Perkataan Tasawuf bagi setengah pihak amat tidak disenangi. Bahkan ada yang berani melontarkan pendapat bahawa ia adalah satu disiplin yang terkeluar dari batasan Islam. Mereka ini sangat membenci ahli2 Sufi . Adapun penolakan sebagian orang atas tasawuf karena mereka menganggap kata “Sufi” / “ Tasawuf” tidak ada dalam al-Qur'an, dan tidak dikenal pada zaman Nabi, Shahabat dan tabi'in. Tapi hal itu tidaklah otomatis menjadikan tasawuf sebagai ajaran terlarang! Banyak sekali istilah-istilah baru (seperti nahwu, fikih, dan ushul fikih) yang lahir setelah zaman Shahabat tapi tidak diperdebatkan tapi bila tasawuf atau Sufi diperkenalkan maka masing2 menuduh ia bukan ilmu dari Islam.
Tasawuf pada mulanya dimaksudkan sebagai tarbiyah akhlak-ruhani : mengamalkan akhlak mulia, dan meninggalkan setiap perilaku tercela. Atau sederhananya, Tasawuf hanyalah sebuah istilah untuk menamai ilmu yang intinya mengajak membersihkan jiwa dan menghaluskan budi pekerti, sesuai dengan ajaran Al-Quran dan Hadis Nabi. Inilah definasikan Tasawuf yang dinukilkan oleh Imam Junaid, Syeikh Zakaria al-Anshari .
"Dan bahawa sesungguhnya engkau (wahai Muhammad) mempunyai akhlak yang amat mulia."
[al-Qalam 68:04]Allah menyuruh kita mencontohi akhlak yang ada pada diri Rasulullah shallallahu ‘alaihi wasallam tersebut:
Demi sesungguhnya, adalah bagi kamu pada diri Rasulullah itu contoh ikutan yang baik, iaitu bagi orang yang sentiasa mengharapkan (keredhaan) Allah dan (balasan baik) Hari Akhirat, serta ia pula menyebut dan mengingati Allah banyak-banyak (dalam masa susah dan senang).
[al-Ahzab 33:21]Nabi Muhammad saw adalah rasul yang diutus untuk memperbaiki akhlak manusia. Perbaikan akhlak itulah kunci keberhasilan hidup kita, dunia dan akhirat...
Tapi ada pihak yang sanggup menidakkan ilmu Tasawuf itu sendiri. Mereka sebenarnya tidakmau faham ataupun sudah terperangkap dengan pihak yang anti pada ilmu tasawuf itu sendiri. Kerana tidak faham akan ilmu tasawuf itu sendiri maka macam2 cerita karut dikaitkan dengan bidang tasawuf itu sendiri. Tasawuf was first a reality without a name, now it is a name without a reality. Sufisms final goal is becoming one with Allah (Wahdat il-Wujood), which is foolish and Kufr. It comes from indian philosophy along with the idea of Dhahir and Batini meanings of the Qur'an. Therefore I said that it's problematic to present it in a positive light, because it has always been misleading. Hence Sufism, strictly as a tradition, was never prescribed by our beloved Prophet (saw) which gives us sufficient reason to dissociate ourselves from it. While there are ample evidences from Ahadeeth where Rasoolullah (saw) encouraged Muslims to be Alims, Hafizs, etc, Sufism was never included. Sufism is understood to mean, that you bob and move your head in dhikr, dancing and singing, and performing "amazing" feats. This is something that was mixed with the practises of Islam, so therefore it is dangerous. That Tasawwuf was to escape from the world - ie. to escape from lifes affairs and neglect them.
