Sufism has been defined in many ways. Some see it as the
definition of esthetical, symbolical, and philosophical.
The definition of esthetical Shibli summarizes it as
always being together with God or in His presence, so that no worldly or
other-worldly aim is even entertained. Abu Muhammad Jarir describes Sufism as
resisting the temptations of the carnal, (evil-commanding) self (nafs al-ammara) and evil qualities, and
acquiring laudable moral qualities.[1]
Junayd al-Baghdadi, a famous Sufi master gives the impression that he sees
Sufism as an attribute where the servant or the Divine? And he responded in
reality and in essence His Divine and it is attributes of the servant only in
form.[2]
b. Symbolical
approach
Martin lings in his book of “What is Sufism” gave a very
beautiful description of Sufism through two symbols or image.[3]
He divided into two symbols, the symbol of ocean and the symbol of the garden.
Talking about the symbol of the ocean, the prayer Muhyi al-Din Ibn ‘Arabi says,
“Enter me, o Lord into deep ocean of throne infinite Oneness. The ocean is the
symbol of the Divine in its infinity and depth. And from this ocean comes the
waves. The waves have two flows are waves and ebbing.
From time to time a revelation ‘flows’ like great tidal
wave from the ocean of infinitude to the shares of our finite world, and Sufism
is the vocation and the discipline and the science of plunging into the ebb of
one these waves and infinite source. The Martin Lings gave a commentary on the
expression of “from time to time” because the ocean at the symbol of the Divine
who is beyond time and space has no common measure with its destination world
which is symbolized by the shore.
The appearance of the Divine into time and space
consequently means that He will appear in a certain moment in history. This
also means that the temporality is bound to partake, mysteriously, of the
eternal, just as its finiteness is bound to partake of the infinite.
Another imprint of the eternal present upon it will be
that it is always flowing and always ebbing in the sense. The waves are symbols
of revelation. All the waves come from one single ocean. Therefore, there is
only one wave, but there can never be the same.
The vast majority of believers are exclusively concerned
with the water which the water which the wave deposits in these receptacles and
which constitutes the formal aspect of religion. The Martin Lings, raised a
very essential question which is at the same the essential answer to the
question of “what is Sufism?”[4] What is it in the mystic that can ebb
with the ebbing wave? The ocean is within as well as without, and the path of
the mystic is the gradual awakening as it were ‘backwards’ in the direction of
the root of one’s being, a remembrance.
c. Philosophical
approach
One of the philosophical approach logic is the mind one
definition or logical definition. According to explanation Harun Nasution there
are the same point between philosophy and Sufism. Philosophy is the process of
searching the God with aql, whereas Sufism is the process of searching the God
with soul.[5]
According to some of the philosopher, aql is that part of soul by which
it “think” or “knows” and as such is the antithesis of perception. Some other
say that aql is not regarded as a part of the soul at all, which is then restricted
to the lower mental functions, but as an incorruptible substance differing in
kind from the soul. Aql is also called “the representative” or “the messenger”
of God in the world.[6]
Subject matter its Sufism, they concern on al-Haq, discourse proposition
“asma wa sifat of God.” After build
concept we make a proposition must relationship with subject matter. And The
subject matter Sufism is Wujud al-Haq itself.
Origin and Original
These two words are closely related. The original comes
from the origin. When explaining the word “original” Martin Lings says: The
word “original” has become with meanings which do not touch the essence of
originality but who are limited to one of its consequences, namely difference,
the quality of being unusual or extraordinary. The original is that which
springs directly from the origin or source. Like pure uncontaminated water has
not yet undergone any ‘side influences.’
Originality is thus related to inspiration, and above
all to revelation, for the origin is transcendent, being beyond this world, in
the domain. “Ultimately the origin in no less than the absolute, the infinite
and the eternal where the Divine name “the originator” in Arabic al-Badi, which is can also be translated “the
marvelous”
It is from this ocean of infinite possibility that the
great tidal waves of revelation flow each marvelously different from the others
because it bears the imprint of the one and only from which it springs, this
imprint being the quality of uniqueness, and each profoundly the same because
the essential content of its message is the one and only truth.
Originality is the guarantee of both authenticity of
which and effectuality. Authenticity of which orthodoxy is as it were the
earthy face is constituted by the flow of the wave that is the direct
provenance of the revelation from its Divine origin. The Metaphysical Origin is
form limited substance not limited substance not limited like our eyes can see
anything.
The Historical Unfolding
The historical unfolding is the period of consciousness.
