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{\fhiminor\f31575\fbidi \fswiss\fcharset186\fprq2 Calibri Baltic;}{\fhiminor\f31576\fbidi \fswiss\fcharset163\fprq2 Calibri (Vietnamese);}{\fbiminor\f31578\fbidi \froman\fcharset238\fprq2 Times New Roman CE;}
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\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid14632874 STFI Sadra Jakarta}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid866506\charrsid14632874 , Indonesia}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
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\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid9449787 humaidias97@gmail.com}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs15\f0\fs24\ul\cf17\insrsid11340501\charrsid9449787 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid11340501\charrsid4222913 
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\f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 Nusantara}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829  that has the same background with Islam}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 ic mysticism or}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 
 tasawuf, especially in Hindu and Buddhist traditions. Very little mention}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 ed}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829  that Islam present in Indonesia }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 with}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501  a philosophical rational dimension}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 . }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid9926782 The impact is the lack of research relating to }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501\charrsid9926782 the dimension of }
{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid9926782 Islam}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501\charrsid9926782 
ic rational philosophcal.}{\rtlch\fcs1 \af2 \ltrch\fcs0 \f2\lang1057\langfe1057\langfenp1057\insrsid11340501  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 Based on the author's }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 reading and research }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 
on the scholar works of Muslim Nusantara such as Hamzah Fansur, Shams al-D\'een al-Sumatran\'ee, N\'fbr al-D\'een al-Ranir\'ee, Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 h}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 ammad Y\'fbsuf al-Maqassar\'ee, Abd al-Rauf al-Sinkili, 'Abd. al-Samad al-Palimban\'ee, and Muhammad N\'e2fis al-Banjar\'ee
 show that their thinking}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501  and argument are}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 
 very rational}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501  and philosophical}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 . 
His works have colored the pattern of Islamic philosophy in }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 Nusantara}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829  that has developed since the 17}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\super\langnp9\langfenp1057\insrsid11340501\charrsid5374829 th}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501  until }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 18}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang9\langfe1057\super\langnp9\langfenp1057\insrsid11340501\charrsid5374829 th}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829  century AD, even has started the 16th century AD}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 
 This paper will analyze the genealogy of the origin of philosophical thought of }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501 Nusantara\rquote s scientist}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang9\langfe1057\langnp9\langfenp1057\insrsid11340501\charrsid5374829 , especially that developed in the sixteenth to 18th century, as well as themes that developed in those times as a discussion, object of study and debate.}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\lang1057\langfe1057\langfenp1057\insrsid11340501\charrsid5374829 
\par }\pard\plain \ltrpar\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid11340501 \rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913  
\par }\pard \ltrpar\ql \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid11340501 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid11340501\charrsid4222913 Kata Kunci: }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501 onness of being}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 , neo-Platonis, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 emanation}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 seven grades}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 , Nusantara}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\b\f0\fs24\insrsid11340501\charrsid4222913 
\par }\pard \ltrpar\qc \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid11340501 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid11340501\charrsid4222913 
\par 
\par Abstrak
\par }\pard \ltrpar\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid11340501 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 Sejarah masuknya Islam }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501 di}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913  Nusantara lebih banyak dideskripsikan dengan corak Islam yang }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 ber}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 dimensi tasawuf. Tesis tersebut berdasarkan pada kemampuan Islam yang menyatu dengan tradisi dan kebudayaan Nusantara yang memiliki latar belakang yang sama dengan I
slam tasawuf, terutama dalam tradisi Hindu dan Budha. Sedikit sekali yang menyebutkan bahwa Islam yang hadir di Indonesia memiliki corak rasional filosofis. Pandangan ini berimplikasi pada }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 
sedikitnya}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913  penelitian yang berkaitan dengan Islam yang berdimensi rasional filosofis. Berdasarkan pada hasil penelusuran penulis terhadap karya-karya para ilmuan Muslim }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 Nusantara seperti Hamzah Fansur\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 , Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 \'een}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913  al-Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 \'ee, N\'fbr al-D\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 
n al-Ranir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 Mu}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\ul\insrsid11340501\charrsid11340501 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 ammad Y\'fbsuf al-Maqassar\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid11340501 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 Abd al-Ra}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 \rquote \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501\charrsid4222913 f al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 Abd al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid11340501\charrsid14629316 S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501\charrsid4222913 amad al-Palimban}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 
, dan Muhammad Nafis al-Banjari menunjukkan bahwa pemikiran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501  dan argumen-argumennya }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 
sangat rasional. Karya-karyanya telah mewarnai corak pemikiran filsafat Islam di Nusantara yang sudah berkembang sejak abad ke-17}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 - 17 }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501\charrsid4222913 M, bahkan sudah dimulai sejak abad ke-16 M}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 . }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 
Artikel ini akan menganalisa geneologi asal usul pemikiran filosofis ilmuan Nusantara terutama yang berkembang pada abad ke-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 17}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501\charrsid4222913  hinga ke-18, termasuk juga tema-tema yang berkembang pada masa-masa tersebut sebagai bahan diskusi, objek kajian dan perdebatan.
\par  
\par }\pard \ltrpar\ql \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid11340501 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid11340501\charrsid4222913 Kata Kunci: }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid11340501\charrsid4222913 kesatuan wujud, neo-Platonis, emanasi, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501 martabat tujuh}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid11340501\charrsid4222913 , Nusantara}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \sect }\sectd \ltrsect\linex0\headery708\footery708\cols2\colsx708\endnhere\sectlinegrid360\sectdefaultcl\sectrsid15805602\sftnbj \pard\plain \ltrpar\ql \li0\ri0\sl360\slmult1
\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\b\f0\fs24\insrsid15805602\charrsid4222913 Pendahuluan
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Salah satu bidang ilmu yang mewarnai dan menjadi bagian dari jantung sejarah peradaban Islam sejak sesaat setelah kemunculan Islam hingga
 saat ini adalah ilmu filsafat. Dalam literatur Islam, banyak ditemukan ilmuan Muslim yang konsern di bidang ini seperti al-Kind}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , al-F}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 b}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , ibn S}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , ibn Rus}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 d, ibn Tufa}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 l, Suhraward}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , Mull}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Sh}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 a}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 dr}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , Murta}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid14629316 d}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Muthahhar}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , Moh. Iqbl, dan filsuf-filsuf Muslim lain. Mereka hidup di pusat dan jantung ilmu pengetahuan Islam saperti di Irak, Iran atau yang biasa dikenal Persia, Cordoba Spanyol, Paki}{\rtlch\fcs1 \ab\af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 s}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 tan, Turki, dan Mesir. 
\par }\pard\plain \ltrpar\s1\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\outlinelevel0\adjustright\rin0\lin0\itap0\pararsid15805602 \cbpat8 \rtlch\fcs1 \ab\af0\afs48\alang1025 \ltrch\fcs0 
\b\fs48\lang1057\langfe1057\kerning36\cgrid\langnp1057\langfenp1057 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913 
Nama-nama tersebut beserta karya-karyanya yang berjumlah jutaan telah menghiasi perpustakaan-perpustakaan di dunia Islam dan juga di Eropa maupun di benua Amerika. Para peneliti telah membaca kara-karya tersebut dengan cara menerjemahkan, mengomentari, ma
u
pun menerbitkan ulang dalam bahasa asalnya, baik Arab maupun Persia. Para filsuf Muslim telah memberikan pengaruh besar terhadap munculnya peradaban Barat baik secara langsung maupun tidak langsung. Pengaruh tersebut dapat dilihat dalam karya William Mong
omery Watt,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
 William Mongomery Watt, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Influence of Islam on Medieval Europe}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Edinburgh: University Press, 1972).}}}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913  Oliver Leaman,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Oliver Leaman, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 An Introduction to Classical Islamic Philosophy}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Cambridge: Cambridge University Press, 1985).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913  Peter Adamson,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Peter Adamson, }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Great Medieval Thinkers: Al-Kindi}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Oxford: Oxford University Press, 2007).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\b0\fs24\insrsid15805602\charrsid4222913  Herbert A Davidson,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Herbert A. Davidson, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 AL-Farabi, Avicenna, and Averro
s on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , (New York: Oxford University Press, 1992).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\b0\fs24\insrsid15805602\charrsid4222913  Henry Corbin ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Henry Corbin, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 History of Islamic Philosophy}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , (London:  Kegan Paul International in Association with Islamic Publication for The Insitute of Ismaili Studies, 1993).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913 
 Charles E Butterworth,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 
\rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105  Charles Butterworth, ed., }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Political Aspects of Islamic Philosophy}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
, (Princeton: Princeton University Press, 1990).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913  John Walbridge,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  John Walbridge, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
God and Logic in Islam: The Caliphate of Reason}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , (Cambridge: Cambridge University Press, 2011).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913 
 T. J. De Boer,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
 T. J. De Boer, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 History of Islamic Philosophy in Islam}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , (New York: Dover Publication, Inc., 1967).
\par }}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913 
 dan beberapa ilmuan lain. Nama-nama yang disebutkan berserta karya-karyanya dapat menjadi bukti bahwa filsafat Islam telah mempengaruhi terhadap pemikiran, wacana, dan juga peradaban Barat.
\par Seyyed Hos}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602 s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913 ein Nasr dalam bukunya, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\b0\i\fs24\insrsid15805602\charrsid12060755 I}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \b0\i\fs24\insrsid15805602\charrsid12060755 s}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \b0\i\fs24\insrsid15805602\charrsid4222913 lamic Philosophy from Its Or
igin ot the Present}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913 
, telah menjelaskan periode perjalanan studi filsafat Islam di Barat yang sudah dimulai sejak abad pertengahan yaitu sekitar tahun 1000-an hingga saat ini dengan corak dan karakteristiknya yang berbeda-beda. Menurutnya, studi filsafat Is
lam di Eropa dibagi menjadi tiga bagian; fase pertama terjadi pada abad pertengahan dengan cara menerjemahkan dan menganalisa teks-teks yang berbahasa Arab. Penerjemahan karya-karya ilmuan Muslim terus berlangsung pada periode kedua yang terjadi pada era 
renaisans dengan corak dan karakteristiknya adalah kritis. Sedangkan periode ketiga dimulai pada abad ke-19 dan periode inilah intensitas studi filsafat Islam semakin tinggi,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\b0\fs24\super\insrsid15805602 \chftn 
{\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Seyyed Hossein Nasr, }{\rtlch\fcs1 
\ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Islamic Philosophy From Its Origin to The Present: Philosophy in The Land of Prophecy,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (New York: S
tate University Press, 2006.), 13.
\par }}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b0\fs24\insrsid15805602\charrsid4222913  dengan corak dan karakteristiknya adalah dialog dan mencari titi temu.
\par Berdasarka
n pada fakta-fakat tersebut dapat dikatakan bahwa filsafat telah berperan penting dalam melahirkan bentuk peradaban baru tidak hanya di dunia Islam, tetapi juga di benua lain seperti Eropa dan Amerika. Pemikiran, wacana, diskursus, studi dan juga peneliti
an filsafat telah mewarnai perjanan Islam itu sendiri hingga saat ini.
\par Dengan pengaruh filsafat Islam, Barat mengalami pencerahan, kebangkitan, dan hidup kembali dari kegelapan yang sudah dimulai sejak abad 16. Sebelum renaisans Islam mempengaruhi Barat, te
tapi setelah renaisan dunia Islam dikuasai oleh Barat, tidak hanya dalam sistem politik, budaya, ekonomi, tetapi juga sistem berpikir, cara pandang, dan juga ideologi. 
\par Jika Barat hidup kembali pada abad ke-16 dengan pemikiran-pemikiran filosofisnya, dunia
 Islam di Nusantara juga mengalami perkembangan keilmuan yang sangat tinggi, tradisi tulis menulis yang sangat pesat, dan diskursus keilmuan yang sangat bernilai. Jika perkembangan ilmu pengetahuan yang berkembang di Barat pada abad ke-16, 17, dan abad-ab
ad setelahnya berdasarkan pada pijakan antropomorpisme yang melahirkan sekularisme, maka tradisi keilmuan di Nusantara lebih banyak diwarmai oleh ilmu tasawuf, fikih, kalam, dan juga tafsir yang lebih bercorak transenden metafisik. 
\par }\pard\plain \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 
{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Penulis, dalam}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  artikel ini akan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 
mengelaborasi tentang diskursus pemikiran Islam di Nusantara khususnya pada aspek filsafat yang berkembang mulai abad ke-16 hingga ke-18 Masehi dengan banyak merujuk pada penelitian John Bousfield, Syed Naquib al-Attas, dan Azyumardi Azra. Metode y
ang digunakan dalam penelitian ini adalah analisa historis dan hermeneutik dengan merujuk pada pemikiran dan karya-karya para ilmuan Muslim yang ditulis pada masa-masa tersebut. Penelitian pada aspek ini belum banyak dilakukan walaupun disebutkan dalam su
b-sub tertentu dengan porsi yang sangat sedikit dan hanya sebagai sisipan. 
