Hamzah Fansuri and The Concept of Wahdat al-Wujud in Asrar al-'Araifin

Discourse on the Wujûd  (Being) is an essential issue in the study of Islamic philosophy . This discourse is well developed by A -Farabi and Ibn Sina from the teachings of the Greek philosopher Aristotle when discussing abot differencess between essence (mahiyah) and existence (wujûd). Furthermore, this discourse responded by theologians such as al-Ash'ari and Sufis like Ibn ' Arabi . Assessment Wujûd  of Ibn ' Arabi was developed by Hamzah Fansûrî in the Archipelago by providing a more in-depth discussion and distinctively Malay . Wujûd  a very detailed discussion Hamzah Fansûrî described in his Asrar al- ‘Arifin. In this work found twelve sections that discuss the concept of Wujûd  . Through the twelfth section proves that the concept of a Wujûd  that is taught Hamzah Fansûrî is based on the principle of Wahdat al-Wujûd.

CHAPTER I

Hamzah Fansûrî are adherents of Sufism philosophical metaphysics thinking that builds on the concept of Wujûd . The concept that he is referring to the Wajîb al-Wujûd (Absolute Reality). For him, other realities are all dependent on an ongoing basis to this reality . His only Wujûd  . While other realities (mawjûdat ) has no independent existence but the existence of which is given by the Wujûd  of al -Haqq. The principle of metaphysical thinking Hamzah Fansûrî indicated doctrines similar to the teachings of Wahdat al-Wujûd. This teaching brings the principle of denying a wujûd  other than the Wujûd  of al - Haqq . Wujûd  al -Haqq includes everything in the cosmos and realities in others . This principle believes realities that have diversity back to the Wajîb al-Wujûd.

The term of Wahdat al-Wujûd first used by Sadr al - Din al - Qunawi ( w.1279 m ) . But this doctrine popular in the hands of Ibn ' Arabi . Yet this doctrine was first taught by ruf al- Karkhi (w.815 m). Although this term is not included in the Qur'an, but this doctrine is recognized teaching comes from the Quran. Important in understanding the discourse Wahdat al-Wujûd into a Wujûd  that is necessary to distinguish the category of Wajîb al-Wujûd and beings that depend or contigent being (mumkîn al-wujûd). Wujûd  which shall not rely on the existence of any and instead he became a cause for mawjûdat . Mumkîn al-wujûd  is becoming which relies on Wajib Wujûd . Probably because she might be called there and also maybe not . there might be because he came from being, say nothing because she does not have its own Wujûd  .

Indications thought Hamzah Fansûrî as Wahdat al- Wujûd requires an accurate and in-depth analysis because of the principle of teaching is very sensitive, especially about metaphysics . Analysis of the concept of Wujûd  used Hamzah Fansûrî needed to prove this indication . The reason is because the Wujûd  of the concept of analyzing the concept of thinking through a theologian , philosopher and mystic can be described .

Wujûd  is the most important term in the study of philosophy . To understand the principal thought a philosopher like Hamzah Fansûrî , we must understand the concept of Wujûd  he wears. If it does not understand the concept of being who he meant , then we will not understand any of his ideas . Understanding the concept of a Wujûd  of a philosopher is first and foremost requirement in assessing thought. Therefore this is a Wujûd  of discourse about the primordial discourse in philosophy. While choosing work Asrar al-'Arifin as an object of research is due to the work in this work Hamzah Fansûrî most talked about concept Wujûd  .

Toshihiko Isutzu thought about starting Wujûd  by Aristotle when he raised the issue of the distinction between the quiddity (mahiyah, whatness) and existence (being) . The discussion on the difference between essence and existence is taken over by the Muslim philosophers started by Al-Farabi. Furthermore, Ibn Sina inherit and continue the discourse regarding the distinction between the existence of the quiddity. Ibn Sina believes extra mental reality is building ontological existence without a gap . That is, the external realiatas although a separate but related to each other between quiddity and existence . Distinct separation between quiddity and existence only in the mental realm .

