This academic paper discusses the concept of Wahdat al-Wujud (the transcendent Unity of God) in Sufism tradition. Some key points:
1) Wahdat al-Wujud asserts that everything exists as an aspect of Divine Reality and Divine Unity, with God as the ground of all being. The goal is to be absorbed in God.
2) This doctrine spread widely in Indonesia through Sufi paths like Nasyabandiyah and Khalidiyah. It was taught by famous Sufi scholars across Indonesia.
3) Some Sufis described mystical experiences of unity with God in ways seen as heretical, but most expressed experiences less
Sufism - Is The Heart and Soul of Islam. It is the spritual side of religious offerings in Islam. Simply it is the path that direct human souls to its creator, Allah the Almighty.
Lecture Lahore Islam in Comparison with other Religions of Indiamuzaffertahir9
Lecture Lahore Islam in Comparison with Hadrat Mirza Ghulam Ahmad
of Qadianas
The Promised Messiah and Mahdi
Founder of the Ahmadiyya Muslim Jama‘at
other Religions of India
About the Author
Born in 1835 in Qadian (India), Hadrat Mirza Ghulam Ahmad,
the Promised Messiah and Mahdias, devoted himself to the
study of the Holy Quran and to a life of prayer and devotion.
Finding Islam the target of foul attacks from all directions and
the fortunes of Muslims at a low ebb, he, as the Imam and the
voice articulate of the age, undertook the task of vindicating
Islam and presenting its teachings in their pristine purity. In his
vast corpus of writings, lectures, discourses, religious debates
etc., he argued that Islam was the only living faith, by
following which, man could establish contact with his Creator
and enter into communion with Him. He announced that God
had appointed him the Messiah and Mahdi, according to the
prophecies of the Bible, the Holy Quran and Ahadith. In 1889
he began to accept initiation into his Jama‘at, which is now
established in over a hundred and eighty countries. He wrote
more than eighty books in Urdu, Arabic and Persian.
After his demise in 1908, the Promised Messiahas was
succeeded by Khulafa (Successors), who have continued his
mission. Hadrat Mirza Masroor Ahmad, Khalifatul Masih Vat,
is the present head of the Ahmadiyya Muslim Jama‘at and the
fifth Successor of the Promised Messiahas.
About the Book
Islam in comparison with other Religions of India, which is
commonly known as Lecture Lahore, was written by the
Promised Messiahas and was read out in his presence by Maulana
‘Abdul Karim Sahib Sialkoti before a large gathering in Lahore
on 3rd September, 1904. This lecture contains a comparativeteachings of Islam to be superior to those of other religions.
The Promised Messiahas says the reason for the deluge of sin in
the present age is the lack of awareness about God, and this
can be remedied neither by the Christian doctrine of
Redemption nor by the teachings laid down in the Vedas. True
and perfect awareness about God, which can only be attained
through direct communion with the Almighty, can only be
attained through Islam, for other religions have once and for all
closed upon themselves the door to Divine revelation.
The first English translation of this lecture was published in
the September & October, 1904, edition of The Review of
Religions. This new translation has been prepared by Wakalat
Tasnif, Rabwah.
One of the controversial issues in Islam is the case of women and mosque attendance. Hence, this piece aims at shedding some light on the position of the Shari'ah regarding it.
Sufism - Is The Heart and Soul of Islam. It is the spritual side of religious offerings in Islam. Simply it is the path that direct human souls to its creator, Allah the Almighty.
Lecture Lahore Islam in Comparison with other Religions of Indiamuzaffertahir9
Lecture Lahore Islam in Comparison with Hadrat Mirza Ghulam Ahmad
of Qadianas
The Promised Messiah and Mahdi
Founder of the Ahmadiyya Muslim Jama‘at
other Religions of India
About the Author
Born in 1835 in Qadian (India), Hadrat Mirza Ghulam Ahmad,
the Promised Messiah and Mahdias, devoted himself to the
study of the Holy Quran and to a life of prayer and devotion.
Finding Islam the target of foul attacks from all directions and
the fortunes of Muslims at a low ebb, he, as the Imam and the
voice articulate of the age, undertook the task of vindicating
Islam and presenting its teachings in their pristine purity. In his
vast corpus of writings, lectures, discourses, religious debates
etc., he argued that Islam was the only living faith, by
following which, man could establish contact with his Creator
and enter into communion with Him. He announced that God
had appointed him the Messiah and Mahdi, according to the
prophecies of the Bible, the Holy Quran and Ahadith. In 1889
he began to accept initiation into his Jama‘at, which is now
established in over a hundred and eighty countries. He wrote
more than eighty books in Urdu, Arabic and Persian.
