Wahdat al-FORM (wihdatul form)
Ibn Al-'Arabi is the faith of believers understand it even exists is a role model in mind. Thought has always been under greater scrutiny of the fuqoha. Thought is the theoretical basis of education is even all mindset pivot on this understanding. It should be underlined that Ibn Arabi has never mentions the term in his book wahdatul exists but the term coined by the Orientalist. But from a variety of teaching can be said that his understanding was wahdatul exist.
In explaining the concept of Ibn Arabi expressed wahdatul exist:
"But know that this exists, but He has the appearance of a so-called natural and the hidden known as asthma (names), and has called the barrier separating the collecting and separating the inner and birth that is known as Insan Kamil".
He also explained:
"Know that the Lord of Lords is Allah swt. The name of the Supreme Being and as ta'ayun (statement) of the first. It is the source of all the names, and the ultimate goal of all goals, and direction of all desires, and includes all claims, is a signal to him that it was said to the Messenger of Allah, -that the Lord is your destination Saw terakhir- because Muhammad is mazhar of the first statement (ta ' ayyun awwal), and God's special for him this is the belief in the Supreme. Know that the names of the names of Allah swt is a reflection of God's name in the 'mahiat' or 'ain sabitah' (the essence of which remains). Each name has a picture outside the given name with Zahir (appearance or phenomenon) and the last name is the regulator of Zahir (phenomena) is. While Haqiqat of representation of the name 'Allah' which compiles all of whom came the divine name of all that is overflowing and Allah as his Lord. Haqiqat of regulating the whole picture of nature with which God appeared to him, called al-arbab Rab (Allah azza wa jalla ). "
Keep in mind that the definition of Haqiqat here is not the Prophet Muhammad as a human but Haqiqat Muhammadiayah is Asthma and nature of God and morality. Prophet Muhammad called Muhammad because he was able berakhlaq with all the divine morality.
Then Ibn Arabi also said:
"Know that there is only God and His nature, af'alNya then everything is Him, with Him, to Him and for Him. If it is veiled glance of this nature even of this nature would perish in keselurhan, his eternal nature with care and sees to nature. However, if something is obvious with light to the understanding of not being able to know the appearance of what is called a hijab. "
So that's the nature of asthma and called Haqiqat Muhammadiyah, and arise from the fact that nature. Therefore, Ibn Arabi expressed:
"Nature is essentially a lost yet and emerged was a picture".
That is the essence of this natural substance derived from the One, which basically had disappeared and the picture appears, it means that nature is in fact no such pictures only. In this regard he stated:
"Blessed is He who created all things He had everything."
That is what it looks like no other He also, which come from Him is the one.
More details Shaykh Abd Ar-Rauf Singkil explained in a work:
"The natural form is not really his own, but occurs through radiation. The meaning here is like a gushing radiated knowledge of Allah Ta'ala. Just as nature is not really matter to God, because it is a new form, nature is not really different from Him. Because it is not a form of stand-alone beside GOD. "
So nature is not God but actually pancarannNya other words hijab. This is corroborated by the explanation Willian in one of his works of Ibn Arabi: "Only one in existence and all existence is nothing but a glimmer of Being the One." In conclusion, a creature that looks like unto Him cipatanNya remains unseen. This is explained by a relatively Ibn Arabi as follows:
"God is manifest in terms of appearance and inner cipatanNya in terms of substance."
For more details, Tajalliyat God in a circle shape is a vision of God in the form of perfection and eternal glory. Its essence is the source of emission is inexhaustible beauty and glory. It is a hidden treasure that you want to appear and known. God wants to open a beauty hidden perbendahataan the Tajalliyat (theophany), which is of course Haq visions of grandeur, beauty and perfection in the vast stage.
Ibn Arabi said: "Nature is realized or invent Him."
Tajalliyat al-Exist with presence in three global picture:
1. Presence Substances (Tajalliyat Wujudiya Zatiya) is a statement by Himself to Himself from Himself. In this case, he is free from all description and appearance. This is known as Ahadiyat. In this situation looks Essence of Allah is free of all properties, name, quality, and description. It is the substance of the Bible, known as the secret of all secrets, the magic of the supernatural, as it is the appearance of substance, or a mirror which reflected the fact that the absolute existence.
2. Tajalliyat Wujudiya Sifatiya which is the revelation of God to Himself, for Himself, His perfection in appearance (asthma) and appearance attributes of eternity. This condition is known as wahdah. In this respect to the fact that mutlah presence in the decorative perfection is known by mean Haqiqat Muhammadiyah (the truth is commendable), after it is hidden in a secret magical unfair the Road absolute al-Aqdas (or spillover of the most sacred because it directly from the Essence of Allah) , In this situation arose as al-A'yan-Sabitah (fixed essences) or ma'lumat God.
3. Tajalliyat Wujudiyah Fi'liyah (af'aliyah) that Haq statement by Himself to Himself in the essentials of the phenomenon outside (A'yan Kharijah) or the realities of the universe. This condition is known as Hinduism's mutlaq with His nature and His actions by the holy overflow (al-Faid al-muqaddas). God looked at the picture of rural essences (A'yan Kharijah), both abstract and concrete, which is the origin of the universe as a whole.
God is the beginning of tajalliyat shape and dimensions of the phenomenon. So He did not come from nothing and does not end to the absence anyway. It is an absolute masterpiece that sits on the circle of absolute, it comes from the Haq and Haq Haq and to which, both in the level of substances, properties and Af'al. it is the fact that the appearance of one.
