One day, a lecturer from UIN Ar-Raniry asked me to meet one of the great teachers in Darussalam, Prof. Ahmad Daudy. I was shaking and scared when she said that Prof. Daudy wanted to meet me after reading Wahdatul Wujud. I thought there was something wrong with my book. I told the lecturer that I did not dare to meet Prof. Daudy. I was already scared just hearing his voice, one of the Acehnese scholars I respect. Finally, I met Prof. Daudy at the wedding of Prof. Hamid Sarong’s son. During the meeting, I later said that I was Kamaruzzaman, who wrote the book Wahdatul Wujud. While kissing his hand, I was also advised to continue writing a follow-up work on Wahdat al-Syuhud. I do not understand the term. However, Prof. Daudy said the period was fundamental when discussing Wahdatul Wujud. The phrase Wahdat al-Syuhud was repeated several times by Prof. Daudy. As a beginner, getting an academic assignment from a teacher is homework that must be completed.
To respond to the request of Prof. Daudy, I collect advanced materials on the world of imagination in mystical experiences. The scientific background is utterly unrelated to mysticism or Sufism, which I am naturally confused about when examining academic materials. The study of philosophical Sufism is involved. This is purely because of my interest as a former student studying comparative madhhab, political studies, and socio-anthropology. As a student studying religious experience, many materials must be examined and understood before writing. The collected works are not a deep enough academic exploration. Only because of somewhat excessive curiosity in the mystical life in the Islamic faith. The request of Prof. Daudy I considered an honour because I received “homework” from a teacher who was an expert in the mystical world, especially in Aceh (Daudy 1978) (Daudy 1987).
In the last few years, I have personally studied the study of human unity with God. If we trace the work reviewed, it is not a simple reading. For example, when reading the work of Sheikh Hamzah Fansuri, another piece on Sheikh Hamzah Fansuri is needed. It turns out that studies of ‘ulama have been widely carried out by scholars (Ahmad 1981) (Al-Attas 1970) (VI Braginsky 1999) (V. Braginsky 2010) (Hadi 2003) (Hassan 1987) (Iskandar 1987) (Johns 1990) ( Nasir 2012). I have tried to find a model of Islamic studies from the roots of Hamzah Fansuri’s thought (Bustamam-Ahmad 2013). I still do not understand the works of Sheikh Ibn ‘Arabi, as one of the ‘ulama who has been able to narrate spiritual experiences into languages that show the impact of the knowledge of human unity with Allah. Reading the results of spiritual contemplation in the form of intellectual works does require tawajjuh. Because we are invited to enter the world of the author’s experience while slowly entering the world of the unseen world, in that realm, the ‘ulama told all about what he saw in his mind. This inner reflection leads to a science categorized based on intuition. However, clarifying the truth of the inner experience is not a very easy matter, especially if this experience is depicted symbolically.
Presumably, it is my task to examine how the experience of oneness and inner vision can be studied scientifically. Human technology is trying its best to understand all the potential news in the universe. The possible news in question is that the information provided by the universe must be able to be digested by the human mind. Likewise, information perceived through the mind as input is internalized in humans, so awareness of humans’ existence in this universe emerges. Herein lies the line of knowledge of information that must be accepted and believed in with information that still needs to be clarified by the Holy Scriptures (al-Qur’an, Injeel, Torah, and Zabur). However, the Holy Book, which is still acknowledged to be confirmed until the Day of Judgment, is the Qur’an which is where information on the sky, unseen information, information on the universe, earth, planetary data, human information, and so on was informed by Allah to the Prophet Muhammad SAW. Human technology in its sequence intends to justify what Allah has said to the Prophet, which is the point of clarification of news and information in belief or din.
