Teachings Of Sufism Research Articles

Al-Ghazali's Concept of Happiness in The Alchemy of Happiness

Al-Ghazali's book entitled The Alchemy of Happiness describes happiness. It often becomes a reference of behavior of mysticism and psychology, especially Islamic psychology. However, there are no studies that specifically examine this book. This study analyzes al-Ghazali's concept of happiness in The Alchemy of Happiness. The research data sources consist of literature having The Alchemy of Happiness as their main references. The researcher uses the content analysis method to analyze the data. The research results show that (1) Al-Ghazali's concept of happiness refers to the Qur'an, Hadīths, Islamic philosophy, Sufism teachings, and al-Farabi’s leadership concept. (2) Al-Ghazali's principle of happiness is twofold: that happiness must be pursued and tiered. Al-Ghazali's concept of happiness consists of four aspects: appetence, reason, heart, and love for Allah. (3) Furthermore, the method of achieving happiness has three stages, (1) recognizing the nature and character of the self, (2) placing the heart as the leader of the self, and (3) contemplation of God. Al-Ghazali's concept of happiness has several advantages, namely use many Quarnic references; does not eliminate the potential for lust; and does not teach fatalism. In fact, he motivates people to pursue their happiness.
 Keywords: Al-Ghazali, Alchemy of Happiness, Concept of happiness, aspects of happiness, Methods of achieving happiness

Sufi Teaching from the point of the Neural Network Theory view of the Noosphere

At present, the issue of updating the philosophical and religious doctrines to determine the value-semantic coordinates of the socio-cultural code is gaining more and more scientific and social importance. In historical retrospect, the teachings of the Sufis were and still are of great importance, since they had a pronounced impact on the formation of the cultural characteristics of the peoples who inhabited a vast geographical area from Altai to the Crimea. This paper shows that the teachings of the Sufis can be interpreted using modern achievements in neuroscience. The authors of the article substantiate that the teaching of the Sufis from the point of view of the neural network theory of the noosphere is a tool for the system-directed formation of a sociocultural code that fully takes into account the specifics of the object of application of efforts. The methodology of this approach is based on the neural network theory of the noosphere, which allows us to interpret the concept of "sociocultural code" from the standpoint of both the humanities and the natural sciences. On the basis of narrative sources, the idea is revealed that the spiritual, moral, ideological value of the Sufi teachings is preserved at the present time. The peculiarity of the ongoing research (this article is being carried out within the framework of the project) is the possibility of forming an axiological basis for mobilizing the spiritual determinants of the past, the collective ideas of the people. On a new round of historical development, the most promising is the harmonious combination of the heritage of our ancestors with modern achievements in science, technology, and digital civilization. It is essential that the arguments presented in the paper are verifiable, since the neural network theory is essentially a mathematical model that operates on calculable and measurable data. The practical significance of the work lies in the fact that the teachings of the Sufis from the point of view of the neural network architecture are elements of the socio-cultural code that can be used in the system of spiritual and moral values of the nation's intellectual renewal. Key words: Sufi teachings, noosphere, neural network, sociocultural code, mentality, mysticism, religious consciousness.

The Role of Kyai Abdullah Sadjad's Sufism Education on the Spiritual Success of the Jama'at Thariqat Mulya Jati - Jati Mulya

This study aims to determine the role of Sufism education taught by Kyai Abdullah Sadjad on the spiritual success of the tariqat Mulya Jati-Jati Mulya congregation. The research method used in this research is a qualitative approach and a descriptive method. Descriptive qualitative research is a research method that seeks to describe the object under study objectively, and aims to systematically describe the facts and characteristics of the object as well as the frequency of the researched accurately. Data analysis was carried out through several stages, namely data reduction, data display and conclusion drawing/verification. The results of this study explain that the Sufism education taught by Kyai Abdullh Sadjad provides an important role for the spiritual success of the congregation of tariqat Mulya Jati-Jati Mulya. This is evidenced by the acknowledgment of several informants, that the changes in their morals during Kyai Abdullah Sadjad's Sufism education are increasingly being istiqomah in worship, always husnudhon, and tawakal. Thus, it can be concluded that Kyai Abdullah Sadjad's Sufism education has an important role in building the spiritual success of the tariqat Mulya Jati-Jati Mulya congregation. So that the existence of spiritual stability in each individual will not cause loss of vision of divinity, emptiness of soul and various other spiritual ailments.

