COMPARATIVE STUDY OF “PERFECT MAN” in IBN AL-ARABI and RANGGAWARSITA TASAWUF

by: Andri Purnawan 

 

Introduction

In the Arabic term, al-insan al-Kamil is the person who reaches perfection. This refers to a wise person, a person who has acquired qualities in great virtue. The origin of this concept is derived from the Quran and Hadith.[1]  “Perfect Man” (Al-Insan al-Kamil) is the essential idea of Ibn' al-Arabi and Ranggawarsita tasawuf. Both of them correlate the human perfection with Unity with God, Wahdat al-Wujud as well as Manunggaling Kawula lan Gusti. In this paper, I will explore the connection between Unity with God and Human Perfection in Ibn al-Arabi and Ranggawarsita Sufism teachings. 

            I will briefly describe each biography, explaining the views on "wahdat al-wujud" and "Manunggaling Kawula lan Gusti," revealing ideas about Insan Al-Kamil, comparing them before concluding. My research will focus on the thoughts of Ibn 'al-Arabi  Fusus Al-Hikam (The Bezels of Wisdom) and Serat Hidayat Jati - Ranggawarsita. The purpose of this paper is to get a better understanding of Ibn al- Arabi and Ranggawarsita tasawuf teachings, especially in their idea about Perfect Man.

 

Picture of https://manofmany.com

Ibn al- Arabi

 

Ibn al- Arabi is best known for the doctrine of Oneness being or The Unity of Existence (wahdat al-wujud), emanationist metaphysics, the theory of microcosmic return through mystical love, and the notion of the perfect person (al-insan al-Kamil).  He was born on twenty-seventh of Ramadan 560 A.H., or the seventh of August 1165 A.D., in Murcia, Spain, which was ruled by Muhammad bin Mardanish. Died on 22 Rabiulakhir 638 A.H or sixteen November 1240 AD in Damascus, Syria where his tomb is marked by a mosque which is still a place of pilgrimage for many Muslims. His full name was Muhammad Ibn ‘Ali Ibn Muhammad Ibn‘ Arabi Al-Tha'i Al-Hatimi. His father was a well-known and influential figure at Mardanish era, and three of his uncles became followers of the Sufi Way.[2]

In Islamic scholars and Sufism researchers, Ibn Arabi's ideas were generally well known as a central figure of Sufism. More than that during his lifetime, Ibn Arabi was also known as a figure of hadith expert who received an official diploma from the previous hadith priests. Besides, the complexity of Ibn Arabi's personality was proven by his authority over history, where he also had time to get an official diploma in history from Ibn 'Asakir (1106-1175). On several occasions, he also revealed how his mastery in the spiritual journey he did in wandering in various countries and experienced an encounter with Sufism teachers. His coverage which he described in his influential book "Al-Futuhat Al-Makkiyah” or  “The Meccan Revelations,”  shows that he was also a traveler who traveled to other countries in search of the divine essence. According to Austin because of his brilliance and wisdom, Ibn Arabi had a profound influence on the Sufi tradition. He became a vital link for Western Islamic spirituality and the Oriental world, between one world influenced by the Classical and Neo-Classical heritage, dan the other influenced more by the ancient Iranian spirit and the impact of the Hindu world. Both in time and area, his influence and contribution to Islamic mystical thought and devotion were great and extensive.[3]

Nicholson explains that Ibn al-Arabi combined the most extravagant mysticism with the straits orthodoxy. "He was a Zahirite (literalist) in religion and Batinite (spiritualist) in his speculative beliefs." He also rejects all authority (taqlid).[4] Many theologians were scandalized by the blasphemous expressions which occur in his writings, and taxed him withholding heretical doctrines (e.g., the incarnation of God –hulul, and the identification of man with God – Ittihad).[5]

The position of Ibn 'Arabi in Islam circles is both vital and controversial. The controversy of Ibn ’Arabi can be seen from several nicknames pinned to it. He was called Muhyiddin (who revives religion) and entitled as Syekh Al-Akbar(The Great Teacher). On the other hand, he called as Mumituddin (he who kills the religion) or Mahi'uddin (Eraser of Religion). Ibn ’Arabi is not only praised but also blasphemed. Not only was appointed as a teacher, but also considered an infidel. His philosophy has been criticized as pantheistic, deifying Muhamad, making all religion equal, idolizing women, and interpreting the Quran unconventionally and dangerously.  Such is the uniqueness and controversy of Ibn 'Arabi. 

