Sufiroad: Maqomat and ahwal

Understanding maqamat"Maqamat and ahwal" are two key words that became the icon to access more specifically into the core of Sufism, the first form of the stages that must be traversed by Sufi candidate to reach the ultimate goal, to be as close to God, and the second Sufi is a mental experience when browsing maqamat. The two words 'maqamat and ahwal' can be described as two sides of the coin are always in pairs. However, the order does not always equal between the Sufi one another.Maqamat is the plural form of the word maqam, which is the terminology mean level, position, station, location. In terms maqamat meaningful spiritual status or maqamat are stations which must be passed by the spiritual walkers (salik) before it could reach the end of the journey. [2] The term actually understood differently maqamat oeh Sufis. In terminological word maqam can be traced understanding of the opinion of the Sufis, each of which opinions differ from each other in language. However, as the substance has a similar understanding.
According to al-Qushayri (d. 465 H) maqam is the stage of adab (ethics) of a servant in order wushul (up) to Him with a variety of efforts, manifested by a search destination and size of the task. The understanding of the station in the view of al-Sarraj (d. 378 H), ie the position or level of a servant before God acquired through a series of devotion (worship), seriousness against lust and liver diseases (mujahadah), spiritual exercises (riyadhah ) and directs all the soul solely to God.To convey the same al-Qushayri, al-Hujwiri (d. 465 H) states that the maqam is the presence of a person in the way of Allah is filled with them obligations associated with the station and keep it until it reaches perfection. If the note some opinions Sufi above, all of which are terminological agreed understand maqamat meaningful spiritual position of a pedestrian in the sight of God earned through the hard work of worship, earnestly against lust and spiritual exercises so that in the end he can achieve perfection. [3]
Maqamat form is perceived experiences and obtained a Sufi through certain businesses; A long road stages that must be taken by a Sufi order is as close as possible with God. Sufism is intended that the human (Sufi) to obtain a direct relationship with God so that he is aware that he is as close to God. However, a Sufi can not simply close to God. He has a long way containing levels (stages or stations). Maqam amount that must be passed by a Sufi turns relative. That is, the one with the other Sufi maqam has a different number. This is something that is reasonable given the maqamat closely related to Sufi experience itself.
Ibn Qayyim al-Jauziyah (d. 750 H) found maqamat divided into three stages. The first is awareness (yaqzah), the second is tafkir (think) and the third is musyahadah.Meanwhile, according to al-Sarraj maqamat consists of seven levels, namely repentance, wara ', zuhd, faqr, shabr, resignation and the pleasure. [4]Al Ghazali in Ihya Ulumudin make systematic maqamat with repentance - patiently - faqir - ascetic - trust - mahabah - ma'rifat and the pleasure.At Tusi explained maqamat as follows: Al Taubat - Wara - Zuhud - faqir - wait - the pleasure - trust - ma'rifat.Al Kalabadhi (d. 990/5) in his book "Al taaruf Li Madzhab Ahl Mysticism" explains there are about 10 maqamat: Repentance - ascetic - wait - faqir - unbelievable - tawadhu (humble) - resignation - blessing - mahabbah (love) - and ma'rifat.
If you go back to history, the actual concept of maqamat and ahwal already exist in the early days of Islam. The first character is talking about this concept is Ali Ibn Abi Talib. When he was asked about faith he replied that faith is built on four things: patience, confidence, justice and struggle. However, various maqamat which will be used as reference in this discussion is led to the concept of al-Sarraj.
B. maqamatAs mentioned above the levels (maqamat) that must be passed by a salik according to each expert Sufi consists of several stages. Each of the seven maqam this leads to an increase in an orderly manner from one maqam to maqam next. And at its peak was reached liberation will be wary of any bond world. [5] The maqamat in question include the following:
ReptileIn some Sufi literature experts found that the first maqam that must be taken by salik is repentance and the majority of experts agree with this Sufi. Some of them view that repentance is the beginning of all maqamat whose position is like the foundation of a building. Without a building foundation can not stand, and without repentance one will not be able to purify his soul and will not be close to God. In Sufism developed the concept of repentance and has a variety of meanings. Repentance literally means "back". In the perspective of Sufism, repentance means returning from deviant deeds, promised not to repeat it again and return to God. According to the Sufis sin is separation between a servant and God because of sin is something dirty, but God Glorified and loved saints. Therefore, if one wants to be as close to God he hrus cleanse ourselves from all kinds of sins by way of repentance. This repentance is real repentance, which is not to sin again. Labih even further Sufis understand repentance to forget everything but God. Penance can not be done only once, but must repeatedly In this case Dzu al-Nun al-Mishry split in two parts, namely repentance repentance laymen and people khawas. He said:
توبة العوام من الذنوب وتوبة الخواص من الغفلة
Furthermore, al-Daqqaq divide repentance in three stages. The first stage is repentance then Inabah (back) and the last stage is awbah. According to al-Sarraj repentance is divided in several sections. First, the repentance of those who wills (Muridin), muta'arridhin, Thalibin and qashidin. Second, repentance experts haqiqat (the Khawwas). In this section the experts haqiqat no longer remember their sins because of the majesty of God has met their hearts and they always remembrance Him. Third, repentance ma'rifat experts (specifically al-special). The repentance of experts ma'rifat is turning away from everything other than God.
