Vol 18, No.

2, Oktober 2017

Editor-In-Chief
Muhammad Alfatih Suryadilaga, Sunan Kalijaga State Islamic University of Yogyakarta, Indonesia

Managing Editor
Saifuddin Zuhri, Sunan Kalijaga State Islamic University of Yogyakarta, Indonesia, Indonesia
Abdul Mustaqim, Sunan Kalijaga State Islamic University of Yogyakarta, Indonesia, Indonesia

Editors
Muhammad Amin Abdullah, Sunan Kalijaga State Islamic University of Yogyakarta, Indonesia, Indonesia
Sahiron Syamsuddin, Sunan Kalijaga State Islamic University of Yogyakarta, Indonesia, Indonesia
Jajang A Rahmana, Sunan Gunung Djati State Islamic University of Bandung Indonesia, Indonesia
Iqbal Ahnaf, CRCS Gajahmada University, Indonesia
Samsul Ma’arif, CRCS Gajahmada University, Indonesia
Aksin Wijaya, IAIN Ponorogo, Indonesia
Umma Faridah, IAIN Kudus, Indonesia

International Editors Board

Mun’im Sirry, Notre Dame University
Ronald Lukens-Bull, Professor of Anthropology and Religious Studies Department of Sociology,
Anthropology, and Social Work University of North Florida, United States

The : Jurnal Ilmu-Ilmu Ushuluddin is an independent academic journal focusing on the sciences
of the ushululddin (principles of religion), published twice a year (April and October) by the Faculty of
Ushuluddin and Islamic Thought, State Islamic University of Sunan Kalijaga Yogyakarta. It is a shared
space to disseminate and publish the scholarly papers of those whose concern is the sciences of ushuluddin,
such as, Kalam, Tasawuf, Islamic Philosophy, Tafsir, Hadith, Comparative Religion, Studies of Religion and
Islamic Thoughts.

The : Jurnal Ilmu-Ilmu Ushuluddin was launched in February, 2000 by the Faculty of Ushuluddin
and Islamic Thought, State Islamic University of Sunan Kalijaga Yogyakarta. This journal was once accredited
by the Ministry of Education of the Republic of Indonesia based on the Decree of the Directorate General of
Higher Education, No. 52/DIKTI/Kep/2002.

Currently, The : Jurnal llmu-Ilmu Ushuluddin has been accredited based on the Decree of the
Director General of Research and Development Research and Development of the Ministry of Research,
Technology and Higher Education of the Republic of Indonesia, No. 36a/E/KPT/2016.

In order to improve the quality of the journal and incoming articles, since 2017, the Esensia: Jurnal llmu-
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in English or Arabic. Please submit your manuscript via http://ejournal.uin-suka.ac.id/ushuluddin/esensia
DAFTAR ISI

Sufism of Archipelago: History, Thought, and Movement

Syaifan Nur and Dudung Abdurahman..................................................................................... 123

The Face of Mountainous Islam:

The Dynamic of Islam in the Dieng Mountains Wonosobo, Central Java, Indonesia
Ahmad Salehudin, Moch. Nur Ichwan dan Dicky Sofjan........................................................... 135

‫في القرآن‬The Doctrine

‫اللباس‬ ‫معانى‬of‫تنوع‬
Logos Within Ibn ‘Arabi Mystical Philosophy
Muzairi, Novian Widiadharma................................................................................................. 155
)‫(دراسة التفسير املوضوعى‬ ‫تنوع معانى اللباس في القرآن‬
‫(دراسة التفسير املوضوعى) تنوع معانى اللباس في القرآن‬
)‫التفسير املوضوعى‬
‫صوفريانسدا‬ ‫(دراسة‬
............................................................................................................................ 173
‫صوفريانسدا الجامعة إلاسالمية "يابتيب" بباسمان الغربية سومطرا‬
Models‫صوفريانسدا‬
of Land Ownership
[email protected]
‫ سومطرا الغربية‬in‫ربية‬Islam:
‫الجامعة إلاسالمية "يابتيب" بباسمان الغ‬
Analysis
‫سومطرا الغربية‬ ‫ان الغربية‬on Hadis
‫بباسم‬ "‫يابتيب‬Ih}
" y‫إلاسالمية‬
ā’ al-Mawāt
[email protected]
‫الجامعة‬
Ahmad Suhendra...................................................................................................................... 189
[email protected]
‫تجريد‬ ‫تجريد‬
‫لرفعالقرآن الذي‬ Religion,
‫ اللباس‬Radicalism
‫التوضيح في‬ ‫معانى‬
‫من‬
‫تجريد‬‫تنوعـزيد‬
‫يطلب امل‬‫هي‬and National
‫الباحثة‬
‫الذي‬ ‫لهذهالقرآن‬‫ في‬Character:
‫آلاساسية‬
‫للباس‬ ‫الدوافعمعانى ا‬
‫الدوافع آلاساسية لهذه الباحثة هي تنوع‬
In Perspective of South Sulawesi Local Wisdom
‫جعنا‬
‫ـزيد‬ ‫وحسب ما‬
‫يطلبر امل‬ ‫التفاسير‬
‫الذي‬ ‫وكتب‬
‫رآن‬،‫الجسم‬
‫الق‬ ‫الكريم‬
‫للباس في‬ ‫آن ا‬
‫مايستر‬ ‫هور‬
‫في الق‬
‫معانى‬ ‫رجعنا‬
‫معناه‬
‫تنوع‬ ‫وحسب ما‬
‫اللباسهي‬
‫الباحثة‬ ‫لهذه‬،‫الجسم‬
‫كلمة‬ ‫مايستر‬
‫ إن‬.‫فيها‬
‫آلاساسية‬ ‫ إن كلمة اللباس معناه هو‬.‫اللبس فيها‬
‫اللبس‬
‫الدوافع‬
Mahmuddin ............................................................................................................................. 201
‫آن الكبم‬
‫القررآن‬ ‫الذي‬
‫رجعنا فيفي الق‬
‫اللباس‬‫وحسبفما‬
‫ما‬ .‫الجسم فقط‬
‫كلمات‬ ‫يستر يفسر‬
،‫الجسم‬ ‫الآنهوبما‬
‫مايستر‬
‫أن‬ ‫يمكن‬ ‫معناهر‬
‫اللباسفيأنهاالق‬
‫آيةاللباس‬
‫نجد‬ ‫كلمات‬
‫يفسرإنكل‬
‫كلمة‬ ‫وجدنا أن كل آية نجد أنها ال يمكن أن‬
.‫وجدنافيها‬
‫أن‬ ‫اللبس‬
‫آن بما يستر الجس‬Exclusive‫اللباس في القر‬Islam
‫كلمات‬From‫ يفسر‬The Perspective
‫يمكن أن‬ of‫القر‬
‫نجد أنها ال‬.‫آن؟‬
‫آية‬ Ibn
‫أنفي كل‬Taymiyah
‫الواحدة‬
‫يسبب اختالف معانى هذه الكلمة وجدنا‬
. ‫آن؟‬
Siti Mahmudah
‫ر‬ ‫الق‬ ‫في‬ ‫الواحدة‬ ‫الكلمة‬ ‫هذه‬ ‫معانى‬ ‫اختالف‬ ‫يسبب‬
.‫رآن؟‬Noorhayati and Ahmad
‫الكلمة الواحدة في الق‬ ‫معانى‬Khoirul
‫املوضوعىهذه‬ ،‫التفسير‬
‫اختالف‬ Fata.
‫يسبب‬،‫آن‬.‫ر‬............................................................. 213
‫ الق‬،‫ اللباس‬:‫الكلمات املفتاحية‬
‫ املوضوعى‬،‫ التفسير‬،‫ القرآن‬،‫ اللباس‬:‫الكلمات املفتاحية‬
‫ املوضوعى‬،‫ التفسير‬،‫ القرآن‬،‫ اللباس‬:‫الكلمات املفتاحية‬
The Role of Traditional Islamic Boarding Abstrak School-Based Islamic Studies as Radicalism
and Intolerance Flow’s Blocking Agent
Abstrak
Penelitian ini Abstrak
ditekankan dan didasarkan pada realita dan pemahaman masyarakat yang penulis
Suryadi
temukan andmereka
bahwa M. Mansur............................................................................................................ 225
memahami “libas” hanyalah sebatas penutup badan saja, atau dalam artikata
didasarkan
kankan pada realita
dan didasarkan
“pakaian”. pada dan
realitapemahaman
Sementara dan pemahaman
didalam masyarakat
al-Qur’an, masyarakat
pengungkapan yang
yangpenulis
penulis
kata libas itu bermacam-macam, ada yang
ereka memahami “libas”
hami “libas”diungkapkan hanyalah
hanyalah sebatas sebatas
denganpenutup penutup
ungkapanbadan badan
“libasulsaja, saja, atau
atauada
khauf”, dalam
dalam artikata
artikataistilah "libasul jû’”. Penelitian ini
juga dengan
ara didalam al-Qur’an,
al-Qur’an, pengungkapan
ditekankan pengungkapan kata itu
kata libas
pada kajian libasbermacam-macam,
penafsiran itu bermacam-macam,
ayat-ayat “libas” dalam ada
ada yang di mana lafaz al-Qur’an yang
yang
al-Qur’an,
“libasuldari
gan ungkapanberasal khauf”, ada kata
juga yang
dengan istilah "libasul jû’”. Penelitian ini
“libas”)
an “libasul khauf”, ada juga dengan istilah "libasul jû’”. Penelitian ini sehingga terjadi kekeliruan dan
pecahan sama (dalam hal ini ayat-ayat
ajian penafsiran
salah tanggap“libas”
ayat-ayat dalamdalam al-Qur’an,
memahami di mana
isi dan lafaz al-Qur’an
kandungan al-Qur’an.yang
Dalam kajian ulum al-Qur’an hal ini
iran
an kataayat-ayat
yang sama “libas”
(dalam dalam al-Qur’an,
hal ini ayat-ayat di mana
“libas”) sehinggalafaz al-Qur’an
terjadi kekeliruanyang
dinamakan dengan wujuh, yaitu lafaz musytarak yang munculdan berulang kali dengan makna yang
amsama (dalam
memahami isihal
dan
beragam.
inikandungan “libas”) sehingga
ayat-ayatal-Qur’an. Dalam kajian terjadi
ulumkekeliruan
al-Qur’an haldanini
miwujuh,
n isi dan kandungan
yaitu lafaz al-Qur’an.
musytarak yang Dalam
muncul kajian
berulang
Kata Kunci : Libas, al-Qur’an, Tafsir, Maudhu’iy ulum
kali al-Qur’an
dengan hal
makna ini
yang
tu lafaz musytarak yang muncul berulang kali dengan makna yang
al-Qur’an, Tafsir, Maudhu’iy