 

Wahdat Al- Wujud

 

The Fundamental teaching of Ibn al-Arabi is The Unity of Being (wahdat al-wujud). Arabi believed that between God as the Essense and the universe is related each to other. 

In the beginning, there was only One Reality. When the universe was created, The Essence of being is God (The Reality) Himself. The universe was created by being born from The Reality itself. From there came the idea of ​​emanation; that is, the universe emerged from the emission of The Divine Reality. So The Real existence is only God, and everything that exists is a "part" of God. The universe is like a mirror that reflects an essential form. This contains two aspects; first, without God, the Reality, all creation, and humanity will not exist. Second, without creation, God will not have a wujud. There is Unity being between Reality and creation. Everything that exists separate from  The Reality. Without Reality, there will be no existence. On the other hand, the existence of creation is a reflection of the existence of The Reality.[6]

The first emanation from God is what is called the essence of Muhammadiyah / Nur Muhammad. This is under the hadith of Qudsi: if it were not for you O Muhammad, then I did not create the heavens and the earth and everything in it.Like the sun, the first light, the closest to the sun, that is Nur Muhammad.[7] Nur Muhammad is qadim and was a source of emanation with various perfections. Thus, Ibn al-Arabi rejected the teaching which states that this universe was created out of nothing.[8]

At a glance, Ibn al-Arabi wahdat al-wujud somewhat similar to pantheism[9], All reality is identical with divinity because God dwells in everything. However, it seems that Arabi put forward this idea concerning the concept of Tawhid; everything comes from the One and must be the representation of the One and lead to the One. In The Seal of The Wisdom of Being Lost in Love- for Abraham, Arabi state:

If it is agreed that existence may be attributed only to the Reality and not to you, you will [nevertheless, as essence] determine His existence. If it is agreed that you have existence, you are also a determinant. For, even though the Reality is the Determiner, it is for Him only to pour existence upon you, while you remain the determinant and the determined. Therefore praise none other than yourself and blame none other than yourself. Praise is due to the Reality only as pouring forth existence, which only He may do, not you. [10]

So what is the connection wahdat al wujud with al-Insan al-Kamil?  Ibn al-Arabi argues that humans are the only beings in which the principle of Nur Muhamad is manifested by a very high degree. Perfect Man is human beings who can cleanse themselves and enter the level of Nur Muhammad. Therefore, it is worth mentioning the caliph (representative of God) and the image of God. 

Al- Insan Al – Kamil

 

“Perfect Man” (Al-insan al-Kamil) is the possessor of perfect knowledge and the Supreme Limit between the Real (al-Haqq) and creation (khalq). He is a perfect manifestation of the image of God, which is in him reflected the Names and nature of God as a whole. The perfection in terms of his knowledge is because he has reached the highest level of consciousness, which is to realize the unity of his essence with God.[11]

Ibn al- Arabi views the Insan Al-Kamil as a fullness of God's Self Disclosure. Such a view is based on the assumption, that all beings have only one reality. That single reality is a supreme being that is free from all thoughts, relationships, direction and time. He is pure essence, nameless, not characterless and has no relation to something. Then, the complete form tajalli perfectly in this all-encompassing universe. Tajalli happened together with the creation of nature which was done by God with His nature from nothing to exist. As Wahdat Al Wujud, Ibn al-Arabi never wrote specifically a chapter or a book entitled Insan al-Kamil. However, Ibn al-Arabi's ideas about al-Insan al-Kamil were scattered in the form of inserts of terms and concepts.[12]

Ibn Arabi's idea of Perfect ​​Man is different from Nietzsche with the concept of Ubermensch and will to power, also different from the concept of Weber - someone who has charismatic power to subjugate others. If Nietzsche and Weber associate human perfection with their strengths and achievements, Ibn Arabi thinks that a person becomes perfect (Kamil) when he discards something that is not important so that humans can achieve purity and authenticity.

