Imam Ghazali: "When I was young, I had this deep dive into the ocean. I observed them as reliable and intrepid divers, divers open as timid and cowardly. I attacked every darkness and overcome all an issue, dive into shock. I thoroughly aqidah each group and reveal the secrets of how thought
every group, so I can distinguish between groups that fight for the
truth and whose fight falsehood, in order to distinguish between the
followers of the Sunnah and the creator of heresy ".
Al-Ghazali and Mysticism
Al-Ghazali is that scholars are able to compose great compromise between the Shari'ah and nature or mysticism into a new building that was satisfactory to both parties, both from the Syar'i or more so among the Sufis.
Various kinds of books that discuss lunge Al-Ghazali that growth at a time when many emerging schools and goolngan. At that time, diverse tendency to think, well the nuances of religion and ratio, clash and argue. Al-Ghazali felt himself between the divided sects, groups destroyer, alien philosophies and heresy-heretic thinking. Sehigga envisaged in the temple of his words that so inspires the heart with thunderous enthusiasm and courage;
Thus no doubt al-Ghazali found herself face to face with the ocean, with the waves are very powerful and deep. He did not position himself as a "cheerleader" who just went along in the huge waves. He did not fear the vastness of the ocean, the depth of the ocean floor and the magnitude of the wave.
AjaranTasawuf basis is love longs to connect with her lover of Allah, and berasik-maksyuk with him. The development is quite interesting is the emergence of consciousness from within to moderate teachings of Sufism, and to eliminate conflicts between the Shari'ah and Sufism or nature. These efforts will not be successful although fully satisfactory, but quite constructive and positive. The opposition between nature and Shari'ah would be minimized. But otherwise lead to conflict between groups into a more orthodox with pure Sufism is more heterodox (Pantheists). Besides, the fundamental weakness of this compromise, generally located on an appreciation of Sufism (nature) is always regarded higher than the Shari'ah. Al-Ghazali example of faith divides into three levels, and the highest is the arifin (Sufis). This teaching is described as follows;
"Faith initial level, the faith of ordinary people, the basic dogmatic faith.
The second level, the mutakallimin faith (theologians), on the basis of a mixture of (imitation) with a similar proposition.
This level is still close to the lay groups.
The third level, the faith of the arifin (Sufis) on the basis pensaksian directly with intermediaries Nurul Yaqin. (Ihya '' Ulumuddin, III, p. 15).
After Al-Ghazali saw that expert kalam science, philosophers and the Baatinites not be able to deliver reached his faith and nature, then he glanced at the Sufism which in his view is the last hope that can give happiness and keyekinan. He said, "after I studied these sciences (theology, philosophy, and the teachings bathiniyah), I began to follow the path of the Sufis."
Sufis much talked about kashf and mu'ayanah, capable of dealing with the angelic nature and learn from it directly, is able to know the Lawh-mahfuz and the secrets they contain. However, how can I make a human capable of getting kashf and mu'ayanah? The Sufi replied, how to study and practice the knowledge gained. Al-Ghazali said, "I know that their order be perfect with science and charity"
The first road, namely Science. Al-Ghazli began to gain knowledge of Sufis from the book of Al-Qulub QUT Mu'amalah Al-Mahbub of Abu Talib al-Makki and book Ar-li Ri'ayah huquq God works Harith Al-Muhasibi, and sayings such Sufi helm Al-Junaidi, As-Shibli, Al-Busthami, and others. Al-Ghazali said, "Getting the science of Sufism for me is easier than to practice it. I started studying the Sufis by examining the books and sayings of their teachers. I get the knowledge by listening and belajtar. It appeared to me that the great Sufi teacher privilege may not be achieved by way of learning, but in a way dzauq, terms, and improve the properties ourselves. "
The second path, that is by Tahalli (decorate themselves with particular traits), Tkhalli (cleaning firi of the properties of the low and despicable) so that people can memberesihkan hearts of minds other than Allah and decorate the hearts with dhikr to Him. Al-Ghazalai said, "Adapu benefits achieved from the Sufi science is wasting drawback that hinders the soul, purify themselves from the despicable and depraved nature dirty, until the soul is clean the liver becomes empty of other than Allah and decorated with dhikr to God . "
In the books Ihya '' Ulumuddin, Al-Ghazali wrote, "For the heart, there is the same and the absence of something. So, how careful to leave all the affairs of the World? By God, this is a very difficult; manusai rarely capable of doing it "
Al-Ghazali's old enough to be in a situation of attraction between encouragement lust and calls hereafter, until he felt he no longer had to choose, but be caused to leave Baghdad. Now his tongue became heavy and he felt bored teaching. This situation makes him sad and weak physical condition, to the point of despair treating physician. The doctors said, "The disease comes from the heart and spread to his body. The disease can not be cured unless resting the mind of the factors that made him sick "
"While aware of the inability and all attempts have failed, I will inevitably have to turn back to God in a state of forced and do not have a choice anymore. God who answers prayer if praying forced-granting my intention, sehinngga now seemed easy for me to leave the ranks, possessions, children, and friends. "
After experiencing periods of doubt which is quite complicated, either in philosophy or science use in Kalam, finally actually get satisfaction in psychiatric appreciation in Sufism, which believe in the absolute proposition Kashfi. [12] This is the uniqueness or weirdness al-Ghazali. Perhaps because of the influence of family environment and society Persian period which are fertile ground for the development of thought and life of Sufism. Presumably he had since childhood has a positive assessment to the teachings of Sufism. Because it is his view and appreciate how institutions can deepen faith and Sufism deep religious feeling, and can foster sublime morality. And it turns out finally Al-Ghazali so propagandist Sufism most vibrant and most successful. For example, thus only the lives of the Sufis and Sufism are described:
"What I know for sure that the Sufis are the ones who really have the path of Allah, in particular. And that the road they travel is the best possible way, and conduct their lives is the most correct, and morality is the most sacred. Even if the experts think and philosophers are wise, and knowledge of the scholars who hold the secret to creating the shari'ah gathered and morality is better than what is on them (the Sufis) could not find it. Because the motion and silent Sufis, either born or spiritual, guided by the prophetic light. And there is no prophetic light above this world, another light that can illuminate it. "(Mungqidz min al-Dlalal, p, 31).