But does that mean that nature is God and God is nature. You could say 'yes' or 'no', as he revealed in one of his works:"In this case there were some Sufis who slipped down the fault of the truth, they say no one except what you see that nature is God and God is none other nature. The reason is because their testimony belim really achieve what is achievable by muhaqiqun. If they achieve what they have achieved by muhaqiqin then they would not say so and specify the nature of the place and know the science and revelation. "
In addition, the union between man and God's servant is located is impossible or even improbable. This he described in a book:
"Ittihad is impossible because the two substances into one, will not be possible to see between me and God in the face of ever observed unto Him."
From this statement it is clear he is not sensible pantheism, so how to interpret these wahdatulwujud? As revealed earlier that the substance of God is the source of everything. So-called existence or the form is substance. While the state is known with Haqiqat Muhammadiyah (A'yan sabitah, wahdah, tajalliyat wjudiyah sifatiyah) is the apparition or a shadow of the substance of the Bible by the name of Allah. Then the situation called Wahdaniyat (tajalliyat wujudiyah fi'liyah or a'yan Kharijiyah) is a reflection of the unity or Haqiqat Muhammadiyah. So all the reflection of the substance of the Bible. More details of this nature (a'yan Kharijiyah) sightings or reflection of God's name known by Haqiqat Muhammadiyah ataupaun A'yan Sabitah. While asthma is the appearance of the substance of the glory. So imagination is something that in reality there is nothing but it depends on the substance of God, as the shadow of an object.
Corroborated the above explanation of the word in the book of Ibn Arabi Futuhat:
If you have revealed: "There is nothing equal to Him then disappeared shade shadow stretches while you shall consider it more closely."
In the book of Al-Jalalah he explained:
"Everything has a shadow, and the shadow of God's Throne. However, not every stretch of the imagination. The Throne of God is a reflection that does not stretch, do you not see that mass that has imagination when covered by the reflection of light on it. "
Bayanganyang referred to here is the universe. Humans have much imagination when he was illuminated by some light coming from various directions, his face will appear in a range of mirrors that in fact it is one but dipatulkan by beraam mirror. Similarly, Allah Almighty in terms of substance and in terms of its appearance in the multi-picture and its reflection in the light. So it is clear that the real universe is a reflection of the fact that there are no known falsehood. Ibn Arabi explains:
"Truest expression is said by the Arabs that; "Everything other than God is wrong" because its existence depends on who else then he is gone. "
It was also revealed in the Minutes of the al-Wujudiyah:"You are never there at all, nor do you have with yourself or are in Him or with Him, nor is there or you perish."
To explain these words he quoted Abu Said Al-Kharraj said: "I know God by gathering all the two conflicting things." This means that He is the Outward and the Inward without other conditions. He also explained in his treatise Al-Ar-Wujudiyah:
"He is the First without beginning, without end and the Last, the Outward without clear, the Inward without disguise."
It is understood means that if humans do not have keberadaanyang independent within the meaning of existence is essentially a reflection of the state of God. Due to the fact that people do not have God. So humans are apparitions, shadows or verse Allah who are essentially no or unreasonable. Because of the nature of the absurd met absurd as it seems.
In Fusus hikam Ibn al-Arabi expressed:
"Know that the presence of the absurd is a presence that raise and include Segal and that is not something one does."
So it is clear that nature is transitory or permanent and unreasonable and is looking unto Him of His Holiness with the apparitions of the beautiful and sublime that create infinite perfection. "On the other reveals his Ibn Arabi:
"None of this existed except God, even though we have (Maujudun) then surely our being with Him, finished goods with non-existence of God, then it goes in the absence of law."
The point is that God exists by itself and is not likely to take the existence of the other. While nature is there for God to hold it. So nature is keberadaanyang that in fact there may be no. Here we must distinguish between significant and realized. Form a mass, and Masdar, which means a state of mass maf'ul pieces is something that has meaning because other influences. It could be interpreted that God is existence itself or the substance of the Supreme Ada, are realized is something to be caused by something else. Realized an 'object' that means something to the effect of other acts. So that becomes available due to the presence of others is not the true existence but its existence depends on the form of the Real. Its existence is called absurd, because it means they have to rely on the True Form. However jia does not depend on the form of a straight course he is not, for one would give existence? So obviously that is a manifestation of Wahdat al-true is that exists is one. Not that nature is God and God is nature.n describing Ibn Arabi wahdatulwujud sometimes cite the following couplet, as embodied in the book of al-Alif:
* In all things He has the verse
* Indicates the fact that He is One.
Unions exist can also be understood from the hadith of Ibn Arabi often cited in explaining the problem of Wahdat al-FORM is: Kanallahu wala syai'a ma'ahu means' no nothing before Allah in His presence. Complete the word wahuwal Aana 'means makaana bad' as it stands now it beforehand. The second purpose of this statement did not have anything to join God in His presence forever and everything is gone. 'There is no god but Allah' means everything in the form of a divine nature and is a real reflection of the fact that there is no God. Inasmuch as no man can serve God and to the fact that there is only substance of the Blessed called Allah.
What can be concluded from the above explanation is, it can be said that God and nature can not. Judging from the limited nature and the fact that it is simply absurd nature is not God. However, that nature will not present itself and its impossible wujid besides Allah nor reported or under Him and in Him or external to the middle or the nature of the appearance of God. The apparition was no existence of any other gods.Behind it all in understanding this logic is not enough yet to be proved by the testimony as the statement of Ibn Arabi:
"One is witnessing danbukan knowledge, he who saw it has bertauhid just know whoever it was not proper course."
