IBN ARABI< AND THE TRANSCENDENTAL

UNITY OF RELIGIONS
Media Zainul Bahri
)DFXOW\RI ,VODPLF7KHRORJ\6\DULI +LGD\DWXOODK6WDWH,VODPLF8QLYHUVLW\
Jakarta, Indonesia
Abstract
This essay describes Ibn Arabi>s comprehensive views, captured in his important
Futu>ha} >t and Fus}u>s}, on the concept of ZDK`GDWDODG\Q, the discrepancy
of beliefs, and the 6KDULDK as well as its juncture and its unity. Elaborated
explanation in this paper is expected to result in a true understanding of this
crucial issue, particularly the concept of religious pluralism in the discourse
of Islamic studies. Ibn Arabi> extensively discusses religion in the sense of
the ideal versus historical or esoteric versus the exoteric. Ibn Arabi
concludes that the absolute unity of religions may only occur within spiritual,
ideal, or transcendental realm (or esoteric), which is beyond the formal form
RI UHOLJLRQV+HQFHWKHWUDQVFHQGHQWDOXQLW\RI UHOLJLRQVFDQQRWEHIRXQGLQ
the formal form of religions nor in the VKDULDK.
[Artikel ini mengulas pandangan Ibn Arabi> mengenai ZDK`GDWDODG\Q
seperti dijelaskan dalam dua bukunya; Futu>ha} >t dan Fus}u>s}, dan perbedaan
dan kesamaan antara iman dan shariah. Diharapkan diskusi artikel ini
berkontribusi dalam kajian pluralisme, utamanya dalam disiplin studi
Islam. Dalam diskusinya, Ibn Arabi> menjelaskan perbedaan ideal dan
historikal atau antara esoterik dan eksoterik. Ibn Arabi berpendapat
bahwa kemanunggalan agama-agama dapat dicapai melalui spiritualitas,
ideal, atau dimensi transcendental (esoterik) yang ada di luar tampilan formal
agama-agama. Dengan kata lain, kemanunggalan tersebut tidak akan
ditemukan pada shariah.]

Media Zainul Bahri

Keywords: ,EQ$UDEL!ZDK`GDWDODG\Q, esoteric, exoteric

A. Introduction
:DK`GDWDODG\Q(lit. the transcendental unity of religions) is one of
most heatedly debated concepts while discussing religious pluralism in
Islam.1,QWURGXFHGE\,EQ$UDEL!WKLVGRFWULQHLVUHJDUGHG
as in chorus with the concept of religious pluralism, while for the
critics, this concept is deemed NU LQGHO 7KHUH DUH DW OHDVW WKUHH
factions of scholars responding to the concept of ZDK`GDWDODG\Q The
UVWJURXSZKLFKLVUHSUHVHQWHGE\inter alia$EGDO5DK`PQDO:DNO
DFFXVHVWKDW6XVDUHGHYLDWLQJIURPWKHWUXHZD\GXHWRWKHLULGHDRI 
XQLW\RI UHOLJLRQV7KHXQLW\RI UHOLJLRQVLPSOLHVWKDWDOOUHOLJLRQVDUH
EDVLFDOO\WKHRQHDQGWKH\SRVVHVVWKHVDPHREMHFWLYHLH*RGWKH2QH
6XVDFFRUGLQJWRDO:DNOSHUFHLYHPQ (belief) and WDZK`G(unity of
*RGDVWKHVDPHDVkufr LQGHODQGshirk SRO\WKHLVPDQGWDNH,VODP
ZLWKLWVJXLGDQFHDQGKROLQHVVDVDQHTXDORI 0DMV=RURDVWHUZLWKLWV
DEHUUDQFHDQGGLUWLQHVV$FFRUGLQJWRWKLVJURXSWKH6XVKDYHGLYHUJHG
and transgressed from the true Islamic path since they maintain the idea
of the unity of all religions.
7KHVHFRQGJURXSDUJXHVWKDWLQIDFW6XVGRQRWH[KLELWWKHLGHD
of wah}dat al-adya>n. %HORQJLQJWRWKLVJURXSDUH6XGDO+^DNPD/HEDQHVH
H[SHUW LQ ,EQ $UDE DQG VHYHUDO VFKRODUV RI  ,67$& ,QWHUQDWLRQDO
Institute of Islamic Thought and Civilization), Malaysia, such as Sani
Badron, Syamsudin Arif, Anis Malik Thoha, and a Malaysian senior
WKLQNHURULJLQDWHGIURP,QGRQHVLD6\HG0XKDPPDG1DTXLEDO$WWDV
7KLV JURXS EHOLHYHVWKDW,EQ$UDE DQG5PZKRDUH
 +LVQDPHLV$EX!$EG$OOD!K0XK`DPPDG,EQDO$UDEL!DO7D!LDO+^D!WLPL!+H
came to be called Muh}y al-Di>n7KH5HYLYLHURI WKH5HOLJLRQEHVLGHVZHOONQRZQDV
well as al-Shaykh al-Akbar7KH*UHDWHVW0DVWHU+HZDVERUQLQLQ0XUFLDLQ
$QGDOXVLD6SDLQ+LVIDWKHU$OL!,EQ0XK`DPPDGLVDYHU\SLRXVDQGZDVDSSDUHQWO\
HPSOR\HGE\0XK`DPPDG,EQ6DLG,EQ0DUGDQL!VL!WKHUXOHURI WKHFLW\+LVPRWKHU1X!U
DO$QV`D!UL\\DKLVVRPHRQHZKRGHYRWHGKHUOLIHWR*RG,EQ$UDEL!GLHGLQ'DPDVFXV
LQ,WKLQNWKHPRVWUHSUHVHQWDWLYHELRJUDSK\RI ,EQ$UDEL!LVWKHZRUNRI &ODXGH
Addas, ,EQDO$UDEL!RX/DTXpWHGX6RXIUH5RXJH (Paris, 1989), translated into English by
Peter Kingsley, Quest for the Red Sulphur: Life of Ibn Arabi (1993). Another biography
H[SODLQLQJWKDW,EQ$UDELZDVSULPDULO\DP\VWLFLV8QOLPLWHG0HUFLHU7KH6SLULWXDO
Life and Thought of Ibn Arabi by Stephen Hirtenstein (1999).
1

462

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

considered as the follower of the ZDK`GDWDOZXMG conceptactually never

cling to the wah}dat al-adya>n LGHD$FFRUGLQJWRWKHP,EQ$UDEDQG5P
still believe that Islam is the perfect religion, while at the same time
ERWK 6XV FRQVLGHU RWKHU UHOLJLRQV DUH HQFRPSDVVLQJ VFDQGDO GHIHFW
and dishonor, since they are incomplete and incomprehensive. The two
6XVDUHQRWLQFOXGHGLQDSOXUDOLVWJURXSZKLFKSHUIRUPHGUHGXFWLRQ
as assumed by John Hick, and they never taught religious pluralism.
7KHUHIRUHDFODLPWKDWERWK6XVDQGRWKHUVDOLNHXSKROGWKHQRWLRQ
of ZDK`GDWDODG\Q is clearly erroneous. Al-Attas says that scholars who
VXSSRUWWKHWKHRU\RI UHOLJLRQVWUDQVFHQGHQWDOXQLRQKDYHIDOOHQLQWR
fatal mistakes inside their assumptions.
Different from the above groups, scholars of the third group
LQVLVWWKDW,EQ$UDEDQG5PLQGHHGHPEUDFHWKHFRQFHSWRI WKHXQLW\
of religions. Some supporters of this view, like Seyyed Hossein Nasr,
1LFKROVRQ $E DO$O $II $EG 4GLU 0DK`P
 G 0XV`W?DI +^LOP
Annemarie Schimmel, Henry Corbin, William C. Chittik2, are convinced
WKDW6XVGUDZVDWWHQWLRQWRWKHesoteric dimensions of religious (EW?LQ)
and essence (K`DTTD). As a result, these basic dimensions prevail in all
UHOLJLRQV7KH\DJUHHWKDWWKHHVVHQWLDOYLHZRI ,EQ$UDEDQG5PLV
inclusive, or even pluralist, towards other beliefs. Even though the two
never clearly mention this term, ZDK`GDWDODG\Qis strongly embraced by
the two,
Through this article, I will describe ,EQ$UDEL!VFRPSUHKHQVLYH
views on the concept of ZDK`GDWDODG\Q the discrepancy of beliefs and
shariah as well as its juncture and its unity, which is critically explained
in his important Futu>h}a>t al-Makkiyya (The Meccan Openings) and Fus}u>s}
DO+^LNDP (The Ringstones of the Wisdoms). An accurate explanation
will lead us to a true understanding of this crucial issue, particularly in
relation with the concept of religious pluralism in the study of Islam.
B. The Causes of Differences in Religions and Beliefs
,EQ$UDEL!DUJXHGWKDW*RGDO+^DTT+LPVHOI LVWKHUVWSUREOHP
that made difference in this universe since the beginning of time when
all is in the process of making. He said:
2

William Chittick, Imaginal Worlds: Ibn al-Arabi and the Problem of Religious Diversity
1HZ<RUN6WDWH8QLYHUVLW\RI 1HZ<RUN3UHVVSS 

