Assalaamu 'alaikum wr. wb.
Memang banyak bahan yang bisa dipergunakan sebagai pengantar awal tentang
tasawwuf. Dan tasawwuf saya sadari memang lintas mazhab. Saya ingin
tambahkan uraian yang dikutip pak Sunarman, sejauh pengetahuan saya untuk
memahami tasawwuf dari sisi yang lain yaitu dari sumber-sumber syiah.
Dalam uraian syiah, ilmu tasawwuf sering disebut sebagai "Irfan". Berbeda
dengan "tasawwuf" yang diyakini sebagian orang berasal bukan dari bahasa
arab maka "Irfan" berasal dari akar-kata bahasa arab "Arif", sehingga
"Irfan" biasanya diartikan ilmu untuk memperoleh kerifan/kebijaksanaan
dengan menjalankan pensucian jiwa. Orang-orang syiah sangat meyakini bahwa
"irfan" ini telah dicontohkan, diajarkan dan dilaksanakan oleh Rasulullah
SAAW dan Ahlulbaitnya (yang hidup pada zaman Rasulullah) serta juga beberapa
Shahabat, serta kemudian diformulasikan lebih jauh pada generasi selanjutnya
oleh misalnya oleh Imam Zainal Abidin Assajjad (anak Iman Husain) serta
kemudian juga oleh Imam Muhammad Al-Bagir, kemudian lebih didetailkan oleh
Imam Jakfar Asshodiq serta juga Imam Musa Al-Kadziem serta imam-imam
Ahlulbait lainnya. Semua Imam Ahlulbait diyakini menjalankan dan menjelaskan
"Irfan" tersebut . Saya sendiri hingga saat ini juga melihat bahwa tidak ada
satupun aliran tarekat Muktabarah dalam Sunni (yang silsilahnya bersambung
kepada Nabi Muhammad SAAW) yang tidak menyebutkan sebagian atau seluruh nama
12 Imam Ahlulbait sebagai sumber ilmu mereka.
Barangkali itulah sebabnya bahwa di kalangan saudara kita orang syiah,
tasawwuf/irfan bukan merupakan ilmu yang asing karena mereka mengenal dengan
baik seluruh ahlulbait Nabi Muhammad SAAW dengan perilaku pensucian jiwa
yang dijalankannya seperti mencapai kefanaan melalui suluk, serta kehidupan
zuhud (menghindari dari mencintai materi) dan wara (kehati-hatian dalam
menjalankan syariat), bersandar pada mursyid yang diyakini mendapat
bimbingan dari Allah SWT serta bertawassul, bertabarruk dlsb. Di kalangan
sunni, masih sering dipermasalahkan apakah tasawuf itu berasal dari ajaran
islam atau bukan, sedangkan di kalangan orang syiah menjalani "Irfan"
adalah suatu kepastian. Saya sama sekali tidak bermaksud untuk mengatakan
bahwa seluruh orang yang menjalankan fiqh Jakfari (dan biasanya lantas
disebut syiah) otomatis telah melakukan pensucian jiwa melalui irfan...
bukan begitu, tetapi maksud saya hanyalah bahwa mereka memahami sepenuhnya
bahwa jalan irfan itu ada dan mereka suatu saat dalam hidup di dunia ini mau
tidak mau harus melangkah kepada jalan "irfan" itu untuk mendekat Allah SWT.
Meskipun, sekali lagi, sebagian dari mereka juga akhirnya tidak mau
menjalani 'irfan' karena tidak mau melepaskan diri dari hawa-nafsunya.