So this is what can be learned from Wahdat al-FORM. The problem of disconnection and Tasybih will further explain the concept of Wahdat Form.
Al-Hirah (fascination, confusion, Without Sea Beach, Wine Eternity)
AL-Hirah the peak of wonder and knowledge of God, which in this case Ibn Arabi explains:
"Uluhiyyat (divinity) can be said because it is tawajjuh (requirements) of the Realization of all things are possible, as for the substance can not be said namaun witnessed."
This may be explained as follows:
Allah, the One and Only substances but tidaksatu the creature can know the nature of the substance and the potential of the Essence of God. Hinduism's testimony will happen to a particular person and it is not meluputi will witness unto Him situation. Ol; eh reason it can not be said to be due to dust, and everything that happens mortal when witnessing. While Uluhiyat be said because it is related to everything possible. In the Quran Allah says:
Wayuhazzirukumullahu nafsah
Meaning: God forbid you to think about yourself (FCS) him. Ali Imran 28.
In another verse, Allah says:
Wamaa qadarullahu Haqqa qadrihThat and they can not estimate Allah with true forecast, Al-An'am 91.
In addition, the Word of God or seal therefore create or everything comes from him not finite or limited, therefore there are no bats in knowing God. So that is known only Oneness is His power is unlimited.
Ibn Arabi said in his commentary on this last verse of Surat al-Kahf truck:
"Say if the sea huyuli (original existence of the universe) that receives the sharing of images mewuudkan all knowledge of Allah was used as ink to write all the meaning and essence and spirit that is in essence the ocean water will run out before the expiration of the sentence of God, because it is infinite existence. There may be likened the one who limited the Unlimited. "
If related to two aspects: the disconnection and tasybih, the ratio is infinity tanzihNya or Most Holy God honored it from all attachment and limitations. While aspects tasybihNya are his words or the nature of this phenomenon that manifests itself with him. Nature itself is also not limited, as the Word of God is not limited. So pass the knowledge of God is the inability to know Him and will ketakjban camps magnitude. As the Prophet said:
O la nuhshi tsanaan 'kama atsnaita alaika anta' bad Nafsika
That is: "Our Lord we were not able menghumpun Engakau praise praise kepadaMua as yourself."
Abu Bakr said: "The lack of unwillingness to know God is the introduction. Therefore, Abu Talib al-Makki said: "do not know God but Allah." The Prophet also said: "Rabbi Zidni tahayyuran Fika" which means: "O my Lord keta'juban tambakanlah me." It is dita'wilkan by Ib Arabi as kesinambunan takalliyat Allah to the Prophet. Tajalliyat continuity is constantly increasing knowledge of God and it is certainly no bounds.
Prophet Muhammad is the way to ketakjubanyang LED indicator flags on the day of resurrection praise later. He was the one who knows God. Therefore one will not be opened except by the way, the truth, or mirror Muhammad. Ibn Arabi describes in the book of al-Hikam Fusus:
"Allah said:" Verily, your friend is not misguided and wrong: an-An'am 2, or He is not afraid of astonishment because he know that the peak in the knowledge of God is the head (awe). Everyone who has reached this state and he has guided and he is the guide and describes the setting of awe. "Ibn Arabi said: "the Real is essentially a primordial ocean beach is eternal." This is the ocean that has no shores, he recited a poem in amazement:
* I was amazed at dantap Ocean coast and beach without the ocean
* In the morning light without darkness and night without dawn
* In a world without the knowledge of the pagan and pastor
* In sheep sky dome, soaring and spinning
* Omnipotence is at the center and without dome with fertile land and a hidden secret.
Tasybih and disconnection
Tasybi problems and Tanzi is polemical from daul please now. In this Ibn al Arabi found in the truth, man must see TanzihNya (Kesecuian God of all new properties) on TasybihNya (new likeness) and tasybihNya on tanzihNya. This means that the truth must combine two aspects mentioned once. Ibn Arabi often quoted Abu Sa'id Al-Kharraj: "I know God by combining two conflicting things." He said when one yourself with God only with the disconnection means he has limited kemutlakanNya. Since the disconnection means denying all the attributes of God as did the ole Mu'tazila stripping God of all nature, and God can not be a known and accessible. This resulted in the dissolution of the relationship of God with man. Then, if only to know God in the tasybih just as it did among al_mujassimah then lead to new likeness of God.In the book of al-Hikam Fusus He said:
"Purification of people who purify a limitation of the purified, because it was favored of God and separates it from something resembling, so pensucianNya of a mandatory nature and limitations of the engagement, then there is no one there except the Most High, bound and with kemutlakanNya and incompetence to the limits. "
'Abd al-Qasyani al_raziq elaborate on this point that the disconnection means privileging the God of the new nature of the material and inappropriate for him Sigat purification of the material, this means that every thing else that is different from the others, so it certainly has Sigat the opposite of the other. That way it becomes breakup teriakt a trait and ARRANTY with one restriction. So it is a restriction of disconnection. More specifically, that which purifies the material nature of sanctifying God and Him with a pure spiritual nature. By doing so he has to purify God of limitation but by itself it has limited the absoluteness, are the glory of God and the absolute lack of bonding, but He is not bound by tanzih Mutlaq and tasybih also did not deny them. Ibn Arabi also said:
"There is nothing like Him" cut this verse implies disconnection, and "He hears and sees" cut this verse implies tasybih.