Ibn al-Arabi distinguishes humans into two categories, namely, perfect man (al-insan al-Kamil)  and animal (al-insan al hayawan). Animal man has properties precisely like animals because the attributes of their purity are discarded. 

God made him a spirit for the Cosmos and subjected to him what is high and low, under the perfection of his form. Just as there is nothing in the Cosmos but gives Him praise, so there is nothing that is not subject to this Man because of what is invested in him by the reality of his form. God says, He has subjected to you, as a charge from Him, all that is in the heavens and the earth, so that everything in the Cosmos is subject to Man. Whoever [truly] knows this is the Perfect Man, while whoever knows it not is the animal man.[13]

For Arabi, humans have a combination of the divine attributes and the creature.  The outward aspect of human beings is a microcosm, while the inner aspect is divine. Human perfection does not lie in the power of reason and mind (an-nuthq), but at the perfection of itself as the locus of the self-incarnation (tajali) of God. Someone becomes al insan al-Kamil when aware of himself being and able to actualize the divine potential in him. 

 

Adam as a symbol insan al Kamil

 

In The Bezels of Wisdom, Adam symbolizes the archetype of humankind and God. His ‘perfect dimension' laid on his nature as a synthesis: his body is created in the image of nature (clay as part of the macrocosm), while his soul an image of God.  God "summarizes" the reality of divine attributes in humans.[14] So do not be surprised if humans can do things that are very divine, able to create a civilization, have compassion, have forgiveness, and things become wild like animals or even behave like demons. That is why all angels and even demons were told to bow down to Adam because humans have a divine quality, where all creation must submit to the spiritual dimension.

 

Al-Insan al-Kamil and Universe

 

Insan al-Kamil is spirit while the universe is its body. Therefore the universe is called a macrocosm and humans are a microcosm. The universe depends on human, both in its continuity or its destruction. As the body depends on its spirit like nature depends on humans. As long as the human spirit is still in the body, the body has life. However, when the spirit leaves the body, the body does not have life. Thus the universe, life will continue to roll on and continue when humans become human beings. Conversely, when there is no longer al-Insan al-Kamil, life will be destroyed. The harmony, as well as the destruction of the world, is due to humans. To the universe, humans have a role as Caliph-Vice Regent/ representative  (of God).[15]

 

Ranggawarsita

 

Raden Ngabehi Ranggawarsito is a Sufi and Javanese poet. He was born in 1802, with the name Bagus Burhan.[16] He came from a poet family, from the royal nobility, his father was descended from Sultan Hadi Wijoyo-Pajang Kingdom), while his mother was a descendant of the Sultan Bentoro - Kingdom of Demak. After his father died in the war against the Dutch colonialists, Bagus Burhan was raised by his grandfather, Yasadipura II, a kejawen poet (Javanese Islam) who was very influential in the Kingdom of Mataram.

Besides being raised in a Javanese poet and literature environment, Bagus Burhan was also sent to Pondok Pesantren Gebang Tinatar in Tegalsari, in Ponorogo, East Java.[17]Gebang Tinatar,  Is a boarding school that is very influential and produce influential thinkers in its era, who was raised by Kiai Ageng Kasan Besari.