After his demise in 1908, the Promised Messiahas was
succeeded by Khulafa (Successors), who have continued his
mission. Hadrat Mirza Masroor Ahmad, Khalifatul Masih Vat,
is the present head of the Ahmadiyya Muslim Jama‘at and the
fifth Successor of the Promised Messiahas.
About the Book
Islam in comparison with other Religions of India, which is
commonly known as Lecture Lahore, was written by the
Promised Messiahas and was read out in his presence by Maulana
‘Abdul Karim Sahib Sialkoti before a large gathering in Lahore
on 3rd September, 1904. This lecture contains a comparativeteachings of Islam to be superior to those of other religions.
The Promised Messiahas says the reason for the deluge of sin in
the present age is the lack of awareness about God, and this
can be remedied neither by the Christian doctrine of
Redemption nor by the teachings laid down in the Vedas. True
and perfect awareness about God, which can only be attained
through direct communion with the Almighty, can only be
attained through Islam, for other religions have once and for all
closed upon themselves the door to Divine revelation.
The first English translation of this lecture was published in
the September & October, 1904, edition of The Review of
Religions. This new translation has been prepared by Wakalat
Tasnif, Rabwah.
One of the controversial issues in Islam is the case of women and mosque attendance. Hence, this piece aims at shedding some light on the position of the Shari'ah regarding it.
Habib Ali al-Jifri states in the introduction:
We will consider the topic of the concept of faith by means of the following points:
1. Faith (iman) in its lexical and technical meanings.
2. The meaning of faith, and its articles.
3. The levels of surrender (islam), faith (iman) and excellence (ihsan).
4. The relationship between excellence and surrender and faith.
5. The increase and decrease of faith.
6. Aspects of the effect of faith on actions and vice versa.
7. An explanation of the six articles of faith.
Shah Wali-Allah a great philosopher of Muslim WorldNiyazAhmadLone
Shah Walī-Allāh (1703-1762) has been one of the most outstanding Muslim thinkers of the subcontinent who interpreted Islam in a holistic way. He took deliberate efforts and initiatives to reconstruct the Islamic teachings in an effective manner. He persistently stressed upon ijtehād within boarders of Qur’ān and Sunnah to sought out the issues confronting by the Muslims. Almost all the Islamic religious revivalist movements and reformist thinkers were more or less influenced by his ideas. He had an encyclopedic range of Islamic knowledge. He contributed much to tafsīr, hadith, fiqh, kalām and Taṣawwuf. He attempted to reform the thought and behaviour of the Muslims. In the vast field of Islamic studies, Shah Walī-Allāh’s contribution gained unprecedented prominence for multiple reasons. He is among those figures who delved deep in the classic tradition of tafsir, hadith, fiqh, and kalām. Besides through his mastery on the spiritual sciences and practical initiation in almost all the significant orders of the Taṣawwuf, Shah Walī- Allāh assimilated its rich intellectual capital and fully benefited from various schools of the Sufi tradition of his time. In fact, he was able to encompass such a vast field of the Islamic knowledge. He translated Qur’ān into Persian to make Islamic teachings accessible to a lay man.
Mysticism and Literature: A Study on the Aesthetics of Devotional Music and P...AJHSSR Journal
ABSTRACT: In this paper, we examine the philosophical underpinnings of sufism, its historical development,
and the aesthetics of sufi music. The works of Sufi poets like Rumi, Hafiz, Bulleh Shah, Amir Khusrow, and
Khwaja Ghulam Farid served as inspiration for Sufi devotional music. The Whirling Dervishes' Sama ritual
likewise emphasizes music heavily. According to the Sufi school of thought, this music is food for the soul.
Typically, they take place in front of a head or other significant member of the Sufi hierarchy who is meant to
have easy access to the performance that is being planned in a particular shrine of a well-known Sufi. In general,
it may be said that the aesthetic quality of devotional music depends on its capacity to induce a state of altered
awareness in both performers and listeners. Devotional music enables experience beyond the liminal border of
the physical world within a freshly developed awareness. The spiritual aesthetic required to achieve the
objectives of Sufi music is created by the interaction of symbols and metaphors from the genre, local religious
belief and cosmology, as well as the natural and manmade settings.