Abdul Karim al-Jily describes this as follows:
"The glory of God emptied of all nature until he removes the power of God, who equate God with nature menghiasaiNya inappropriate Arita put others along with the nature of God (Mujassimah) is located between them (not empty and not clothed) means a 'wise The beada between tasybih and disconnection does not remove what is proper to God and menyifatiNya with clothing or inappropriate nature with Him. In fact he said that God is the Outward and the Inward or she qualifies God by birth and Batin. The inner aspect is the legal aspect of perfection for Him being born is a fact that there is in everything. "Ibn Arabi said in a poem:
* If you say with your promised tanzih then made him dependent
* If you say you made him tasybih limited
* If your promised katana with two of these things and you really
* You will be in ma'rifat priest and a leader.
The interpretation of Ibn Arabi about disconnection and tasybih in accordance with the doctrine of ontological about wahdatulwujud, based on ambiguous formulation:
"He's not him" (la huwa huwa) as an answer to the question of whether the universe is identical with God. In perumusanini erroneous two-part answer:
The positive part, that 'He' and the negative part, that is 'not him'.
The first part states that the universe is identical with God. The last section confirms the disconnection of God. It can be said that the interpretation of Ibn Arabi about disconnection and tasybih in line with a principle of combining all things contrary. For example, between the One and the many, the Outward and the Inward. Therefore dinaytakan fact Muhammad was the one who collects between the disconnection and tasybih between Qran and Furqan between Jama 'and tafsil.
There are expressions that signaled tasybih Sufis known as syatahat like Biyazid expression: "Glory to me how great I was." Similarly, the chief Junaid: "Nothing in this cloak except Allah." Al-Hallaj said: "There are al -Haq. "Abu Bakr as-Shibli said:" I am under Ba point. "The term, these all contain tasybih al-Haq with a new one. There are some people who mengkafifkan who was speaking and there is a menta'wilkan. Sufis say so in the face of an illumination and witnessing the One they claim to syatahat expression (ungkapanyang awkward in transient conditions). While Pharaoh say in full awareness of their own existence and the existence of himself as God and did not admit the existence of God.This is all related to the explicit verses and allegories. During this conversation history taidak never-ending, as the case Unity of God continues to unfold. Salaf believe there was a limit in paragraph allegorical expression menta'wilkan as Imam Malik: "Istiwa 'was known means, kaifiyyahnya unknown, believe in mandatory, ask about innovation." Scholars khalaf menta'wilkannya, some with menta'wilkannya ruling and governing. While the Mu'tazilites purify Tuhandari all properties whether they are a nautical nature with the nature qadim alsan if it will multiply the qadim. Races Mujassimah Him with new and next.
In connection with the explicit and the allegorical are described in the Quran surah Ali-Imran verse 7:
Frequently asked huwal anzala ... ..
That is: he who revealed the Quran to you that some of which muhkamat Mother of the Book (parent IAB) and others allegorical. "
So verse muhkamat represents the disconnection is an allegorical representation of tasybih. Regarding this verse Ibn Arabi interprets the verse muhkamat is the one that implies that the original book and no resemblance to the one entered into new, while others are allegorical. This allegorical meaning which may have two or more of samr in situ between truth and falsehood, because that God has a face of the One and Eternal after his mortal creatures that do not contain the plurality and keterbilangan besides that God has many faces in accordance with mirrors appearance by the potential appearance and entirely sourced from the face of the One earlier. In the face of many of these cryptic between Haq and wrong verse was revealed the Quran to the verses of the Book; put on faces up to his potential until every thing related to another according to their readiness. And from this arises tests and trials. As for the 'discerning the muhaqqa who know the Eternal face in different images and shapes of familiar faces faces mustasyabihat then he returned to muhkamat implement extractor word:
"It's just face SaturdaBut if you multiply the mirror he became famous. "
As for the veiled (or those crooked) of the truth he akam follow the Book because it is veiled from the One by the many and vote of confidence to his taste for slander.
That way, the explicit and the allegorical are the mirror of Muhammad followed his teachings by putting the matter to the knowledge of God that God will open the kepad akita and introduces Himself to us. This is explained by Ibn Arabi in kitabya Fusus al-Hikam in Fas Noah As:
"Know that God requires of his servants to know him as he was described by the statutes of the Oral menyifatiNya, the mind can not go beyond it before the law, knowledge about Him purification of new properties, to be a" wise is the man who has two recognition of God : recognition before the law and recognition he gained from Islamic law, but its terms shall submit it to the knowledge of God, if God revealed to him the knowledge that it is a gift of grace from the Essence of Allah. "
In conclusion, God the Absolute with its limitations and its limited kemutlakanNya. In other words, God is absolutely necessary in terms of the Most Holy unto Him Seala nature and limited in absoluteness with names, attributes, af'al, and Zahir kauniyah (natural phenomena) which is infinitely tajalliyatNya. So it looks like it is not restricted, because his words had not been exhausted. This is what is referred to as the ocean that is not bertepi.Dialah Almighty in many art and art is the fact that many of the faces of the One Substance. That much is missing and there is only one true substance. He jami 'or assembler fariq everything and everything in distinguishing various kinds. Aspect Jamal (beauty) representing tasybih and Jalal aspect (the majesty of) represents tanzih both create Kamal (perfection) for unto Him. But overall it shows the absolute infinity.
