Teachings Of Sufism Research Articles

PEMIKIRAN NEO-SUFISME SYAIKH AHMAD AL-MUTAMAKKIN

This article intends to reveal Syaikh Ahmad al-Mutamakkin's neo-Sufism thoughts and his role in campaigning for the renewal of Islamic thought and changes in the social order of people's lives in Java in the 18th century. The discussion will focus on the domain of epistemological conflicts that legitimize al-Mutamakkin as a controversial contemporary Sufi. Historical exploration and appreciation will be more emphasized to fully look for facts about the teachings developed by al-Mutamakkin. This research is historical research using a herme­neutic approach to study and trace the artifacts of al-Mutamakkin's thoughts. This study found that al-Mutamakkin was a reformist figure who played an active role in upholding Islamic teachings as a universal religion and eternal through an eclectic and conformist approach to the existence of local wisdom values (local wisdom). As a reformist figure who carried the breath of renewal of the teachings of Sufism (neo-Sufism), al-Mutamakkin strongly criticized the teachings of Sufism developed by the Mataram elite. The king-Sufi political conception commonly adopted by the court elite in the 18th century in al-Mutamakkin's perspective was a form of betrayal of the teachings of Sufism. Therefore, in his perspective, the teachings of Sufism must be improved and adjusted to the proper khittah, namely as an instrument of self-formation and development of perfect human beings (insān kāmil) which is adjusted and guided by Allah's revelation and the Prophet's Sunnah.

PANDANGAN NEO SUFISME NURCHOLIS MADJID (Studi Tentang Dialektika Antara Tasawuf Klasik dan Tasawuf Modern di Indonesia)

This research is to describe: (1) the background of emergence of Nurcholish Madjid' s thinking about Neo-Sufism. (2) the substance of Neo-Sufism according to Nurcholish Madjid and it's implication to the life of Islamic community. (3) to describe it's existence between classical Sufism and modern Sufism. This research is library research. The data in this research are qualitative data from the books and documents that relate to the topic. The collected data are analyzed by content analysis technique. This research find that two factor cause the emergence of Nurcholish Madjid's thinking about Neo-Sufism: (1) historical and scientific factor that sunni Sufism, philosophical Sufism and modern Sufism are contradicting and blaming each others on their concept. (2) actual factors that is, the emergence of spiritual crisis in the western country and their consciousness to repair it by studying Sufism teaching. Neo-Sufism is the continues of the classical Sufism and modern Sufism thinking, but it try to combine between them. If the classical Sufism stress on spiritual experience, spiritualism, uzlah, wirid, zikir and kasyaf, and take away the profane affairs, and modern Sufism see that uzlah, kasyaf and spiritual experience on classical Sufism as bid'ah and khurafat, Neo Sufism try to combine them by saying that spiritual experience, uzlah, and kasyaf are importance but not to far away from profane life. According to Neo Sufism, to be sufi is not throw away profane life but we still can be sufi although to be active in profane life. Nurcholish Madjid' s thinking o n Neo-Sufism is the consistence of Ibnu Taimiyah-Ib nu Qayyim Al-Juaziyah-Fazlurrahman an d Hamka thinking.

The Sufi Sheikhs and their Socio-cultural Roles in the Islamization of Bengal during the Mughal Period (1526-1858)

One of the most observable influences of Islam on the Indian-subcontinent, especially in today’s Bangladesh, is the spiritual and humane teaching of Sufism during the medieval period. Based primarily on a critical elaboration of Eaton’s The Rise of Islam in Bengal Frontier 1204-1760 (1993), this article attempts to describe the socio-cultural and religious role of the Sufi sheikhs in the conversion to Islam of the Bengali people during the period of Mughal Empire (1526-1858). The earliest Sufis attempted at Islamic conversion began in the very hostile environment maintained by the local Hindu or Buddhist rulers. However, these Sufis sheikhs or pirs were able to convert most of the local population to Islam by preaching about the great teachings of the new religion about love, brotherhood, and equality. Among other success factors in the Sufi mission in Islamic conversion of the Bengali during the period under discussion were their unconquerable dedication and exceptional piety as well as the common belief among the Bengali people that these pirs could perform incontestable miracles.

SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan

Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an and Hadith. Furthermore, a number of female Sufi fig- ures such as Rabi'ah Adawiyah, Aishah al-Ba'uniyyah, Jahan Malek Khatun, Mahsati Ganjavi (Persia), Habba Khatoon, Jahanara Begum (India), were shown, which proved that women had equal opportunities in achieving spiritual knowledge.

Spiritualitas Sosial Tarekat Naqsabandiyah: Kajian terhadap Prinsip Khalwat Dar Anjuman

When looking at the teachings of sufism, the journey to seek spirituality is often colored by reproducing dzikr and doing seclusion. This gives the view that the spirituality in sufism rely heavily on individualism and the release of any social bonds. Hence, followers of sufism should put a distance between them and their surrounding community and even their family to avoid negative influences during their self-purification. From here, a later view emerges that the teachings of sufism tend to be distant and indifferent to any social, cultural, economic, and political issues and do not have a positive contribution to the welfare of society. This vie w is not in accordance with the views of some followers of sufism. This view can be refuted by proposing one of the main concepts in the Naqshbaniyyah order, namely the principle of khalwat dar anjuman (seclusion in the crowd). By examining some of the writings that became the reference of this order to understand its meaning, it can be found that the concept is interpreted in various ways and has a wide spectrum of applications. From the watchfulness of dzikr which signifies the pressence of the heart with God even when in crowded places until the obligation of a sufi to interact actively with his society. Spirituality and social activism are not contradictory, but they fill and support each other. It can be seen later that this teaching can offer a concept to be a model of social spiritual life that is compatible to be applied in modern times to achieve and maintain one’s spirituality and at the same time to contribute to the benefit of those around him.

Manfaat Perilaku Spiritual Sufi Pada Kesehatan Mental dan Well Being Seseorang

The purpose of this article is to know the connection of Sufi spiritual behavior with mental health in the form of well-being performed by the spiritual Sufi path. This article explores Sufi spiritual behavior with regard to mental health in the form of well-being that comes from literature.The method used in this research is qualitative research in the literature review. How to collect research data by researchers by writing, classifying and monitoring subjects of research studies carried out by researchers. Moreover, researchers conducting a survey of data collected related to the subject matter of the research is a spiritual relationship to mental health.The results of the literary research show that mystical spiritual behavior towards mental health, especially in the field of well-being, remains controversial. Sufi spiritual behavior has a positive effect. On the other hand, there are also results that mystic behavior has a negative effect. This incident occurred because of misunderstanding or perception of Sufi teachings, or lack of good guidance for the person in taking the Sufi path.

Manfaat Terapi Sufistik bagi Santri Super di Pondok Pesantren at-Taqy Jepara

<p class="06IsiAbstrak">The purpose of this article is to provide an understanding to the reader about how sufistic therapy is carried out for super students at the at-Taqy Jepara Islamic Boarding School and what the benefits are. Super Santri is a term chosen by the manager of the at-Taqy Islamic boarding school to refer to santri with schizophrenia. Sufistic therapy is the treatment of the soul through certain practices in accordance with Sufism teachings. The qualitative method with an interpretative phenomenology approach is used so that the meaning of the sufistic therapy process and its benefits can be well explained. The results of this paper indicate that sufistic therapy performed in the form of ablution and bathing repentance is aimed at super santri with severe degrees of pain. While prayers in congregation and other worship rituals are aimed at super santri with mild illness. The perceived benefits in the form of super students' emotional changes from labile to stable until healing is obtained.</p>

REVITALISASI MAKNA GURU DARI AJARAN TASAWUF DALAM KERANGKA PEMBENTUKAN KARAKTER

<p><em>This article seeks to describe the meaning of teachers based on the teachings of Sufism that can be a reference to revitalize the important role of educators in order to build character. It uses the perspective of Sufism since this teaching focuses on pupil’s moral development both outwardly and inwardly. The purpose of this article is to adapt the meaning of teacher in islamic mysticism perspective into the meaning of teacher in general for character education. It employs literary study by referring to the thoughts of figures or scholars of islamic mysticism and supported by the theory outside the study of islamic mysticism, then formulated into a conceptual construct of this article. The conclusion shows that the teacher in Sufism with his qualifications has the task of educating pupil’s moral that is not limited in a certain space and time. Teacher builds closeness with the pupils from the inner and outer sides. They are treated like a teacher treating himself. Teacher in this sense is as role model, counselor, director, advisor, to shape pupil’s moral. This meaning can improve the weaknesses of the modern education theory, which generally interprets teacher as facilitator, mediator, or as teachers (transfer of knowledge/transfer of values), which has not touched on pupil’s inner side.</em></p>