‫وهو‬
afsir, Maudhu’iy،‫اعتصم به فلن يضل عن صراط ربه‬ ‫إلافتتاح‬
‫فلن يضل عن‬
‫القلوببهواملد‬
‫الروح الذي يطير به إلاسالم إلىاعتصم‬ ‫الدوافع إلى اختيار املوضوع إلافتتاح‬
‫يطير بهبه فلن‬
‫إلاسالم‬ ‫اعتصم‬ ‫املوضوعفي تغذية آلارواح الروح‬
‫ الذي‬،‫والنفوس‬
‫والنظام‬ ‫اختيارالساري‬ ‫إلافتتاحإلى‬
،‫العظمى‬ ‫الدوافع‬
‫إن القرآن الكريم هو هداية هللا‬
‫آلارواح و‬
‫يطير‬ ‫تغذيةالذي‬
‫الروح‬
‫نيا‬ ‫الساري‬
‫هذهفيالد‬ ،‫العظمى‬
‫إلانسان في‬ ‫املوضوعهللا‬
‫لسعادة‬ ‫هو هداية‬
‫الكافل‬ ‫الكريم‬،‫لعباده‬
‫اختيار‬
‫الكامل‬ ‫آن‬
‫القرإلى‬ ‫إن‬
‫الدوافع‬
‫ارتضاه‬ ‫وهو شريعة هللا ودينه الذى‬
‫لسعادة إلانس‬ ،‫أعالى لعباده‬
‫ الكامل الكافل ي‬.‫الجنان‬ ‫ارتضاه‬ ‫ودينهفي الذى‬
‫آلاخرة في‬ ‫هللا ثم‬
‫شريعةومن‬ ‫من ابتغى الهدى في غيره فلن وهو‬
‫يقبل منه‬
‫ السار في تغذية‬،‫إن القرآن الكريم هو هداية هللا العظمى‬
.‫من ابتغى الهدى في غيره فلن يقبل منه ومن ثم في آلاخرة في أعالى الجنان‬
‫ الكامل الكافل لس‬،‫وهو شريعة هللا ودينه الذى ارتضاه لعباده‬
, Vol 18, No. 2, Oktober 2017
ISSN: 1411-3775 E-ISSN: 2548-4729
http://ejournal.uin-suka.ac.id/ushuluddin/esensia

The Doctrine of Logos

Within Ibn ‘Arabi Mystical Philosophy
Muzairi, Novian Widiadharma
State Islamic University Sunan Kalijaga Yogyakarta
[email protected] , [email protected]

Abstract
There are no less than twenty-two terms which Ibn ‘Arabi uses to designate what one might call a Mohammedan
Logos. References to these terms, with explanations, will be given later. The reason, why we find Ibn‘Arabi
using such a large collection of terms for one thing, is twofold. In the first place, it is due to the fact that he
derived his material from so many divergent sources, preserving, so far as possible, the terminology of each
source. Here, e.g., he is using terms borrowed from Sufis, scholastic theologians, Neo-platonists, the Qur’an
and so on. Secondly, his pantheism enables him to use the name of anything for the One Reality which is the
ultimate ground of all things. The terms to below refer to different aspects of the One Reality which is now
regarded as the Logos.
Key words: logos, mystics, Ibn ‘Arabi, philosophy.

Abstrak
Tidak kurang dari sekitar 22 istilah yang digunakan oleh Ibn ‘Arabi untuk merujuk apa yang disebut
sebagai “logos Muhammad”. Beberapa referensi bagi istilah tersebut dengan penjelasannya akan
dijelaskan berikutnya. Terdapat dua alasan utama yang menjadikan Ibn ‘Araby menggunakan
puluhan istilah untuk menyebut hal yang sama. Pertama, dikarenakan adanya fakta bahwa ia
mengambil seluruh material dari berbagai macam sumber dan sebisa mungkin mempertahankan
istilah dari masing-masing sumber. Dalam hal ini, ia meminjam istilah dari kelompok sufi, teolog
skolastik, neo-platonis, al-Qur’an dan yang lainnya. Kedua, panteisme-nya memungkinkan untuk
memakai beragam nama sesuatu bagi satu realitas yang menjadi pusat dari segala sesuatu. Istilah-
istilah yang begitu banyak merupakan aspek-aspek yang berbeda dari Realitas Yang Satu yang kini
dipandang sebagai Logos.
Kata Kunci: logos, mistik, Ibn Arabi, filsafat.

Introduction schools of its era, especially wisdom tradition.

The Ideas from Asin-Palacios et al that Most of part from what he said presented as
Ibn ‘Arabi’s theory could be retraced in certain interpretation of Quranic verses or hadith. He
schools of Greek tradition are not taken seriously used terminologies from tasawuf, falsafah,
by the experts.1 The certain thing is much of what kalam, fiqh, grammar and other sciences.2
Ibn ‘Arabi said have root in its own mystical In the other side, the mystical philosophical
intuition, or using its terminology, disclosure thought of Ibn ‘Arabi is a natural result of
(kasyf) and open (fatḥ, futûḥ). Therefore it is typical Islamic thought with small part of
clear that he is very familiar to fundamental Hellenistic elements especially Neoplatonism.
sources of Islamic tradition and intellectual That doctrine is an adaptation of Asharite
1
S. H. Nasr dan Olive Leaman, Ensiklopedia Tematis
Filsafat Islam (Bandung: Mizan, 2003), 618-619. 2
S. H. Nasr dan Olive Leaman, Ensiklopedia Tematis.