Then about deepening and strengthening religious feelings of faith, Al-Ghazali saw that Sufism is a great tool to for support for deepening sense of religious (Islamic spirituality) and to stabilize and revive the faith. With the new kalam science can understand the main points of faith, but can not instill confidence steady and turn the religious experience. Therefore Tasawuflah most powerful means to treat disease and drought sense of religious formalism, according to Al-Ghazali.
What matters then, how to marry and mengkrompromikan Sufism with Shari'ah? Or in other words how mengkompromokan Shari'ah and nature so that the two are not mutually displacing, but support each other instead. This is the issue that has been long enough be imagined by the Sufis themselves, how bridging the two systems that grow alongside the often provoke a sharp conflict.
The function of the nature itself of the shari'ah is as digamabarkan Imam Al-Qushayri in his treatise namely;
"Shari'ah was command to execute worship, was the nature of live greatness of God (in worship). Then every shari'ah is not reinforced nature is not acceptable; and any nature that are not associated with the shari'ah not produce anything. Syari'at comes with obligations on the slave, and the nature of preaching God's determination. He ordered mengibadahi shari'ah, nature meyaksikannya on him. Shari'ah doing instructed him to watch the nature of its provisions, his levels, both hidden and outside. (Risakah Qusyairiyah. It, 46)
Here, Al-Ghazali attempted purge of the teachings of Sufism alien possessed him, that Sufism walking on the corridors of the Qur'an and Sunnah. He refused to understand Hulul and Ittihad as in propagandakan by al-Hallaj and others. Al-Ghazali only accept Sunni Sufism which was built on the pillars of the Qur'an and Sunnah. He tried to return the themes of morality, Suluk, or thing on Islamic sources. Everything that should have the foundation of the Qur'an and Sunnah.
One striking thing that made Al-Ghazali in Sufism is an attempt to divert the themes dzauq (taste), Tahliq (fly), Syathahat, and Tahwil be peraktis values. He is treating the heart and soul of danger, then mensucikannya with noble morality. This effort appears clearly seen in the book of Al-Ihya' her. He spoke of morality harm (al-Muhlikat) and morality that saves (al-Munjiyat). "Al-Muhlikat is any morality reprehensible (madzmum) which prohibited the Koran. The soul must be cleansed of this despicable manners. Al-Munjiyat is proper morality (praised), the preferred nature and its people muqarrabin and shiddiqin, and become a tool for the servant to draw closer to the Lord of the Worlds.
Sufi science theme according to Al-Ghazali is the Essence, the nature of the act da Alah SWT. The fruit of the knowledge of God is the emergence of attitudes to love God, because love is not there will appear without the "knowledge" and introductions. Another fruit of the knowledge of God is "drowning in an ocean of Tawheed", as a 'wise do not see anything other than Allah, did not know but Him, in this form of none other than Allah and His deeds. No action can be seen humans unless it was an act of God. Each universe is His creation. Those who see it as the handiwork of God, then he is not meluhat except in Allah, he does not become wise except for the sake of Allah, do not love except Allah. Imam Al-Ghazali adds, "They train the heart, until Allah allowed to see Him. Meanwhile, Sufism done to uphold and practice the Qur'an and Sunnah. "
Resulting in behavior and speech, Al-Ghazali firmly holding the Shari'ah. He said, "a true wise saying," if you see a man capable of flying in the air and able to walk on water, but he acts contrary to the shari'ah, then know he was a demon. "
Even with openly he refused and fought them deangan a variety of reasons and arguments. Openly declare a person who has obtained disclosure (kashf) and testimony (musyahadah) not worth issuing a remark contrary to the Islamic faith, the pure monotheism aqidah distinguish between God and where the servants, and asserted that God is a God and a servant is a servant , That is the belief that adhered to al-Ghazali. [21] Al-Ghazali said that the phrases spoken by the Sufis that may be entered into the category of imagination (tawahhun) because they have trouble with words about unity they have achieved. Or, perhaps, the use of terms that make expansion term development framework and in accordance with the Sufi tradition and poets. They usually borrow a phrase most easily understood, such as the poet said following; "I was coming down, and comes down to is me too. We are a spirit that resides in a body ".
Furthermore, Al-Ghazali infer general premises provide important note stating that oneness with God (ittihad) rationally impossible. And Al-Ghazali did not discuss more particulars intuitive gnosis (al-adh-dzawiqiyyah ma'rifah), which is the main concept of the mystical. Therefore, Al-Ghazali, as in katakana by Ibn Thufail, has been honed to a variety of science and polished with ma'rifat. Therefore, the discussion about the concept of Al-Ghazali ma'rifat always be within the bounds of religion. He never allowed himself to drift in greeting others.
Thus, it can be concluded that Sufism according to Al-Ghazali is emptying the heart of everything other than God, despise everything other than Allah, and the consequences of that attitude affects the heart and limbs work.
Al-Ghazali and Syari'at
As described above about the life of Al-Ghazali that, life suffused thought waves so powerful that it makes Al-Ghazali oscillate with conviction, then so terlontarlah dengangan wise words that, "until he felt he no longer had to choose , but must be caused to leave Baghdad. Now his tongue became heavy and he felt bored teaching. This situation makes him sad and weak physical condition, to the point of despair treating physician. The doctors said, "the disease comes from the heart and spread to his body. The disease can not be cured unless resting the mind of the factors what made ATNYA sick "
Regarding shock is deemed heretical beliefs of Shi'ism Bathiniyah or that he would call Ta'limiyah class, which requires believing in faith-faith is seen Ma'sum (preserved from error), Al-Ghazali recommends that the Muslim community is better faith Prophet Muhammad is indeed required all Muslims believe in Prophet directly, rather than faith-faith in the disseminator of heresy
Of arrangement Ihya '' Ulum al-Dien main ideas reflected Al-Ghazali law and the nature of the relationship or Sufism. Ie before the study and practice of Sufism one must deepen the knowledge of Shari'ah and aqidah telebih first. Not only that, he should konsekuwen run with perseverance and perfect Shari'ah. Because in terms of Shari'ah such as prayer, fasting and others, in Ihya 'explained levels, how to run the prayer, fasting, and so on. That is, as is generally the adherents of Sufism in Revival 'differentiated levels of prayer among the laity, the khawas, and that more specifically. Likewise, fasting, and so on. After running syari'at orderly and understanding, new third volume begins studying the congregation. That is about introspection, control passions, and then lau wiridan in performing dhikr, until finally reaching knowledge or appreciation ma'rifat Kashfi.