Tangga-Tangga Pendakian Menuju Ridha Allah dalam Manâzilus-Sâ`irîn ila al-Haqqil-Mubîn Karya Abû Ismâ’îl Al-Harawy: Telaah Pendidikan Sufistik

Manâzilus-Sâ`irîn ilâ al-Haqqil-Mubîn is a literary work of tasawuf which contains 100 steps of climbing to the pleasure of Allah which must be passed by man to seek His pleasure. The 100 maqâmât is divided into ten levels, each level there are ten maqam, and each maqam has their own meanings and functions. For the purposes of this study, only 20 ladders were studied due to space and time constraints. The problem in this research is how the researchers interpret and analyze the 20 steps of climbing based on the perspective of Sufism. The theory used in this research is the Islamic literary theory Taufiq Al-Hakim model that says that Islamic literature comes from Allah, dimension of worship, and mission of Islamic da'wah. Islamic literature comes from God because God is the source of all sources. The method of analysis used in this research is tasawuf method and moral method. The tasawuf method is directed at how the reader expresses the elements of the formal object contained in material objects to hone and educate the human soul and heart in worshiping God and in associating with fellow human beings. The moral method is oriented on how literature regulates human experience and assesses the extent to which experience affects its activities, namely the literary activity that produces Islamic literary works containing contents of Sufism that are suitable for the guidance of human life. The superiority of this book is also seen in the unique writing techniques because the author is able to integrate the verses of the Qur'an with his imagination so that this book of tasawuf looks strong from the way of processing the substance and from the side of the moral message. Thus, the teachings of Sufism in this book become more practical and easier to understand by the reader

PERAN WALISONGO DALAM MENTRANSFER TASAWUF

Sufism originally entered in the archipelago was brought by walisongo. The famous scholar in spreading Islam in the area of ​​Java Island is "walisongo". In the struggle in developing Islam, many wisdom that can be taken and emulated. The strategy they use can be accepted by many people, from the bottom to the upper classes of the nobles and kings. This is because the walisongo wearing tasawuf knowledge in da'wah, so much in demand by various circles. Walisongo is nine people who have been able to reach the level of guardian, a high degree of degree that is able to escort babanga sanga (guarding the nine holes in human beings), so it has a ranking guardian who spread Islam in Java. The teachings of Sufism that are taught include tasawuf akhlaqi and tasawuf falsafi. How to teach through 1) Da'wah with Education, Institution and Science of Wisdom; 2) Using wisdom and acculturation of Islamic teachings with local culture; 3) Acculturating the arts with the teachings of Sufism.

Pendidikan Tasawuf Multikultural dalam Perspektif Sunan Kudus dan Implikasinya pada Pendidikan Islam Nusantara

<p class="06IsiAbstrak">Multicultural Sufism Education developed by Sunan Kudus is based on the basic values of Islamic teachings that developed in the world of Sufism which then developed through the syncretic integration between the teachings of Islamic Sufism and the spiritual teachings developed in Hinduism and Buddhism that first developed in Kudus. The Walisongo scholars, including Sunan Kudus, in practicing Islamic da'wah mostly use the Sufism approach, making it readily accepted by Hindu and Buddhist communities. Multicultural Sufism Education is done by Sunan Kudus, remembering that in carrying out Islamic mission Sunan Kudus is also renowned as a harmonious and pluralist Walisongo cleric, and adopted many traditions of Hindu and Buddhist society which have long developed in Kudus. For Sunan Kudus, as long as the Hindu and Buddhist traditions are not contrary to the basic teachings of Islam, they can be adopted as part of the next Islamic tradition. In its development, Sunan Kudus's multicultural education of Sufism became the basis for the development of Islamic Nusantara education. Islamic Nusantara Education is built and is based on the teachings of Walisongo scholars. Islamic Education Archipelago is an Islamic education that put forward pluralist values, harmonious and inclusive. For this reason, Islamic Nusantara education is believed to be able to build a civilization of Indonesia and a harmonious and pluralist world.</p>

