LIGHT heart

The congregation AND SUFISM

By: Bambang Dwi Atmoko

The congregation in the system of Islamic teachings

Terekat is an integral part of Islamic teachings. Islam is not Islam without congregations kaffah as taught by the Prophet of Allah. Kaffah adalam Islam Islamic Aqeedah aspects integrated in it, and haqiqah Shari'ah. From the birth of monotheism aqeedah, fiqh of Shari'ah born and born of Sufism haqiqah which gave birth to the congregation Terakat Qidiriyayh wa Naqsabandiyah is one of the streams in the substance of the teachings of Sufism is a combination of the two congregations and the congregations Qodiriyyah Naqsabandiyah. In science of science was born aqidah aqa'id, science monotheism, Islamic theology and science of kalam, 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 the equivalent of the third aspect of aqeedah, Shari'ah and haqiqah.

Congregation is the basic meaning of the road. And that question is the way to go by a salik for the doors to the Lord. ¸ scientifically distinguishable from aqidah institutes and institutes Shari'ah but the application can not be separated from both conditions. That is why there are experts who claim that while the congregation is actually the core teachings of Islam. Last statement is not wrong to question the substance of the teachings of the congregation. Imam Malik said, as quoted by Imam al-Ghazali: "whoever without Jurisprudence bertasawuf he heretic, and whoever berfikih without mysticism he was wicked and he who bersilam to combine her true fiqh and Sufism in berislam"

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

Shari'ah is related to nature and nature related to the shari'ah. Freeze-Shari'ah is not corroborated by nature, are not acceptable. Each and every nature which are not evidenced by the Shari'ah was not accepted. Shari'ah is offering worship to God and the nature of his that obtaining musyahadah. Zahir expert while the expert is an expert Shari'ah is the expert nature of the mind. If both the second elected merupaka true teachings of Islam. The Holy Prophet said: "Shari'ah's speech, Terakat it works, and the nature of the state's principal capital ma'rifah"

TQN etymologically derived from the two terms and the Order of Qodiriyyah Naqsabandiyah. Explicitly both the congregation was incorporated by a Supreme Master Mysticism is Shaykh Ahmad Khotib Sambas. Qodiriyyah is a name of its founder terekat attributed to the Sultan al-Auliya Sheikh Abdul Qodir 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 Naqsabandiyah Qodiriyyah congregation.

Mysticism

Origin of Sufism.

First, the etymology of the word Sufism taken "suffah" the mosque is a place in the Messenger of Allah (mosques Nabawi), inhabited by a group of friends, the concentration of ascetic worship God while studying from the Prophet. Both ¸ Sufism taken from the word "nature" dengang reason that the Sufi mystics like to discuss the nature of God and apply God's nature is the nature of the behavior of their day to day 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 is separate from his unit who did not have any value. Fourth, Sufism is taken from the word "shofia" meaning al-wisdom (wise) because the Sufis are always looking for godlike wisdom in life. Fifth, as stated by al-Busti an expert on Sufism, stated that taswuf derived 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 "philosophers" which means wool (wool), the basic argument in the past the Sufis always wore rough woolen clothes 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 the opinion of the origin of "mysticism" as-Sirbasi by Ahmad, al-Butsi opinion is the most powerful and rajih, because in fact Sufism is an effort to purify the heart so close to God. As for the opinion of Ibn Khaldun that "mysticism" is derived from the root word "philosophers" meaning rough wool is stronger because in fact at the time of the Sufis wore 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 to see God (al Mari'fah). How to purify the liver, in the 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 appears in the glorious era of a noble man with a noble people. 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 said, "Sufism is mematikanmu Allah, Allah menghidupkanmu and you are with God without an intermediary".

Shaykh al-Muhib Samnun (w.297 H) says Sufism is: "you do not have something and you have not owned by anything".

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

Sirii as-Saqoti (w.251 H) says: "Sufism is a name for the three meanings, namely Nur ma'rifat not extinguish his light kewaro'annya, do not talk about science as opposed to the inner meaning of Zahir al-Book or the Sunnah, and not get 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 for Allah"

While the science of Sufism is the science to know the state of the human soul, how-to purify the soul from which disgraceful nature and adorned with admirable qualities, and how to achieve the path to God.

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

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

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

Mysticism relationship with other sciences. That the science of Sufism is the science of the subject and the main requirements for other disciplines, because there would be no science or charitable purposes unless the closer to God. 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 a body of knowledge. Bodies can not live without a soul.

God is the creator of mysticism Tabaraka wa Ta'ala. God reveals this science 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 of Allah) as well sirr or 'alaniyah (open), (2) Adhering to the Sunnah either qauli and ficil and mengaktualisasikannya in self-preservation and good morals; (3 ) Turning of a creature that is realized by being patient and tawaqal; (4) Rido to the provisions of God are embodied in the attitude and accept qona'ah (tafwid), (5) Return to God both in the time when his love and hard.

Sufism is the source of Sciences. Mysticism drawn from the Qur'an and Sunnah Prophet, also from atsar assãbitah (tracks that have been fixed) of the peoples choice in the past.

Sufism is studying law ain means mandatory binding obligation to every individual Muslim, because not everyone will escape from the shortcomings and possible liver disease unless the terkenan Nabi.Oleh therefore some scholars ma'rifah expert said: "Whoever This does not have the slightest knowledge (science of the mind), I fear he ended up with su'ul khatimah. At least not a believer would have to justify this science and leave it to experts ".

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

The 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, and baqo the other. Similarly, issues such as al-khauf ahwal arraja wa al-uns, ar-rida, al-hub (al-mahabbah), an-Naqa and others.

Al-Kalabazi with quote bib Ahmad Muhammad Abu al_hasan al_Farisi explained that there are ten different pillars of Sufism. The ten pillars are as follows:

A. Tajrid al_Tauhid (purify the tawhid).
2. Understanding infomasi. It means listening not just hearing behavior 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 spirit 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. Leave iddikhãr (many stores) except in certain circumstances in order to seek knowledge.