Sufis And Women: The Study of Women’s Sufis In The Western World

The lack of records about the involvement and contribution of women in Sufism texts cannot be used as an excuse that women have a small role and position in the development and dissemination of Sufism teachings, doctrines, and practices. Of the two female Sufi names, namely Rabi’ah and Aishah al-Ba’uniyyah, two big names prove that women have equal opportunities in achieving spiritual knowledge. Therefore, the writer is interested in female Sufis, especially in Western countries, where so far, many writers have focused on female Sufis in the eastern world, therefore it is very interesting to study female Sufis in the Western world and to answer questions. about; Aren’t their women in the world of Sufism? Is it true that the world of Sufism belongs entirely to men only? This paper is a paper using a qualitative descriptive approach. The author uses a literature review with the data sources used in this paper are secondary data originating from the literature such as books, journals, articles, and various sources relevant to the theme of the discussion in this paper. The results of the study describe female Sufis, namely Hajjah Amina Adil and Hajjah Naziha Adil with their organization called HNCO (Hajjah Naziha Charitable Organization) engaged in philanthropy. Then another female Sufi is Nahid Angha who is known as one of the founders of the International Sufi Woman Organization, a world Sufi women’s organization. This organization is concerned with peace programs and women’s empowerment.

Scientific Tradition and Development of The Qur'anic exegesis in Aceh

As the initial gateway for the entry of Islam to the archipelago, Aceh stores much historical information on the spread and development of Islamic teachings. One of the interesting things to study is the development of the field of the Qur'anic exegesis which has experienced rapid development throughout the history of the spread of Islamic teachings in Aceh. By doing a literature study and descriptive analysis method. The result is that the development of the Qur'anic exegesis in Aceh is divided into three periodizations. First, the classical period in which the teaching of the Qur'an did not stand alone but was inserted between the teaching of fiqh and Sufism and delivered ijmali (global) by preachers from Arabia and India. Second, the middle period in which educated Acehnese began to study in Mecca and Medina so that they were proficient in religious knowledge so that the Malay the Qur'anic exegesis of Tarjumān al-Mustafīd by Abdurrauf al-Sinkily was born. Third, the modern period where at this time the works of commentary in Aceh began to develop rapidly, including Al-Qur'ānul Majīd An-Nūr written by Muhammad Hasbi ash-Shiddieqy, Al-Qur'ānul Karīm and Free Translation of Rhymes by Tengku Mahyiddin Yusuf, Tafsir Gayo by Abdurrahman Daudy, and Tafsir Pasee by TH Thalhas, Hasan Basri, Zaki Fuad, A. Mufakhir Muhammad, and Mustafa Ibrahim.

Sufis and Women: The Study of Women's Sufis in The Western World

The lack of records about the involvement and contribution of women in Sufism texts cannot be used as an excuse that women have a small role and position in the development and dissemination of Sufism teachings, doctrines and practices. So far, the well-known female Sufis, namely Rabi'ah al-Adawiyah (717-801) and Aishah al-Ba'uniyyah (c. 1456-1517), are two big names who prove that women have equal opportunities in spiritual attainment. Many researchers discuss female Sufis but focus on the eastern world and parts of India, only a few researchers have written about female Sufis in the West, therefore the authors are interested in discussing female Sufis in the West. This research is a library research. The author uses a literature review with the data sources used in this paper are secondary data originating from the literature such as books, journals, articles, and various sources that are relevant to the theme of the discussion in this paper.. The results of the study describe female Sufisin the contemporary era such as Hajjah Amina Adil and Hajjah Naziha Adil with their organizations engaged in philanthropy. Then another female Sufi is Nahid Angha who is known as one of the founders of the International Sufi Woman Organization, a world Sufi women's organization. This organization is concerned with peace programs and women's empowerment.The next female Sufi, namely Eva de Vitray in the path of Sufism, Eva de Vitray-Meyerovitch or Hawwa Hanim, took allegiance to the murshid of the Qadiriyah order from Morocco, Sheikh Hamzah al-Qadiri al-Boutchichi. Eva is also connected with Sheikh Khaled Bentounes, a murshid of the Syadziliyah-Alawiyahtarekat who lives in France