155
THE DOCTRINE OF LOGOS WITHIN IBN ‘ARABI MYSTICAL PHILOSOPHY

theory of external world as being that in its ultimate ground of all things”.7
essence one substance with infinite attributes or In Logos doctrine of Ibn ‘Arabi thought,
conditions that cannot be changed. All of these so many terms is the different aspects of the
gives formal aspects to Ibn ‘Arabi’s doctrine of Reality of the One that now regarded as Logos.8
Reality as a whole; the only differences the two Logos itself in philosophical world as well as in
doctrines, as stated by Ibn ‘Arabi himself that mysticism (Sufism) have many interpretations,
the Asharite named it essence that underlying however, Ibn ‘Arabi has logos understanding
all phenomena as a substance and he named that perceived from many perspectives.
that substance God or the One.3 There is no information from complete Ibn
We also see, in the other way, that Ibn ‘Arabi ‘Arabi doctrine of logos that did not consider
pantheistic doctrine is an illegal extention his perception to Perfect Human—because this
of Islamic doctrine of Tauhid. However the will explain the practical aspects of his logos:
doctrine is also not identic to this doctrine its relation to and its manifestation in human
and also dissimilar to Asharite doctrine of self. Therefore, the theories of Logos, when it
substance and attributes, and dissimilar to describe in its complete figure, has elements
Neoplatonic doctrine of the One,4 that will we such as: (1) Logos as Reality of All Reality:
observe. Because of this reason so it can be said metaphysical aspects; (2) Logos as Reality of
that Ibn ‘Arabi has a reasonable right to stated Muhammad: mystical aspects; and (3) Logos as
the authenticity of his doctrine, although this Perfect Human: human aspect.
doctrine, as well as another doctrines, has a Finally this writing will try to underline
very eclectic dispositions. some basic Ibn ‘Arabi thought of Logos.
One formal aspect to Ibn ‘Arabi doctrine However the writer recognize that to underline
of reality is the doctrine of Logos5 that being some of that basic thought, historically
equaled to Mohammedan reality or al-Ḥaqîqah al- or phenomenologically, will not produce
Muhammadiyyah. Meanwhile A.E. Affifi said it to something that will satisfied everybodies, it
Mohammedan Logos6. No less than 22 terms that is easily to miss some side and to overcover
being used by Ibn ‘Arabi to describe Logos or the other side. Meanwhile the amount of
Mohammedan Logos. According to A.E. Affifi Ibn printed literatures and the manuscripts one are
‘Arabi utilized so many terms to describe logos; uncountable, so that in this one the complete
because of “its pantheisism”. He articulates discussion will never be achieved and the
“his pantheism enables him to use the name undoable task. However, this writing will still
of anything for the One Reality which is the have its purpose.
3
A.E. Affifi, The Mystical Philosophy of Muhyid Din
Ibnul ‘Arabi (Cambridge: Cambridge University Press, Ibn ‘Arabi
1939), 59-60.
4
A.E. Affifi, The Mystical Philosophy, 59-60. The effort that the most bave and radical to
5
One meaning of Logos in Dictionary of Philosophy, express the mystical version of reality in Neo-
Logos (Gk., “speech”, “discourse”, “thought”, “reason”, Platonic terms9 it is no one than the effort of
“word”, “meaning”, “study of”, “the account of”, “the
science of”, “the underlying reasons for why a thing is Ibn ‘Arabi. Born in Murcia (Spain) in 1165 CE,
what it is”, “the principles and methods used to explain
phenomena I a particular discipline”, “those features in 7
A.E. Affifi, The Mystical Philosophy, 54-55.
a thing that make it intelligible to us”, “the rationale of 8
A.E. Affifi, The Mystical Philosophy, 54-55. His
a thing”). In Greek religion, Logos referred to the divine description of pantheism or Waḥdatul Wujûd, see Kautsar
Word of a God or gods that provided spiritual inspiration, Azhari Noer, Ibnu Arabi; Waḥdat al-Wujûd dalam Perdebatan
wisdom, and guidance. A prophet (prophetes) was one (Jakarta: Paramadina, 1995).
whose speech (logos) communicated that divine Word. 9
Majid Fakhry, Sejarah Filsafat Islam (Jakarta, Pustaka
6
A.E. Affifi, The Mystical Philosophy, 54-55. Jaya, 1987), 348.

156 | , Vol 18, No. 2, Oktober 2017

Muzairi, Novian Widiadharma

he travelled to all parts of Spain, North Afrika every prophet could be equalled to a reality that
and Near East and finally settled in Damascus, he mentioned it as a Logos (kalimah) and that as
where he passed away in 1230 CE. His contact a unique aspect of Divine Being. But because of
to Sufism seems started in Almeira, where Ibn self manifestation the Ilah in logos or epiphany
Masarrah school (d. 931), a philosopher and that being started from Adam and achieved its
Sufi, developed well. Beside Ibn Masarrah, its culmination in this Muhammad’s self, therefore
predessesors are such as al-Tirmidzî (d. 898 CE), essence (hakikat) Ultimate Being will be always
al-Wâsiṭi (d. 942 CE), and Ibn al-‘Ârif (d. 1141 unrevealed. As an origin of all reality, this Being
CE).10 essentially could not be devided, eternal, and
He was ordered in a vision to accomplish a unchanged. Ibn ‘Arabi distinguished between
pilgrim to the East, and that way he go to Mecca this hidden aspect of Being, thet could not be
in 1201 CE. In that place, he was “ordered” to known dan explained and that as a united
write his magnum opus, al-Futûḥât al-Makkiyyah aspect (aḥadiyyah), to divine aspect (rubûbiyyah),
(Mecca revelations), and met a young woman by where God gain relation to the world dan
that would become his wife, a Persian sufi. become an object of worship, as Lord and
From Mecca he trailed his journey to Near East; Creator. In the first aspect there is no diversity
visiting Mosul, Konya, Baghdad, Cairo, and or conflict and there is no single condition.
the last one Damascus, when he established his Because of that in this thing God is stated as
residence in 1223 CE and he spend the last years pure light, pure goodness, merely Blidness (al-
of his life.11 ‘amâ). In the second aspect there is diversity and
According to existing experts, no more than distinction, so far God as Creator and also the
864 works are regarded came from Ibn ‘Arabi, diversities of objects that being created.14
550 of them arrived in our hand. From this God became diversity only through
numerous quantities almost 400 works seemed His-quality or modification. Regarded from
original. In the most of that works Ibn ‘Arabi Himself, He is the Real (al-Ḥaqq). Regarded from
stated explicitely that when wrote that works he its relation to His-quality that manifest to the
received whisper from God or an order from the diversity of possible entities, He is creation (al-
Prophet. We already saw, in the case of al-Ḥallâj, Khalq). However, this duality—one and many,
the need of God use mysticus as a messenger or and the first and the last, the eternal and the
His-instrument.12 temporal, the necessity and the possibly—in the
Ibn ‘Arabi doctrine, such as revealed in his essence is the one and the same reality.15
three magnum opus, al-Futûḥât al-Makkiyyah Creation in the earlier were in the God
and Fuṣûs al-Ḥikam (Pearl of Wisdom) and thought, as a serie of archetype, it was called by
Tarjumân al-Asywâq,13 it is centrered in concept Ibn ‘Arabi as “proper entities” (a’yân tsâbitah).
of the unity of being (waḥdat al-wujûd). However God that still hidden, want to manifest
However, his starting point speculation is the Himself, could be said, visually, and feel
theory concerning Logos. According to him, necessary to fullfill this whole creature through
His divine condition (al-amr), that for Him it is
10
R.W.J. Austin, Ibn Al Arabi the Bezels of Wisdom similar to a mirror to the shadows of the figure,
(New York, Paul St Press, 1980), 1-5.
11
Henri Corbin, Creative Imagination in the Sufism of
and the number to the unit. The God purpose
Ibn ‘Arabi (Princeton: Princeton University Press, 1969), 80. in creating the world from the nothingness is
12
Majid Fakhry, Sejarah Filsafat Islam, 348.
13
Karya Tarjumân al-Asywâq translated and edited in 14
Ibnu ‘Arabi, Fuṣuṣ al-Ḥikam, 38-39.
English in the tittle The Tarjumân al-Asywâq; a Collection of 15
A.E. Affifi, The Mystical Philosophy of Muhyid Din
Mystivcal Odes, London, Rajel Asiatic Society, 1911. Ibnu ‘Arabi (Cambridge, at the University Press, 1939).

, Vol 18, No. 2, Oktober 2017 | 157

THE DOCTRINE OF LOGOS WITHIN IBN ‘ARABI MYSTICAL PHILOSOPHY

love, like it was stated in the Hadith, “I am the understood by rationality, has changed by Ibn
hidden treasure and I want to be known”.16 ‘Arabi become the concepts that have rational
Manifestation or God epiphany that the most understanding, friendly, and inclusive, and it is
ultimate is human prototype, that equalled by not exact, rigid, or firm anymore. In this aspect
Ibn ‘Arabi to Adam dan it is called Logos Adami it is the biggest contribution of Ibn ‘Arabi to
or perfect human. Actually, this perfect human Islamic scientific world. Therefore it is not an
is the real purpose from world preservation exaggeration if by some people he was claimed
and raison d’etre of its existence. Between the as the only figure that successfully reconciliate
Sufis that is being claim as “pantheist”, Ibn the polemic between al-Ghazali and Ibn Rushd.
‘Arabi, seems exactly considered as a catalyst
gnosis par excellence in Islam, that his position Logos
could be compare to the position of Shankara in Human thought that what is called the truth
Hinduism. Because of his achievements that he is come from the Presence of that Lost. In many
created, he ragarded by Arberry as “the greatest things human some be identified the presence
mystical genius of the Arab”.17 to thought, cogito, God self, being. Presence is
To read Ibn ‘Arabi thoughts movement assumed as something that permanence and
from beginning until the end, excluded from not changes. Descartes through cogito ergo
what it offered in this paper, epistemologically sum19 believe that the only ontology that give
there is a change. In the earlier, Ibn ‘Arabi tend certainty is certainty. Metaphysics is not move
to be Peripathetic-Aristotelian, when stated that away from presence that assumed as the centre
exsistence is “criterion” of everything. However of that truth. Almost all history of metaphysics,20
later it changes to be Plotinus, with its opinion history of ontology full of assumption that there
that being actually is not a thing that seems real is a center that is stable. This inclination is that
and concrete but to the transcendent, that is is called as logosentrism21 believe about the
God. Lastly, change again became the synthesis logos that the universal, constant, surpass the
between Plotinus and Aristotelian, i.e. reality is change22. The question is, what is logos?
combination between the transcendent and the Logos is a concept especially in Chistianity.
real (waḥdat al-wujûd).18 The word Logos in Hebrew called Davar,
“Shifting paradigm” –if correctly it named— very close retaion to creation, Christology,
it is not show his inconsistence in thinking, also soteriology, and theology. The Christ figure
is not to undermind tawhid as it was accused by sometimes identified to logos or God’s word
the orthodox Muslim, however because it is a that became a backbone in Christian Theology.
result of deep contemplation in tassawuf and his Logos came from Greek that has multi
genius in philosophy, a Theosophist Sufi figure interpretation. Logos is a kind of noun that
as well as an “idealist” figure that reconcilliate 19
I think therefore I am
primodial Islamic dogmas to contemporaries 20
Frederick Sontag, Problem of Metaphysic
thoughts. The result of his synthesis, Islamic (Pennsylvania: Candler Publishing Company, 1970) 1-5.
Lihat Peter A. Angeles, Dictionary of Philosophy (London,
esoteric concepts that seems coul not be Barnes & Noble Books, 1977), 169-170.
21
The conception of logocentrism is related to
16
A.E. Affifi, The Mystical Philosophy, 48-49, 75-76, traditional philosophy position that focusing subject
see Harun Nasution, Filsafat dan Mistisisme dalam Islam as origin of reality or at least as who understanding the
(Jakarta: Bulan Bintang). reality rationally; subject creates reality or at least knows
17
Uraian tentang panteisme dan Waḥdat al-Wujūd, it. Mohammed Arkoun, Nalar Islami dan Nalar Modern:
lihat Kautsar Azhari Noer, Ibnu al-Arabi Wahdat al-Wujud Berbagai Tantangan dan Jalan Baru (Jakarta: INIS, Jilid XXI,
dalam Pendekatan (Jakarta: Paramadina, 1995), 17-29, 34-41. 1994), 23-24.
18
Kautsar Azhari Noer, Ibnu al-Arabi, 22
Arkoun, Nalar Islami, 23-24