Sufism and Shari'ah
One of the charges that are often addressed to Sufism is that Sufism ignore or not concerned with the Shari'ah. This charge applies only to cases tertntu are usually found in Sufism type "situation Drunk" (sur, intoxication), which can distinguish the type of Sufism "state-not-drunk" (sahw, sobiety). "Drunk state" controlled by persaan presence of God: Sufis see God in all things and losing the ability to distinguish creature-creature. This situation is accompanied by intimacy (uns), closeness to Tuahn who loves. "The state-not-drunk" filled with fear and reverence (haybah), a sense that God how great, mighty, full murkan and far, derta not care about the small problems of mankind.
Sufis "drunk" feeling of intimacy with the God and very yaqin on compassion, whereas the Sufis "who-not-drunk" controlled by fear and reverence to God and remain worried about wrath. The first tend to be less concerned with the Shari'ah and menyaatkan blatant denagan unity of God, while the second yagn maintain courtesy (adab) against God. Sufis who, in the phrase of Ibn al-'Arabi, "melkihat with both eyes" always maintain reasonable and kashf (penyingkakpan intuitive) in perfect balance while recognizing the rights of "not-drunk" and "who-drunk."
The accusation that Sufism ignore dapkat shari'ah not acceptable if addressed to Sufism type of "state-not-drunk". Because, Sufism emphasizes the importance of this type of shari'ah. Sufism can not be separated due to the adherents syri'at is the beginning of the road that must be taken towards Sufism.
In a part of Al-Futuhat Al-Makkiyah, Ibn al-'Arabi states, "if you betanya what Sufism? So we said, Sufism is committed to the good behavior-behavior according syri'at inwardly and outwardly and it is noble morality. Expressions of good behavior according to shari'ah in the words of Ibn al-'Arabi showed that Sufism should be guided by the shari'ah. According to the Sufis, the shari'ah is scales and leaders that must be followed and disikuti by anyone who mengigninkan keberhasialan Sufism. As where Ibn al'Arabi, Naser Hussein, a thinker of Sufism defend Iranian-type "situation-not-drunk" repeatedly stressed that no tasawwuf without shari'ah.
Iskam as sngat religion emphasizes balance manifests itself in the unity of the Shari'ah (law Tuahan) and tharikat (spiritual path), which is often called mysticism or Sufism. If syari'ata is exoteric dimension of Islam, which is now significantly many aspects dealing lahiriyah, then tharikat is the esoteric dimension of Islam, which deals more with the aspect bathiniyah. The importance of maintaining keatuan shari'ah and tharikat prosecuted by the fact that everything in nature, including humans, have lahitaiyah aspects and bathiniyah.
Islam is a religion that has a vast teachings. Islamic teachings it is called Shari'a. Islamic Shari'a rules cover all of Allah, who brought / delivered by the Prophet Muhammad, for all people, in regulating human relationships with God, each other and the relationship of the human family relationship with other creatures. And it is useful for regulations to purify the human soul danmenghiasinya with major properties. This is the understanding of shari'ah are commonly used by the scholars' Salaf.Sufism is a branch of the Shari'a, as is the case with Tawheed (aqidah) and jurisprudence which is a branch of the Islamic Shari'ah. As in the hadith narrated from Umar, to imply that the three basic elements of the Shari'ah of Islam, Iman and Ihsan.Ihsan including charity care in relation to Ma'bud (God). This matter is not learned in the science of kalam and fiqh, but discussed in Sufism. As with regard to charitable birth such as prayer, fasting, zakat and hajj, which is being studied in the science of fiqh, which comes to aqidah studied in Kalam.
Aside from Ihsan, Sufism also discusses hubngan man with his neighbor called morality, as is the case with fiqh besides discussing about the pillars of Islam he also discusses Muamalat maliah, jinayat, munahkat and qoda ', since these issues are closely related to the principal issue The Prophet mentioned above (Islam, Iman, Ihsan). An example is about the disease of envy (envy). Envy according to hadith Apostles can take charity bleak consuming fire of firewood. From this hadith (about Islam, Iman, Ihsan) can dipahamkan that envy is damaging relationships with fellow human beings can also damage the relationship with God. Because of that problem despicable manners and proper morality that grew up in the liver can be learned in the science of Sufism. With this clear, how the position of Sufism premises Shari'ah circuit.
Sufism Islam would not exist if there is no Tawheed. He said nothing to cleansing the liver if not believers. Islamic Sufism is actually the result of a pure and strong aqidah seseuai with the will of Allah and His Messenger.
It's been a lot of adherents of Sufism that slips in this field. Many Shufi who have claimed to be God or the manifestation of God. There is also a claim that the Prophet lesser of the trustees. There are mengi'tikadkan that cults that we do not come to God if not with merabithahkan teacher first. And stout kinds I'tiqad misguided sense think that comes from humans.
They do not do any I'tiqad-I'tiqad pagan and idolatrous less steeped in soul pure Islamic Monotheism / are not mixed in with the philosophy of the human mind. Therefore, to explore the mysticism of Islam must first be dimatagkan understanding of Islamic Monotheism. Sufism charity will be ruined if it is not preceded by the notion of Tawheed.
Such is the relationship between Sufism ilmlu with the science of Tawheed (shari'ah). Sufism there will be no if no Tawheed Tawheed and will not flourish and fruitful if there is no Sufism.
