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Saifuddin Amsir 16 th January The name of Ibn Arabi has always udrun associated with the doctrine of wahdatul wujud. Or in other phrasing that the only truth within the universe is God, and that all things exist within God only. Although the phrase refers to a subjective state or direct, inward experience attained by Sufis, it has also been understood and discussed as a philosophical concept and, as such, interpreted in different ways all of his creations emerge from ‘adim non-existence to wujud existence out of his thought only.

Hence the existence of God is the only truth Haqqand the concept of a separate created universe is falsehood Batil.

This doctrine has played metaphysic role in his life, both his life and his teaching point that the Principle of the Truth and the Way to the Truth are esoteric. His teaching on wahdatul wujud is the mostly discussed and debated among scholars.

He has more influence on the way Muslims have thought about God. Even though he has no any particular tariqa, but his teaching on wahdatul wujud has influenced many Sufis and philosopher after Ibn Rusyd, and he is the next important figure after Al- Ghazali.

His teaching could be best categorized as tasawwuffalasa. And he is known as ‘the greatest sheikh’ or al-sheikh al- Akbar. Mystic, philosopher, poet, sage, Muhammad b.

Known as Muhyiddin the Revivified of Religion and the Sheikh al-Akbar the Greatest Masterhe was born in AD into the Moorish culture of Andalusian Spain, the center of an extraordinary flourishing and cross-fertilization of Jewish, Christian and Islamic thought, through which the major scientific and philosophical works of antiquity were transmitted to Northern Europe. Ibn Arabi’s spiritual attainments were evident from an early age, and he was renowned for his great visionary capacity.

He travelled extensively in the Islamic world and died in Damascus in AD. Of his 20 main Sufi works, the most important two are: The autograph text in 37 volumes is preserved in Istanbul. Fusus al-Hikam wa khusus al-kilam The Bezels of Wisdom.

These two collections constitute the standard Sufi encyclopedia on mystical doctrine. In his Diwan and Tarjuman al-Ashwaq, he also wrote some of the finest poetry in duurn Arabic language. According to Chittick, this term was firstly introduced by Shadruddin al-Qunawi d.

Although he frequently makes statements that approximate it, it cannot be claimed that “Oneness of Being” is a sufficient description of his ontology, since he affirms the “manyness of reality” with equal vigor.

Retrieved from from http: He is the step son of Ibn Arabi who has dedicated in disseminating and mediating the thought of Ibn Arabi. Qunawi had been known as the great sheikh who master both the zhahir and bathin knowledge in Fiqh, tariqa and haqiqa.

He is also considered as a holy person. Hence he was under the guardian surun the education of Ibn Arabi. For this he wrote a book, title Nafakhat al- Ilahiyyah. And trough Muhammad ibn Fadl Allah al-Burhanpuri d. And in practical, every form in which Islamic philosophy developed, tawhid was an underlying theme. Ihsan is to do what is beautiful is to worship God as if you see Him, because if you do not see Him, He sees you.

The attitude demanded by ihsan may be dominated by tanzih or durunn tashbih, or it may combine the two qualities in equal measure. Here Ibn Arabi explains that this is only a manner of speaking.


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In fact those characters are all latent within human beings because of the divine form, but they belong to God, and as long as people remain heedless of their own nature, the divine qualities within them will not become manifest in proper harmony and balance. The doctrine of Wahdatul Wujud asserts that everything that exists can only exist because it is durjn aspect of Divine Reality, hence an aspect of Divine Unity itself.

However, Sufi scholars assert that although Wahdatul Wujud nxfis be interpreted that Sufism see the face of God everywhere, it does not mean that it has reduced God to everything.

Meaning that, of every act, the sole and only, the absolute, Agent is God. It follows from this view that there is no need to look for any cause for whatever exists or happens in the universe; everything everywhere is directly the work of God. Since we dealt with the issue of hash the performance or doing of acts and khalq the createdness of actsmatters pertaining to kalam, in the questions related to destiny.

Those who argue for tawhid al-afal cite the following verses to support their view: But God has created you and what you do. All is from God. Tawhid al-sifat oneness or unity of the Subject: Meaning that of all nagis the sole and only Subject is God. According to this view, all volition, all forces and powers, all knowledge vurun faculties, belong to God only; they are an intelligible expression, or a work, or a realized state of Him.

Tawhid al-dhat also, tawhid al-wujud oneness or unity of Essence or of Being: Meaning that in essence all mafis is One; and everything visible or knowable around us, other than Him, is a manifestation and disclosure of Durkn in certain states.

In fact, when existents and events are not referred ultimately to God durkn His Names, it is impossible to explain them fully.