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

463

Media Zainul Bahri

*RG+LPVHOI LVWKHUVWSUREOHPRI GLYHUVLW\WKDWKDVEHFRPHPDQLIHVW
LQWKHFRVPRV7KHUVWWKLQJWKDWHDFKH[LVWHQWWKLQJORRNVXSRQLVWKH
cause of its own existence. In itself each thing knows that it was not, and
that it then came to be through temporal origination. However, in this
coming to be, the dispositions of the existent things are diverse. Hence
they have diverse opinions about the identity of the cause that brought
WKHPLQWRH[LVWHQFH7KHUHIRUHWKH5HDOLVWKHUVWSUREOHPRI GLYHUVLW\
in the cosmos.3

,EQ$UDEL! GRHVQRWVHHWKHSUREOHPRI GLYHUVLW\DVDVRXUFHRI 

confusion or distress. On the contrary, he takes it as one of the many
VLJQVWKDW*RGVPHUF\WDNHVSUHFHGHQFHRYHU+LVZUDWKOHDGLQJWRWKH
ultimate happiness of all creatures. Hence he continues by mentioning
VLQFH *RG LV URRW RI  DOO GLYHUVLW\ RI  EHOLHIV ZLWKLQ WKH FRVPRV DQG
since it is He who has brought about the existence of everything in the
cosmos in a constitution not possessed by anything else, everyone will
end up with mercy.4
One of the central themes on ,EQ $UDEL!V 6XVP V\VWHPDWLFDO
thought is his doctrine of tajalli>. This word usually translated by modern
authors as self-disclosure, self-revelation, self-manifestation, or
theophany. Tajalli> is a concept about Wuju>d*RGDQGWKHFRVPRV
RUXQLYHUVHDV+LVFUHDWXUHV*RGFUHDWHVWKHXQLYHUVHWRPDQLIHVWWKH
fullness of His own nature. As the famous K`D GL!WKTXGVLH[SUHVVHV*RG
VD\V,ZDVDKLGGHQWUHDVXUHVR,ZDQWHGWREHNQRZQKHQFH,FUHDWHG
the creatures in order that I might be known. In other words, through
the cosmos, wuju>dGLVFORVHVWKHLQQLWHSRVVLELOLWLHVODWHQWZLWKLQLWVHOI
<HWLWUHDFKHVDIXOOQHVVRI VHOIPDQLIHVWDWLRQRQO\WKURXJKWKHSHUIHFW
KXPDQEHLQJVLQFHWKH\DORQHDFWXDOL]HHYHU\RQWRORJLFDOTXDOLW\HYHU\
QDPHVDQGDWWULEXWHVRI *RG1RQHRWKHUWKDQSHUIHFWKXPDQEHLQJKDV
reached the goal for which people were created: to manifest the form
RI *RG+LPVHOI5'DUD6KLNRKDZHOONQRZQ6XVWIURP
India, and the devotee of ,EQ$UDEL!Vwah}dat al-wuju>dVWDWHVWKDW*RG
PDQLIHVWVSHUYDVLYHO\LQHYHU\WKLQJeverything has HPDQDWHGIURP+LP*RG
 ,EQ$UDEL!al-Futu>h}a>t al-Makkiyyah0DK`PX!G0DW_UDML!HGYROXPH (Bairut:
Da>r al-Fikr, 2002), vol. VI, p. 303. Further it is abbreviated as Futu>h}a>t.
4
See also Chittick, Imaginal Worlds, pp. 4-5.
5
Chittick, Imaginal Worlds, p. 29.
3

464

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

is the Beginning and the End, nothing exist but Him.6

,EQ$UDELGLYLGHVtajalli> into ghaybi (invisible) and shaha>da (visible).
On tajalli> shaha>da,7 a servant is responding to His manifestation in
proportion to his/her knowledge capacity. That knowledge capacity is
depending on particular preparedness (DOLVWLGD!GDOMX]L!) of individuals
as a manifested form of universal preparedness (al-istida>d al-kulli>) or
eternal preparedness (al-istida>d al-azali>) that exist from the beginning of
time in immutable entities (al-aya>n al-tha>bitah) as self-disclosure (tajalli>)
DO+^DTT7KXV*RGUHYHDO+LPVHOI WR+LVVHUYDQWLQFRQJUXRXVZLWKKLV
readiness to achieve His knowledge, of which He is being perceived
RUOLPLWHGE\KLVRZQNQRZOHGJH7KH4XUDQVWDWHGWKDW*RGJLYHV
preparedness (al-istidad)8, revealing the veil (h}ija>b) between His servant
and Himself. Thus the servant saw Him in his own perception.9 The
servant sees nothing of the Real, save his own form.10 Therefore, what
KHVKHZLWQHVVHVLV*RGLQKLVKHUSHUFHSWLRQ11
In the context of religious pluralism, the matters of tajalli> feature
D[LRPDWLFXQGHUVWDQGLQJWKDWUHOLJLRXVSOXUDOLVPLVDQDWXUDOFRQVHTXHQFH
RI WKHLQQLWHDSSHDUDQFHRI *RGVHPDQDWLRQ7KH2QH*RGRU7KH2QH
Essence is the cause of various different beliefs (PXWDTDGD!W). However, it
FRXOGEHVDLGWKDWWKRVHEHOLHIVERXQG*RGWRtajalli> in different forms.12
It is a kind of eternal cycles of tajalli>EHWZHHQ*RGDQGPDQNLQGVEHOLHIV
)URPPRUWDOVVLGHSOXUDOLW\RI UHOLJLRQDQGEHOLHIVDUHVLPXOWDQHRXVVWHSV
of preparedness (al-istida>d) or receiving (TDEX!O) of each creatures or
phenomenal world to become his mah}all or locus of His manifestation.13
6

Muhammad Dara Shikuh, Majma al-Bah}rain or The Mingling of The Two Oceans:
Text and Translation00DKIX]8O+DTWUDQV1HZ'HOKL$GDP3XEOLVKHUS
7
 ,EQ$UDEL!, )XV`X!V` DO+^LNDP$EX! DO$OD! $!! HG%DLUXW'D!UDO.LWD!EDO
$UDEL! vol. ,SS$!!7DOL!TD!WLQ ,EQ$UDEL!Fus}u>s}, vol. II, p. 145.
Compare with Toshihiko Izutsu, 6XVPDQG7DRLVP$&RPSDUDWLYH6WXG\RI .H\3KLORVRSKLFDO
Concepts (Los Angeles: University of California Press, 1983), pp. 43-44.
8
That verse said: +H:KRJDYHWRHDFKFUHDWHGWKLQJLWVIRUPDQGQDWXUH7D!KD>: 50.
9
,EQ$UDEL!Fus}u>s}, vol. I, p. 121.
10
 ,EQ$UDELFutu>h}a>t, Vol. V, p. 485.
11
Kautsar Azhari Noer, 7DVDZXI  3HUHQLDO .HDULIDQ .ULWLV .DXP 6X (Jakarta:
Penerbit Serambi, 2003), p. 97.
12
,EQ$UDEL!Futu>h}a>t, vol. I, pp. 302-03.
13
The word \DTEDOX and its mas}dar DOTDEX!O and al-istida>d in the context
of tajalli> are mention in many places in Futu>h}a>t and Fus}u>s.} In Futu>h}a>t for instance is

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

465

Media Zainul Bahri

In other words, the existence of religious pluralism in the world is the

GLUHFW FRQVHTXHQFH RI  WKH FUHDWXUHV GLIIHUHQFH LQ SUHSDUHGQHVV RU
capacity to receive His tajalli>7KXVZKHQ*RGUHYHDOV+LPVHOIWKH
weight that someone receives from His revelation will be determined by
his preparedness to contain it.
,EQ$UDEL!DVVRFLDWHVtajalli> with the diverse ways of prophets and
apostles (shariah)WROHDGPDQNLQGWR*RG'XHWRWKHLUGLIIHUHQWshari>as,
His tajalli> DUHDVGLYHUVHDVGHOLYHUHGE\*RG7KXVWKHIRUPRI GLYHUVH
shariah is caused by the difference in divine relations (al-nisab al-ila>hiyyah).
2QHUHOLJLRXVFRPPXQLW\KDVLWVRZQGLVWLQFWGLYLQHUHODWLRQZLWKRWKHUV
religious communities since indeed its shariah is different.14 Hence, for
,EQ$UDEL!WKHtajalli> process cannot be separated with the way mankind
responds. There is an interaction between tajalli>DQGLWVUHVSRQVHVWKDW
interaction resulted a form of LWLTD!G(belief) that always congruent with
His tajalli>7KHUHIRUHWR,EQ$UDEL!IRUVRPHRQHZKREHOLHYHGWKDW*RG
LVLQWKHIRUPRI QDWXUHRUHOVHWKDWLVKRZ*RGZLOOVtajalli>.15 As each
of His tajalli> is once and never repetitious, so it can be said that each
of religions is one and exclusive in its nature, it is distinctive in one and
another.16 However, that distinction or difference is not absolute, because
essentially and naturally one and another are one, connected, juncture,
and even united.
,EQ$UDEL! IUHTXHQWO\UHIHUVWR,PDP-XQD\GVDSURPLQHQW6X
master of Baghdad d. 910) metaphorical view, that the water takes on
the color of the cup.17$FFRUGLQJWR6\DIDDWXQWKHORYHRI ,EQ$UDEL!
with this metaphor does not mean that he sees all religions have the
VDPHPHDQLQJ,EQ$UDEL! LQWHUSUHWVLWDVDQDIUPDWLRQWKDWLI ZDWHULV
UHSUHVHQWLQJ*RGVHVVHQFHKHQFHWKHGLYHUVHUHOLJLRQVDUHUHSUHVHQWHG
by the colors of its vessel. Accordingly, colors are directly connected
with the preparedness of certain religions to receive particular
manifestation from DO+^DTT. For that reason, there are some religions that
PHQWLRQHGLQYRO,SSSSYRO,9SSYRO9SS
516. On Fus}u>s} for instance is mentioned in vol. I, pp. 120-21.
14
 ,EQ$UDEL!Futu>h}a>t, vol. I, p. 603.
15
 ,EQ$UDEL!Futu>h}a>t, vol. VI, p. 212.
16
 6\DIDDWXQ$OPLU]DQDK3DWKV7R'LDORJXH/HDUQLQJIURP*UHDW0DVWHUV (Herndon:
86$,,,7S,EQ$UDEL!Futu>h}a>t , vol. I, p. 603.
17
,EQ$UDEL!Fus}u>s},YRO,SS,EQ$UDEL!Futu>h}a>t, vol. I, pp. 641-42.