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related to logos as verb i.e. lego (to say), and in Sophia (wisdom) i.e. messenger between God
plural form of logos is logoi. Logos in its meaning and His creation. In later development logos
is a word (kalam, statement, definition, rasio, regarded from language tools’ instrument i.e.
explanation, reason or reason skill) (Faculty the complete sentence, in logics a proposition
of reason).23 In reality the term of logos is based on reality and speech rethoric that
used in many fields for example pre Socratic structured precisely. Philo of Alexandria Greek
philosophers discussed of a shifting paradigm philosopher has an argument that logos is a divine
from myth to logos (from mythos to logos),24 it task. He differentiated between logos spermatikos
means i.e. related to the universe that full of i.e. logos that give meaning principles to this
myth such as tale, story, hugon tugon, connected universe. Logos ediathetos i.e. pointing to human
to certain object, therefore critically change has a reason, and logos proporikos human ability
to direction of logos, i.e. based on reason or to speak same as homo sapien.28
scientific explanation to explain the formations Philo of Alexandria that combining between
or orders of this universe. Jewish thinkers and Plotinus said that logos as
Justin Martyr identified Yesus as a Logos an image of the invisible God, and human beings as
such as wise men philosophers as well (Jesus created in the image of the logos. God also acts by
as the Logos that wise men including philosophers). his word, for “His word is his deed”.29 Heraclitus is
Plotinus said in theodicea, “The origin [of events the first man that uses logos as term. Heraclitus
in the world] is logos and all things are logos”, even lived in Ephesos, Asia Minor. He is a friend of
if they seem to be irrational or evil to our limited Pythagoras and Xenophanes, however younger
view.25 Logos in Latin translated as Verbum, than them30. According to his opinion, logos
Sermo, Ratio, and this Verbum that seems as or rasio, Logos is a law that rule everything.
a correct understanding i.e. God’s word.26 In Human personally—especialy his soul—also
Christian Theology it is differentiated between take part in logos. Although logos has divine
Verbum Dei Incarnatum and Verbum Dei Scriptum. character, it cannot be interpretated that logos as
In Islamic Theology, it is discussed seriously God or God as a person31.
concerning kalam of Allah between Mu’tazilite In this 21st century, logos is extended to
dan Ash‘arite, whether al-Qur’an is qadim or logocentrism. Logosentrisme that for centuries
new.27 Because of this problem in history of occupied Western thinking and create a
kalam appeared what is called as Miḥnah or metaphysical system that based on presence.
inquisition. Hegel identified this logos as Absolut Mind,
Logos has another meaning that behind the that he conceptualized it as a consciousness to
reality is God’s creative word and equivalent to itself32. According to Derrida Western thinking
or traditional Western philosophy are occupied
23
G.B. Kerferd, “Logos” dalam The Encyclopedia
Philosophy (New York: Mac Millan Inc., 1967), vol. 56, 83-86. by logocenstrism.
Lihat Daniel W. Graham, “Logos” dalam The Encyclopedia By logocentrism—literally: centrality to
of Philosophy (New York: Thompson Gale, 2006), 567-570. “logos”—or logocentric tradition Derrida means
24
Kerferd, “Logos”, vol. 56, 83-86, Graham, “Logos”,
567-570. tradition that based on certain assumption
25
Kerferd, “Logos”, vol. 56, 83-86, Graham, “Logos”,
567-570. 28
Graham, “Logos” 567-170.
26
W.R. Inge, “Logos” dalam Encyclopedia of Religion 29
Graham, “Logos” 567-170.
and Ethics (New York: Edinburgh, 1963), Vol. VII, 130-138. 30
Ali Mudhofir, Kamus Filsafat Barat (Yogyakarta:
27
For this disscussion see H.A. Wolfson, The Pustaka Pelajar, 2001), 132-133.
Philosophy of Kalam, bab II, The Created Koran (London: 31
Mudhofir, Kamus Filsafat Barat, 132-133.
Harvard University Press, 1976), 263-269. Harun Nasution, 32
Muhammad Al Fayyadl, Derrida (Yogyakarta: LKIS,
Teologi Islam (Jakarta: UI Press, 2010), 62-66. 2012), xxiv-xxv.

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of “being” that become Heidegger central by mantiq, logics or reason discourse chant and
attention.33 Logosentrism based on assumption by natiq (figure) who reason-speek37.
that “being” is (equal to) presence and that the For that reason all early difficulty from
truth is that real presence. By reffering to de revealing (speaker), from receiving (receiver)
Saussure and semiotics, Derrida also formulate and from meaning searching (thinking subject),
basic logocentrism as presumption, that could centered in logos/nuṭq. Aristoteles since long
be mentioned as a consequence from that first past had contemplated this difficulties that
assumption, that theory, text, and proposition become guidance to all philosophical way. “By
show or refer (as sign) being that “real”, i.e. [it], logos38 there is not prophetic anymore,
presence and that the “real” (as sign) is more the result of human art and trade instrument
early and genuine to that signifier. Because of among human, logos39 to be given as dialectical
this assumption, traditional philosophy is also discourse, by the most ultime certainly teaching
called by Derrida as “philosophy of presence”34. discourse40 (discouse that the most dismissed,
According to Derrida, logocentric conception although not completely, receiver attitude).
is related to traditional philosophical approach From understanging above concerning various
that has preference to subject as the origin of interpretation of logos, the question is how the
reality or at least as whom understanding reality doctrine of logos according to Ibn ‘Arabi?
rationally: subject creates reality or at least
recognizes35, understand, and therefore recreate The Doctrine of Logos in Ibn ‘Arabi’s thought
reality rationally. This attititude of preference No more than 22 terms that used by Ibn
to subject is also rejected by Derrida and here ‘Arabi to describe Mohammedan Logos. There is
we remembered to Foucault’s position toward two reason why Ibn ‘Arabi used so many terms
subject. Both philosopher underlined human collection to describe one thing, first because
as thinker or the author is not freely act or has of reality that he received his material from
autonomy because very dependent to the text many different sources, then foster it carefully
and the whole text that mutually related and this terminology from its sources, for example
influenced—as Derrida stressed—or to certain he used term that borrowed from Qur’an, Sufi,
episteme and discourse—as Foucault stressed.36 scholastic theologian, and Neo-Platonism.
Among all meaning of Logos in Classical Second “his-pantheism” made him able to
Greek, there is one that been used by philosophy utilize whatever names for reality of the One
during its rich history: i.e. the meaning of that the final foundation of everything. The
reason-speech. In Arabic equated precisely terms that being quoted; it mentions different
this multi valued entities with nuṭq or revealed aspects from reality of the One, that regarded
speech, therefore speech that exposed. The
37
Arkoun, Nalar Islami, 75-76.
relation between speech and reason articulated 38
S.H. Nasr stated thatLogos similar to intellect
universal, or revelation itself. S.H. Nasr, Ensiklopedia Islam
33
Heidegger question is what is being, that question Tematik (Bandung: Mizan, 2003), 46-47.
approaching the problem how that being achieved. 39
Logos by R.A. Nicholson is identified to prophet
According to Heidegger the question How can being be Muhammad, this is not true. In mystical philosophy
reached? Therefore, the answer to the question about the of Ibn ‘Arabi that Logos identified to Nur Muhammad
meaning of being will lead us automatically to the question of certainly will differ from prophet Muhammad. The first
what man is. Joseph Kockll Mans, Introduction Heidegger a refers to metaphysical system, and the last refres to person
First Instruction to this Philosophy (Pittsburgh: Dognesne of Prophet that is personal. This could be seen in R.A.
University Press, 1985), 12-20. Nicholson’s work, The Mystic of Islam (London: G. Bell and
34
Arkoun, Nalar Islami, 23-24. Sons, Ltd., 1914), 82.
35
Arkoun, Nalar Islami, 23-24. 40
Discourse = logosentrism in center speech in
36
Arkoun, Nalar Islami, 23-24. Western Philosophy understanding.