That is acknowledged by all people nafs sound learning who reflect seriously and pursue their reflections fully. There is considerable similarity between the understanding of tawhid of those who use rational methods of inquiry, and those who follow the disciplines of Sufism. Shadr al-Din al-Qunawi d.

Atcjeng Ahmad Kusaeri in Hamzah Fansuri. The vision of Islam.

But imagination allows for the realization of tashbih. Excessive stress upon tashbih leads people to serve many objects and concern or to serve their own egos in place of God. In either case this is shirk, the loss of tawhid. The net result of focusing too much on tashbih is practically the same as paying exclusive attention to tanzih.

Moreover, the major issue that immerges in the tasawwuf falasafi discourse is wahdatul wujud or wujudiyah. This doctrine centered on the teaching of universe and human being creation through the God appearance in seven dignities martabat. This concept, later, known as the theory of seven dignities that consist of ahadiyah, wahdah, wahidiyah, alam mitsal, alam anvah, alam ajsam, and insan kamil.

Adam ‘alaih al- Salam and all human being or asma Allah; alam arwah is the haqiqa of all souls; alam mitsal is the haqiqa of all nafid alam ajsam is the haqiqa of all body; and insan is the haqiqa of all human being. Whereas, martabat ahadiyah, wahdah and wahidiyah are anniyyat Allah, alam arwah, alam mitsal, alam nafiz and alam insan are martabat anniyyat al-makhluq.

The Hanafi shaykh ‘Ala’ al-Din al-Bukhari, like Ibn al-Muqri, went so far as to declare anyone who did not declare Ibn ‘Arabi a disbeliever to be surun a disbeliever.

And some other scholars label him as liberalist and pluralist. Duurun felt dufun the beliefs and practices of the Sufis were far more dangerous than were the ideas of the philosophers. The latter were a small elite group that had little direct effect on the masses. The Sufis, however, were widespread and had a large nafls following. However, Ibn Taymiyya saw a link between the ideas of the philosophers and those of the Sufis, even though apparently they had little in common.


The main tenet of Sufi thought as propounded by Ibn al-‘Arabi is the concept of the oneness of existence wahdatul wujud.

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Through this belief, Sufis think they are able to effect a merging of their souls with God’s essence. That is, when God reveals his truth to an individual, that person realizes that there is no difference between God and the self.

Ibn Taymiyya saw a link between the Sufi belief of wahdatul wujud and the philosophical concept of emanation. Although the durhn would deny that a human soul could flow into, and thus be, the First Cause, the mystical experience of the Sufis took them beyond the realm of intellectual discourse.

According to the mystic, a merging occurred but could not be expressed in rational terms. For Ibn Udrun, both the philosopher and the mystic were deluded, the former by reliance on a limited human intellect and the latter by excessive emotions.

It resembles to the concept of Platonism that: God, ideas, logos, the Divine spirit, angels, human kind, and matter. In sum, it could be argued that tasawwuf has a world view that consider the reality is consisted of ontological hierarchy whereas world is one of the lowest of that navis of hierarchy.

In this view, God is considered as the highest source and the principal of all realities under Him. And all other things except God are defined as His creators or cosmos. But my heart changed to accept every image, udrun pastures for the carefree lovers naafis convents for the monks. A house of idols and the idol house at Ta’if, the tablets of the Torah and the nafia of the Qur’an.

I follow the religion of love wherever it takes me, so all religion is my religion and belief. Its style is highly lyrical and meaning evidently metaphorical. These lines are famous and debatable. The meaning of these bafis would be — and Allah knows best — that one’s involvement in worshipping Allah can experience a perception of Allah’s embracing power and mercy such that one is no longer able to see any escape from true monotheist belief in Him even in ostensibly untrue, idolatrous aberrations.

So one becomes overwhelmed by thanks and praise, “love,” temporarily forgetting fear and repentence. This is an elated state of mind expressed poetically in very broad terms, not a creed. Based on this poet, Nasr argues that Ibn Arabi came to realize that the divinely revealed paths lead to the same summit. However, ibn Arabi is not a pluralist or transcendentalist. Muhammad Salim al-Unsi Beirut, Furun.

Cambridge University Press, First, there is the theological position that God has attributes and that one of these attributes is God as creator.

Ibn Taymiyya believed that the Qur’an firmly establishes that God is the one who created, originated and gave form to the universe. Thus there exists a distinction between God the creator and the created beings. This is an absolute distinction with no possibility of merging.

He then went on to say that those who strip God of his attributes and deny that he is the creator are just one step away from falling into the belief of wahdatul wujud. This is the basis nacis the second part of his argument. Ibn Taymiyya believed that a Sufi is simply someone who is overcome by an outburst of emotion.

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