wara 'said wara 'etymologically leads to الكف والانقباض word that means avoiding or abstain. [6] In the perspective of Sufism wara' means refraining things in vain, the unlawful and dubious things (doubtful). This is in line with the hadith the prophet:
حدثنا أحمد بن نصر النيسابوري وغير واحد قالوا حدثنا أبو مسهر عن إسمعيل بن عبد الله بن سماعة عن الأوزاعي عن قرة عن الزهري عن أبي سلمة عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم من حسن إسلام المرء تركه ما لا يعنيه. [7 ]
"Among (mark) goodness to Islamization someone is leaving something that is not important to him."
As for the meaning of wara 'in detail is to leave everything that is not useful in the form of speech, vision, hearing, actions, ideas or other activity undertaken a Muslim. [8] A salik shall not live in vain, he must keep his behavior, berhati- careful when talking and choose foods and beverages consumed.
ZuhudSaid zuhud many meanings described in the literature of mysticism. Because ascetic is one requirement that is owned by a Sufi to reach the highest step in the spiritual. Among the meanings of words zuhud is pointed out by the imam al-Ghazali "reduce the desire to the world and get away from it with full consciousness", those that mendefenisikannya with meaning "berpalingnya heart of the pleasures of the world and do not want it" [9], "which is a noble position approves the basis for the state ", and" high dignity which is the first step for concentrating salik, the pleasure, and trust in Allah ". According to Haidar Bagir ascetic concept identified with asceticism [10] which can give rise to another concept that is faqr. According to Abu Bakr Muhammad al-Warraq (d. 290/903 M) said zuhud contains three things that should be left out the letter z means zina (jewelry or honor), h means hawa (desire), and d refers to the world (material) , In the perspective of Sufism, zuhud interpreted with hearts hatred towards the mundane happenings when there is an opportunity to achieve it simply because the sheer obey and expect the pleasure of Allah SWT.
According to Shaikh Syihabuddin there are three kinds of asceticism, namely: first, asceticism lay people in the first rank. Secondly, asceticism special people (asceticism in asceticism). This means changing the excitement that is the result rather than just excitement zuhud hereafter, so lust really just filled with the afterlife. Third, asceticism special people among the special. In third place are the asceticism with God. It is only reserved for the prophets and holy men. They have to feel mortal 'so that his will is God's will. Meanwhile, according to al-Sarraj, there are three groups of ascetic:
Beginner group (mubtadiin), they are the people who empty hands from the property, and also empty his heart.The group of experts nature of the ascetic (mutahaqqiqun fi al-zuhd). This group is expressed as the people who leave the pleasures of the soul of anything in this world, whether it be praise and honor of men.Group who know and believe that anything in this world is lawful for them, but believe that possessions do not make them far from God and not detract at all their positions, all of them solely because of Allah.
FaqrFaqr means always feel the need of God. Faqr attitude is closely related to the ascetic attitude. If the ascetic means to leave or stay away from the desire for things that are material (mundane) are highly desirable then faqr means emptying the heart of bonding and desire for anything other than God, the essential needs only to God alone.
People who faqr it does not mean anything, but the faqir are people who are rich with God alone, which only enriches the spiritual with Allah. People who behave faqr spiritual meaning had been freed from dependence on the creature to meet the intent of his life. Ali Uthman al-Hujwiri in Kashf al-Mahjub, citing a Sufi who says "Faqir not a person who has no sustenance / income, but that nature itself devoid of low desire". He also quoted Sheikh Ruwaym that "his heart is protected faqir characteristic of self-interest, and the spirit of impurity maintained and continue to perform religious duties."