On top of that knowledge of God is ignorance. The downside to know Him is the introduction. Citing the words of Abu Talib al-Makki: "No one is able to know," which is always there with Him, and He hears and sees "except" None is equal to Him, and He hears and sees. "
Ibn Al-'Arabi is the faith of believers understand it even exists is a role model in mind. Thought has always been under greater scrutiny of the fuqoha. Thought is the theoretical basis of education is even all mindset pivot on this understanding. It should be underlined that Ibn Arabi has never mentions the term in his book wahdatul exists but the term coined by the Orientalist. But from a variety of teaching can be said that his understanding was wahdatul exist.
In explaining the concept of Ibn Arabi expressed wahdatul exist:
"But know that this exists, but He has the appearance of a so-called natural and the hidden known as asthma (names), and has called the barrier separating the collecting and separating the inner and birth that is known as Insan Kamil".
He also explained:
"Know that the Lord of Lords is Allah swt. The name of the Supreme Being and as ta'ayun (statement) of the first. It is the source of all the names, and the ultimate goal of all goals, and direction of all desires, and includes all claims, is a signal to him that it was said to the Messenger of Allah, -that the Lord is your destination Saw terakhir- because Muhammad is mazhar of the first statement (ta ' ayyun awwal), and God's special for him this is the belief in the Supreme. Know that the names of the names of Allah swt is a reflection of God's name in the 'mahiat' or 'ain sabitah' (the essence of which remains). Each name has a picture outside the given name with Zahir (appearance or phenomenon) and the last name is the regulator of Zahir (phenomena) is. While Haqiqat of representation of the name 'Allah' which compiles all of whom came the divine name of all that is overflowing and Allah as his Lord. Haqiqat of regulating the whole picture of nature with which God appeared to him, called al-arbab Rab (Allah azza wa jalla ). "
Keep in mind that the definition of Haqiqat here is not the Prophet Muhammad as a human but Haqiqat Muhammadiayah is Asthma and nature of God and morality. Prophet Muhammad called Muhammad because he was able berakhlaq with all the divine morality.
Then Ibn Arabi also said:
"Know that there is only God and His nature, af'alNya then everything is Him, with Him, to Him and for Him. If it is veiled glance of this nature even of this nature would perish in keselurhan, his eternal nature with care and sees to nature. However, if something is obvious with light to the understanding of not being able to know the appearance of what is called a hijab. "
So that's the nature of asthma and called Haqiqat Muhammadiyah, and arise from the fact that nature. Therefore, Ibn Arabi expressed:
"Nature is essentially a lost yet and emerged was a picture".
That is the essence of this natural substance derived from the One, which basically had disappeared and the picture appears, it means that nature is in fact no such pictures only. In this regard he stated:
"Blessed is He who created all things He had everything."
That is what it looks like no other He also, which come from Him is the one.
More details Shaykh Abd Ar-Rauf Singkil explained in a work:
"The natural form is not really his own, but occurs through radiation. The meaning here is like a gushing radiated knowledge of Allah Ta'ala. Just as nature is not really matter to God, because it is a new form, nature is not really different from Him. Because it is not a form of stand-alone beside GOD. "
So nature is not God but actually pancarannNya other words hijab. This is corroborated by the explanation Willian in one of his works of Ibn Arabi: "Only one in existence and all existence is nothing but a glimmer of Being the One." In conclusion, a creature that looks like unto Him cipatanNya remains unseen. This is explained by a relatively Ibn Arabi as follows:
"God is manifest in terms of appearance and inner cipatanNya in terms of substance."
For more details, Tajalliyat God in a circle shape is a vision of God in the form of perfection and eternal glory. Its essence is the source of emission is inexhaustible beauty and glory. It is a hidden treasure that you want to appear and known. God wants to open a beauty hidden perbendahataan the Tajalliyat (theophany), which is of course Haq visions of grandeur, beauty and perfection in the vast stage.
Ibn Arabi said: "Nature is realized or invent Him."
Tajalliyat al-Exist with presence in three global picture:
1. Presence Substances (Tajalliyat Wujudiya Zatiya) is a statement by Himself to Himself from Himself. In this case, he is free from all description and appearance. This is known as Ahadiyat. In this situation looks Essence of Allah is free of all properties, name, quality, and description. It is the substance of the Bible, known as the secret of all secrets, the magic of the supernatural, as it is the appearance of substance, or a mirror which reflected the fact that the absolute existence.
2. Tajalliyat Wujudiya Sifatiya which is the revelation of God to Himself, for Himself, His perfection in appearance (asthma) and appearance attributes of eternity. This condition is known as wahdah. In this respect to the fact that mutlah presence in the decorative perfection is known by mean Haqiqat Muhammadiyah (the truth is commendable), after it is hidden in a secret magical unfair the Road absolute al-Aqdas (or spillover of the most sacred because it directly from the Essence of Allah) , In this situation arose as al-A'yan-Sabitah (fixed essences) or ma'lumat God.
3. Tajalliyat Wujudiyah Fi'liyah (af'aliyah) that Haq statement by Himself to Himself in the essentials of the phenomenon outside (A'yan Kharijah) or the realities of the universe. This condition is known as Hinduism's mutlaq with His nature and His actions by the holy overflow (al-Faid al-muqaddas). God looked at the picture of rural essences (A'yan Kharijah), both abstract and concrete, which is the origin of the universe as a whole.
God is the beginning of tajalliyat shape and dimensions of the phenomenon. So He did not come from nothing and does not end to the absence anyway. It is an absolute masterpiece that sits on the circle of absolute, it comes from the Haq and Haq Haq and to which, both in the level of substances, properties and Af'al. it is the fact that the appearance of one.