466

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

are monochromatic (limited in color) or even blurry in its nature. There

are also religions that have bright and same hue, but others have different
WRQHDQGTXDOLW\DQGVRRQDQGVRIRUWK186\DIDDWXQVLQWHUSUHWDWLRQLV
seemingly based on others ,EQ$UDEL!VVLJKW,EQ$UDEL!VD\VWKDW+HZKR
reveals himself as He himself is one in his entity, but the revealed-self
or its forms (for example plurality of religions) is various depending on
the readiness of its containers to receive His tajalli>.19
+HQFHIRUWK ZKHQ *RG UHYHDOV RQH RI  +LV tajalli> forms, what
certainly happens is the diverse (partial) forms of revelation according
to various contexts in which the revelation descends to. In this context,
,EQ$UDELH[SODLQVKLVWUDGLWLRQDOSHUFHSWLRQWKDWshariah given to certain
prophets is attached to the space and time elements, thus differentiation
is inevitable. This is natural since religion is not revealed on an empty
historical space. Religious shariah is nonetheless a response to the epochal
FRQGLWLRQDQGVLWXDWLRQ+DVDQ+DQDDQ(J\SWLDQ0XVOLPLQWHOOHFWXDO
said that revelation is not something that outside the unchangeable
and solid context but it is inside the ever changeable one.20 Therefore,
GLYHUVHUDFHQDWLRQWULEHDQGHYHQGLIIHUHQWVSDFHDQGWLPHUHTXLUHVWKH
distinction of shariah&RQVHTXHQWO\WKHUHDUHQRVLQJOHDQGXQLYHUVDO
teaching that can possibly be used on any epochal situation and condition.
C. One God with Many Names
From perennial perspectives, mankind denote the One and absolute
*RGZLWKGLIIHUHQWQDPHVDQGWHUPVEXWVXEVWDQWLDOO\LWUHIHUVWRWKHVDPH
Essence. It is because of His function and position as the Creator and
0DVWHURI WKLVXQLYHUVHRU*RGDVWKHDEVROXWHIRUPDQGDV+H:KRLV
Known, mankind makes Him as the object of worship. On tanzi>h level,
*RGLVEHOLHYHGDVVRPHWKLQJIDUDZD\DQGXQUHDFKDEOHWUDQVFHQGHQW
but on the tashbi>h level, He is altogether within man, here inside his/herVHOI LPPDQHQW%HFDXVH7KDW2QHDQG$EVROXWHFDQQRWEHFRQTXHUHG
E\HYHU\OLPLWDWLRQRI KXPDQVUHDVRQFDSDFLW\+LVPDQLIHVWDWLRQFDQ
only be grasped through symbols or names that mankind makes it sacred
18
19

Almirzanah, Paths To Dialogue, p. 91.

,EQ$UDEL!Futu>h}a>t, vol. ,S6\DIDDWXQ$OPLU]DQDKPaths To Dialogue,

p. 91.
20

Hasan Hanaf, Dira>sa>t Isla>miyyat (Mis}r : Maktabah al-Anjalu al-Mis}riyyah,

n.d.), p. 71.

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

467

Media Zainul Bahri

ODWHURQWKXVWKHELUWKRI SOXUDO*RGV
In clasical Islamic theology, there is a debate amongst the scholars
whether name (ism) is identical with object named (al-musamma>). For Ibn
$UDEL>, name and object named can be the same entity, but at the same
time it is not. There are two important explanation about this matter.
First, each of the name is one and the same with other names as long as
those names refers to the same Essence, even though those names appear
in contradiction, such as *RGLVERWK)RUJLYLQJ (al-ghafu>r) and Vengeful
(DOPXQWDTLP), Life-giver (al-muh}yi) and Slayer (al-mumi>t), and Exalter (almuizz) and Abaser (al-mudhill). All of those are identical. Second, on the
contrary, each name is independent and solitary as if one has its own
diverse realities. For instance, al-ghafu>r is different from al-PXQWDTLP
and al-muizz is different from al-mudhill. First comprehension shows
that names conceive a unity (ah}adiyyah), and the second shows that names
conceive a plurality (kathrah,QRWKHUZRUG*RGVQDPHVFRQFHLYHXQLW\
and plurality altogether.,EQ$UDEL!VDLG
The names of the names are diverse only because of the diversity of their
meanings (mana>). Were it not for that, we would not be able to distinguish
DPRQJWKHP7KH\DUHRQHLQ*RGVH\HEXWPDQ\LQRXUH\HV21

$FFRUGLQJWR,EQ$UDEL!WKHXQLW\RI *RGIURPWKHSRLQWRI +LV

Essence is free and clean from plurality (al-kathrah), but at the same time
His unity from the point of his names conceives plurality (al-kathrah).
,EQ$UDELVWDWHV*RGLQ+LVVHOI RQO\KDV8QLW\RI WKH2QHah}adiyat
al-ah}ad), but from his names, He has Unity of Manyness (ah}adiyat alkathrah).22,QRWKHUZRUGVWKHXQLW\RI *RGIURPWKHSRLQWRI GLYLQH
QDPHVLVXQLW\RI PDQ\QHVVDQG*RGVXQLW\IURPWKHSRLQWRI QR
name is unity of the One or unity of the Entity (ah}adiyat al-ayn).
Both of them are known as name of the One.23
Explaining on the subject of the one and the many, Frithjof Schuon
argues that the statement of la> ila>ha illa Alla>hWKHUHLVQR*RGEXW*RG
GHQRWHVWKHUHDOH[LVWHQFHLV*RGRQO\&RQVHTXHQWO\HYHU\WKLQJLV*RG
Nevertheless, we as a creation see the multiply of this world which in
fact there is only the One Reality. Plurality or diversity is not against unity
21
22
23

468

,EQ$UDEL!Futu>h}a>t, vol. IV, p. 119.

,EQ$UDEL!Futu>h}a>t, vol. VI, p. 302.
,EQ$UDEL!Fus}u>s}, p. 105.

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

but it is within it and not alongside it.24 To Schuon, plurality as the many
is the outward aspect of this realm. Thus, it is essential to perceive inward
reality as the essence from which the various genus and forms emerge.25
In other words, without plurality or the many the deepest reality of the
One (or Divine Reality) will never be known by the creature.
,EQ$UDEL>VH[SODQDWLRQRQWKH2QHal-wa>h}id) and the Many (alkathi>r) indeed is identical with his view on tajalli>. The One emanates or
tajalli> and becomes many, unlimited, and uncountable by human mind.
His diverse tajalli> in phenomenal world is in fact still in the One Essence.
,WLVDOVRWUXHWKDWPDQ\*RGVQDPHVDFWXDOO\ZLOOJRHVEDFNWRWKH2QH
Essence.26$JDLQ,EQ$UDEL! VWDWHG$OWKRXJKWKH5HDOLV2QHEHOLHIV
present Him in various guises.27 In this context, it can be said that every
religion has special names to evoke or call out Him. Thus mankind know
the names such as *RG, Lord, Yahweh, Father, Allah, Tao, Thian, Brahman.28
7KHUHIRUHZLWKLQWKHRQWRORJLFDOV\VWHPRI ,EQ$UDEL!WKRVHQDPHVDUH
one and the same as long as it refers to His Essence or Substance that
concieves a unity (ah}adiyyah+RZHYHUDFFRUGLQJWRHDFKPHDQLQJTXDOLW\
or reality of those names are diverse (kathrah).
D. Paths to God
5HOLJLRQLVVLPSO\LQWHUSUHWHGDVDSDWKWR*RG5HOLJLRQLQWKH
4XUDQLVshira, sabi>l or subul, s}ira>t\, W?DUL!TDK, and mansak. Despite varied
SDWKVWKHSDWKWR*RGLVRQO\RQHEXWLWKDVORWRI WUDFNV+RZHYHUalFa>tih}a mentions three different paths in the verses, guide us on (1) the
straight path, the path of those whom Thou hast blessed, not (2) [the
path] of those against whom Thou art wrathful, nor (3) of those who
DUHDVWUD\2QHRI WKHVHSDWKVLVVWUDLJKWDQGWZRDUHFURRNHG<HWIURP
a certain point of view, all paths are straight, since each has been laid
24

Frithjof Schuon, The Quintessential Esoterism of Islam, in Jean Louis

0LFKRQDQG5RJHU*DHWDQLHGV6XVP/RYHDQG:LVGRP (Bloomington: World Wisdom,
Inc., 2006), pp. 258-59.
25
Frithjof Schuon, The Quintessential Esoterism of Islam, p. 259.
26
,EQ$UDEL!Fus}u>s}, vol. I, 124 & 177.
27
 ,EQ$UDEL!Futu>h}a>t, vol. VIII, p. 196. See also Chittick, Imaginal Worlds, p. 163.
28
 ,Q+LQGXLVPDVHOXFLGDWHLQ5LJ9HGDWKHUHLVDSKUDVH*RGWKH$EVROXWH
Truth is One, sages call Him by many names. See Diana L. Eck, (QFRXQWHULQJ*RG$
Spiritual Journey from Bozeman to Banaras (Boston: Beacon Press, 1993), p. 54 & 63.