However, the understanding of the information is not singular. The level of human knowledge triggers this. The closer humans are to Allah, the greater the point of clarification inspired by Him. Because according to human history, we come from the unseen realm, the supernatural story has imbued every human spirit. Likewise, we are an “alien nation” sent down by God from Heaven to earth because there is a story of a cosmic drama in Heaven. The end of our life story will also return to Allah, as stated in the word of Allah in Surah al-Fajr (89): 28-30.
The above verse implies that humans will return as a group of humans given a position about their existence in Heaven. This indicates that Allah has limited the limit of knowledge about human life that their only two choices of life are to return to Allah or unite with the devils in hell. One of the most urgent questions answered by the mind is why Allah created man, gave life, died, revived, and returned to Him with responsibility as Allah’s Khalifa on earth? Is it permissible for humans to ask the real secret of Allah in assigning the burden of His caliphate to humans? Whereas Allah can, with His Qudrat and Iradat, equalize all conditions of human life without being seen in story after story on this earth. Allah has decreed that a servant of His be a disbeliever, then whether that servant will suffer for the rest of his life, both in this world and the hereafter. Because Allah can change a person’s destiny as He wills.
Satan rebels against Allah. They will be placed in hell, where they were created from fire. Therefore, it is necessary to think about what kind of torture would be for the Devils if they were in their realm. Humans are given a choice to return to the format of the story of the beginning of human life. They are made, created from the clay, and put into heaven, except for those with the devil. This is the dilemma of human life that human responsibility is heavier than other creatures’ responsibility. Angels, they are sure to go to heaven. The Jinns who believe in Allah will also be admitted to Paradise. This dilemmatic choice of final human life has given stories and colors of happiness and suffering experienced by humans, from the unseen world to the world on earth. Naturally, humans will not see the form of supernatural beings in the universe unless they are given the opposite ability. Satan rebelled against God, the human who had to bear the consequences. Satan is against God. Man is given a worthy opponent to them. That is, if humans rebel, it will be the devils who will get the opportunity to increase their allies in hell.
My concern is understanding how human life will end on the Day of Judgment. When the future of the universe is destroyed, humans are the busiest with being responsible for all the deeds in the world, as for the devils waiting for humans in hell, while the angels remain in the best group. The future of human history is trying to restore the position of Satan in their position, in addition, trying to put the position of humans, as determined by Allah in verse above. Thus, there is a boundary or demarcation line between early and future human history, which means humans are more responsible than other Allah’s creatures.
What is conveyed above is the reality of the future. Nevertheless, we do not see this reality when we live in this world. Heaven and hell exist, but the existence of these two places is obtained from information in the Qur’an. Likewise, the Devil and his allies also exist. However, we do not see their existence. What we believe, of course, we never see and feel when we live in this world. God exists and existed before the word ‘is’ existed. Likewise, our lives exist, but the existence of our lives will also not be able to perceive all the things that God has created. Story after story in the Qur’an happened, even though we have never witnessed these events.
Nevertheless, when it comes to the unseen, that which does not exist becomes existent. We only get information that must be believed so that our mind responds. This response is what we experience. However, some can respond with what has experienced in Human their lives.
The response to stories that “do not exist” in front of humans leaves the task for them to learn all that “does not exist things.” This is because nothing “does exist” does have “existence.” Events in the sky “exist,” but “no” visualization in front of humans, but the impact of these events can be understood as stated in the Qur’an. All existence and non-existence of events that do not necessarily cannot be learned and believed by humans about their existence. However, the information that appears in the Bible also provides information about the fact of events that will occur when the absence occurs. At the same time, humans must believe in possibilities that exist after humans die.
The Prophets bring unseen information to humankind every period or era. Thus, humans have to believe in the existence of the past and the future. The question is how humans generate the power to believe in these two things, where at the same time, humans are also required to understand the present. Before the Prophets deliver the message of divinity, they first believe what must be considered from unseen information, especially regarding monotheism. Sheikh Ibn ‘Arabi in al-Futuḥāt al-Makkiyyah writes about 36 degrees of tauhid.