SabrPatience etymologically means steadfast heart. In Mu'jam Maqayis al-lughah patient mentioned that word has three meanings that resist, something that most high and types of rocks. [11] Tolerance according to the terminology is to resist the spirit of all what is not preferable either in the form of pleasure and prohibition to earn the pleasure of Allah , In the perspective of patient Sufism means keeping guard at the calamities that befall him manners, always steadfast in carrying out the commands of Allah and stay away from all prohibitions and brave to face all events. Patience is the key to the success of the faithful. Patience was half of faith because faith is composed of two parts. Half is patience and the other half it when happy thanksgiving good and in difficult circumstances. [12] The meaning of patient according to experts Sufis are basically the same, namely restraint against what happened to him.
According to al-Sarraj patient divided into three kinds: those who strive to be patient, patient person and very patient person.
ResignationResignation means 'surrender'. Resignation in Sufism made washilah to turn and purify the human heart to be detached and do not want to and think about the mundane as well as anything other than Allah. Basically meaning or concept of Sufism's resignation in contrast to the concept of religion. Resignation according to the Sufis are fatalists, hang everything on the fate and the will of God. Sheikh Abdul Qadir Jailany mentions in his book that all the provisions of the Lord is perfect existence, it does not degenerate a salik if he asks for more than a predetermined God. [13]
RidhaBasically some scholars put forward the concept of the pleasure differently. As well as Iraq and Khurasan clerics differ on this concept, whether it includes part of the station or something. Maqam is the pleasure of the doctrine to respond to and transform all forms of suffering, misery into joy and pleasure. In the book of al-Risala al-Qusyairiyah mentioned several scholarly opinion regarding the meaning of the pleasure of [14], including Ruwaim opinion which says that: الرضا: أن لو جعل الله جهنم على يمينه ما سأل أن يحولها إلى يساره. , Was Abu Bakr ibn Tahir said: الرضا: إخراج الراهية من القلب, حتى لا يكون فيه إلا فرح وسرور. , According to Imam al-Ghazali, the pleasure is the fruit of mahabbah. In the perspective of Sufism's approval means an attitude accept gracefully and happy against any decision of God to a servant, though it is pleasant or not. The attitude of the pleasure is the fruit of one's seriousness in holding his own desires. [15]
Rida according to al-Sarraj is something great and special, meaning that anyone who was honored by the blessing meant he was greeted with the most perfect and was honored with the highest respect. In his book al-Luma 'al-Sarraj further argued that maqam maqam's approval is the last of the series maqamat. Imam al-Ghazali said that the essence of the pleasure is when the heart is always in busy state memory. Based on the statement can be understood that all activities of human life should always be within the framework of seeking the pleasure of Allah.
C. ahwalAhwal is the plural form of 'thing' which is usually defined as a mental state (mental states) experienced by the Sufis on the sidelines of his spiritual journey. [16] Ibn Arabi called it as any properties owned by a salik at a time and not on other times, such as drunkenness and mortal '. Its existence depends on a condition. He will disappear when the condition no longer exists. It can not be seen but can be understood and perceived by the people who experienced it and therefore difficult to describe with words expression. [17]
It has been mentioned above that the explanation of the difference maqamat and it confusing because the definition of each character is different but Sufism is generally used as follows: maqamat is a spiritual journey that is championed by the Sufis to obtain it. This struggle is in essence a spiritual struggle long and tiring to fight the passions including human ego is seen as a big idol and an obstacle to get to God. In the reality of the Salik is to move from one state to another maqam takes berbilang year, while "ahwal" often obtained spontaneously as a gift from God. Furthermore, the Sufis say that it is a gift and maqam is the acquisition (kasb). No maqam is not entered it and nothing is separate from the station. [18]
Some scholars say that it is something that is not silent and not binding (dynamic). Al-Ghazali in giving the view that if a person has been steady and remains in a station, he will obtain a certain feeling and that's it. On this he also gave examples of yellow color which can be divided into two parts, there is a yellow color which remains as the golden yellow color and a yellow color may change as the jaundice. Such is the condition of a person or thing. Condition or trait that remains is called maqam while changing nature called it. According Syihabuddin Suhrawardi one can not rise to a higher maqam before repairing the station earlier. However, before rising, from higher maqam come down things with it maqamnya become a reality. [19] Therefore, a rise salik from one state to the next maqam caused by the power of God and His grace, not caused by his own efforts. the statement above gives an understanding that the maqam is more permanent presence in the salik themselves rather than things. In addition, maqamat more a result of the active efforts salik, while ahwal is helping God's grace or passive nature.
As with the station, it also consists of some sort. However, the concept of division or formulation as well as the number of different things among experts Sufi. Among various things, namely; muraqabah, Khauf, king ', syauq, Mahabbah, tuma'ninah, musyahadah, yaqin.
