Abstract
<p><em>Modernity with the sparkling development of science and technology is not bringing people closer to the happiness of life, but instead increasingly becoming anxious because of the luxury of life that he achieved. In this context, Sufism is often believed to be an oasis for the problems of modernity. The purpose of this study is to describe and review the concepts of </em>maqamat<em> and </em>ahwal <em>in Sufism presented by Abu Nashr as-Sarraj and analyze their relevance to modern human problems. This research is a library research, with the data source in the form of library materials such as books, journals and scientific articles. In accordance with the type, the data collection in this study uses library research methods that are analyzed using the method of description and data analysis. The results of this study indicate that in the view of Abu Nashr as-Sarraj, maqamat is divided into seven levels: </em>taubat, wara’, zuhud, fakir, sabar, tawakal, <em>and </em>ridha<em>. As for t</em><em>he </em>ahwal<em> is divided into: </em>muraqabah, mahabbah, khauf, raja’, syauq, ‘uns, tuma’ninah, musyahadah,<em> and </em>yaqin<em>. </em>Maqamat<em> and </em>ahwal<em> in Sufism is a method in Sufism that can be used as an alternative offer and guidelines for modern humans to achieve the ultimate closeness to Allah SWT in order to obtain true happiness.</em></p>
Highlights
Modernity with the sparkling development of science and technology is not bringing people closer to the happiness of life, but instead increasingly becoming anxious because of the luxury of life that he achieved
Sufism is often believed to be an oasis for the problems of modernity
The purpose of this study is to describe and review the concepts of maqamat and ahwal in Sufism presented by Abu Nashr asSarraj and analyze their relevance to modern human problems
Summary
Istilah maqam (jamak: maqamat), sebagaimana juga ahwal dipahami secara berbedabeda oleh para sufi sendiri. Para sufi sepakat bahwa maqamat sebagai suatu tahap adab kepada Allah dengan bermacam usaha yang diwujudkan untuk satu tujuan pencarian dan ukuran tugas masing-masing yang berada dalam tahapnya sendiri ketika dalam kondisi tersebut, serta tingkah laku riyadhah menuju kepada-Nya.[6] Lebih mudahnya, maqamat adalah tahap atau titik pemberhentain untuk menacapai tasawuf yang harus dilalui satu demi satu oleh salik. Abu Muhammad Ahmad al-Jurairy menjelaskan bahwa sabar adalah suatu keadaan yang tidak membedakan keadaan bahagia atau menderita, disertai dengan ketenangan jiwa dan pikiran dalam keduanya. Secara etimologi tawakkal adalah menyandarkan hati sepenuhnya hanya kepada wakil yang Maha Mewakili dan Maha Haq yaitu (Allah).[26] Adapun secara terminologi menurut Abu Turab anNakhsyabi seperti yang dikutip oleh Abu Nashr as-Sarraj berpendapat bahwa tawakkal adalah mengabdikan diri untuk beribadah kepada Allah dan hatinya hanya terkait dengan Allah SWT.dan selalu tenang dalam kecukupan. Ditetapkan oleh Allah, atau lapang dada dan tidak mengingkari apa-apa yang datang dari Allah.”[31]
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