Ada beberapa bagian yang saya terpaksa tidak setuju dengan uraian yang
dikutip pak Sunarman. Diantaranya perilaku zuhud dalam "Irfan / tasawwuf"
yang menurut uraian ini dikembangkan dari Ahlus-suffah (yaitu orang-orang
muslim fakir-miskin yang menetap di pinggir masjid nabawi). Ahlus-suffah
dalam sejarah adalah orang-orang yang 'cukup menyusahkan' kaum muslimin
karena sering meminta-minta kepada sahabat sehingga akhirnya Rasulullah SAAW
berinisiatif untuk memberikan mereka penampungan di samping masjid serta
memberikan makanan kepada mereka agar mereka berhenti dari berkeliaran
meminta-minta mempermalukan diri mereka sendiri. Perilaku zuhud dalam
Irfan/tasawuf menurut saya berinduk kepada perilaku Rasulullah SAAW dan
ahlulbaitnya. Berbeda dengan ahlussuffah yang memang benar-benar tidak
memiliki penghasilan dan bahkan untuk makanpun mereka mengharap undangan
dari shahabat ataupun sengaja mendatangi Nabi / Shahabat pada waktu makan
(baca kitab hadist Bukhari ketika Abu Hurairah mengisahkan kehidupannya
sebagi ahlussuffah), maka Ahlulbait & Rasulullah SAAW adalah manusia yang
memiliki penghasilan (seperti tanah Fadak serta tanah subur lainnya yang
diserahkan pengerjaannya kepada orang lain secara bagi-hasil) tetapi mereka
menjalankan hidup yang sangat sederhana dan bahkan banyak menyumbangkan
penghasilan mereka kepada orang-orang miskin di sekeliling mereka demi
mengharapkan ridha Allah.
Saya, sebagai orang awam yang sangat tertarik kepada sejarah awal islam (dan
sayangnya belum menjalankan "Irfan" apapun), kembali mencurigai keadaan
sebagian besar umat islam saat ini yang asing dari perilaku pensucian jiwa
adalah disebabkan sejarah awal di mana umat islam dijauhkan oleh penguasa
bani Umayyah dan bani Abbasiyah dari Ulama Ahlulbait yang mulia. Dengan
propaganda yang kuat oleh kedua tirani itu sehingga seluruh perilaku /
perkataan / dan ajaran mereka coba untuk diharamkan dari pengetahuan umat
islam. Meski beberapa ratus tahun kemudian, terbukti bahwa usaha kedua tiran
tersebut tidak berhasil sempurna karena umat islam kemudian menghentikan
mengutuk Ali misalnya, dan tidak lagi bersuka-ria pada 10 Muharram
(pembantaian Karbala), tetapi dengan asingnya mereka dari mengenal ulama
ahlulbait ini maka mereka juga sedikit demi sedikit terasing dari sumber
ajaran irfan yang dicontohkan oleh mereka. Sehingga sebagian besar umat
islam tidak lagi mengenal perilaku/ perkataan orang-orang yang paling
dicintai Rasulullah SAAW. Sehingga sebagian umat islam tidak pernah tahu
siapa Imam Ja'far Ashodiq, siapa Imam Zainal Abidin Assajjad dll. Sehingga
akhirnya sebagian besar salik kebingungan untuk menunjukkan bahwa ajaran
tasawuf ini berasal dari ajaran Muhammad SAAW. Sehingga sebagian besar salik
akhirnya menyandarkan perilaku zuhud kepada ahlussuffah dan bukan kepada
ahlulbait...dst.
Wallahu 'alam.
Wassalaamu 'alaikum wr. wb.
> ----------
> From: R. Sunarman[SMTP:[EMAIL PROTECTED]]
> Sent: Thursday, 27 May 1999 11:18
> To: Tasawuf
> Subject: [Tasawuf] Fwd: Pokok-pokok Tasawuf
>
> Assalamu'alaikum
>
> Bagi rekan-rekan yang baru mulai melongok tasawuf, berikut ini saya
> sajikan tulisan yang dapat memberi sedikit gambaran mengenai peta
> perjalanan di dalam tasawuf. Tulisan ini saya comot dari sebuah
> homepage [lupa] tanpa permisi tahun lalu. Kalau ada rekan yang punya
> waktu longgar harap teks ini diterjemahkan dan diposkan kembali ke
> milis ini.
>
> Wassalamu'alaikum
> RS
>
>
> SUFI TRADITIONS
> by Zos Imos
>
> The following is a brief summary or basic overview of Sufism as i
> understand it, through study, practice and experience. It is presented
> in outline form to facillitate easy reading and review. Written by
> request, i try to address only the most basic and fundamental issues.
> Like all summaries, it is inadequate and only introductory. Real
> learning comes through direct experience and reading is not a
> substitute for real knowledge of the heart. May this document be a
> source of good for others and may no injury or harm be wrought by it's
> insufficiency or lack. Questions may be addressed to Zos at
> ([EMAIL PROTECTED]).