Socio-Sufism of Orang Maiyah: Toward Human Sovereignity in Togetherness

Among various religious groups in Indonesia is Orang Maiyah (Gathering Community) that has become a unique phenomenon. Cak Nun (Emha Ainun Najib) is the central figure in the community as well as the source of knowledge and inspiration for its members (although in so many occasion Cak Nun refuses to be called so). This paper explores the style of social Sufism teachings attached to the community approached by descriptive qualitative analysis. This work shows that Orang Maiyah, which is spread in various regions of Indonesia, has become a religiously motivated movement that brings people together to achieve a "sovereigned human" state of life. Cak Nun is not a sole magnet that lures the community members. The members of the community have a freedom to choose the paths of truth according to their own conscience through dialogue, discussion. They also exchange information from various sources provided by the Maiyah activities.

TAFSIR ISYARI DALAM CORAK PENAFSIRAN IBNU ‘ARABI

The teachings of Sufism is a heresy that led to the decline of Muslims. But the reality proves that al-Quran as a guide to human life not only speaks to the human intellect alone, but also to his heart. If the Koran is only understood through reason, there will be a spiritual drought in the Shari'ah. If the Koran is only understood through a careful approach course there will be inbalance in shari'ah. The mystics with a popular interpretation to the term interpretation isyari try to capture the messages of God in Sufi words (isyari). One among many is traveller Sufi Ibn 'Arabi. Ibn 'Arabi tried to understand the word of God as a whole and integral. In addition, he also includes figures who gave birth to the Sufi teachings are considered controversial in the history of intellectual Islam thatis wahdat al-wujud (Existence in Unity). With the known mode of interpretation of Ibn 'Arabi, it can also be shown that the method used in Ibn' Arabi in interpreting the Koran and how the validity of the teachings of Ibn 'Arabi as a result of the interpretation of the Koran.

TASAWUF SEBAGAI ETIKA PEMBEBASAN; MEMOSISIKAN ISLAM SEBAGAI AGAMA MORALITAS

The purpose of this study is to understand the nature of Sufism as an ethics of liberation and how to position Islam as a moral teaching. The background of this study is the inequality due to spiritual poverty that has penetrated into various aspects of human life depicted in the decline and even a moral degradation implicating the crisis that result in the fragility of the joints of human life The methodology used in this research is qualitative descriptive approach. The data were collected through literature studies and libraries related to the concept of Sufism in Islam in relation to the formation of human morality. The results of this study show that Sufism is one's attempt to get closer to God as closely as possible. The beginning of the emergence of the Sufism teachings was started along with the Islamic religion itself since the apostolic event of Prophet Muhammad SAW. Before Muhammad was appointed an apostle, he has repeatedly performed Tahannuts and khalwat in the Hira Cave. When he offered tasawwuf in modern life, was not an offer to abandon the practical life of the world, but how the 'mortal' and practical world life is intended as a means of achieving pleasure and devotion to the Divine. Thus, the mortal 'has the value of immortality, where the mortality chooses the dimension ending Based on the results of the study, authors concluded two things. First, Sufism is not a form of escapism or escape from the life of the world, but asceticism breaks away from earthly fetters. Second, the teaching of Islam which is the religion of morality serves as a protector that provides composure and peaceful life.

Sufistic Values in Suryomentaram Kawruh Jiwo

The teaching of Sufism contains the noble values. The noble values can also be found in a variety of Javanis traditions and local wisdom, one of them is Kawruh Jiwa Ki Ageng Suryomentaram. The concept of Kawruh Jiwa is a method to achieve the soul condition without ego, it’s also called “man without attribute”, is relevant to the teachings of Sufism in the fight against the lust, and pursue the noble values of Sufistic wisdom. This study intends to reveal the Sufistic values in Kawruh Jiwa Ki Ageng Suryomentaram, by analyzing the relevance between the values in maqamat and ahwal with Kawruh Jiwa concept. The results showed that the concept of Kawruh Jiwa relevance to the values of maqamat and ahwal such as repentance (tawbah), asceticism (zuhd), patient (sabr), confidence (tawakkul), mujahadah, qanaah, tawadhu, and itsar. Thus, it can be said that the Kawruh Jiwa relevance with the Sufistic noble values, and reinforce those values in the frame of local wisdom.