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

469

Media Zainul Bahri

GRZQE\WKHFRPPDQG$OOSDWKVFRPHIURP*RGDQGZRXOGOHDGEDFN
to Him. All paths are good, since there is no evil in existence.29
Through his Futu>h}a>t, ,EQ$UDEL!GLVFXVVHVYHRI WKHVHSDWKV)LUVW
is the path of Allah (s}ira>t\ Alla>h) in which there are different paths that
OHDGWKHWUDYHOHUWR*RGHLWKHUUHYHDOHGshariah divine or products of
KXPDQWKRXJKWHYHU\WKLQJZLOOEHXSWR*RG30 In this path, if the servant
IROORZVWKH/RUGVFRPPDQGKHZLOOEHVDIHDQGKDSS\&RQYHUVHO\LI 
he is reluctant to follow all His commands and prohibitions, he will be
tortured in hell. In other words, in s}ira>t\ Alla>h,*RGFDOOVKXPDQEHLQJWR
follow His prescriptive command (DODPUDOWDNOL!), and the obedience to
this command will bring the human being to felicity in the barzakh and
beyond. But humans have the freedom to choose whether he would live
to obey or disobey that prescriptive command. Second is a glorious path
(s}ira>t al-izzah) or the path of inaccessible (s}ira>t\ al-azi>z). This is the path
RI SXULFDWLRQtanzi>h). Someone will not get to this path unless he who
KDVSXULHGKLPVHOI IURPWKHGHVLUHWREHD/RUGRUUHVSHFWDEOHsayyid).31
Third is the path of the Lord (s}ira>t\ al-rabb).32 Fourth is the path of the
blessing (s}ira>t\ al-niam) or the path of the Blessing-giver (s}ira>t\ al-munim).
7KLVLVWKHSDWKWKDWZDVDZDUGHGWKHJXLGDQFHRI $OODKWKHSDWKRQFH
traveled by the prophets Noah, Abraham, Moses, and Jesus. Therefore,
,EQ$UDEL!FDOOVWKLVSDWKDVDFRPSUHKHQVLYHURDGWDNHQE\HYHU\SURSKHW
DQGDSRVWOHLQXSKROGLQJUHOLJLRQDQGFDULQJIRUWKHXPPDVKDUPRQ\33
7KHIWKLVDXQLTXHRUVSHFLFSDWKs}ira>t\ kha>s}), i.e. the path of
WKH3URSKHW0XKDPPDG7KH4XUDQQDPHVLWDVDVWURQJURSHRI *RG
$FFRUGLQJWR,EQ$UDEL!WKHSURSKHW0XKDPPDGLVWKHODVWSURSKHW
the ima>m or leader of the prophets and apostles, even the master of all
mankind on the day of resurrection. The obligation of the Muslims to
IROORZWKHVWUDLJKWSDWKDQGOHDYHWKHRWKHURQHVLVH[SUHVVHGE\*RG
in His word, And this is My straight path, so follow it, and follow not
diverse roads, lest they scatter you from its road. (al-Ana>m: 153). Straight
path is also shown by the Prophet Muhammad. He made a straight line
Chittick, 7KH6X3DWKRI .QRZOHGJH1HZ<RUN6WDWH8QLYHUVLW\RI 1HZ<RUN
Press, 1989), p. 301.
30
,EQ$UDEL!Futu>h}a>t, vol. VI, p. 210.
31
Ibid,. p. 212.
32
Ibid,. p. 214.
33
Ibid,. p. 215.
29

470

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

on the ground and some of the other lines on the right and the left.
7KHQKHSXWKLVQJHURQWKHOLQHDVKHUHDGWKHYHUVH9HULO\WKLVLVD
straight path, so follow it, and follow not diverse roads (while pointing
WRWKHOLQHVWKDWDUHRQWKHULJKWDQGOHIWRI WKHOLQHVWUDLJKWFDXVHWKH\
scatter you from His right way (pointing to a straight line).34 ,EQ$UDEL!
names this path as the road of felicity (W?DUL!TDOVDa>dah),35as opposed to the
road of suffering (W?DUL!T DOVKDTD!ZDK) endured by non-Islamic adherents,36
HYHQWKRXJKDOOSDWKVOHDGWR*RG
,GHDOO\KRZHYHU0XVOLPVVKRXOGIROORZDXQLTXHDQGVWLOOQDUURZHU
path. This is the path of Muhammad as set down in the guidance that
LVJLYHQH[FOXVLYHO\WRKLPWKH4XUDQ,WOHDGVWRWKHVSHFLFIRUPRI 
PHUF\DQGIHOLFLW\WKDW*RGKDVVLQJOHGRXWIRUWKHIROORZHUVRI ,VODP
At the same time, because of the all-embracing nature of the Quranic
revelation, it includes within itself the paths of all the previous prophets.37
$VWKH,EQ$UDELZULWHV
The Muhammadan leader chooses the path of Muhammad and leaves
aside the other paths, even though he acknowledges them and has faith
in them. However, he does not make himself a servant except through
the path of Muhammad, nor does he have his followers make themselves
servants except through it. He traces the attributes of all paths back to it,
EHFDXVH0XKDPPDGVUHYHDOHGUHOLJLRQLVDOOLQFOXVLYH+HQFHWKHSURSHUW\
of all the revealed religions has been transferred to his revealed religion.
His revealed religion embraces them, but they do not embrace it.38

,QVKRUWHYHQWKRXJKDOOSDWKVOHDGWR*RGEXW7KHURDGRI 
felicity is set down by revealed religion (shariah of Muhammad), nothing
else. When discussing the relationship between Islam and the previous
UHYHDOHGUHOLJLRQ,EQ$UDEL! PDNHVPHWDSKRURI WKHVXQDQGVWDUV+H
says, all the revealed religions (shara>i) are light. Among these religions,
the revealed religion of Muhammad is like the light of the sun among the
lights of the stars. When the sun appears, the lights of the stars are hidden,
and their lights are included in the light of the sun.39)RU,EQ$UDEL!!WKH
34

Ibid.SYRO,,,S
Ibid., vol. VI, pp. 224-25.
36
Ibid., vol. ,,,SSYRO9,S
37
Chittick, Imaginal Worlds, p. 145.
38
,EQ$UDEL!Futu>h}a>t, vol. VI, p. 210. See also Chittick, Imaginal Worlds, p. 145.
39
,EQ$UDEL!!Futu>h}a>t, vol. V, p. 295.
35