Since Bagus Burhan studied at Tegalsari's pesantren, the story of "noble revelation" has been linked to him. In the Serat Babad Lelampahanipun Raden Ngabehi Ranggawarsita (Journal of Ranggawarsito Pilgrimage) compiled by Padmawadagda and Honggopradoto, Ranggawarsita revelation occurred when at the end of his forty nights fasting, and he got magical wader fish fall from the sky. It is said that Ranggawarsita is a naughty young man, reluctant to recite and does not want to learn, even likes to gamble, lives as he likes. Finally, Bagus Burhan was scolded and rebuked by Imam Besari. Because he felt embarrassed, then he realized, and did tapa brata (meditation to seek revelation), soaking himself in the Watu river for forty nights. Every day only eat one klutuk banana (Musa balbisiana banana). On the last night, Tanujaya (Bagus Burhan servant) cooked rice to break the fast for Bagus Burhan. Suddenly Tanujaya was shocked, seeing an object shining as big as a ball (andaru) into the pot. After the rice is cooked, it turns out that there are cooked waders inside. Finished Bagus Burhan ate the rice and the wader fish, told that he became smart, could recite Qur’an without learning, and was smarter than other santris (student). Bagus Burhan is also fluent in reading the Qur'an and is good at interpreting it well.[18]

After finish study at Pesantren Tegalsari, Bagus Burhan went wandering to expand his knowledge. In addition to expanding knowledge, Bagus Burham also tried to discuss his intelligence in various places with several well-known teachers. In wandering to expand his knowledge, Bagus Burhan walked to cross to the island of Bali. After the last wanderings, Bagus Burham returned to Sala. Then in 1845 he was appointed Kliwon Kadipaten Anom title, and was ordinated as the Surakarta court poet by King Paku Buwana VII.[19]

 

Ranggawarsita works

 

Ranggawarsita is a poet who is much admired by lovers of Javanese literature, so many are spread among the people. Kartono Kusuma recorded fifty titles written by Ranggawarsito, meanwhile Anjar Any mention fifty-six titles composed by Ranggawarsita.[20] In the Sanabudaya Yogyakarta museum library; there are many works by Ranggawarsita written in ancient Javanese letters.[21]

            In the repertoire of the Javanese literature, Ranggawarsita was honored as the closing of the Javanese poet and one of the greatest poets in Java.[22] Beside, many of the Javanese people regard Rangawarsita as last wali of Java.[23]

 

Ranggawarsita concept about Manunggaling Kawula lan Gusti

Manunggaling Kawula lan Gusti is a philosophical concept of Javanese about Unity of being between a man and The Devine. In Javanese tradition, God is kasunyatan (reality), if one wants to meet God, it can be found in the reality of everyday life, God is present, immanent. Ranggawarsita's teaching about humans rests on the unity of being between the Divine and creation. Interestingly, according to Ranggawarsita, God's unity with humans is not only symbolic philosophical but is a literal entity. God is the core of human beings, so to seek God people need to explore, knowing and understand themselves. God dwells in depths of the self because the essence of the core of man is God. Javanese people calls himself Ingsun (self). God is "The Real Ingsun" in the depths of human beings. In this section, I will explain the teachings of "Manunggaling Kawula lan Gusti," the God who is embodied in humans, taught by Ranggawarsita.

According to Ranggawarsita, human composed of seven elements; body, mind, lust, spirit, rahsa (deep sense), nur and hayyu (life)  that all interconnected. Gestures of the body are influenced by the mind (Budi). Budi is influenced by lust; lust is influenced by spirit or suksma. Suksma gets influence from rahsa. Rahsa received influence from nur. Whereas nur got the influence from hayyu, and hayyu was the performer of tajalli Dzat. Thus humans are the manifestation of God; in a sense, there are points of similarity between humans and God.[24] In Serat Wirid Hiyat Jati  he wrote : 

