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

Posted by Abu Muhammad Ibrahim on 20.35

Discourse on the Wujd (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 (wujd). Furthermore, this
discourse responded by theologians such as al-Ash'ari and Sufis like Ibn ' Arabi . Assessment Wujd of
Ibn ' Arabi was developed by Hamzah Fansr in the Archipelago by providing a more in-depth discussion
and distinctively Malay . Wujd a very detailed discussion Hamzah Fansr described in his Asrar alArifin. In this work found twelve sections that discuss the concept of Wujd . Through the twelfth
section proves that the concept of a Wujd that is taught Hamzah Fansr is based on the principle of
Wahdat al-Wujd.

CHAPTER I
Hamzah Fansr are adherents of Sufism philosophical metaphysics thinking that builds on the concept
of Wujd . The concept that he is referring to the Wajb al-Wujd (Absolute Reality). For him, other
realities are all dependent on an ongoing basis to this reality . His only Wujd . While other realities
(mawjdat ) has no independent existence but the existence of which is given by the Wujd of al -Haqq.
The principle of metaphysical thinking Hamzah Fansr indicated doctrines similar to the teachings of
Wahdat al-Wujd. This teaching brings the principle of denying a wujd other than the Wujd of al Haqq . Wujd al -Haqq includes everything in the cosmos and realities in others . This principle believes
realities that have diversity back to the Wajb al-Wujd.
The term of Wahdat al-Wujd 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-Wujd into a Wujd that is necessary to
distinguish the category of Wajb al-Wujd and beings that depend or contigent being (mumkn alwujd). Wujd which shall not rely on the existence of any and instead he became a cause for
mawjdat . Mumkn al-wujd is becoming which relies on Wajib Wujd . 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 Wujd .
Indications thought Hamzah Fansr as Wahdat al- Wujd requires an accurate and in-depth analysis
because of the principle of teaching is very sensitive, especially about metaphysics . Analysis of the
concept of Wujd used Hamzah Fansr needed to prove this indication . The reason is because the
Wujd of the concept of analyzing the concept of thinking through a theologian , philosopher and
mystic can be described .

Wujd is the most important term in the study of philosophy . To understand the principal thought a
philosopher like Hamzah Fansr , we must understand the concept of Wujd 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 Wujd of a philosopher is first and foremost requirement in assessing
thought. Therefore this is a Wujd 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 Fansr
most talked about concept Wujd .
Toshihiko Isutzu thought about starting Wujd 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-wujd ). Furthermore, this
thesis will prove that Hamzah Fansr 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 Wujd that the Wujd is divided into two
namely the idea of a wujd and the wujd 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 . Wujd 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 Wujd preconceptual the conceptual Wujd called
mahiyyah (quiddity) .
According to Ibn 'Arabi, the incarnate reality is a mumkin al-wujd. Its existence depends absolutely to
God. Wujd 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 Wujd. Be a manifestation of the universe is just as
radiant wujd or image of Allah SWT. Only ahlu suluk only class that is able to uncover the secrets of the
universe. Rabith Wujd was all gone without mustaql wujd. 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 Fansr 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 Wujd , any Wujd is a gift . He stopped for a moment Wujd , then destroyed everything .
Hamzah Fansr analoging Wujd as the ground , from the ground , has been given a jug, cup and
created plate. In all the furniture no Wujd , only He exists. Thus Hamzah Fansr Being Single analogize
well as compound (plural) . Like a watered soil, there is growing various plants. Soil is a Wujd instance,
as well as water . Mixing Wujd with the Wujd 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 aradh shay'an ayaqna lahu ' kun '
fayakn . '' Where none should exist , it does not say ' lahu ' . While ahlu suluk believes that it mawjd
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 Wujd.
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 Wujd of
knowledge objects with known though with different degrees. Who knows the subject and object are
equally known to Wujd 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 Wujd is actually a confirmation of human and natural causes of Rahman of God .
In Asrar al-' Arifin Fansr 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 - Wujd .
He stood with the Self . She was not caused by anything. But it all mawjd is from Him . Fansr Hamzah
criticized the view of theologians (shari'a scholars ) who assume a Wujd has a duality . In view Fansr
Hamzah and ahlu suluk , Wujd 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 Fansr, God has been limited by
space: He could be near or far with nature. Hamzah Fansr 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 Fansr Wujd 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 Fansr not explicitly argued that the idea is Wahdat al Wujd , but the Wujd 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 Fansr Wahdat al-Wujud.
In the proposed Wujd of metaphysical thought Hamzah Fansr identified identical to the principles of
Wahdat al-wujud . The question is whether a Wujd of metaphysical teachings in line with the teachings
of Hamzah Fansr Wahdat al-Wujud .
This study will examine the concept will only Wujd listed in the book Asrar al - ' Arifin Hamzah Fansr
work and whether the idea of a Wujd of Hamzah menmukan Fansr in line with the teachings of
Wahdat al-Wujud .