Codification SUFISM with the Shari'ah in Glasses al-Ghazali
Imam Al-Ghazali (d, 111 AD) is the scholars' experts of shari'ah law adherents Shafi fiqh, and a supporter Ash'ari theologian highly critical, but after lamjut age he began to doubt the sense Dalail pole the establishment of schools Asy'ariah next proposition revelation. After experiencing doubts about the ability to sense either in philosophy or its use in theology, eventually it gets satisfaction in psychiatric appreciation in Sufism, believe in the absolute Dalail kashf. This is the uniqueness or keanaehan al-Ghazali. Perhaps because of the influence of family environment and society Persian period which are fertile ground for the development of thought and life of Sufism. Presumably he had since childhood has a positive assessment to the teachings of Sufism. Because it is his view and appreciate how institutions can deepen faith and Sufism deep religious feeling, and can foster sublime morality. And it turns out finally Al-Ghazali so propagandist Sufism most vibrant and most successful. For example, thus only the lives of the Sufis and Sufism are described:
"What I know for sure that the Sufis are the ones who really have the path of Allah, in particular. And that the road they travel is the best possible way, and conduct their lives is the most correct, and morality is the most sacred. Even if the experts and philosophers think the wise, and knowledge of the scholars who hold the secret to creating the shari'ah gathered and morality is better than what is on them (the Sufis) could not find it. Because the motion and silent Sufis, either born or spiritual, guided by the prophetic light. And there is no prophetic light above this world, another light that can illuminate it. "(Mungqidz min al-Dlalal, p, 31).
The above quote shows how high the value of Sufism in the eyes of al-Ghazali. And indeed to the future of Sufism is still managed by the elite (khawas), not populist. So the quality is still bias control. Only the emergence of kecenserungan towards phanteis or union-mystical and irregularities against the shari'ah that meulai memperihatinkan and cause tension. This is reflected in the title of an autobiographical treatise al-Ghazali al-Munqidz min ad-Dlalal, which is biased in the liberator translated from straying. Sufuisme terms of the book's error peafsiran criticized the adherents understand hulul, ittihad, and wushul, with the statement:
"Summarily, penghayatn makrifat it peaked up so close to God that there is a party that says hulul, a party again said ittihad, and some are said wushul, all of this is wrong. And I have explained in terms of their mistakes in maqshudu al-Aqsa (Objectives High) .al-Munqidz min al-Dlala, p. 32 "
Regarding shock is deemed heretical beliefs of Shi'ism Bathiniyah or that he would call Ta'limiyah class, which requires trust in priests were deemed Ma'sum (preserved from error), Al-Ghazali recommends that the Muslim community is better faith Prophet Muhammad is indeed required all Muslims believe in Prophet directly, rather than faith-faith in the spreader heresy. ,
Moderate on the issue of the teachings in Sufism, in munqidz has ditunjikkan misguided ideologies. So that people do not get lost kepaham-neka neka al-Ghazali tried to limit the appreciation of Sufism makrifat in order to get to the appreciation moderated hanhya very close to God, not to fall into familiar hulul, ittihad, and whusul. Thus meaning al-Ghazali rejects makrifat appreciation towards the peak, ie refuse mortal 'al-mortal'. So in practice Sufism is limited and moderated only to the appreciation of mortal '(ecstasy) which is the middle, which is aware of the fundamental differences between humans and God is transcendent, overcoming the universe. Ie only samkpai appreciation of the close (qurb) with God, so that self-awareness as being makrifat still different with God dimakrifatinya.
Then about deepening and strengthening religious feelings of faith, Al-Ghazali saw that Sufism is a great tool to for support for deepening sense of religious (Islamic spirituality) and to stabilize and revive the faith. With the new theology can understand the main points of faith, but can not instill confidence steady and turn the religious experience. Therefore tasawuflah most powerful means to treat disease and drought sense of religious formalism, according to Al-Ghazali. [40] The problem then, how to marry and Sufism compromise with the Shari'ah? Or in other words how to compromise the Shari'ah and nature so that the two are not mutually displacing, but actually support each other.?
This requirement is reasonable, because the Sufis themselves develop their teaching is to enliven religious life, and not to ruin it. But how, it could not yet put forward by the scholars' Sufi. Imam al-Qushayri (w, 1074M.) In a new treatise can formulate expectations as follows:
"Shari'ah was command to execute worship, was the nature of live greatness of God (in worship). Then every shari'ah is not reinforced by nature are not acceptable; and any nature that are not associated with the Shari'ah, would not produce anything. Syari'at dating to the obligation on the slave, and the nature of God gives provisions. Syari'at ordered mengibadahi on him. Shari'ah melakuakan instructed him, the essence of witnessing its provisions, levels, either hidden or looked outside. (Minutes Qusyairiyah, p. 46) "
Although the ideal of establishing harmony untuik practice taswuf with shari'ah has been exacerbated and become concerns ulama'-scholars' previous Sufi, but new al-Ghazali who successfully formulate concrete buildings teachings. The concept of al-Ghazali who compromise and establish strictly between premises shari'ah sufism experience compiled in his most monumental Revival 'Ulumu ad-Din.
Of arrangement Ihya '' Ulum al-Dien main ideas reflected Al-Ghazali law and the nature of the relationship or Sufism. Ie before the study and practice of Sufism one must deepen the knowledge of Shari'ah and aqidah telebih first. Not only that, he should konsekuwen run with perseverance and perfect Shari'ah. Because in terms of Shari'ah such as prayer, fasting and others, in Ihya 'explained levels, how to run the prayer, fasting, and so on. Ie as a general p [fig adherents of Sufism in Revival 'differentiated levels of prayer among the laity, the khawas, and more specifically. Likewise, fasting, and so on. After running syari'at orderly and understanding, new third volume begins studying the congregation. That is about introspection, control passions, and then lau wiridan in performing dhikr, until finally reaching knowledge or appreciation ma'rifat Kashfi.
Sufi science theme according to Al-Ghazali is the Essence, the nature of the act da Alah SWT. The fruit of the knowledge of God is the emergence of attitudes to love God, because love is not there will appear without the "knowledge" and introductions. Another fruit of the knowledge of God is "drowning in an ocean of Tawheed", as a 'wise do not see anything other than Allah, did not know but Him, in this form of none other than Allah and His deeds. No action can be seen humans unless it was an act of God. Each universe is His creation. Those who see it as the handiwork of God, then he is not meluhat except in Allah, he does not become wise except for the sake of Allah, do not love except Allah. Imam Al-Ghazali adds, "they train the heart, until Allah allowed to see Him. Meanwhile, Sufism done to uphold and practice the Qur'an and Sunnah.