Key Words: Sufi Music, Alternative Aestheticism, Sama, Sufi Poets, Devotional Music
This article analyzes the philosophical outlook of Abu Ja'far Muhammad ibn Muhammad ibn Hasan Nasiruddin Tusi, who lived in the 13th century, recognized as the greatest philosopher and philosopher in the history of philosophy and mysticism, who left an indelible mark on the development of Islamic philosophy. It also provides an overview of the main issues in the philosophical and philosophical views of Nosiriddin Tusi. by Kushshayeva Nafisa Mansurovna 2020. The philosophical worldview of Nasiridin Tusi . International Journal on Integrated Education. 2, 6 (Mar. 2020), 153-155. DOI:https://doi.org/10.31149/ijie.v2i6.145. https://journals.researchparks.org/index.php/IJIE/article/view/145/142 https://journals.researchparks.org/index.php/IJIE/article/view/145
KALĀM JADĪD, ISLAMIZATION & THE WORLDVIEW OF ISLAM:
OPERATIONALIZING THE NEO-GHAZĀLIAN, ATTASIAN VISION
*
Adi Setia
**
ABSTRACT: The kalām jadīd or new dialectics intellectual movement initiated by
al-Ghazālī and matured by Fakhr al-Dīn al-Rāzī succeeded in putting all the
hellenising philosophical and natural sciences firmly within the theological and
epistemological ambit of tradition. This historical success provides pertinent
lessons for Muslim scholars and intellectuals today to formulate what can be
called kalām al-ʿaṣr, or the Dialectics of the Age, in order to bring tradition
to engage creatively and evaluatively with the challenge and allure of
contemporary secularising sciences.
KEYWORDS: Al-Ghazālī, Fakhr al-Dīn al-Rāzī, Al-Attas, Worldview of Islam, kalām
jadīd, kalām al-ʿaṣr, Dewesternization, Islamization of Present-Day Knowledge
Kurikulum Bimbingan Teknis Program Inkubasi Bisnis 2019Yossy Suparyo
Subdit Inovasi dan Penerapan Teknologi (Inovtek), Direktorat Pengembangan Sumber Daya Manusia tengah menyiapkan modul dan bahan ajar untuk Program Inkubasi Bisnis 2019.
Peserta mampu memahami konsep komunikasi massa, media massa, menyusun strategi komunikasi organisasi, dan mengembangkan media massa untuk penyebarluasan informasi organisasi.
Modul ini membahas strategi perancangan pelatihan untuk melakukan pemberdayaan sehingga penulis modul menempatkan proses pelatihan sebagai strategi perubahan sosial—dari pemikiran tertutup menuju pemikiran yang terbuka, dari pesimisme menuju optimisme, dari organisasi
yang stagnan menuju organisasi yang dinamis dan penuh semangat belajar (learning organization).
Peta Jalan Reformasi Tenurial Hutan di IndonesiaYossy Suparyo
Kehutanan Indonesia masih dihadapkan pada persoalan tenurial, di mana ketidakpastian dan ketimpangan penguasaan kawasan hutan telah menimbulkan konflik sosial dan menghambat pencapaian efektifitas pengelolaan hutan untuk kesejahteraa masyarakat dan kelestarian sumberdaya hutan. Persoalan tenurial kehutanan tidak hanya berkaitan dengan masyarakat adat ataupun masyarakat lokal tetapi juga kalangan bisnis kehutanan dan pemerintah. Tumpang tindih klaim atas kawasan hutan, pemberian izin yang tidak terkoordinasi, tidak adanya pengakuan terhadap hak-hak masyarakat adat dan masyarakat lokal telah memicu konflik-konflik tenurial di kawasan hutan.
Reformasi kebijakan tenurial tanah dan hutan telah dimandatkan melalui Ketetapan MPR No. IX/MPR/2001 tentang Pembaruan Agraria dan Pengelolaan Sumber Daya Alam, UU NO. 5 tahun 1960 tentang Ketentuan Pokok Agraria dan UU No. 41 tahun 1999 tentang Kehutanan, namun dalam implementasinya masih jauh dari harapan. Diperlukan arah perubahan kebijakan penguasaan kawasan huan yang jelas yang mencerminkan suatu kepastian dan keadilan, yaitu adanya sistem hukum dan kebijakan yang jelas untuk memberikan hak bagi pengguna hutan, dan memberikan hak dan akses bagi masyarakat yang hidupnya tergantung pada sumberdaya hutan.
