Sufi Scholars Research Articles

Nahwu Sufistik: Kajian Tasawwuf dalam Kitab Nahw Al-Qulub Karya Imam Al-Qusyairi

Nahwu Sufi is the nahwu book by Imam al-Qusyairi whose writing seems unique and interesting to be studied more deeply. Imam al-Qusyairi tries to combine two disciplines, namely nahwu and tasawuf. But in this case Imam al-Qusyairi gave a new color to the Islamic discipline. In this book, nahw al-Qulub begins with an explanation of tauhid or affirmation to God, then the exoteric meaning of the word (zahir) is explained, which then explains the meaning of the word according to the perspective of Sufi scholars, namely esoterik (inner). In the book Nahwul Qulub explains how humans get closer to the Creator, human spiritual journey, and provides an overview of the state and life in this world towards eternal life. This type of library research or library research, which takes several sources of data from various theories in the literature. The result of this research is that Imam al-Qusyairi gives an idea that the elements of Sufism can be incorporated into various kinds of other sciences and there is no conflict whatsoever between Sufism and other sciences. With the presence of Nahwu Sufi this is not to eliminate nahwu in general, but with the existence of this Sufi nahwu, it gives a new color to nahwu science so that learners can learn it more enthusiastically. In this book Nahwul Qulub teaches us about ethics in life, teaches how to clean ourselves, heart and mind and get closer to or worship God. It also teaches us to always organize our hearts, words, attitudes and actions in daily life, so that everything we do is in accordance with the guidance of religious shari'ah

A Glimpse on the Characteristics of Sufism and Its Major References in the Malay World

Sufism (taṣawwuf) is one of three major discussions of Sunni scholars in the Malay world. These scholars have given an impressive focus to the discussion of Sufism which is a complement to the discussion of ‘aqidah and fiqh. As a result, they succeeded in generating new ideas in Sufism and contributing to the intellectual development of this discipline. This paper discusses the principle of Sufism by Malay Sunni Sufi scholars who follow the methodology of Imam al-Ghazālī and al-Shaykh al-Akbar Ibn ʻArabī al-Ḥātimī. The focus of discussion will be on how the Malay scholars understand the objective methodology of Sufism by al-Ghazālī and Ibn ʻArabī and how they make these objectives realized through the establishment of Sufism syllabus for the Malay community. It categorizes the Sufis into three levels where each of these levels has a text of study corresponding to it. This study also explains that the study of Sufism is based on the category of knowledge level and the level of students. This is as explained by the two figures. Thus, the study concludes that the contribution of Malay scholars has merged the concept of the level of knowledge and its students based on the thought of Imam al-Ghazālī with the concept of categorization of knowledge and its students by Imam Ibn ʻArabī al-Ḥātimī. At the same time, this study proves taṣawwuf kashfī that comes with the spread of Islam to the Malay world is never lost, but it continues to grow, and studied until now.

Jihad of the Pen: The Sufi Literature of West Africa. RUDOLPH WARE, ZAKARY WRIGHT and AMIR SYED

Sufism has a strong religious presence throughout much of West Africa and Sufis have produced major literature and bodies of work in this region. Jihad of the Pen explores the new generation of research on the rich Arabic source material of Islamic Africa, particularly West Africa, and introduces the Sufi scholars of Africa while examining their spiritual and political influence. This volume brings together writings by ʿUthman bin Fudi (d. 1817, Nigeria), ʿUmar Tal (d. 1864, Mali), Ahmadu Bamba (d. 1927, Senegal), and Ibrahim Niasse (d. 1975, Senegal), who, between them, founded the largest Muslim communities in African history and are partly responsible for the flourishing of Sufism in West Africa (p. 2). Jihad of the Pen offers fresh translations of Arabic source material in prose and poetry that proved formative of a veritable Islamic revival across West Africa in the nineteenth and twentieth centuries. Among recurring themes are etiquette (adab), reflection on education (tarbiya), importance of the spiritual path, love for the Prophet, Qurʾānic verses, faith (īmān), the acquisition of divine knowledge (maʿrifat Allāh), and the remembrance (dhikr) of God. All of which demonstrate a shared, vibrant scholarly heritage in West Africa that drew on the classics of global Islamic learning, and made major contributions to Islamic intellectual history. Their writings also demonstrate the significance of the saintly authority that these scholars articulated, their spiritual influence over their students’ understanding of Islamic doctrine and Sufi teachings.