Resulting in behavior and speech, Al-Ghazali firmly holding the Shari'ah. He said, "a true wise saying," if you see a man capable of flying in the air and able to walk on water, but he acts contrary to the shari'ah, then know he was a demon. "
Al-Ghazali and Mysticism
Al-Ghazali is that scholars are able to compose great compromise between the Shari'ah and nature or mysticism into a new building that was satisfactory to both parties, both from the Syar'i or more so among the Sufis.
Various kinds of books that discuss lunge Al-Ghazali that growth at a time when many emerging schools and goolngan. At that time, diverse tendency to think, well the nuances of religion and ratio, clash and argue. Al-Ghazali felt himself between the divided sects, groups destroyer, alien philosophies and heresy-heretic thinking. Sehigga envisaged in the temple of his words that so inspires the heart with thunderous enthusiasm and courage;
Thus no doubt al-Ghazali found herself face to face with the ocean, with the waves are very powerful and deep. He did not position himself as a "cheerleader" who just went along in the huge waves. He did not fear the vastness of the ocean, the depth of the ocean floor and the magnitude of the wave.
AjaranTasawuf basis is love longs to connect with her lover of Allah, and berasik-maksyuk with him. The development is quite interesting is the emergence of consciousness from within to moderate teachings of Sufism, and to eliminate conflicts between the Shari'ah and Sufism or nature. These efforts will not be successful although fully satisfactory, but quite constructive and positive. The opposition between nature and Shari'ah would be minimized. But otherwise lead to conflict between groups into a more orthodox with pure Sufism is more heterodox (Pantheists). Besides, the fundamental weakness of this compromise, generally located on an appreciation of Sufism (nature) is always regarded higher than the Shari'ah. Al-Ghazali example of faith divides into three levels, and the highest is the arifin (Sufis). This teaching is described as follows;
"Faith initial level, the faith of ordinary people, the basic dogmatic faith.
The second level, the mutakallimin faith (theologians), on the basis of a mixture of (imitation) with a similar proposition.
This level is still close to the lay groups.
The third level, the faith of the arifin (Sufis) on the basis pensaksian directly with intermediaries Nurul Yaqin. (Ihya '' Ulumuddin, III, p. 15).
After Al-Ghazali saw that expert kalam science, philosophers and the Baatinites not be able to deliver reached his faith and nature, then he glanced at the Sufism which in his view is the last hope that can give happiness and keyekinan. He said, "after I studied these sciences (theology, philosophy, and the teachings bathiniyah), I began to follow the path of the Sufis."
Sufis much talked about kashf and mu'ayanah, capable of dealing with the angelic nature and learn from it directly, is able to know the Lawh-mahfuz and the secrets they contain. However, how can I make a human capable of getting kashf and mu'ayanah? The Sufi replied, how to study and practice the knowledge gained. Al-Ghazali said, "I know that their order be perfect with science and charity"
The first road, namely Science. Al-Ghazli began to gain knowledge of Sufis from the book of Al-Qulub QUT Mu'amalah Al-Mahbub of Abu Talib al-Makki and book Ar-li Ri'ayah huquq God works Harith Al-Muhasibi, and sayings such Sufi helm Al-Junaidi, As-Shibli, Al-Busthami, and others. Al-Ghazali said, "Getting the science of Sufism for me is easier than to practice it. I started studying the Sufis by examining the books and sayings of their teachers. I get the knowledge by listening and belajtar. It appeared to me that the great Sufi teacher privilege may not be achieved by way of learning, but in a way dzauq, terms, and improve the properties ourselves. "
The second path, that is by Tahalli (decorate themselves with particular traits), Tkhalli (cleaning firi of the properties of the low and despicable) so that people can memberesihkan hearts of minds other than Allah and decorate the hearts with dhikr to Him. Al-Ghazalai said, "Adapu benefits achieved from the Sufi science is wasting drawback that hinders the soul, purify themselves from the despicable and depraved nature dirty, until the soul is clean the liver becomes empty of other than Allah and decorated with dhikr to God . "
In the books Ihya '' Ulumuddin, Al-Ghazali wrote, "For the heart, there is the same and the absence of something. So, how careful to leave all the affairs of the World? By God, this is a very difficult; manusai rarely capable of doing it "
Al-Ghazali's old enough to be in a situation of attraction between encouragement lust and calls hereafter, until he felt he no longer had to choose, but be caused to leave Baghdad. Now his tongue became heavy and he felt bored teaching. This situation makes him sad and weak physical condition, to the point of despair treating physician. The doctors said, "The disease comes from the heart and spread to his body. The disease can not be cured unless resting the mind of the factors that made him sick "
"While aware of the inability and all attempts have failed, I will inevitably have to turn back to God in a state of forced and do not have a choice anymore. God who answers prayer if praying forced-granting my intention, sehinngga now seemed easy for me to leave the ranks, possessions, children, and friends. "
After experiencing periods of doubt which is quite complicated, either in philosophy or science use in Kalam, finally actually get satisfaction in psychiatric appreciation in Sufism, which believe in the absolute proposition Kashfi. [12] This is the uniqueness or weirdness al-Ghazali. Perhaps because of the influence of family environment and society Persian period which are fertile ground for the development of thought and life of Sufism. Presumably he had since childhood has a positive assessment to the teachings of Sufism. Because it is his view and appreciate how institutions can deepen faith and Sufism deep religious feeling, and can foster sublime morality. And it turns out finally Al-Ghazali so propagandist Sufism most vibrant and most successful. For example, thus only the lives of the Sufis and Sufism are described:
"What I know for sure that the Sufis are the ones who really have the path of Allah, in particular. And that the road they travel is the best possible way, and conduct their lives is the most correct, and morality is the most sacred. Even if the experts think and philosophers are wise, and knowledge of the scholars who hold the secret to creating the shari'ah gathered and morality is better than what is on them (the Sufis) could not find it. Because the motion and silent Sufis, either born or spiritual, guided by the prophetic light. And there is no prophetic light above this world, another light that can illuminate it. "(Mungqidz min al-Dlalal, p, 31).