"Who or What is a Sufi really?", we witness that the Sufis in today's day and age are not one unified global group and neither do they have one Ameer to guide or rule over them. There are further subdivisions like Qadiriya, Chistiya, Suhrawardiya and Naqshbandiyya within the Sufis, and hence, this has resulted in further deviation from the original name "Muslim" whereby, for e.g., one calls himself "Qadiriya Sufi Muslim" or "Naqshbandiyya Sufi Muslim." Such naming and labelling of Muslim individuals and groups only creates increased sectarianism and communalism within the Ummah, and hence the creation of many more groups, sub-groups and sub-sub-groups which see each other as hostile. Astaqfirullah il'azhim! Aku tak pernah dengar puak Naqshbandiah terajang puak Qadariyah. Pun orang2 Shaziliyah karate orang2 Ahmadiah hatta orang2 Shatariyah buh kapak kecik kat kepala puak Naqshbandiah. Ada ker? Atau dok lawan, masing2 syaikh hebat. Depa amal untuk diri masing2 dan tak keriyau sana sini yang ni betul yang tu salah.
Lebih jahat lagi bila mengatakan seolah2 ingin memperlekehkan tokoh Sufi wanita Rabia al tul Adawiyah: The female Sufi mystic, Rabia al-Adawiyah, who rejected worship motivated by the desire for heavenly reward or the fear of punishment and insisted on the love of God as the sole valid form of adoration, was one of the catalysts for the spread of the Sufi tradition, which eventually reached India, Pakistan, Persia, Africa, etc.
Sepatutnya pendekatan begini mestiah sentiasa berada dalam pemikiran setiap Muslim..In the end if one doesn't know about a matter then refer the Quran says and: " asal ahl dhikr in kumtum la ta'lamun" Ask those who know if you don't know.
And Allah knows best!
Ataupun rujuk pada ….Read the verse: "If they had referred it to the Messenger and to those of authority among them, then those of them whose task it is to find it out would have known the matter" (Qur’an 4:83) Ayat ini mengesahkan berkaitan wudu dimana dalam satu peperangan para sahabat telah berselisih pendapat dimana when some sahaba ordered another sahaba to perform wudu, despite the fact that, the sahabi in question objected as he had an open wound. They persisted and ordered him to do wudu,subsquently he died as a result. When this news got back to the Prophet(S), he exclaimed: " you kiled him". Maksudnya seperti ayat alQuran berbunyi " asal ahl dhikr in kumtum la ta'lamun" Ask those who know if you don't know. Kalau tahu menggunakan reference2 begitu tidaklah bercelaru umat Islam dalam menuduh itu dan ini.
Begitulah dalam Islam setiap permasalahan samada fiqh, usul atau apa2 pun hatta tasawuf sekalipun wajib dirujuk pada pakarnya supaya tidak berlaku kesalahan dalam melaksanakan sesuatu ibadah. Dalam Tasawuf (tharikat) selalunya dirujuk pada para syaikhnya yang juga pakar dalam soal2 fiqh.
Allah(SWT) revealed the Quran on a man, Sayyidna Rasul, wa Sayyid-al anam(S) So knowledge is extracted from man to man. Before the Quran was ever written down and compiles it resided in the hearts of the sahaba, who lived it. The purpose of sanad is to learn the text and the intended meaning of the text, by learning from someone who has physically learned from someone back to the Prophet(S). Abdullah ibn Mubarak(R) said: " if it wasn't for this science of sanad, people would have said anything, because text without a living teacher who has mastered the intended meanings can be misunderstood and intrepated. This happened during the time of the Prophet(S) in regards to a ayah where Allah says people will be judged by all wrong doing(itham) and some of the sahaba said how can that be? The Prophet(S) responded that here the word meant shirk. Refer cerita sahabat yang meninggal kerana luka peperangan di atas.
—where alladhina yastanbitunahu minhum, "those of them whose task it is to find it out,"
so just reading books with anyone who has not done istnbat with an unbroken chain is dangerous.
Bahaya kerana…if you have ever talked to a real Shaykh who has ijaza in tasawuf …you would know that the faulty premise that tasawuf, is some sort of deviance or has no basis in Sharia is absolutely, historically, factually absurd!!