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as logos.41 has chararacter– a view that try to calculate

The examples of terms that reverred many aspects of Reality as a whole that he used.
as Logos: Nur Muhammad (al-Ḥaqîqah al- That Reality is essentially one, whether
Muhammadiyyah), reality of all reality (Ḥaqîqatul that Realitas of all Reality or Reality of Human
Haqâ’iq), ruh Muhammad, First intellect (al- or Reality of Muhammad, and the effort to
Aql al-Awwal = Nous from Plotinus), throne understand Ibn ‘Arabi doctrine of Logos or the
(al-‘Arsy), the Great Soul (al-Rûḥ al-A’ẓam), other doctrines—the greatest danger is to forget
the Great Pen (al-Qalam al-A’ẓam), al-Khalifah, that he is an extreme/radical pantheist46, and
Perfect Human (al-Insân al-Kâmil), Origin from regarding all this terms as a thing that directed
Nature (Aṣl al-‘âlam), Real Adam (Adam al- to different beings rather than different aspects
Ḥaqîqî), Middle Realm (al-Barzakh), Circle of of the One Being.47 For that it will discussed
Life (Falaq al-Ḥayâh), the Real that Creator’s many aspects of Logos i.e. metaphysical aspect,
Instrument (al- Haqq al-Makhlûqu bihî), al-Hayûla mystical aspect, and human aspect.
atau Main Matteri, Rûh (Spirit), Polar (al-Quṭb),
Slave of the One (Abd al-Jâmi’) etc. Logos as the Reality of all Reality: Metaphysical
Mohammedan Logos as understood by aspect
Ibn ‘Arabi could be regarded from many The Reality of all Reality is perfectly
perspectives. As a pure metaphysical category, it manifested in the world that “reflected” its
is mentioned as First Intellect: Nous of Plotinus42 positive being. It is perfect, and the nature that
or Universal Cause from Stoics. Ibn ‘Arabi in manifests its perfection is perfect. Meanwhile
many things is more as naturalistic monistic nature manifests this perfection analyticly;
as Stoics. His Logos is not a transcendent God Human itself (Perfect Man48, not Animal Man)
aspect (transendet Deity) that situated above makes its manifestation syntheticly.
dan outside the nature, but more an immanent
Rational Principle in the nature. From mysitical Yunani Klasik, Heraklitos lah orang yang pertama
side, he named the same Logos to Mohammed membuka wacana logos sebagai prinsip metafisika. Nous
di alam pikiran Plotinus kedudukannya ada di tengah-
Reality “Seal Spirit” (Closing Spirit), Qutb tengah sama dengan logos, sementara Yang Esa atau The
(perfect human), etc, by regarded it as active One tidak berforma mengatasi kategori-kategori sebagai
principle in all holy knowledge and esoteric. via negativa, karena itu nous sama dengan logos atau sama
dengan Demiurugos (perantara). Giorgio Tonelli, “Plotinus,
And in related to Human, Ibn ‘Arabi vol. V-VI, 351-359.
identified this Logos to Adam and Human 46
For the problem whether Ibn ‘Arabi a pantheist
could be seen in Kausal Ashari Nur’s work, Ibn al-Arabî
Reality43, etc., and in related to nature as a whole,
Waḥdatul Wujûd dalam Perdebatan (Jakarta: Paramadina,
he named it “Reality of all Reality” (Ḥaqîqatul 1995).
Ḥaqâ’iq). As a place to note from all (thing) he 47
Reality of the One (al-ḥaqq).
48
One of the pillars of Ibn Arabi’s system is the
named it the Book (al-Kitâb) and the Exalted veneration of Muhammad, who assumes, in his theories,
Pen (al-Qalam al-A’lâ) etc.44 Therefore according the role of the Perfect Man. He is the total theophany of
to Ibn ‘Arabi concerning logos, we have certain the divine names, the whole of the universe in its oneness
as seen by the divine essence. Muhammad is the prototype
view, although based on and originated from of the universe as well as of man, since he is like mirror in
the older theories of Logos,45 that unique and which each sees the other. The Prefect man is necessary
to God as the medium through which He is known and
41
A.E. Affifi, The Philosophy, 66-72. manifested. He is “like the pupil in the eye of ‘humanity’”.
42
Giorgio Tonelli, “Plotinus” the Encyclopedy of The Muhammadan reality, ḥaqîqah muhammadiyya, bears in
Philosophy, vol. V-VI, 351-359. itself the divine word that reveals itself in its particulars
43
A.E. Affifi, The Philosophy, 66-72. in the different prophets and messengers until it reaches,
44
A.E. Affifi, The Philosophy, 66-72. once more its fullness in the Prophet of Islam. Annemarie
45
Istilah logos yang lebih tua dalam alam pikiran Schimmel, Mystical Dimensions, 272.

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Ibn ‘Arabi attributed to Reality of Reality identified to Logos.51 He is the Reality (ḥaqîqa)
to this First Intelect, etc., a creation activity of Muhammad that is the active principle in all
that very analog to desire activity (valitional holy and esoteric knowledge.
activity) of human, but see what he means with The identification to this principle has been
the creation of God as Creator49. He, to be said done far before Ibn ‘Arabi by the other Sufis,
has equal relation to laten reality of all things such as Hallaj, but this thing has not expressed
(al-a’yân al-tsâbitah) as many as what in our to the philosophical form such as we find here.
mind to their volitional conditions. Besides this Muhammad – Reality of Muhammad – that
creational activity, Ibn ‘Arabi give attributes of been meaned in Ibn ‘Arabi’s doctrine is the First
rationality to the Reality of all Reality itself. We Intelect, the principle of Universal Rational that
have already seen that through that God became completely could be found in the class of people
conscious of Him-self. Similar to Plotinus, Ibn according Ibn ‘Arabi category of Perfect Man.52
‘Arabi believe that “thinking of itself including Thefore it will describe the picture that show
Thinking (Mind) (here is Ḥaqîqatul Ḥaqâ’iq) is not the Holy essence with the rational principle
the One”. of nature, universal cause with ḥaqîqatu al-
This Consciousness has reached its highest ḥaqîqah, Reality of Reality with Man, Reality
culmination in Perfect Man where the object of all Reality with world of phenomena. Holly
and that creation realized—i.e., God’s will to Essence is only has one aspect to all being in the
be recognized; and in that Perfect Man God world of phenomena.
recognized Him-self completely50.
The Reality of all Reality signs the first step Holly Essence with rational principle of nature
where the absolute to be shift from absolutenes
as a process of downing (to our knowledge). Holly Essence
This is the First God warning where God speaks
Universal Cause
to Him-self, as Hadith said: “I do not create
creature that more I loved than you with you I
give and with you I take and with I punish etc.
1) Universal Cause with ḥaqîqatu’l ḥaqâ’iq

Logos as the Reality of Muhammad: Mystical

aspect
Universal Cause
Mystical aspect from Ibn ‘Arabi Logos,
Reality of all reality
connects himself to Muhammad as the chief of
(ḥaqîqah al-ḥaqâ’iq)
Sufi hierarchy, and their “house” of “esoteric”
knowledge. However he is not Muhammad the
prophet, i.e. is not the form of Muhammad that

49
In Sufism tradition and philosophy related the
theory of creation they have guidance that the creation
is ex-Nihilo Nihil Fit (Nothing comes from nothing) not 51
Logos frequently equated to Adam in Ibn ‘Arabi’s
Creatio ex-Nihilo (Creation from Nothing). thought. However the exact relation between Logos and
50
In Greek thought especially Aristotle, the perfection heavenly Adam is still vague. In one side, he (Adam) is
of God meaning is certainly because God thinks about identified to Logos. In the other side, Logos is God image,
Himself and for Himself. God is: its thinking is thinking, and ideal man (heavenly Adam) is Logos image, i.e. image
on thinking, God is thinking that thinks its thinking. Joko of God image. Masataka Takeshita, Insan Kamil dalam
Siswanto, Sistem-sistem Metafisika Barat (Jakarta: Pustaka pandangan Ibn ‘Arabi (Surabaya: Risalah Gusti, 2005), 6.
Pelajar, 1998), 17. 52
Annemarie Schimmel, Mystical Dimensions, 272.