Then about deepening and strengthening religious feelings of faith, Al-Ghazali saw that Sufism is a great tool to for support for deepening sense of religious (Islamic spirituality) and to stabilize and revive the faith. With the new kalam science can understand the main points of faith, but can not instill confidence steady and turn the religious experience. Therefore Tasawuflah most powerful means to treat disease and drought sense of religious formalism, according to Al-Ghazali.
What matters then, how to marry and mengkrompromikan Sufism with Shari'ah? Or in other words how mengkompromokan Shari'ah and nature so that the two are not mutually displacing, but support each other instead. This is the issue that has been long enough be imagined by the Sufis themselves, how bridging the two systems that grow alongside the often provoke a sharp conflict.
The function of the nature itself of the shari'ah is as digamabarkan Imam Al-Qushayri in his treatise namely;
"Shari'ah was command to execute worship, was the nature of live greatness of God (in worship). Then every shari'ah is not reinforced nature is not acceptable; and any nature that are not associated with the shari'ah not produce anything. Syari'at comes with obligations on the slave, and the nature of preaching God's determination. He ordered mengibadahi shari'ah, nature meyaksikannya on him. Shari'ah doing instructed him to watch the nature of its provisions, his levels, both hidden and outside. (Risakah Qusyairiyah. It, 46)
Here, Al-Ghazali attempted purge of the teachings of Sufism alien possessed him, that Sufism walking on the corridors of the Qur'an and Sunnah. He refused to understand Hulul and Ittihad as in propagandakan by al-Hallaj and others. Al-Ghazali only accept Sunni Sufism which was built on the pillars of the Qur'an and Sunnah. He tried to return the themes of morality, Suluk, or thing on Islamic sources. Everything that should have the foundation of the Qur'an and Sunnah.
One striking thing that made Al-Ghazali in Sufism is an attempt to divert the themes dzauq (taste), Tahliq (fly), Syathahat, and Tahwil be peraktis values. He is treating the heart and soul of danger, then mensucikannya with noble morality. This effort appears clearly seen in the book of Al-Ihya' her. He spoke of morality harm (al-Muhlikat) and morality that saves (al-Munjiyat). "Al-Muhlikat is any morality reprehensible (madzmum) which prohibited the Koran. The soul must be cleansed of this despicable manners. Al-Munjiyat is proper morality (praised), the preferred nature and its people muqarrabin and shiddiqin, and become a tool for the servant to draw closer to the Lord of the Worlds.
Sufi science theme according to Al-Ghazali is the Essence, the nature of the act da Alah SWT. The fruit of the knowledge of God is the emergence of attitudes to love God, because love is not there will appear without the "knowledge" and introductions. Another fruit of the knowledge of God is "drowning in an ocean of Tawheed", as a 'wise do not see anything other than Allah, did not know but Him, in this form of none other than Allah and His deeds. No action can be seen humans unless it was an act of God. Each universe is His creation. Those who see it as the handiwork of God, then he is not meluhat except in Allah, he does not become wise except for the sake of Allah, do not love except Allah. Imam Al-Ghazali adds, "They train the heart, until Allah allowed to see Him. Meanwhile, Sufism done to uphold and practice the Qur'an and Sunnah. "
Resulting in behavior and speech, Al-Ghazali firmly holding the Shari'ah. He said, "a true wise saying," if you see a man capable of flying in the air and able to walk on water, but he acts contrary to the shari'ah, then know he was a demon. "
Even with openly he refused and fought them deangan a variety of reasons and arguments. Openly declare a person who has obtained disclosure (kashf) and testimony (musyahadah) not worth issuing a remark contrary to the Islamic faith, the pure monotheism aqidah distinguish between God and where the servants, and asserted that God is a God and a servant is a servant , That is the belief that adhered to al-Ghazali. [21] Al-Ghazali said that the phrases spoken by the Sufis that may be entered into the category of imagination (tawahhun) because they have trouble with words about unity they have achieved. Or, perhaps, the use of terms that make expansion term development framework and in accordance with the Sufi tradition and poets. They usually borrow a phrase most easily understood, such as the poet said following; "I was coming down, and comes down to is me too. We are a spirit that resides in a body ".
Furthermore, Al-Ghazali infer general premises provide important note stating that oneness with God (ittihad) rationally impossible. And Al-Ghazali did not discuss more particulars intuitive gnosis (al-adh-dzawiqiyyah ma'rifah), which is the main concept of the mystical. Therefore, Al-Ghazali, as in katakana by Ibn Thufail, has been honed to a variety of science and polished with ma'rifat. Therefore, the discussion about the concept of Al-Ghazali ma'rifat always be within the bounds of religion. He never allowed himself to drift in greeting others.
Thus, it can be concluded that Sufism according to Al-Ghazali is emptying the heart of everything other than God, despise everything other than Allah, and the consequences of that attitude affects the heart and limbs work.
Al-Ghazali and Syari'at
As described above about the life of Al-Ghazali that, life suffused thought waves so powerful that it makes Al-Ghazali oscillate with conviction, then so terlontarlah dengangan wise words that, "until he felt he no longer had to choose , but must be caused to leave Baghdad. Now his tongue became heavy and he felt bored teaching. This situation makes him sad and weak physical condition, to the point of despair treating physician. The doctors said, "the disease comes from the heart and spread to his body. The disease can not be cured unless resting the mind of the factors what made ATNYA sick "
Regarding shock is deemed heretical beliefs of Shi'ism Bathiniyah or that he would call Ta'limiyah class, which requires believing in faith-faith is seen Ma'sum (preserved from error), Al-Ghazali recommends that the Muslim community is better faith Prophet Muhammad is indeed required all Muslims believe in Prophet directly, rather than faith-faith in the disseminator of heresy
Of arrangement Ihya '' Ulum al-Dien main ideas reflected Al-Ghazali law and the nature of the relationship or Sufism. Ie before the study and practice of Sufism one must deepen the knowledge of Shari'ah and aqidah telebih first. Not only that, he should konsekuwen run with perseverance and perfect Shari'ah. Because in terms of Shari'ah such as prayer, fasting and others, in Ihya 'explained levels, how to run the prayer, fasting, and so on. That is, as is generally the adherents of Sufism in Revival 'differentiated levels of prayer among the laity, the khawas, and that more specifically. Likewise, fasting, and so on. After running syari'at orderly and understanding, new third volume begins studying the congregation. That is about introspection, control passions, and then lau wiridan in performing dhikr, until finally reaching knowledge or appreciation ma'rifat Kashfi.