\par }\pard \ltrpar\ql \li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par }\pard \ltrpar\qj \li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid15805602\charrsid4222913 Penelitian Filsafat Islam di Nusantara
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Penelitian terkait perkembangan filsafat Islam di Nusantara secara komprehensif dan serius belum banyak dilakukan. Namun demikian, terkait dengan studi pemikiran dan karya yang ditulis oleh filsuf Indonesia serta karya-karya filsafat yang terbit di Indone
sia sudah ada sebagian, seperti karya Musa Asy\rquote arie, dengan judul, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
Perkembangan Filsafat Islam di Indonesia: Studi atas Literatur Filsafat Islam Berbahasa Indonesia tahun 1998-2013. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Karya tersebut merupakan hasil laporan penelitian individu dan diterbitkan oleh Universitas Islam Negeri Sunan Kalijaga, Yogyakarta, terbit pada tahun 2013.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Musa Asy\rquote arie, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
Perkembangan Filsafat Islam di Indonesia: Studi atas Literatur Filsafat Islam Berbahasa Indonesia tahun 1998-2013}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Yogyakarta: Universitas Islam Sunan Kalijaga, 2013).}}}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par Sesuai dengan judulnya, buku ini menjelaskan tentang literatur-literatur filsafat Islam, khususnya yang berbentuk buku, yang terbit pada kurun waktu dari tahun 1998 atau pada masa setelah reformasi hingga tahun 2013. Asy\rquote 
arie mengklasifikasikan karya-karya yang diterbitkan pada masa tersebut menjadi empat bagian: literatur pengantar filsafat Islam, kajian pemikiran filsuf Muslim, literatur filsafat Islam tematik, dan kajian k
omparatif filsafat Islam. Dari empat tema utama flsafat Islam, terdapat duapuluh judul buku yang menjadi objek penelitian. Keduapuluh lietaratur tersebut tidak terbatas pada karya-karya independen para pemikir dan filsuf Indonesia, tetapi meliputi karya-k
arya terjemahan baik dari bahasa Arab, Persia, dan bahasa Inggris. Salah satu karya terjemahan filsafat Islam yang menjadi bagi dari objek penelitian adalah karya Oliver Leaman yang berjudul, A}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913  Brief Introduction to Islamic Philosophy,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yang diterjemahkan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 menjadi Pengantar Filsafat Islam: Sebuah Pendekatan Tematik.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Sedangkan karya mand}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 i}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ri ilmuan dan filsuf Indonesia adalah seperti karya Haidar Bagir, Mulyadhi Kartanegara, dan Musa Asy\rquote ari.
\par Penelitian lain yang menjelaskan tentang filsafat Islam di Indonesia adalah karya Nanang Tahqiq yang terbit di jurnal Lektur Keagamaan, Vol. 13, No. 2, 2015. Sesuai dengan judulnya, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Literatur Falsafah Islam di Indonesia Buah Karya para Penulis Indonesia, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
karya ini banyak menyajikan karya-karya atau literatur-literatur yang dihasilkan oleh penulis Indonesia baik karya asli maupun terjemahan yang terbit mulai tahun 1961 hingga tahun tahun 2012-an.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Nanang Tahqiq, }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602 \'93}{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid14815625 Literatur Falsafah Islam di Indonesia Buah Karya para Penulis Indonesia}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid14815625 ,}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'94}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dalam }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid9455054 
Jurnal Lektur Keagamaan}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , Vol. 13, No. 2, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 2015}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 313-340.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Karya ini lebih luas cakupan tahunnya dibandigkan dengan karya Asy\rquote arie. Dari hasil penelitian Nanang Tahqiq selama setengah abad l
ebih, yaitu dari 1961 sampai 2012, ada 27 literatur filsafat Islam yang telah diterbitkan dalam bahasa Indonesia baik yang ditulis oleh orang Indonesia yang berjumlah 17 buku dan 10 buku dalam bentuk terjemahan. Dari jumlah tersebut, selama 51 tahun, rata
-rata dalam dua tahun terbit 1 buku tentang filsafat Islam di Indonesia.  
\par Dua penelitian di atas, secara periodik sudah memasuki era modern atau era setelah kemerdekaan Republik Indonesia. Adapun penelitian yang menguraikan tentang perkembangan filsafat Is
lam di Nusantara atau sebelum kemerdekaan adalah tulisan populer berupa artikel yang ditulis oleh Ja\rquote far Umar dengan judul, }{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\kerning36\insrsid15805602\charrsid4222913 
Jejak Kampung Filsafat di Serambi Mekkah Abad XVI-XVII M. }{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\kerning36\insrsid15805602\charrsid4222913 Tulisan ini diterbitkan di media online, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 http://liputanislam.com, pada 5 Mei 2015.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0\afs20 \ltrch\fcs0 
\cs22\f0\fs20\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0\afs20 \ltrch\fcs0 \f0\fs20\insrsid15805602\charrsid532105  Ja\rquote far Umar, }{\rtlch\fcs1 \af0\afs20 \ltrch\fcs0 \f0\fs20\insrsid15805602 \'93}{\rtlch\fcs1 \ab\af0\afs20 
\ltrch\fcs0 \f0\fs20\cf19\kerning36\insrsid15805602\charrsid11236349 Jejak Kampung Filsafat Di Serambi Mekkah Abad XVI-XVII M}{\rtlch\fcs1 \ab\af0\afs20 \ltrch\fcs0 \i\f0\fs20\cf19\kerning36\insrsid15805602 \'94, }{\rtlch\fcs1 \ab\af0\afs20 \ltrch\fcs0 
\f0\fs20\cf19\kerning36\insrsid15805602\charrsid11236349 dalam}{\rtlch\fcs1 \ab\af0\afs20 \ltrch\fcs0 \f0\fs20\cf19\kerning36\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0\afs20 \ltrch\fcs0 \i\f0\fs20\insrsid15805602\charrsid11236349 
http://liputanislam.com/kajian-islam/sejarah/jejak-kampung-filsafat-di-serambi-mekkah-abad-xvi-xvii-m, }{\rtlch\fcs1 \af0\afs20 \ltrch\fcs0 \f0\fs20\insrsid15805602\charrsid532105 diakses, 11 Maret 2016.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 
 Artikel ini terdiri dari lima halaman dan karena hanya lima halaman, maka ulasannya sangat singkat sehingga hanya menguraikan sedikit tentang munculnya filsafat Islam di Aceh, karakteristiknya, yang kemudian dikaitkan dengan eksistensi kerajaan I
slam di Aceh serta dibandingkan dengan perkembangan filsafat Islam di Iran.
\par Dalam artikel ini disebutkan bahwa filsafat di Nusantara Indonesia sudah muncul dan berkembang sejak abad ke XVI Masehi. Kemunculan tersebut tidak terlepas dari peran raja-raja yan
g berkuasa pada masa itu yang sangat terbuka dan mendukung terhadap pemikiran filsafat Islam. Di samping itu, lahirnya filsafat Islam di Aceh tidak terlepas dari Keberadaan para sufi dalam skala besar di Nusantara termasuk di Aceh yang datang dari negara-
negara Islam khususnya. Tokoh utama filsuf Muslim di Serambi Mekah adalah Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, walupun ia lebih dikenal sebagai seorang sufi daripada filsuf. 
\par Sementara itu, penelitian yang menjelaskan perkembangan filsafat Islam di Asia Tenggara yang lebih luas dan di Melayu secara khusus adalah karya John Bousfield dengan judul }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Islamic Philosophy in South-East Asia}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn 
{\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  {\upr{\*\bkmkstart _Hlk519840549}
{\*\ud\uc0{\*\bkmkstart _Hlk519840549}}}John Bousfield, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'93}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Islamic Philosophy in South-East Asia,}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602 \'94}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  dalam M. B. Hooker}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602  (ed.)}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , }{\rtlch\fcs1 
\ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Islam in South-East Asia,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Leiden: E. J. Brill, 1988), 92.}{\upr{\*\bkmkend _Hlk519840549}{\*\ud\uc0{\*\bkmkend _Hlk519840549}}}}}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Karya ini merupakan kumpulan tulisan yang diterbitkan dalam satu buku berjudul, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
Islam in South-East Asia, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
yang diedit oleh M. B. Hooker. Sesuai dengan judulnya, karya ini tidak menyebutkan secara eksplisit perkembangan filsafat Islam di Nusantara, tetapi perkembangan filsafat Islam di Asia Tenggara termasuk di Melayu. Bousfield menyebutkan bahwa perjalanan fi
lsafat mulai dari Yunani dan berkembang di dunia Islam dengan corak baru, yaitu berdasarkan pada pandangan Tauhid, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tauhidic weltenscahung.}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Menurutnya bahwa penekanan dari penelitian tersebut adalah berusaha untuk mengidentifikasi ciri-ciri umum ajaran Islam
 di Asia Tenggara sebagaimana dijalankan oleh umat Islam di tempat tersebut. Metode yang digunakan adalah pendekatan historis dan juga filologis terutama terhadap teks-teks yang menjadi rujukan.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ibid, 95}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602 .}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
\par Sementara itu, Azyumardi Azra dalam buku-bukurnya seperti di dalam, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Jaringan Ulama Nusantara }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
dan }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Origin of Islamic Reformismin Southast Asia,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 secara eksplisit tidak membahas perkembangan filsafat Islam di Nusantara.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Azra, Azumardi. }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII: Akar Pembaharuan Islam Indonesia }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 (Jakarta: Kencana, 2005) dan Azyumardi Azra, }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid532105 The Origin of Islamic Reformism in Southeast Asia: Network of Malya-Indonesian and Middle Estern Ulama in The Seventeenth an Eghteenth Centuries}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Hawai
\rquote i: University of Hawai\rquote i Press and Crows Nest NSW: Allen and Unwin, 2004).
\par }}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Sesuai dengan judul buku tersebut yang menggunakan pendekatan sejarah, maka filsafat Islam han
ya disebutkan sebagai sisipan dan penjelasan terhadap ilmuan yang mempengaruhi perkembangan pemikiran di Nusantara terutama dalam bidang tasawuf pada tema pembahan tentang wujud. Walaupun tidak menyebutkan secara eksplisit dan dijadikan sebagai sub pembah
asan, tetapi pernyataan Azra tersebut menjadi penegasan dan bukti bahwa diksursus pemikiran filsafat di Nusantara sudah menjadi bagian tak terpisahkan dari khazanah keilmuan di Nusantara sejak abad ke-16 terutama sudah dimulai oleh Hamzah Fansur}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . 
\par 
\par }\pard \ltrpar\qj \li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid15805602\charrsid4222913 Perdebatan Filosofis di Nusantara 
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Dari beberapa hasil penelitian yang terdapat pada penjelasan di atas tampak bahwa filsafat Islam kurang berkembang dibandingkan dengan bidang ilmu-ilmu yang lain seperti ilmu kalam, tafsir, fikih, dan juga ilmu nahwu, ilmu kebah
asaan dalam bidang bahasa arab. Walaupun demikian, bukan berarti pemikiran filsafat Islam tidak berkembang di dalam tradisi keilmuan di Nusantara. Naquib al-Attas melalui karyanya, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 The Mysticism of Hamzah Fansuri,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  John Bousfield dalam karyanya, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Islamic Philosophy in South East Asia,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan juga Azyumardi Azra dalam karyanya, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 The Origin of Islamic Reformism in Southeast Asia, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
telah membuktikan eksistensi pemikiran filsafat yang sudah berkembang sejak abad ke-16 Masehi, atau sezaman dengan lahirnya Rene Descartes (1596-1650) dalam tradisi filsafat Barat dan juga Mull}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid279773 S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 adr}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  (1572-1640) dalam tradisi intelektual Islam di Persia, Iran. 
\par }\pard \ltrpar\qj \fi539\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Makna filsafat Islam dalam tradisi pemikiran Islam Nusantara sebagaimana disebutkan oleh Bousfield adalah kajian mendalam mengenai
 realitas wujud (metafisika dan kosmologi), kemungkinan dan sifat dasar pengetahuan manusia (epistemologi) dan implikasi dari pengetahuan tersebut dalam kehidupan (dalam bidang etika).}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Lihat John Bousfield, 95.}}}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Definisi tersebut dalam strutkrur filsafat Islam disebut juga sebagai ruang lingkup dan cabang-cabang filsafat yang meliputi metafisika (ontologi), epistemologi, dan aksiologi. 
\par Bosfield berargumen bahwa jika kita ingin memahami filsafat Islam terutama dalam Islam Nusantara dengan menggunakan standar, makna, pengertian, dan 
tradisi filsafat Barat, maka akan mendapatkan kekecewaan. Oleh karena itu, untuk memahami filsafat Islam dalam tradisi Islam Nuantara tidak bisa hanya melihat satu bidang ilmu, tetapi harus melihatnya seluruh bidang ilmu dan tradisi keilmuan Islam yang be
rkembang di Nusantara. Kita harus melihat bagaimana umat Islam memahami dan menafsirkan Alquran, mengkaji hadis, memperhatikan dan mempertimbangkan ilmu fikih, ilmu kalam, ilmu tauhid, dan juga ilmu tasawuf.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Lihat John Bousfield, 95 }}}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Bidang-bidang tersebut tidak bisa dipisahkan satu sama lain untuk melihat perkembangn filsafat Islam di Nusantara.