On the age post Ibn Sina, thinkers divided into three groups in response to which the fundamental issues between essence and existence. The first group is the fundamental basis of the opinion is shared both at once . The second group is the fundamental view of existence (ashalat al-wujûd ). Furthermore, this thesis will prove that Hamzah Fansûrî are included in this group . The third group believes that the essence of the fundamental (ashalat al-mahiyah) held by Yahya Suhrawardi and Mir Damad. The importance of the views of the nature by any thinker is because the view will become the foundation of their theological principles .

The most important issue that must be understood about the Wujûd  that the Wujûd  is divided into two namely the idea of ​​a wujûd  and the wujûd of external reality. This distinguishes for not be intentional error and will result in an error when mistaken . When it fails to distinguish the two categories of beings will create misunderstanding in understanding the thinking philosopher and ahlu suluk . Wujûd  is divided into two categories namely the idea of ​​pre - conceptual and conceptual. Preconceptual level of the existence of something that is spontaneous (badihi) and the conceptual existence of something after teranalisa rationally. The relationship between Wujûd  preconceptual the conceptual Wujûd  called mahiyyah (quiddity) .

According to Ibn 'Arabi, the incarnate reality is a mumkin al-wujûd. Its existence depends absolutely to God. Wujûd  can be classified into four , namely mandatory essential , intrinsic impossible , possible intrinsic and must be accidental or impossible .

The universe for the general 'urafa not have its own Wujûd. Be a manifestation of the universe is just as radiant wujûd  or image of Allah SWT. Only ahlu suluk only class that is able to uncover the secrets of the universe. Rabith Wujûd  was all gone without mustaqîl wujûd. No one to know Him. We can only describe him only through the negative affirmations reflection on Reality. Him God is not the same as him human: we can only know God's analogize to know us, and actually all the same Attributes none with Him in the reality of the universe . Nature only shadow, and only through this mortal shadows we explain Him . There is nothing like Him whatsoever . The reality of the universe as a shadow in the mirror . The human heart like that mirror. only pure heart can bring the shadow well .

In view of Fansûrî Hamzah, God is not to be at a certain place or point that we can imagine. All that can be assigned is limited, pointing also limited. Likewise imagined and the imagined presence limited. God as He describes Himself to us: He is One, He encompasses all, there is nothing that resembles let alone resemble him. God is Light, Light, nothing ever goes out  Outages is He. So even if extinguished, is light as well: He, too

God is a Wujûd , any Wujûd  is a gift . He stopped for a moment Wujûd  , then destroyed everything . Hamzah Fansûrî analoging Wujûd  as the ground , from the ground , has been given a jug, cup and created plate. In all the furniture no Wujûd , only He exists. Thus Hamzah Fansûrî Being Single analogize well as compound (plural) . Like a watered soil, there is growing various plants. Soil is a Wujûd  instance, as well as water . Mixing Wujûd  with the Wujûd  of various types of plants grow in a variety of shapes, a variety of patterns, a variety of flavors .

The nature of the Essence of God in view of the Sufi is one. In explaining the meaning of God. Hamzah describes the differences between the views of ulama (theologian ) with ahlu suluk (the Sufi and some philosophers) . In view of the theologian, the reality of the universe is baharu.  That is, once there was a time before God saying ' kun ' to him, he has not been there. But the problem is, opinions of scholars becomes ambiguous because the sound of the verse is ' ... idha aradhà shay'an ayaqùna lahu ' kun ' fayakûn . '' Where none should exist , it does not say ' lahu ' . While ahlu suluk believes that it mawjûd him because they have no knowledge with God as though only as yet Zahir Batin .

Sufi and most philosophers acknowledge that any knowledge of its nature is not confirmed in Wujûd. Knowledge of self is an extension of the pengetahu (knower). This argument to prove that there is no divorce Essence with nature . Existing properties with Essence. All that is known is a Wujûd  of knowledge objects with known though with different degrees. Who knows the subject and object are equally known to Wujûd  with different degrees . The concept of unity between pengetahu and are known to have been started by the Greek philosophers . With the nature of God's nature as there has been with the Essence , even without a beginning. Then all natural reality for us, even in our image is regarded as in Wujûd  is actually a confirmation of human and natural causes of  Rahman of God .

