rids’ 89,423,427 RiH'iyyah Order 30 Righteous 21 right interpretation 13 riyadah 62, 272 rububiyyah 251-252, 266, 283, 286, 296, 326, 337, 379, 405, 408 ruh 4, 52, 55, 58, 72, 87, 91, 95, 212, 216, 221, 224, 249, 280, 305, 329, 358, 387, 403, 416-417, 433, 444, 447 ruhaniyyah 325 ruh yang sdfi 221 rupa 221, 224, 242, 247-249, 302, 308, 328, 371-372, 374, 384 rupa niakhluq 2A2-2^^ rusum bashariyyah 319 ru’yah 202, 221-222, 286, 22,2 ru ’yat al-azal 23, 363 ru’yatal-baqd’ 23,363 S 5ahah 252, 305-306, 321, 325, 338, 351,408,418, 423 sabr 88 Sacred Law 25, 91 sadia 243 sofa 325,412-413,425 salwq 223 sahlh 22, 222-223, 243, 246 Sahl 107, no, 112, 126, 185-186, 208, 216, 222, 268, 300, 436,440, 444 saint 13,55, 117,238 Saints 61, 204, 269 saldm. 4, 239 salb 36 sdlik 48, 237,411 sdlikTn 22, 61, 71, 126, 220, 22^ sanctification 141, 308 sangka 76, 224-225, 235, 311, 365366,444

sangka-sangka 311 sangkutan hati 321 satisfaction 89-90, 107, 180-181, 423-424, 427 scholars 223, 374, 380 Sea of Eternity 145, 319 Sea of Originated Things 145, 319 sebagaiNya 301 sebangsa 42 seclusion 320-321 second separation 16, 68, 342 secret 81, 131, 143, 157, 162, 180, 197-198, 208, 212, 240, 283, 313314, 323-324, 326, 333, 335, 338, 340, 343, 358, 367, 372, 375, 378379, 395, 401, 404-405, 413, 446 secrets 14, 49, 61, 101, 107, 147, 193, 203, 208, 227, 267, 323-324, 326, 427, 429 sedikit 312 seeker 34, 48-51, 56, 76, 78, 153, 195, 201, 227, 258, 264, 285-286, 343, 396, 398, 408, 441 segalajasad 207 segala md siwd Allah 59, 254 self 15, 32, 34, 36, 38-39, 41, 48-49, 51, 53-55, 63-65, 68-72, 74-76, 78, 80, 82, 84-86, 88-93, 97-98, 101, 103-104, 107, 109-113, 115, 118, 128, 130-132, 138, 148, 151, 153, 157, 161, 163-164, 166-168, 170, 172-173, 180, 183-185, 188, 191, 194-195, 197, 209, 211, 213216, 218, 220-221, 223, 226, 231, 240-241, 245-246, 249, 255-256, 265, 269, 274-275, 279, 281-283, 285, 299, 304, 309, 315, 317, 322325, 327-330, 338-339, 341-342, 344, 347, 350, 354, 359, 361, 367, 370, 372-375, 381-382, 385, 387389, 393, 395-398, 400-406, 410, 416, 418-419, 423-425, 429-433, 436, 438, 440-441, 448 self-aggrandizement 109, 215

GENERAL INDEX (PART I - PART HI)

self censuring soul 53 self-manifestations 71, 197, 299, 341 self mortification 110, 215, 404 self-realizing 195 self subsistent 163, 214 self subsisting 38, 220 sense experience 15 separation 15-16, 68, 91, 117, 120, 144, 152, 158, 172, 237, 250,316, 328, 339, 342, 361, 396, 400-401, 433 servanthood 84, 121, 136, 165, 173, 176, 225, 251-252, 266, 293, 378379, 402, 404, 406, 408 service 46, 86, 89, 106, 150, 204205, 336-337, 413, 420 sewujud 42 shade 59, 252-254 Shadhiliyyah Order 30, 297 shadow 44, 58-59, 73-74, 104, 115, 121, 160-162, 192, 198, 231, 236, 252-255, 349-350, 367-371 Shdfi'i 13, 116,234,297,315 shahddah 66, 135, 291, 325, 343, 407 Shahddah 135,325 shahadah haqiql 66, 135, 291 shahddah rasmi 66, 135, 291 shahid 251, 361, 397 shakk 242, 348, 362 shakl 196 shama'il 221 shame 49, 107, 181, 209, 427 shape 6-7, 41, 103, 196 sharat 'ilmu 89, 421 sharatTmdn 89,421 sharat suluk 321 Shari'ah 13, 15, 46, 54, 62, 68-69, 79, 82, 85-86, 91, 127, 210, 272273, 399,410-411 sharr 218 shathiyydt 81, 390, 393, 398 shattdr 22, 87, 415-416 shawahid tawhid 222

863

shawq 23, 363, 396, 408, 425-426 Shibli 114, 116-118, 133, 135, 142, 148-149, 151-152, 170, 172, 178179, 228, 233, 237, 240, 242, 287, 292, 310, 328, 330-332, 337-340, 394,402,418, 420-421,431 shirik jail 292-293, 343 shirik khajl 293, 343-344 shubhah 348, 444 shuhad 16,22,25,36,251,362,3^9390, 426 shukr 89 shurga 2^7 sia-sia 257, 259, 329, 355, 376, 441 Sibghat Allah 127,272 siddlqln 21, 303, 353 sifdt al-dhdtiyyah 49 sifdt Allah 269, 350 sifat ketuhanan 56, 238 sifat ma'ani 215 sifat nut'nawiyyah 214 sifat ma‘rifat 312 sifat ta ‘ayyun 248 sifat yang Idzim 344 sight 50, 56, 64, 108, 113, 126, 143, 159, 168, 197, 210-211, 215, 225226, 238, 268, 274-275, 279, 300, 314, 363, 386, 388, 436 signs 80, 85, 96, 107, 155, 157-158, 191, 209-210, 348, 357-361, 398, 435, 446 similitude 40, 57-58, 72-73, 85, 103, 116,119, 129, 167, 196,216, 234, 246-247, 249, 253, 279, 307, 374, 383, 387 simple perception 129, 278 Singapore 6, 8, 12 Singleness 154, 294, 345 sins 62,127, 149, 183, 332,416, 431, 436 sirf 345, 355 sirr 52, 55, 87-88, 95, 109, 143, 212, 258, 283, 313, 324, 358, 379, 416417, 433, 443-444, 447

864


sirr rububiyyah 283 smell 50, 108, 132, 210-211, 231, 286, 347 sobriety 13, 15, 70, 79, 83, 127, 271, 397, 408-409 source 18, 32, 44, 51, 73, 115, 138, 164,211,231,299, 377 source of existence 115, 138, 231 specific 46-47, 105, 140, 160, 202, 305, 324, 364 Speech 88, 106, 206-207, 215, 417 spirit 19,52-53, 55,58,72, 84, 87-88, 91-93, 95-96, 104, 108-110, 116, 120, 129, 157, 170, 172-173, 177, 184, 186-188, 212-213, 216, 221222, 224, 236, 249-250, 259, 275, 277, 280, 305, 317, 329, 334, 358, 387, 400-401, 403-404, 416-417, 419, 433, 441, 444-445, 447 spirits 44, 64, 130, 142, 198, 207, 222, 232, 311, 358, 394, 407, 409 spiritual 3-4, 6, 13-26, 30-32, 36, 46-48, 52, 62-66, 68-71, 'll, 81, 86-87, 90, 93, 96, 106-107, 113, 125, 127-128, 131, 137, 141, 155, 158, 171, 187, 189, 193, 204, 208, 222, 224-225, 227, 266, 272-274, 277, 281, 283, 296, 309, 325, 342343, 348-351, 360, 362, 380, 421, 446 spiritual adepts 16 spiritual ascent 15,22,62,71 spiritual attainments 17 spiritual communion 96, 187, 446 spiritual exercises 14, 62, 127, 272 spiritual experience 15, 20, 23, 25, 36, 68, 113, 128, 225, 227, 274, 349 spiritual experiences 14-16, 25, 31 spiritual journey 14,17,24 spiritual mysteries 14 spiritual path 14, 87 spiritual state 25, 68, 81, 127, 158, 272, 351,360

