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Ade Armando in Shamsuddin Al-Sumatrani. However the third and fourth senses are the particular teaching of Sufi Islam.

On the other hand, to deny the asbab without really attaining such a degree of consciousness, without really experiencing it fully, is hypocrisy and a merely theoretical assertion. That is why it is quite common to see even nqfis Muslims attacking to his works by introducing him as a disbeliever to the world.

So one becomes overwhelmed by thanks and praise, “love,” temporarily forgetting fear and repentence.

This doctrine centered on the teaching of universe and human being creation through the God appearance in seven dignities martabat. Ibn Arabi’s spiritual attainments were evident from an early age, and he was renowned for his great visionary capacity.

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In fact those characters are all latent within human beings because of the divine form, but they belong to God, and as long as people remain heedless dkrun their own nature, the divine qualities within them will not become natis in proper harmony and balance.

This concept, later, known as the theory of seven dignities that consist of ahadiyah, wahdah, wahidiyah, alam mitsal, alam anvah, alam ajsam, and nafs kamil. These attributes are well-known as sifat wajib There are some Sufis who teach it, and the most popular book that explains wahdatul wujud is al-Durr al-Nafis by M.

He then went on to say that those who strip God of his attributes and deny that he is the creator are just one step away from falling into the belief of wahdatul wujud. Such makrifah is equal to heaven of the earth. Mystic, philosopher, poet, sage, Muhammad b.

God, ideas, logos, the Divine spirit, angels, human kind, and matter. In either case this is shirk, the loss of tawhid. Excessive stress upon tashbih leads people to serve many objects and concern or to nafiss their own egos in place of God.


In the discussions of its protagonists, twenty different kitab are mentioned, six of which are major fiqh texts including the ones mentioned already, Taqrib and Idah.

Kitab Ad Durun Nafis Pdf 29 – bricolocal

Navis Jaka Lodhang is his superiority in prediction or fortune telling. Here Ibn Arabi explains that this is only a manner of speaking. The first two senses are accepted by all Muslims. While wahdatul wujud is for the sufiyya a matter of affective state hal or direct experience dhawqthe mutasawwifa seem to hold to it as an established conviction and philosophy.

In Sirhindi’s view, the world is in essence non- existent and therefore unreal. Then, he developed the tauhid teaching of sufi and refuses the concept of hulul of Hallaj and ittihad of Abu Yazid Al- Bustami.

Through this belief, Sufis think they are able to effect a merging of their souls with God’s essence. It is the highest experience of the unity of God. Therefore, one who denies union jam ‘j is considered ‘irfan- less unknowing, unperceiving and one who denies the difference between God and humankind farq which the Sufi overcomes in the experience of jam ‘ is considered far away from duruun secrets of servanthood to God.

The meaning of these lines would be — and Allah knows best — that one’s involvement in worshipping Allah can experience a perception of Allah’s embracing power and mercy such that one is no longer able to see any escape from true monotheist belief in Him even in ostensibly untrue, idolatrous aberrations. That is, when God reveals his truth to an individual, that person realizes that there is no difference between God and the self.

However in this level Al-Palimbani does not consider wujudiyah mulhid close to pantheism as the truth way, but he perceives wujudiyah muwahhidah as the truth way and the great level of tawhid.

Kitab Ad Durun Nafis Pdf 41 | lunusidi

The third level of tawhid is the tawhid of muqarrabin. For Ibn Taymiyya, both the philosopher and the mystic were deluded, the former by reliance on a limited human intellect and the latter by excessive emotions.


Although the philosopher would deny that a human soul could flow into, and thus be, the First Cause, the mystical experience of the Sufis took them beyond the realm of intellectual discourse. In fact, when existents and events are not referred ultimately to God and His Names, it is impossible to explain them fully. Ade Armando in Hamzah Fansuri. He also wrote that one should discern the existence of universe from the absolute and that the absolute does not exist because of existence but because of his essence.

Those who argue for tawhid al-afal cite the following verses to support their view: This is the basis for the second part of his argument. But God has created you and what you do. For them Being is One, which is nothing other than God. The wujud of Allah covers the seen and the unseen things.

However, he also has shown that there is tanzih between God and His creation. Tawhid al-sifat oneness or unity of the Subject: This is an elated state of mind expressed poetically in very broad terms, not a creed. The concept of wahdatul shuhud was given by Sirhindi. And, bar a few unbelievers who reject servanthood, no believer has ever dared to reject servanthood to God. Hence the existence of God is the only truth Haqqand the concept of a separate created universe is falsehood Batil.

The main tenet of Sufi thought as propounded by Ibn al-‘Arabi is the concept of the oneness of existence wahdatul wujud. Nnafis – Afghan Relations: The Sufis, however, were widespread and had a large popular following.

The first work to be translated into English appeared in Display posts from previous: