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SUFI EPISTEMOLOGY: ‎ Being the Earliest Exposition in Kitâb al-Luma’ of al-Sarrâj and ‎its Manifestation in the Works of Indonesian Sufis Nur Hadi Ihsan; Wan Mohd Azam Mohd Amin; Jarman Arroisi; Moh. Isom Mudin
TSAQAFAH Vol 17, No 2 (2021): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v17i2.7104

Kitâb al-Luma' fî al-Taṣawwuf of al-Sarrâj (d. 378H./988CE.) is the earliest work in Sufism survived and arrived at us. It did not only record the history of Sufism up to that time but also promoted and placed its position among other disciplines in the history of intellectual and spiritual traditions of Islam. With this work, al-Sarrâj formulated Sufi epistemology in its earliest development. This paper attempts to explore the Sufi epistemology of al-Sarrâj, which will cover the discussion about his classification and hierarchy of knowledge, his analysis of the position of Sufism among other knowledge, and then his elaboration of the methodology of Sufism. Before ending the discussion, the paper will read the works of Indonesian Sufis using Sufi epistemology as a perspective. This study finds that al-Sarrâj was successfully constructed Sufi epistemology in its initial emergence. He placed Sufism as a discipline of knowledge and posed it at the highest level in the structural hierarchy of knowledge. Reading the works of Indonesian Sufis from Sufi epistemology, it appears that in the early days of their birth, these works were colored by the epistemology of philosophical Sufism. It was only later that the epistemology of Sunni Sufism came into existence, and this became more evident in the following periods in the development of Sufism in this country.

Suhbah: Relasi Mursyid dan Murid dalam Pendidikan Spiritual Tarekat Moh. Isom Mudin
TSAQAFAH Vol 11, No 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

Tarîqah (Indo: Tarekat) is generally a specific method adopted by sâlik by passing the maqâmat and ahwâl; feel the spiritual condition. The special meaning is a gathering of Sufis with various regulations and activities of spiritual education in it. The Sufi orders suspected to appear in the third century of Hijrah and reached its forms in the fifth century of Hijrah. As part of the models of Sufism, the purpose of the congregation is essentially the same as tasawwuf general purpose of achieving the degree of ihsan. To achieve this degree, a salik should take spiritual education in the form mujâhadah and intensely riyâdah. The Interactions of people involved in it arranged in suhbah principles. Murshid and murid as two driving element tarîqah, they have this special relationship. Mursyid existence in following tasawuf is a necessity, it’s position as a doctor and supervising the students passed the ocean toward haqîqah and tahaqquq level. While the Interaction processes begins with the competency owned mursyid. This requirement is to ensure that the educational process will be done completely by the rules. The inauguration of the relationship between murshid and students marked the initiation in the form of spiritual bai‘ah, wear khirqah as identity born of a sâlik. These processes on is based on main references; al-Qur'an, al Hadits, and the ulama who have authority. These rules are able to make the teachings of sufism institute tested throughout the ages. Thus achieving the main goals of spiritual education in the form of the station of ihsân is a necessity.

شهود الأحدية عند ابن عطاء الله؛ مفهومها ولواحقها ودورها في تأسيس ميتافيزيقا العلوم الكونية Moh Isom Mudin
TSAQAFAH Vol 14, No 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

This paper will analyse the concept of “Syuhûd al-Aḥadiyah” according to Ibn Athaillah al-Sakandary and its urgency as a basic assumption of Islamic science. The background of this paper starts from a problem of modern western science which is not value-free as it holds metaphysical assumptions that are not suitable with Islamic worldview. The author will use the philosophical approach of SMN. al-Attas, that he offers the structure of Sufi`s metaphysics as a basis for Islamic science. Then, “Syuhûd al-Aḥadiyah” can replace the metaphysical structure of modern science. According to Ibn Athaillah, the Sufis who have reached the degree of makrifat will witness to the absolute oneness of Allah SWT, and it will have implications for the view of reality, both absolute reality that God has, and the relative reality that nature has. This nature comes from nothing, and then it exists through the ‘îjâd’ process. Furthermore, it also exists by the ‘intervention of God’, namely ‘imdâd’ process. This nature is also a manifestation of God’s attributes. This Sufi metaphysical view is very important to be used as a part of the basic assumption of Islamic science vis a vis modern science that it views the nature as independent, eternal, self-governing, and has no relation to reality or it considered as the only reality. This assumption has its implications for the positive method which considers experimentation as the only method of attaining the truth. Therefore, the discussion of the relationship of “Syuhûd al-Ah adiyah” finds its urgency as the basic assumption of Islamic science.

The Critique of Sufism in Ahmad Amin’s Social Theory Abdul Kadir Riyadi; Moh. Isom Mudin
TSAQAFAH Vol 16, No 2 (2020): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v16i2.5079

Ahmad Amin is renown for his reformist ideas. His thought covers a wide range of issues. Nonetheless, little has been done to study his perspective on Sufism. This paper is aimed at filling that gap. As a historian, sociologist and philosopher, Amin has many to offer concerning how Sufism should be treated. The paper argues that like many reformists, Amin is reluctant to accept certain –notably philosophical- aspects of Sufism and regard them as baseless, useless and ahistorical. These should be abandoned as they serve nothing for the Muslim community. His intellectual project is designed to dirent Sufism as a moral –that is Ghazalian- system. But he at the same time also proposes –like Ibn Khaldun- that Sufism should be treated as a means of realising commong good (maslahah) instead of acquiring personal sanctity (karamah). Hence, his critique of Sufism is based on the synthesis between Ghazalian form of paradigm with that of Khaldunian system of thought. While Amin has not paid enough attention to Sufism in his studies, deeper look at his world-view reveals that his interest to this spiritual dimension of Islam is unrivalled

Suhbah: Relasi Mursyid dan Murid dalam Pendidikan Spiritual Tarekat Moh. Isom Mudin
TSAQAFAH Vol. 11 No. 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v11i2.275

Tarîqah (Indo: Tarekat) is generally a specific method adopted by sâlik by passing the maqâmat and ahwâl; feel the spiritual condition. The special meaning is a gathering of Sufis with various regulations and activities of spiritual education in it. The Sufi orders suspected to appear in the third century of Hijrah and reached its forms in the fifth century of Hijrah. As part of the models of Sufism, the purpose of the congregation is essentially the same as tasawwuf general purpose of achieving the degree of ihsan. To achieve this degree, a salik should take spiritual education in the form mujâhadah and intensely riyâdah. The Interactions of people involved in it arranged in suhbah principles. Murshid and murid as two driving element tarîqah, they have this special relationship. Mursyid existence in following tasawuf is a necessity, it’s position as a doctor and supervising the students passed the ocean toward haqîqah and tahaqquq level. While the Interaction processes begins with the competency owned mursyid. This requirement is to ensure that the educational process will be done completely by the rules. The inauguration of the relationship between murshid and students marked the initiation in the form of spiritual bai‘ah, wear khirqah as identity born of a sâlik. These processes on is based on main references; al-Qur'an, al Hadits, and the ulama who have authority. These rules are able to make the teachings of sufism institute tested throughout the ages. Thus achieving the main goals of spiritual education in the form of the station of ihsân is a necessity.

شهود الأحدية عند ابن عطاء الله؛ مفهومها ولواحقها ودورها في تأسيس ميتافيزيقا العلوم الكونية Moh Isom Mudin
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2643

This paper will analyse the concept of “Syuhûd al-Aḥadiyah” according to Ibn Athaillah al-Sakandary and its urgency as a basic assumption of Islamic science. The background of this paper starts from a problem of modern western science which is not value-free as it holds metaphysical assumptions that are not suitable with Islamic worldview. The author will use the philosophical approach of SMN. al-Attas, that he offers the structure of Sufi`s metaphysics as a basis for Islamic science. Then, “Syuhûd al-Aḥadiyah” can replace the metaphysical structure of modern science. According to Ibn Athaillah, the Sufis who have reached the degree of makrifat will witness to the absolute oneness of Allah SWT, and it will have implications for the view of reality, both absolute reality that God has, and the relative reality that nature has. This nature comes from nothing, and then it exists through the ‘îjâd’ process. Furthermore, it also exists by the ‘intervention of God’, namely ‘imdâd’ process. This nature is also a manifestation of God’s attributes. This Sufi metaphysical view is very important to be used as a part of the basic assumption of Islamic science vis a vis modern science that it views the nature as independent, eternal, self-governing, and has no relation to reality or it considered as the only reality. This assumption has its implications for the positive method which considers experimentation as the only method of attaining the truth. Therefore, the discussion of the relationship of “Syuhûd al-Ah adiyah” finds its urgency as the basic assumption of Islamic science.

The Critique of Sufism in Ahmad Amin’s Social Theory Abdul Kadir Riyadi; Moh. Isom Mudin
TSAQAFAH Vol. 16 No. 2 (2020): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v16i2.5079

Ahmad Amin is renown for his reformist ideas. His thought covers a wide range of issues. Nonetheless, little has been done to study his perspective on Sufism. This paper is aimed at filling that gap. As a historian, sociologist and philosopher, Amin has many to offer concerning how Sufism should be treated. The paper argues that like many reformists, Amin is reluctant to accept certain –notably philosophical- aspects of Sufism and regard them as baseless, useless and ahistorical. These should be abandoned as they serve nothing for the Muslim community. His intellectual project is designed to dirent Sufism as a moral –that is Ghazalian- system. But he at the same time also proposes –like Ibn Khaldun- that Sufism should be treated as a means of realising commong good (maslahah) instead of acquiring personal sanctity (karamah). Hence, his critique of Sufism is based on the synthesis between Ghazalian form of paradigm with that of Khaldunian system of thought. While Amin has not paid enough attention to Sufism in his studies, deeper look at his world-view reveals that his interest to this spiritual dimension of Islam is unrivalled

SUFI EPISTEMOLOGY: ‎ Being the Earliest Exposition in Kitâb al-Luma’ of al-Sarrâj and ‎its Manifestation in the Works of Indonesian Sufis Nur Hadi Ihsan; Wan Mohd Azam Mohd Amin; Jarman Arroisi; Moh. Isom Mudin
TSAQAFAH Vol. 17 No. 2 (2021): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v17i2.7104

Kitâb al-Luma' fî al-Taṣawwuf of al-Sarrâj (d. 378H./988CE.) is the earliest work in Sufism survived and arrived at us. It did not only record the history of Sufism up to that time but also promoted and placed its position among other disciplines in the history of intellectual and spiritual traditions of Islam. With this work, al-Sarrâj formulated Sufi epistemology in its earliest development. This paper attempts to explore the Sufi epistemology of al-Sarrâj, which will cover the discussion about his classification and hierarchy of knowledge, his analysis of the position of Sufism among other knowledge, and then his elaboration of the methodology of Sufism. Before ending the discussion, the paper will read the works of Indonesian Sufis using Sufi epistemology as a perspective. This study finds that al-Sarrâj was successfully constructed Sufi epistemology in its initial emergence. He placed Sufism as a discipline of knowledge and posed it at the highest level in the structural hierarchy of knowledge. Reading the works of Indonesian Sufis from Sufi epistemology, it appears that in the early days of their birth, these works were colored by the epistemology of philosophical Sufism. It was only later that the epistemology of Sunni Sufism came into existence, and this became more evident in the following periods in the development of Sufism in this country.

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