spiritual stations 14, 17, 90 spiritual tasting 21, 63, 65, 131, 137, 141, 155, 171, 283, 296, 309, 349350 spiritual vision 22, 24, 47-48, 64, 66, 70, 86, 93, 155, 342, 348-349, 362 spiritual witnessing 36, 65, 283 state 15-16, 18, 25, 33,48,52, 57, 60, 62, 65, 68, 70-71, 79-85, 87-88, 90-91, 93-96, 106, 112, 126-128, 144, 146, 150-152, 154-155, 157158, 160, 167, 170-172, 174, 180181, 186, 204, 212, 222, 236, 244, 257, 270-273, 276, 283, 299, 309, 315, 321, 323, 336-337, 339-340, 344-346, 351-352, 355, 359-360, 362-364, 389, 393-398, 400-401, 404, 408-409, 411, 415, 419, 423427, 430, 438-439, 443-446 state of expansion 152, 339 states 14, 17, 20, 25-26, 31, 35, 65, 87-90, 98, 106, 113, 174, 177, 180, 193, 206, 225, 271, 320, 368, 402, 405, 415, 424-425, 430, 439 station of endurance 227 station of gathering 81, 88, 140, 144, 152, 168-169, 303, 316, 339, 342, 390-392, 417 station of separation 144,316 stations 14, 17, 25, 31, 41, 61-62, 87-90, 98, 103, 177, 180, 192-193, 196, 227, 269, 298, 324, 408, 415416, 423-425, 442 strong belief 202 subjective 16, 20-21, 25, 62, 64, 76, 87-88, 93, 139, 168, 184, 204, 218, 227, 274-275, 283, 302-303, 312, 316, 321-322, 339, 344, 389, 393, 397, 405, 416 subjective consciousness 16, 21, 76, 88, 139, 168, 184, 227, 283, 302303, 316, 322, 344, 389, 393, 397, 405


subjective selves 20, 64 submission 45, 49, 105, 107, 136, 201, 204, 294 subsistentiating 74, 231 subsisting in God 62, 65, 244, 288 suchi 280 Sufasta’iyyah 309 Sufi metaphysics 13 Sufis 3, 10, 13-15, 24, 26, 30-31, 34-37, 39, 44, 48, 58, 68-69, 78, 98, 120, 122-123, 137, 165, 195, 198, 205-207, 234, 241, 250, 260, 262, 272-273, 289, 295, 314, 351, 379, 445 sukr 13 sukun 396 sunyi 311 super-elect 19, 34, 86, 88, 153, 155, 341,351 superior 46, 105, 202-203, 264 surah 53, 57-59, 77, 115, 246-247, 249, 254, 285, 309, 342, 352, 378, 380, 392, 399 siirah jamal Allah 51, 246 siirah ma ‘dni 247 surah makhluq 352 siirat 13, 331 sustained 16 sustenance 89, 107, 185, 207, 269, 437 syllogism 259, 280 T ta‘alluq 94,408,423,443 ta'alluqdt 283 ta‘ayyun 37, 40, 53, 69, 195, 248, 255-256, 277, 345, 375, 378, 385 ta'ayyundt 41, 70, 73, 197, 277, 368, 376, 385 ta ‘ayyundt zdhir 73, 368 ta ‘ayyun yang khdriji 345 tabi'ah insdn 217 tafrid 20, 21, 80, 147, 192-193, 270, 324, 412

865

tafriqah 152, 339, 342 tahmid 92, Ahl tahqiq 19-20, 25, 40, 68, 83, 97, 137, 195, 214, 231, 242, 275, 295, 314, 408, 425, 430 Tahta al-Thard 304, 311, 362 tajalli 18, 34, 48-49, 57, 61, 63, 69-72, 74-75, 78, 80, 192, 223, 226, 231, 245-246, 256, 263-264, 274, 281, 283, 285, 299, 304, 309, 317, 323, 328, 349-350, 352, 354, 358-359, 364, 370, 372, 375, 381382, 385,387-388,441,448 tajalli dhat Allah 246 tajalli ma ‘dni 246 tajalliydt 41, 197 tajrid 20, 79-80, 84, 92, 147, 192193, 262, 296, 323-324, 403, 412 takabbur 215 takbir 92, 437 takbirat al-ihrdm 263 taklifShara' 329 tdlib 24, 122, 204, 218, 222, 259260, 343, 396, 398 tama‘ 231 tamthil 234, 249 tamthilah 226 tanazzuldt 278, 317 tanda 330, 355, 358, 360, 413 tanzih 51, 59, 245, 248, 254, 308309 taqayyud 31, 40, 69, 77, 195-196, 308,318, 327,381,385 taqwd 91, 430 taraqqi 61, 64, 126, 270, 272, 274, 409 taraqqiydt 227 ta‘rif 193 Tariqah 210 tasbih 92, A31 tasdiq 61, 93, 333, 440 tashbih 51, 51-59, 22\, 234, 241242, 245-248, 253-254, 296, 302, 307-309, 312

866


tashblh dhati 57, 247 tashblh wasfl 241 taste 14, 50, 65, 95, 98, 108, 113, 131, 133, 210-211, 225, 283, 285287, 388, 429, 436, 445 tasting 17, 21, 63, 65, 84, 113, 128, 131, 133, 137, 141, 155, 171, 187, 227, 274, 283, 293, 296, 309, 349350, 396, 425 ta ’thir limpah tajalli 80, 359 tawadu ‘ 90, 424 tawajjuh 31, 55-56, 65, 71, 93, 109, 213, 298, 320, 442 tawakkul 89, 269, 292, 422 tawbah 87, 331, 407, 410-411, 416, 425 tawflq 217, 219, 434 tawlfld 14, 17-19, 23-24, 21, 29, 31, 34, 49, 57, 66-70, 75, 78-79, 85-86, 92, 101, 135, 152, 155, 193, 201, 204, 207, 222, 225, 237, 242, 244, 246, 262, 270, 283, 286, 289, 291-296, 301-302, 305, 307, 309, 312-313, 316, 318-319, 325, 329-330, 333, 336-337, 340-345, 347-350, 354, 358, 363, 401, 412413, 437, 440 tawhldaf'dl 18, 86, 155, 349 tawhid al-dhdt 19 tawhid al-sifdt 18 tawhid ‘amm 292 tawMd ‘dmmah 340-341 tawhid ‘ayni 24, 86, 342, 348-349 tawhid dhdt 86, 155, 350 tawlud hall 343-344 tawhid haqq 19, 155 tawhid haqql 24, 86, 348 tawlud ihsdnl 342 tawlud ‘ilml 24, 85, 343, 348 tawhid Imanl 342-343 tawhid ‘iydnl 342 tawhid khdss 67, 292 tawhid khassah 340-341 tawhid khdssat al-khassah 341

tawlud sifdt 86, 155, 350 tawhid sirf 345 tawhid tahqlql 67, 85, 155, 348 49, 93, 107, 2Q1, 240-241, 268, 399, 440 tempat 59, 254, 318, 334, 377 temperance 87-88, 177, 417 terbuni 231, 323, 314 terhampar 59, 254 terlanjut 59, 254 Thanawiyyah 310 theaters of manifestation 60-61, 70-72, 107, 111, 138, 140, 167, 208, 213, 219, 256, 264, 299, 303304, 334, 341, 343, 345, 367, 375, 385 theatre of manifestation 192 the elect 19, 34, 61, 64, 67, 85-89, 135, 152-154, 177, 179, 275, 292, 322, 340-345, 350, 416, 418, 421 theft 215 theologians 3, 37, 39,44, 68-69,104105, 137, 198, 202, 211, 295, 297 Theologians 39, 44, 68-69, 105, 137, 295 The vision of creatures 315 thing 35-36, 38-39, 42-43, 45, 52, 58-59, 61, 72, 105, 109, 118, 120, 123, 126, 133, 136, 139, 148-150, 157, 161, 163-164, 167, 186-187, 195-197, 202, 205-206, 211, 214, 220, 231, 235, 241-242, 245, 250, 254-255, 257, 259, 262-263, 270, 279, 287, 293, 305, 307, 309-310, 312, 320, 323, 326-327, 333-335, 338, 347-348, 351, 356-357, 371, 373, 375-376, 380, 382, 386, 388, 412, 432, 445 things 18, 20, 22, 35, 37-41, 43, 47, 49, 51, 57-59, 61-63, 71-72, 74, 76, 78-79, 88, 91, 93, 107-109, 111-113, 116, 122, 126, 130-132, 138, 140, 144-148, 150, 154, 156, 158-161, 163-165, 168, 170-172,

GENERAL INDEX (PART 1 - PART III)