\par Berdasarkan pada pemikiran Ikhw}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\ul\insrsid15805602\charrsid13595539 S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 af}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2\rquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , konstruksi pemikiran filsafat di dalam tradisi Islam Nuantara merupakan kesatuan antara Ilmu filsafat dan }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 al-syar}{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 \lquote ah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 al-nubuwiyyah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  (agama), keduanya adalah dua aspek }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 I}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 l}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 hiyyah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yang berkesesuaian dalam tujuannya, keduanya hanya berbeda dalam hal }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 fur}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  (cabang).  Tujuan tertinggi dari filsafat adalah apa yang dikatakan \lquote menyerupai/mencapai Tuhan\rquote  becoming God like, sesuai dengan kemamp
uan manusia. Adapun dasar dari filsafat adalah terkait dengan empat hal; pertama, mengetahui hakikat segala yang ada; kedua adalah kepercayaan pandangan yang benar; ketiga adalah bertingkah laku dengan budi pekerti yang baik dan perangai yang terpuji; dan
 yang keempat adalah amal perbuatan yang cerdas dan baik.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ikhw}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 n al-}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\ul\insrsid15805602\charrsid15089027 S}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 af}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2\rquote }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105 , }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 Ras}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2\rquote }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 il Ikhw}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 n al-}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\ul\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid15089027 S}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 af}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2\rquote }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 ,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105  Jil.}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105  3 (Qum: Maktab al-I\rquote l}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 m al-Isl}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 m}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'ee}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 2000), 30 }}}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 
\b\f0\fs24\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Tujuan dari semua tingkah laku ini adalah pendidikan jiwa dan mengangkatnya dari kekurangan menjadi kesempurnaan, keluar dari batasan kemampuan menjadi perbuatan yang nyata, }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 actualization from potentiality}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, dan mencapai keberlangsungan, kekekalan dan keabadian nikmat bersama para malaikat. Inilah tujuan dari wahyu dan }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 nubuwwah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  yakni pendidikan jiwa manusia dan memperbaiki serta mensucikannya dari neraka alam materi dan kebinasaan, menghantarkannya ke
 surga dan nikmat para penghuninya di keluasan alam cakrawala dan langit yang tiada berbatas, dan berubah menjadi akal aktual dengan seluruh kemampuan yang dimilikinya. Kedua tujuan tersebut merupakan jalan dari ilmu-ilmu filsafat dan syariah }{
\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 nabawiy}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 ah}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  secara bersamaan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\cf19\super\insrsid15805602 \chftn 
{\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ibid, 30}}}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Karakeristik ini diakui oleh John Bousfield dan al-Attas dengan menyebutkan bahwa tidak keterpisahan antara teori dengan praktik spiritual tasawuf, karena praktif merupakan manifestasi dari teori-teori. Oleh karena itulah, ia memberikan judul tulisannya 
\'93}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid11822939 Islamic Philosophy in South-East Asia}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'94}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 yang mencoba menjelaskan prinsip-prinsip dan teori filsafat yang berkembang di Asia Tenggara secara umum dan di dunia Melayu pada khususnya melalui tokoh-tokohnya seperi Hamzah Fansuri dan al-Raniri. Menurutnya, walaupun tokoh-tokoh yang disebukan dalam 
tulisan tersebut sering dianggap sebagai sufi, tetapi Ia lebih tertarik untuk mengungkap refleksi filosofis yang alami dan mandiri dari karya-karya mereka.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Lihat John Bousfield, 100 dan Naquib al-Attas, 194.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 
\par Senada dengan Bousfield dan al-Attas, Azyumardi Azra menyebutkan bahwa Hamzah dan Shams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n memil
iki corak pemikiran yang sama yaitu mistik-filosofis terutama terkait dengan interpretasi filosofis mengenai tema wahdatul wujud. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
Keduanya merupakan para pendukung dari konsep }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602\charrsid9060978 wa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\cf19\insrsid15805602\charrsid9060978 h}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602\charrsid9060978 da al-wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602\charrsid9060978 d}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913  melalui interpretasi filosofis yang banyak dipengaruhi dipengaruhi khususnya oleh pemikiran ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913  dan al-Jill}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 . Bahkan, keduanya mengikuti sistem }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602\charrsid2975384 wuj}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602\charrsid2975384 diyyah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913  ibn }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913  dan al-Jill}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
 secara ketat dan rumit. Salah satu contohnya adalah ketika mereka menjelaskan alam semesta dalam hal serangkaian emanasi neo-Platonik dan menganggap masing-masing emanasi sebagai manifestasi langsung dari Tuhan.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\cf19\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Azyumardi Azra, }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Origin of Islamic Reformism in Southeast Asia}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 204.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
  Naquib Al Attas menyebutkan bahwa meskipu
n pemikiran Muslim yang sampai pada alam pikiran Melayu atau Nusantara tidak selalu ditulis dalam kosakata filosofis dan lebih tampak dalam kosakat teologis dari para mutakallim rasionalis dan kosa kata mistik dari para para Sufi, namun struktur pemikiran
 dan tulisan-tulisan mereka sangat dipengaruhi oleh istilah, analisa, dan argumen filosofis.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\cf19\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Lihat Naquib al-Attas, 149.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Jika menggunakan klasifikasi aliran filsafat yang berkembang dalam tradisi Islam, yaitu peripatetik, iluminasi, irfani, dan hikmah muta\rquote aliyah, maka corak pemikira
n filsafat di Nusantara lebih dekat dengan aliran iluminasi-irfani. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 Henry Corbin menyebut aliran ini dengan istilah }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 metaphysic of }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 ufism}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 yaitu mistisisme spekulatif atau juga disebut sebagai mistisisme cinta}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 . Aliran ini diinisiasi oleh kaum sufi seperti Ruzbihan Baql}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  al-Shir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 z}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Far}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 d al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 Att}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 r, }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 Umar al-Suhraward}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 , dan titik kulminasinya adalah }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 i}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 bn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
. Menurut Corbin, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 Sufisme selalu melibatkan keseluruhan sistem metafisika dan fakta menunjukkan bahwa metasifika itu sendiri tidak bisa dipisahkan dari filsafat}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\lang1033\langfe1033\super\langnp1033\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 Henry Corbin,}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  283-285.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 Oleh karena itu, dengan titik temu tersebut maka }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
filsafat, kalam, dan asketisme sufi menjadi satu kesatuan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 utuh dalam kerangka dan sistem metafisika spekulatif. Kesatuan tersebut merupakan sintesa baru dan juga menjadi cara pandang baru yang menyatu dalam sistem pemikiran Islam.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\lang1033\langfe1033\super\langnp1033\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
 Ibid, 292.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Periode inilah disebut sebagai era keemasan dari aliran tasawuf falsafi yang merupakan gabungan dari pemikiran teosofi ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dan filsafat timur Suhrawardi serta rasionalisme peripatetik ibn Sina. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
\par Tema sentral dari aliran ini }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 adalah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 menyingkap selubung yang menghalangi manusia dalam rangka mengetahui harta karun yang tersembunyi, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 hidden treasure.}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Dalam tradisi sufi, disebut segabai harta karun yang tersembunyi adalah dunia Ilahi, sebagaimana diisyaratkan dalam hadis qudsi, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 kuntu ka}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid5465214 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 zan ma}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid5465214 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fi}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 yan, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Aku adalah harta yang terpendam}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Menurut Henri Corbin, proses penyingkapan terhadap dunia Ilahi yang tersembunyi melalui tiga cara. Pertama melalui manifestasi dari esensi Ilahi itu sendiri yang hanya dapat diungkapkan melalui kiasan dan simbol-simbol.}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Cara kedua adalah penyingkapan mani
festasi dunia Ilahi melalui perantara nama-nama-Nya dan nama-nama tersebut termanifestasikan dalam setiap penciptaan di alam semesta. Cara ini dapat ditempuh dengan beragam metode seperti empiris dan juga rasional. Dan ketiga adalah penyingkapan manifesta
si Ilahi dalam individu-individu kongkrit sebagai bagian dari manifestasi dari nama-nama Ilahi.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Lihat Henry Corbin, 293}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf6\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid4222913 
Nama-nama tersebut ada dan berasal dari esensi Ilahi yang abadi dan tidak identik dengan esensi itu sendiri. Mereka merupakan manifestasi yang menampakkan diri dalam berbagai eksistensi.
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 Secara epistemologis, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 lanjut Corbin, }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 manusia dapat mengenal nama-nama Ilahi hanya melalui pengalaman dan pengetahuan diri; Tuhan menggambarkan diri-Nya kepada manusia melalui diri. Dengan kata lain, kehadiran Ilahi melalui kehadi
ran nama-nama-Nya pada dasarnya adalah tergantung kepada makhluk yang memiliki nama itu sendiri, karena mereka menemukan dan mengalaminya di dalam dan melalui cara mereka sendiri}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf6\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 dan di dalam diri}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\lang1033\langfe1033\super\langnp1033\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ibid, 293}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Konsep pengetahuan tersebut merupakan penjelasan dari salah satu hadis qudsi, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 man \lquote arafa nafsah faqad \lquote arafa rabbah.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Secara filosofis, pengetahuan di dalam diri dan melalui diri disebut sebagai pengetahuan dengan kehadiran, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 knowledge by presence, }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 yaitu pengetahuan tanpa perantara dan terhubung langsung dengan sumbernya. 
\par Asal usul dan silsilah corak pemikiran ini, secara ontologis, berasal dari pemikiran sufi filosofis besar kelahiran Tunisia pada abad ke-13 M, yaitu ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  (1165-1240) yang memiliki teori kesatuan wujud atau }
{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 wa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid5465214 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 dah al-}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 w}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 uj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Kautsar Azhari Noer, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Ibn \lquote 
Arabi: Wahdat al-Wujud dalam Perdebatan}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Jakarta: Paramadina, 1995).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Pengaruh tersebut tidak hanya dari segi tema dan bahan kajiannya, tetapi secara geneologi menandakan bahwa perjalan filsafat Islam yang sampai ke Nusantara lebih banyak corak, sistem, dan kerangka pemikiran ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  ini. Terkait dengan silsilah pemikiran filsafat di Nusantara akan dijelaskan pada sub bab berikutnya. 
\par Adapun tema perdebatan dari aliran ini -dan juga di Nusantara, adalah tentang wujud. Oleh karena itu, jika merujuk pada definisi filsafat, maka pertama-pertama yang dijadikan objek kajian, pokok persoalan, atau }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 maw}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid5465214 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid5465214 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 \rquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , adalah tentang wujud itu sendiri, yaitu }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
being qua being}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  atau}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 wuj\'fbd}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  bim}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  hiya ma}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 w}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 j}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 dah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . Seyyed Hos}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 ein Nasr ketika merangkum lima definisi filsafat yang berkembang di dalam tradisi filsafat Islam, maka definisis tersebut menempati urutan pertama dibandingkan dengan definisi-definisi yang lain.}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 
\ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Seyyed Hossein Nasr}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602  dan Oliver Leaman}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 History of Isamic}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\cf19\insrsid15805602\charrsid16545269  Philsophy,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\cf19\insrsid15805602\charrsid16545269  Part 1 (Qum: Ansariyan Publication, 2001), 22.}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\cf6\insrsid15805602\charrsid6578766  }}}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Di dalam pemikiran dan karya-karya Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  khususnya, tema wujud menjadi objek utama atau menjadi tema sentral diskusi dan pembahasan. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
Naquib al-Attas dengan menggunakan pendekatan semanti}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 k}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  telah }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 menulis satu sub bab khusus dan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
menjelaskan mengenai tema wujud menurut pemikiran Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 .
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Al-Attas menyebutkan bahwa dari hasil penelitiannya menunjukkan bahwa ada perubahan fundamental 
dalam proses transformasi cara pandang pemikiran Islam Melayu atau Nusantara yang mengarah pada diskursus mistis-filosofis sebagaimana dapat ditemukan dalam tradisi intelektual sufi atau tasawuf.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Pandangan tersebut berpusat pada tema konsepsi wujud, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 \'93t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 his world view centered around the conception of being}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  (}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid6778131 wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid6778131 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 )}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'94}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\lang1033\langfe1033\super\langnp1033\insrsid15805602 \chftn 
{\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Naquib al-Attas, 186}}}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913   }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Demikian juga, nama-nama tokoh sufi yang disebutkan dan yang dikutip oleh Hamzah Fansuri juga terkait dengan tema dan konsep wahdatul wujud }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 (}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 Oneness of Being}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 ).}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\lang1033\langfe1033\super\langnp1033\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
 Ibid, 176-177.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Oleh karena itu, seluruh rangkaian aktivitas intelektual dan spiritual yang sudah dimuai sejak awal abad kelimabelas dan berlanjut hingga abad ketujuh belas telah mempengaruhi corak pemikiran para ilmuan Muslim }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\insrsid15805602\charrsid4222913 Nusantara yang termanifestasikan di dalam karya-kaya besar mereka.