Shaykh Nuh Ha Mim Keller(May Allah preserve him), when he was teaching the Hikam in Damasus he won't even allow a person to take tariqa unless they have prayed every salah in congregation for 40 days.Shaykh Muhammad Yacoubi(also a Shadhili) won't take on a student unless they have at least half of the Quran memorized and have studied fiqh etc.
Then the entire text and chain of the hadith we know Sayyidna Jibreel(AS) came to the Prophet(S) to ask a series of questions. 1. pertaining to Imam(which later the ulama termed aqeeda) 2)Islam(which the ulama later termed as fiqh) 3.) Ihsan( which the ulama later coined as Ihsan, or tasawuf or tazkiyyatul nafs). Basically this is the science as the hadith states: " an ta'bud Allah ka anaka tarahu wa lam takum tarahu wa laken huwa yarak. or It "Ihsan" is to worship Allah as if you see him, though you can't but know that He sees you.(Bukhari and Muslim).
And so the various sciences began to be termed, and we see for example thats why the ulama say : la bas bi mustalah or there is no harm in naming things, or with terminolgy.
The term sufi was first used by Hasan al Basri(R) in the famous saying where he said: " I say a sufi(ra'aty sufi) circumbulating the Kaaba and I offered him a dirham but he refused. And so the term started to applied to anyone who was known as an ascetic, and to the students of the Shuyukh who focused on this science after mastering the outward sciences such as fiqh etc.
In just the same way that the schools of fiqh developed, that is based on juristic methods passed down from the sahabas to their students: ie. Abdullah ibn Umar, to Nafi to Imam Malik(the golden chain am Imam Bukhari says) or Abdullah ibn Masud to Alqama to Ibrahim Nakhai to Hamad to Abu Hanifa, or Abdullah ibn Abbas to Ikrima to Mujahid to Imam Shafi etc, the turuq began to train students in methods passed down from the Prophet(S) via his companions to the rest of the ummah.
Adapun keempat-empat Imam Mazhab Sunni semuanya mempunyai seorang syaikh thariqah. Melalui syaikh itulah mereka mempelajari Islam dalam sisi esoterisnya yang indah dan agung. Mereka semua menyadari bahwa ilmu syariat harus didukung oleh ilmu tasawuf sehingga akan tercapailah pengetahuan sejati mengenai hakikat ibadah yang sebenarnya.
IMAM ABU HANIFAH pendiri mazhab Hanafi
Nu’man bin Tsabit ra adalah murid dari Ahli Silsilah Thariqat Naqsyabandiyah iaitu Imam Jafar as Shadiq ra . Berkaitan dengan hal ini, Jalaluddin as Suyuthi didalam kitab Durr al Mantsur, meriwayatkan bahwa Imam Abu Hanifah (85 H.-150 H) berkata, “Jika tidak karena dua tahun, Nu’man telah celaka. Karena dua tahun saya bersama Sayyidina Imam Jafar as Shadiq, maka saya mendapatkan ilmu spiritual yang membuat saya lebih mengetahui jalan yang benar”.
Abu Hanifa (r) (700-767) once said what means: "If it were not for two years, I would have perished. For two years I accompanied J'afar as-Sadiq (r) and acquired the spiritual knowledge that made me a knower ['Arif (Gnostic)] in the Way [Sulook]" Al Hawi lil al-Fatawi. So Abu Hanifa (r) took Sufism from J'afar as-Sadiq (r), who, in turn, took this knowledge from Qasim ibn Muhammad ibn Abi Bakr (r), who was taught by Salman al-Farsi (r), who was the disciple of Abu Bakr as-Siddiq (r) who was given this knowledge by the Messenger of Allah (s).
IMAM MALIKI pendiri mazhab Maliki
Malik bin Anas ra yang juga murid Imam Jafar as Shadiq ra, mengungkapkan pernyataannya yang mendukung terhadap ilmu tasawuf sebagai berikut :
“Barangsiapa mempelajari/mengamalkan tasawuf tanpa fiqih maka dia telah zindik, dan barangsiapa mempelajari fiqih tanpa tasawuf dia tersesat, dan siapa yang mempelari tasawuf dengan disertai fiqih dia meraih Kebenaran dan Realitas dalam Islam.” (’Ali al-Adawi dalam kitab Ulama fiqih, vol. 2, hal. 195 yang meriwayatkan dari Imam Abul Hasan).