175, 178, 184-185, 196, 203, 205207, 210-212, 214-215, 220, 224227, 231, 234-236, 245-246, 254, 257, 261, 266, 268, 270, 279-281, 284-286, 293, 296, 299-300, 302303, 305-306, 308-309, 312, 315, 317-319, 321, 323-324, 327-331, 334, 340-341, 343, 346, 350-355, 358-364, 369-370, 373-382, 385388, 394, 397, 401-402, 406, 410412, 417-418, 429, 431, 433, 438440 things originated 35, 112, 224, 236, 268, 300, 378 thinking 34, 107-108, 211, 326, 444 thought 23, 39, 48, 55, 84, 94-95, 141, 143, 159, 195, 224-225, 236237, 241, 250, 259, 265, 268, 280, 300, 305, 307-308, 313-314, 317, 363, 366, 389, 431,443 Throne 196, 233, 304, 311, 362 tiada sesuatu 195 tilik 22-23, 211, 309, 314, 334, 362363, 430 tongue of his state 80, 157, 340, 359360, 389, 394 traces 347, 363 tranquil soul 53, 55, 110, 216 transcendence 59, 78, 112, 118-120, 141, 224, 244-248, 254, 264, 308309 transcendent 51, 58, 107, 118-119, 143, 153, 208, 241, 245, 247-248, 253, 280, 308, 313-314, 342, 377, 383 transcendental order 15-16, 61 transcendent oneness 107, 153, 208, 342 trans-empirical awareness 17 trans-empirical states 17 translation 3-4, 6-11, 27-30, 32, 38, 45, 68, 97, 101, 189, 193, 211, 213, 221, 244, 255, 335, 362, 367, 374, 389,417,424

867

Trengganu 8 true and real certainty 94, 206, 443 true and real witnessing 66, 135, 291 true believer 56, 114, 118, 231, 243 true inner vision 276 true vision 207 trust in God 89, 422-424 Truth 13, 15, 17-22, 35-37, 41, 43, 45,51-53,55,57-58,60-61,63-67, 69-76, 78-80, 82-83, 86-97, 103104, 107, 109, 111, 113, 115, 117126, 128-131, 135-136, 138, 140, 143-146, 148-150, 152-165, 167174, 177-181, 183-187, 192-193, 195-199, 201, 203, 206, 208-209, 211, 213, 216, 218, 220-221, 223228, 230-232, 234, 236-240, 242253, 255-259, 261-266, 269-271, 274-281, 283-285, 287-288, 291293, 296-305, 307-309, 313-315, 317-320, 322-325, 327-336, 338341, 343, 345-366, 369-370, 373379, 381-388, 390-396, 398-404, 406-407, 409-412, 415-427, 429431,433-447 Truth Most Exalted 17-19,22,35-37, 41, 43, 51, 53, 55, 57-58, 60-61, 63-67,69-76,78-80, 82-83, 86-97, 103, 107, 125, 135-136, 138, 140, 143-146, 148-150, 152-165, 167170, 172, 192-193, 195-199, 201, 203, 206, 208-209, 213, 216, 218, 220-221, 223-228, 230-232, 234, 236-240, 242-253, 255-259, 261266, 269-271, 274-278, 281, 283285, 287-288, 291-293, 296-305, 307-309, 313-315, 317-320, 322325, 327-336, 338-341, 343, 345366, 369-370, 373-379, 381-388, 390-393, 395-396, 398-404, 406407, 409-412, 415-427, 429-431, 433-447 truth of certainty 24, 348 tunggal 191, 327

868


U ubudiyyah 225, 252, 266, 293, 379, 402, 404, 408 Umar 79, 112, 134, 146, 222, 245, 273, 289, 297, 321, 448 uncertainty 85, 155, 348 unconditioned 104, 197, 355 understanding 13-14, 31, 35, 54, 66, 78, 93, 109-110, 118, 142, 148, 214-215, 241, 280, 285, 296, 307308, 311, 326, 329, 425, 438, 448 unicity 21, 101, 116, 191, 214, 225, 236, 293-294, 303, 323, 341 unification 14, 17-20, 23-25, 31, 35, 55, 57, 65, 68-70, 75-76, 84, 87, 92, 105, 123, 130, 133, 137, 152155, 159, 172, 175-176, 185, 193, 207, 222, 225, 237, 242, 244, 283, 286, 289, 295-296, 309, 316-317, 319, 322, 326-330, 334, 336, 340341, 343-344, 349, 358, 363, 401, 437, 440 unified Reality 16 union 15, 17, 61, 65, 68, 70-71, 76, 79-80, 84-85, 87, 91-92, 95, 113, 117, 124, 131, 136, 139-140, 147148, 155, 157, 162, 181, 227, 237238, 264, 283, 295-296, 299-301, 304, 323-324, 327-328, 339, 351352, 359, 372, 390, 415, 426-427, 430, 434, 444, 446 Unique 191, 220 Uniqueness 51, 191 unity-in-multiplicity 59, 153, 251, 254, 342 universal 41, 103, 145, 196,317-318, 386, 407 universe 43, 104, 149, 198, 333, 393, 410, 449 Unseen Presence 206 unveiling 16, 18-19, 34, 47, 49, 62, 65, 69, 90-91, 94-96, 127, 131132, 137, 155-156, 160, 162, 165, 167, 174, 180-181, 183, 186-187,

194, 207, 271, 283, 286, 295, 304, 349-350, 352, 364, 372, 379, 386, 409, 424, 427, 429-430, 443-446 upaya 305-306 Lithman b. ‘Isa al-Siddiq 152, 222, 340 V veil 75-76, 113, 117-118, 148, 156157, 160, 165-166, 191, 226-227, 237, 239-240, 256, 277, 328, 330, 353, 355-357, 364-366, 374, 379, 382-385, 389, 443, 448 veils of darkness 25, 113, 227 veils of light 25, 113,227 Veracious 21-22,303 verification 11, 19-20, 40, 67-68, 74, 83, 90, 93, 103, 109, 115, 118, 137, 143, 155, 165, 174, 177, 180, 185, 195, 214, 231, 242, 295, 314, 324, 348-349, 379, 408, 415, 425, 440 verifiers 276, 374 vigilance 14 virtues 85, 92, 173, 402-403, 410, 426, 440 virtuous ones 62, 127, 272 vision 17, 19, 22-25, 36, 47-49, 64, 66,70, 84, 86,93-94,96,112-113, 118, 128, 131, 133, 143, 151, 155, 159-160, 167, 172, 207, 220-223, 225, 242, 276, 281, 284, 286, 315, 334, 337, 342, 344-345, 348-349, 352, 362-363, 387, 389, 401, 403, 429, 437, 447 visual certainty 16 volition 80, 146, 323 W waham 237, 280, 298, 307, 326, 365366 waham qalbu 298 wahdah Allah 59,254 wahdaniyyah 21, 107, 207, 214, 223, 225, 294, 303, 341


Wahid 228, 288, 353, 413, 431, 435437 wahidiyyah 59, 191, 251, 254, 342 wahm 51,211,235-236 wahmi 338 wajh 7, 52, 191 wdjib 36, 44, 201, 234, 298 wajib al-wujud 44, 298 wall 55, 238, 266 wdqi'ah 22\, 222 wara‘ 87, 417 wdsil 17, 91-92, 95, 238, 410, 415, 427, 430, 434, 444 wasilin 341 wasitah \92, 222, 352, 396 WSs/ft- 110-111, 117, 143, 151, 158159, 168, 184, 217-218, 237, 312, 329, 337, 360-361, 363, 390, 432, 435 wasl 237 H'fl.vwQA tashbih 302 weakness 113, 166, 227, 303, 352, 384, 404, 406 what is other than God 45, 71, 76, 79, 94, 96, 104, 138, 151, 156, 177178, 184-185, 259, 268, 276-277, 297-298, 334, 337, 354, 366, 371, 379, 404, 412, 423, 432, 441-442, 446-447 wijddn 21,63,274,309,319 wijdanl 314 willing 45, 49, 105, 107, 136, 201, 204, 214, 294, 369 willing submission 45, 49, 105, 107, 136, 294 wisal 29, 323, 446 withness 74, 115, 145, 160, 231-232, 364-365 Witnesses 21 witnessing 16, 22, 36, 49, 58, 63, 65-66, 88, 90, 95-96, 113, 128, 133, 135, 178, 181, 183, 186-187, 194, 227, 251, 274, 283, 288-289, 291, 341, 345, 351, 362, 420, 423,

869

426-427, 429, 444-445 wonderment 80, 124-125, 169, 171, 206, 265-266, 393, 399 world 3, 12-13, 16, 41-42, 44, 52, 58, 61, 63, 65, 72-73, 95, 104, 112, 117-118, 120-121, 133, 136, 140, 145, 150-151, 157, 159-161, 164167, 178, 181, 192-193, 197-198, 207, 210, 212, 216, 222, 229, 236237, 242, 249-251, 253, 267, 275, 282, 285-287, 294, 303-304, 318, 320, 324-326, 334-336, 342, 345, 349-350, 357, 359, 361-362, 364, 367-368, 374, 377, 379-380, 384386, 403, 406-407, 418, 426, 429, 444 World 12, 41-42, 58, 61, 104, 120, 151, 197, 236, 250, 267, 334-336, 342, 364 world of composite things 350 world of plurality 42 World of Power 61, 236, 267 World of Sovereignty 61, 236, 267 worship 46, 60, 79, 105, 109, 112, 118, 122, 126, 136, 149-151, 173, 201, 213, 222, 242, 259, 263, 269, 293, 331, 333, 337-338, 342, 404, 426, 429, 433 wujud 36-38,40-41,43-45, 58-59, 63, 70, 73-74, 195-196, 198-199, 214, 231, 248-251, 253-254, 256, 279, 297-299, 318-319, 334, 344, 347, 349, 353, 365-366, 368-371, 374376, 379, 397, 445 wujud ‘aqll 45, 199 wujud ‘ayni 45, 70, 199, 297-298 wujud dhati 44, 199, 298 wujud dhihni 32 wujud haqiqi 43, 198 wujud idafi 40, 44, 73, 195, 368 Wujudiyyah 3, 11-13,42-43 wujud khariji 32 wujud khass 40, 195 wujud khatti 45, 199