When God wants to manifest His character, which is called Adam, comes from the four factors: land, fire, wind, and water ... the word of the Most Holy God explains: "Actually I created Adam from the four kinds of elements, soil, fire, wind, and water. Become the manifestation of my character. I included five types easily: nur, rahsa, spirit, lust, and mind. Being the cover of my face which is the holiest." In the hadith narrated, easy entry of five kinds: starting from the crown stop being rejected down the eyes, descending the ears, going down the nose, going down to the mouth, going down to the ground, and spread throughout the body, perfect as insan Kamil.[25]

 

Triparaga concept

 In the Javanese consciousness, Manunggaling Kawula lan Gusti is associated with Cipta, Rasa, and Karsa. This inspirational idea intertwisted in tasawuf especially those taught by Ranggawarsita. Understanding of the relationship between God and man depicted in the schematic model of the relation, called triparaga, namely Baitul Makmur, Baitul Muharram, Baitul Muqaddas.

1.     Baitul Makmur 

Baitul Makmur is the dimension of Cipta creativity of human. Human has the ability to think, imagine, plan, define, intellectual activity that creates civilization is because The Dive lives on the human head. Baitul Makmur composed of seven aspects, namely: Sirah (head), the place of thinking. Utek (brain), the place of enlightenment. Manik, the essence of the inner sight.  Budi, the essence of the mind. Nafsu, the essence of desires, source pleasure. Suksma, the essence of the soul, the source of happiness. Rahsa, the essence of life, source of purity feeling.

Ranggawarsita said : 

Indeed, I govern the temple in Baitul Makmur, is the house where My crown is at the head of Adam. Inside the head is the brain. The inside brain is manik. Inside manik is budi. Inside budi is lust. In lust is suksma. Inside suksma is rahsa.  In the deep of rahsa is Ingsun (me), there is no god except ingsun the Essence which covers all circumstances.[26]

 

2.     Baitul Muharram

Baitul Muharram is a dimension of Rasa (Sense). The dimension of feeling is essential for Javanese people. It affects one in behaving towards others, nature, oneself and towards religious activities. Even by feeling the situation, one can read the signs of the times and predict what will happen. If feelings and sensitivity are honed, a harmonious and peaceful life will be created. That is because God is enthroned in “Sense.” 

 

Indeed, I dwell in and control the Baitul Muharram, the place where I put my restrictions, I live in Adam’s chest,  inside of chess is bosom, inside of bossom is budi, inside budi is wish, inside wise is suksma, inside suksma is rahsa, and the deep of rahsa is Ingsun. There is no God besides ingsun which covers all circumstances.[27]

 

3.     Baitul Muqaddas 

Baitul Muqaddas is the dimension of Karsa (will, passion, desire) in humans. By the will of man can realize what he thinks and feels come true. Karsa is also what makes humans able to manifest love, procreate, and deliver civilization. What is interesting about Baitul Muqaddas is its place on the genitals, parts of the body that are often prohibited objects from being explored in Islam are instead described as God’s chastity house. I believe this concept is influenced by the philosophy of lingga and yoni from the Hindus-Buddha’s tradition, as a symbol of life and fertility. Until now these symbols are still easily found in temples in Java.

 

Indeed, I dwell in and control The Baitul Maqaddas, my chastity house, standing tall in Adam’s penis.  Inside of the penis is testicles, inside the testicles, is sperm, the esense of sperm is madi,  the essence of madi is secret, in the secret exist manikem, in the manikem is rahsa, and in the rahsa is Ingsun (me), Dzat who embosom all reality.[28]

From the explanation above, we can see that Ranggawarsita’s tasawuf about the unity between God and human is not only in the spiritual and religious sense, but also manifests itself physically. This concept can be understood because Javanese people do not adhere to a binary opposition between the physical and the spiritual. Thus, the human self (ingsun) cannot be separated from The Supreme Reality (Ingsun). 