Dialektika Ẓāhir Bāṭin dan Produksi Makna Ishārī dalam Tafsir al-Baḥr al-Madīd

Abstract: This article examines the sufi Qur’anic exegesis of al-Baḥr al-Madīd on how is the dialectic of ẓāhir and bāṭin shaping a new meaning of the Qur’an. By using descriptive analysis, this article argues that Ibn ‘Ajībah is one of the authoritative sufi scholars who tends to interpret the Qur’an with regards to the balanced hermeneutics of the exoteric (ẓāhir) and the esoteric (bāṭin) meanings of it. The existence of the esoteric meaning should not violate the exoteric interpretation. According to Ibn ‘Ajībah, the exoteric meaning becomes the initial basis for the birth of the esoteric interpretation. Related to the symbolic (ishārī) interpretation, it is quite visible when Ibn ‘Ajībah interprets the term al-arḍ in his exegesis. This article finds that there are at least four allegorical meanings with representative of Sufism presented by Ibn ‘Ajībah in terms of al-arḍ, namely: qalb (heart), ashbāḥ (body), nafs (soul), and arḍ al-ḥikmah (wisdom). The four meanings presented are diametrically different from the meaning of arḍ in its linguistic sense which is generally perceived by the most Qur’anic commentators as the ‘earth’ inhabited by humans.

Existency of Green Coconut Fruit (Cocos nucifera Linn Var. Viridis) as a Sufi Education Media

Every word that is mentioned by Allah in the Qur'an, is related to giving lessons to humans or inviting people to think. In Al-Qur’an, Surah An-Nur:35, explained that the nature of Allah's light in the form of a parable, something that was known to the people at that time, namely the olive tree. Indonesian scholars interpret it as a coconut tree. This research uses literature study method with phenomenological analysis, functionalism analysis and critical analysis . The results are Coconut has an important meaning in Indonesian public belief. People believe that the coconut fruit is a symbol that represents the spiritual life of humans towards the divine. The use of the coconut fruit symbol has been used by Sufi scholars in delivering advice which is full of philosophical meanings. Each part of the coconut fruit has its own meaning representing a spiritual journey to the Divine. Coconut skin and coir as Sharia. The use of green coconut fruit as a medium for Sufi education is expected to provide Sufis with good and easy to understand learning so that Sufis can take the knowledge given by their teachers.

Al-Nuzha al-Sāsāniyya by Shīrīn Maghribī (d. 810/1408)

Abstract This article presents for the first time the treatise al-Nuzha al-Sāsāniyya by the Tabrizi Sufi scholar and poet Muḥammad Shīrīn Maghribī (d. 810/1408), hitherto considered lost. The analysis of this Persian cosmology work, the rich graphic materials it contains, and its relationship with some of Ibn al-ʿArabī’s (d. 638/1240) most important cosmological texts including the treatise ʿUqlat al-mustawfiz and Chapter 371 of al-Futūḥāt al-Makkiyya, offers a unique opportunity for shedding new light on Maghribī as an eminent member of the so-called ‘School of Ibn al-ʿArabī’ and on his intellectual activity as a teacher and interpreter of the works and ideas of the Shaykh al-Akbar. At the same time, it explores the use of visual elements, and more specifically of diagrams, in the Sufi literature of the period, and their potential value for codicological and philological purposes.