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Secara metodologis dengan penggunakan pendekatan semantik, menurut Naquib al-Attas, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
para penulis dan penerjemah sufi Melayu yang terutama muncul dalam jumlah besar pada abad ke-16 dan 17}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
terkait dengan karya-karya keagamaan dan skolas
tik Muslim lainnya, tidak merubah kata dasar atau tidak menerjemahkannya seperti kata kata wujud. Mereka telah mengadopsinya ke dalam kosakata bahasa Melayu dan menjadi bagian dari bahasa akademik Melayu. Menurut al-Attas, pengadopsian dan sekaligus pener
iman istilah Arab ke dalam bahasa Melayu terkait dengan konsep filosofis wujud dapat disebut sebagai bentuk dari perkembangan budaya dan peradaban yang sangat maju}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\cf19\lang1033\langfe1033\super\langnp1033\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 Ibid}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 148.}}}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Dari hasil penelitian Jamal D. Rahman, diskursus dan perdebatan tentang wujud dan wahdah al
-wujud secara filosofis tidak hanya didominasi oleh ulama-ulama pada abad ke-16 hingga abad ke-18. Hingga saat ini, pada abad ke-21 dalam konteks Indonesia modern, tema tersebut tetap hidup, tumbuh subur, dan berkembang dalam tradisi ilmiah Indonesia. dok
trin wahdatul wujud terus diartikulasikan, bahkan dalam cara yang sedemikian rupa dibela, dinegosiasikan, dan nyaris tanpa ada kontroversi lagi. Jika pun tidak diterima atau disetujui sepenuhnya, setidaknya doktrin tersebut kian dapat di}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 p}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ahami. Diskursus}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid13663501  wa}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid8927081 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid13663501 dah al}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 -}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid13663501 wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid13663501 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 
 dalam tradisi intelektual Indonesia modern tampak dalam bentuk prosa dan puisi sastarawan Indonesia seperti Danarto (dalam karya-karya Abdul Hadi WM (l. 1946), dan lebih jelas lagi dalam puisi-puisi Emha Ainun Nadjib (l. 1953), penyair yang lebih muda di
banding Danarto dan Abdul Hadi WM.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Rahman, Jamal D. }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'93}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105 Wahdatul Wujud dalam Puisi-Puisi Indonesia Modern: Mendiskusikan Puisi-Puisi Emha Ainun Nadjib,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'94 dalam}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Dialekti}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 k}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 a: Jurnal Bahasa, 
Sastra, dan Pendidikan Bahasa dan Sastra Indonesia,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  3(2), }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 2016}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 120-152.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par Berdasarkan penjelasan di atas dapat dikatakan bahwa filsafat dengan tema wujud menjadi bagian tak terpisahkan dari perkembangan ilmu pengetahaun di Nusantara. Tema wujud sebagai objek kajian dan studi termasuk ekplanasi,
 penafsiran, dan penjelasan terhadapnya merupakan murni wilayah filsafat. Dalam teologi atau ilmu kalam khususnya maupun tasawuf tidak membahasa wujud secara langsung, karena teologi lebih konsern kepada kalamullah dengan metode }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid1067854 jadal}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , sedangkan tasawuf l
ebih fokus pada proses pengalaman batin manusia melalu penyingkapan selubung-selubung yang membatasi antara makhluk dengan khaliq. Oleh karena itu, sejak awal munculnya, filsafat selalu diidentikkan dengan studi wujud sebagaimana dirinya wujud, }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d bim}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  hu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 w}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 a }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 ma}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 wj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dengan menggunakan metode burhani, pembuktian secara diskursif rasional. Walaupun secara metodologis berbeda, tetapi ketiganya tidak dapat dipisahkan terkait dengan penyingkapan wujud dan kebenaran absolut, yaitu Tuhan.
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\faauto\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 Jika pada awal perkemba
ngan diskursus pemikiran filsafat Islam lebih fokus pada persoalan filsafat wujud secara ontologis-kosmologis dan etis (}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\insrsid15805602\charrsid4222913 practical}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\insrsid15805602\charrsid4222913 ), sebagaimana dikembangkan oleh Hamzah Fansuri, Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\insrsid15805602\charrsid4222913 n al-Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 , al-R}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\insrsid15805602\charrsid4222913 , dan al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 ,  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 maka dalam perkembangan berikutnya diskursus filsafat Islam condong ke arah ontologis-epistemologis dengan memunculkan tema }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 wa}{
\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid3497203 h}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 da}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 h}{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 syuh}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, kesatuan dalam penyaksian sebagaimana dikembangkan oleh }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 {\upr{\*\bkmkstart _Hlk519761179}{\*\ud\uc0{\*\bkmkstart _Hlk519761179}}}Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\ul\insrsid15805602\charrsid13968934 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 ammad }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 suf al-Maqassar}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
{\upr{\*\bkmkend _Hlk519761179}{\*\ud\uc0{\*\bkmkend _Hlk519761179}}}(w. 1699 M) yang juga menjadi murid dari }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 Ibr\'e2him }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Syuh}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  secara literlek bermakna menyaksikan, yang dalam epistemologi }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid3497203 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid3497203 u}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid3497203 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fbr\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  disebut sebagai pengetahuan berdasarkan pada penyaksian secara langsung melalui kahadiran, pengetahuan tanpa perantara, dan tanpa konsepsi. Salah satu ciri khas dari ilmu }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\ul\insrsid15805602\charrsid3497203 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid3497203 u}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid3497203 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid3497203 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  adalah adanya kesatuan antara subjek dengan objek yang diketahui, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 ittih}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d al-\lquote }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 lim wa al-ma\lquote l}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 m.}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Pengetahuan ini juga disebut sebagai pengetahuan ekasistensial, yang dibedakan dengan ilmu }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid3497203 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 u}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid3497203 s}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 l}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9114023 knowledge by correspondence,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 yaitu pengetahuan melaui perantara konsep-konsep.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Mehdi Hairi Yazdi, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
The Principle of Epistemology in Islamic Philosophy: Knowledge by Presence}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (New York: State University of New York Press, 1992)}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Menurut al-Maqassari, jika seorang hamba sudah sampai 
pada tingkat tertinggi dari derajat spiritualitas, hamba yang fana, maka ia akan tenggelam dalam penyaksian yang mutlak, yaitu penyaksian secara langsung melalui kesatuan wujud sehingga tampaklah hak Allah dalam kebesaran dan keindahan-Nya.}{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 
\ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Tudjimah, }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Syekh Yusuf Makassari: Riwayat dan Ajarannya}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Jakarta: Penerbit UI Press, 2005), 136.}}}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Ulama lain yang juga menjelaskan tentang }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 wa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\ul\insrsid15805602\charrsid15023107 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 dah al-s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 uh}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  adalah Muhammad Nafis al-Banjari dalam karyanya, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 al-Dur}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602  al-N
\'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fis}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 yang dialihbahasakan oleh Haderanie. Kesatuan dalam penyaksian atau wahdah al-suhud dalam pandangan Nafis al-Banjarie adalah pemusatan perhatian, p
andangan, serta fokus hanya kepada Allah baik pada aspek zat, nama, sifat, dan juga tindakan Allah. Kesatuan penyaksian ini berdasarkan pada prinsip tauhid itu sendiri yang memiliki arti satu, tunggal, atau esa. Oleh karena itu, Tuhan berdasarkan pada pri
nsip tauhid adalah esa dalam zatnya, nama, sifat, dan tindakannya. Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid993999 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ammad N}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
fis menyebutkan bahwa antara matahari dengan cahaya bukanlah sesuatu yang terpisah dan bukan wujud yang berbeda. Antara cahaya dan pacarannya merupakan satu zat. Contoh matahari d
engan cahayanya menjadi perumpamaan antara Tuhan dengan ciptaa-Nnya. Oleh karena itu, penyaksian, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 syuh}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 
\'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 harus berdasarkan pada pandangan kesatuan antara matahari dan cahayanya, yaitu alam semesata yang merupakan manifestasi dari Tuhan melalui perantara nama dan sifat-sifatnya. 
\par Berdasarkan pada argumen dan contoh tersebut dapat dikatakan bahwa melihat alam dengan mata lahir pada dasarnya adalah melihat kehadiran Tuhan di alam semesta, \'93ketika Tuhan telah memanifestasikan diri-Nya kepada hamba-Nya melalui 
perantara nama-nama-Nya, maka manusia akan melihat seluruh tindakan Tuhan di alam semesta\'94.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Syekh M. Nafis bin Idris al-Banjarie, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
Ilmu Ketuhanan: Pertama Yang Indah (Ad-durrunnafis)}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , dialihbahasakan oleh Haderanie (Jakarta: Pustaka Media Ilmu, t.th), 50-53.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Alam semesta yang dapat dilihat dengan mata visual tidak lain adalah madzhar Tuhan, penampakan Tuhan dalam ciptaan-Nya. 