Imam Malik ibn Anas (r) said: "Ma tasaawuf wa lam tafiqaha qad zandaqa wa man tafiqawa lam tasawuf qad fasada. Man ujma baina ithnain tahaqaqa...", Hashiwya of Imam Ahmad ibn Zarruq / 'Ali al-Adawi, Vol. 2, p. 195) i.e., Imam Malik said, "He who practices tasawwuf (Sufism) without learning Sacred Law (fiqh) corrupts his faith, while he who learns Sacred Law (fiqh) without practicing tasawwuf (Sufism) corrupts himself. Only he who combines the two proves true." ( Hashiwya of Ahmad ibn Zarruq / 'Ali al-Adawi , vol. 2, p. 195.)
IMAM SYAFI’I pendiri mazhab Syafi’i.
Ulama besar (Muhammad bin Idris, 150-205 H) berkata, “Saya berkumpul bersama orang-orang sufi dan menerima 3 ilmu:
1. Mereka mengajariku bagaimana berbicara
2. Mereka mengajariku bagaimana memperlakukan orang lain dengan kasih sayang dan kelembutan hati
3. Mereka membimbingku ke dalam jalan tasawuf.”
(Riwayat dari kitab Kasyf al-Khafa dan Muzid al Albas, Imam ‘Ajluni, vol. 1, hal. 341
Berkenaan Ilmu Sufi, Imam Syafi'i berkata: "Saya ingin manusia itu mempelajari Ilmu ini, tetapi janganlah menyebut-nyebut namaku, dengan sepatah kata juapun".
Our master and Liege-lord, Imam Muhammad ibn Idris a-Shafi'i (r) advised in his Diwan:
فقيها وصوفيا فكن
ليس واحدا فإني وحق الله إياك أنصح
فذلك قاس لم يذق قلبه تقى وهذا جهول كيف ذو الجهل يصلح
فقيها وصوفيا فكن ليس واحدا فإني وحق الله إياك أنصح
فذلك قاس لم يذق قلبه تقى وهذا جهول كيف ذو الجهل يصلح
Faqîhan wa-s.ufiyyan fakun laysa wâh.idan
fa'innî wa-h.aqqillâhi iyyâka ans.ah.u
Fadhâlika qâsin lam yadhuq qalbuhu tuqan
wahâdhâ jahûlun kayfa dhûl-jahli yas.luh.u
I.e., he said: "Be both a jurisprudent and a Sufi - never just one of the two.
Truly, by the Divine Right, I am advising you sincerely!
For the former is hardened, his heart tastes no Godwariness,
While the latter is ignorant - and of what use is the ignorant?..."
Imam Shafi'i (r) also said:حدثنا محمد بن عبد الرحمن حدثني أبو الحسن بن القتات، حدثنا محمد بن أبي يحيى، حدثنا يونس بن عبد الأعلى، قال: سمعت الشافعي يقول: لولا أن رجلا عاقلا تصوف لم يأت الظهر حتى يصير أحمق.
“If a rational man (rajulan a'aqalan) does not become a Sufi, he does not reach noon except he is a dolt!”[4] Abû Nu`aym narrates this from Muhammad ibn `Abd al-Rahman ibn al-Fadl, from Abû al-Hasan [Ahmad ibn Muhammad ibn al-Harith] ibn al-Qattat [al-Misri], from the thiqa of Muhammad ibn Abi Yahya, from the thiqa Imâm Yûnus ibn `Abdal-A`la, from the Imam as-Shafi'i.
Adding to the list of positive statements of Imam Ash-Shafi’i regarding Tasawwuf is the following:
“I accompanied the Sufis for ten years and benefited from them but from two sayings [and in another report three sayings]: their statement that time is as a sword: if you do not cut it, it cuts you, and their statement that deprivation is immunity.”
