<![CDATA[The book Jala’ Al-Khathir by Shaykhʿ Abdul Qadir al-Jailani is one of his monumental works. It examines in depth the aspects of spirituality and Sufism in Islam, with anemphasis on attaining the state of fana’, namely the dissolution of the ego and worldly desire. Previous studies have discussed fana’, such as throughal-Harawi’s Manazilal-Sairin, or through a comparison of the thought of Abu Yazid al-Busthami and Junaid al-Baghdadi, yet none has specifically traced the interplay of fana’, from nafsan dhawa with in the book Jala’ Al-Khathir while also examining its resonance in lived religious practice. This article aims to answer three questions: howal-Jailani formulates fana’, from nafs and hawa; the extent to which this formulations coherent with, or differs from, other Sufi concepts; and how this normative frame work resonates with documented tarekat practices. This is a qualitative study based on library research, combining textual-interpretive analysis of the primary source with a comparative review of secondary literature, including ethnographic data on the practices of the Qadiriyya wa Naqshbandiyya order as a comparative case study. The findings show: first, al-Jailani positions the testing of faith as a prerequisite before one enters the station (maqam) offana’; second, there are two sequential stations, namely the station of khalifah and at-takwin, which, when compared with the stages of fana’, in al-Harawi and Abu Yazid al-Busthami, show a greater emphasis on the ethical-social dimension rather than the metaphysical; third, thecase study of tarekat practice reveals that this normative frame work is not undertaken individually and directly, but is mediated by a mursyid/ajengan through collective ritual discipline (dzikir, tawassul, mujahadah), so that this article argues that the text of the book functions as a conceptual map, rather than a substitute for the guidance of a spiritual teacher.]]>
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