870


wujiid khayali 198 wujud lafyi 45, 199 wujiid muqayyad 41, 70 wujiid mutlaq 195 wujiid muwahhid 344 wujiid tawhid 318-319

yaqin 15-18, 21-22, 24, 64, 94-96, 206, 235, 274-275, 302-303, 339, 343, 348, 362, 443-444 yaqzah 325 Yazdan 310 Z jaZiiz- 41, 61, 73, 94, 120, 208, 211, 213, 215, 223, 233, 248, 251-252, 256, 264, 272, 285, 294, 299, 303304, 318, 321, 333, 350, 358, 361, 364, 368-370, 375-376, 379, 382-

383, 385, 388, 411, 415, 424, 443, 447 zdhir 'ilmu 94, 443 Zill 13, 44, 58-59, 74, 253-254, 349350, 368, 370-371 Zilli 338 zilmdni 344 zindiq 3, 13, 82, 351, 398, 408, 412 Zoroastrians 12 zuhd 88, 418 Zuhur 7, 57-59, 77, 7^-75, 197, 210, 245-246, 248-249, 253-254, 277, 279, 283, 285, 323, 328, 334, 351352, 354, 358, 361, 364, 370, 372, 375-376, 379, 382, 390, 402, 426 Z.uhiir ahadiyyah 58, 253 Zulmah 59, 73, 217, 226, 254, 267, 354, 362, 368-369, 371, 403 zulmah ‘adam 73, 368-369

GENERAL INDEX (PART IV)

522, 539-541, 544, 565, 584, 587, 612, 614, 632, 640-642, 654-655, 666, 672, 674, 685-688, 690-691, 701-702, 710, 712-714, 717, 725, 728-729, 760-761 dlam insdn 496 ‘Alam Jabarut 522, 565 Alam Malakut 522, 565 ‘dlam murakkab 614 alat 485, 564, 585, 616 al-BdrJ 414 ‘All al-Mahd'imi 166 Alim 411, 494 Alldh 461, 463-483, 485-509, 511520, 522-523, 525-539, 541-545, 541-5^1, 590-612, 614-621, 624640, 642-645, 647-661, 663-669, 671-682, 684-686, 688, 690-692, 694-705, 708-713, 715-717, 719722, 725-732, 734-742, 745-746, 748-756, 758, 760, 762-769, 772785, 787-812 al-mithliyyah 608 al-Tafrid 568 al-uns 784 al-zdhid 154 dmm 471, 477, 566, 597, 614, 664, 677, 730 andniyyah 155 andsir 488-489 angan-angan 495 aniaya 526 anugerah 485, 504, 523, 630, 639, 672, 674, 689, 730, 771, 778, 783, 791, 806-807 Anwdr 655 aqal 493-495, 497, 505, 517, 522, 529, 536-537, 547, 558-559, 563564, 576, 581, 623, 643, 647-648, 686, 692, 728, 769,811

A abad al-abad 574, 668, 766 abadl 575, 588, 609, 674 abrdr 571-572, 772 Abu ‘All 504, 618, 667, 779, 793 ‘adam 470, 507-508, 516, 582, 645, 676, 679-682, 688, 697, 701-703, 709, 719, 732, 755-756, 778 ‘adam al-mahd 470, 709 ‘adam mahd 645, 679-680 ‘add 526, 620 adumnya 646 af‘dl 490, 494, 522, 531-532, 565, 567-570, 574, 617, 629, 672-674, 678, 681, 686, 701, 716 af‘al Allah 490, 494, 522, 531, 565, 567-569, 617, 629, 686, 701 aghydr 590 Ahl al-Dhawq dan Wijdan 62Q Ahl al-Dunyd 658 Ahl al-Ghaflah 501 ahi al-khawas 666-661 Ahl Allah 467-468, 413, 4?,2, 502, 523, 536, 512, 514, 602, 629, 638, 658, 668, 674-675, 677, 688, 716, 735, 740, 748, 775 Ahl al-Mufassirin 620, 800 Ahl al-Sa ‘adah 4^4 Ahl al-Sunnahwa’l-Jamd‘ah 502 Ahl al-Tahqiq 470, 494, 515, 531, 600, 626, 640, 716, 763, 772, 783784, 799 Ahl al-Tawhid 600, 624 Ahlal-Walâh 412 Ahl al-Wusul 600, 609 Ahli Tasawwuf 600 ajsdm 508, 686 akhyar 51\-512,112, 806 dlam 465, 412-413, 488, 496, 512,

871

872


yang safi 692 'aql 490, 560, 563, 643, 769 arif 461, 465, ^Tl, 482, 485-488, 490-491, 494, 497, 505-506, 508, 512, 515, 521, 523, 527-528, 533, 537-540, 542-545, 549, 551, 557558, 560, 565, 572-573, 580-582, 584, 586, 588-591, 593-594, 596597, 601, 605-606, 616, 619-620, 627, 632, 636-637, 640, 645, 648, 656, 658, 678-679, 681, 686-687, 692, 704, 706-707, 709, 711-712, 722-723, 725, 729, 732, 742, 748750, 752, 754, 762-763, 773-774, 776, 778-781, 784-786, 789, 791, 793, 796, 799, 805-806, 809 Arif 477, 565, 572, 784 arifhi-Allah 465 arsh 471,517-518,614,692 arwah 473, 484, 623, 686, 693, 764 ashya' 471, 476, 482, 487, 491, 506, 517, 591, 608, 615, 669, 689, 694, 713-714, 753 Asrar 467, 728 athar 479, 542, 594, 613, 631, 644, 658, 668, 670, 678-679, 687, 704, 716, 753, 755, 757, 809 Atyar 467 'awwam 478, 665-666, 672 a‘yan thabitah 515, 703, 705, 719 ‘Ayn 749, 754 ‘ayn al-jam ‘ 490 ‘ayn al-yaqin 804 ‘ayn jam‘ 608, 686, 735, 777 ‘ayn jam ‘ ahadiyyah 112 ‘ayn segala mawjuddt 545 azamah 488, 506, 640, 686, 2\6-2\2 B Wan 564, 571, 641,1A2, 229, bahagia 466, 614, 22,2 baharu 481, 518, 520, 617, 620, 623, 669, 708 Bahr al-Huduth 632

Bahr al-Qadim 633 Bahr al-Tawhid 660 bahr wahddniyyah 599 balas A25 banyak 471, 485, 509, 542, 545, 548, 585, 624, 677, 680, 706-708, 718, 781, 792, 796, 803 baqd 494, 508, 533, 562, 569, 593, 605, 674, 693, 762, 786, 807 baqd’ bi-Alldh 605,762 basar 626-622 basirah 668, 22A, 810 bdtil 653, 660, 671, 625, 698, 209, 712, 720, 750-752 bdtin 485, 489, 493-494, 539, 547, 572, 587, 600, 613, 625, 632, 636, 666, 686, 714, 717, 721, 755, 772, 783, 785, 804, 810 bdtin ‘ilmu 804 bayan 497, 522, 602, 735, 805 bayang-bayang 420, 473, 515, 522, 543-545, 698-699, 701-704, 709 berbilang 469-472, 542, 545, 585, 626, 665, 680, 718 berchampur 592, 615-616, 644 berlainan 529,613,718 berpandangan 486 bertempat 520, 534, 542, 608 bertubuh 621 berubah 471, 526-522, 206-202 betapa 429, 481, 483, 506, 508, 513, 521-522, 536, 549-550, 561, 566, 575, 583, 585, 594-595, 599, 609, 613-614, 624-625, 637, 642, 645, 654, 661, 675, 682-685, 692, 702, 719, 724, 726, 745, 749, 756, 766767, 787-788, 797 bichara 552, 558, 619, 686, 728, 749 bid‘ah 520, 799 Bukhdri 504 C chahaya 471, 506-508, 517, 552,


575-576, 580, 640, 642, 679, 688-689, 706-708, 805 Chita 505, 560, 605, 616, 623-625, 630, 691, 698, 807 chita rasa 630, 807