In Asrar al-' Arifin Fansûrî  Hamzah said the Essence of God with His nature is nature - One . If not , then there are two entities in God, the Essence of the properties . God is Qayyim . He is obliged al - Wujûd  . He stood with the Self . She was not caused by anything. But it all mawjûd is from Him . Fansûrî Hamzah criticized the view of theologians (shari'a scholars ) who assume a Wujûd  has a duality . In view Fansûrî Hamzah and ahlu suluk , Wujûd  the one. God and His nature is nature - one : there is no duality between the two . If there is a duality, then according to Hamzah Fansûrî, God has been limited by space: He could be near or far with nature. Hamzah Fansûrî analogize to the sunlight moonlight: the two are one, the light of the sun. While the moon only reflects the light of the sun.

This study aims to examine thoroughly and deeply the concept of used Hamzah Fansûrî Wujûd  in ' Asrar al - ' Arifin ' to discover whether his teachings in line with the teachings of Wahdat al-wujud . This study is interesting because although Hamzah Fansûrî not explicitly argued that the idea is Wahdat al - Wujûd  , but the Wujûd  through the study of concepts , key terms and analogies or arguments raised in line with the principles indicated doctrine Wahdat al-Wujud. Therefore, the authors wanted to show parallels with the teachings of Hamzah Fansûrî Wahdat al-Wujud.

In the proposed Wujûd  of metaphysical thought Hamzah Fansûrî identified identical to the principles of Wahdat al-wujud . The question is whether a Wujûd  of metaphysical teachings in line with the teachings of Hamzah Fansûrî Wahdat al-Wujud .

This study will examine the concept will only Wujûd  listed in the book Asrar al - ' Arifin Hamzah Fansûrî work and whether the idea of ​​a Wujûd  of Hamzah menmukan Fansûrî in line with the teachings of Wahdat al-Wujud .

CHAPTER II

Hamzah Fansûrî teachings will always be understood wrongly or not even be able to be understood completely when not yet understand the concept of epistemology and metaphysics Wujûd  . In view of the Sufis and philosophers , all the quiddity which recognized the external reality is just poyeksi mind . The nature than is the natural Wujûd  . Wujûd  a plurality mawjûd hidden behind the colored and shaped . Mawjûd further abstracted to Wujûd  the mind and quiddity . Only those who have any awareness of the reality of beings capable of realizing the presence of Wujûd  behind mawjûd. Hamzah Fansûrî said himself incarnate Wujûd  as water in various plant species. Although the Wujûd was more obvious than the essence of plurality mawjûd, but he can only be seen by certain people.

In view Fansûrî Hamzah, God is not to be at a certain place that may be designated or imagined. All that can be assigned is limited, so that points are also limited. Similarly, the imagined and the imagined presence limited . God as He describes Himself to us: He is One, He encompasses all, there is no gradation for His Dzat, nothing resembling let alone resemble him. God is Light, Light, nothing ever goes out. Outages is He. So even if it goes out, it is also light, or He . Eternal God: He is the beginning, the end of him too. If he ends, then He . He is invisible, He is also seen. When seen, it is he, if not see, him too.

Hamzah Fansûrî also said God is a Wujûd , any Wujûd  is a gift. He stopped for a moment Wujûd, then destroyed everything. Hamzah Fansûrî analogize Wujûd  as the ground, from the ground, has been given a jug, cup and created plate. In all the furniture no Wujûd, only He exists. Thus Hamzah Fansûrî analogize Being well as compound ( plural) . The analogy is similar to the analogy of land which Allah has sent down water from the sky with a variety of plants growing diverse Wujûd, types and flavors that are essentially the water as well. The analogy is the hallmark of the Sufis used to convey the appearance of their intuition. Analogy by most experts considered more effective communication to convey Wujûd, especially of the mystical experience which admittedly difficult communicated ( inaviblity ) .

Thought Fansûrî Hamzah Ibn Arabi identical with teachings. However, according to Syed Muhammad Naguib al- Attas , in the style of the language , shades Hamzah Fansûrî almost like Jalal al-Din al-Rumi. But this view would not have a strong foundation because if watch carefully, style lyric poetry of Hamzah Fansûrî more synonymous with Tarjûm al - Asywâq than Mathnawi and his essays more synonymous with the Fusus al - Hikam than Fi hi ma fi hi .