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par }\pard \ltrpar\qj \li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid15805602\charrsid4222913 Akar Pemikiran Filsafat Islam di Nusantara

\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Lahir dan tumbuhnya pemikiran filsafat Islam di Nusantara pada abad 16 hingga18 tidak bisa dilepaskan dari kontak langsung melalui hubungan guru dan murid antara para ulama Nusantara dengan para ilmuan yang berada pusat-pusat Islam lain seperti P
ersia, India, Mesir, Mekah dan Madinah atau yang biasa dikenal dengan Harama}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
n. Selain kontak langsung, transimisi filsafat Islam di Nusantara adalah melalui karya-karya para ilmuan Muslim yang menjadi rujukan dalam penulisan karya ilmuan Muslim di Nusantara. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\b\f0\fs24\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Salah satu karya yang dapat dihubungkan dengan diskursus dan kajian filafat Islam dalam tradisi keilmuan di Nusantara sebagai salah satu rujukan dan referensi adalah karya }{
\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Abd al-Kar}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 
\ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 m al-Jil}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 l\'ee}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yang berjudul }{\rtlch\fcs1 
\ab\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 al-Ins}{\rtlch\fcs1 \ab\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 n al-K}{
\rtlch\fcs1 \ab\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ab\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 mil}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{
\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
 Martin Van Bruinessen, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Kitab Kuning, Pesantren, dan Tareka}{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602 t}{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid532105 : Tradisi-Tradisi Islam di Indonesia}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Bandung: Mizan, 1999), 29.}}}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Karya al-Jill}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  ini mer
upakan sebuah karya yang menyajikan secara sistematis tentang metafisika wahdah al-wujud  ibn Arabi, yang kelak menjadi salah satu topik utama yang dibahas oleh para ulama Nusantara mulai dari Aceh, Sumatera, Kalimantan hingga sampai ke pulau Jawa.}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
\par Karya lain yang juga memiliki pengaruh besar adalah }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tu}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid4871907 h}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fah al-Mursalah il}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  R}{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid4871907 h}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  al-Nab}{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  karya Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid4871907 h}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ammad Ibn Fadl All}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 h Burhanpuri (1546-1620) dan }{
\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Idhaf al-Dz}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 k}{
\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  karya Ibrahim al-Kurani. A. H. Johns menyebutkan bahwa }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 kitab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  Tu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid1931682 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 fah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 merupakan karya ulama yang berasal dari India dan menjadi representasi dari tradisi sufisme ortodok. Kitab ini menjadi salah satu dokumen penting dalam sejarah pemikiran tasawuf Nusantara yang sangat populer di pulau Sumatera dan pulau Jawa pada abad ke-
17.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
 A. H. Johns, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Gift Addressed to the Spirit of The Prophet}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
, (Oriental Monograph Series, No. 1, Centre of Oriental Studies, The Australian National University, T.th). 7-8}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Teori tentang martabat tujuh dijelaskan secara masif oleh Shams
}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  al-D\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n al-Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , N}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602  al-D\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n al-R}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , dan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Abd}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Ra}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \rquote \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 f al-R}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  berdasarkan pada }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid11423378 kitab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  Tuhfah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Burhanpuri ini.}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  A. H. Johns, 9.}}}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par Sementara itu, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 Ibrahim al-Kurani merupakan tokoh sentral dalam 
penyebaran ilmu pengetahuan di Nusantara melalui murid-muridnya seperti Abdurrauf al-Sinkili dan Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid14177481 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 ammad Y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
suf al-Ma}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 q}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 assar}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Azyumardi Azra menyebut al-Kuran}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  sebagai seorang ulama  yang hebat. Ia disebut sebagai gunung di antara gunung dan laut di antara lautan irfan (pengetahuan spiritual).}
{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 Azyumardi Azra, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 
the Origin of Islamic Reformism in South East Asia}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 , }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 18.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913 
Ia telah berhasil membuat rekonsiliasi, penyatuan, dan sintesa antara Syariat dan Sufisme berdasarkan pada argumen-argumen rasional-filosofis. Keberhasilan tersebut, menurut Azra sebagai dikutip dari }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\ul\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid532105 H}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913 amaw}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913 , karena Al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913 
 sangat akrab dengan berbagai jenis bidang ilmu dan wacana intelektual, mulai dari mu'tazila dan Asy'arisme hingga mistisisme filosofis ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602 \lquote }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf19\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913  dan filsafat Yunani Plato dan Aristoteles}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf20\lang1033\langfe1033\chshdng0\chcfpat0\chcbpat8\langnp1033\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\cf20\lang1033\langfe1033\super\chshdng0\chcfpat0\chcbpat8\langnp1033\insrsid15805602 \chftn 
{\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ibid, 40}}}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\cf6\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Menurut al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 syariat tidak bisa dilepaskan dari suf
isme dan rasionalisme (filsafat)n karena ketiganya merupakan satu rangkaian utuh dari agama (Islam).  Ia berpendapat bahwa pandangan, pemikiran, dan tindakan seorang sufi tidak boleh bertentangan dengan syariat dan kewajiban-kewajiban agama yang lain. Bet
ul bahwa }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid14507714 ahl al-kas}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid14507714 f}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , orang memiliki pengetahuan intuitif atau terbukanya selubung dihatinya dan memperoleh pengetahuan langsung dari Tuhan, memiliki pemahaman sendiri tentang makna \tab 
Alquran dan hadits Nabi, misalnya mengenai makna esoterik, batin, ayat-ayat Alquran aupun hadis}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
. Walaupun demikian, harus dipahami juga bahwa setiap ayat Alquran atau matan (teks) hadis tidak hanya memiliki makna esoterik,tetapi juga makna eksoteris. Oleh karena itu, menurut Al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee
}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , seorang sufi tidak harus menempatkan pemahaman mereka tentang Alquran bertentangan dengan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
ahl al-s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 ar}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 'ah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . Sebagai salah satu contohnya adalah ketika memaknai dan manafsirkan kata }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid14507714 fan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid14507714 \rquote  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 (}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 annihilation}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
) di dalam ayat suci Alquran (55:25), yang mana secara esaoterik kata tersebut dapat diartikan sebagai kematian, tetapi menurut makna eksoterisnya, kata }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fan}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2\rquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  jelas bukan kematian alami.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn 
{\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Lihat Azyumardi Azra, }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\insrsid15805602 T}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 he Origin of Islamic Reformism in South East Asia}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 , }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 40.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Sementara itu, disebutkan bahwa kita }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Idhaf al-Dz}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 k}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  karya al-Kurani merupakan karya tanggapan, kritikan, dan sekaligus ulasan terhadap karya Fa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid12938220 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 l All}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 h Burhanpur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tu}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\ul\insrsid15805602\charrsid1854929 h}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fah al-Mursalah il}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  R}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 h al-Nab}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
Drewes telah menunjukkan hal tersebut bahwa Ibrahim al-Kurani (w}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
 1689) menulis komentar yang ditujukan untuk Muslim Nusantara atas perintah Ahmad al-Khushassi dalam rangka memberikan pemahaman yang benar terutama mengenai konsep martabat tujuh yang terdapat di dalam karya Burhanpuri.}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  A. H Johns, 8.}}}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Sebagaimana dikatakan oleh Azra bahwa secara eksplisit disebutkan di dalam catatan pendahuluannya mengenai latar belakang ditulisnya karya tersebut, yaitu atas permintaan murid-m
uridnya yang berasal dari Nusantara [Jawi] yang mana sebelum al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 masyarakat Muslim Nusantara sudah terbiasa membaca karya-karya yang menjelaskan tentang Realitas Ilahi dan pengetahuan tentang-Nya melalui karya Burhanpur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee.}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Azyumardi Azra, }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 133-134.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  kitab }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid7758683 Tu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid7758683 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid7758683 fa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid7758683  al-Mursalah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  itu sendiri telah digunakan sebagai referensi penting oleh hampir semua sarjana Melayu-Indonesia besar sepanjang abad ketujuh belas dan kedelapan belas seperti Shams al-Din al-Sumtrani (}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 w}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . 1039/1630), al-R}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , al-Maqassar}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 P}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 alimban}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , dan Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid7758683 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 ammad N}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 fis al-Banjar}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Lihat Azyumardi Azra, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 Azyumardi Azra, 
}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602 T}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid532105 he Origin of Islamic Reformism in South East Asia}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 , }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 42}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 .}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  

\par Berdasarkan pada penjelasan al-Kurani tersebut, dapat dikatakan bahwa kitab Burhanpuri yang di dalamnya menjelaskan tentang wahdah al-wujud ibn Arabi dan juga martabat tujuh sudah lebih dulu beredar di kalangan umat Islam di N
usantara dibandingkan dengan kitab }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Idhaf al-Dz}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 k}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  karya Ibr}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 him al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 . Secara historis dapat dilacak bahwa Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid2167415 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ammad ibn Fa}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid2167415 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 l}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  All\'e2}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 h al-Burhanpur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 hidup pada tahun 1546-1620 M, sedangkan al-Kurani hidup pada tahun (1616-1690). Walaupun demikian, karya-karya mereka telah menjadi titik simpul dan mata rantai transimisi keilmuan filsafat Islam ke Nusantara terutama melalui tema wahdah al-wujud yang di
kembangkan pertama kali oleh filsuf dan sekaligus seorang sufi abad ke-12 yang lahir di Murcia, Spanyol, ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\cf20\chshdng0\chcfpat0\chcbpat8\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Selain karya-karya di atas yang dapat menjadi bukti bahwa filsafat Islam sudah dikenal dan berkembang sejak abad ke-16 di Nusantara adalah d
engan membaca pemikiran-pemikiran Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yang tertulis di dalam karya-karyanya, seperti }{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Asyrab}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602  al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 '}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'c2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 syiq}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 n Wa Z}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 na}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 h al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Muwa}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid917541 hh}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 id}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 n}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Asr}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 r }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 al-\lquote \'c2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 rif}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 n }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 f\'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Ilm }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Sul}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 k }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 w}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 a }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Ta}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 w}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 hi}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Al-Muntah}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 Ruba}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 
\lquote }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1035\langfe1033\langnp1035\insrsid15805602\charrsid4222913 i Hamzah Fansuri}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . Menurut para sejarawan, 
Hamzah hidup pada masa pemerintahan Sultan Alauddin Ri\rquote 
ayat Syah (1588-1604) sampai awal pemerintahan Sultan Iskandar Muda (1607-1636). Sedangkan Naquib Al-Attas menduga bahwa Hamzah Fansuri meninggal sebelum tahun 1607 M. Jika benar bahwa Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  hidup pada abad ke-16, maka secara historis masa hidupnya bersamaan dengan Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\ul\insrsid15805602\charrsid2167415 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ammad ibn Fa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid2167415 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 l}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  A}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 l}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 l\'e2}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 h al-Burhanpur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dan lebih dulu dibandingkan dengan Ibr}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 him al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . 
\par Oleh karena itu, kemungkinan besar Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  sudah membaca karya Burhanpuri maupun a
l-Jilli, dan kemungkinan tersebut diyakinkah oleh }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Abd al-Ra}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \rquote \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 f al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  yang menyebutkan bahwa di antara karya-karya ilmuan Muslim yang mempengaruhi pemikiran Hamzah adalah }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Fu}{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid13462799 s}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid1786301 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid13462799 s}{
\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid13462799 H}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 ikam }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 karya Muhyi al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 n ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Syarh al-Misk}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t al-Futu}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid10118072 h}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 al-Ins}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 n al-K}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 mil }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 karya Abd al-Karim al-Jill}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , dan tulisan-tulisan Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid10118072 h}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ammad Fa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid10118072 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 l All}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 h al-Burhanpuri, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tu}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid6227986 h}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fa}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 h}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913  al-Mursalah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
. Selain itu, secara metodologis beberapa pemikiran Hamzah Fansuri sangat dipengaruhi secara ketat dan mengikuti sistem pemikiran wujudiyyah ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 Arabi dan al-Jil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Peter}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\cf6\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Riddell, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Islam and Malay-Indonesia World: Transmission and Responses}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (London: Hurst & Company, 2001), 122-123}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 ;}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Mira Fauziah,}{\rtlch\fcs1 
\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid6114546  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'93}{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid6114546 Pemikiran Tasawuf Hamzah Fansuri}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid6114546 ,\'94}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dalam }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid6114546 Jurnal Substantiva,
}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Vol. 15, No. 2, Oktober }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 2013}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 289-304}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 ; dan}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Azumardi Azra, }{\rtlch\fcs1 
\ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dab XVIII}{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602 ,}{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 200.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
\par Bahkan, menurut Paul Wheatley yang dikutip oleh Faudzinaim Hj. Badaruddin, karya al-Jili sudah menyebar di Malaka pada masa pemerintahan Sultan Mansur Syah yang berkuasa antara tahun 1456 sampai 1477 M. Fakta tersebut dapat 
dilihat dari persoalan teologis yang berkembang di Malaka mengenai kekelan seseorang yang masuk surga atau neraka. Jawaban dari persoalan tersebut adalah kedua-duanya adalah kekal, dan jawaban tersebut didasarkan pada pemikiran al-Jill}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . Inilah yang menjadi bukti bahwa pemikiran al-Jill}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  sudah berkembang sejak abad ke-15 M.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Faudzinaim Hj. Badaruddin, \'93Menelusuri Akar Martabat Tujuh: Sebuah Ajaran Tasawuf Falsafi Nuantara\'94, d}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602 alam I}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 nternational Seminar on Islamic Thoughts Proceedings, 7-9 Desember 2004, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
Islam: Past, Present and Future,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105   }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (ed.) }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Ahmad Sunawari Long, Jaffary Awa
ng, dan Kamaruddin Salleh}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
(Selangor: Departement of Theology and Philosophy, Faculty of Islamic Studies, Unversity Kebangsaan Malaysia, 2004), 200.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
\par Jika melihat pada perjalanan pendidikan Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, silsilah pemikiran mistik-filosofisnya dapat dilacak hingga ke Persia, Baghd}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
d, dan Makkah. Perjalanan Hamzah Fansuri tersebut dapat diidentifikasi dari }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
yair-syairnya. Bahkan, disebutkan bahwa ia menguasai dua bahasa selain bahasa Melayu, yaitu bahas Arab dan Persia. Dengan melakukan perjalanan ke pusat-pusat ilmu pengetahuan yang berada di jantung kota budaya Islam tersebut, maka
 akses untuk mendapatkan sumber-sumber pengetahuan melalui kitab-kitab seperti yang disebutkan di atas sangat mudah untuk dilakukan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Haji Mohamad Bohari Haji Ahmad, }{
\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Idea of Wahdat al-Wujud in the Poetry of \lquote abd al-Qadir Bidil (Persian), Ibrahim Hakki Erzurumlu (Ottoman Turkish), and Hamzah Fansuri (Malay),}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (disertasi yang tidak dipublikasikan, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Unversity of California at Berkeley, 1989), 319-320.}}}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Selain menguasai bahasa Arab yang menjadi bahasa universal pada saat itu, ia juga menguasai bahasa Parsi dan juga bahasa U
rdu yang menjadi bahasa lokal dari tempat-tempat yang ia kunjungi. Akses lain yang memudahkan Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 untuk mendapatkan karya-karya tersebut adalah karena afiliasinya dengan tarekat Qadiriyah yang pada masa itu berpusat di Kurdistan, Irak.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Syamsul A. B dan Azmi Aziz, \'93Colonial Knowledge and the Reshaping of Islam, The Muslim and