MuraqabahEtymologically muraqabah means keeping or observing purposes. As for the terminology muraqabah is one of the mental attitude which implies the existence of self-awareness that he is always dealing with God and feel themselves supervised by its creator. [20] The definition is in line with pendangan al-Qushayri that muraqabah is a state of introspection to God and introspective also means a lack of awareness of the servant that God always sees himself.
KhaufAccording to al-Qushayri, fear God means fear of the law. Al-Khauf is a mental attitude was afraid of God because of less than perfect devotion or fear and worry lest God was not pleased with him. Ibn Qayyim looked Khauf as guilt in every breath. Feelings of guilt and the fear in the heart that causes people to flee towards God.
Raja 'Raja 'means hope. Al-Ghazali saw the king 'as a glad heart because waiting for her lover to come to him. Meanwhile, according to al-Qushayri king 'is keterpautan heart to something he wanted happen in the future. Meanwhile, Abu Bakr al-Warraq explained that the king 'is the pleasure of God to the hearts of those who are afraid of, if not because it would have ruined themselves and there goes their mind. Of some Sufi expert opinions expressed above can be understood that the king 'is the optimistic attitude in gaining Allah's bounties and favors provided to His righteous and in him a great sense of optimism arises to perform various charities commendable and away from bad deeds and vile.
SyauqSyauq bergeloranya significant loss of life and love. Experts Sufi stated that syauq is part of mahabbah. So understanding syauq in Sufism is the psychological atmosphere that accompanies mahabbah. This nostalgia emanating from the heart because the surge of pure love. To cause a sense of longing for God then a salik first must have the knowledge and recognition of God. If the knowledge and recognition of God has deep, then it will cause a sense of fun and excitement. Pleasure will lead to the growing sense of love and longing, longing to always meet and with God.
MahabbahLove (mahabbah) is footing or foundation for the glory of it. As well as repentance is the basis for the glory of the station. [21] Al-Junaid call mahabbah as a tendency heart. That is, a person's heart tends to God and to everything that comes from Him without effort. The basic understanding mahabbah among others in the word of God:
"O ye who believe, whoever among you who fell away from his religion, then soon Allah will bring a people that God loves them and they love Him, who being weak Gentle against the believers, which is tough against the infidels, that is jihad in the path of Allah, and who is not afraid to censure those who like to denounce. That is the gift of God, given unto whom He wills, and Allah is vast (His gift), the Knower. "[22]
"Say: 'If you (really) love Allah, follow me, Allah will love you and forgive you your sins." Allah is Oft-Forgiving, Most Merciful. "[23]
As for the signs mahabbah according to Suhrawardi namely; 1) in the heart of the lover there is no love in the world and the hereafter. 2) it must not be inclined to beauty or other beauty may be seen by him or take his eyes off the beauty of God. 3) it must be love means to unite with a lover and subject. 4) because it is filled and baked in love, he must necessarily mention the name of God tirelessly. 5) He must serve God and not against the commandments. 6) any pilhannya gaze always expect the pleasure of Allah. 7) saw God and united to not have to reduce the levels of love in him. In itself must rise syauq nature, and amazement.
The main character is understood mahabbah Rabi'a al-Adawiyah (95 H-185 H). According to him, the love of God is the spark of love and a deep longing for God. The concept mahabbahnya many contained in his poems.
Tuma'ninahIn language tuma'ninah means it is quiet and peaceful. No anxiety or worry, nobody can interfere with feelings and thoughts because he has reached the level of the highest purity of soul. According to al-Sarraj tuma'ninah servant means strong minds, strong faith, in science and clean memory. Someone who has earned it already able to communicate directly with Allah.
MusyahadahIn the perspective of Sufism musyahadah means to see God with the eyes of the heart, without the slightest hesitation, like seeing eye to eye. This means that in the world of Sufism is a mystic in certain circumstances would be able to see God with the eyes of his heart. Musyahadah can be said is the ultimate goal of Sufism, namely finding the peak spiritual experience closeness with the servant of God. In the view of al-Makki, musyahadah also means increased confidence which then shines brightly because it can reveal the present (in the liver). A Sufi who has been in terms of musyahadah feel as though there is no longer a veil which mengantarainya with his Lord so tersingkaplah all the secrets that exist in God.
YaqinAl-Yaqin means a combination of extensive and in-depth knowledge and a sense of love and longing deep within her soul anyway so tertanamlah direct encounter with the Lord. In the view of al-Junaid yaqin is fixed in the science of heart, he did not turn around, do not move and do not change. According to al-Sarraj yaqin is the foundation and at the same time the final part of the whole ahwal. Can also be said that the essence of the whole ahwal yaqin.