Reformasi kebijakan tenurial kehutanan telah mendapatkan momentumnya dari konferensi internasional Penguasaan Hutan, Tata Kelola dan Usaha Kehutanan di Lombok pada 11-15 Juli 2011, di mana Kementerian Kehutanan dan UKP4 (Unit Kerja Presiden untuk Pengawasan dan Pengendalian Pembangunan) telah menekankan pentingnya penyelesaian terhadap persoalan-persoalan tenurial kehutanan di Indonesia. Sebagai tindak lanjut hal itu, Kelompok Masyarakat Sipil Indonesia yang terdiri dari Epistema Institute, HuMa, FKKM, WG Tenure, KPA, KpSHK, Karsa,AMAN,Pusaka, JKPP, Sains, Kemitraan, KKI Warsi, Javlec, Scale Up, The Samdhana Institute dan Bioma dan sejumlah individu peneliti dan akademisi telah menyiapkan naskah peta jalan perubahan kebijakan tenurial hutan. Kelompok masyarakat sipil Indonesian mengusulkan tiga ranah perubahan sebagai cara untuk mereformasi kebijakan penguasaan tanah dan hutan. Ketiganya adalah: (1) Perbaikan kebijakan dan percepatan proses pengukuhan kawasan hutan; (2) Penyelesaian konflik kehutanan; (3) Perluasan wilayah kelola rakyat dan peningkatan kesejahteraan masyarakat adat dan masyarakat lokal lainnya.
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
Hajj and umrah notes short procedure with important duas and translation
Sufism
1. An Academic Paper
Concept and Doctrine of Wahdat al-Wujud in
Sufism Tradition1
Yossy Suparyo
Writer is Student of Library and Information Science Dept.
Islamic State University Sunan Kalijaga, Yogyakarta
ﺳﺒﺤﺎن ﻣﻦ اﻇﻬﺮ ﻧﺎﺳﻮﺗﻪ
ﺳﺮﺳﻨﺎﻻ هﻮ ﺗﻪ اﻟﺜﺎﻗﺐ
ﺛﻢ ﻧﺪاﻟﺨﻠﻘﻦ
ﻓﻰ ﺻﻮرة اﻻ آﻞ واﻟﺜﺎ رب
Syaikh Mansur Al-Hallaj on Kitabul Thawasin
T
he concepts of Wahdat al-Wujud, the transcendent Unity of God are
seen as fundamental doctrines in Islamic Sufism2. In etymology
approach, the wahdat al-wujud refer to the Oneness of Being (in Java
called Manunggaling Kawula Gusti). The doctrine of Wahdat al-Wujud asserts
that everything that exists can only exist because it is an aspect of Divine
Reality, hence an aspect of Divine Unity itself. God is the ground of all being and
there is nothing except Him. Thus our goal is to go back and be absorbed in
Him. It is believed that there is essential unity between humanity and God. 3
In Indonesia, the doctrine of wahdat al wujud spreadwide by Path of Sufi
that it called tariqat, i.e. Nasyabandiyah, Sammaniyah, Sattariyah,
1 This paper presented on Akhlak Tasawuf Studies, Library and Information Science Dept. with
Guide Lecturer by Ali Sodiqin MSi.
2 Sufism (tasawuf) derived from suf or wool, the coarse material these people used for clothing
as a sign of asceticism and renunciation. Some suggest that Sufi comes from the root safa, to be
pure or from suffa, the raised platform in the Prophet's mosque in Madina where poor people
used to sit and exercise devotion. Some scholars identify it with Sophos in the sense of
"theosophist". In Arabic literature shown on al-Shuhwawardi Work. ﻗﺪادرآﺖ ﺳﺒﻌﻴﻰ ﺑﺪرﻳﺎآﺎن ﻟﺒﺎﺳﻬﻢ
اﻟﺤﻮفSee, Amin Syukur, Menggugat Tasawuf: Sufisme dan Tanggungjawab Sosial Abad 21,
Yogyakarta: Pustaka Pelajar, 1999. p. 9
3 This assumption based on إﻟﻬﻰ اﻧﺖ ﻣﻘﺼﻮدى ورﺿﺎك ﻣﻄﻠﻮﺑﻰ اﻋﻄﻨﻰ ﻣﺤﺒﺘﻚ وﻣﻐﻔﺮتSee, Muslih
Abd al_Rahman on Syukur, Ibid p. 49.