Sufism and Shari'ah
One of the charges that are often addressed to Sufism is that Sufism ignore or not concerned with the Shari'ah. This charge applies only to cases tertntu are usually found in Sufism type "situation Drunk" (sur, intoxication), which can distinguish the type of Sufism "state-not-drunk" (sahw, sobiety). "Drunk state" controlled by persaan presence of God: Sufis see God in all things and losing the ability to distinguish creature-creature. This situation is accompanied by intimacy (uns), closeness to Tuahn who loves. "The state-not-drunk" filled with fear and reverence (haybah), a sense that God how great, mighty, full murkan and far, derta not care about the small problems of mankind.
Sufis "drunk" feeling of intimacy with the God and very yaqin on compassion, whereas the Sufis "who-not-drunk" controlled by fear and reverence to God and remain worried about wrath. The first tend to be less concerned with the Shari'ah and menyaatkan blatant denagan unity of God, while the second yagn maintain courtesy (adab) against God. Sufis who, in the phrase of Ibn al-'Arabi, "melkihat with both eyes" always maintain reasonable and kashf (penyingkakpan intuitive) in perfect balance while recognizing the rights of "not-drunk" and "who-drunk."
The accusation that Sufism ignore dapkat shari'ah not acceptable if addressed to Sufism type of "state-not-drunk". Because, Sufism emphasizes the importance of this type of shari'ah. Sufism can not be separated due to the adherents syri'at is the beginning of the road that must be taken towards Sufism.
In a part of Al-Futuhat Al-Makkiyah, Ibn al-'Arabi states, "if you betanya what Sufism? So we said, Sufism is committed to the good behavior-behavior according syri'at inwardly and outwardly and it is noble morality. Expressions of good behavior according to shari'ah in the words of Ibn al-'Arabi showed that Sufism should be guided by the shari'ah. According to the Sufis, the shari'ah is scales and leaders that must be followed and disikuti by anyone who mengigninkan keberhasialan Sufism. As where Ibn al'Arabi, Naser Hussein, a thinker of Sufism defend Iranian-type "situation-not-drunk" repeatedly stressed that no tasawwuf without shari'ah.
Iskam as sngat religion emphasizes balance manifests itself in the unity of the Shari'ah (law Tuahan) and tharikat (spiritual path), which is often called mysticism or Sufism. If syari'ata is exoteric dimension of Islam, which is now significantly many aspects dealing lahiriyah, then tharikat is the esoteric dimension of Islam, which deals more with the aspect bathiniyah. The importance of maintaining keatuan shari'ah and tharikat prosecuted by the fact that everything in nature, including humans, have lahitaiyah aspects and bathiniyah.
Islam is a religion that has a vast teachings. Islamic teachings it is called Shari'a. Islamic Shari'a rules cover all of Allah, who brought / delivered by the Prophet Muhammad, for all people, in regulating human relationships with God, each other and the relationship of the human family relationship with other creatures. And it is useful for regulations to purify the human soul danmenghiasinya with major properties. This is the understanding of shari'ah are commonly used by the scholars' Salaf.Sufism is a branch of the Shari'a, as is the case with Tawheed (aqidah) and jurisprudence which is a branch of the Islamic Shari'ah. As in the hadith narrated from Umar, to imply that the three basic elements of the Shari'ah of Islam, Iman and Ihsan.Ihsan including charity care in relation to Ma'bud (God). This matter is not learned in the science of kalam and fiqh, but discussed in Sufism. As with regard to charitable birth such as prayer, fasting, zakat and hajj, which is being studied in the science of fiqh, which comes to aqidah studied in Kalam.
Aside from Ihsan, Sufism also discusses hubngan man with his neighbor called morality, as is the case with fiqh besides discussing about the pillars of Islam he also discusses Muamalat maliah, jinayat, munahkat and qoda ', since these issues are closely related to the principal issue The Prophet mentioned above (Islam, Iman, Ihsan). An example is about the disease of envy (envy). Envy according to hadith Apostles can take charity bleak consuming fire of firewood. From this hadith (about Islam, Iman, Ihsan) can dipahamkan that envy is damaging relationships with fellow human beings can also damage the relationship with God. Because of that problem despicable manners and proper morality that grew up in the liver can be learned in the science of Sufism. With this clear, how the position of Sufism premises Shari'ah circuit.
Sufism Islam would not exist if there is no Tawheed. He said nothing to cleansing the liver if not believers. Islamic Sufism is actually the result of a pure and strong aqidah seseuai with the will of Allah and His Messenger.
It's been a lot of adherents of Sufism that slips in this field. Many Shufi who have claimed to be God or the manifestation of God. There is also a claim that the Prophet lesser of the trustees. There are mengi'tikadkan that cults that we do not come to God if not with merabithahkan teacher first. And stout kinds I'tiqad misguided sense think that comes from humans.
They do not do any I'tiqad-I'tiqad pagan and idolatrous less steeped in soul pure Islamic Monotheism / are not mixed in with the philosophy of the human mind. Therefore, to explore the mysticism of Islam must first be dimatagkan understanding of Islamic Monotheism. Sufism charity will be ruined if it is not preceded by the notion of Tawheed.
Such is the relationship between Sufism ilmlu with the science of Tawheed (shari'ah). Sufism there will be no if no Tawheed Tawheed and will not flourish and fruitful if there is no Sufism.