Review: Varieties of American Sufism: Islam, Sufi Orders, and Authority in a Time of Transition, edited by Elliott Bazzano and Marcia Hermansen

Review: <i>Varieties of American Sufism: Islam, Sufi Orders, and Authority in a Time of Transition</i>, edited by Elliott Bazzano and Marcia Hermansen

Kitab Rukun Istinjak: Integration of Fiqh and Sufism in the Early 19th Century of West Borneo Hinterland

Kitab Rukun Istinjak [Book on the Procedure for Cleaning the Private Parts after Relieving Oneself] is a manuscript that originated from interior Borneo of West Kalimantan in the early 19th century. The text describes the concepts of fiqh [Islamic jurisprudence], which provides not only technical explanations for the implementation of rituals but also a description of philosophical concepts for the consumption of the heart/soul. The context of the private collection of manuscripts is for a minimal audience, namely the sālik [follower of Sufism] who study and practice the teachings of Sufism in the way of Nūr Muḥammad [Light of Muhammad]. This Rukun Istinjak manuscript records Islamic teachings, which show the integration of Islamic jurisprudence into Islamic mysticism, which initially developed in hinterland Borneo. Even though the text indicates the existence of Sufistic-style Islamic teachings adopted by the indigenous Muslim community of West Kalimantan in the Putussibau area, in particular, there are no clues that explain their affiliation or relations with a specific tariqa order.

Islamic Moderation Education in the Concepts of Wahdat al-Wujud and Wahdat asy-Syuhud

The teachings of Sufism play an essential role in balancing human life. Sufism can practically be the driving force to provide peace, coolness, and friendliness to create religious and social harmony. This study aims to explain the values of religious moderation education reflected in the concepts of wahdat al-Wujud and wahdat asy-Syuhud. This study used qualitative methodology with a literature approach. The primary sources are taken from two books: wahdat al-Wujud 'Inda Ibn Arabi by Abdul Karim Ibn Abdul Jalil and Ibn al-Faridh wa al-Hubb al-Ilahi by Muhammad Mustafa Hilmi, while the secondary ones are references taken from journals, books, and other writings that explain Islamic moderation, philosophical Sufism, and educational values. The results showed that the concept of monotheism carried by Ibn Arabi’s wahdat al-Wujud and Ibn al-Faridh’s wahdat asy-Syuhud, in the context of the issues of religious moderation, does not only discuss a single divinity, but it also offers five ideas: (1) equality of relationship between people, (2) human rights, (3) tolerance in religious plurality, (4) harmony in religious life, and (5) values of Islamic moderation Education.

BERKENALAN DENGAN TASAWUF AL-GAZALI

The teachings of Sufism are contradictory teachings until now because many say that it is the teachings of Sufism that push us towards jumud. This paper aims to describe the actual teachings of Sufism in the view of Imam Gazali. This study uses a konsep analisis method by reviewing and analyzing the sources of books, turats, and scientific journals on Sufism, which the researchers then provide an interpretation of the data that has been. This study concludes that there are three core teachings of Islam, namely Islam, Iman, and Ihsan. From "Islam" "Science of Fiqh" was developed (Islamic Law), from "Faith" was developed "Science of Kalam" or "Science of Tawheed", and from "Ihsan" was developed, "Science of Sufism" was born. Imam Gazali is an encyclopedic Sufism figure, in the sense that he mastered various kinds of knowledge, especially Fiqh (including politics), U?ul Fiqh, Kalam, and Philosophy (including logic), but it turns out that the sciences that he views are very important and can satisfy spiritually. that, it turns out to only produce confusion in the spiritual. Then he from all knowledge and all facilities and high honor began to study Sufism, and it turns out that in Sufism al-Gazali found spiritual satisfaction. The essence of al-Gazali's Sufism teachings is an effort without the main teachings of religion, namely Islam, Faith, and Ihsan in the sense of without the Science of Fiqh, Science of Kalam, and Science of Sufism, and the essence of these three statements is Muhâlafat al-Nafs (Controlling Lust). The strategy for al-Gazali in achieving worldly and hereafter happiness is Mu?âlafat al-Nafs. He wrote this thesis in the book Ihya 'Ul?m al-Din.