>
> I.TARIQAH...in Islam, the "spiritual path," also Tasawwuf "Sufism" or
> "esotericism" ...possibly from suf = "wool" or safa' = "purity";
> also
> refers to "method" or "inner beliefs"
>
> A. "SUFI"...a follower of the mystical path, those who seek experience
> of the tawhid...the term applies only to the most advanced
> practitioners
>
> 1. Various stages, according to development of the individual:
>
> Aspirant: who wants to be initiated, but who may have to wait
> years to be accepted by spiritual teacher
>
> Mutasawwif: "novice" (murid) or one who "wills" to follow a
> spiritual teacher; also called Faqir "poor one" or world
> renouncing, or Darwish (Pers.)
>
> Salik: "wandered" who may follow many different teachers seeking
> goal, many different states or "level"
>
> 'Arif: "knower" or "gnostic" who has actually experienced the
> reality of the Tawhid
>
> Shaykh/Murshid: spiritual guide, teacher and example; those whose
> presence is an inspiration to spiritual development,
> maturity and illumination
>
> Wali: "saint" who possesses a direct experience of the reality
> of God demonstrated through extraordinary spiritual
> knowledge or miracles becomes spiritual guide (Shaykh)
>
> Al-Insan al-Kamil "perfect man" who is the great spiritual teacher
> of the age, called qutb or "pole" (Ahmad al-Alawi,
> d.1934)
>
>
> B. SOURCE...the holy Qur'an and the Hadiths or "sayings" of Muhammad
> as the first "sufi"...term not developed until c.850 CE
>
> 1. QUR'AN...Sufis emphasize *ta'wi*l or allegoric or symbolic
> interpretations, but do not deny *tafsir* or literal meanings
>
> Every passage of Qur'an believed to have both outer
> (zahir) and an inner (batin) or inner, hidden meaning
>
> Ayat "verses" of Qur'an but also means "signs" which are
> the manifestations of nature and all created reality,
> everything is a "sign" of the reality of God
>
> "We are nearer to him than his juggular vein."
> (Qur'an 50:16)
>
> "To God belongs the East and the West: wherever you
> turn, there is the Face of Allah; Allah is All
> -Embracing, All-Knowing." (Qur'an 2:115)
>
> *Wajh Allah*: "Face of God" is an allusion (*isharah*)
> referring to the essence and attributes, invisible and
> eternal
>
> Emphasis on *Dhikr* "remembering" or "mentioning" God,
> who has 99 Names..."Mention God often" (Qur'an 3:41)
>
> 2. Sunna/Hadith...Sufism begins with the "people of the bench"
> (ahl as-suffa), poor who practiced asceticism, or zuhd
> (sg. zahid, pl. zuhhad); and lived at Mosque in Medina during
> the life of Muhammud
>
> Emphasize Hadith Qudsi "divine sayings" or God speaking
> through Muhammad:
>
> "I was a hidden treasure, and I desired to be known;
> therefore I created the creation in order that I might
> be known." [Immanence]
>
> "My earth and My heaven contain Me not, but the heart of
> the faithful servant contains Me." [Transcendence]
>
> "Consult your heart and you will hear the secret
> ordinance of Allah proclaimed by the heart's inward
> knowledge, which is true faith and divinity."
>
> "I am with My servant whenever he remembers Me and his
> lips move [remembering]."
>
> Muhammad's Night Journey (mi'raj): archetypal example
> of the "journey to God" through seven heavens to the
> Throne (17:11)
>
>
> C. SUFI HISTORY...begins with Muhammad, Abu Bakr, Umar and 'Ali (not
> Uthman)...especially the practice of asceticism (zuhd) and
> spiritual poverty (faqr), leading to knowledge
>
> 1. Early Period...Hasan al-Basri (d.728), famous theologian and
> preacher, early saintly figure in Islam, emphasized total
> dedication of life to God, not philosophical doctrine (Basr)
>
> -SAHW "Sober" school in complete accordance with Sunni
> Islam; first follow the Shari'ah, then follow Tariqah;
> emphasis on "spiritual behavior/actions" or "asceticism"
> (Zuhd)
>
> Example: Rabi'a al-'Adawiya (d.801), most famous woman
> saint in Islam (Basr), emotionally centered, away from
> legalism, never married
>
> Rabi'a emphasized the importance of Mahabbah or
> "selfless love" and devotion to God; "neither for the
> reward of Paradise nor from fear of Hell, for only God
> can fulfill the longing of the soul for union"
>
> Goal of ecstatic love, union of the lover (soul) with
> the Beloved (God)
>
> Example: Al-Junayd (d.910) most famous sober Sufi,
> respected teacher and Shaykh, developed concept of
> spiritual "path" both ethical and philosophical
>
> Emphasize the imporatnce of Mar'ifah or "selfless
> knowledge" or gnosis, mystical, intellectual approach
> (theosophical)
>
> Goal of Fana' "extinction" or "annihilation" in God,
> "Whatever exists is perishing (fanin), except His
> Face."