Moreover, God embodiment in human also described through the process of developing the fetus during the womb. When we are one month old, we are in wiji / seed nature. When we are two months old, we are in a wiji / seed state that absorbs the essence of food. When we are three months old, we are in the development of seeds. When we are four months old, we are in the spirit realm. When we are five months old, we are in an upbringing realm. When we are six months old, we are in the physical realm. When we are seven, eight, nine months we are in the human realm and become insan Kamil.[29]

In Ranggawarsita view, humans are potentially good and evil. These two potentials make humans as high or low beings, live or not live in unity with God. Based on the principle of sangkan paraning dumadi, humans come from God and will return to God. For this reason, the purpose of life in the world is to discover the ultimate truth and to discover the essence of his life, and man must always use his heart. With that mind, he can be delivered to the purity of life or return to God.

Furthermore, to find the real truth and achieve an appreciation of unity with God, each human being has a difference in the process of his journey. For this reason, according to Wirid Hidayat Jati, people who want to achieve unity with God have two categories, namely khawas and awam.[30] Khawas is an elected person who is close to God. Included in this category are walis and people who always conquest lust and live in the way of God while the awam is a man, who is not enough spiritual knowledge and experience, who will face many temptations to find God. 

Insan Kamil 

For Ranggawarsita, insan Kamil is a man that had perfect in the process of his creation, consist of seven aspects, namely hayyu (atma), nur, pramana, suksma, idea, mind, and body. Also elements, namely fire, water, wind, and soil. Its perfection is because of God’s mercy. Ranggawarsita calls them as khawas – the elected, and always connected and united with God. The perfect man usually has many spiritual and intellectual abilities. He depicted as, “Kang cinipta dadi kang sinedya ana, kang kinarsan teka, saka paraning kang kawasa” (what he want to create – happen, what he will – become a reality, what he wants – comes, because God gave it). Human perfection also indicates with their possess of ma’rifat knowledge. This knowledge only learned by a capable person. The principle of ma’rifat is: Nistha papa: who do insulting will certainly be destitute, dora sangsara: who lies will be miserable, dustha lara, whoever does evil must be sick, andnihayah pati : whoever persecutes will be harmed.[31]

Who wants to be khawas must learn about sangkan paraning dumadi (spiritual discipline and knowledge about life existence – by seeking who they are, where they will go, why they in the present). The great guidance that must be done by someone to achieve the perfection of oneness is by doing the tapa brata (meditate in daily life), in such values: For the body discipline:  good at doing, good heart or mind, patient, willing zakat and free from prejudice — lust discipline :  sincere, steadfast in facing trials in misery and forgiving mistakes. Life (roh), honest, not interfere with others and does not reproach. Rahsa, silent and regrets mistakes (repentance). Light (nur), clear-hearted. Atma (Hayyu), applies to the holy, always remember the Holy.[32] His ascetic life involves several body parts in, namely : Eyes: reduce sleep, do not covet the property of others. The ear prevents lust, avoids hearing disagreement. Nose, reduce drinking, do not like to denounce the ugliness of others. Mouth: reduce eating; avoid telling other people’s ugliness. Aurat, holding back lust, avoiding adultery. Hands: prevent acts of stealing, do not like to beat people. Feet, not to walk to do evil, like to walk for concern.[33]

 The guidance of virtue above teaches the sanctity of the heart and manners such as not greedy for worldliness, holy hearted, andap asor (humble), life concerned and so on. All of these are the conditions needed to be pure and pure in heart. This is the path that leads to spiritual elevation and the ability to concentrate on the Divine. With a pure heart, God’s grace will be obtained, and the essence of God will be opened. The point is to focus the mind on God and break with the outside world (mati raga anutupi babahan hawa sanga). The culmination of this spiritual discipline is achieving unity with Ingsun (God). If God accepts the ritual, it means that he succeeded in becoming the elected (khawas), and he will have several ghaib (magical) experience, enter uluhiyah state. There he will meet super bright and dazzling light.[34]That light is dzat atma that unity with The One Dzat light. If he has experienced that is all, it means that he has reached a sense of unity with God, be a human elected, then to be perfect in his occurrence, his behavior,  mind, and appreciation of  Unity.[35]

 

Tenets comparison

Both of these figures have differences and similarities in thinking. Ibn al-ʻArabi who emphasized his tasawuf on philosophical nuances, whereas Ranggawarsita emphasizes the teachings of Javanese mysticism.