Efektifitas Tradisi Barzanji terhadap Pemahaman Keagamaan Masyarakat (Studi terhadap Masyarakat Kec. Julok Kab. Aceh Timur)

Reciting Barzanji is a tradition that has long practiced among Muslim community, and performed in special ceremony or occasion. Even though the books known as Barzanji, in fact the origin title is ‘Iqd al-Jawahir (the strands of jewels), as the Prophet himself. Barzanji refer to the author Syekh Ja’far ibn Hasan ibn Abdul Karim ibn Muhammad al-Barzanji (1690 -1763 M) a sufi scholar, whose born in Madinah and relate to Barzan (Kurdistan) tribe. Based on the content, the author of barzanji present Islamic knowledge regarding with the life of Prophet (sirah). In Aceh, particularly in Julok distric East Aceh, the famous hand book of barzanji called Majmu’ah Maulud Syaraf al-Anam. That book written and recited in arabic, and that must be an issue wheather local people understand or not toward the content. Therefore this article obtain to figure out the barzanji tradition toward people knowledge of religious understanding effectivenessly. This research apply field research method, which is observation and interview used as the tool for collecting the data. From observation and interview find out reciting barzanji tradition in Julok district, East Aceh that practised by local people is not in line with their understanding of Islamic knowledge. Whereas the tradition for them as a ceremony, entertainment, gathering and hospitality.

Tuhfah al-Mursalah ila Ruh al-Nabiy as the Source of the Doctrine Seven Grades of Being in the Malay-Indonesian Archipelago

The doctrine of seven grades of Being (Martabat Tujuh) has been widely known to be a sufi interpretation of God’s Oneness (al-Tawhid). It originated in the subcontinent of India in the early seventeenth century. The doctrine was later introduced in Aceh and gained popularity among the Malay sufi authors and practitioners until the present day. Amid its wide acceptance, the teaching has long been considered by many scholars to be incompatible with the Islamic principle teachings of God’s Unity. The purpose of this article is to give an insight into the background of the writing of the Tuhfah al-Mursalah Ila Ruh al-Nabiyy and to establish its credibility as an authentic Islamic work by a recognized Muslim sufi scholar. To achieve its objectives, data of this writing was gathered through the usage of document analysis and then described using deducted and inducted analysis. This article found that the Tuhfah al-Mursalah was originally written to combatting misinterpretation of the teaching of wahdat al-wujud in the subcontinent India. It was later exported to the Aceh in the early sixteenth century. The work was written by a knowledgeable and important Indian Muslim sufi scholar. His credentials as a Muslim scholar were testified with few commentaries on the Tuhfah al-Mursalah by famous and well-known Muslim scholars in the Muslim world. Therefore, this work occupies an important place in providing a true comprehension of the doctrine of seven grades of Being.

Fiqh Hadith Dalam Kalangan Ulama Hadith Kontemporari. Kajian Terhadap Metode Kefahaman al-Ghumari dalam Isu-Isu Terpilih

Abstract This article analyses the methods applied by contemporary hadith scholars in interpreting the hadiths of the Prophet (PBUH) and the extent to which these methods were practiced by previous hadith scholars. Three leading scholars from al-Ghumārī’s family were selected, namely Aḥmad bin al-Ṣiddīq al-Ghumārī, ʿAbdullah bin Ṣiddīq al-Ghumārī and ʿAbd al-Azīz al-Ghumārī. Al-Ghumārīs are Sufi scholars who have been criticised for their method in evaluating hadith. This research focuses on the methods of interpretation used by the al-Ghumārīs and examines the qualitative research methodology applied by these three scholars in interpreting hadith. The result shows that several of their methods contradict the methods applied by the previous hadith scholars who were careful to distinguish between hadiths that are general or specific. In interpreting hadith al-fitan, these three scholars preferred to use taʾwil (an interpretation not immediately implied by the text) rather than depending on textual methods. Much of their understanding of hadith al-fitan is based on unrealistic assumptions and without any evidence.