But does that mean that nature is God and God is nature. You could say 'yes' or 'no', as he revealed in one of his works:"In this case there were some Sufis who slipped down the fault of the truth, they say no one except what you see that nature is God and God is none other nature. The reason is because their testimony belim really achieve what is achievable by muhaqiqun. If they achieve what they have achieved by muhaqiqin then they would not say so and specify the nature of the place and know the science and revelation. "
In addition, the union between man and God's servant is located is impossible or even improbable. This he described in a book:
"Ittihad is impossible because the two substances into one, will not be possible to see between me and God in the face of ever observed unto Him."
From this statement it is clear he is not sensible pantheism, so how to interpret these wahdatulwujud? As revealed earlier that the substance of God is the source of everything. So-called existence or the form is substance. While the state is known with Haqiqat Muhammadiyah (A'yan sabitah, wahdah, tajalliyat wjudiyah sifatiyah) is the apparition or a shadow of the substance of the Bible by the name of Allah. Then the situation called Wahdaniyat (tajalliyat wujudiyah fi'liyah or a'yan Kharijiyah) is a reflection of the unity or Haqiqat Muhammadiyah. So all the reflection of the substance of the Bible. More details of this nature (a'yan Kharijiyah) sightings or reflection of God's name known by Haqiqat Muhammadiyah ataupaun A'yan Sabitah. While asthma is the appearance of the substance of the glory. So imagination is something that in reality there is nothing but it depends on the substance of God, as the shadow of an object.
Corroborated the above explanation of the word in the book of Ibn Arabi Futuhat:
If you have revealed: "There is nothing equal to Him then disappeared shade shadow stretches while you shall consider it more closely."
In the book of Al-Jalalah he explained:
"Everything has a shadow, and the shadow of God's Throne. However, not every stretch of the imagination. The Throne of God is a reflection that does not stretch, do you not see that mass that has imagination when covered by the reflection of light on it. "
Bayanganyang referred to here is the universe. Humans have much imagination when he was illuminated by some light coming from various directions, his face will appear in a range of mirrors that in fact it is one but dipatulkan by beraam mirror. Similarly, Allah Almighty in terms of substance and in terms of its appearance in the multi-picture and its reflection in the light. So it is clear that the real universe is a reflection of the fact that there are no known falsehood. Ibn Arabi explains:
"Truest expression is said by the Arabs that; "Everything other than God is wrong" because its existence depends on who else then he is gone. "
It was also revealed in the Minutes of the al-Wujudiyah:"You are never there at all, nor do you have with yourself or are in Him or with Him, nor is there or you perish."
To explain these words he quoted Abu Said Al-Kharraj said: "I know God by gathering all the two conflicting things." This means that He is the Outward and the Inward without other conditions. He also explained in his treatise Al-Ar-Wujudiyah:
"He is the First without beginning, without end and the Last, the Outward without clear, the Inward without disguise."
It is understood means that if humans do not have keberadaanyang independent within the meaning of existence is essentially a reflection of the state of God. Due to the fact that people do not have God. So humans are apparitions, shadows or verse Allah who are essentially no or unreasonable. Because of the nature of the absurd met absurd as it seems.
In Fusus hikam Ibn al-Arabi expressed:
"Know that the presence of the absurd is a presence that raise and include Segal and that is not something one does."
So it is clear that nature is transitory or permanent and unreasonable and is looking unto Him of His Holiness with the apparitions of the beautiful and sublime that create infinite perfection. "On the other reveals his Ibn Arabi:
"None of this existed except God, even though we have (Maujudun) then surely our being with Him, finished goods with non-existence of God, then it goes in the absence of law."
The point is that God exists by itself and is not likely to take the existence of the other. While nature is there for God to hold it. So nature is keberadaanyang that in fact there may be no. Here we must distinguish between significant and realized. Form a mass, and Masdar, which means a state of mass maf'ul pieces is something that has meaning because other influences. It could be interpreted that God is existence itself or the substance of the Supreme Ada, are realized is something to be caused by something else. Realized an 'object' that means something to the effect of other acts. So that becomes available due to the presence of others is not the true existence but its existence depends on the form of the Real. Its existence is called absurd, because it means they have to rely on the True Form. However jia does not depend on the form of a straight course he is not, for one would give existence? So obviously that is a manifestation of Wahdat al-true is that exists is one. Not that nature is God and God is nature.n describing Ibn Arabi wahdatulwujud sometimes cite the following couplet, as embodied in the book of al-Alif:
* In all things He has the verse
* Indicates the fact that He is One.
Unions exist can also be understood from the hadith of Ibn Arabi often cited in explaining the problem of Wahdat al-FORM is: Kanallahu wala syai'a ma'ahu means' no nothing before Allah in His presence. Complete the word wahuwal Aana 'means makaana bad' as it stands now it beforehand. The second purpose of this statement did not have anything to join God in His presence forever and everything is gone. 'There is no god but Allah' means everything in the form of a divine nature and is a real reflection of the fact that there is no God. Inasmuch as no man can serve God and to the fact that there is only substance of the Blessed called Allah.
What can be concluded from the above explanation is, it can be said that God and nature can not. Judging from the limited nature and the fact that it is simply absurd nature is not God. However, that nature will not present itself and its impossible wujid besides Allah nor reported or under Him and in Him or external to the middle or the nature of the appearance of God. The apparition was no existence of any other gods.Behind it all in understanding this logic is not enough yet to be proved by the testimony as the statement of Ibn Arabi:
"One is witnessing danbukan knowledge, he who saw it has bertauhid just know whoever it was not proper course."