CHAPTER II

Hamzah Fansr 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 Wujd . 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 Wujd . Wujd a plurality mawjd hidden behind the colored and
shaped . Mawjd further abstracted to Wujd the mind and quiddity . Only those who have any
awareness of the reality of beings capable of realizing the presence of Wujd behind mawjd. Hamzah
Fansr said himself incarnate Wujd as water in various plant species. Although the Wujd was more
obvious than the essence of plurality mawjd, but he can only be seen by certain people.
In view Fansr 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 Fansr also said God is a Wujd , any Wujd is a gift. He stopped for a moment Wujd, then
destroyed everything. Hamzah Fansr analogize Wujd as the ground, from the ground, has been given
a jug, cup and created plate. In all the furniture no Wujd, only He exists. Thus Hamzah Fansr
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 Wujd, 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 Wujd,
especially of the mystical experience which admittedly difficult communicated ( inaviblity ) .

Thought Fansr Hamzah Ibn Arabi identical with teachings. However, according to Syed Muhammad
Naguib al- Attas , in the style of the language , shades Hamzah Fansr 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 Fansr more synonymous with Tarjm al - Asywq than Mathnawi and his essays more
synonymous with the Fusus al - Hikam than Fi hi ma fi hi .
Wahdat al-Wujd as espoused by Ibn 'Arabi and Hamzah Fansr not so easy to understa . In view
of this flo , manifestation of God in the universe is the same Wuj . Hamzah Fansr 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 Fansr
argumen: In God we Dhat with its legal manifestation of God Almight . " But even so , Hamzah Fansr
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 Fansr , 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 salktidak like a
lot of material for the hijab would potentially be God .
Because of our ignorance of God , then God Hamzah Fansr say ' Huwa ' . God is a name that gather all
His attributes . Hamzah Fansr 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 Wujd . 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 Wujd 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
Wujd 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
Fansr 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 Wujd that can
be recognized or understood DzatNya not , but ... '' state '' Essence with His Dzat. That is only our
knowledge of the concept of Wujd. Even if there are philosophers in the Wujd of arguments to
distinguish between the concept of the reality of Wujd , it remains only explanation , including an
explanation of the Wujd using the concept of reality , and that means still a concept . While His Dzat,
Hamzah Fansr said : '' But who Kunh 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 Wujd( 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 Wujd 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 Wujd 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 Fansr 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 Fansr is the first Malay writer who
wrote a poem in the Wujd of ruba'i . expected Wujd of this poem is influenced by the shape writing
typical Persian poetry . The influence of Hamzah Fansr 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 Fansr 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-Wujd 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-Wujd 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 Fansr 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 Fansr and Shams al - Din alSumatra - 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 Fansr 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-Wujd 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-Wujd who viewed Din al-Raniri increasingly deviated from the
original teachings.
Abd al - Rauf al - Sinkil was the son of Ali Fansr which is the older brother of Hamza Fansr . So he is
the nephew of Hamzah Fansr . Abd al - Rauf al - Sinkil 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 wellknown 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-Makassar study in Cikoang at the age of 15 years on Jalal al-Din Alaydn, 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-Makassar 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 Makassar 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 Fansr . What are the analogies used to
explain the teachings of Hamzah Fansr 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 Fansr 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 Fansr. 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 Fansr. 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 Fansr.
Nevertheless, the analogy made by Hamzah Fansr, 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 Fansr Hamzah.