Codification SUFISM with the Shari'ah in Glasses al-Ghazali
Imam Al-Ghazali (d, 111 AD) is the scholars' experts of shari'ah law adherents Shafi fiqh, and a supporter Ash'ari theologian highly critical, but after lamjut age he began to doubt the sense Dalail pole the establishment of schools Asy'ariah next proposition revelation. After experiencing doubts about the ability to sense either in philosophy or its use in theology, eventually it gets satisfaction in psychiatric appreciation in Sufism, believe in the absolute Dalail kashf. This is the uniqueness or keanaehan al-Ghazali. Perhaps because of the influence of family environment and society Persian period which are fertile ground for the development of thought and life of Sufism. Presumably he had since childhood has a positive assessment to the teachings of Sufism. Because it is his view and appreciate how institutions can deepen faith and Sufism deep religious feeling, and can foster sublime morality. And it turns out finally Al-Ghazali so propagandist Sufism most vibrant and most successful. For example, thus only the lives of the Sufis and Sufism are described:
"What I know for sure that the Sufis are the ones who really have the path of Allah, in particular. And that the road they travel is the best possible way, and conduct their lives is the most correct, and morality is the most sacred. Even if the experts and philosophers think the wise, and knowledge of the scholars who hold the secret to creating the shari'ah gathered and morality is better than what is on them (the Sufis) could not find it. Because the motion and silent Sufis, either born or spiritual, guided by the prophetic light. And there is no prophetic light above this world, another light that can illuminate it. "(Mungqidz min al-Dlalal, p, 31).
The above quote shows how high the value of Sufism in the eyes of al-Ghazali. And indeed to the future of Sufism is still managed by the elite (khawas), not populist. So the quality is still bias control. Only the emergence of kecenserungan towards phanteis or union-mystical and irregularities against the shari'ah that meulai memperihatinkan and cause tension. This is reflected in the title of an autobiographical treatise al-Ghazali al-Munqidz min ad-Dlalal, which is biased in the liberator translated from straying. Sufuisme terms of the book's error peafsiran criticized the adherents understand hulul, ittihad, and wushul, with the statement:
"Summarily, penghayatn makrifat it peaked up so close to God that there is a party that says hulul, a party again said ittihad, and some are said wushul, all of this is wrong. And I have explained in terms of their mistakes in maqshudu al-Aqsa (Objectives High) .al-Munqidz min al-Dlala, p. 32 "
Regarding shock is deemed heretical beliefs of Shi'ism Bathiniyah or that he would call Ta'limiyah class, which requires trust in priests were deemed Ma'sum (preserved from error), Al-Ghazali recommends that the Muslim community is better faith Prophet Muhammad is indeed required all Muslims believe in Prophet directly, rather than faith-faith in the spreader heresy. ,
Moderate on the issue of the teachings in Sufism, in munqidz has ditunjikkan misguided ideologies. So that people do not get lost kepaham-neka neka al-Ghazali tried to limit the appreciation of Sufism makrifat in order to get to the appreciation moderated hanhya very close to God, not to fall into familiar hulul, ittihad, and whusul. Thus meaning al-Ghazali rejects makrifat appreciation towards the peak, ie refuse mortal 'al-mortal'. So in practice Sufism is limited and moderated only to the appreciation of mortal '(ecstasy) which is the middle, which is aware of the fundamental differences between humans and God is transcendent, overcoming the universe. Ie only samkpai appreciation of the close (qurb) with God, so that self-awareness as being makrifat still different with God dimakrifatinya.
Then about deepening and strengthening religious feelings of faith, Al-Ghazali saw that Sufism is a great tool to for support for deepening sense of religious (Islamic spirituality) and to stabilize and revive the faith. With the new theology can understand the main points of faith, but can not instill confidence steady and turn the religious experience. Therefore tasawuflah most powerful means to treat disease and drought sense of religious formalism, according to Al-Ghazali. [40] The problem then, how to marry and Sufism compromise with the Shari'ah? Or in other words how to compromise the Shari'ah and nature so that the two are not mutually displacing, but actually support each other.?
This requirement is reasonable, because the Sufis themselves develop their teaching is to enliven religious life, and not to ruin it. But how, it could not yet put forward by the scholars' Sufi. Imam al-Qushayri (w, 1074M.) In a new treatise can formulate expectations as follows:
"Shari'ah was command to execute worship, was the nature of live greatness of God (in worship). Then every shari'ah is not reinforced by nature are not acceptable; and any nature that are not associated with the Shari'ah, would not produce anything. Syari'at dating to the obligation on the slave, and the nature of God gives provisions. Syari'at ordered mengibadahi on him. Shari'ah melakuakan instructed him, the essence of witnessing its provisions, levels, either hidden or looked outside. (Minutes Qusyairiyah, p. 46) "
Although the ideal of establishing harmony untuik practice taswuf with shari'ah has been exacerbated and become concerns ulama'-scholars' previous Sufi, but new al-Ghazali who successfully formulate concrete buildings teachings. The concept of al-Ghazali who compromise and establish strictly between premises shari'ah sufism experience compiled in his most monumental Revival 'Ulumu ad-Din.
Of arrangement Ihya '' Ulum al-Dien main ideas reflected Al-Ghazali law and the nature of the relationship or Sufism. Ie before the study and practice of Sufism one must deepen the knowledge of Shari'ah and aqidah telebih first. Not only that, he should konsekuwen run with perseverance and perfect Shari'ah. Because in terms of Shari'ah such as prayer, fasting and others, in Ihya 'explained levels, how to run the prayer, fasting, and so on. Ie as a general p [fig adherents of Sufism in Revival 'differentiated levels of prayer among the laity, the khawas, and more specifically. Likewise, fasting, and so on. After running syari'at orderly and understanding, new third volume begins studying the congregation. That is about introspection, control passions, and then lau wiridan in performing dhikr, until finally reaching knowledge or appreciation ma'rifat Kashfi.
Sufi science theme according to Al-Ghazali is the Essence, the nature of the act da Alah SWT. The fruit of the knowledge of God is the emergence of attitudes to love God, because love is not there will appear without the "knowledge" and introductions. Another fruit of the knowledge of God is "drowning in an ocean of Tawheed", as a 'wise do not see anything other than Allah, did not know but Him, in this form of none other than Allah and His deeds. No action can be seen humans unless it was an act of God. Each universe is His creation. Those who see it as the handiwork of God, then he is not meluhat except in Allah, he does not become wise except for the sake of Allah, do not love except Allah. Imam Al-Ghazali adds, "they train the heart, until Allah allowed to see Him. Meanwhile, Sufism done to uphold and practice the Qur'an and Sunnah.
Resulting in behavior and speech, Al-Ghazali firmly holding the Shari'ah. He said, "a true wise saying," if you see a man capable of flying in the air and able to walk on water, but he acts contrary to the shari'ah, then know he was a demon. "
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