So this is what can be learned from Wahdat al-FORM. The problem of disconnection and Tasybih will further explain the concept of Wahdat Form.
Al-Hirah (fascination, confusion, Without Sea Beach, Wine Eternity)
AL-Hirah the peak of wonder and knowledge of God, which in this case Ibn Arabi explains:
"Uluhiyyat (divinity) can be said because it is tawajjuh (requirements) of the Realization of all things are possible, as for the substance can not be said namaun witnessed."
This may be explained as follows:
Allah, the One and Only substances but tidaksatu the creature can know the nature of the substance and the potential of the Essence of God. Hinduism's testimony will happen to a particular person and it is not meluputi will witness unto Him situation. Ol; eh reason it can not be said to be due to dust, and everything that happens mortal when witnessing. While Uluhiyat be said because it is related to everything possible. In the Quran Allah says:
Wayuhazzirukumullahu nafsah
Meaning: God forbid you to think about yourself (FCS) him. Ali Imran 28.
In another verse, Allah says:
Wamaa qadarullahu Haqqa qadrihThat and they can not estimate Allah with true forecast, Al-An'am 91.
In addition, the Word of God or seal therefore create or everything comes from him not finite or limited, therefore there are no bats in knowing God. So that is known only Oneness is His power is unlimited.
Ibn Arabi said in his commentary on this last verse of Surat al-Kahf truck:
"Say if the sea huyuli (original existence of the universe) that receives the sharing of images mewuudkan all knowledge of Allah was used as ink to write all the meaning and essence and spirit that is in essence the ocean water will run out before the expiration of the sentence of God, because it is infinite existence. There may be likened the one who limited the Unlimited. "
If related to two aspects: the disconnection and tasybih, the ratio is infinity tanzihNya or Most Holy God honored it from all attachment and limitations. While aspects tasybihNya are his words or the nature of this phenomenon that manifests itself with him. Nature itself is also not limited, as the Word of God is not limited. So pass the knowledge of God is the inability to know Him and will ketakjban camps magnitude. As the Prophet said:
O la nuhshi tsanaan 'kama atsnaita alaika anta' bad Nafsika
That is: "Our Lord we were not able menghumpun Engakau praise praise kepadaMua as yourself."
Abu Bakr said: "The lack of unwillingness to know God is the introduction. Therefore, Abu Talib al-Makki said: "do not know God but Allah." The Prophet also said: "Rabbi Zidni tahayyuran Fika" which means: "O my Lord keta'juban tambakanlah me." It is dita'wilkan by Ib Arabi as kesinambunan takalliyat Allah to the Prophet. Tajalliyat continuity is constantly increasing knowledge of God and it is certainly no bounds.
Prophet Muhammad is the way to ketakjubanyang LED indicator flags on the day of resurrection praise later. He was the one who knows God. Therefore one will not be opened except by the way, the truth, or mirror Muhammad. Ibn Arabi describes in the book of al-Hikam Fusus:
"Allah said:" Verily, your friend is not misguided and wrong: an-An'am 2, or He is not afraid of astonishment because he know that the peak in the knowledge of God is the head (awe). Everyone who has reached this state and he has guided and he is the guide and describes the setting of awe. "Ibn Arabi said: "the Real is essentially a primordial ocean beach is eternal." This is the ocean that has no shores, he recited a poem in amazement:
* I was amazed at dantap Ocean coast and beach without the ocean
* In the morning light without darkness and night without dawn
* In a world without the knowledge of the pagan and pastor
* In sheep sky dome, soaring and spinning
* Omnipotence is at the center and without dome with fertile land and a hidden secret.
Tasybih and disconnection
Tasybi problems and Tanzi is polemical from daul please now. In this Ibn al Arabi found in the truth, man must see TanzihNya (Kesecuian God of all new properties) on TasybihNya (new likeness) and tasybihNya on tanzihNya. This means that the truth must combine two aspects mentioned once. Ibn Arabi often quoted Abu Sa'id Al-Kharraj: "I know God by combining two conflicting things." He said when one yourself with God only with the disconnection means he has limited kemutlakanNya. Since the disconnection means denying all the attributes of God as did the ole Mu'tazila stripping God of all nature, and God can not be a known and accessible. This resulted in the dissolution of the relationship of God with man. Then, if only to know God in the tasybih just as it did among al_mujassimah then lead to new likeness of God.In the book of al-Hikam Fusus He said:
"Purification of people who purify a limitation of the purified, because it was favored of God and separates it from something resembling, so pensucianNya of a mandatory nature and limitations of the engagement, then there is no one there except the Most High, bound and with kemutlakanNya and incompetence to the limits. "
'Abd al-Qasyani al_raziq elaborate on this point that the disconnection means privileging the God of the new nature of the material and inappropriate for him Sigat purification of the material, this means that every thing else that is different from the others, so it certainly has Sigat the opposite of the other. That way it becomes breakup teriakt a trait and ARRANTY with one restriction. So it is a restriction of disconnection. More specifically, that which purifies the material nature of sanctifying God and Him with a pure spiritual nature. By doing so he has to purify God of limitation but by itself it has limited the absoluteness, are the glory of God and the absolute lack of bonding, but He is not bound by tanzih Mutlaq and tasybih also did not deny them. Ibn Arabi also said:
"There is nothing like Him" cut this verse implies disconnection, and "He hears and sees" cut this verse implies tasybih.
