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Tariqa AND SUFISM

By: Bambang Dwi Atmoko

Congregations in the system of Islamic teachings

Terekat an integral part of Islamic teachings. Islam is not Islam kaffah without orders as taught by Prophet. Kaffah adalam Islam Islamic aqeedah aspects integrated in it, Shari'ah and haqiqah. From birth aqeedah tawheed, fiqh of Shari'ah birth and from birth haqiqah mysticism which later gave birth to the congregation Terakat Qidiriyayh wa Naqsyabandiyah is one of the streams in the substance of the teachings of Sufism is a combination of the two congregations and the congregations Qodiriyyah Naqsyabandiyah. In science than science aqa'id aqidah born, the science of monotheism, Islam and science of kalam theology, Fiqh of Shari'ah born with all branches of science and of mysticism aspect haqiqah born and terekat. Imam al-Gazali usually use the term tawhid, fiqh and Sufism to provide equivalent on all three aspects of aqeedah, Shari'ah and haqiqah.

Congregation is the basic meaning of the road. And that question is the path that must be passed by a salik to get to the doors of God. In scientific institutes ¸ can be distinguished from the faith and conviction and the application of sharia but orders can not be separated from both these aspects. That is why there are experts who claim that while the congregation is actually the core of Islamic teachings. Last statement is not wrong if that question is the substance of the teachings of the congregation. Imam Malik said, as quoted by Imam Al-Ghazali: "whoever without Jurisprudence bertasawuf heretic and so he whosoever berfikih without Sufism then he still wicked and he who bersilam by blending between fiqh and Sufism is true he was in berislam"

Tarekan can not be practiced without Shari'ah as Shari'ah can not be practiced without foundation aqeedah, which really was faith as a foundation, it is like the roots of a tree, and the shari'ah like a tree branch while haqiqah is the fruit of metabolism that exist in system tree.

Shari'ah is related to nature and nature related to the shari'ah. Each each shari'ah is not corroborated by nature, are not acceptable. And each every nature which are not proven by the sharia was not accepted. Shari'ah is offering worship to God and nature were obtained musyahadah from Him. Zahir is an expert Shari'ah experts as an expert is an expert inner nature. If both the second elected merupaka true teachings of Islam. The Holy Prophet said: "Shari'ah's speech, Terakat it works, it's nature and circumstances that ma'rifah of principal"

TQN etymologically derived from the two terms and the Order of Qodiriyyah Naqsyabandiyah. Explicitly the two congregations are combined by a Supreme Master Mysticism of Shaykh Ahmad Khotib Sambas. Terekat Qodiriyyah is a name attributed to the founder of Sultan al-Auliya Qodir Shaykh Abd al-Jilani. While Naqsyabandiyah is a congregation that is attributed to its founder Shaykh an-Naqshbandi Bahaudin.

The combination is exactly what is believed by the Supreme Master Shaykh Ahmad Khotib Sambas that the perfection of the practice of the congregation is in alignment and Naqsyabandiyah Qodiriyyah tariqa.

Mysticism

Origin of Sufism.

First, Sufism etymologically derived from the word "suffah" is a place in the mosque of the Messenger of Allah (mosques Nabawi) which is inhabited by a group of friends, the ascetic concentration of worshiping God as gain knowledge of the Prophet. Both ¸ Sufism is taken from the word "nature" dengang reason that the Sufi mystics like to discuss the attributes of God and also applied nature of the nature of God in their day to day behavior so that those traits into his personality. Third, Sufism comes from the root word "süfah" means a feather, for the Sufis before the Lord to feel like a feather that apart from the unity that does not have any value. Fourth, Sufism is taken from the word "shofia" which means al-wisdom (wise) because the Sufis are always looking for godlike wisdom in his life. Fifth, as stated by al-Busti an expert on Sufism, stating that taswuf comes from the root word "as-Safa" which means pure, clean and pure, for the Sufis to cleanse his soul in a state of pure and clean. There is also a state that Sufism originated from the root word "SUF" which means wool (wool), with the basic arguments in the past the Sufis always wear coarse woolen garments made ​​of fur as a sign of the simplicity of their lives. Ascetic attitude was in reaction to a life of luxury that has swept the Islamic world at that time.

Among opinion about the origin of "Sufism" according to Ahmad as-Sirbasi, al-Butsi opinion is the most powerful and rajih, because in fact Sufism is the purification of the heart attempts to close with God. As for Ibn Khaldun's opinion that "Sufism" is derived from the root word "SUF" meaning coarse wool is stronger because in fact at that time the Sufis used to wear coarse wool as a sign of modesty.

Judging from the goal, as mentioned above, Sufism is the process of approach to God in a way to purify the heart (al-Qalbi tasfiat). Holy God Almighty can not be approached except by a holy man. Holy man who can not only close to the Lord even be able to see God (al Mari'fah). How to purify the liver, in tasawuflah explained his theory.