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2) Reality of Reality with Man in Qur’an towards Christ, perhaps like this:
That Muslim writers borrow that term from
Reality of all Reality Neoplanotist from Alexandria and Jewish
Man (Perfect nature) philosophers, maybe quite reasonable, or that
this is a special case where they use causative
“be” (kun) for “then be” (creation being), i.e. that
this is a special case from what Arabic grammar
3) Reality of all Reality with world of expert called isti’mâl al-sabab makân al-musabbab.
phenomena Logoi (kalimat) or verba Dei all of them united
in the one Universal principle that been done
Reality of All Reality
through all rational being by Ibn ‘Arabi been
Man (perfect nature)
identified as Soul or Reality of Muhammad.
This is an active principle in all revelation and
Ibn ‘Arabi’s book, Fuṣûṣ al-Ḥikam and create inspiration. Through this that holy knowledge
its core theme. Every Prophet in Fuṣûṣ being is transmitted to all Prophets and Saints, even
named (a) “logos” not the “Logos” – this last to (Prophet) Muhammad himself. Only to that
term being available to “Chief” of hierarchy, i.e. Rûh Muhammad been given Jawâmi’ al-kalim,
Muhammad. Ibn ‘Arabi names every that object Muhammad is a Messenger when Adam existed
(thing) a logos because its partisipation in the between water and clay. His Soul has already
universal principle of Cause and Life, i.e. every manifested himself since Prophet Adam to the
that object benda (thing) is a “word” (kalimah) next prophets and the Saints55.
from God, but prophets and Saint (Santa, Saints) This ia a kind of main object in Ibn ‘Arabi’s
is given special sign because the reality that they Fuṣûṣ al-Ḥikam to show how the different
manifested their activities and perfections from Prophets and Saints acquired knowledge (that
universal Mohammedan Logos with perfect he called it wisdom) from the “closing” soul
degree. The different between Muhammad (Muhammad), and how each of them have
(Soul or Reality of Muhammad) with the knowledge like that is created by God’s Name
other prophets and saints is rather similar to with the influenced of that Names. Muhammad56
difference between the whole and its parts53. himself is under the influenced of all God’s
He united in himself what exist in them Names or the name “Allah” that included all
separately, but the difference between he and other Names.
Adam especially is the difference between
inner aspect and outer aspect of one being. In
this world Muhammad is an inner aspect of
Adam (Man). In the other world (Supranatural
world) Adam will become inner aspect and
55
A.E. Affifi, The Philosophy, 73-74.
56
If Prophet Muhammad in Islam considered as
Muhammad becomes outer aspect (i.e. the form Prophet or the Last Sign, therefore Ibn ‘Arabi himself
of Muhammad = Adam = Man = Nasût, whereas claimed already have a dream claim that he is the sign
of Muhmmmad’s Saintness. For understanding the
the Reality of Muhammad = Real Adam = Lahût). meaning of this term, someone should firstly understands
The reason why Prophets are called “logoi” that the word “Muhammad”, Ibn ‘Arabi completely did
(kalimat), a quite interesting term54 that used not mean what related to special worldly mission pf
prophet Muhammad, however seems more to the Soul of
A.E. Affifi, The Philosophy, 72-73.
53
Muhammad or the Light of Muhammad, that he paralleled
Lihat R.W.J. Austin, Ibnu al-Arabi the Bezels of
54
it to the principle of prophety, that considered already
Wisdom, 57-58. completely manifested to the prophet Muhammad.

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Logos as Perfect Human: the Human Aspect when you like you may say His’ayan…… in
Ibn ‘Arabi used term perfect in the unique a kind of universal existence (kawn jami’) that
meaning. With perfection he means have positive consist of all material (creation) because bring
existence, and by that caused including some all existential aspect, and through that existence
ethical imperfections or the others. Something God’s mystery manifested to Him Self …… for
is perfect in its existence degrees proportion— your vision to an object, see that object with
or, in Ibn ‘Arabi’s words, in proportion towards using that object is not the same with an object
Holy Attributes quantities that manisfested or that see itself in the other object through vision
that able to manifest. The most perfect existence to an object, seeing that object with using that
is the Perfect Man—a term where Ibn ‘Arabi is object is not equivalent with an object that
the first man that use in this understanding. seing itself in the other object that function as
There is no information from Ibn ‘Arabi’s mirror to itself ……”. Adam is basic ‘ayn from
doctrine about Logos completely that not “polished result” of this mirror and the soul
considering his view of the Perfect Man57 – from this form (where God manifested HimSelf,
because this explains the practical aspects of his i.e. Man), and Angels are some “power” of that
Logos. Similar to Stoics and Philo, Ibn ‘Arabi ‘form”, i.e. nature, that by the Sufis called “Great
makes the difference between the Cause that Man” (al-Insân al-Kabîr)”. This is what Ibn ‘Arabi
not potentially manifested – “Logos Endiathetos” meaned to the Perfect Man that in him existed
– and the manifested Cause– “Logos Prophorikos” all that could be seen in nature. He is the “soul
that to identified by him as the Reality of all of nature” … cause and its circle (aflak) and its
Realities58 (also the Reality of Muhammad or conditions (maqamat) and its movements.
Quṭb) and the Perfect Man. The Principle of This is not “animal” creature (al-insân al-
immanent universal Cause in every something hayawânî) but “rational” creature, the Perferct
and that consist of holy Consciousness or sub- Man in the rigid meaning where all Prophets
consciousness that until today to be identified and Saints included in it or “Gnostics” in the
as the Reality of all Reality and the Reality of full meaning. Everything reflects universal
Muhammad does not exist in all existence with Rational Principle in comparable to its capacity
the same degree. The Man is is the only existence size. Even what is called unsouled existence
that in this principle to be manifested with the manifests this hidden rationality because they
very high degree so that he is worth to be called obey their inner rule that Ibn ‘Arabi called it
“God Deputy” (al-khalîfah) and “Image” of God rational. All that creation is rational structure
(al-sûrah) and Microcosmos (al-kawn al-jâmi’) or from the lowest mineral to the ultimate human
the Mirror that reflected all God’s perfections type (the Perfect Man) that holds the high
and Attributes – or even God himself59. position because its unique nature dan there is
According to Ibn ‘Arabi, there is only two nothing equalled it. “No one”, said Ibn Arabi,
existence that has a right to declare theirself “understand the greatness of man and his
God: God himself that called Himself Allah in place in nature except they who know how
His Book, and the Perfect Man (al-’abd al-kâmil) to contemplate God perfectly”. He is the only
like Bayazid; and “When God, all praise to Him, creature that in his power has the possibility
in relation to His Names that the most beautiful to “know” God absolutely. In reality through
that infinite, has intention to see their a’yân, or it God know Himself, because he is a God’s
consciousness that manifested, because the
57
A.E. Affifi, The Philosophy, 73-74.
58
A.E. Affifi, The Philosophy, 77. phenomena’s objects are only His Attributes.
59
A.E. Affifi, The Philosophy, 73-74

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Their knowledge are not complete and perfect both? Whether he is perfect in its manifestation
compare tu human that pile up in himself all said Ibn ‘Arabi, towards holy unity (al-jam’iyyah
God’s attributes. Even the knowledge of Angels al-ilâhiyyah), i.e. all attributes related to Holy
about God is not perfect also. Awareness (al-janab al-ilâhi) and the Reality
They know God as transcendent reality of All Reality and Natural World? Therefore,
that has no realtion to the phenomenon world. whether the Perfect Man is called so because
Man himself knows God as the Real (Ḥaqq) and he is a perfect manifestation of God, or because
as well as the Phenomena (Khalq), because Man based on his awareness, through his mystical
himself (the Perfect Man) is real and phenomena, experience, related to fundamental meaning
internal and external, eternal andtemporal. of its essensial unity with God61? Ibn ‘Arabi is
The Heart of the Perfect Man is manifestation very clearly meaned it both, however he does
from universal Logos (the Reality of all Reality not make clear differences between that two
or reality of Muhammad, etc.), and in himself problems. A Perfect Man is not perfect according
the activities of this Logos find their complete his theory, except if he aware its essential unity
expression. That Perfect Man is directly related with God. This is that different every man from
to the Reality and through it the essential and a Perfect Man.62
particular unity of nature to be aware. Every man is a microcosmos according to this
Now there is a question: Where is the understanding, however only potentially. The
Perfect Man perfection really existed? Ibn Perfect Man is an actual microcosmos, because
‘Arabi and also al-Jili that become his follower of he actually manifested all God attributes and
in this subject, seems confusing two different perfections, and manifestation like that is not
aspects: philosophical and mystical aspects. perfect without completely aware of its essential
Metaphysical theory said that Man (human unity with God. As a result that every Perfect
being) is the most perfect body of the God’s Man is exactly a mystics, according to Ibn ‘Arabi
attributes, and because of thet in only that understanding, hence only in mysticism this
Perfect Man60 therefore God perfections awareness could be attained.
revealed, and combined with the mystical Similar to universal logos that manifested
theories that a certain class of man that included by the Perfect Man, that perfect man is named
to “the Perfect Man” category, that under certain by Ibn ‘Arabi as middle stage (barzakh), not in
conditions aware their essential unity with the an understanding an “entity” between God and
Single Reality dan that through awareness like nature, the Holy and man, but in a mean become
that their knowledge about theirselves and God the only creature that united and manifested
become perfect. For that reason, whether the perfectly.
Perfect Man perfect in its wujûd or perfect in its
existence or perfect in its knowledge or in its The Origin of Ibn ‘Arabi Doctrine of Logos
In history of human thought whether in
60
Perfection insân kâmil is essentially caused because philosophy, theology, or mysticism there is
to him God does tajallî perfectly through the essence of
Muhammad (al-ḥaqîqah al-Muḥammadiyah). The Light
of Muhammad (nûr Muhammad) is a perfect God tajallî A.E. Affifi, The Mystical, 82-83.
61

vessel and it is the first creature that created by God. He The concept of the Perfect Man is criticized by the
62

is already existed before the creation of Adam a.s. Because Western scholars (the orientalist), according to them “the
of that, Ibn ‘Arabi is also called it as the “afirst intellect” doctrine of the Perfect Man seemed, to some orientalists,
(al-‘aql al-awwal) oru the “exalted pen” (al-qalam al-a’lā). extremely dangerous for Islamic anthropology – no
He is that become the creation’s cause of the universe and less dangerous than the allegedly humiliating role of
the cause of its maintened. Yansrin Ali, Manusia Citra Ilahi man as “slave of God”. Annemarie Schemmel, Mystical
(Jakarta: Paramadina, 1997), 56. Dimensions, 187.