655, 667, 722, 729, 618-619, 709, 784,

D da‘if 508, 562, 581-582, 722-723 dajjal 620 dalil ‘aqal 648 dalil ‘aqali 672 dalil naqll 612 dendam 495, 589 dengki 495 dhat ^69, 472, 476, 482, 486-487, 494, 499-501, 508, 511, 513, 515, 522-523, 529, 531-533, 535-537, 542, 548, 552, 557-558, 560-561, 563, 565-569, 574, 577-578, 581, 583-587, 603, 608, 620, 624-626, 629, 641-644, 655-656, 661, 663, 665-666, 672-674, 676, 681, 686, 692, 700-702, 704, 706, 708, 711, 716-717, 719, 722, 730, 735, 752753, 807 dhdtiyyah 494, 752 dhawq 506, 508, 573, 585-586, 602, 620, 673-674, 746, 784 dhihni 580 dhikir 487-488, 693, 793-802 dhikr 468, 495, 640, 783, 787, 792796, 798-799, 802 dhikr Allah 495, 640, 793 diam 611-612,622,778,795 dikenal 477-478, 481, 492, 509, 527, 551, 559, 561, 584-587, 602, 662, 712, 724 dike reds’i 495 din 464-465,411,415-416,4^0,491, 511, 514, 535, 538, 543-545, 547548, 557, 560-561, 572, 577-578, 580, 607, 630, 639, 648, 653-654, 664, 669, 677, 681, 714, 723, 727-

873

728, 745, 750-752, 754, 763, 767, 791, 802 duka chita 624, 691 dunya 464, 466, 474, 484, 503, 523, 531, 574-575, 588, 590-592, 599, 614, 634, 636, 641, 643, 657-658, 668, 695-696, 712, 727, 755, 775, 780, 785, 787, 805 dusta 495,503,531 E Esa 461-462, 469-470, 472, 500, 513, 542, 585, 595, 598, 609-610, 617, 620, 624, 664-665, 670-671, 674, 677-678, 684, 711, 718, 747, 801 esa 461-462,469-472,485,500, 513, 516, 542, 547-548, 585, 595, 598599, 609-610, 617, 620, 624, 645, 649, 664-665, 668, 670-671, 674, 676-678, 684, 706, 711, 718, 747, 767, 801 F faham 467, 493, 495, 529, 581, 587, 618, 623, 643, 647, 706, 778, 797 Ja’il 488, 585, 613, 629, 673, 681 fall haqlqi 585, 613 fall majazi 613 fans 479, 495, 508, 533, 562, 569, 574-575, 586, 593, 605, 612, 638639, 641, 645, 665, 672, 674, 681, 693-694, 696, 726, 732, 751, 755, 758, 762, 111, 786 fans’ fl al-dhSt 681 fans’fl AllSh 674,755,762 faqr 152,155 fard 461, 609, 661 fardSniyyah 603 fasl 525 fayd 662, 803 G gerak 518, 522, 521, 584, 611-613, 617-618, 703-704, 779, 789, 804

874


ghafil 62\-622 ghaflah 496, 501, 772, 794 ghalabah 664, 667, 748, 763, 794, 806 ghayb 482, 495, 517, 529, 557, 579582, 626, 642, 652, 666, 689, 692, 707, 726, 733, 805, 810 ghayr 608, 639, 704, 714, 731, 740741, 789-790, 801-802, 805, 807 guru 616

H hadaf 605 hadd 471, 577, 748, 790 hadir 486, 517, 529, 685, 758, 787, 803-804, 811 hadith 490, 494, 502-505, 522, 525, 536, 560, 581, 583-584, 590, 594, 596, 608, 612, 623, 631, 633, 646647, 669, 687, 719, 727, 738, 768, 798 Hadith 490, 502-504, 525, 536, 560, 590, 594, 596, 612, 727, 738, 768, 798 hadrat 589-590, 638-639, 642, 670671, 739, 755, 762 Hadrat Ahadiyyah 670-671 hdjah 500 M 482, 493, 503, 505, 514, 523, 554, 568-572, 594, 606, 620, 628, 635-636, 643, 657, 660, 662-664, 666-668, 675-676, 688-689, 693, 696, 708, 740-742, 745, 747-748, 751-754, 756, 758, 763-764, 766, 771, 777, 781-786, 788, 797, 805806 haldwah 799 Iml bast 663 Iwl ghalabah 664, 763 hdl ihwdl 620, 635, 75S, 2^2 haqd’iq 466-462, 568, 588, 6?,6-6i2, 266, 29,9 haqiqah 429,488,493,498-499,501, 505-506, 508, 511, 513, 522-523,

533, 535-536, 541-543, 545-546, 551-552, 557, 560-561, 569, 573, 576-577, 581, 585-586, 596, 599600, 631, 794, 804 Haqiqah 804 haqiqah ‘dlam 541 haqiqat faqir 753, 755, 777 haqiqat qurb 788 haqiqat sirr 626 haqiqi 423, 484, 579-580, 585, 596, 613, 665-666, 671-672, 696, 720, 755, 766-767 haqq 463, 465-475, 477, 482, 485486, 492-493, 496, 498, 501-502, 504-510, 514-516, 520, 522, 524528, 531-532, 534-544, 546-549, 551-552, 556, 558-564, 566-570, 573-583, 585-588, 590, 593, 595598, 600, 602, 604-610, 613-620, 625-628, 630-635, 637-642, 644651, 653-660, 662-666, 668-687, 689-691, 694-699, 702-704, 707717, 719-723, 725-731, 734-737, 740, 742, 746, 748-753, 755-756, 759-761, 763, 765-767, 771-791, 793, 795-798, 800-810 haqq al-rububiyyah 659 haqq al-yaqin 482, 574, 671, 804 harakat 611, 779 harap 429, 492, 567, 773, 779-780, 789 Hdrith al-Muhdsibi 526 hdsil 511, 531, 540, 543, 556, 564, 566-567, 572, 584, 587, 616-617, 622, 626-627, 647, 666-667, 670, 673-675, 705, 719, 760, 764, 771, 783-786, 801 hati 487, 491-492, 496, 501, 503, 506, 518, 529, 531, 547, 556, 565, 567, 572, 590, 597, 619, 636, 692, 696, 698, 730-731, 738-739, 742, 772, 778, 785, 789, 795, 806, 810 hawadith 494, 708 hawa nafsu 493, 505, 598, 630, 641, 776


875

hayran 461, 464, 482, 486, 554, 563564, 581,678, 740 hifz 487-488, 490, 790 hijab 463, 507-509, 524, 527-528, 577, 623, 646, 648-649, 681, 695, 697, 699, 709, 720, 722-723, 726, 733, 752, 757, 805,811 hijab nurani 509 hijab zulmdni 509 hikmah 480, 488, 685, 693, 769 hingga 501, 507, 510, 517, 523, 525, 530, 533, 561, 566, 572, 574, 583, 585, 588-589, 592-593, 614, 619, 623-624, 628, 630, 634, 637, 641, 648, 660, 663, 667, 671, 685, 687, 690-691, 693-694, 713-714, 721, 726, 737-738, 740, 751-753, 755, 758, 762, 764-766, 774, 783, 792, 802, 804, 807 hubb Allah 751 hudud 488, 509, 748, 790 hudur 696, 787, 794-795, 803, 805, 809-810 Hukamd’Ishrdqiyyun 600-601 Hukamd ’ Mashshd 'iyyun 601 hukum 535, 539, 542-543, 555, 613, 616, 620, 638, 701, 706-707, 755, 768, 777, 781 hukum batln 539 hukum mazhar 613 hukum perintah 638 hukum qudrat 616, 638 hulul 560, 585, 606, 608, 614, 675-

ihatah 521,129 ihsdn 1?,^, 199 Ikhlds 620 ikhtiydr 525, 616,102,191 illat 615, 617, 625 ilm al-yaqin 804 ilmu 655 ‘ilmu kashaf 549 ‘ilmu ladunni 586, 633, 748, 782 ilmu ladunni 586, 633, 748, 782 ‘ilmu rasmi 655 ‘ilmu tawhid 602, 629, 631, 667, 677-678, 769 Imam 503, 518-520, 601, 615, 655, 677, 684, 750-752, 764-765, 775 imdn 476, 419, 515, 520-521, 555, 594, 599-600, 629, 703, 776, 7791?,2, 785,192,199, 806 imkdn 620 injisdl 523, 61?> inkdr 646 iqrdr 481, 591, 603, 665, 778, 784, 796 Islam 416, 555, 666 istildh Shara‘ 416 ithbdt 468, 598, 606, 707, 801 i’tibdr 410, 412, 578, 620, 626, 644, 655, 619-6Z0, 698, 702, 705, 710, 721, 723 itlaq 471,644,681 ittisdl 508, 523, 61^, 155 ‘iyan 586, 594

hurmat 799

jdhil 560, 621-622, 650, 675, 767 jahl 416 jd’iz al-wujud 414 Jalal 514, 620, 718 Jamal 465, 508, 637,718 jamdl Allah 536, 785 Jannat al-Sijdt 512 Jannat al-‘Ulyd 588 jasad 484, 496, 539-540, 616, 630 jasmdnl 414, 502, 673