Pendidikan Tasawuf Ibnu Thufail dalam Novel Hayy bin Yaqdzan

&lt;p&gt;Self-experience and the state of the soul of all people will give rise to expressions, like Ibn Tufail who expressed it through fictional prose (novel). It is said that a baby is left alone in the forest and then raised by a female deer; he has noble morals and can arrive at the meaning of Allah even though not everyone can feel it. Departing from that, this research tries to classify the values of Sufism teaching and the process of planting Sufism teaching education contained therein by research based on library research (literature study) and using a semiotic reading analysis system. The results of this study indicate that there are thirteen maqomats and maqomats will increase if they are always reviewed by looking at the signs of His power. In addition, his Sufism is classified as philosophical Sufism, a concept of Sufism that uses a ratio approach.&lt;/p&gt;

SUFI TEACHINGS OF PEACE ARE UNIVERSAL; A COMPARATIVE STUDY OF PACIFISM IN THE POEMS OF RAHMAN BABA AND LANGSTON HUGHES

In the present world, violence and intolerance among various groups is one of the serious social problems. This study aims at highlighting the role of poetry in bringing love, peace and harmony in the society which is the need of the current day distress and frustration. Through the comparative study of the poems of the Eastern poet Abdurrahman Baba and Western poet Langston Hughes, the researcher aims to highlight the theme of pacifism as a universal theme in the genre of poetry. Pacifism is a belief that all kinds of disputes should be dealt with peace and harmony that there should remain no need of violence and distress. The research is carried out by close textual analysis of the poems and different themes related to peace are developed which are then concluded to a single major theme of pacifism. Both the similarities and differences in the poems are discussed and finally the researcher has come to the conclusion that Sufi teachings of peace are universal that appeal to the whole humanity irrespective of any creed, color or ethnicity.

NAHDLATUL ULAMA’S DEFENSE AGAINST NAQSYABANDIYAH TARGET

Nahdlatul Ulama's Defense Against the Naqsyabandiyah Order Nahdlatul Ulama is one of the traditionalist groups of Islam, which has a special forum for the development of tarekat understanding, namely: Jam'iiyyah Ahlith Tariqah Al-Mu'tabarah al-Nahdliyyah. NU stipulates a number of tarekat schools that can be followed and one of them is the Naqsyabandiyah order. Many critics say that the tarekat and its practices have no basis in the Qur'an, are not part of Sufism and tend to be bid'ah dhalalah. NU defended that the Naqshbandiyah Order from the point of view of aqidah does not conflict with religion because it is in line with Ash'ariyah and Maturidiyah theology. In terms of Sufism teachings, NU views the Naqshbandiyah Order as being in line with the Sufism concepts of Abu Hamid al-Ghazali and Junaed al-Baghdadi. This paper intends to explore NU's defense of the Naqsyabandiyah tarekat which has received various kinds of criticism.)