Konsep Tasawuf Abdurrahman Al-Tha’alibi dalam Tafsir Al-Jawa>hir Al-H{isa>n fi> Tafsi>r al-Qur’a>n

This article discusses some of the Sufism concepts, al-walayah, al-khalwah, al-dhikr, al-tafakkur and al-tawakkal according to Al-Tha'alibi, Muslim scholar from Algeria in the 8th and 9th centuries in Tafsi>r Al-Jawa>hir al-H{isa>n fi> Tafsi>r al-Qur'a>n. Using the descriptive-analytic method, this literature study found that Al-Tha'alibi in his tafsir in interpreting the verses was influenced by Sufi scholars who supported the Sunni Sufi concept, namely the Sufi way of life guided by al- Qur`an, Hadith, and the journey of life of the Companions and Salaf al-Ummah. As a Sufi and 'a>lim fi> al-di>n, Al-Tha'alibi certainly practiced the Sufi life patterns according to what he believed, namely the Sunni Sufi which was different from the Sufi understanding practiced by the majority of the Algerian population at that time which was considered to have come out of many demands Islam. It is caused by political, economic, and social conditions that are unstable and have a significant impact on the religious life of the Algerian population, especially in the understanding and practice of Sufism.

Muhammad siddique rushdie - the great representative of uzbek prose of the xviii century

Current scientific provides a comprehensive overview of the life and literary heritage of the XVIII century Turkic hagiographic literature, a well known poet and literary writer Muhammad Siddique Rushdie. The article reveals the place and role of Muhammad Siddique Rushdie as a great poet and writer of Uzbek literature of the 18 th century. A comparative analysis of “Tazkirat ul-Awliya” from the Tazkirs of Alisher Navoi is also being conducted. Muhammad Siddique Rushdie is a prominent Sufi poet, Sufi scholar, and translator. Rushdie lived in Eastern Turkestan and the Ferghana Valley. During the life of Rushdie, the sowing of East Turkestan and Zhungaria (Oirat-Kalmyk) of the Qing Empire took place and was replaced by Xinjiang Province (1759). After the war, some Turkic tribes fled to the Ferghana and Badakhshan valleys. Patron Rushdie Khoja Kifakbek was one of the hereditary noblemen of Kashgar, also came to Kokand with his people and lived in the shelter of the Kokand ruler Erdonabiy (1757–1763). Then he went to Beijing. Rushdie (in Arabic, “Rushd” means “The Right Way”) wrote a lot of gazelles and rubyes, but the sofa - a collection of poems has not yet been found. From his legacy of beasts, only the books Tazkirat ul-awliya and Risolai Kadiriya are known. Rushdie made a great contribution to the development of Turkic writing in contrast to the Tazkirs of great thinkers such as Ghazali, Ibn al-Arabi, Jalaluddin Rumi, Ibn Rushd, Imam Rabbani, Sullam, Jami and Navoi, Farididdin Attora are taken as an example. The content of the Tazkir consists of the memoirs of representatives of the Sunni Sheikhs of Sufism.