 Islamic Education in Malaysia,\'94 }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dalam }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Islamic Studies and Islamic Education in Contemporary Southeast Asia}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602 , (ed.) }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Kamaruzzaman Bustaman-Ahmad dan Patrick Jory (Kuala Lumpur: Yayasan Ilmuwan, 2011), 117}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 ; }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 dan Azyumardi Azra, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dab XVIII, }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602\charrsid532105 198.}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\super\insrsid15805602\charrsid532105   }}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par Pemikiran filosofis ontologis Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  terutama dalam filsafat wujud diikuti juga oleh Syam}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 n Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 yang menurut sebagian sejarawan hubungan antara keduanya sebagai sahabat sekaligus  hubungan antara guru dan murid.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 Lihat }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
Azumardi Azra, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dab XVIII, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 197-198.}}}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Dari konteks pemikiran filosofis ontologisnya, Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 n memiliki kesamaan dengan Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yaitu menganut paham }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9271477 wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9271477 diyyah.}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Perbedaannya terletak pada prinsip kosmologinya atau emanasinya, yaitu wujud-wujud yang memancar dari wujud pertama atau }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid9271477 al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid9271477 H}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9271477 aq}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 . Jika menurut Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 alam memiliki lima tingkatan, maka menurut al-Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 tingkatan alam ada tujuh. Tingkatan inilah yang kemudian dikenal dengan sebutan martabat tujuh.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'93}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
Syamsuddin As-Sumatrani,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'94}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dalam }{\field\fldedit{\*\fldinst {\rtlch\fcs1 \af31507 
\ltrch\fcs0 \insrsid8545832  HYPERLINK "http://melayuonline.com/ind/personage/dig/343/syamsuddin-as-sumatrani" }}{\fldrslt {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs15\i\f0\cf19\insrsid15805602\charrsid15815843 
http://melayuonline.com/ind/personage/dig/343/syamsuddin-as-sumatrani}}}\sectd \ltrsect\linex0\headery708\footery708\cols2\colsx708\endnhere\sectlinegrid360\sectdefaultcl\sectrsid15805602\sftnbj {\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\cf19\insrsid15805602\charrsid15815843 ,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid15815843  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 diakses, 8 Januari 2018}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Teori tentang martabat tujuh ini selanjutnya memberikan pengaruh terhadap para ulama setelahnya di Nusantara sebagaimana dapat dilihat dalam pemikiran }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
s}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 yeikh Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n al-Sumatran}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \lquote }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105 Abd Wah}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 b al-Kam}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602\charrsid532105 l, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid15815843 Sisi Sisi Teori Martabad Tujuh Syaikh Syamsuddin As-Sumatrani pada Emanasi Ibn Sina}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 Skripsi S1 yang tidak diterbitkan, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
UIN Sunan Kalijaga Yogyakarta, 2015).}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Syaikh }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 Abd al-Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid77335 t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 alib,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Masmedia Pinem, \'93
Ajaran Martabat Tujuh dalam Naskah Asrar al-Khafi Karya Syaikh }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \lquote }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Abd al-Mu}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\ul\insrsid15805602\charrsid9268099 t}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 alib,\'94 }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dalam }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid7357158 
Jurnal Manuskripta}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , Vol., 2 No., 1, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 2012}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 33-52.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Dangding Haji Hasan Mustapa,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Jajang A Rohmana, \'93
Tasawuf Sunda dan Warisan Islam Nusantara: Martabat Tujuh dalam Dangsing Haji Hasan Mustapa (1852-1950), }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dallam }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid13977913 al-Turas}{\rtlch\fcs1 
\af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 : Vol. XX No. 2, Juli }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 2013}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 )}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 .}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Syaikh Muhyi Pamijahan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid4222913 
(1650-1730)}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602  dan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid77335 h}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ammad N}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 fis al-Banjar}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  
Amin Che Ahmat, Che Zarrina Saarif, Nurul Hidayah Aziz, and Shyaril Nizam Zulkipli, An Analysis on Doctrin of Nur Muhammad in Bahr al-Lahut: A Corelation to Martabat Tujuh (Seven Echolen, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dalam }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid13977913 International Journal of Academic Research in Business and Social Science,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 2017}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , Vol. 7, No. 11.}}}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Abd }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\ul\insrsid15805602\charrsid77335 S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 amad al-Palimban}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Khalif Muammar A. Harris, \'93Faham Wahdat al-Wujud dan Martabat Tujuh dalam Karya Shaykh Abd al-Samad al-Fallimbani,\'94 }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 dalam }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid1980002 Tafhim}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  8 (2018): 97-131.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\faauto\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Di samping 
mendapatkan sambutan postifi, pemikiran filosofis Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dan Syams al-Din Sumatrani juga mendapatkan tantangan keras dari N}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n al-R}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  (w. 1658). Al-R}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 menuduh Hamzah dan Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n dengan filsafat wujudnya sebagai orang kafir dan mus
yrik karena dianggap mempercayai banyak tuhan (politeis). Menurut catatan Abdullah terdapat lima poin yang dituduhkan kepada Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  yang dengan lima point tersebut Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dianggap kafir. Poin-poin tersebut adalah, pertama, konsep tentang Tuhan, al
am, manusia, hubugan antara ketiganya, dan konsep tentang realitas yang dianggap identik dan konsep para filsuf, Zoroaster, inkarnasionis, dan Brahma. Kedua adalah keyakinan Hamzah Fansuri yang bersifat panteistik dalam arti bahwa esensi Tuhan imanen di a
lam semesata, atau Tuhan adalah alam semesta itu sendiri. Ketiga, bahwa Tuhan meresap kepada seluruh realitas yang tempak. Keempat, bahwa Tuhan adalah Wujud sederhana (}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid13923209 
simple Being}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ). Dan kelima, Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  dianggap memiliki keyakinan seperti para filsuf yang menyebutkan bahwa alam semesta adalah abadi, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 the eternity of the world}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Abdollah Vakily, \'93Sufism, P}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 ower Politics, and reform: Al-R\'e2}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602\charrsid532105 niri\rquote s Opposition to Hamzah Fansuri\rquote s Teachings Reconsidered,\'94 d}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 alam}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid1980002 Studi Islamika,}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Indonesia Journal for Islamic Studies}
{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , Vol.4., Number 1., }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 1997}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , 113-135.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
Walaupun mendapat tantangan dan penolakan dari orang-orang yang tidak setuju dengan Hamzah, menurut Bohari Haji Ahamad, harus diakui bahwa ia merupakan orang pertama yang telah 
memperkenalkan konsep-konsep fundamental mistisisme filosofis ke dunia Melayu.  Hamzah Fansuri tidak hanya memberikan pengaruh besar terhadap pentingnya penggunaan historiografi karya-karya sastra di Nusantara, tetapi ia juga memperkenalkan istilah dan ko
nsep-konsep teknis baru ke dalam literatur Melayu pada umumnya, dan karya sastra pada khususnya.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Haji Mohamad Bohari Haji Ahmad, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Idea of Wa}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\ul\insrsid15805602\charrsid8091255 h}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 da al-Wuj}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'fb}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid532105 d}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 , 326-327 dan Ismail, \'93Falsafah Wujudiyyah Hamzah Fansuri: Pemikiran dan Pengaruhnya di Dunia Melayu Nusantara,\'94 di dalam}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid15815448  Manhaj}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 , }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 Vol. 4, Nomor 3, September-Desember (2016), 239-252.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Tentunya, pengaruh Fansuri tidak hanya dalam bidang sastra tetapi juga dalam bidang teologi, metafisika, dan juga filsafat. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf6\insrsid15805602\charrsid4222913 
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\faauto\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Al-R}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  tidak cukup hanya mengkr
itik Hamzah Fansuri dan Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
n al-Sumatrani melalui karya-karyanya, tetapi, dengan posisinya sebagai Syaikh al-Islam dan kedekatannya kepada Sultan Iskan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 dar}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Tsani yang berkuasa pada masa itu, meminta agar membakar seluruh karya Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  dan Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  serta membunuh para pengikut paham }{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4261315 wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4261315 diyyah}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Azyumardi Azra, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 218-219.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Kritik teologis al-R}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  terhadap pemikiran filosofis Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan Sumatran}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  telah diabadikan dalam sejarah Islam dan telah memberikan dampak kurang positif dalam perjalanan sejarah intelektual Islam d
i Nusantara. 
\par Dampak negatif jangka panjang yang dilakukan oleh al-Raniri mengingatkan pada seorang ulama besar abad ke-12, al-Ghaz}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 l}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , ketika mengkritik Ibn S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dan al-F}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 b}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  melalui karyanya }{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tah}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fut al-Fal}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 sifah }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 terkait konsep-konsep ke-Tuhanan dan 
problem metafisika}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602\charrsid15148957 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Al-Ghaz}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 l}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'ee}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Incoherence of the Philosophers (Ta}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\ul\insrsid15805602\charrsid8091255 h}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 afut al-Fal}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid532105 sifah), }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 A Parallel Text Englis-Arabic, Translated, Introduced, and Anoted by Michael E Marmura }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Utah: Bringham Young University Press, 2000}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 .}}}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Seakan sejarah terulang kembali, ketika al-Ghaz}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 l}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  mengkritik Ibn S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan al-F}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 b}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , maka lahirlah Ibn Rus}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 d yang mencoba untuk meluruskan persoalan terkait dengan kritik al-Ghaz}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 l}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . Demikian juga ketika }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 al-R\'e2nir\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  mengkritik pemikiran filosofis Hamzah dan Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , maka lahirlah ulama lain, }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 yaitu \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Abd al-Ra}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \rquote \'fb}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 f al-Sinki}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 l\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 (1615-1693) yang mencoba untuk memperjelas duduk persolan terkait filsafat wujud, eksistensi Tuhan, dan hubungannya dengan alam, walaupun al-Sinkili tidak sama dengan Ibn Rus}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 d yang secara eksplisit berhadapan langsung dengan al-Ghazali melalui karyanya, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tah}{\rtlch\fcs1 
\ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fut al-Tah}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 fut}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ibn Rusyd, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 Tah\'e2fut at-Tah\'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602\charrsid532105 fut, Sanggahan terhadap Tah}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2fut al-Fal\'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 sifah}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\insrsid15805602\charrsid532105 , diterjemahkan oleh Khalifurrahman Fath }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 Yogyakarta: Pustaka Pelajar, 2004}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602 )}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 .}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
\par Menurut Azra, al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, berusaha untuk melepaskan dari kontrovesi antara Hamzah Fansuri, Syams al-Din al-Sumatrani, dan al-Raniri. Al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  juga berusaha untuk menunjukkan perbedaan antara Hamzah maupun Syams al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 n, dan sekaligus mengkritik cara-cara al-R}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 nir}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dalam melakukan pembaharuannya.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar 
\pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 
\af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Azyumardi Azra, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 231-232.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Jika menggunakan teoris tesis, anti-tesis, dan sintesa, maka al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  berada pada posis
i yang ketiga, yaitu sintesa. Menurut Oman Fathurrahman, al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 berusaha berada di tengah-tengah sebagai juru damai.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Oman Fathurrahman, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Tanbih al-Masyi, Menyoal Wahdatul Wujud: Kasu
s Abdurrauf Sinkel di Aceh abd 17}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  (Bandung: Mizan bekerjasama dengan Ecole Francaise D\rquote Extreme-Orient Center De Jakarta, 1999), 23.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Ia mencoba untuk mensintesikan antara pemikiran Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan N}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r al-D}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 n al-Ranir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .
\par Dalam kitabnya, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tanb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 h al-M}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 sy}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  al-Sinkili m
enjelaskan bahwa alam dan manusia adalah bayangan dari wujud yang sebenanya, yaitu }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid1391222 al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid1391222 H}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid1391222 aq}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
. Sebagai  bayangan, maka alam selalu tergantung kepada asal usul bayangan, yaitu Wujud Mutlak atau }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid15536834 W}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid15536834 jib al-Wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid15536834 d}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  menurut pemikiran filsafat Ibn S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . Antara bayangan
 dan asal bayangan berbeda, dan wujud yang sebenarnya adalah sumber bayangan tersebut. Walaupun berbeda, bukan berarati alam dan juga manusia benar-benar terpisah dari asal bayangan, sumber bayangan selalu mengikuti bayangan mulai dari awal sampai akhir. 
Bayangan, lanjut al-S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 i}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 nkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , muncul dan tercipta melalui proses emanasi, pancaran. Oleh karena itu, antara cahaya dan pancarannya tidak terpisahkan, menjadi satu kesatuan.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ibid, 92-96.}}}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par Penjelasan al-Sinkili mengenai hubungan asal usul bayangan dengan bayangan atau Caha
ya dengan pancarannya dengan menggunakan prinsip emanasi dan iluminasi, maka secara tidak langsung telah dipengaruhi oleh pemikiran atau meminjam istilah-istilah filsafat Islam. Prinsip emanasi dalam Islam pertama kali dikembangkan oleh al-Farabi dalam ki
tabnya }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Mab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 di}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \rquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  Ar}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Al}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  Ahl al-Mad}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 nah al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 F\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid4554491 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 ilah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Al-F}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 r}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 b}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'ee}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Al-F}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 rbi on the Perfect State (Mab}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 di}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \rquote }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 
\ltrch\fcs0 \i\f0\insrsid15805602 \'c2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 r}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105  Ahl al-Mad}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'ee}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 nah al-F}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\ul\insrsid15805602\charrsid7611916 d}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 ila}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 h}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 ),}{\rtlch\fcs1 
\af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  A Revised Text with Introduction, Translation, and Commentary by Richard Walzer, (Oxford: Clarendon Press, 1985), 100-106.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dan juga }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 i}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 bn S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dalam salah satu karyanya, }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Al-Is}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t wa al-Ta}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 m}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 b}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Ibn Sina, }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\i\f0\insrsid15805602 Al-Isy\'e2r\'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 t wa al-Ta}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 mb\'e2h\'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 t,}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 (Qum: Bust\'e2n Kit\'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 b, 1423 H), 316-318}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Sedangkan prinsip iluminasi dikembangkan oleh Suhraward}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  al-Maqt}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 l dalam kitabnya, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid12262429 H}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 ikmah al-Is}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 q.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602\charrsid12469542 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Suhraward}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'ee}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 , }{
\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 The Philosophy of Illumination (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\ul\insrsid15805602\charrsid14358150 H}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 ikma}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 h}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105  al-Is}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602 yr\'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 
q), }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 A New Critic}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 al Edition of the Text of }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\ul\insrsid15805602\charrsid14358150 H}{\rtlch\fcs1 \af0 
\ltrch\fcs0 \f0\insrsid15805602 ikmah al-Isy}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 r}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602 \'e2}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
q with English Translation, Notes, Commentary, and Introduced by John Wallbridge and Hossein Ziai, Utah: Bringham Young University Press, 1999.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid12469542  }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Baik emanasi al-F}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 b}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 maupun Ibn S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dipengaruhi dari pemikiran Plotinus atau yang biasa dikenal dengan Neo-Platonisme yang kemudian dikembangkan dalam kerangkan dan prinsip Islam, Tauhid.