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

471

Media Zainul Bahri

coming of Islam means abrogating (naskh) the previous revealed religion

EHFDXVHWKH\WDNHSODFHWKURXJK0XKDPPDGVshariah. Nevertheless, they
do in fact exist, just as the existence of the light of the stars is actualized.
$OORI 0XVOLPVKDYHEHHQUHTXLUHGLQDOOLQFOXVLYHUHOLJLRQWRKDYHIDLWK
LQWKHWUXWKRI DOOWKHPHVVHQJHUVDQGDOOWKHUHYHDOHGUHOLJLRQ,EQ$UDEL!
states that they are not rendered null (ba>t\il) by abrogationthat is the
opinion of the ignorant.40
$WWKHVDPHWLPH,EQ$UDEL!LVQRWDIUDLGRI DWWDFNLQJOHDGHUVRI 
the People of the Book (Ahl al-Kita>b%\UHIHUULQJWRWKH4XUDQ,EQ
$UDEL!FULWLFL]HVWKRVHOHDGHUVWKDWWKH\KDYHVROGWKHYHUVHVRI WKH/RUG
for a low price by doing tabdi>l (changing) and takhri>f (distortions) for the
sake of wealth and social status as religious leaders.41 In addition, Ibn
$UDEL!DOVRVKDUSO\FULWLFL]HVWKHVWRULHVFRQWDLQHGLQWKH%LEOHWKDWPDQ\
Christians and Jews blemish and record wrong stories, such as the scandal
of the prophets.42)RU,EQ$UDEL!WKHVWRULHVZRXOGEHLQDSSURSULDWHWREH
DWWULEXWHGWR*RGDQG+LVDSRVWOHVQRWHYHQDVLQJOHWH[WLQWKH4XUDQ
DQGKDGLWKWKDWWHOOVWKHVLPLODU,VODPVD\V,EQ$UDEL!DOZD\VHQFRXUDJHV
UHVSHFWIRUWKHSURSKHWVDQGPDLQWDLQVDVHQVHRI VKDPHWR*RG)RU
,EQ$UDEL! WKRVHVWRULHVDUHDQDFFLGHQWVDQGGLVDVWHUVEDVHGRQD
faulty interpretation and invalid sources, i.e. as products of the minds
of Jewish people.43
2QWKHIXUWKHUWKHRORJLFDOH[RWHULFDOYLHZV,EQ$UDEL! EODPHV
the Jewish and Christian religious institutions as polytheistic religion,
associated other gods with Allah (shirk). He accuses the Jews and the
&KULVWLDQVDVLQGHOVEHFDXVHRI WKHLUFODLPWKDWWKH\DUHFKLOGUHQRI *RG
and His beloved.44 The Jews have lied by accusing Mary as adulterous and
-HVXVDVDQLOOHJLWLPDWHVRQ,EQ$UDEL! DJDLQFRQYLFWVWKH&KULVWLDQV
DVLQGHOVO\LQJH[DJJHUDWLQJLQUHOLJLRQUXGHDQGEOLQGRI WKHWUXWK
It is because they believe that Jesus had two natures: the son of a man
-RVHSKDQGWKHVRQRI *RGDVZHOODQG-HVXVLV*RG45 In some parts of
the Futu>h}a>t,EQ$UDEL!PHQWLRQVWKDWWKHEHOLHI LQWKH7ULQLW\LVDSDJDQ
40
41
42
43
44
45

472

,EQ$UDEL!!Futu>h}a>t, vol. V, p. 295. See also Chittick, Imaginal Worlds, p. 125.

,EQ$UDEL!Futu>h}a>t, vol. VIII, p. 432.
Ibid., vol. III, p. 463.
Ibid., p. 463.
Ibid., vol. V, p. 313.
Ibid.,YRO9,,S$!!7DOL!TD!WLQ,EQ$UDEL!Fus}u>s,} vol. II, p. 145.

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

false, and heretical,46DVZHOODVDFXOWRI 0DU\7KHFUXFL[LRQRI -HVXVKDV

QHYHUKDSSHQHGDQGDOOWKHYLHZVDERXWWKHFUXFL[LRQDQGWKHFODLPVRI 
the Israelites who have killed Jesus are a lie, very weak and unfounded.47
)RU,EQ$UDEL!WKHSURSKHW,!VD!GLHGEHFDXVHRI QDWXUDOFDXVHVDQGQRW
FUXFLHG48-HVXVLVDOVRQRWWKHVRQRI *RGDVWKH&KULVWLDQVFODLPHG
7KLVFODLPLVHTXDOO\HUURQHRXVWRWKHFODLPRI -HZLVKSHRSOHWKDW8]D\U
LVFKLOGUHQRI *RG49
7KHH[SODQDWLRQDERYHVKRZVWKDWDVERWK6XDQGWKHRORJLDQ,EQ
$UDEL! FOHDUO\VKRZVKLVGHWHUPLQDWLRQWKDWWKHEHVWURDGWR*RGZLWK
its felicity and blessing is the path or shariah of Prophet Muhammad.
Although he adopts the idea of the transcendental unity of religions,
as we shall see, he remains faithful to the shariah. He does not embrace
inner religion and does not create new religion with his concept about
wah}dat al-adya>n. Even though he believes that there is no aberration in the
level of ideal religion, he criticises the historical religions perceives
them as being deviated, turning away from the original and ideal path.
E. The Unity of Essence and the Religion of Love
,QGHHG,EQ$UDEL!QHYHUPHQWLRQVWKHWHUPRI WKHXQLW\RI UHOLJLRQV
(wah}dat al-adya>n). Nevertheless, his explanation on the unity of Essences,
Form, and Source may indicate or prove the existence of the idea of
transcendental unity of religions. As far as the concept of the unity of
essence concerned, it compromises four. First, through the doctrine of
wah}dat al-wuju>d,,EQ$UDEL!EHOLHYHGWKDW7KH(VVHQFHLV2QH$OOGLYHUVH
creation are coming out and back to Him. From the side of creation,
WKHPDQLIHVWDWLRQWKDWLVVHHQLVPDQ\DQGGLYHUVH,EQ$UDEL!VDLGWKH
Essence is One, but its law are varies, therefore various ru>h} (spirit) and
form existed,50 or the Essence is one, but its law are varies, those are
unseen but for someone who knew.51
 7KH (VVHQFHKDVWZRPHDQLQJVUVWWKDW*RGKLPVHOI LVWKH
source of everything, and second as the source or origin of diverse
46
47
48
49
50
51

Ibid.,YRO9,SYRO9,,SYRO9,,,S 
Ibid., vol. VII, p. 214.
Ibid., vol. IV, pp. 30-31.
Ibid., vol. IV, p. 61.
Ibid., vol. IV, p. 43.
Ibid., vol. VI, p. 240.

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

473

Media Zainul Bahri

forms of phenomenon that just like the essence of light or water which
WDNHVPDQ\GLIIHUHQFHVKDSHV7KH(VVHQFHRI ERWKLVRQHHQXPHUDWLRQ
is not possible but its appearance or vessel might vary. This one Essence
manifests into ninety-nine names. The whole names are one and the
same in its essence. At the same time, those names are also conceived
diversity (kathrahLQGHSHQGHQWVROLWDU\KDYHLWVRZQGLIIHUHQWUHDOLWLHV
in each of it. Here, they are seen as many (kathi>r). So far one can see that
,EQ$UDEL!VLGHDRI WKHXQLW\RI (VVHQFHLVLGHQWLFDOZLWKKLVGRFWULQHRI 
tajalli>. Therefore, religions are only different and even contradictory on
its forms, manifestations or appearances. Essentially, they are one and
WKHVDPHIURP2QHDQGWKH6DPH*RG7KHXQLW\RI UHOLJLRQVPHDQV
the unity of the essence of religions.
SecondLVWKHXQLW\RI LWVHQG,EQ$UDEL!DUJXHVWKDWDWWKHSRLQW
of end, its estuary is the same. Since all of religions essentially are
FRPLQJIURPWKHRQHDQGWKHVDPH*RG,EQ$UDEL!DIUPVWKDWDOORI 
WKHEHOLHYHUVVKDOOOHDGWRWKHVDPHHQG*RG7KXVDOORI WKHGLIIHUHQW
IRUPVRI UHOLJLRQVDUHDOZD\VLQWKHIUDPHRI *RGVJUDFH7KHUHIRUHDOO
believers will end happily because of His grace that forgives all of their
FRQFHSWLRQRI *RGDQGWKHIRUPVRI WKHLUZRUVKLS52
Third is the unity of the path or shariah,EQ$UDEL!DUJXHVWKDWDOO
shariah that is sent to messengers and prophets are in its essence truly
from the same source and also have the same spirit. The shariah of
messengers and prophets come from one original shariah. As what the
Prophet SAW says in hadits Bukha>ri>: DODQEL\D! GL!QXKXP ZD!K`LGNXOOXKX
min indi Alla>h.53$!! DQG$GGDVVWDWHGWKDW,EQ$UDEL!VSKLORVRSKLFDO
6XVPV\VWHPLGHDVDQGDUJXPHQWVHFKRHVWKHWHDFKLQJRI th century
scholars Ikhwa>n al-S}afa>. Ikhwa>n stated that The Religion (al-di>n) is only
one. Al-di>n in this context is understood as in its original essence that
is followed by all of the prophets and messengers. Whereas shariah
containing order, prohibition, and guidance must differ in many ways
because one and another has its own different socio-cultural contexts.54
/LNHZLVH,EQ-DUL!UDO7_DEDUL!YHFHQWXULHVEHIRUH,EQ$UDELDSURPLQHQW
4XUDQVLQWHUSUHWHUDQGKLVWRULDQTXRWHG4DWD!GDKG+PHQWLRQHG
52

Ibid., vol. VI, p. 31.