Ahmed Yesevî’nin Düşünce Sisteminde Hoşgörü ve Kültürel Çoğulculuk

Abstract Although Anatolian culture has a rich accumulation of values such as pluralism, equality, freedom and tolerance, it is difficult to argue that Turkey’s society and the current political institutions that benefit sufficiently from said accumulation and find solutions to their problems. We can say that the ideal of creating new social constructions caused by historical and social developments such as industrialization, urbanization and specialization by moving away from their own essence and values in this difficulty. In today, discussions on the concept of tolerance used as the Turkish equivalent of the concept of indulgence in the West and the concepts expressed as cohabitation, reconciliation, dialogue, pluralism in a time when factors such as different languages, religions, races, sects, beliefs and gender increase rapidly has gained momentum in Turkey. However, it is seen that the explanations and solution suggestions are handled by moving away from our cultural values, history and social fabric on the basis of reference to western sources. Ahmed Yesevi showed us how to constitute the fundamental premises of the ideal of “unity in diversity”, which has contributed to the integration of Anatolia with the thought system that he based on ages ago. We can see that the Turkish sheikh Ahmed Yesevi, in today’s geography where the ideal of “unity in diversity” can not be achieved, thanks to human love, cultural pluralism and understanding of tolerance, Anatolia has been able to integrate and spread Islam over three continents centuries ago. Mean while, rather than constructing the foundations of the idea of cultural pluralism and tolerance depending on the freedom of the individual in the context of today’s liberal thought tradition, it is an important guide that it maintains a tradition of teaching on the basis of social solidarity in accordance with traditional living conditions and cultures. Unfortunately, he does not sufficiently know the Turkish-Islamic world Sufi scholars and their basic philosophies of life. Whereupon it is significant to evaluate how the understanding of cultural pluralism and tolerance in Anatolia is based on the reference of our own cultural history and social structure by taking the Turkish sheikh Hoca Ahmed Yesevi as a reference. The important thing is to unearth and analyze the peculiar structure of each society’s own problems with a sociological imagination. Therefore, in this article, it is aimed to introduce the thought and philosophy of life of Turkish Sufis Ahmed Yesevi, which has profound effects on the spiritual life of today’s Turkish world. First of all, the life of the Turkish sheikh, Hodja Ahmed Yesevi, the education he received and the social structure of his time will be summarized. Then, the foundation of Hodja Ahmed Yesevi’s thought system and understanding of communication will be discussed in the context of cultural pluralism and tolerance. All of these will be evaluated by taking into consideration his thought system and the socio-cultural structure of the geography he lived.

Terapi Dzikir Tarekat Qadiriyah Naqsyabandiyah dalam Peningkatan Kecerdasan Emosional

<p class="06IsiAbstrak">The remembrance (<em>dzikr</em>) is believed to have a therapeutic effect on human’s psychiatric condition. In the Islamic tradition, Sufi scholars have long used it as the therapy for increasing their students’ quality of the soul. The immaterial part of human being is believed to be the source of human behaviours, which means their quality of behaviour depends on that of their spiritual condition. In the perspective of modern psychology, the talk of human’s behavioural quality is closely related to the concept of emotional intelligence. It can be assumed therefore that the <em>dzikr</em> therapy can have positive affects on the emotional intelligence. This study seeks to prove the assumption. Located in Palangka Raya, Central Kalimantan, it is conducted to the students of Pondok Dzikir Miftahus Sudur and takes the Tarekat Qadiriyah Naqsyabandiyah’s ways of dzikr as the method of theraphy. The theraphy is given intensively for four weeks and the result proves that it can significantly increase their emotional intelligence.</p>

Kontribusi Ulama Sufi dalam Keutuhan NKRI

In the historical record, many religious figures played a role in Indonesia's independence but there are also not recorded in the dictionary of national heroes, such as the role of Sufi scholars who have contributed in fighting for and defending sovereignty in Indonesia, it is with their unique and unreasonable attack strategies. The article aims to re-research contributions of Islamic scholars in maintaining the integrity of Indonesia, especially among Sufis. This research is library and uses history-philosophy in his analysis. The result in this article is that was recorded in 1825 to 1830 the occurrence of resistance by the character of the order, Prince Diponogoro with the support of scholars Sufism in the resistance with Dutch Colonials. In addition, there are movements and resolutions carried out by a scholar named K.H Hashim Asy'ari, until inflame spirit of resistance santri. Then, the movement disciples of Sheikh Ahmad Khatib who was the founder of the Qodiriyyah Naqsandiyyah order gave their action about resistance in Cilegon near Batavia. This action actually gave losses to the Dutch colonial.

Dynamics of Contemporary Indonesian Sufism: Actors, Scientific Genealogy, Educational Patterns, and Doctrines of the Majelis Shalawat in East Java