1
2. Khalidiyah, and the others.4 The famous path leader consist of Syaikh Hamzah
Fansury, Syam Al-Din Al-Sumatrani, Nur Al-Din Al-Raniri, ‘Abd Al-Rauf Sinkel
(Aceh), Syaikh ‘Abd Al-Shamad Al-Palembani (South Sumatra), Syaikh Siti
Jenar, Ronggowarsito (Java), Syaikh Yusuf Makasari (South Sulawesi), M.
Arsyad al-Banjari, Syaikh Abdul Hamid Abulung, Nafis al-Banjari (South
Kalimantan) and others. Wahdat al-Wujud may be interpreted that Sufism see
the face of God everywhere, it does not mean that it has reduced God to
everything.5 Sufism speaks of advancement in the spiritual life as a journey and
the seeker after God as a salik or a traveller.6 Its teaching is intended to guide
the traveller to the attainment of the perfect knowledge, marifat of God, the
only Reality diffused through all things. A believer is led onwards by slow stages,
maqamat and through the experience of certain stages, ahwal, along a Path, at-
tariqat, to the desired goal of union with God called fana f'il-haqiaqat,
absorption in Reality.7
Sufism interpreting and other writings quote Qur'anic passages to support
and elaborate their doctrine.8 In just two hundred years from the beginning of
Islam, the ascetic movement gave way to mysticism proper, that is, experiences
which might be described as ecstatic leaps of the spirit into Oneness with God
(Manunggaling Kawula Gusti), 'passing away (fana) into God'. The way to this
ultimate goal of the Sufi life was by self-denial, purifying the soul and mystical
knowledge of God, as distinguished from formal knowledge. But fana was
thought of in various ways: in the extreme, some would abandon themselves to
4 Martin van Bruinessen, Kitab Kuning, Pesantren dan Tarekat: Tradisi-tradisi Islam di
Indonesia, Bandung: Mizan, 1995. p. 55-88. Also see Alwi Shihab, Islam Sufistik, Bandung:
Mizan, 2001 p.37-49
5 This concept is as same as with emanation theory. According to Plato Being and existence are
all one and are combined in God; being which is apart from God exists only by virtue of His will,
but was, prior to its being made separate. Abdul Munir Mulkhan, Syekh Siti Jenar: Pergumulan
Islam-Jawa. Yogyakarta: Bentang Budaya, 1999. p 4.5.
6 Please incubating following statement: . إن اﷲ ﺧﻠﻖ ادم ﻋﻠﻰ ﺹﻮرﺕﻪSyukur, Opcit. p.61.
7 In Fahruddin Iraqi term, Islamic theology consist of three categories includes (1)
mutakallimun say tauhid must be refer to Holy Quran and Hadits; (2) philosopher
(musysyaiyun) belief tauhid may receive by mind (‘aql), and (3) Sufism argue tauhid can be
direct vision by the Oneness of Being. Fahruddin Iraqi, Lemaat:Kilau-kemilau Ilahi, Jakarta:
Gramedia Pustaka Utama, 2001. Indeed, Annemarie Schimmel, Jiwaku Adalah Wanita: Aspek
Feminin dalam Spiritualitas Islam, Bandung: Mizan, 1999.
8 'Everything will perish except His own face' (Surah 28:88; 55:26-7). 'whithersoever Ye turn,
there is Allah's countenance' (Surah 2:115). Indeed 'Everything will perish except His own face'
(Surah 28:88; 55:26-7). 'whithersoever Ye turn, there is Allah's countenance' (Surah 2:115).