            Both of them expressed the teachings about Unity being between God and humans. For Ibn al-Arabi, Adam symbolizes the archetype of humankind and God. His ‘perfect dimensions' laid on his nature as a synthesis: his body is created in the image of nature (clay as part of the macrocosm), while his soul an image of God.  God "summarizes" the reality of divine attributes in humans. While, Manunggaling Kawula lan Gusti is not only unity in the spiritual and religious sense, but also manifests itself physically. God dwells in whole human existence in baitul makmur, baitul Muharram and baitul muqaddas. Human self (ingsun) cannot be separated from The Supreme Reality (Ingsun). Manunggaling Kawula lan Gusti is unity of Cipta, Rasa and Karsa of human and God. 

Both of them also use the term insan al- Kamil. For Arabi, “Perfect Man” (Al-insan al-Kamil) is the possessor of perfect knowledge and the Supreme Limit between the Real (al-Haqq) and creation (khalq). He is a perfect manifestation of the image of God, which is in him reflected the Names and nature of God as a whole. A person can only reach perfect Man in the concept of Ibn al-ʻArabi through the spiritual journey of in a strict manner. He must carry out all orders and abandon all the prohibitions of God and must carry out a self-approach to God intensively.

Meanwhile, for Ranggawarsita, insan Kamil is the man that had perfect in the process of his creation, consist of seven aspects, namely hayyu (atma), nur, pramana, suksma, idea, mind, and body. Also elements, namely fire, water, wind, and soil. Its perfection is because of God's election. Someone who wants to reach Insan Kamil must possess makrifat and have to do a special ritual in the form of guidance noble to live oneness with God. 

Both of these figures divide humans into two groups. Even though, they differ in the division of these groups. Ibn al-ʻArabi divided humans into two types, namely insan al-Kamil and insan hayawan. Meanwhile, Ranggawarsita divides humans into two groups as well, namely the khawas and awam.  

 

Conclusion

To conclude, we can see the teachings of Wahdat al-Wujud and Insan al-Kamil of Ibn al-Arabi so influencing the Javanese Sufism Manunggaling Kawula lan Gusti of Ranggawarsita. They have many similarities thoughts, especially in human concepts. While the differences, each character presents the mindset of their respective streams. Ibn al-Arabi represents Sufism, while Ranggawarsita represents thought Javanese mysticism.  

 

 

 

 

 

 

 

 

 

 

 

 

 

Bibliography:

Bashier Salman H., Ibn Arabi's Barzakh: The Concept of  The Limit and the Relationship between God and The World. Albany: University of New York Press, 2004

Ibn al -Arabi, Austin, R.W.J. The Bezels of Wisdom. New York: Paulist Press, 1980. 

Leaman, Oliver. The Qur'an: an Encyclopedia, New York: Routledge, 2006.

Nicholson, Reynold A. A Literary History of the Arabs. New York, Routledge 2014.

Prabowo, D. P. Pengaruh Islam dalam Karya-Karya R.Ng Ranggawarsito. Yogyakarta: Narasi. 2003.

Purwadi, Tasawuf Jawa. Magelang : Tamboer Press, 2002.

Ranggawarsita, Wirid Hidayat Jati, terj. Simuh, Surakarta: Administrasi Jawi Kandha, 1908.

Simuh, Mistik Islam Kejawen Raden Ngabehi Ranggawarsita (Javanese Islam Mysticsm 

R.N. Ranggawarsita) . Jakarta:  University Indonesia, 1988.

Shihab, Alwi.  Islam Sufistik: ”Islam Pertama” dan Pengaruhnya Hingga Kini di Indonesia Mizan. Bandung2001.