Abdul Karim al-Jily describes this as follows:
"The glory of God emptied of all nature until he removes the power of God, who equate God with nature menghiasaiNya inappropriate Arita put others along with the nature of God (Mujassimah) is located between them (not empty and not clothed) means a 'wise The beada between tasybih and disconnection does not remove what is proper to God and menyifatiNya with clothing or inappropriate nature with Him. In fact he said that God is the Outward and the Inward or she qualifies God by birth and Batin. The inner aspect is the legal aspect of perfection for Him being born is a fact that there is in everything. "Ibn Arabi said in a poem:
* If you say with your promised tanzih then made him dependent
* If you say you made him tasybih limited
* If your promised katana with two of these things and you really
* You will be in ma'rifat priest and a leader.
The interpretation of Ibn Arabi about disconnection and tasybih in accordance with the doctrine of ontological about wahdatulwujud, based on ambiguous formulation:
"He's not him" (la huwa huwa) as an answer to the question of whether the universe is identical with God. In perumusanini erroneous two-part answer:
The positive part, that 'He' and the negative part, that is 'not him'.
The first part states that the universe is identical with God. The last section confirms the disconnection of God. It can be said that the interpretation of Ibn Arabi about disconnection and tasybih in line with a principle of combining all things contrary. For example, between the One and the many, the Outward and the Inward. Therefore dinaytakan fact Muhammad was the one who collects between the disconnection and tasybih between Qran and Furqan between Jama 'and tafsil.
There are expressions that signaled tasybih Sufis known as syatahat like Biyazid expression: "Glory to me how great I was." Similarly, the chief Junaid: "Nothing in this cloak except Allah." Al-Hallaj said: "There are al -Haq. "Abu Bakr as-Shibli said:" I am under Ba point. "The term, these all contain tasybih al-Haq with a new one. There are some people who mengkafifkan who was speaking and there is a menta'wilkan. Sufis say so in the face of an illumination and witnessing the One they claim to syatahat expression (ungkapanyang awkward in transient conditions). While Pharaoh say in full awareness of their own existence and the existence of himself as God and did not admit the existence of God.This is all related to the explicit verses and allegories. During this conversation history taidak never-ending, as the case Unity of God continues to unfold. Salaf believe there was a limit in paragraph allegorical expression menta'wilkan as Imam Malik: "Istiwa 'was known means, kaifiyyahnya unknown, believe in mandatory, ask about innovation." Scholars khalaf menta'wilkannya, some with menta'wilkannya ruling and governing. While the Mu'tazilites purify Tuhandari all properties whether they are a nautical nature with the nature qadim alsan if it will multiply the qadim. Races Mujassimah Him with new and next.
In connection with the explicit and the allegorical are described in the Quran surah Ali-Imran verse 7:
Frequently asked huwal anzala ... ..
That is: he who revealed the Quran to you that some of which muhkamat Mother of the Book (parent IAB) and others allegorical. "
So verse muhkamat represents the disconnection is an allegorical representation of tasybih. Regarding this verse Ibn Arabi interprets the verse muhkamat is the one that implies that the original book and no resemblance to the one entered into new, while others are allegorical. This allegorical meaning which may have two or more of samr in situ between truth and falsehood, because that God has a face of the One and Eternal after his mortal creatures that do not contain the plurality and keterbilangan besides that God has many faces in accordance with mirrors appearance by the potential appearance and entirely sourced from the face of the One earlier. In the face of many of these cryptic between Haq and wrong verse was revealed the Quran to the verses of the Book; put on faces up to his potential until every thing related to another according to their readiness. And from this arises tests and trials. As for the 'discerning the muhaqqa who know the Eternal face in different images and shapes of familiar faces faces mustasyabihat then he returned to muhkamat implement extractor word:
"It's just face SaturdaBut if you multiply the mirror he became famous. "
As for the veiled (or those crooked) of the truth he akam follow the Book because it is veiled from the One by the many and vote of confidence to his taste for slander.
That way, the explicit and the allegorical are the mirror of Muhammad followed his teachings by putting the matter to the knowledge of God that God will open the kepad akita and introduces Himself to us. This is explained by Ibn Arabi in kitabya Fusus al-Hikam in Fas Noah As:
"Know that God requires of his servants to know him as he was described by the statutes of the Oral menyifatiNya, the mind can not go beyond it before the law, knowledge about Him purification of new properties, to be a" wise is the man who has two recognition of God : recognition before the law and recognition he gained from Islamic law, but its terms shall submit it to the knowledge of God, if God revealed to him the knowledge that it is a gift of grace from the Essence of Allah. "
In conclusion, God the Absolute with its limitations and its limited kemutlakanNya. In other words, God is absolutely necessary in terms of the Most Holy unto Him Seala nature and limited in absoluteness with names, attributes, af'al, and Zahir kauniyah (natural phenomena) which is infinitely tajalliyatNya. So it looks like it is not restricted, because his words had not been exhausted. This is what is referred to as the ocean that is not bertepi.Dialah Almighty in many art and art is the fact that many of the faces of the One Substance. That much is missing and there is only one true substance. He jami 'or assembler fariq everything and everything in distinguishing various kinds. Aspect Jamal (beauty) representing tasybih and Jalal aspect (the majesty of) represents tanzih both create Kamal (perfection) for unto Him. But overall it shows the absolute infinity.
On top of that knowledge of God is ignorance. The downside to know Him is the introduction. Citing the words of Abu Talib al-Makki: "No one is able to know," which is always there with Him, and He hears and sees "except" None is equal to Him, and He hears and sees. "
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