This article examines the dynamics of Majelis Shalawat as a “new” Sufi institution that flourished in the late 20th and early 21st centuries. Majelis Shalawat as another alternative to the tarekat is another option for the community because it teaches various dimensions of truth and makrifat. This following research focused on 3 (three) Majelis Shalawat, they are: (1) Majelis Shalawat Kubro (Gus Syamsu Dhuha), (2) Majelis Shalawat Muhammad (Gus Kahar), and (3) Majelis Shalawat Adlimiyah (Gus Mursyidin) in East Java. These are being an interested attention due to its multiple findings; Firstly, having a teacher backrest that forms a scientific genealogy. The three murshids become one unity because there is a key figure beyond them, namely KH. Muhammad Tamyiz (Mbah Tamyiz). Mbah Tamyiz connected with Sufi scholars from the 1970s to 1980s who were continued by his three successors. Secondly, it is built based on a specific Sufi education pattern, namely the strict mujahadah and riyad traditions. Thirdly, on the basis of scientific genealogy and educational patterns, which finally forming doctrines or thoughts. The doctrine taught by the three murshids, both stated and unstated, is continued with Abu Yazid al-Bustami (ittihad), Mansur al-Hallaj (hulul), Ibn al-'Arabi (wihdat al-Wujud), until Abdul Karim al-Jilli (tajalli). As a preliminary study, this article attempts to present the relationship among the scientific genealogy, educational patterns, and doctrines of the teachings of the three murshids in their respective of Majelis Shalawat as a part of contemporary Indonesian Sufi

The Style of Sufistic Interpretation: A Philological Study and Content Analysis of the Manuscripts By Three Popular Ulemas in West Kalimantan

This paper aims to explain the content and inclination of the interpretive thoughts of the Sufi scholars in the Province of West Kalimantan. Among the Sufi scholars most popular in West Kalimantan in the 19th century and 20 were Ahmad Khatib al-Sambasi (1802-1879 AD), Muhammad Imran Basuni (1885-1953 AD) and Isma'il Mundu (1870-1957 AD). The works produced by these scholars are still in the form of manuncripts as the objects of study in this paper. This is a library research with philological and historical approaches. There are several stages in philological research including inventory, description of manuscripts, transfer of script and transfer of language. To support those four phases of philological research, the researcher employes content analysis in doing further exploration to the resermanuscripts. Very supprising, specific findings are presented. First, there are fifteen interpretations in the manuscript of Fathu Al-‘Arifin and eight in the Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid. While in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman, the contents of the interpretation are not found. Secondly, the patterns of interpretive thoughts used by Ahmad Khatib al-Sambasi and Muhammad Basuni bin Muhammad Imran contained in Fathu Al-‘Arifin and Bidayatu Al-Tauhid Fi Ilmi Al-Tauhid are of sufistic interpretation using the tahlili method. Whereas the thought pattern of Ismail Mundu's interpretation in Mukhtasaru Al-Mannan Ala Aqidahti Al-Arahman cannot be found. It is because the 20-pages manuscript consists of a summary that discusses the science of tawheed and Ismail Mundu did not quote any verses of the Qur'an in the manuscript.

Sufi Qur'ānic Exegesis and Theomorphic Anthropology

Of all the various ideological controversies in the history of Islamic thought, one of the most highly contentious areas are those surrounding the ontological nature of the Divine attributes (Ṣifāt Allah). Such questions surrounding God’s attributes, and what delineation, if any, is to be made between the nature of God in his Divine attributes and in his Being (Dhāt Allah) preoccupied some of the greatest classical participants in the ‘ilm al-kalām systematic theological disputation tradition. This study engages Qur’ānic paradigms of theomorphic anthropology and re-interrogations by Sufi thinkers. There is a rich debate within Islamic Scholarship on the nature of the Divine attributes, and their interrelationship, if any, with Banī Adam. Many of the mystical Sufi scholars, such as Ibn ‘Arabī, Mūlla Sadra, Nāṣir Khusraw, and Abū Ḥāmid al-Ghazālī all articulated onto-theological concepts in their writing that became known as Waḥdat al-Wujud, Tajallī Allah, Tajallī al-Nafs’ Nafs-e ‘Aql, and Nafs-e Kūl. This paper argues that the idea of Divine immanence articulated in concepts like ‘Tajallī al-Nafs’ is not a later retrojection onto Qur’ānic material. Rather it is the Qur’ānic material that exegeted with a meaningful and consistent hermeneutic resulted in their theosophical understandings.