Ibid., vol. VI, p. 31.
54
Ikhwa>n al-S}afa>, Rasa>il Ikhwa>n al-S}afa>4XP0DNWDEDO$OD!PDO,VOD!PL!
H), pp. 486-87.
53

474

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

religion (di>n) is one, but its shariah is always different (al-di>n wa>h}id wa
al-shari>ah mukhtalifah).55$GLVWLQJXLVKHG6KLLWHMufassir,7_DED!W?DED!L!DOVR
FRQUPVWKDW$OODKRUGHUHG+LVVHUYDQWVWRZRUVKLS+LPZLWK2QH
Religion, which is a religion that surrenders to Him (al-isla>m lahu>).
However, to achieve that Allah made different ways according to their
own characteristics.56)RU,EQ$UDEL!WKRXJKWKHLUshariah are diverse,
PDQNLQGDUHLQVWUXFWHGWROLYHLQXQLW\KDUPRQLRXVDQGUPLQREH\LQJ
their shariah.57
,EQ $UDEL DOVR H[SODLQV WKLV RULJLQDO XQLW\ RI  shariah as he
elucidates verse (al-Ma>ida: 48) saying, for each We have appointed a
divine law (shirah) and a traced-out way (minhaj).... from this original
shirah emerges diverse shariah models (PLQ KD!GKLKL DOVKDUL!DK MD!D
shirukum). That origin shirah or W?DUL!TDKDFFRUGLQJWR,EQ$UDEL!LVOLNHD
tree from where the branches grow or like Moses that suckled from his
PRWKHUVEUHDVW7KHVRXUFHRI WKHPRWKHUQHVVRI 0RVHVPRWKHULVDW
her willingness to feed him, not because she delivered him.58 There is a
law of rightful (h}ala>l) in the shariah of one prophet, but not for others.
Nevertheless, what this shariah means here is the institutional form.59
$FFRUGLQJWR$!!WKHYHUVLRQRI RULJLQDOXQLW\RI shariahRI ,EQ$UDEL!
is shariah that is beyond the categorization of h}ala>l and h}ara>mLWPLJKW
be called as wah}dat al-wuju>d shariah, which gives acknowledgment that
*RGDO+^DTT shall receive every deed and believe under His consenting.60
The categorization of h}ala>l and h}ara>m within diverse shariah is
0XK`DPPDG,EQ-DUL!UDO7_DEDUL!Ja>mi al-Baya>n fi> Tawi>l al-Qura>n (Bairut: Da>r
DO.XWXEDO,OPL\\DKYROIV, p. 610. The statement that the religion of prophets
DUHRQHLVVWDWHPHQWLQRQHRI 0XKDPPDGVKDGLWV9HULO\ZHDUHJURXSRI SURSKHWV
our religions are one..., the prophets are one father with different mothers. See Ibn
Taymiyyah, ,TWLG`DDO6`LUD!W?DO0XVWDTL!P (Bairut: Da>r al-Fikr, n.d.), pp. 454-6.
56
$OOD!PDK7_DED!W?DED!L!Al-Mi>za>n fi> Tafsi>r al-Qura>n (Bairut: Da>r al-Fikr, n.d.),
vol. V, p. 361.
57
 ,EQ$UDEL!Futu>h}a>t, vol. VI, p. 215.
58
 ,EQ$UDEL!V$OOHJRU\LVEDVHGRQWKHDUJXPHQWWKDWWKHIXQFWLRQRI PRWKHUDV
the birth giver is the inevitable mandate and the nature of women. Meanwhile, breast
feeding is a choice that may or may not be done but has the very essential function,
QDPHO\JLYHVOLIHWRWKHEDE\7KHUHIRUH,EQ$UDEL!VDLGIDXPPXKD!DOD!DOK`DTL!TDKPDQ
ard}aathu la> man waladathu. ,EQ$UDEL!Fus}u>s}, vol. I, pp. 201-02.
59
,EQ$UDEL!Fus}u>s}, vol. I, p. 201.
60
$!!7DOL!TD!WLQ,EQ$UDEL!Fus}u>s>,} vol. II, pp. 300-1.
55

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

475

Media Zainul Bahri

only in its form (s}u>rahQRWLQLWVHVVHQFHRUVRXUFH,EQ$UDEL!SRLQWVRXW

this original or essential shirah as DOW?DUL!TDOXPDP (the path of umma or
religious community) or the straight path that is taken on by many diverse
believers.61$!! QDPHVWKDWSDWKDVWKHSDWKRI wah}dat al-wuju>d (the unity
of Existence) and wah}dat al-mabu>d (the unity of the worshiped), following
,EQ$UDEL!VGRFWULQHWKDWWKHUHLVQRZRUVKLSHGH[FHSW+HZKRUHYHDOV
Himself into many forms of worshipful tributes.62
 $V WKH ZKROH SDWKV OHDG WR *RG KHQFH IRUPV RI  ZRUVKLSIXO
tributes -from the coarse form such as idols to the most abstract of
UHOLJLRXVO\ SKLORVRSKLFDO LGHDV DOO DUH OHDGLQJ WR *RG 7KHUHIRUH LQ
WKH OLJKW RI  ,EQ $UDEL! $!! DUJXHV WKDW PRQRWKHLVP SRO\WKHLVP
henotheism, and other models of beliefs are one universal religion. The
difference between monotheism and polytheism, in ,EQ$UDEL!VWKHRU\
is just a matter of a logical difference between The One and the Many.63
A person becomes polytheist only if he/she fails to understand or realize
the Absolute union of the whole. The polytheist believes that The One
([LVWHQFHLVGLYLGHGDQGWKHQZRUVKLSLW,QIDFW,EQ$UDEL!DUJXHVWKHUH
LVQRDOO\WR*RGDQGWKHDOO\RI ZRUVKLSHULVQRW7KH(VVHQFH7KH
idols whom they are worshiping are none other than the manifestation
RI *RG64
,EQ$UDEL!IXUWKHUFRPPHQWRQWKHYHUVH7K\/RUGKDWKGHFUHHG
that ye worship none save Him,(DO,VUD!: 23), unlike the common
understanding, that you should not worship others than Allah, but Any
things that you are worshiping, you are (actually) not worshiping other
than Allah, as there is no other than Him in any existence that exist.65
7KHUHIRUHLQ$!! H[HJHVLV,EQ$UDEL!GRHVQRWUHIXVHSRO\WKHLVPDVORQJ
as the worshiper of idols really conscious that their gods are merely
manifestation (majla>) or forms (wuju>hRI 5HDOLW\WKH7UXH*RG66 The
doctrine of wah}dat al-wuju>d is also believed by Ah}mad Ami>n, he argues that
the difference of religions is only in the outer aspect, as in its inner or
61

Ibid., p. 1.
Ibid., p. 5.
63
 $!! The Mystical Philosophy of Muh}yid-Di>n Ibnul-Arabi> (Lahore: SH Muhammad
Ashraf, 1964), p. 149.
64
,EQ$UDEL!Fus}u>s}, vol. I, p. 190.
65
Ibid.\S,EQ$UDEL!Futu>h}a>t, vol. IV, p. 549.
66
 $!!The Mystical Philosophy of Muh}yid-Di>n Ibnul-Arabi>, p. 149.
62

476

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

essential aspect of all men, whatever of their religion, are going through
WKHZD\WR*RG7KHGLIIHUHQWSDWKVDUHQRWLPSRUWDQWDQ\PRUHDVWKH
HQGRI WKHJRDOLVRQHORYHWKH2QH*RG67
$6XPDVWHU$EGDO4D!GLU0DK`PX!GKDVDVLPLODUSHUVSHFWLYH
$FFRUGLQJWR0DK`PX!GWKHVWURQJFRQFHSWRI ,EQ$UDELVwah}dat al-wuju>d
in its turn delivering the concept of wah}dat al-adya>n (the unity of religions).
%HFDXVHDOOH[LVWHQFHVLV*RGVtajalli>, therefore, then all of them, not
OHDVWDUHZRUVKLSLQJ7KH2QH*RG7KHDLPRI WKRVHULWXDOVLVQRQH
RWKHUWKDQWRQG+LVHVVHQFHRI (VVHQFH7KHZURQJIRUPRI ULWXDOLV
UHGXFLQJ*RGRQO\LQWRRQHPRGHORI ZRUVKLSLQJ+LVPDQLIHVWDWLRQ68 In
other words, one should be conscious that his worshiping form (shariah) is
just one of other forms of worshiping as it is His diverse manifestations.
In the context of the original unity of shariah, Nasr perceives
that ,EQ$UDEL!VGRFWULQHRI logos, developed further by al-Ji>li>, implicitly
contains the universality of revelation principle. Prophet or religious
founder is one aspect of the ultimate or universal logos (uncreated logos
each of them are an historical logos (created logos).69 Each of historical
logos brings teachings (shariah) which are different from one to another,
but at the same time, the same as coming from the universal logos.70
As there is the original unity of shariah, it implies the existence of
WKHRULJLQDOXQLW\RI VFULSWXUH$FFRUGLQJWR,EQ$UDEL!IURPWKHVLGHRI 
WKHVRXUFHRI *RGVZRUGVkala>mDOOVFULSWXUHVDUHHTXDO7KHUHLVQR
most prime (mufa>d}alah) between one and another since all scriptures are
from the same source: the One (al-kutub kulluha> min al-Wa>h}id). However,
,EQ$UDEL! LPPHGLDWHO\VWDWHVWKDW4XUDQLVWKHPRVWFRPSUHKHQVLYH
and complete in its historical level.71 However, it is worth noting that
WKH4XUDQLVGHHPHGWRYHULI\PXV`DGGLTDQ) and support or look after
(muhaiminan alayhi) earliest scriptures (s}uh}uf). Hazrat Inayat Khan (1882Ah}mad Ami>n, =^XKUDO,VOD!P%DLUXW'D!UDO.LWD!EDO$UDEL!QGYRO,9S
$EG DO4D!GLU 0DK`PX!G al-Falsafah al-S}u>fiyyah fi> al-Isla>m: Mas}a>diruha> wa
1D]DUL\\D!WXKD!ZD0DND!QDWXKD!PLQDO'L!QZDDO+^D\D!W'D!UDO)LNUDO$UDEL!QGSS
69
Seyyed Hossein Nasr, Three Muslims Sages: Avicena-Suhrawardi-Ibn Arabi
(Cambridge: Harvard University Press, 1964), p. 116.
70
Detail explanation of Logos sees William Stoddart, Aspect of Islamic
(VRWHULVPLQ-HDQ/RXLV0LFKRQDQG5RJHU*DHWDQLHGV6XVP/RYHDQG:LVGRP,
pp. 237-49.
71
,EQ$UDEL!Futu>h}a>t, vol. VIII, p. 209.
67