, Vol 18, No. 2, Oktober 2017 | 165

THE DOCTRINE OF LOGOS WITHIN IBN ‘ARABI MYSTICAL PHILOSOPHY

no evidence that the emerging of an idea is and developed it to a system of metaphyics

ahistorically, so that Ibn ‘Arabi in developing generally. Al-Jilli, after him developed a specific
his system of thinking especially the doctrine aspect of his doctrine in the classical form to his
logos is not apart from the external influences. theory of Insân Kâmil (the Perfect Man) that is in
For this purpose it will discuss in general the essential is Ibn ‘Arabi’s theory.
origin of Ibn ‘Arabi doctrine of logos. All this pictures are applicated as good as to
Ibn ‘Arabi is the first man that introduced the Reality of Muhammad and the Perfect Man
synthetic and systematic theory from some in Ibn ‘Arabi’s doctrine. However, even in reality
theories that cited from mny sources, therefore Muhammad (the Reality of Muhammad) get
there is a reason for people to be called the First the position that rather the same in Ibn ‘Arabi’s
Muslim Logos Doctrine. He is not only the first theory to the position of Christ in Christian
person who explained the Docrtine of Logos Logos doctrine, but the difference between this
but also the last person who created the very two theories is still fundamental.
important of Logos doctrine. The later person Ibn ‘Arabi’s view of Muhammad as Quṭb66
after him produces ideas in many forms. Indeed that is a rational principle that stated within
the doctrine of logos in kalam as Verbum Dei get (indewelling) all Prophets and Saints, has
attention in history of kalam thought63. some similarity to Macarius view (following
Al-Ḥallâj a person that reference related to Methodius) about “the Unity of Logos (Christ)
other parts of Ibn ‘Arabi philosophy and this to the holy souls. In every souls Christ is born”.
is one of his teacher of logos. Ḥallâj had begin However Ibn ‘Arabi acts more far from this
to open the way for the doctrine of logos of view in stated the universality of the Reality of
Ibn ‘Arabi, he is the first sufi that sign a kind Muhammad as a rational principle that stay in
of Islamic Logos and affirmed the position of every things.
Muhammad and stated his immortality and his The sources that stated above are from Greek
pre-existence64. and Helenistic thoughts but there are sources
According to Ḥallâj, Muhammad existence from Isma’iliyyah67 philosophy to Ibn Arabi in
had existed even berofe the non existence and realtion to the theory of Quṭb i.e. mystical aspect
his name is also before “Pen”. He is already of Logos. The Ideas of Quṭb is as old as to Sufism.
known before substances and events and even The early Sufis believe that the general source
before the reality that before and after. He came of inspiration and revelation and identified this
from a “tribe” that neither East nor West. For source to Muhammad and his heirs. However
Ḥallâj, Muhammad is Light that will never go it had not before Ibn ‘Arabi, Muhammad (Light
out that always illuminate the sufis hearts. All or Soul or Reality of Muhamamad) so steady
prophets and Saints get their “light” from the regarded as an identic to universal principle of
Light of Muhammad (knowledge). “Its light animation, creation, and inspiration, or even to
is brighter and more ‘eternal’ (aqdam) than the God Himself. Ibn ‘Arabi does not defend the
Light of Pen”. conception of Quṭb anymore like what we see in
There is no important no more after the typical Sufis writtings. Quṭb of Ibn ‘Arabi is not
appearance of al-Ghazali until Ibn Arabi Saint nor Prophet but it is a cosmic principle. The
come.65 He got simple theme from al-Ḥallâj
66
See explanation al-quṭb in A.E. Affifi, The Mystical
63
H.A. Wolfson, The Philosophy, 263-269. Philosophy, 67, 71, 72, 75-7, 78, 88, 89. 91, 188.
64
A.E. Affifi, The Mystical, 85-87. 67
For information Shi’ah and Isma’iliyah philosophy
65
Majid Fakhry, “Sintesis dan Sistematis Al-Ghazali see S.H. Nasr dan Oliver Leman, Ensiklopedi Tematis Filsafat
dan Ibn Arabi”, in Sejarah Filsafat Islam, 243-247. Islam, 146-170, 179-184.

166 | , Vol 18, No. 2, Oktober 2017

Muzairi, Novian Widiadharma

Imam that never been Wrong from Ismailiyyah is logoi. Logos in sense is as kalam, statement,
and Qarmiṭah is the most close to the principle synthesis, definition, ratio, explanation, reason,
that we could found in Islamic literature. or reason capability (faculty of reason). In reality
Another influenced from Philo68 a Greek the term of logos is used in many fields, for
philosopher of Logos to Ibn ‘Arabi’s doctrine example pre-Socratic classical philosophers i.e.
is the most clearly presented by the similarity discuss of paradigm shift from mythos to logos
between their terminologies. Double meanings however different to the Sophists that a myth
where Ibn ‘Arabi use terms Logos (kalimah), i.e. could be used as an expression of logos. Justin
that have mean eternal wisdom (as original Martyr identified Jesus as Logos like wise men
meaning according to Greek philosophy) philosopher (Jesus as the Logos that wise men
and have mean “Kata” (or spell aaccording to including philosophers). Plotinus said proclaims in
Hebrew), is Philonia type. Those terms are used a theodicy, “The origin [of events in the world] is
by Ibn ‘Arabi and Philo perhaps could show logos and all things are logos”, even if they seem to
similarity.69 be irrational or evil to our limited view.

What Philo called Logos What Ibn ‘Arabi called logos

1. High Priest 1. Imam or Quṭb
2. Intercessor or Paraclete (mesengger) 2. Al-Ṣafi
3. Glorious God 3. Insânu ’Aynil Ḥaqq
4. Dark or God Shade 4. Al-Huba’ or Sûratul Ḥaqq
5. Idea of all Ideas or Genuine Idea 5. Ḥaqîqat al-Ḥaqâ’iq
6. Stage between God and nature 6. Al-Barzakh
7. Revelation Principle 7. Reality of Muhammad Light
8. First born God Son 8. Al-Ta’ayyun al-awwal (First Epiphany, First
Creature Being, First Intellect, etc.
9. Head Angel 9. Rûh
10. Vice Angel 10. Khalifah
11. Anthropos Theou teu aidiou logos 11. “Kata” Perfect Man, Soul and cause from
nature,etc.

Finally whether Philo and Ibn ‘Arabi seemed The most brave and radical effort to express
still stayed between (a) consider Logos as God mystical version about reality in Neo-Platonic
himself that regarded as universal cause, and terms is no one but the effort of Ibn ‘Arabi.
(b) as mere aspect of man or even as universal Ibn ‘Arabi doctrines, such as found in his two
soul, i.e. as “refelection of Eternal Light that magnum opus, al-Futûḥât al-Makkiyah and
should not be used as comparation”. Fuṣuṣ al-Ḥikam (Pearl of Wisdom), centered
around the concept of unity existence (waḥdat
Conclusion al-wujûd). Even so his speculation starting point
Logos came from Greek has multi is the theory of Logos. According to him, every
interpretation. Logos is a noun that related to prophet could be identified as a reality that
verb i.e. legein (say) and in plural form of logos he called a Logos (kalimah) and that is a one
Peter A. Angeles, Dictionary of Philosophy, 275.
68 aspect of the unique Divine Existence. However
A.E. Affifi, The Mystical Philosophy of Ibn Arabi, 90-91.
69

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THE DOCTRINE OF LOGOS WITHIN IBN ‘ARABI MYSTICAL PHILOSOPHY

because of self manifestation of God in Logos it as well as the term from each sources, for
or prophety epiphany, that started from Adam instance ia use the term that he borrowed from
and achieve it culmination in this Muhammad sufi, scholastic theologian, neo-platonism, and
self, therefore the quality (essence) of Ultimate Qur’an. Secondly, “his pantheism” makes him
Existence will still hide forever. able to use any names for reality of the One
As a source of all realities, this existence that is the ultimate foundation of all things. The
in reality could not be devided, eternal, and terms that been cited stated different aspect of
unchanged. Ibn ‘Arabi differentiated between realities of the One is regarded as logos.
this Existence hidden aspect, that cannot be Logos Muhammad as understood by
known and be described and that is unity aspect Ibn ‘Arabi could be regarded from many
(aḥadiyyah), and devine aspect (rubûbiyah), perspectives. As a pure metaphysical category
where God relate relation to the world dan it called it the First Intellect: Nous of Plotinus
become an object of worship, as the Lord and or Univeral Cause of Stoics. Ibn ‘Arabi in many
the Creator. In first aspect there is no plurality or things is more a naturalistic monist as Stoics.
conflict dan there is no any conditions. Because His Logos is one aspect of transendent Deity
of that God is to be said as pure light, pure good, that stayed above and outside nature, however
dan merely blindness (al-‘amâ). In second aspect more an immanent Rational Principle within
there is plurality and distinction, as far as God nature. From mystical side, he called it Logos
as the Creator and also the plurality of object that equalled to the Reality of Muhammad
that be created. “Seal Soul” (Closing soul), Quṭb (perfect man),
No less than twenty-two terms that Ibn etc., with regarded it as active principle in all
‘Arabi used to describe Logos Muhammad. holy and esoteric knowledge. And in relation to
There is two reasons why Ibn ‘Arabi used so Man, Ibn ‘Arabi identified this Logos to Adam
many terms collection to describe one thing, first and the Reality of Man, etc., and in relation to
because of the reality that he found the material nature as a whole, he named it “Reality of all
from many different sources, then maintain Realities” (Ḥaqîqat al-Ḥaqâ’iq).