> (Qur'an 55:27)...not ittihad "union" (that is shirk,
> or "association, attributing to God something other)
>
> -SUKR "Intoxication" of Fana'school, new life in God
> is one of ecstatic union, joy and wonder
>
> Example: Al-Hallaj (d.922) most famous Sufi martyr, was
> imprisoned for nine years and then, after having hands
> and feet cut off, executed
>
> Emphasized "oneness" with God, wrote Ana al-Haqq, "I am
> Truth/Reality", also claimed to have miraculous powers
> Christic (both persecuted)
>
> Intoxicated by Divine Presence, no distinction between
> individual and God, give utterance to questionable
> statement (shirk, "association": There is only God or
> Truth, no second...mystical union is heretical)
>
> Practiced *shathiyat* "mystical utterance" said while in
> ecstatic state, non-orthodox
>
> -Malamatiyya...those who "draw blame" or delibrately
> draw the contempt of others while preserving purity of
> heart, those who do not care if other Muslim accept
> their faith or actions as legitimate
>
> This can lead to exaggeration and excess and gave bad
> reputation to other Sufis, drew disdain from other
> orthodox Muslims
>
> 2. SUFI ORDERS...many different orders, or "brotherhoods" (turuq,
> sg. ta'ifa "association or order"); three types: "alive" active
> "master"; "sleeping" no current "master"; or "dead" n extinct, no
> followers
>
> Shaykh (Pir in Persian), each order takes name from a
> "master," "teacher" or "healer" part of *silsala*, or
> "chain" of traditional teacher-student realtionships
>
> Imam tradition of the Shi'ite also has mystical
> tradition, emphasis on "Man of Light" (Light of
> Muhammud)...Sixth Imam, major Sufi influence
>
> Zawwiya...meditation and prayer center for collective
> practice of spiritual disciplines (also Kanaqah, Per.)
>
> Uwaysi or one who obtains illumination without being a
> member of follower of a spiritual teacher
>
> Majdhub "attracted" spontaneously, but also "crazed",
> by powerful religious visions (God Intoxicated)
>
> One of the earliest Sufi Order was founded by Abd
> al-Qadir al-Jilani (d.1166), student of Hanbali fiqh in
> Baghdad (sober), prominent in India and North Africa
>
> Suhrawardiya...al-Suhrawardi (d.1234), India/Bengal
>
> Shadhiliya...al-Shadhili (d.1258), North Africa, Egypt,
> Arabia
>
> Mawlawiya...Jalal al-Din al-Rumi (d.1273), in Konya,
> Turkey..."whirling dervishes"
>
> Ibn 'Arabi (d. 1240) great master of Sufism, wrote
> many works on mystical journey, cosmology, symbolism,
> etc...over 500 works, only 3-4 translated into English
>
> Sufism preserved Islam during the collapse of Abbasid
> (Mongols) and assisted social integration during modern
> period, as spiritual base for social transformation
>
> D. SUFI METHOD...the Shari'ah is the "outer/external" (zahir)
> requirements that all must follow; those seeking greater
> fulfilment take on additional practices, not required but
> recommended
>
> 1. Has Orthodoxy basis...followers expected to "kiss the threshold
> of the law", and fulfil all legal requirements of Islam, then
> find a spiritual teacher and undertake additional individual
> and communal disciplines
>
> Disagreements...some teachers have said that only
> necessary to fulfil the minimal requirements, others
> emphasize greater involvement in orthodox practices
>
> Sharia'ah (Law) is not final authority on spiritual
> issues, the Shaykh has knowledge suitable to disposition
> of the Faqir (Seeker)
>
> Must seek out appropriate teacher who may reject until
> convinced of sincerity, period of probation may last
> years
>
> Teaching is private and often secret, many not
> understand teachings
>
> 2. Method...a devotional path of progressive development or
