neo-sufism, shariatism, and ulama politics 239
is the attribute of God, or that Muhammad is the manifestation of the
existence of God, or that God becomes Muhammad.
On the third statement he said that it is ‘a symbol of a person who has
been overwhelmed by the Light of God’s existence, whose dhat is without
kaifiyat(properties), infinite and incomparable, so that actions, attitudes
and dhat of Allah manifest (tajalli) factually in himself, after his existence
has disappeared in his view. This is themaqamoffanaʾ([mystical] stage
of annihilation). The use offanaʾis to eliminateananiyyah(egoism).’
The fourth statement he translates as ‘Allah is themutawalli(guide) of
Muhammad’. He argues that the word mutawalli is actually omitted in
the Arabic original sentence. For in Arabic grammar, it is possible for
the first substantive in a genetive construction (al-mudaf) to be omitted
in favour of the second noun in the genitive construction (al-mudaf
ilayhi). This is calledhadhf al-mudafʿala l-mudafʿilayh. He compares
this statement linguistically with Surat Yusuf (12:82),wa-sʾal al-qaryata
(ask the village), which should be read aswa-sʾal ahl al-qaryah(ask [the
people of] the village). The wordahl(people) is in this example the
omittedmudaf. He says, ‘Allah guides Muhammad or people in this life
by giving them guidance, well-being (taufiq) and help (maʿunah)’.⁶³ He
also says that ‘in this stage, a Sufi has reachedbaqaʾ(eternity) afterfanaʾ
(annihiliation). He will be always with Allah, and not with his own bad
desires (hawa nafsu).’ The person who has reached this state is called
khawash al-khawash(the special among the specials), and therefore he
or she becomes aninsan kamil(perfect human being).⁶⁴
According to Amran Waly, these statements signify the ‘spiritual
migration of a human being to his or her God. Anyone who follows these
statements properly will reach the status of a perfect human being.’⁶⁵
In these statements Muhammad is a symbol of a perfect human being;
the term Muhammad refers to a perfect human being in general, and
not necessarily to the Prophet Muhammad. Amran Waly also said that
‘those who do not understand correctly Abd al-Karim al-Jili’s teachings
or statements will not get the Light of Knowledge (nur maʿrifa). They
should no longer claim to be a leader of tariqah, or the spiritual path,
like some persons do who claim to be tariqa leaders or false murshids.’⁶⁶
Amran Waly also quotes a controversial interpretation by al-Jili of the
Qurʾanic verseQul huwa Allahu ahad. This verse is usually translated as
‘Say, Muhammad, He is Allah the only one.’ Al-Jili suggests that the word
Amran Waly,Sekelumit Penjelasan, 6.
Ibid., 7.
Ibid., 3.
Ibid., 3.