2
3. be filled with the Glory of God.9 This transcendental bliss of abandonment was
called 'intoxication', a dying-to-self. In the progress towards fana, some mystics
described their experiences in such extravagant language as to appear heretical
and un-Islamic to the orthodox ulema.10
For instance, Abu Yezid al-Bistami (d. 875) used to utter in a state of trance
'Glory be to Me! How great is my Majesty!', and claimed to have ascended to
Heaven in a dream.11 It was a spiritual union with God, attained through
ecstasy, in which the Sufi claimed to become God himself. To distinguish
between 'I' and 'God' is to deny the unity of God. However, the more sober Sufis
such as Muhasibi (d. 857), Dhul Nun (d. 861), Kharraz (d. 899) and al-Junaid
(d. 910) expressed their mystical experiences in less intemperate language and
thus avoided giving fatal offence to the orthodox, although even they did not
entirely escape suspicion and disapproval.12
According Ibn 'Arabi (d. 1240)13, the concepts of Wahdat al-Wujud linked
to the doctrine of Tawhid and thus in Sufi Islam Tawhid means, first, faith and
belief in the unity of God; second, discipline of the internal and external life in
the light of that faith; third, experience of union and oneness with God; and
fourth, a theosophical or philosophical conception of reality in the light of the
mystical experience.14 The first two senses are accepted by all Muslims.
However the third and fourth senses are the particular teaching of Sufi Islam.
For them Tawhid in the third sense is to have the perception of the One Being
9 Karen Amstrong, Sejarah Tuhan: Kisah Pencarian Tuhan yang Dilakukan oleh Orang-orang
Yahudi, KriSten, dan Islam Selama 4.000 Tahun, Bandung: Mizan, 2001. p.302-304.
10 According to Alwi Shihab, Islamic Sufism classified on two terms, they are philosophy and
sunni Sufism. Intoxication—a dying to self spread wide by philosophy Sufism. Opposite of this,
sunni Sufism doctrines based on Holy Qoran and hadist. Alwi Shihab, Islam Sufistik, Bandung:
Mizan, 2001 p. 37.
11 See, ﺧﺮﺟﺖ ﻣﻦ اﻟﺤﻖ ﺡﺘﻰ ﺹﺎح ﻓﻰ ﻳﺎﻣﻦ اﻧﺖ اﻧﺎ ﻓﻘﻮﺕﺤﻘﻘﺖ ﺑﻤﻘﺎاﻟﻔﻨﺎءSyukur, Opcit. p.9
12 Syukur, Opcit. p. 56-59.
13 He was an influential Sufi mystic and writer. Ibn Al-Arabi is known as 'the greatest shaykh' al-
shaykh al-akbar. "His thought and terminology have formed the foundation of most subsequent
Sufi intellectual discourse, and his voluminous literary output, as famous for its abstruseness as
for its content, has been the subject of numerous commentaries in many languages.' He wrote
some 400 works. His major contribution was in the field of tasawwuf. Of his 20 main Sufi
works, the most important two are: (1) al-Futuhat al-Makkiya fi asrar al-malikiyya wal'l-
mulkiyya (The Meccan revelations). The autograph text in 37 volumes is preserved in Istanbul;
and (2) Fusus al-hikam wa khusus al-kilam (The Bezels of Wisdom). These two collections
constitute the standard Sufi encyclopaedia on mystical doctrine. William C. Chittick, The Sufi
Path of Knowledge: Hermeneutika Al-Quran Ibnu ‘Araby, Yogyakarta: Qalam, 2001.
14 Chittick , Ibid. p.56-59.
3
4. through mystical experience. It is the highest experience of the unity of God. In
the fourth sense, one loses his own identity and becomes one with the One
being. In this sector, though several formulations exist, the most elaborate and
forceful formulation of the doctrine of Tawhid wajudi or wahdat al-Wujud is
from Ibn Al-Arabi.
In Sufism all doctrine is related to the mind. The divine name Allah is the
synthesis of all truth and therefore the root of all doctrine. Though the doctrine
of Wahdat al-Wujud has been developed and extended over the period of
several centuries, Sufi Muslims believe that it has its origins in Qur'anic
passages, as interpreted by Sufi exegetes. In the circumstances of the second
and third centuries (hijria), the Muslim religious intelligentsia was divided into
two groups: the Ulema or pure theologians and jurists on the one hand, and on
the other those who gave to religion a more personal basis in religious devotion.