> "unveiling of the heart" or discovering the "thrones of
> compassion" dwelling in every soul
>
> Both negative and positive, disciple must go through
> negative experience to realize the falsehood of his
> views
>
> Observe the basic tenets of the Shari'ah, renounce
> worldly (unworthy) goals
>
> Intense practice of self-examination and spiritual
> disciplines given by Shaykh to identify "weaknesses"
> (and then strengthen)
>
> Ikhlas "absolute sincerity" is critical, seeker must
> believe in the inner truths of the path
>
> Positive and negative experiences, reveal limitations
> and potential of novice
>
> Results in true knowledge of the Tawhid or Haqiqah
> "Truth" (Name of God)
>
> 3. Stages...form hierarchy "stations" (maqam, pl. maqamat) and
> "states" (hal, pl. ahwal)...seven most common...station
> permanent, state is "gift" of God to novice
>
> Emphasis on Ihsan or "spiritual virtues" usually start
> with "repentance" (tawbat) and "renunciation" (zuhd)
>
> Initiate must be as "a corpse in the hands of the
> embalmer"...complete submission to Shaykh
>
> Bay'ah...initiatic grace given by the Shaykh to the
> Faqir, *barakah* passed on from teacher to initiate
>
> Recieves khirqa "cloak", usually patched garment
> representing renunciation of worldly value (dark blue,
> green highest)...cloak is shroud, room--a tomb
>
> Fourty days of retreat, entirely alone in meditation
> room with only mat; not until judged ready by Shaykh
>
> Shaykh interprets all dreams and visions, emphasis on
> fasting and not sleeping, to draw the *nafs* "soul" away
> from world; spend nights in prayer...fast every other
> day
>
> Must complete all the requirements of each station
> before going on to next, cannot "skip" any stages,
> "states" (visionary experiences) come and go
> spontaneously
>
> Repentance, trust in God, poverty, patience, gratitude,
> love, and "knowledge"...complete surrender (Muslim), or
> *tawakkul* "trust", only God
>
> Dhikr..."rememberance" or repetition of the names of God
> (formulaic prayer/chant), which contain al-Ruh spiritual
> power (as does the entire Qur'an)
>
> "Remember Me and I will remember thee." (Qur'an 2:152),
> to overcome forgetfulness (ghaflah) or "illusion" (wahm)
> to realize the Unity of Allah (tawhid)
>
> Three types of repetition, daily after at least two
> of the five required prayers, a) 33 repetitions of
> Subhan Allah (Glory to God), b) al-hamdu l'illah (Praise
> be to God), and c) Allahu akbar (God is great)..."said
> from the heart"
>
> Tasbih (subha) "rosary" used as prayer beads used to
> count repetitions (33 or 99 for Names)...true *dhikr*
> leads to *Mushahada*, silent contemplation
>
> Recited "alone" under supervision of Shaykh, with breath
> control while (silent); or "communally" under
> supervision of Shaykh, with singing or movements
>
> Sama' "audition/hearing"...musical recitations (mystical
> poetry, Qur'an, music) which leads to *wajd*
> "trance"
>
> Must resist the affects of trance--tears, tearing of
> clothes, cries, fainting...intense love of God, divine
> Presence. leads higher and higher if controlled
>
> Haqiqah or Truth...the Goal, a mystical experience,
> called dhawq "tasting" the immediate reality of God
> (al-Ghazali)
>
> Removal of wahm "opinion" "conjecture" "illusion" or the
> veil of ignorance...attain the "vision of the heart"
> (ru'yat al-qalb), direct spiritual intuition
>
> Acquire an-nafs al-mutma'inna "soul at peace" with God
> almost all Muslim Saints have belonged to Sufi orders,
> primary source of spiritual renewal
>
> Millions of Muslims have participated in Sufi orders,
> hundreds of thousands active today, presently about 70
> Orders
>
>
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