In this period appearance the consciousness of Divine Mushadah. There are three
maqam in the historical unfolding. The first maqam al-Wilayah (witnessing the
esoteric). Second, maqam expression al-nubuwwah (prophetic period Mecca and
Madine). And the last maqam expression al-risalah (past prophetic). Through
maqam al-wilayah the human being witnessing the al-haqiqah (esoteric), through
maqam al-nubuwwah (prophetic period) the human being expressing the at-tariqah,
and through maqam al-risalah the human being expressing al-syariah. In the
maqam al-risalah God talk in the human being languages and tajalli in the form
of human being languages.
Sufism using power faculty to understand reality
Methods
|
Domain
|
Experiment
|
Physical World
|
Rationality
|
Intelligible
|
Unveiling (kasb)
|
Al-mithal,
|
The Sufism using power faculty to understand reality by
method unveiling (al-kasb). Sometimes
Sufism called the nature of the sacred science (scientia sacra) or knowledge by
presence (al- ilm al-huduri). The organ of knowledge by presence is the heart.
There are two kinds of al-kasf. Al-Kasf
al-suri (the formal sensible unveiling) and al-Kasf al-ma’nawi (the supra
formal unveiling)
God in Sufism (the Content of Sufism)
If one were to ask what is metaphysic, the primary
answer would be the science the primary answer would be the science of the real
or more specifically the knowledge by means of which man is able to distinguish
between the real and the illusory and to know things in the illusory and to
know things in their essence or as they are which means ultimately to know them
in divinity.
The knowledge of the principle is at once the absolute
and infinite reality is the heart of metaphysics while the distinction between
levels of universal and cosmic existence, including both the macrocosm and the
microcosm, are like its limbs.
The principle (al-asl)
The principle is reality is contrast to all that appears
as real but which is not reality in the ultimately. The God of analysis and the
God of realization this discourse is related to the epistemological foundation
of Sufism. Cosmology in Sufism is something organizes great beautifully,
whereas cosmos in Sufism is spiritual travelling.
Anthropology in Sufism
Modern approach/What’s man?
Object of study/analysis (philosophy)
Traditional approach (Sufism)
Who am I? Know who is really are, journey (prepare your
mind and prepare your soul). Sufism is experience or understanding yourself.
When you know you, you know him (man arafa nafsahu faqad arafa rabbahu).
Traditional approach is transmition from God or when you say me, gradually,
step by step you know the name a lot of something.
Rediscovering original face
When you are talk about man this is related to
consciousness and the concept of perfect man (insane kamil). Insane kamil
divided into macrocosm and microcosm. Macrocosm is universal manifestation. The
first manifestation is wahidiyah and ahadiyah. One of quality insane kamil is
vicegerent (khalifah). All of vicegerent God in the world is insane kamil like
tree, cats, house etc. microcosm is individual, whereas consciousness that he’s
insane kami with suluk.
Bibliography
Bagir, Muhammad, An
Introduction to Mysticism, (Jakarta: MA Preliminary
Icas-
Paramadina University, 2009
Gulen M. Fethullah, Key
concepts in the practice of Sufism; Emerald Hills of the
Heart, Rutherford
USA: The Light, 2004
Mohaddes, Muhammad, Ph. D, An
Introduction to Philosophy, Jakarta: MA Preliminary Icas-Paramadina University, 2009
Nasr, Seyyed
Hossein, World Spirituality, (New
York: The Crossroad Publishing
Company
Nasution, Harun,
Islam Rasional: Gerakan dam Pemikiran,
(Jakarta: Mizan, 1996
[1] M.
Fethullah Gulen, Key concepts in the
practice of Sufism; Emerald Hills of the Heart, (Rutherford USA: The Light, 2004),
p. xiii.
[2] Muhammad Bagir
, An Introduction to Mysticism, (Jakarta: MA Preliminary Icas-Paramadina University, 2009),
[3] The
symbolical approach expresses Sufism through symbolism and imagery. The
language of symbolism is sometimes very effective in disclosing the meaning of
Sufism.
[4] According
to Martin Lings Sufism is pervaded by what is sometimes called “the spirit of
development.” See, Seyyed Hossein Nasr, World
Spirituality, (New York: The Crossroad Publishing Company
[5] See, Harun Nasution, Islam Rasional: Gerakan dam Pemikiran,
(Jakarta: Mizan, 1996),
[6] Muhammad, Mohaddes , An Introduction
to Philosophy, (Jakarta: MA Preliminary Icas-Paramadina University, 2009), p. 1.
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