            Wahdat al-Wujûd  as espoused by Ibn 'Arabi and Hamzah Fansûrî not so easy to understa . In view of this flo , manifestation of God in the universe is the same Wujû  . Hamzah Fansûrî likens moonlight and sunlight are both derived from the same light source . When we want to go back to the beginning of the argument is that the being of God is He as Asthma and natur , we are prevented by Hamzah Fansûrî argumen:  In God we Dhat with its legal manifestation of God Almight . " But even so , Hamzah Fansûrî acknowledge that there is no God as the One who is able to reach Anybody including the high prophets and angels .

We can not know God . What can we know what are the things that can diindrai and which can be projected by the mind. This is realized by philosophers and Sufis. Thus , we see the philosophers who runs well on track epistemology would definitely leave it as not find God through his mind and became a Sufi. As acknowledged Hamzah Fansûrî , Sufis themselves are not able to familiarize yourself with God. They acknowledge shortcomings, deficiencies or indigence they claimed they would knowledge of God. So, we need to understand, the Sufis would mean 'poor' is not a shortage of materials such as money, house, or other objects conviction but will lack the science to know God . In addition it salîktidak like a lot of material for the hijab would potentially be God .

Because of our ignorance of God , then God Hamzah Fansûrî say ' Huwa ' . God is a name that gather all His attributes . Hamzah Fansûrî gave the following analogy : A person who likes to give the title of Rahman , a credible given the title Siddiq . Likewise we , know someone , for example, not only the know -depth skin color, body shape and smell. A deeper meaning to know the nature of knowing. Likewise God. He did not need and could not have been known as a Wujûd . Even he does not shape (because when he shaped bounded) . We know God by His attributes are manifested through this nature. In this universe, we can identify the nature of God is analogical. His character is actually because only He knows .

God does not take place. Place the essence is the limit. Odds are not limited to taking place. Because it does not depend on space, he also does not depend on time. To Him shall not apply: ' first ' and 'now' or 'to come' . This is in line with the view of a -Kindi al-stating mandatory Wujûd  can not be referred to as the ' first ' or ' last ' cause - embedding embedding it caused him limited . And it is impossible for Him . Al-Kindi further reject God is referred to as ' the cause', he is not a genus of species and differrence. Because if so would be analogous concequence on two things : the first cause of natural material has a Wujûd  that is called is the result of him, when nature is ephemeral material , the second considers him to understand the mind, because causality is a projection of the mind, but he could not conceive. For Fansûrî Hamzah, there is nothing, especially natural materials like Him. Then the time and space only applies to entity other than al-Haqq .

God Himself no effect on the change , because change is a sign of deficiency . Essential Wujûd  that can be recognized or understood DzatNya not , but ... '' state '' Essence with His Dzat. That is only our knowledge of the concept of Wujûd. Even if there are philosophers in the Wujûd  of arguments to distinguish between the concept of the reality of Wujûd  , it remains only explanation , including an explanation of the Wujûd  using the concept of reality , and that means still a concept . While His Dzat, Hamzah Fansûrî said : '' But who Kunhî His Essence was gone Anybody get there . Never Awwam , carers and the prophet and mala'ikatu'l muqarrabin came there was nothing . ''

Humans belong to the realm that is essentially ephemeral. The question is how to include mortal human beings can know the reality. The answer is humans have the ability to gain knowledge of the realities of the Wujûd( natural materials) . Because human nature is given the ability to know that in nature , humans can find properties Allah.throught introduction on the nature of human mentioned can know God. In human beings have inherent potential of the whole nature of God perfectly. Because of this, people are required to be able to actualize this potential so that they can find a Wujûd  of reality. This capability relative to every human being depends on their respective businesse . Whoever stout nature of its business will be able to see the Wujûd  on the reality that with the ability he can find all the properties of Commendation (Muhammadiyyah) on himself and nature, but when his effort is less, then nothing is seen in nature except for the absence of absolute (virtual). So it appears as good predication capabilities weeks to find properties that are all good God in nature and self. While predication poorly attended because of the lack of empowerment of their potential to capture the properties contained in the nature of God and man .

The influence of the teachings of Hamzah Fansûrî covers many areas of the Sufi poet archipelago until afterwards . His contribution in literature is very large because, according to records , he was the pioneer kesustraan Malay with a very distinctive style . Hamzah Fansûrî is the first Malay writer who wrote a poem in the Wujûd  of ruba'i . expected Wujûd  of this poem is influenced by the shape writing typical Persian poetry . The influence of Hamzah Fansûrî field is the ability to speak Arabic language and Persian well have contributed to the adoption of both languages ​​into the uptake Malay Malay language so that previously only as a spoken language only became scientific language .