Islamic Education Institutions with Sufism Characteristics in Classic Times (Ribath, Zawiyah, and Khanqah)

The heyday of Islam was when Islamic education developed rapidly, marked by the development of Islamic educational institutions and traditional schools and universities in various Islamic cultural centers. Educational institutions greatly influence and shape the pattern of life and culture of Muslims. Islamic educational institutions with a Sufism design have become part of the ongoing process of the history of educational thought in the classical period of Islam. Therefore, this discussion will focus on tracing the development of ribath, zawiyah, and khanqah institutions, starting from the curriculum, methods, and their contribution to Islamic intellectual progress in general. The purpose of this study is to present a tracing of the development of Islamic educational institutions with a Sufism nuance because the institutions have contributed to the intellectual progress of Islam and are reflected in the history of human socio-cultural development on earth. This research is a literature study using literature from various sources. The survey results show that Sufism institutions (Ribath, Zawiyah, and Khanqah) contribute to the growth of Islamic educational institutions in restoring spiritual purity and inner peace in Sufi teachings. Its teachings include curriculum, and methods that promote a spiritual closeness to Allah Swt, formalize Sufism as a separate scientific subject, increase social power through the organization, revive Sufi traditions, and serve as a distinct way of understanding and practicing Islam.

The Contribution of Ibn Qayyim al-Jawziyya to Salafi Sufism

This article aims to explore the Ibn Qayyim al-Jawziyya’s original views on Sufism. Ibn Qayyim is regarded as an authority in Salafi circles who reject Sufism as a legitimate representation of Islam, especially its philosophical orientation. This article uses a literature research model to reach the finding that Ibn Qayyim understood Sufism as a moral system and part of the science of Islamic morality. Sufism aims to purify the soul to prepare it for its return to God along the path of love. The basis of Sufism as revised by Ibn Qayyim was the Qur’ān, the Sunnah, the traditions of the companions, the ideas of Ibn Taymiyya, and the teachings words of the early Sufi masters. Ibn Qayyim strongly adhered to the orthodox principles of Islamic scholarship later dubbed as Salafism, especially in terms of prioritizing the shari‘a over reason and rejecting esoteric interpretation (ta’wīl). For Ibn Qayyim, the Sufi philosophers were misled in overly relying on ta’wīl and disregarding the role of reason. His approach to Sufism was to perform an objective evaluation of the Sufi teachings circulating at his time. Instead of joining either side, the side of those who condemned it as unlawful innovation (bid‘a) or the side of those who accepted it uncritically, Ibn Qayyim chose to conduct an extensive review of its ideas and practices, rejecting those elements that he found objectionable and accepting others that he found commendable.

Investigating the Foundations of Sufism-Based Education in the Qur’an and Hadith

This article focuses on the discussion on the basis of Sufism-based education from the perspective of the Qur'an and hadith. This article is the result of a literature review by relying on data in the form of Islamic books and scientific journals. This study is guided by two problem formulations: first, what are the basic foundations of Sufism education in the Qur'an; Second, what is the basic foundation of Sufism education in hadith. this study shows that the verses that support Sufism-based education are Surah al-A’la: 14-15 and Surah al-R’'d: 28. These verses show that remembrance is a tradition commonly practiced by Sufis. Zikr is one method of purifying the soul (tazkiyah al-Nafs) and calming the heart (ithmainn al-Qalb). In addition to the Qur’an, a number of hadiths indicate that the practice of loud remembrance (jahr) and silent voice (sirr) is part of the Sufistic tradition. Even the sirr and jahr remembrance models have been practiced in the lifetime of the Prophet Muhammad. Zikr in congregation, and with a certain number of remembrance numbers, was also practiced at the time of the Prophet.&#x0D;

THE VALUES OF SUFISM IN QASIDAH OF NASIDA RIA

In the teachings of Sufism, training that must be taken by a person, namely takhalli, tahalli, and tajalli. When viewed in term of it is content, many of Qasidah’ Nasida Ria's poems that contain the subject of monotheism, the greatness of Allah swt, about the histories of world peace, salawat to the Prophet, honesty, about halal and haram,repentance, etcetera. As to formulation of the problem in this research is, How are the values of Sufism that is contained in the poems of Qasidah’ Nasida Ria? The purpose is to know the values of Sufism contained in the poem of Qasidah’ Nasida Ria.The method is used a qualitative approach. This type is Library Research. The data collection technique is documentation. The descriptive analysis that used is content analysis. The result of research is that the values of Sufism in the Qasidah’ Nasida Ria poems are Takhalli, such as enmity, murder, indulgence in lust, eating unlawful food, always living in sin. Tahalli values, such as repenting, sincerely seeking knowledge, steadfast, patient, resignation, honest, heartfelt in trials, imitate the moral of the Prophet, use and eat what Allah has made lawful for. The value of Tajalli such as a true happiness, willing with Allah's provisions, keeping and maintaining the Shari'a, easy to get Allah's knowledge.