If the analogy is a very important thing, the analogies used to be accurate. To that end, the accuracy
analogy used by Hamzah Fansr need to be identified .
In Asrar al- 'Arifin, Hamzah Fansr 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
Fansr 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 Wujd of beings analogous to 'moonlight' . This analogy to explain that the
Wujd 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 Wujd analogous to describe himself again by Hamzah Fansr
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
Wujd has been fabricated with Him so that Wujd is not the Wujd Baharu beings and not beings that
are different from al - mandatory Wujd . This analogy is used to refute the arguments of theologians
who claim that a different Wujd of beings with Wujd 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
Fansr 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 Amul further reinforce this assumption. According to Muhammad Nur, Wahdat al-Wujud

was first used by Ibn Taymiyya in criticizing Ibn 'Arabi. Wahdat al-Wujd 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-Wujd, but before he
has a lot of teachings about the same or a similar example as ruf al - Karkhi teachings (810) , Abu alAbbas Qassab life in 10th 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 Fansr 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-lWujd addressed to Ibn ' Arabi.
In view of the Sufis like Ibn ' Arabi and Hamzah Fansr, 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
Wujd which includes everything in the cosmos or the so-called al-'alam. In the view of Ibn ' Arabi, in
the sense that the actual Wujd 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 Fansr. Next will be proven whether the teachings of
Hamzah Fansr 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 transWujd ed parables from Wujdal - Haqq
who has many manifestations container .

CHAPTER V

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

CHAPTER VI
CLOSING

Fansr Hamzah is a Sufi who has a metaphysical concept is based on the concept of Wujd. Wujd a
central theme in the building thought Hamzah Fansr . The principle teachings of Hamzah Fansr is
Wahdat al-Wujd . Through the analysis of the Asrar al-'Arifin work of Hamzah Fansr, found twelve
places that include the word Wujd. Part of the whole, it is evident that the doctrine Wujd of Hamzah
Fansr is the doctrine Wahdat al-Wujd . For Hamzah Fansr everything diindrai and illogical, just
shadows. Such objects have the appearance but does not have a Wujd . The manifest of all
phenomena in nature simply because granting a Wujd of manifestation of al - Haqq. Therefore , in
essence a Wujd of just one , while others are just perceived as merely a mirage . Fansr Hamzah 's
teachings influenced the later Sufis such as Shams al - Din al - Sumatra - i Nur al - Din al - Raniri , Abd al Rauf al - Sinkil and Shaykh Yusuf al - Makassar . Although Nur al - Din al - Raniri never explicitly justify
the teaching of Hamzah Fansr but theoretically he accepts some tenets Wahdat al-Wujd .
Hamzah Fansr using the same system as Sufi mystics before him the views expressed Wahdat alWujd through paradoxical. Because in principle this doctrine has much in common with the
philosopher who adheres to the principle of the primacy of Wujd over mahiyah, then through their
arguments are rational, it can be a Wujd of doctrine Wahdat al-Wujd Hamzah Fansr proved
philosophically. There are several requirements to prove Wahdat al-Wujd conveyed paradoxical that
the rational proof that Wujd is more important than mahiyah . Wujd is temporary mahiyah only
limiting principle for the existence Wujd 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 Wujd 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 Arabis
tajalli. Applicability of the system to explain the system of thought Fansr Hamzahs tajalli is because
Ibn ' Arabi has the same principle with the thought that Hamzah Fansrs teaching is Wahdat al-Wujd .
Can be explained by thinking philosophically Fansr Hamzah, then there is no reason to say Hamzah
Fansr 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 Fansr 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 Fansr so it can be mapped parts Hamzah Fansr thought received and rejected Nur alDin 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 Fansr 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 Fansr.