Effect of Hamzah Fansûrî field of Islamic thought and Sufism is more important for us . Thought he was much influenced by Ibn 'Arabi, Abd al-Karim al-Jili, Fakhr al-Din Iraqi and some other Sufi. Doctrine of Wahdat al-Wujûd  that he taught affecting the archipelago scholars until now . However, because of the difficulty of this doctrine is understood, until now scholars of Wahdat al-Wujûd  followers still suspected.

Shams al - Din al - Sumatra - i is believed to be the Prime Minister, Malik Qadi al-' Adl , the High Priest and the Hulu Balang penghoeloe the Kingdom of Aceh Dar al - Salam for forty years . This reputation is certainly an influence on the style rooted in religious communities under the kingdom of Aceh Dar al - Salam. Sir Azyumardi Azra said Hamzah Fansûrî and Shams al - Din al - Sumatra - i are two of the most influential figures of the religious thought and practice of the Muslim community of the archipelago. Therefore, after Shams al-Din al-Sumatra-i, the people of Aceh Dar al-Salam still continue to debate the issue of essence and existence in the system of Islamic ontologies. Even the arrival of the greatest scholars of Indian uncle Nur al - Din al-Raniri to teach logic and usul fiqh is not interested in the community so he should get out of Aceh Dar al-Salam. Similarly, Nur al- Din al-Raniri with patterns of thought his mysticism teaching not the first arrivals to Aceh Dar al-Salam did not have a place in the hearts of people who generally embrace the teachings of Sufism Hamza Fansûrî  and Shams al - Din al-Sumatra - i Nur al so-Din al-Raniri should evacuate to Malacca .

Nur al- Din al-Raniri are scholars who likes to read and do a lot of studies to books authored writers before him . His visit to Aceh Dar al-Salam debate because the tension between essence and existence in society of Aceh Dar al-Salam. On his first time to Aceh Dar al - Salam , he plans to teach logic and usul fiqh . But do not get a good appreciation of the community because people are more interested in learning philosophical Sufism as taught by Hamzah Fansûrî and Shams al - Din al - Sumatra - i . Then he went to Malacca and got a good reception there . After the son of Malacca , Iskandar Thani became sultan of Aceh Dar al - Salam, Nur a - Din al - Raniri back to Aceh Dar al-Salam and gain a strategic position which is to be the ultimate judge. Because he was close to the sultan, the sultan only accept input from him about Wahdat al-Wujûd  understand  that is being debated society. To stop the growing dissension within the community, of course, the Sultan had to intervene to stop the conflict in the society. Because the explanation Nur al -Din al-Raniri lighter Sultan received the Sultan took the decision to stop the teaching of Wahdat al-Wujûd  who viewed Din al-Raniri increasingly deviated from the original teachings.

Abd al - Rauf al - Sinkilî was the son of Ali Fansûrî which is the older brother of Hamza Fansûrî . So he is the nephew of Hamzah Fansûrî . Abd al - Rauf al - Sinkilî studying at Islamic boarding school in Blang Priya Geudong then proceed to the Middle East for 19 years. On his return Dar al- alam, he became qadi in the kingdom of Aceh Dar a -Salam . He also founded the university (dayah) that the students are well-known scholars throughout the country, especially the spreader tarikat Syatariyah like Burhan al-Din Ulakan of State Minang, Muhyi Abdul Malik of the State of Sunda and 'Abdullah from Trengganu and Dawud al- Jawi al-Rumi in Bandar Aceh

Shaykh Yusuf al-Makassarî study in Cikoang at the age of 15 years on Jalal al-Din Alaydîn, a scholar who came from Aceh Dar al-Salam, and then he moved to Banten. In Banten, he often heard the name of Nur al - Din al-Raniri through Banten king frequently sent letters to scholars from India were to ask religious issue . Sheikh Yusuf al-Makassarî go to Aceh Dar al - Salam to gain knowledge to Nur al-Din al - Raniri . Because of his departure to the return of Nur al - Din al - Raniri to India together. Shaykh Yusuf al - Makassarî also to study in the Middle East .