Understanding the Terminology Sufism.

According to Muhammad ibn Ali al-Qasab, the teacher of Imam Junaid al-Bagdadi, Sufism is a noble character who appeared in glorious era of a noble man with the noble. Meanwhile, according to al-Junaid al-Bagdadi (w 297 H) Sufism is: "you are with God without the 'alaqah (without intermediaries)"

In a more complete statement [he says "Sufism is God mematikanmu, God menghidupkanmu and you are with God without an intermediary".

Shaykh al-Muhib Samnun (w.297 H) said Sufism is: "you do not have something and you are not possessed by something".

Uthman al-Makki argue that Sufism is a state where a servant at all times to do something deeds (charity) that is better than the previous time.

Sirii as-Saqoti (w.251 H) says: "Sufism is a name for the three meanings, namely its Nur ma'rifat kewaro'annya not extinguish the light, do not talk about the science of mind that is contrary to the meaning of Zahir al-Book or the Sunnah, and not carried away by karomahnya to violate the prohibition of God "

While Bisr Ibn al-Haris (w.227 H) states: "the Sufi is one who has clean pure heart only to God"

While the science of Sufism is the science to know the state of the human soul, how-to purify the soul of the various properties of the disgraceful and adorning it with admirable traits and how to achieve the path to God.

Object of the science of Sufism is the heart and senses act in terms of how pensuciannya.

Fruit mysticism is educated and knows hearts (ma'rifah) against witchcraft are spiritually, survived in the world and happy in the hereafter, by getting rido God, eternal happiness, shining and pure hearts so that it opens to the Sufis are matters of the Unseen and can watch mena'jubkan circumstances.

Science Sufism is the science of the most noble as it pertains to ma'rifah to Allaah and to Him mahabbah Science Sufism is the most important science is absolute.

Mysticism relations with other sciences. That the science of Sufism is the science of the subject and the main requirement for the other disciplines, because there would be no science and charity except with a view closer to Allah. So the ratio of mysticism to the other sciences like bisbah spirit and body. Sufism is the science of the soul, while the other is the science of the body. The bodies can not live without the spirit.

Creator is the God of mysticism Tabaraka wa Ta'ala. God revealed this knowledge to the Prophet and the Prophet before. Sufism is the soul and the spirit of Shari'ah to other religions that God revealed in full.

Mysticism has several names, as follows: Inner Science, Science of al-Qolbi, Laduni Science, Science Mukasyafah, Asrar Sciences, Arts and Sciences Maknun Itself.

While there are five pillars of mysticism cases: (1) Tawaqal (fear Allah) when both sirr or 'alaniyah (open), (2) Following the Sunnah both qauli and ficil and mengaktualisasikannya in self-preservation and good morals; (3 ) Turning from being manifested by being patient and tawaqal, (4) Rido to the provisions of God are realized with qona'ah attitude and accept (tafwid), (5) Return to God both dikala happy and at times difficult.

Sources Science Sufism. Mysticism drawn from the Qur'an and Sunnah Prophet, also from atsar assãbitah (traces that have been fixed) of the elect people in the past.

Studied law ain meaning of Sufism is mandatory binding obligations to every individual Muslim, because each person will not be separated from the shortcomings and possibilities terkenan liver disease unless the Nabi.Oleh therefore ma'rifah some scholars say: "he who It does not have the slightest knowledge (science of the mind), I fear he ended up with su'ul khatimah. At least a believer would have to justify this science and leave it to experts ".

Furthermore Shaykh as-Syazili states: "he who does not want to drown in our knowledge of this then he dies in a state of great sin, but he did not feel that he is innocent.

Core issues discussed in the science of Sufism are the properties of the human spirit, soul purification methods, and explanations of terms are typical in these disciplines for example maqamat, repentance, ascetic, wara ', al-mahabah, mortal, baqo and the others. Similarly, issues such as al-khauf ahwal arraja wa al-uns, ar-rida, al-hub (al-mahabbah), an-Naqa and others.

Al-Kalabazi by quoting the opinion of Abu Muhammad bib al_hasan al_Farisi Ahmad explained that there are ten different pillars of Sufism. The ten pillars are as follows:

1. Tajrid al_Tauhid (purify the tawhid).
2. Understand the information. It means listening not just hearing behavioral science course.
3. Both in the association
4. The interests of the people rather than self-interest.
5. Leave many options
6. There is a balance between the interests of physical and spiritual fulfillment
7. Opening the soul of intuition (inspiration ¹⁾
8. Many do go to mmenyaksikan nature of God's creation as well take a lesson
9. Leaving the legal profit to grow Tawaqal
10. Leaving iddikhãr (many stores) except in certain circumstances in order to seek knowledge.