Konsep Sufisme ‘Shakhs-i Manevi dan Hizmet’ Muhammad Fethullah Gülen

This article examines the concept of shakh-i manevi and hizmet that are introduced by contemporary Turk Sufi ulama Muhammad Fethullah Gulen. Through this concept, Gulen attempts to encourage personal spirituality to transform gradually into collective personality. By this he means that this process should involve relevant parts of sufi teaching and integrate them directly into a community. This effort envisions a prototype of idealized community that hizmet should uphold. In this community, the followers of his movement work hand in hand to offer social services to the people regardless of their backgrounds.

Tasawuf Sunda dalam Naskah Asmarandana Ngagurit Kaburu Burit (OR. 7876)

The spread of Islam in the Archipelago was closely tied to the roles of Sufi ulama. The circulation of Sufi work in Nusantara proves a strong connection between this region and the Middle East. In West Java, a number of these work expose Sufi teachings in the form of Sundanese Sufi literature, such as the work by Haji Hasan Mustafa. He is considered the greatest Sundanese poet whose work features strong influences of wahdat al-wujud. This paper aims to examine Sundanese Sufism expressed in Mustafa’s work of Asmarandana Ngagurit Kaburu Burit. This study shows that this work contains Sufi’s path that explores the self and its encounters with Supreme Being and the self’s diffusion, where there is no longer existence except the One. Mustafa called his Sufi poetry imperfect suluk because it was written in late afternoon. His work reveals local Sufi accommodation to wah}dat al-wujud in Sundanese language and culture.

The Concept ofjadhband the Image ofmajdhūbin Sufi Teachings and Life in the Period between the Fourth/Tenth and the Tenth/Sixteenth Centuries

AbstractThis paper discusses the theoretical basis of the Sufi termjadhb(the effortless attraction of man by God), and examines the different approaches towards the figure ofmajdhūbas developed and presented in Sufi compendia and both Sufi and non-Sufi biographies of the period between the fourth/tenth and the tenth/sixteenth centuries. It suggests that there are three major phases in the development of the theoretical basis ofjadhb. The first stage covers the period between the fourth/tenth century and the first half of the sixth/twelfth century.Jadhbduring this stage was not discussed as a separate technical term, and its early foundations were embedded particularly in the early discussions oftawba(repentance) beside other expressions such asghaybaandfanā’. The period that began with the late part of the sixth/twelfth century and reached the early part of the seventh/thirteenth century was distinguished by attempts of later Sufi authors to moderate the problematic aspects ofjadhband to integrate it with the detailed discussions ofmashyakha(sheikhstatus). In light of the increasing antinomian appearances of themajdhūbs and the anarchisticqalandariyyain Muslim landscapes, the period following the early part of the seventh/thirteenth century up to the tenth/sixteenth century witnessed the popularity ofmajdhūbSufis whose antinomian approach towards social codes and religious rituals came to be freely presented in the sources.Jadhbbecame separated from the institutionalised doctrinal system ofmashyakha, although some attempts were made to integratejadhbwithsulūkand, thus, to maintain themajdhūb’s ability to act as a spiritual guide.

The Khalwatiyya Sheikhs in Dagestan (16th-17th Centuries)

It has always been assumed that the active penetration of the Khalwatiyya ṭariqa to Dagestan should be dated back to the 19th century, the period of the Russian expansion to the Northern Caucasus, the Sufi teaching having allegedly been an ideological platform for the resistance against the Russian Empire. However, the materials presented in this paper clearly indicate that already in the 16th century, the Khalwatiyya sheikhs effectively preached in the Avar and Tsakhur communities of Dagestan.

Artikel Dinamika Urban Sufisme di Indonesia: Continuity and Change dalam Majelis Shalawat Muhammad di Surabaya

This paper discusses the phenomenon of urban sufism among the majelis Shalawat Muhammad under the murshid Gus Kahar in Surabaya with followers (disciples) spreading in various places especially East Java, even abroad. The theory of continuity and change is used to critically review Howell’s concept on urban sufism, and to present key concepts on sufism in its generic sense in terms of doctrine and empirical praxis. Although based in Surabaya, the doctrine and praxis of urban sufism in the Majelis Shalawat Muhammad reflects generic sufi teachings. The findings of this research reveal that the principle of continuity and change prevails in sufi tradition from time to time. This finding is different from Howell’s theory which stress on ritual dimension. The followers of Shalawat Muhammad emphasize more on education on the basis of praxis (sālik-sulūk, riyāḥah, and mujāhadah), in addition to the dimension of doctrine itself.