CHAPTER III

The analogy is a favorite for the Sufis to express his thoughts. But if the analogies made ​​by the Sufis accurately so that could explain their metaphysical experiences. How can so can understand the meaning of analogies made ​​by the Sufis including Hamzah Fansûrî . What are the analogies used to explain the teachings of Hamzah Fansûrî in metaphysics and anything contained in the Kitan analogy Asrar al- Arifin .

Sufi sees all of reality as a representation only. While Reality Itself was behind the realities . Therefore , the Sufis have always advocated that the realities for ta'wil, which is returned to its original meaning in order to find. Because they have been fused with al- Haqq , then no need that their speech is divine Kalam and their actions are ' Amr Allah . Because it is a Sufi as Fansûrî Hamzah suggested that the Qur'an as the Word of God and man as ' Amr not taken literally but must be found the essence of its meaning .

Throughout the history of the Sufis express their thoughts through words poetic , can be found if the words are not able to at - ta'wil , will lead to misunderstanding and error. Jalal al- Din al-Rumi was a Sufi of the most widely used the analogy in explaining his thinking . For example, he uses the term footprints and the smell of deer as an analogy to explain the discovery ahlu mysticism to his Lord . The position of human beings in God's sight is analogous to the astrolabe .

Another Sufi many uses alalogy is Ibn ' Arabi. Identification analogies used Ibn 'Arabi seriously needs to be analyzed because it was he who influenced Hamzah Fansûrî. Analogies used Ibn ' Arabi often very " wild " so serious ta'wil necessary for the symbols that he used. The young girl is an analogy to describe al-Haqq which is intended only love Him alone. In addition, the only one who understands the feelings of a lover. God is also seen as a woman. Analogous to God because He is the creator of women. " Wild"  imagination like this is not found in the works of Hamzah Fansûrî. Analogies are more "friendly" is also found in the work of the Sufis of Andalusia. For example, he uses sunflower always follows the direction of the sun as an analogy to describe the state of being that is always obedient to Khaliq analogous to the sun .

In addition to the imaginations of the types mentioned above, there are analogies are so sensitive that it needed careful in uncovering meaning. As noted Henry Corbin, Ibn 'Arabi analogize human traits such as 'suffering' and 'sadness' to describe the condition of al-Haqq before incarnate beings. The Names of Allah distressed because of 'sadness' and therefore alienated so he created through the ' Breath of Love ' (Nafs al - Rahman) . Analogies " extreme " like this will not be found in the works of Hamzah Fansûrî. Nevertheless, the analogy made ​​by Hamzah Fansûrî, Jalal al-Din al-Rumi, Ibn 'Arabi and other Sufis. Analogy of Susi have to seriously so that the meaning of analogies that they can use to understand and this is the meaning of ta'wil be realized that back to the true meaning .

The analogy is the main grip researchers in understanding the views of Sufi metaphysics. If only they were not appropriate in the given analogy, the entire teachings of Sufi metaphysics will be misunderstood. Similarly, if the analogy stuck on without being able to reveal the meaning behind their symbols analogy, it would make the reviewer misunderstood. Accuracy in understanding analogies are important principle in understanding the principles of Sufi - Sufi metaphysics including Fansûrî Hamzah. If the analogy is a very important thing, the analogies used to be accurate. To that end, the accuracy analogy used by Hamzah Fansûrî need to be identified .