J

I ihdrar 515, 588, 591, 622, 625, 640, 651, 615, 693, 699, 717, 731, 763, 801 idrak 521, 556, 577-579, 586-587, 625 idrak basit 51?> idrak murakkab 519

876


jisim 489-490, 507, 619, 718 jismdniyyah 641 Junayd ^11, 480-481, 505, 521, 523, 527, 550-551, 590, 597, 609-611, 617, 629, 631-634, 638-639, 644, 646, 651, 655-656, 687, 768, 776, 778, 783, 789, 803, 808 juz’ 471, 631 juz’l 494, 500, 531, 649-650, 652653, 663, 748, 750

K kamal 462, 501, 537, 539, 602, 620, 631, 664, 667, 669, 695, 707, 780 kamil 464, 515, 577, 620, 635, 637, 789, 793 karamdt 509 kasab 616 kashaf 468, 508-509, 549, 569, 585586, 589, 640, 673, 677, 695, 706, 717, 728, 763, 788, 804, 807, 810 kashaf ilahi 585 kasib 628 keadaan 483-484,488-489,515,570, 576, 582, 614, 636, 667, 677, 679681, 695, 698-699, 702, 706, 712714, 720, 725-726, 728, 760, 783, 797, 806-807 kebachikan 475 kebesaran 463, 485, 501, 506-507, 522, 537, 636, 686, 741, 748, 773, 779 kebetapaan 475, 480, 502, 537, 550, 611,624, 746 keesaan 470, 504, 548, 585, 595, 597, 609-610, 618, 649, 663, 740 keinginan 495-497, 522, 524, 656, 773-775 kejadian wujud itu kekal 518, 531, 562, 590, 629, 784 kekenalan 461, 551, 559, 623 kelainan 61 \, 615 kelakuan 496, 568-569, 613, 766 kenyataan 489, 504, 515, 522, 574,

583, 587, 596, 602, 626, 632, 688, 709-711,797,811 kenyataan wujud 709-710 kesudahan 494, 517, 569, 571, 573, 623, 638-639,710, 771 kesudah-sudahan jam 612 ketunggalan 599, 668, 693, 746 khdll 485, 496, 510, 539-540, 601, 690, 753, 784 Khalil Allah 505 khdlq 412, 544, 561, 5S1, 611, 616, 638, 700, 705, 727,1(^, 19,6 khalwat 635, 809 khdrij 541, 560 khdriji 580, 668 khashyah 119 khdss 410-411, 477-478, 565, 591, 591, 614, 638, 664, 666, 696, 730, 773 khdtir 111 khawf 119,195,199 khaydl 489, 523, 537, 618, 643, 698, 709, 766 khaydli 473, 661 Khayr 140 khiydnah 495 khuluq 165 kufur 495, 618,162-163,165,161 kulli 41 \, 483, 504, 509, 521, 549, 552-553, 556, 559, 594, 628-629, 631, 637, 682-685, 691, 694, 713, 721, 741, 766, 773-775, 781, 787790, 803, 809 kunhi 461, 486, 500, 505, 511, 513, 522, 552, 557-558, 561, 577, 586587, 618, 624, 626, 722, 779 kunhi dhdt 486, 511, 513, 522, 552, 557-558, 577, 586-587, 626, 722 kunhi dhdtNya 461, 500, 505, 511, 557, 577, 586, 618, 624, 779

L ladhdhah 522 ladhdhat mushahadah 630


lafy 625 lalai 495, 509, 579, 597, 630, 677, 773, 787-788, 792, 795, 799 lata'if 459, 467, 472, 698, 716 Latif 521 laut wahdaniyyah 506 lazim 515, 536, 584, 667, 688, 760, 790, 792, 802 lemah 461, 495, 507, 556, 561-563, 626, 759-760, 778 lembaga 541, 616 lera 549,591,785 Ubas 577 lisdn dhawq 602 lisdn hal 4&2, 505, 626, 2AO lisdn ‘ilmu 602 lutf ^92, 229, 2^6, 780, 791

M znaWilm 529,604,645-646,672,698, 797 mafiil 488 mahabbah 551, 6i2, 693, 252, 222, 784-785, 809-810 mal^q 586 mdhiyyah 511 mahjubin 668 mahw 240 mahwa 569, 644 ma'iyyah 515-516, 696 majazl 613, 632, 661 majdhubin 568-571 Majusi 598, 621-622 makhfl 587, 626, 640 malu 4S6, 701, 744, 785, 806 ma ‘liimdt 656, 292 Man 496, 498, 519-520, 524, 528, 531, 549, 590-591, 593, 597, 621, 642, 647-649, 663, 681, 734, 739, 757, 773, 779, 784, 788-789, 798 ma‘nd 494, 500, 531-533, 536, 539, 543-544, 557, 560, 585, 587, 626, 633, 731,736 ma'nawiyyah 494

877

manzil 569, 574 maqdm 465-466, 468, 490, 508, 533, 566-567, 574, 593, 599, 605, 612, 630, 639, 662, 665, 675, 677, 686, 734-735, 739-740, 746-747, 755756, 762, 765, 771-786, 802, 809 maqdm al-jam 612, 735 maqdmdt 508-509, 639, 641, 771, 782, 784 maqdm ‘ayn al-jam ‘ 490 maqdm fand’ 508, 605, 786 maqdm farq 630 maqdm jam' 630, 665, 740, 774 maqdm kawn dan bawn 255 maqsud 528, 571-573, 597, 626, 678, 686, 761,798 ma'rifah 465, 475-488, 491-494, 496, 498-501, 504-506, 511-513, 516, 521-524, 526-531, 533-535, 538, 545, 551, 553-554, 557-558, 561-567, 573, 577, 580-581, 585588, 591-593, 600, 646, 648, 692693, 769, 805 ma'nfah Alldh 475, 479-480, 482, 487, 513, 516, 522-523, 530, 561562, 573, 591-593 martabdt 472, 565-569, 573-574, 578, 612, 654, 664, 666-667, 671, 675, 677-678, 693, 696, 698, 718719, 737, 749, 762, 764, 779, 788, 792, 796, 798 martabat kamdl 664 martabat tanazzuldt 578 martabat wdsil 788 mashd’ikh 516, 528, 551, 557, 564, 573, 593, 636, 663, 675, 752, 755, 785, 790, 811 mashhud 542, 727, 732, 755 md siwd Alldh 474, 545, 552, 577, 605, 630, 634, 636, 654-655, 658, 660-661, 668, 672, 680, 698, 704705, 709, 716, 755-756, 767, 775, 781, 790, 800, 802, 809 mata baslratmu 655,731

878


matafikir 805 mata ghayrah 805 mata hati 503, 506, 531, 698, 810 mata kepala 502, 531 mawjud 470, 473, 490, 500, 529, 540, 542, 545-546, 560, 580, 583, 604, 607, 629, 639, 645-646, 661, 666, 672, 676, 680-681, 685, 698699, 701, 709-710, 712, 719, 721, 726, 732, 751,767, 797 mawjudat 472, 489, 507, 545, 580, 582, 604, 645, 684, 708, 710-712, 718 mawsuf 493 maydan tajrid 755 ma^har 465, 485, 488,498, 548, 604, 606, 609, 613-614, 620, 631, 639, 666,668,710,712, 731 membawa iman 520, 600, 703, 780, 792 memicharakan 529, 542-543, 682685, 747, 755, 805 menchuri 495 mengambil dalil 481, 568, 601, 674, 678, 685 mengenal 475, 479, 481-482, 508, 512, 525, 527-528, 530, 533, 548553, 556, 563, 565, 583, 585, 590591, 593, 603, 632, 642, 660, 662, 692, 734 mengesakan Dia ^29, 611, 628-629, 668 menghinggakan 480, 534 mengiqrdrkan dia 476 mengi'tiqadkan 476, 481, 621, 675, 767 menilik 470, 495, 514, 527, 566, 627, 632, 648, 664, 695, 709, 712,722723, 747, 750, 765-766, 787-790, 805 menunggalkan 534, 606, 617, 628, 630, 644, 669, 672-673 menyengutukan 498, 520, 528, 532, 597-599, 662-663, 671, 676