\par Dari hasil penelitian }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Abd Wah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 b al-Kam}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
l disimpulkan bahwa ada persamaan dan titik temu antara martabat tujuh Syams}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  al-D\'een}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  al-Sumatran}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  khususnya dengan sistem emanasi Ibn S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  }{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\cf19\insrsid15805602\charrsid12022516 Abdul Wahab al-Kamal, }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\f0\cf19\insrsid15805602\charrsid12022516 Sisi Sisi Teori Martabad Tujuh Syaikh Syamsuddin As-Sumatrani pada Emanasi Ibn Sina,}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\f0\cf19\insrsid15805602\charrsid12022516  161-161.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Secara geneologis, pemikiran martabat Tujuh al-Sumatrani dipengaruhi oleh pemikiran Hamzah Fans}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , dan Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dipengaruhi oleh pemikiran dari sufi Arab da
n Persia, seperti Ab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Yaz}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 d al-Bus}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid13699369 t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 am}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , al-Hall}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 j, Far}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
 al-D\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n Att}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r, Juna}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 d al-Baghd}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 . Sementara itu, pemikiran ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Arab}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dalam sistem emanasinya tidak bisa dilepaskan dari pemikiran Neo-Platonisme,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Umi Masfiah, }{\rtlch\fcs1 \ai\af0 
\ltrch\fcs0 \i\f0\insrsid15805602\charrsid532105 Kajian Naskah Kitab Tahqiq di Kalimantan Selatan, }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 (}{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105 
Yogyakarta, cv. arti bumi intaran, 2010), 151.  }}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 dan pengaruh Helenis dan neo-Platonis tersebut lebih tampak dalam proses Islamisasi di Nusantara termasuk dalam pemikirannya, dibandingkan dengan peng}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 a}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 rauh Hindu.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar
\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Naquib al-Attas, 190.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par Elaborasi dan argumentasi al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  di atas sebagai jawaban terhadap kritik al-Ranir}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yang mengkritik Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 . Dengan memposisikan diri sebagai orang yang selalu berusaha untuk menghindari konflik, maka argumen al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  dapat disebut sebagai solusi terhadap polemik konsep }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 wa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\ul\insrsid15805602\charrsid10760350 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 da}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913  wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yang dianggap panteis dan poleteis y
ang menyebutkan antara Tuhan dan alam adalah sama. Bagi al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, antara Tuhan dan alam berbeda, walaupun alam yang disebut sebagai bayangan, tidak bisa lepas sama sekali dari sumber bayangan. Argumen al-Sinkil}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  tesebut sebagai penegas antara posisi Tuhan yang transenden, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 tanz}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee
}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 h,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan sekaligus kehadiran-Nya di alam secara imanen, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 tasyb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 .
\par Menurut Ade Fakih Kurniawan, corak pemikiran filosofis dan tema kajian yang terjadi di Aceh memiliki kesamaan dengan perkembangan pemikiran di Pulau Jawa terutama jika membaca karya }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Abd All}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 h }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602 i}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 bn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 Abd al-Qahhar al-Bantan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, yang hidup pada masa kesulatanan Banten yang dipimpin oleh Sultan Ab}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  al-Nasr Mu}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid15231951 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ammad }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \lquote \'c2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 rif S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 if}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2
}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Zyan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  \lquote \'c2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 s}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 y}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 iq}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 n [1753-1773 M.). Dalam kitab yang berjudul, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Mas}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y\'e2}{
\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 hid al-N}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 sik f}{
\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  Maq}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 m}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t al-S}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 lik }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 dan }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Fath al-Mulk,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  disebutkan bahwa wujud yang sebenarnya adalah }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid9705598 Wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9705598 d al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\ul\insrsid15805602\charrsid9705598 H}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9705598 aq}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, selain-Nya hanyalah bayangan. Bayangan ini, termasuk alam, merupakan tajalli dari yang }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9705598 al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid9705598 
H}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9705598 aq}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 . Tajalli tersebut bertingkat atau bergradasi yang dibagi ke dalam lima bagian, yaitu \lquote 
}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 lam }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 al-}{\rtlch\fcs1 \ai\af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Il}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 h}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 lam }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 jabar}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 , \lquote \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 lam }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 al-}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 malak}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , dan }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 \lquote \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 lam n}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 s}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\qj \li0\ri0\widctlpar\wrapdefault\faauto\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 
\af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0\afs20 \ltrch\fcs0 \cs22\f0\fs20\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0\afs20 \ltrch\fcs0 
\f0\fs20\insrsid15805602\charrsid532105  Ade Fakih Kurniawan, }{\rtlch\fcs1 \af51\afs20 \ltrch\fcs0 \fs20\loch\af51\hich\af51\dbch\af42\insrsid15805602\charrsid532105 \loch\af51\dbch\af42\hich\f51 \'93\loch\f51 \hich\f51 Konsep Tajalli Abd al-L\'e2
\loch\f51 \hich\f51 h ibn Abd al-Qahh\'e2\loch\f51 r al\hich\af51\dbch\af42\loch\f51 \hich\f51 -Banta\'ee\loch\f51 \hich\f51  dan Posisinya dalam Diskursus Wuj\'fb\loch\f51 \hich\f51 diyyah di Nusantara\'94\loch\f51 
, Jurnal Keislaman Ulumuna, Volume 17 Nomo 2 Desember 2013, 275-302.}}}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
\par Corak pemikiran Islam rasional filosofis yang berkembang di Nusantara, menurut al-Attas, tidak memiliki hubungan dengan tradisi keagamaan yang berkembang di Nusantara sebelum kedatangan Islam yang penuh dengan mitos-mitos.}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \cs22\f0\fs24\super\insrsid15805602 \chftn {\footnote \ltrpar \pard\plain \ltrpar\s20\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 
\f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 \cs22\f0\super\insrsid15805602\charrsid532105 \chftn }{\rtlch\fcs1 \af0 \ltrch\fcs0 \f0\insrsid15805602\charrsid532105  Naquib al-Attas, 190-191.}}}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Spirit rasional filosofis di dalam Islam didorong oleh ajaran Islam yang menekankan pentingnya menggunakan akal dalam melihat, mengenal, dan menemukan kebenaran termasuk yang ber
kaitan dengan Kebenaran Tertinggi, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid15995623 al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid15995623 H}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid15995623 aq}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  atau}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 wujud sebagaimana dirinya wujud}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, yaitu Tuhan Yang Maha Esa. Spirit inilah yang mewarnai corak pemikiran para ulama Nusantara yang dimotori oleh Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  pada abad ke-16 M.
\par 
\par }\pard \ltrpar\qj \li0\ri0\sl360\slmult1\widctlpar\wrapdefault\faauto\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid15805602 Kes}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid15805602\charrsid4222913 
impulan
\par }\pard \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Secara historis, 
perdebatan ontologis-epistemologis para ulama di atas terjadi antara abad abad ke-16 sampai ke-18 M. Pada masa-masa tersebut banyak sekali ilmuan Muslim Nusantara bermunculan dan mewarnai diskursus pemikiran Islam di Nusantara termasuk dalam bidang filsaf
a
t Islam. Dengan lahirnya para ilmuan Muslim dengan seluruh karya-karyanya yang bercorak filosofis, merupakan sumbangan yang sangat besar terhadap kemajuan ilmu pengetahuan dan peradaban Islam di Nusantara. Tentunya, kemajuan tersebut tidak bisa dilepaskan
 dari pengaruh besar ilmuan-ilmuan Muslim seperti Burhanpur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , ibn }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 \lquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Arabi, al-Jill}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , dan al-Kuran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  yang berada di pusat-pusat peradaban Islam seperti }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 Mekah dan Madinah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , Baghd}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 d, Spanyol, India, dan tempat-tempat}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  lain}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
. Walaupun terjadi friksi dan kritik pemikiran antara ulama di Nusantara, seperti yang dilakukan oleh al-Ranir}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 terhadap Hamzah Fansur}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dan al-Sumatran}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , tetapi tidak menghalangi para ulama untuk terus berkarya, menulis, dan meneliti termasuk dalam bidang filsafat Islam. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 
\par \sect }\sectd \ltrsect\linex0\headery708\footery708\colsx708\endnhere\sectlinegrid360\sectdefaultcl\sectrsid15805602\sftnbj \pard\plain \ltrpar\qj \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 
\rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid5114599 Daftar Kep}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\b\f0\fs24\insrsid15805602\charrsid4222913 ustaka}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid5114599 an}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid15805602\charrsid4222913 
\par }\pard\plain \ltrpar\s20\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 A. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Harris, Khalif Muammar. \'93Faham Wa}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\ul\insrsid15805602\charrsid8984742 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 da}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  al-Wuj}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
d dan Martabat Tujuh dalam Karya Shaykh Abd al-Samad al-Fallimbani,\'94 }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tafhim}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  8 (2018): 97-131.}
{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\par }\pard \ltrpar\s20\ql \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid12601712 Adamson, Peter. }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 G}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 reat Medieval Thinkers: Al-Kind\'ee.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 Oxford: Oxford University Press, 2007.
\par }\pard \ltrpar\s20\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Ahmat, Amin
 Che, dkk. An Analysis on Doctrin of N}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 r Mu}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\ul\insrsid15805602\charrsid8984742 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 ammad in Bahr al-L\'e2h\'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 t: A Corelation to Martabat Tujuh}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 ,\'94 dalam }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 International Journal of Academic Research in Business and Social Science,}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 (}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 2017}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 )}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , Vol. 7, No. 11.
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 al-Attas, Syed Muhammad Naquib}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 The Mysticism of Hamzah Fansuri}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  (Kuala Lumpur: University of Malaya Press, 1970}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Asy\rquote arie, Musa. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
Perkembangan Filsafat Islam di Indonesia: Studi atas Literatur Filsafat Islam Berbahasa Indonesia tahun 1998-2013.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Yogyakarta: Universitas Islam Sunan Kalijaga, 2013.
\par Azra, Azumardi. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII: Akar Pembaharuan Islam Indonesia}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Jakarta: Kencana, 2005. 
\par Azra, Azyumardi. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Origin of Islamic Reformism in Southeast Asia: Network of Malya-Indonesian and Middle Estern Ulama in The Seventeenth an Eghteenth Centuries}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Hawai\rquote i: University of Hawai\rquote i Press and Crows Nest NSW: Allen and Unwin, 2004.
\par B., Syamsul A. dan Azmi Aziz, \'93Colonial Knowledge and the Reshaping of Islam, The Muslim and Islamic Education in Malaysia,\'94 di dalam Kamaruzzaman Bustaman-Ahmad dan Patrick Jory, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Islamic Studies and Islamic Education in Contemporary Southeast Asia}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  (Kuala Lumpur: Yayasan Ilmuwan, 2011. 
\par Idris al-Banjarie, Syekh M. Nafis bin. }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Ilmu Ketuhanan: Pertama Yang Indah (Ad-durrunnafis)}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ,}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  dialihbahasakan oleh Haderanie.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Jakarta: Pustaka Media Ilmu, tt.
\par Bohari Haji Ahmad, Haji Mohamad. }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Idea of Wahdat al-Wujud in the Poetry of \lquote 
abd al-Qadir Bidil (Persian), Ibrahim Hakki Erzurumlu (Ottoman Turkish), and Hamzah Fansuri (Malay),}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  dissertation i
n Near Estern Studies in Graduate Division of the University of California at Berkeley. California: Unversity of California at Berkeley, 1989.
\par Bousfield, John. \'93Islamic Philosophy in South-East Asia,\'94 di dalam M. B. Hooker, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Islam in South-East Asia}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Leiden: E. J. Brill, 1988.
\par Bruinessen, Martin Van. }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Kitab Kuning, Pesantren, dan Tareka: Tradisi-Tradisi Islam di Indonesia}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Bandung: Mizan, 1999.
\par Butterworth, Charles, ed. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Political Aspects of Islamic Philosophy}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Princeton: Princeton University Press, 1990.