In Asrar al- 'Arifin, Hamzah Fansûrî uses many analogies that need to be analyzed seriously in order to discover the meaning of analogies made​​. Thus it can be understood system of metaphysics Hamzah Fansûrî well. The analogy of 'poor' is used to describe the condition of experts ma'rifat. Poor is the condition of a person who does not own property. In addition to 'poor' , also used the analogy of 'uryan' which means nudity and 'Qurbani' which means to sacrifice themselves in order to achieve the degree of union with God. Such conditions ma'rifat experts who are fully aware that everything is dependent on God.  But He did not have any, even though is a manifestation of His. As for his being analogous to 'sunlight' and the Wujûd  of beings analogous to 'moonlight' . This analogy to explain that the Wujûd  actually being there. According to scientific research, it has been proven that the moon has no light. The moonlight that appear at night is sunlight reflected by the moon to appear to our eyes as if the light is moonlight alone. Light is the most commonly used analogy Sufis. This analogy is not only used by the Sufis, but also philosophers, not just the Muslim philosophers, but had previously been used by the Greek philosophers, even this analogy has been used by the ancient Persian philosopher Zarathustra. This analogy is so accurate that God uses this analogy in a letter Qur'an an-Nuur verse 35. In other parts of the Hadith Qudsi, Allah also analogize himself as 'the treasury hidden ' ie ' Kanzan makfiyyan ' while the sound Hadith Qudsi are: kuntu Kanzan makfiyyan 's fa ahbabtu urafa . Analogy ' hidden treasury " which became an analogy of God trans Wujûd  analogous to describe himself again by Hamzah Fansûrî as ' seeds ' which to him has contained any entity such as tree roots , trunk , branches , branches , leaves , twigs and fruit . This analogy is meant to assert that the Sufi view , any entity other than al - mandatory Wujûd  has been fabricated with Him so that Wujûd  is not the Wujûd  Baharu beings and not beings that are different from al - mandatory Wujûd  . This analogy is used to refute the arguments of theologians who claim that a different Wujûd  of beings with Wujûd al-Haqq. Seeds are meant to mention it as a seed that can grow the tree back. Seeds are generally part of the fruit in the fruit and into the core. Of seeds can be sown into a fruit because it has seeds contained in the fruit totality. Designation as a seed analogy is very accurate because it is impossible to imagine a separation plant from the seed source. Although the technology has been able to engineer the origin of the seeds and plants in addition to this ability has long been able to do, but this discussion is the 'seed' . This analogy is recognized Hamzah Fansûrî taken from Ibn 'Arabi .

CHAPTER IV

Citation arguments of Ibn ' Arabi by Muhammad Nur reads '' Fasubhana Adhir man wa huwa al - asya'i ' ainuha '' proof recognized as an argument that the teachings of Ibn ' Arabi is Wahdat al-Wujud. Furthermore, the argument by the followers of Ibn 'Arabi as Sadr al-Din Qunawi, Abd al-Rahman Jami and Haidar Amulî further reinforce this assumption. According to Muhammad Nur,  Wahdat al-Wujud was first used by Ibn Taymiyya in criticizing Ibn 'Arabi. Wahdat al-Wujûd  is thought to deny entity other than Mandatory al-Haqq . However the term was first used by the students of Ibn ' Arabi, Sadr al - Din Qunawi. Although Ibn ' Arabi famous as  the founder of the doctrine Wahdat al-Wujûd, but before he has a lot of teachings about the same or a similar example as ruf al - Karkhi teachings (810) , Abu al-Abbas Qassab  life in 10^th century) and Khwaja 'Abd Allah al - Ansari (1089). The term Wahdat al-Wujud be identical as the teachings of Ibn ' Arabi as the followers use this term. Wahdat al-Wujud term also used by critics of Ibn 'Arabi Ibn Taimyah ie . For this reason always dedicated to Ibn ' Arabi. Although the teachings of Hamzah Fansûrî identical to Ibn 'Arabi, he even considered as a follower of Ibn ' Arabi, but found none of his writings that use term Wahdat al-Wujud. Muhammad Nur cites several statements of Ibn ' Arabi admitted as proof that the term Wahdat a-lWujûd  addressed to Ibn ' Arabi.

In view of the Sufis like Ibn ' Arabi and Hamzah Fansûrî, realitan-Nya One manifestation of the Absolute (al-Haqq). This is the essence of the Absolute or Essence Itself al-Haqq. On the other hand, is a Wujûd  which includes everything in the cosmos or the so-called al-'alam. In the view of Ibn ' Arabi, in the sense that the actual Wujûd  is is single reality that can not be divided by two. Therefore Chittick said no one we decided the view of Ibn ' Arabi is Wahdat al-Wujud . Through hypotheses while found similarities between Ibn ' Arabi by Hamzah Fansûrî. Next will be proven whether the teachings of Hamzah Fansûrî can also be proved as Wahdat al-Wujud .