menyunyikan 535, 538, 630, 809 menâhirkan 517, 674, 701, 716, 720, 753, 806 merasai 506, 508, 588, 599, 630, 732, 782, 794 mimpi 502 mithdl 496, 536, 544, 579, 583, 603, 618, 706-709, 729, 764 mu’aththir 613, 737 mu’aththiryang bdtin 613 mu’aththir yang ^dhir 613 Mu'attilah 621 mubtadl 467 mufassal 477 muhd^rah 468, 787, 803, 808, 810 muhdi 479, 541, 558, 570, 577-578, 580, 586, 676, 697, 757 muhdath 481, 535, 566, 577, 617, 624, 631, 661, 673, 687, 694, 714, 717 muhit 516, 579-580, 614, 656, 681, 692, 701,713 muhtdj 484, 545, 584, 717, 731, 753755, 760-761, 805 Muhy al-Dln b. ‘Arabi 535,538,543545, 547-548, 557, 578, 653, 664, 681, 714, 727, 745 mujdhadah 495, 757, 776 mujarrad 472, 620-621 Mujassimah 621 mujrruil 477 mukdshafah 468, 502, 52^, 2(A, 29,2, 785, 282, 804-806, 808 mukdshafah ‘ilmu ladunni 782 mukdshafah ruh 805-806 mukdshafah sirr 805-806 mukhdlafat 494 mukhdlatah 583, 608, 636 mukhdlif 509 mukhtasar 467 mulhid 621-622, 625, 262 mu’min 515,533,565-566,594,665666, 677, 728, 730, 738, 779-780, 795-796


mumkinat 470, 474, 701-702, 704705 mumtani' al-wujud 474 munafiq 478, 532, 677, 799 munazzah 537, 544, 714 munkir 528, 619, 670, 677 munkirln 668 muntahl 467 muqaddimah 467-469, 482, 602 muqarrabln 574, (ill muqayyad 470-471, 54,1, 560, 584, 606, 645, 718 muraqabah 468, 486, 666, 744, 787192, 800 muraqabah ruh murid 494, 568, 616, 709, 809 Mushabbihah 621 mushahadah 468,484,486,508, 544, 546, 548, 566, 569-570, 574, 580, 593, 624, 626, 629-630, 637, 667668, 674, 677-678, 687, 689, 692, 694, 696, 732, 744, 751, 757, 764, 785, 787-789, 794, 797, 800-801, 804, 807-811 mushahadah Allah 751,794 mushrik 494, 532, 597, 649, 663, 671,691,767 mushtarak 474 Muslim b. Hajjdj 503 mustahiq 461, 500-501, 503, 535, 537, 797 mustaqill 704 mutadhakirun 798 mutlaq 469-473, 486, 500, 531, 542, 547, 560, 580, 584-585, 606, 620, 630-631, 644-645, 674, 719, 723

N nadir 571, 629-630 nafsdnl 613 nafsu 493-498, 505, 522, 572, 589, 598, 630, 641, 686, 729, 772, 776, 783, 788, 804 nafsu ammarah 496, 783

879

nafsu ma ‘rifah 496 nafsu mutma 'innah 496 nafsu ruh 496 nama 464, 529, 531-532, 544, 653, 665, 708 ndqis 625, 759 naqll 672 Nasdrd 621, 765 ni'mat 4&1, 589-590, 651, 661, 681, 722, 777-779, 781 nipis hati 492 nisbah 470, 540, 543, 511, 620, 646, 668, 697, 701, 708-709 nuqsdn 464, 620, 669, 676, 757 nur al-dhat 641,135 nur al-sifdt 641,135 nural-yaqln 514 nurfirdsat 635 nur tawhid 661 nuskhah 489, 544 nyata 466, 506, 512, 516, 523, 530531, 539, 542-543, 552, 568-569, 581-583, 623, 628, 631, 645, 658, 684, 691, 695, 704, 706-707, 709710, 725-726, 759, 767, 805, 810 nyawanya 490, 495

P pancha indera 489, 537, 557 pelita 538, 637, 811 pelupa 495 pendapat 506, 522, 536-537, 552, 556-558, 578-580, 585-586, 625626, 634, 646, 650, 724 pendapat basit 519 pengenal 416, 521-522, 550-551, 555, 558, 586, 602, 660 pengetahuan 416, 528, 543, 549, 558-559, 573-574, 625-626, 632634, 640, 666, 768-769, 788, 797 pengetahuan bashariyyah 633 pengetahuan dirinya 528 penglihat 485, 489-490, 503, 507508, 531, 579, 586, 606, 626-627,

880


638, 642, 667, 676, 681, 693, 707, 722-724, 732, 740, 780, 794, 800, 806, 810 penglihat arwah 693 penglihat diri 508 penuh 623,751 perangai 465, 496, 564, 572, 575, 641, 644, 646, 666-668, 735, 746, 801 perangai bashariyyah 496, 641, 644, 646, 666-667, 735, 746 perchintaan 624 Perfection 483, 544, 619-620, 668, 670-671,714, 805 permulaan 482, 549, 569, 571, 574, 623-624, 636, 639, 666, 788, 804, 810 permulaan manzil 574 pinjaman 670-671, 687, 735, 759760 pohon 475, 480, 588, 699, 771, 788, 801 putus asa 523-524, 624, 773, 784, 806

Q qadd’ 487, 616 qadim 481, 491, 505, 510, 522, 552, 577, 583-585, 617, 627, 631, 633, 647, 661, 669, 673-674, 686-687, 694,719 qahar 497-498 qaharnafsu 498 qahhdr 497, 677, 681, 801 qdlab 474 qalb 552, 591, 618, 630, 11,1,, 1191?,Q, 785,1^9,194, 803, 805, 809 qalbu 491, 522, 581, 590, 605, 623, 626, 630, 639, 641, 666, 686,13i, 772-774, 119-1?,Q, 1S3-185, 791, 193-196, 799-801, 803-806, 809811 qand'ah 113 qawl 488

qawl 418, 515, 602, 650, 652 qayyum 580 qidam 494, 669, 719,163 qiydmuhu binafsihi 494 qudrat 485, 488-490, 506, 513, 518, 615-616, 638, 681, 689, 692, 700, 780, 806, 809 quliib al- 'drifln 163 qulub al-rdsikhln 163 qurb Allah 508, 575, 640, 727-729, 164 quwwah 485, 488-490 quyud 620,155

R rahasia 466, 478, 485-486, 489,491492, 497, 504, 512, 517, 522, 551, 556, 560, 565, 567, 623, 625, 627, 639-640, 643, 653, 656, 666, 686, 706, 710, 715-716, 731, 733-734, 743, 746, 782-783, 789-790, 796, 809 rahmat 463, 496, 499, 564, 581, 614, 671, 749-750, 773, 780 rahmat ‘dmm 614 rahmat khdss 614 raja’ 119-186,185,189 rak'at 560 rasam 419, 596, 633-634, 616-61\ rida’ 781,786 riyadah 512 rububiyyah 542, 564, 586, 589, 603, 644, 650, 659, 688, 715, 717, 757, 759-760, 762 ruh 484,491-492,496,502-503,505, 517, 522, 539-540, 552, 576, 581, 615, 630, 647, 686, 729, 742, 750, 752, 755, 764, 773-774, 776, 791, 801, 805-806, 809-810 riihdniyyah 641 riih yang sdji 502-503 rupa 413, 495, 500, 502, 505, 531, 536-539, 547, 559-560, 579, 585, 592, 604, 611, 619, 645, 655, 676,


701, 704-705, 709, 713, 724, 765766 rupa makhluq 537-539 ru’yah 484, 502-503, 531, 590, 730, 787 ru ’yat al-azal 693

S iatefc 480, 488, 496, 507, 539-540, 543, 547-548, 551, 555, 557, 560, 564, 571, 579-581, 587, 615, 617, 628, 636, 642, 644-645, 649, 652, 658, 660, 665, 667, 674, 702, 709712, 722-726, 732, 743, 750, 762, 764-765, 775, 777-778, 781, 783, 794 sabr 776, 780 sadia 532 safa 641,161-169, 783 sahaq 586 sahlh 533 Sahi 486, 496, 503, 566, 195, 199, 804 saldm 714, 812 sdlik 480, 508-509, 524, 637, 755, 764, 766, 771, 773, 775-776, 780785, 790-792 sdlikin 56S-51i, 513,111 sangka 505, 521-523, 531, 541, 611., 640, 698-700, 717, 742, 764, 767, 805-806 sangka-sangka 622 sangkutan hati 636 sebagaiNya 499, 521, 550, 561, 608609, 611, 619 sebangsa 500,517,610 sedikit 624, 781 segala jasad 484 segala ma siwd Allah 545, 552, 605, 630, 658, 756, 775, 800, 802 Shafi 1 519 shahadah 596, 642, 666 Shahadah 642 shahadah haqlqi 596