168 | , Vol 18, No. 2, Oktober 2017

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172 | , Vol 18, No. 2, Oktober 2017

INDEKS ARTIKEL
Esensia, Vol. 18, 2017

No Judul Penulis Halaman

1. Struggle for Identity and Social Image of Haji: Study Moh Soehadha 1
on Life History of Social Construction of Haji in
Sasak Community, Lombok, NTB
2. Scientific Paradigm Towards World-Class University: Sekar Ayu Aryani, 13
Comparative Study on UIN Sunan Kalijaga Sunarsih, Kurnia
Yogyakarta and UIN Maulana Malik Ibrahim Rahman Abadi
Malang
3. Claiming Abrogation of Pre-Islamic Religions; Sa’dullah Affandy 29
Contesting the Idea of Islam’s Abrogation to
Previous Religions
4. Understanding Hadith of The Prophet: The Image Tasmin Tangngareng 39
and Variety of Muslims’ Awareness in the Region of
Gowa
5. Zakaria Ouzon’s Thought on Hadith Muhammad Rikza 59
Muqtada
6. Religious Freedom In Indonesia: An Islamic Human Linda Evirianti 71
Right Perspective
7. ‫نشردعوة التصوف اإلجتماعي ملكافحة اإلرهاب والتطرف‬ Rizqa Ahmadi 81
8. Research Method for Exploring Discourse on the Rr. Siti Kurnia 105
Rights for Religion for Transgender Widiastuti
9. Sufism of Archipelago: History, Thought, and Syaifan Nur and 123
Movement Dudung Abdurahman
10. The Face of Mountainous Islam: The Dynamic of Ahmad Salehudin, 135
Islam in the Dieng Mountains Wonosobo, Central Moch. Nur Ichwan
Java, Indonesia and Dicky Sofjan
11. The Doctrine of Logos Within Ibn ‘Arabi Mystical Muzairi, Novian 155
Philosophy Widiadharma
12. )‫تنوع معانى اللباس في القرآن (دراسة التفسيراملوضوعى‬ ‫صوفريانسدا‬ 173
13. Models of Land Ownership in Islam: Analysis on Ahmad Suhendra 189
Hadis Ih}yā’ al-Mawāt
14. Religion, Radicalism and National Character: In Mahmuddin 201
Perspective of South Sulawesi Local Wisdom
15. Exclusive Islam From The Perspective of Ibn Siti Mahmudah 213
Taymiyah Noorhayati and
Ahmad Khoirul Fata
16. The Role of Traditional Islamic Boarding School- Suryadi and M. 225
Based Islamic Studies as Radicalism and Intolerance Mansur
Flow’s Blocking Agent
Call For Papers
The Esensia: Jurnal Ilmu-Ilmu Ushuluddin is an independent academic journal focusing on the sciences of
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We invite scholars and experts working in all aspects of Ushuluddin studies to submit their manuscripts either
in the form of research and theoretical papers, prospective, and case studies. The topics of interests include but
are not limited to Islamic theology, Qur’anic exegesis, hadith sciences, comparative religion, and sociology of
religion. Articles should be original, unpublished and not under review for publication in other journals.
Submissions must be made in English or Arabic contains 8000-12.000 words. The text is single-spaced, uses
Palatyno Linotype –latin- (11 pt) Sakkal Majalla -arabic (14 pt), and must include 200-250 words abstract
and 5 keywords. Arabic words should be transliterated according to Keputusan Bersama Menteri Agama dan
Menteri Pendidikan dan Kebudayaan Republik Indonesia, No. 158 Tahun 1987 dan Nomor 0543 b/U/1987. References
cited are preferred to the latest journal articles and books published in the last 10 years. All citations should
be written in the form of footnote following Chicago style. It is highly recommended for the author to use
Zotero Reference Manager.

Example of Footnote Style:

1. Fahruddin Faiz, “Sufisme-Persia Dan Pengaruhnya Terhadap Ekspresi Budaya Islam Nusantara,”
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 1 (1 April 2016): 1–15, https://doi.org/10.14421/esensia.
v17i1.1274.
2. Muhammad Alfatih Suryadilaga, Metodologi Syarah Hadis Era Klasik Hingga Kontemporer (Potret
Konstruksi Metodologi Syarah Hadis) (Yogyakarta: Suka Press, 2012), 20.
3. Saifuddin Zuhri Qudsy, “Living Hadith in a Family: Reinventing Model of Research in Hadith Using
Etnografi Research”, Proceeding International Seminar on Sunnah Nabawiyah and its Contemporary
Challenges, 10-11 September 2014, Brunei Darussalam.
4. Nor Elysa Rahmawati, “Penafsiran Muhammad Talibi tentang Ummatan Wasaṭan dalam al-Qur’an”,
Skripsi, Fakultas Ushuluddin dan Pemikrian Islam UIN Sunan Kalijaga Yogyakarta, 2014.
5. Zainal Arifin, “Tradisi dan Pola Perilaku dalam Maqām-Maqām Tradisi Tasawuf (Studi Hierarkhi dan
Tahap-Tahap Pendidikan Islam Menurut Para Kyai di Daerah Mlangi Nogotirto Gamping Sleman)”,
Tesis, UIN Sunan Kalijaga, 2013.
6. Muhammad Irfan Helmy, “Pemaknaan Hadis-hadis Mukhtalif Menurut asy-Syāfi’ī: Tinjauan Sosiologi
Pengetahuan”, Disertasi, Pascasarjana UIN Sunan Kalijaga, 2014.
7. Azyumardi Azra, “Kaum Syiah di Asia Tenggara: Menuju Pemulihan Hubungan dan Kerjasama” dalam
Dicky Sofjan (ed.), Sejarah & Budaya Syiah di Asia Tenggara (Yogyakarta: ICRS,2013), 5.
Example of Bibliography
Journal
Faiz, Fahruddin. “Sufisme-Persia Dan Pengaruhnya Terhadap Ekspresi Budaya Islam Nusantara.” ESENSIA:
Jurnal Ilmu-Ilmu Ushuluddin 17, no. 1 (1 April 2016): 1–15. https://doi.org/10.14421/esensia.v17i1.1274.
Suryadilaga, Muhammad Alfatih. “Komik Hadis Nasihat Perempuan : Pemahaman Informatif dan
Performatif.” Jurnal Living Hadis 2, no. 2 (15 Maret 2018). https://doi.org/10.14421/livinghadis.2017.1333.

Books:
Barazangi, Nimat Hafiz. Women’s Identity and Rethingking The Hadith. England: Asghate Publishing Limited,
2015.
Suryadilaga, Muhamamd Alfatih. Metodologi Syarah Hadis: Era Klasik Hingga Kontemporer (Potret Konstruksi
Metodologi Syarah Hadis). Yogyakarta: Kalimedia, 2017.

Proceeding Seminar:
Qudsy, Saifuddin Zuhri. “Living Hadith in a Family: Reinventing Model of Research in Hadith Using
Etnografi Research”. Proceeding International Seminar on Sunnah Nabawiyah and its Contemporary
Challenges, 10-11 September 2014, Brunei Darussalam.

Under-Graduate, Graduate and Doctoral Thesis

Rahmawati, Nor Elysa. “Penafsiran Muhammad Talibi tentang Ummatan Wasaṭan dalam al-Qur’an”, Skripsi
fakultas UShuluddin dan Pemikrian Islam UIN Sunan Kalijaga Yogyakarta, 2014.
Arifin, Zainal. Tradisi dan Pola Perilaku dalam Maqām-Maqām Tradisi Tasawuf (Studi Hierarkhi dan Tahap-
Tahap Pendidikan Islam Menurut para Kyai di Daerah Mlangi Nogotirto Gamping Sleman), Tesis,
Pascasarjana UIN Sunan Kalijaga, 2013.
Helmy, Muhamamd Irfan. Pemaknaan Hadis-hadis Mukhtalif Menurut asy-Syāfi’ī: Tinjauan Sosiologi
Penegtahuan, Disertasi Pascasarjana UIN Sunan Kalijaga, 2014.

Website:
al-Ghāmidī, Muḥammad Sāliḥ. Manāhij al-Muḥaddisīn, diakses tanggal 4 Nopember 2014 dalam http://uqu.
edu.sa/page/ar/161561

Newspaper:
Nasaruddin Umar, “Puasa Perspektif Syari’at, Tariqat dan Hakikat”, Republika, 2 Nopember 2014.

ISSN 1411-3775 (P) E-ISSN 2548-4729 (online)