The materialistic ways of those in power and later the various debates and
controversies between groups, for example, Mutazila and the Hanbalites
encouraged further development of Sufi ideas.15
For the first two centuries of Islam Sufi doctrine and practice was a
spontaneous phenomenon which had its beginning in the activity of individuals
who themselves were influenced by the earliest believers known as 'ascetics
(zuhhad). It is believed that the first and greatest sufis were the first and the
fourth caliphs, Abu Bakr, the Prophet's close friend and father in-law, and Ali
the Prophet's cousin and son-in-law.16 Similarly the development of the formal
disciplines of Islamic law and theology, there gradually grew up, with them, the
"knowing ones" Ulema. They rapidly developed into an institution with
tremendous power. It appears that with growing divergence between Sufi
practice and its implicit ideology on the one hand and the emerging orthodox
system on the other, Sufis, in order to justify their stand, also started to refer
more to Qur'anic verses and statements from Muhammad and some of his
companions. Thus from the third century onward there arose a whole series of
15 Carl W. Ernst, Ekspresi Ekstase dalam Sufisme, Yogyakarta: Putra Langit, 2003. p.139-141
16 Ernst, Ibid, 144.
4
5. important innovative Sufis who both by their practice and teaching sought to
integrate orthodoxy and Sufism in this way.17
During the third and fourth century of Islam Sufism developed a doctrine
of Gnosis (marifa), of an inner experiential knowledge. The 'unity of God' was
transformed through the Sufi mystical experience into 'union' with God. The
term tawhid was taken to mean both 'regarding something as one' and also
'unification of something with something else'. Sufis propagated the doctrine
that God alone really exists and from there on moved to the belief that 'God is
the sole reality of everything.'
After Al-Ghazali, in Spain, Muhyi al-Din Ibn Al-Arabi (d. 1240) was an
influential Sufi mystic and writer. According to Ibn Al-Arabi, the being of all
things is God: there is nothing except Him. He argued for the doctrine of
Wahdat al-Wujud, where certain implications seem hard to avoid.18 For
example: Being and existence are all one and are combined in God; being which
is apart from God exists only by virtue of His will, but was, prior to its being
made separate, one with God; the perfect human (al-insan al-kamil) is the one
who knows oneness with God, who loves God and who is loved by God.
In his writing Ibn Al-Arabi seems to be concerned with mysteries being
unveiled but some think that his line is too abstruse for anyone to understand
who has not shared his experience in some degree. His interpretation made him
a radical humanist and rationalist almost three full centuries before any such
advanced thinking was established in Europe during the peak of the
Renaissance. Ibn ‘Arabi believes God remains supremely transcendent, even
though everything which arises and exists resembles him. He resembles nothing
but himself (tanzih). This concept is as same as with theory of nadha-riatul
faidl: God is pure; from the mystical and devotional point of view He is
Absolute Beauty, of which earthly beauty, whether it be of form, or thought, or
action, is but a dim reflection. Wallahualam bi as-Showab.
17Syukur, Opcit. p.29-30.
18 Even though by some the doctrine of Wahdat al-Wujud is ascribed to him, there are
indications in the Sufism history that this has been the fundamental and central doctrine of all
Sufism throughout the Muslim era. What Ibn Al-Arabi did was to respond to the needs of his age
by writing down and making explicit what was taught before him orally.
5
6. Bibliography
Abdul Munir Mulkhan, Syekh Siti Jenar: Pergumulan Islam-Jawa. Yogyakarta:
Bentang Budaya, 1999.
Alwi Shihab, Islam Sufistik, Bandung: Mizan, 2001
Amin Syukur, Menggugat Tasawuf: Sufisme dan Tanggungjawab Sosial Abad
21, Yogyakarta: Pustaka Pelajar, 1999.
Annemarie Schimmel, Jiwaku Adalah Wanita: Aspek Feminin dalam
Spiritualitas Islam, Bandung: Mizan, 1999.
Carl W. Ernst, Ekspresi Ekstase dalam Sufisme, Yogyakarta: Putra Langit,
2003. p.139-141
Fahruddin Iraqi, Lemaat:Kilau-kemilau Ilahi, Jakartas: Gramedia Pustaka
Utama, 2001.
Karen Amstrong, Sejarah Tuhan: Kisah Pencarian Tuhan yang Dilakukan oleh
Orang-orang Yahudi, KriSten, dan Islam Selama 4.000 Tahun,
Bandung: Mizan, 2001.
Martin van Bruinessen, Kitab Kuning, Pesantren dan Tarekat: Tradisi-tradisi
Islam di Indonesia, Bandung: Mizan, 1995.
William C. Chittick, The Sufi Path of Knowledge: Hermeneutika Al-Quran Ibnu
‘Araby, Yogyakarta: Qalam, 2001
6