881

shahadah rasml 596 shahid 541, 6S5, 691,114,194, 811 shakk 416, 531, 531, 611, 616, 691, 159-160 shakl 411,541 shama'il 501 sharat ‘ilmu 119 sharat Iman 119 sharat sulUk 636 SharVah 511-511,165,16S sharr 498 shathiyyat 135,140,14i, 163 shattar 111 shawq 693,146,161,19,3-1^4 Shibll 509-510, 518, 523, 528, 531, 591, 596, 621-622, 646, 649, 651651, 660, 661-664, 740,153, 115, 111, 119 shirik jail 591, 666 shirik khafi 591, 666-661 shubhah 611, 805 shuhud 541, 692, 732, 734, 785, 794795 shukr 461, 778-779 shurga 4&4, 495, 502, 591, 614, 658660, 773, 787 sia-sia 495, 505, 549, 552, 558, 560, 641, 651, 681,700,712, 801 Sibghat Allah 571 fiddlqln 611, 611 fijdt Allah 494, 491, 499, 531, 565567, 574, 583, 629, 631, 667, 674, 688, 734, 800 fifat dhat 701 fifat ketuhanan 515,1^1 fifat ma ‘dnl 494 fifat ma ‘nawiyyah 494 fifat ma ‘rifat 613 fijdt ta‘ayyun 539 fifat yang Idfim 661 firf 668, 680 sirr 5S6, 616, 641, 643, 686, 715716, 133, 113-114, 19,9-191, 804806, 809-810

882


suchi 469, 473, 505-506, 534-536, 553, 557-558, 560, 569, 571, 577, 581, 605, 608, 616-617, 623-625, 669, 675-676, 700, 706, 708, 714715, 723, 725, 741, 748, 765, 792, 795 Sufasta’iyyah 621 sukiin 746, 777-778 sunyi 623 surah 536-537, 539, 545, 5S7, 620, 676, 714, 737, 749 surah jamal Allah 536 surah ma'dni 537 surah makhliiq 676 siirat 637, 651, 714

T ta'alluq 57\, 648, 705, 762, 781, 804 ta'alluqdt 586 ta'ayyun 470, 539, 546, 548, 577, 712, 714-715, 726 ta'ayyundt 472, 577-578, 665, 668, 701,711,726 ta'ayyundt zdhir 701 tabVah insdn 497 tafrid 465-466, 568, 639-641, 76776^ tafriqah 663, 665 tahmid 654, 796 tahqiq 470, 494, 515, 531, 600, 626, 640, 716, 763, 771-772, 783-784, 799, 807 tajalll 462-463, 504, 507, 515, 535536, 548, 559-560, 564, 567, 574, 582, 587, 606, 614, 620, 631, 639, 645, 668, 673-674, 676, 679, 686687, 695, 703-705, 710, 719-720, 726, 730-731,752,811 tajalll dhdt Allah 536, 574 tajalllma'am 536 tajalliydt 472 tajrld 465-466, 602, 630, 639-641, 755, 767-768

takabbur 495 takblr 796 takblrat al-ihrdm 560 talib 469, 475, 552-555, 560, 588, 590, 666, 746, 748, 762, 800 tama' 524,567 tamthll 471, 519, 530, 539, 580, 610, 656, 698, 712, 765 tamthllah 507 tanazzuldt 578, 631 tanda 487-488, 492, 556, 620, 636, 648, 671, 681, 685-687, 689-691, 748, 754, 769, 785 tanzlh 533-535, 538, 545, 619-620, 625, 723 taqayyud 470-471, 620, 631, 644, 718, 726 taqdls 619 taqwd 599-600, 788 taraqqi 568, 574 taraqqiydt 508-509 ta'rlf 509 tasblh 654, 796 tasdlq 654, 799 tashblh 502, 519, 529, 531, 533-538, 544-545, 603, 609-610, 617-620, 624 tashblh dhdtl 537 tashblh wasfl 537 taswlr 610 ta ’thlr limpah tajalll 6S7 tawddu' 7i2 tawajjuh 468, 491-492, 589, 605, 635, 787, 802-803 tawakkul 567, 597, 780-781, 7S3 tawbah 773, 784 tawflq 497, 580, 793 tawhld 465-466, 468, 475-476, 479, 484, 503, 505-506, 523, 531, 557, 568, 585, 590, 594-597, 599-603, 606, 608-611, 615, 617-625, 627633, 637-639, 642-644, 646-650, 654-657, 660, 664-675, 677-678, 680, 686, 693, 752, 766-769, 796, 799


tawhid af‘dl 673 tawlnd ‘dmm 597, 664 tawtud ‘dmmah 664-665 tawhid 'aynl 665-666, 671-673 tawhid dhat 673 tawhid Iwll 666-667 tawhid haqq 596, 638, 671,152 tawhid haqql 671, 61^ tawhid ihsanl 665 tawhid ‘ilml 666, 611-612 tawhid Imdnl 665-666 tawlud ‘iydnl 665-666 tawhid khass 591, 664 tawlud khdssah 664-665 tawhid khdssat al-khassah 664-665 tawhid sifdt 596, 61?) tawhid sirf 668 tawhid tahqlql 612 ta‘iim 484-485, 529, 566, 639, 749, 799 tempat ^61, 495-496, 534, 545, 548, 560, 587, 614, 623, 626-627, 631632, 634, 636, 638-640, 647, 655, 659, 669, 676, 699, 703, 713, 751, 773, 794, 807 terbuni 591, 601, 639-640, 710, 721722, 724-725, 748 terhampar 545 Thanawiyyah 621 tiada sesuatu 464,470, 544, 566, 603, 607-608, 640, 642 tilik 490, 546, 620, 655, 692-693, 709, 731, 737, 780, 785, 788, 791 tunggal 461-462, 599, 645

U ubudiyyah 506, 542, 564, 599, 715, 717, 754, 756-757, 759-760, 762 Umar 503, 573, 594, 635, 810-811 upaya 4S5, 512, 615, 617, 647, 781, 791 Uthmdn b. ‘Isd al-Siddiq 504, 664

W wfl/wm 523, 581, 605, 618, 698-699

883

waham qalbu 605 wahdah Allah 545 wahdaniyyah 485, 506, 599, 612, 664-665 Wahid 509, 677 wahldiyyah 542, 545, 666 wahm 490, 521, 523, 643 wahml 661 wajh 155,163 wdjib 469-410, 413-415, 481, 508, 520, 604, 631, 691, 109, 718-719, 13^, 761 wdjib al-wujiid 469-470, 473-474, 508, 604, 709 wall 524, 716,169, 812 wdqi'ah 502 wara' 113-115 wdsil 524, 622, 758, 765, 771, 784785, 788, 793, 805 wdsilln 664, 771 wasitah 412, 508, 616, 677, 745 Wdsitl 491-49S, 523, 624, 647, 658, 689, 691, 694, 735, 790, 794 wasl 523 waswas tashblh 618 wijddn 513, 620, 111 wijddnl 626 wisdl 639-641,807 wujud 468-471, 413-414, 486, 494, 508, 515-516, 522, 527, 539-542, 544-545, 548, 574-576, 578-582, 604-607, 621, 624, 631-633, 638, 644-645, 654-655, 660-664, 667668, 671-672, 676-680, 683-684, 689, 697-699, 701-704, 706, 708712, 714-717, 719-722, 724, 727, 732, 751-753, 755, 757, 766-767, 771, 778, 807-809 wujtid ‘aqll 474 wujiid ‘aynl 474, 604 wujud dhdtl 414, 604 wujiid haqlqi 473 wujiid iddfi 701-702 Wujudiyyah 414

884


wujud khariji ^13, 661 wujud lafzi 474 wujiid mutlaq 645 wujud muwahhid 667 wujud tawlud 631

Y 482, 521, 573-574, 611-612, 663, 666, 671-672, 692, 804-806, 809-810 yaqzah 641

Z 463, 483, 485, 488-489, 494, 497, 504, 517, 537, 539, 543, 545, 547, 560, 566, 568, 572, 583, 587, 600, 606, 613, 632, 636, 642, 653-654, 674, 685-686, 688, 690-692, 695, 705, 710-711, 714, 716-717,

493542571631683, 701719-

726, 731, 736, 755, 766-767, 772, 774, 804, 806, 810 zdhir 'iimu 804 ?/// 465, 544-545, 672, 674, 701-702, 704-705 zillT 661 zilmdnl 667, ()7i zindTq (>75, 747, 762, 767 zuhd 775 Zuhur 463, 472, 488-489, 535, 537, 539-540, 544-545, 577, 582, 584, 586-587, 639, 645, 655, 676, 679, 686, 691, 695, 703-705, 710, 712, 717, 720-722, 725, 735, 753, 784 zuhur ahadiyyah 544 Zulmah 497, 507, 545, 564, 679, 682, 691, 701, 703, 705, 719, 755, 782 zulmah ‘adam 682, 701, 703

Lata'if al-Asrar li-Ahl Allah al-Atyar of Nur al-Din al-Raniri 9789835208140, 983520814X

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