\par Corbin, Henry. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 History of Islamic Philosophy}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  London:  Kegan Paul International in Association with Islamic Publication for The Insitute of Ismaili Studies, 1993.
\par Davidson, Herbert A. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Al-F}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 r}
{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2b\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 , Avicenna, and Averros on Intellect: Their Cosmologies, Theori
es of the Active Intellect, and Theories of Human Intellect}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  New York: Oxford University Press, 1992.
\par De Boer, T. J. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 History of Islamic Philosophy in Islam}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  New York: Dover Publication, Inc., 1967.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\par Al-F\'e2r\'e2b\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 Al-F\'e2r\'e2b\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913  on the Perfec}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 t State (Mab\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 di}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 \rquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'c2r\'e2 Ahl al-Mad\'eenah al-F\'e2}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid14164623 d}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 ila),}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 A Revised Text with Introduction, Translation, and Commentary by Richard Walzer}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Oxford: Clarendon Press, 1985.

\par Fathurrahman, Oman. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tanb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
h al-M}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2sy\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 , Menyoal Wahdatul Wujud: Kasus Abdurrauf Sinkel di Aceh abd 17}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Bandung: Mizan bekerjasama dengan Ecole Francaise D\rquote Extreme-Orient Center De Jakarta, 1999.
\par Faudzinaim Hj. Badaruddin, \'93Menelusuri Akar Martabat Tujuh: Sebuah Ajaran Tasawuf Falsafi Nuantara\'94, d dalam Ahmad Sunawari Long, Jaffary Awang, dan Kamaruddin Salleh, }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Islam: Past, Present and Future,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
 international Seminar on Islamic Thoughts Proceedings, 7-9 Desember 2004, Selangor: Departement of Theology and Philosophy, Faculty of Islamic Studies, Unversity Kebangsaan Malaysia, 2004.
\par }\pard\plain \ltrpar\s25\qj \fi-851\li851\ri0\widctlpar\wrapdefault\faauto\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af0\afs24\alang1025 \ltrch\fcs0 \fs24\cf1\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\insrsid15805602\charrsid4222913 Fauziah, Mira. }{\rtlch\fcs1 \af0 \ltrch\fcs0 \insrsid15805602 \'93}{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \insrsid15805602\charrsid13532430 Pemikiran Tasawuf Hamzah Fansuri}{\rtlch\fcs1 \af0 \ltrch\fcs0 
\insrsid15805602\charrsid13532430 ,\'94}{\rtlch\fcs1 \af0 \ltrch\fcs0 \insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0 \ltrch\fcs0 \i\insrsid15805602\charrsid13532430 Jurnal Substantiva}{\rtlch\fcs1 \af0 \ltrch\fcs0 \insrsid15805602\charrsid4222913 
, Vol. 15, No. 2, Oktober 2013, 289-304. }{\rtlch\fcs1 \af0 \ltrch\fcs0 \insrsid15805602 
\par }\pard\plain \ltrpar\s20\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 Al-Ghaz\'e2l\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
The Incoherence of the Philosophers (Tah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 fut al-Fal\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 sifah), }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 A Parallel Text Englis-Arabic, Translated, Introduced, and Anoted by Michael E Marmura, Utah: Bringham Young University Press, 2000.
\par Ibn Rusyd, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Tah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'e2fut at-Tah\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 fut, Sanggahan terhadap Tahafut al-Falasifah}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , diterjemahkan oleh Khalifurrahman Fath, Yogyakarta: Pustaka Pelajar, 2004.
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 Ibn S\'een\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Al-Is}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 y\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 rat wa al-Ta}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 m}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 b}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 \'eeh\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 t,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Qum: Bustan Kitab, 1423 H.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid9912102 Ismail, \'93}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 Falsafah Wuj\'fb}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid9912102 
diyyah Hamzah Fansuri: Pemikiran dan Pengaruhnya di Dunia Melayu Nusantara,\'94 di dalam}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid9912102  Manhaj, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid9912102 
Vol. 4, Nomor 3, September-Desember (2016).
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Johns, A. H. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Gift Addressed to the Spirit of The Prophet}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , Oriental Monograph Series, No. 1, Centre of Oriental Studies, The Australian National University.
\par }\pard\plain \ltrpar\qj \fi-851\li851\ri0\widctlpar\wrapdefault\faauto\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 Kurniawan, Ade Fakih. }{\rtlch\fcs1 \af51\afs24 \ltrch\fcs0 \fs24\loch\af51\hich\af51\dbch\af42\insrsid15805602\charrsid4222913 \loch\af51\dbch\af42\hich\f51 \'93\loch\f51 \hich\f51 Konsep Tajalli Abd al-L\'e2
\loch\f51 \hich\f51 h ibn Abd al-Qahh\'e2\loch\f51 \hich\f51 r al-Banta\'ee\loch\f51 \hich\f51  dan Posisinya dalam Diskursus Wuj\'fb\loch\f51 \hich\f51 diyyah di Nusantara\'94\loch\f51 , }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\fs24\loch\af0\hich\af0\dbch\af42\insrsid15805602\charrsid4222913 \hich\af0\dbch\af42\loch\f0 Jurnal Keislaman Ulumuna}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \fs24\loch\af0\hich\af0\dbch\af42\insrsid15805602\charrsid4222913 \hich\af0\dbch\af42\loch\f0 
, Volume 17 Nomo 2 Desember 2013, 275-302.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
\par }\pard\plain \ltrpar\s20\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Leaman, Oliver. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 An Introduction to Classical Islamic Philosophy,}{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Cambridge: Cambridge University Press, 1985.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\par al-Kam\'e2l, Abdul Wah\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 b. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Sisi Sisi Te}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 ori Martabad Tujuh Syaikh Syams al-D\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 n }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 As-Sumatrani pada Emanasi Ibn S\'een\'e2. 
}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Skripi}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  S2 yang tidak diterbitkan}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 ,}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 UIN Sunan Kalijaga Yogyakarta, 2015.
\par Masfiah, Umi. }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Kajian Naskah Kitab Tahqiq di Kalimantan Selatan}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Yogyakarta: CV. Arti Bumi Intaran, 2010,   
\par Nasr, Seyyed Hossein. }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Islamic Philosophy From Its Origin to The Present: Philosophy in The Land of Prophecy,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  New York: State University Press, 2006.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid16545269 Nasr, Seyyed Hossein dan Oliver Leaman. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid16545269 History of Isamic}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\cf19\insrsid15805602\charrsid16545269  Philsophy,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\insrsid15805602\charrsid16545269  Part 1. Qum: Ansariyan Publication, 2001.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid16545269 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Pinem, Masmedia \'93Ajaran Martabat Tujuh dalam Naskah Asrar al-Khafi Karya Syaikh Abd al-Muthalib,\'94 }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 Jurnal Manuskripta}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , Vol., 2 No., 1, 2012, 33-52.
\par Rahman, Jamal D. Wahdatul Wujud dalam Puisi-Puisi Indonesia Modern: Mendiskusikan Puisi-Puisi Emha Ainun Nadjib, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 
Dialektia: Jurnal Bahasa, Sastra, dan Pendidikan Bahasa dan Sastra Indonesia,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  3(2), 2016, 120-152.
\par }\pard\plain \ltrpar\s25\qj \fi-851\li851\ri0\widctlpar\wrapdefault\faauto\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af0\afs24\alang1025 \ltrch\fcs0 \fs24\cf1\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {\rtlch\fcs1 \af0 \ltrch\fcs0 
\cf0\insrsid15805602\charrsid4222913 Riddell, Peter.}{\rtlch\fcs1 \af0 \ltrch\fcs0 \cf6\insrsid15805602\charrsid4222913  }{\rtlch\fcs1 \ai\af0 \ltrch\fcs0 \i\insrsid15805602\charrsid4222913 Islam and Malay-Indonesia World: Transmission and Responses}{
\rtlch\fcs1 \af0 \ltrch\fcs0 \insrsid15805602\charrsid4222913 , London: Hurst & Company, 2001. 
\par }\pard\plain \ltrpar\s20\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Rohmana, Jajang A. \'93Tasawuf Sunda dan Warisan Islam Nusantara: Martabat Tujuh dalam Dangsing Haji Hasan Mustapa (1852-1950), }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 al-Turas}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 : Vol. XX No. 2, Juli 2013.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\par al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\ul\insrsid15805602\charrsid8536046 S}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 af\'e2\rquote , Ikhw\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 n. }{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602 Ras\'e2\rquote il Ikhw\'e2n al-}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid8536046 S}{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602 af\'e2\rquote }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 ,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913  Jil.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  3. Qum: Maktab al-I\rquote l\'e2m al-Isl\'e2m\'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 , 2000. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\lang1033\langfe1033\langnp1033\insrsid15805602\charrsid4222913 
\par }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Suhraward}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 \'ee}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 , }{\rtlch\fcs1 
\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Philosophy of Illumination (}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\ul\insrsid15805602\charrsid12925221 H}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602\charrsid4222913 ikma}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 h}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913  al-Is}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\i\f0\fs24\insrsid15805602 yr\'e2}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 q), }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
A New Critical Edition of the Text of Hikmat al-Ishraq with English Translation, Notes, Commentary, and Introduced by John Wallbridge and Hossein Ziai}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Utah: Bringham Young University Press, 1999.
\par Syamsuddin As-Sumatrani, }{\field\fldedit{\*\fldinst {\rtlch\fcs1 \af31507 \ltrch\fcs0 \insrsid8545832  HYPERLINK "http://melayuonline.com/ind/personage/dig/343/" }}{\fldrslt {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\cs15\f0\fs24\cf19\insrsid15805602\charrsid4277545 http://melayuonline.com/ind/personage/dig/343/}}}\sectd \ltrsect\linex0\headery708\footery708\colsx708\endnhere\sectlinegrid360\sectdefaultcl\sectrsid15805602\sftnbj {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913 syamsuddin}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602  }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 -as-sumatrani}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602 , diakses pada 8 Januari 2018.}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  
\par Tahqiq, Nanang. }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Literatur Falsafah Islam di Indonesia Buah Karya para Penulis Indonesia}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
, Jurnal Lektur Keagamaan, Vol. 13, No. 2, 2015, 313-340.
\par Tudjimah. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Syekh Yusuf Makassari: Riwayat dan Ajarannya}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Jakarta: Penerbit UI Press, 2005.
\par }\pard\plain \ltrpar\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Umar, Ja\rquote far. }{\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \i\f0\fs24\cf19\kerning36\insrsid15805602\charrsid4222913 Jejak Kampung Filsafat Di Serambi Mekkah Abad XVI-XVII M. }{
\rtlch\fcs1 \ab\af0\afs24 \ltrch\fcs0 \f0\fs24\cf19\kerning36\insrsid15805602\charrsid4222913 Tulisan ini diterbitkan di media online, }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 
http://liputanislam.com/kajian-islam/sejarah/jejak-kampung-filsafat-di-serambi-mekkah-abad-xvi-xvii-m, diakses, 11 Maret 2016.
\par }\pard\plain \ltrpar\s20\qj \fi-851\li851\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin851\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs20\alang1025 \ltrch\fcs0 \f31506\fs20\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 {
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Vakily, Abdollah. \'93Sufism, Power Politics, and reform: Al-Raniri\rquote s Opposition to Hamzah Fansuri\rquote s Teachings Reconsidered,\'94 di }{\rtlch\fcs1 \af0\afs24 
\ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 Studi Islamika, Indonesia Journal for Islamic Studies,}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  Vol.4., Number 1., 1997, 113-135.
\par Walbridge, John. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 God and Logic in Islam: The Caliphate of Reason}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Cambridge: Cambridge University Press, 2011).
\par Watt, William Mongomery. }{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Influence of Islam on Medieval Europe}{\rtlch\fcs1 \ai\af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 
\f0\fs24\insrsid15805602\charrsid4222913  Edinburgh, University Press, 1972.
\par }\pard\plain \ltrpar\qj \fi720\li0\ri0\sl360\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid15805602 \rtlch\fcs1 \af31507\afs22\alang1025 \ltrch\fcs0 \f31506\fs22\lang1057\langfe1033\cgrid\langnp1057\langfenp1033 
{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913 Yazdi, Mehdi Hairi. }{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602\charrsid4222913 The Principle of Epistemology in Islamic Philosophy: Knowledge by Presence}{
\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \i\f0\fs24\insrsid15805602 .}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602\charrsid4222913  New York: State Universit}{\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \f0\fs24\insrsid15805602 
\par 
\par }\pard \ltrpar\ql \li0\ri0\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0\pararsid11340501 {\rtlch\fcs1 \af0\afs24 \ltrch\fcs0 \b\f0\fs24\insrsid11340501\charrsid4222913 
\par }\pard \ltrpar\ql \li0\ri0\sa200\sl276\slmult1\widctlpar\wrapdefault\aspalpha\aspnum\faauto\adjustright\rin0\lin0\itap0 {\rtlch\fcs1 \af31507 \ltrch\fcs0 \insrsid9926555 
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