68

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

477

Media Zainul Bahri

DSURPLQHQWPRGHUQ6XIURP,QGLDZKRKDGWHGLRXVO\VSUHDG
WKHPHVVDJHRI SHDFHIRUKXPDQLW\WKURXJK6XVPDOVRUHVRXQGVWKH
inner unity of the holy scriptures. He resounds that inner sound of all
VFULSWXUHVLVRQHDQGWKHVDPHWKH\DUHFRPLQJIURP*RGZLWKWKHVDPH
message, the realization of union. 72
Fourth, transcendent unity of religions is found in the religion of
love. ,EQ$UDEL!VUHOLJLRQRI ORYHLVDOZD\VEDVHGRQKLVIDPRXVSRHP
My heart is capable of every form:
a meadow for gazelles,
a cloister for monks,
For the idols, sacred ground,
Kaba for the circling pilgrim,
the tables of the Torah,
WKHVFUROOVRI WKH4XUDQ
,SURIHVVWKHUHOLJLRQRI ORYH
wherever its caravan turns along the way,
that is the belief,
the faith I keep.
Like Bishr,
Hind and her sister,
love-mad Qays and his lost Lyla,
0i\\DDQGKHUORYHU*KD\Oi73

)URPWKHDERYHSRHW1LFKROVRQVDLG,EQ$UDEL! SURFODLPVWKDW
there is no religion more noble than the religion of love and possessing
*RG7KHZKROHHVVHQFHRI WKHFUHHGLVORYH,EQ$UDEL! DQGDOOWUXH
P\VWLFVDUHDEOHWRDFFHSWDQ\RI WKHEHOLHIVDQGWKHLUEHOLHYHUVSHUFHSWLRQ
on what they assumed.74 Therefore, through wah}dat al-wuju>dRQHVKDOOQG
RXWWKDWORYHRI *RGLVWKHEDVLVRI DOOIRUPVRI ZRUVKLS$!!FODLPV
that worshipping means loving the object of worshipped, and love is a

72

Hazrat Inayat Khan, The Unity of Religious Ideals (London: Barrie and Jenkins,
1974), p. 12.
73
 ,EQ $UDEL! 7KH 7DUMXPD!Q DO$VKZD!T, translated by Nicholson (London:
Theosophical Publishing House Ltd., 1978), p. 19.
74
Nicholson, The Mystics of Islam (London: Routledge and Keagan Paul Ltd.,
1966), p. 105.

478

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

principle that impregnates and binds both of them.75

Quoting the verse of al-Isra!,EQ$UDEL! EHOLHYHVWKDWWKHUHLV
QRORYHEXW*RG,QUHDOLW\RQO\*RGWKDWLVORYHGE\DOORI KLVFUHDWXUHV
but their names are a hindrance. One may name the object that they
ZRUVKLSSHG DV 0DQD!W 8]]D! DQG /D!76 Therefore, according to Ibn
$UDEL!DQDFFRPSOLVKHGa>rifRURQHWKDWKDVUHQHGKLVNQRZOHGJHDQG
his kashf77LVDPDQZKRVHHV*RGVHVVHQFHLQDQ\RI +LVDSSHDUDQFHV78
$V,EQ$UDEL!UHFLWHV
The creatures have knotted their beliefs
&RQFHUQLQJ*RG
And I bear witness to everything
They believe.
When He appears to them in forms
Through self-transmutation
They state what they witness
Not disclaiming Him...79

,EQ$UDEL! VSLULWXDOO\KDVZLWQHVVHG*RGV(VVHQFHLQDQ\IRUPV
DQGEHOLHIVRI KXPDQVZRUVKLS,QWKLVVWDWHKLVYLHZLVDVDQLQFOXVLYH
and even pluralist.80$FFRUGLQJWR$EG4D!GLU0DK`PX!G,EQ$UDEL!VSRHP
DERYHLVWKHLQHYLWDEOHFRQVHTXHQFHRI KLVwah}dat al-wuju>d idea. Through
wah}dat al-wuju>d*RGDVWKH(VVHQFHRI DOOJRGVLVZRUVKLSSHGE\PDQNLQG
LQYDULRXVIRUPVDQGZD\V$FFRUGLQJWR,EQ$UDEL!WKHPHDQLQJLVQR
2QHLVZRUVKLSSHGEXWLV*RGLV2QHWKRXJKKXPDQVSHUFHSWLRQDQG
His appearance are diverse and varied.81 The a>rif SHRSOHV ,EQ $UDEL!
 $!!The Mystical Philosophy of Muh}yid-Di>n Ibnul-Arabi>, p. 151.
,EQ$UDEL!Futu>h}a>t, vol. VII, p. 472.
77
In Futu>h}a>t,EQ$UDEL!QDPHVLWDSHUIHFWDULI al-a>rif al-ka>mil), but in Fus}u>s} he
FDOOLWDSHUIHFWHGDULI al-a>rif al-mukammal). Both of this terms presumably referring
to the same meaning: the perfect man (al-insa>n al-ka>mil) that is one of the very important
WRSLFVLQ,EQ$UDELV\VWHPRI 6XVP
78
,EQ $UDEL! Fus}u>s}, YRO ,  ,EQ $UDEL! Futu>h}a>t, YRO 9 S  2Q WKH
capability of an a>rif about the one in the many or vice versa see William. C. Chittick,
7KH6HOI'LVFORVXUHRI *RG3ULQFLSOHRI ,EQDO$UDEL!V&RVPRORJ\1HZ<RUN6WDWH8QLYHUVLW\
RI 1HZ<RUN3UHVVS
79
,EQ$UDEL!Futu>h}a>t, vol. V, p. 255.
80
$!!7DOL!TD!W,LQ,EQ$UDEL!Fus}u>s>,} vol. II, p. 289.
81
$EGDO4D!GLU0DK`PX!GDO)DOVDIDKDO6`X !\\DK!DO,VOD!P p. 516.
75
76

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

479

Media Zainul Bahri

mentioned, are able to accept various mode of beliefs (DTL!GD). Apparently,

WKH\GRQRWPHUHO\UHIHUWR0XVOLP6XEXWDOOVDLQWO\SHRSOHIURPDOO
religions and traditions. The doctrine and practice of self-purifying, the
FORVHQHVVWRWKH$EVROXWH*RGDQGREMHFWLRQWRPDWHULDOZRUOGzuhd)
are profoundly found in all religious tradition.
Seyyed Hossein Nasr acknowledged ,EQ$UDEL!VUHOLJLRQRI ORYHLV
not merely an emotion or a common feeling but the realization of marifat,
a spiritual knowledge on the unity of the essence of inner religions. On
this esoteric level, no doubt, it takes place at the basic meeting of various
religious traditions and even the inner union of all religious traditions.82
$FFRUGLQJWR1DVUJHQHUDOO\DOORI WKH6XVDUHJLYLQJDWWHQWLRQRQWKH
discourse of the inner unity of religions, but only Ibn Arabi> who has given
vast elucidation in details.83 As with Nasr, Chittick, through his Imaginal
Worlds (1994), comes up with the hypothesis that ontologically all forms
of beliefs are true, no matter what the content are, as the entire things in
this universe is depended on DO+^DTT. The emergence of various religions
is caused by the will of DO+^DTTDVWKH*XLGHRI PDQNLQGWREULQJLQWR
their happiness and comprehensiveness. However, all manifestation of the
XOWLPDWHJXLGHLVQHYHUWRWDOO\SHUYDGLQJWKHWUXWKWKHUHIRUHHDFKUHOLJLRQ
has its particular mode of expression than others.84 Schuon further views
that religions in its meaning as form have character of formal, particular,
DQGOLPLWHGZKHUHDV*RGLVWKH$EVROXWH2QHDQGWKH,QQLWH%DVHGRQ
this logic of divine transcendental, all forms and appearances of beliefs
cannot assert themselves as the holder of the one absolute truth.85 In
fact, all religions are accommodating the Absolute Truth.
F. Conclusion
The article offers an alternative way of reading ,EQ$UDEL!VWKRXJK
by which it tries to bridge between two contrasting opinions and groups.
7KHUVWJURXSLVWKHRQHWKDWFODLPVWKDW6XVKDYHGHYLDWHGDQGNUfor
it similize all religions and forms a new religion by embracing a doctrine
RI XQLW\RI UHOLJLRQVDVVWDWHGE\$EGDO5DK`PQDO:DNO7KHVHFRQG
Seyyed Hossein Nasr, 6X(VVD\V, pp. 146-47.
Seyyed Hossein Nasr, Three Muslims Sages, p. 116.
84
William C. Chittick, Imaginal Worlds, p. 139 & pp. 174-75.
85
Frithjof Schuon, The Transcendent Unity of Religions (Illinois USA: Theosophical
Publishing House, 1984), pp. 18-19.
82
83

