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All Journal STUDIA ISLAMIKA Studia Islamika
Masri Elmahsyar Bidin
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Religion Education

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Naẓarīyat al-Fanā’ fī al-Turāth al-Ṣūfī al-Indūnīsī: Dirāsah Taḥlīlīyah Masri Elmahsyar Bidin
Studia Islamika Vol 16, No 2 (2009): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (6550.941 KB) | DOI: 10.15408/sdi.v16i2.484

Abstract

This article attempts to analyze deeply concept of fana' that expanded by Indonesian Sufis such as Hamzah Fansuri and Muhammad Nat'is aI' Banjari, in relation with other Sufis in the Muslim zeroed such as lbnu 'Arabi, Abi Yazid al-Bustami, and al-Ghazali. Connection with Indian philosophy like Nirvana and Yoga will also be explored. In the courses of its development, the concept of fana' has triggered controversies in intellectual community, and even there it yielded some prejudices among them that this concept was religious deviation in the Muslim world. This can be seen for example in the cases of al-Hallaj as he said "And al-Haq (I am the God), and Siti Jenar as he said "there is no Siti Jenar, there is God".DOI: 10.15408/sdi.v16i2.484
Naẓarīyat al-Fanā’ fī al-Turāth al-Ṣūfī al-Indūnīsī: Dirāsah Taḥlīlīyah Bidin, Masri Elmahsyar
Studia Islamika Vol. 16 No. 2 (2009): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v16i2.484

Abstract

This article attempts to analyze deeply concept of fana' that expanded by Indonesian Sufis such as Hamzah Fansuri and Muhammad Nat'is aI' Banjari, in relation with other Sufis in the Muslim zeroed such as lbnu 'Arabi, Abi Yazid al-Bustami, and al-Ghazali. Connection with Indian philosophy like Nirvana and Yoga will also be explored. In the courses of its development, the concept of fana' has triggered controversies in intellectual community, and even there it yielded some prejudices among them that this concept was religious deviation in the Muslim world. This can be seen for example in the cases of al-Hallaj as he said "And al-Haq (I am the God), and Siti Jenar as he said "there is no Siti Jenar, there is God".DOI: 10.15408/sdi.v16i2.484
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