Tasawuf Substantif: Santapan Rohani Masyarakat Modern

Technological advances in the modern century have not only produced a positive impact on human life, but also caused various problems for the modern human community. Moral drought, the aridity of spirituality, the increasing crime rate, and the increasing number of people who are stressed and depressed are problems that must be resolved immediately. Rewatering the spirit of modern society is one solution. Among other things, by developing substantive sufism in modern society, namely sufism which explores the substance of sufism teachings to be applied in daily activities. Unlike formative sufism, which is characterized by certain rituals, ceremonies, and life practices, substantive sufism is seen as more compatible with the life of modern society which is super busy, mechanistic, and tends to be stuck in the density of daily routines. Armed with substantive sufism, modern society can still live up to the positive values of sufism without having to get rid of its daily busyness. With substantive sufism, the positive values of sufism can still be felt by modern society without having to pull over and pull over into a quiet place. Then it is important to note, as one of the scientific vak in Islam, it is certain that sufism (including substantive sufism) is based on the Qur'an and hadith. This paper specifically highlights the substance of sufism unearthed from the hadith and its relevance for solving the problems of modern society. The substantial values of sufism are elaborated from the hadith using the thematic hadith understanding method. As a result, among the substantial values of sufism from the hadith perspective are zuhud, 'uzlah, tawakkal, gratitude, and patience. These substantial values are seen as effective for solving various spiritual problems of modern society.

Развитие ислама и его традиций на территории Золотой Орды по сведениям средневековых арабских сочинений XIII–XV вв.

The article deals with the adoption of Islam and its legitimization in the territory of the Golden Horde. It is noted that Islam played an important role in the formation and development of this medieval state, helping to strengthen its position both within the country and abroad. Islamiza-tion also influenced the process of integrating socio-cultural and ethno-political elements into a single community, thanks to the implementation of a tolerant religious policy. Sufism also made an important contribution to the development of Islamic institutions. The spread of Sufism in the terri-tory of the Golden Horde also led the formation of various Sufi teachings, widely disseminated both among the common people and in the ruling elite. The latter supported the teachings of sheikhs and representatives of various religious schools, which is confirmed by chronicles, historical and artistic works. Most of the information on the formation and spread of Islam in the territory of the Golden Horde can be found on the pages of medieval Arabic chronicles of the 13th–15th centuries. For the most part, these are the memoirs of Muslim merchants and travelers who personally visited the Golden Horde, as well as the writings of Egyptian scribes who served at the court of the Mamluk sultans in Egypt at a time when diplomatic and friendly ties were established between the two states.

Islamic boarding schools (pesantren), Sufism and environmental conservation practices in Indonesia

This article is concerned with the environmental conservation efforts that respond to the human race’s ecological crisis. It does this by looking at Sufistic-based environmental conservation at the pesantren of ath-Taariq in West Java, Indonesia. Data were obtained through interviews, observation and documentation using qualitative methods. Two findings were yielded; firstly, environmental conservation practices taught to students include ecology teaching, producing plant seeds and recycling waste into organic fertiliser. Secondly, significant steps have been taken by the establishment for reforestation and nature conservation motivated by Sufi values and doctrines, including the concept of zuhud [asceticism] and gratitude, kinship and mutual assistance, love and blessing, as well as tafakkur [contemplation].Contribution: This article helps develop studies of Sufism and environmental conservation. It offers a new direction for the teaching and learning of contemporary Sufism that all Islamic educational institutions could adopt.