The reality of the cosmos that looks different though essentially a manifestation of al - Haqq rather like light hitting a prism and cause the appearance of various light . Although we acknowledge the perception of each color has its own existence , but the colors of nature has no existence except the existence of light . The amount of light from the light is transWujûd ed parables from Wujûdal - Haqq who has many manifestations container .

CHAPTER V

On thin chapter Identify the concept of Wujûd  in the Asrar al-'Arifin. Arsrar al-'Arifin is a work of philosophy which is explanation Hamzah Fansûrî to fifteen lines of verse or sixty rubai'at his own. The word 'Wujûd ' appears in section twelve lines. The twelve word 'Wujûd ' that have been identified, analyzed selanjutkan twelfth part was to find a Wujûd  analog between concepts expressed by the teachings of Wahdat al-Wujud by Hamzah Fansûrî.

CHAPTER VI

CLOSING

Fansûrî Hamzah is a Sufi who has a metaphysical concept is based on the concept of Wujûd. Wujûd  a central theme in the building thought Hamzah Fansûrî . The principle teachings of Hamzah Fansûrî is Wahdat al-Wujûd . Through the analysis of the Asrar al-'Arifin work of Hamzah  Fansûrî, found twelve places that include the word Wujûd. Part of the whole, it is evident that the doctrine Wujûd of Hamzah Fansûrî is the doctrine Wahdat al-Wujûd . For Hamzah Fansûrî everything diindrai and illogical, just shadows. Such objects have the appearance but does not have a Wujûd . The manifest of  all phenomena in nature simply because granting a Wujûd  of manifestation of al - Haqq. Therefore , in essence a Wujûd  of just one , while others are just perceived as merely a mirage . Fansûrî Hamzah 's teachings influenced the later Sufis such as Shams al - Din al - Sumatra - i Nur al - Din al - Raniri , Abd al - Rauf al - Sinkilî and Shaykh Yusuf al - Makassarî . Although Nur al - Din al - Raniri never explicitly justify the teaching of Hamzah Fansûrî but theoretically he accepts some tenets Wahdat al-Wujûd .

Hamzah Fansûrî using the same system as Sufi mystics before him the views expressed Wahdat al-Wujûd through paradoxical. Because in principle this doctrine has much in common with the philosopher who adheres to the principle of the primacy of Wujûd  over mahiyah, then through their arguments are rational, it can be a Wujûd  of doctrine Wahdat al-Wujûd  Hamzah Fansûrî proved philosophically. There are several requirements to prove Wahdat al-Wujûd conveyed paradoxical that the rational proof that Wujûd  is more important than mahiyah . Wujûd  is temporary mahiyah only limiting principle for the existence Wujûd  a comprehensive and seamless. Furthermore, has proven that entity other than al-Haqq just sightings have independent existence. Status entity other than Al-Haqq is absolutely poor because it did not have a Wujûd  other than the provision of mandatory al-realization; This status can also be likened as a predicate that is absolutely dependent upon the subject. Explanation of the existence of the entity other than al-Haqq plural has to be done through a system of Ibn Arabi’s tajalli. Applicability of the system to explain the system of thought Fansûrî Hamzah’s tajalli is because Ibn ' Arabi has the same principle with the thought that Hamzah  Fansûrî’s teaching is Wahdat al-Wujûd .

 Can be explained by thinking philosophically Fansûrî Hamzah, then there is no reason to say Hamzah Fansûrî thinking is wrong or misguided . To equate the absolute similarity between the philosophy of Mulla Sadra system with Hamzah Fansiri specific research needs. In the issue of the nature of al-Haqq, Sufi thought as Hamzha Fansûrî with theologians like Nur al-Din al-Raniri do not have in common, however, Nur al-Din al-Raniri accept some concept of Ibn 'Arabi. It takes a special study that serious about the differences and similarities between the ontological and epistemological Nur al - Din al-Raniri with Hamzah Fansûrî so it can be mapped parts Hamzah Fansûrî thought received and rejected Nur al-Din al-Raniri. The Research is also necessary for reasons not happen Suaya black - white category in assessing mystic , theologian and philosopher .

Serious research to find the differences between the teachings of Ibn ' Arabi by Hamzah Fansûrî also very necessary considering the idea while in general between the two are identical , but the differences between them too much . Given such research . It will be obvious differences and similarities between Ibn ' Arabi and Hamzah Fansûrî.