480

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

JURXSLVWKHRQHWKDWFODLPVWKDW,EQ$UDEL!GLGQRWFRQIHVVDQGWDXJKW
WKHFRQFHSWRI UHOLJLRQVXQLW\DVVWDWHGE\6XGDO+^DNP6DQL%DGURQ
$QLV0DOLN7KRKD6\DPVXGGLQ$ULI6\HG0XKDPPDG1DTXLEDO$WWDV
DQG<VXI =D\GQ
Both groups actually do not comprehensively analyze ,EQ$UDEL!V
concept on the unity of the religions. The above discussion however is
DJDLQWVWKHUVWJURXSZKLFKFODLPVWKDW,EQ$UDEL!KDVDOUHDG\VLPLOL]HGDOO
religions, and similized a religion based on monotheism with a polytheism
(shirkUHOLJLRQDQGQDOO\WULHGWRFUHDWHDQHZUHOLJLRQZLWKFDUU\LQJ
WKHFRQFHSWRI UHOLJLRQVXQLW\,QIDFWWKHUVWJURXSDFWXDOO\GRHVQRW
have ample and intact understanding towards the whole views of Ibn
$UDELSDUWLFXODUO\LQWKHFRQWH[WE\ZKLFK,EQ$UDEL!SURSRVHGWKHYLHZ
of universal truth of religions and transcendental unity of religions. As
ZLWKWKHUVWWKHVHFRQGJURXSPLVVXQGHUVWRRG,EQ$UDEL!VFRQFHSW
of the unity of religion. It is true that the unity is meant as the unity
of shariah. But what he has purposed is the transcendental unity, while
WKHUHOLJLRQVshariah (forms) are different, even are in conradiction one
WRDQRWKHU7KHUHIRUHWKHVHFRQGJURXSKDVQHJOHFWHG,EQ$UDEL! ZKR
demonstrated his humanist and inclusive paradigms with regards to the
principal truth of religions.
The discussion reveals that article is in accordance with the third
JURXSRI VFKRODUVPRVWO\H[SHUWVLQ6XVPDQGFRPSDUDWLYHUHOLJLRQV
7KHVHVFKRODUVSURSRVHDWKHRU\WKDW,EQ$UDE5PDQG+DOOD!MWUXO\
NHHSWKHFRQFHSWRI UHOLJLRQVWUDQVFHQGHQWDOXQLW\DVDFNQRZOHGJHGE\
)ULWKMRI  6FKXRQ 6H\\HG +RVVHLQ 1DVU 1LFKROVRQ $E DO$O $II
$EGDO4GLU0DK`PG:LOOLDP&KLWWLFN6FKLPPHODQG0XV`WD? I+LOP
,QVKRUW,EQ$UDELVVWDQFHVWRZDUGRWKHUUHOLJLRQVLQWKHWKFHQWXULHV
LVKXPDQLVWDQGXQLTXH7KHPRUHSHRSOHXQGHUVWDQGWKHLQWHUVHFWLRQ
and the essential unity of religions, the more they are open for dialogues
with other different faiths. The more intense of the believers making
encounter and dialogue, the more intense they will design humanitarian
works to response actual issues that cannot be faced alone anymore.

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

481

Media Zainul Bahri

BIBLIOGRAPHY
$!! The Mystical Philosophy of Muh}yid-Di>n Ibnul-Arabi>>, Lahore: SH
Muhammad Ashraf, 1964.
$UDEL!0XK`\DO'L!Q,EQal-Futu>h}a>t al-Makkiyyah, 8 volumes, Bairut: Da>r
al-Fikr, 2002.
----, )XV`X !V`DO+^LNDP%DLUXW'D!UDO.LWD!EDO$UDEL!
----, 7KH7DUMXPD!QDO$VKZD!T, transl. Nicholson, London: Theosophical
Publishing House Ltd., 1978.
Arif, Syamsuddin, Orientalis & Diabolisme Pemikiran-DNDUWD*HPD,QVDQL
Press, 2008.
$OPLU]DQDK 6\DIDDWXQ 3DWKV 7R 'LDORJXH /HDUQLQJ IURP *UHDW 0DVWHUV,
Herndon: USA: IIIT, 2009.
Ami>n, Ahmad, =^XKUDO,VOD!P%DLUXW'D!UDO.LWD!EDO$UDEL!QG
Chittick, William C., Imaginal Worlds: Ibn al-Arabi and the Problem of Religious
Diversity1HZ<RUN6WDWH8QLYHUVLW\RI 1HZ<RUN3UHVV
----, 7KH6X3DWKRI .QRZOHGJH1HZ<RUN6WDWH8QLYHUVLW\RI 1HZ<RUN
Press, 1989.
----, 7KH6HOI'LVFORVXUHRI *RG3ULQFLSOHRI ,EQDO$UDEL!V&RVPRORJ\, New
<RUN6WDWH8QLYHUVLW\RI 1HZ<RUN3UHVV
Corbin, Henry, &UHDWLYH,PDJLQDWLRQLQWKH6XVPRI ,EQ$UDEL, Princeton:
Princeton University Press, 1981.
Eck, Diana L., (QFRXQWHULQJ*RG$6SLULWXDO-RXUQH\IURP%R]HPDQWR%DQDUDV,
Boston: Beacon Press, 1993.
+^DNL!P6XD!GDO$O0XMDPDO6`X! ! DO+^LNPDK!+^XGX!GDO.DOLPDK, Beirut:
Dandat, n.d.
+DQD!+DVDQDira>sa>t Isla>miyyat, Mis}r: Maktabah al-Anjalu al-Mis}riyyah,
n.d.
H{ilmi>, Muh}ammad Mus}ta\ fa>, ,EQDO)D!ULGZDDO+^XEEDO,OD!KL!'D!UDO0DD!ULI
1985.
Izutsu, Toshihiko, 6XVPDQG7DRLVP$&RPSDUDWLYH6WXG\RI .H\3KLORVRSKLFDO
Concepts, Los Angeles: University of California Press, 1983.
Khan, Hazrat Inayat, The Unity of Religious Ideals, London: Barrie and

482

Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

Ibn Arabi> and the Transcendental Unity of Religions

Jenkins, 1974.
Lewisohn, Leonard (ed.), 7KH+HULWDJHRI 6XVP9ROXPH,,7KH/HJDF\RI 
0HGLHYDO 3HUVLDQ 6XVP , Oxford, England: Oneworld,
1999.
0DK`PX!G$EGDO4D!GLUDO)DOVDIDKDO6`X!\\DK! DO,VOD!P0DV`D !GLUXKD! ZD
1D]`DUL\\D!WXKD!ZD0DND!QDWXKD!PLQDO'L!QZDDO+D\D!W, Da>r al-Fikr al$UDEL!QG
0LFKRQ-HDQ/RXLVDQG*DHWDQL5RJHUHG6XVP/RYHDQG:LVGRP,
Bloomington: World Wisdom, Inc., 2006.
Nasr, S. Hossein, 6X(VVD\V/RQGRQ*HRJH$OOHQDQG8QZLQ/WG
----, Three Muslims Sages: Avicena-Suhrawardi-Ibn Arabi, Cambridge: Harvard
University Press, 1964.
Nicholson, The Mystics of Islam, London: Routledge and Keagan Paul
Ltd., 1966.
Noer, Kautsar Azhari, Wah} d at al-Wuju> d dalam Perdebatan, Jakarta:
Paramadina, 1995.
----, 7DVDZXI 3HUHQLDO.HDULIDQ.ULWLV.DXP6X, Jakarta: Serambi, 2003.
S}afa>, Ikhwa>n al, 5DVD!LO,NKZD!QDO6`DID!4XP0DNWDEDO$OD!PDO,VOD!PL!
1405 H.
Schimmel, Annemarie, Mystical Dimension of Islam, Chapel Hill: The
University of North Carolina Press, 1981.
Schuon, Frithjof, The Transcendent Unity of Religions, Illinois USA:
Theosophical Publishing House, 1984.
Shikuh, Muhammad Dara, Majma-ul-Bahrain or The Mingling of The Two
Oceans: Text and TranslationWUDQVO00DKIX]8O+DT1HZ'HOKL
Adam Publisher, 2006.
7_DED!W?DED!L!$OOD!PDK$O0L!]D!Q!7DIVL!UDO4XUD!Q, Bairut: Da>r al-Fikr, n.d.
7_DEDUL!0XK`DPPDG,EQ-DUL!UDO-D!PLDO%D\D!Q!7DZL!ODO4XUD!Q, Bairut:
'D!UDO.XWXEDO,OPL\\DK
Thoha, Anis Malik, Tren Pluralisme Agama: Tinjauan Kritis-DNDUWD*HPD
Insani Press, 2006.
:DNL!O$EGDO5DK`P
 D!QDO+D!GKLKL!+L\DDO6`X!\\DK.DLUR0DW?EDDKDO
Sunnah al-Muh}ammadiyyah, 1955.
Al-Ja>miah, Vol. 50, No. 2, 2012 M/1434 H

483