Sufism and Its Literary Contributions in Yemen: Ahmad Ibn Alwan a Model

This research paper explores the concept of Sufism, its genesis, growth and its most prominent Sufi schools, in the Arabian Peninsula in general and in Yemen, in particular. It precisely unearths the rise of the Sufi Movement in Yemen from early time of Ayyubids until now. It further sheds light on the renowned Yemeni Sufi Scholar, Ahmad ibn Alwan and his literary contribution to the establishment of Sufism in Yemen in the early twelfth century. It further tackles his philosophy in his very well-known book al-Tawheed al-A’zam (The Supreme Union) which forms the basic ground of his Sufi path (Tariqa). The question of how Ibn Alwan is unique from other Sufi scholars in terms of his literary contributions investigated. Building on a descriptive and analytical approach, the paper attempts to investigate an interesting area which is rarely studied if not ignored or neglected by the researchers. It is concluded that Ibn Alwan is not influenced by any Sufi school and that his ideas and contributions to Sufism and literary Sufism bestows Sufism in Yemen a unique privacy.

EDUCATION TAREKAT PERSPECTIVE KH. AHMAD ASRORI AL-ISHAQI AND ITS RELEVANCE ON NATIONAL EDUCATIONAL OBJECTIVES

Life in modern times is often lulled by a lifestyleglamorous. As a result the heart is easily caught up in the mental illness and increasinglyempty of serenity. Therefore, a doctor is neededexperts in their fields to deal with these problems.Doctors in this case are Sufi scholars who have teacher titlestarekat. KH. Achmad Asrori al-Ishaqi is one of the teacherstarekat whose teachings are currently developing. However, stillthere are some people who think that lifestyleclosely inhibiting one's creativity, because in itteaches to keep away from worldly affairs, which it does notin accordance with the national education goals that sound"Develop Creativity". Based on the description,considered urgent for researching the education of the tarekatled by KH. Achmad Asrori, about the purpose of national education,and about the relevance of KH. Achmad Asroritowards national education goals. This research aims todescribe the perspective education of KH. Achmad Asrori,national education goals, and relevance of tarekat educationperspective of KH. Achmad Asrori towards national education goals.The approach or method used in this study isLibrary Research (library research). Because data will be extractedfrom library data, namely, books by KH. Achmad Asrori,books about educational goals, and other datasupport. The results of the study indicate that the essence of Educationperspective KH. Achmad Asrori al-Ishaqi is educationmorality or karkter through perfection of adab with a barometer of sufiyyah behavior that uses practical methods, namely,practice of dhikir or wirid in the guidance of the teacher of the murshidthere is a spiritual bond through mubaya'ah to cleanse the diseaseheart in order to be willing to Allah. The purpose of educationthe national goal that is to be achieved is to develop the potential of the citizensIndonesia as a whole to become a complete human being(al-Insan al-kamil) both in terms of material zahiriyyah and sidesbatiniyyah. While the relevance of the KH tarekat education. AchmadAsrori towards the aim of national education is that educationthe tarekat also formed an Indonesian citizencomplete through improvements in spiritual mental terms.

Tasawuf Abd Al-Rahman Al-Sulamī (Perspektif Historis)

Abu Abd al-Rahman Al-Sulamī (d. 412 H) is known as a great Sufi scholar. In the realm of tasawuf, he formulated tasawuf as in al-muqaddimah fi al-tasawwuf and wrote the biographies of the Sufi scholars in his book Thabaqat al-Sufiyyah. The tasawuf review in the form of biography of the Sufi ulama gives a distinctive picture in the process of formulating the concept of tasawuf. On the other hand, although al-Sulamī is known as a tasawuf briliant thinker, in Indonesia, it turns out to be less prestige than his pupil named al-Qusyairi. In fact, al-Sulamī is al-Qusyairi’s teacher who actually has more scientific authority than his pupil. This fact can be caused by many factors, one of which is the lack of information and references to al-Sulamī.