 

 

 

 

 

 

 

 

 

 

 

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[1] Leaman, Oliver. The Qur'an: an Encyclopedia, New York: Routledge, 2006. 302.  

[2] Ibn Al ‘Arabi, Austin, R.W.J. The Bezels of Wisdom. New York: Paulist Press, 1980.1.

[3] Ibid. 14-15

[4] Nicholson, Reynold A. A Literary History of the Arabs. New York, Routledge 2014. p.401

[5] Ibid. 

[6] Nicholson. 402.  

[7] For me, Nur Muhammad is an idea that is very close to the concept of logos (Word) in the Bible 

"In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him, nothing was made that has been made." (John 1:1-3 NIV)

[8] Nicholson. 403. 

[9] Bashier Salman H., Ibn Arabi's Barzakh: The Concept of The Limit and the Relationship between God and The World. Albany: University of New York Press, 2004, 5. 

 

[10] Ibn al-Arabi, Austin. The Bezels of Wisdom. 94.

[11] Ibid. 37. 

[12] In fusus Al hikam, at least the term "Perfect man" is peeled nine times, spread in various chapters. 

[13] Ibn al-Arabi, Austin. The Bezels of Wisdom. 253.

[14] Ibid. 47-48, 56. 

[15] Ibid. 51. 

[16] Raden Ngabei Ranggawarsito is a title. Raden: a descendant of the king; Ngabei: from the elder group; Rangga: commander; Warsita: discourse, science. From his title, we can know that Ranggawarsita, when he lived, was the commander of science for Java. 

[17] Pondok Pesantren is Islamic boarding schools in Indonesia. Student lives in community to learn religious philosophies, to deepened knowledge of Qur'an, mainly through the study of Arabic, tradition of exegesis, the sayings the Prophet, law, and logic. In their community lifestyle, they emphasize cores values sincerity, simplicity, individual autonomy, solidarity, and self-control.  

[18] Simuh, Mistik Islam Kejawen Raden Ngabehi Ranggawarsita (Javanese Islam Mysticism R.N. Ranggawarsita). Jakarta:  University Indonesia, 1988. P.38-42

[19] Ibid.

[20] Ibid. 51

[21] Among of His works are,  Serat Wirid Hidayat Jati (the true Guidance), Serat Makrifat (Letter of Wisdom), Serat Witaradya (letter of self control), Pustaka Raja Purwa (Ancient King Literature), Suluk Supanalaya (Supanalaya Spiritual Path), Candra Rini, Aji Pamasa, Saloka pari basa, Serat Cenporet, Cariosipun Ulam Kutuk, Paramayoga, Niti Sruti, Suluk Saloka Jiwa, Serat Pamoring Kawula Gusti, Suluk Suksma Lelana, Kalatidha, Jaka Lodang dan Sabdajati, Serat Kidungan, Bausastra Kawi Jarwa, Serat Sengkalan Lomba lan Memet, Sabda Pranawa Jaka Lodhang Kalatidha, Wirid Ma’lumat Jati. 

[22] Prabowo, Pengaruh Islam Dalam Karya-Karya R.Ng Ranggawarsito. Yogyakarta: Narasi.2003.46

[23] Shihab, Islam Sufistik: ”Islam Pertama” dan Pengaruhnya Hingga Kini di Indonesia. Bandung: Mizan, 2001. 162. 

[24] Ibid. 310

[25] Ibid. 312. 

[26] Ranggawarsita, Wirid Hidayat Jati. Translate by Simuh. Surakarta: Administrasi Jawi Kandha, 1908. P.23.

[27] Ibid.  

[28] Ibid. 

[29] Ibid. 332. 

[30] Simuh. 360.  

[31] Purwadi, Tasawuf Jawa. Magelang: Tamboer Press, 2002. P. 16

[32] Simuh. 244.  

[33] Ibid. 345. 

[34] Ibid. 265. 

[35] Ibid. 268-269.