[The reported third states: “their statement: if your soul does not keep busy with truth it will keep you busy with batil [falsehood].”]
“Narrated from Muhammad ibn Muhammad ibn Idrîs al-Shâfi`î by al-Bayhaqî in Manâqib al-Shafi`i (2:208) cf. Ibn al-Qayyim in Madarij al-Salikin (3:128) and al-Jawab al-Kafi (p. 208-209) and al-Suyuti in تأييد الحقيقة العلية Ta’yîd al-Haqiqat al-`Aliyya (p. 15)”
Imam ‘Ajluni reports that Imam Ash-Shafi’i said,
حبب إلي من دنياكم ثلاث: ترك التكلف، وعشرة الخلق بالتلطف، والاقتداء بطريق أهل التصوف
“Three things in this world have been made lovely to me: avoiding affectation, treating people kindly, and abiding by the way of the people of tasawwuf!”
[source:1089 كشف الخفاء ومزيل الالباس عما اشتهر من الأحاديث عل ألسنة الناس]
IMAM AHMAD BIN HANBAL pendiri mazhab Hanbali
Ulama besar ini (164-241 H ) berkata, “Anakku, kamu harus duduk bersama orang-orang sufi, karena mereka adalah mata air ilmu dan mereka selalu mengingat Allah dalam hati mereka. Mereka adalah orang-orang zuhud yang memiliki kekuatan spiritual yang tertinggi. Aku tidak melihat orang yang lebih baik dari mereka” (Ghiza al Albab, vol. 1, hal. 120 ; Tanwir al Qulub, hal. 405, Syaikh Amin al Kurdi) ,
Imam Ahmad bin Hanbal (164 - 241 AH.)
"O my son, you have to sit with the People of Sufism, because they are the fountainheads of knowledge and they maintain the Remembrance of Allah in their hearts. They are ascetics and holders of great spiritual prowess."
[Tanwir al-Qulub p. 405]
The Mutlaq Mujtahid, Imam Ahmad ibn Hanbal (r) also said in regards to the Sufis and their employing music as a means to Allah and a form of remembrance of Him: "I don't know a people better than them." Someone said to him: "They listen to music and they reach states of ecstasy." He said: "Do you prevent them from enjoying an hour with Allah?" Related by Muhammad ibn Ahmad al-Saffarini al-Hanbali (d. 1188) in his Ghidha' al-albab li-sharh manzumat al-adab from Ibrahim ibn `Abd Allah al-Qalanasi
SYAIKH FAKHRUDDIN AR RAZI (544-606 H
Ulama besar dan ahli hadits) berkata, “Jalan para sufi adalah mencari ilmu untuk memutuskan hati mereka dari kehidupan dunia dan menjaga diri agar selalu sibuk dalam pikiran dan hati mereka dengan mengingat Allah pada seluruh tindakan dan perilaku .” (I’tiqad al Furaq al Musliman, hal. 72, 73)
IMAM AL MUHASIBI (d. 243 H./857 M)
Imam al-Muhasibi meriwayatkan dari Rasul, “Umatku akan terpecah menjadi 73 golongan dan hanya satu yang akan menjadi kelompok yang selamat” . Dan Allah yang lebih mengetahui bahwa itu adalah Golongan orang TASAWUF. Dia menjelaskan dengan mendalam dalam Kitab al- Wasiya p. 27-32.
IMAM AL QUSHAYRI (d. 465 H./1072 M)
Berkata Imam al-Qushayri tentang Tasawuf: “Allah membuat golongan ini yang terbaik dari wali-wali- Nya dan Dia mengangkat mereka di atas seluruh hamba-hamba-Nya sesudah para Rasul dan Nabi, dan Dia memberi hati mereka rahasia Kehadiran Ilahi-Nya dan Dia memilih mereka diantara umat-Nya yang menerima cahaya-Nya. Mereka adalah sarana kemanusiaan, Mereka menyucikan diri dari segala hubungan dengan dunia dan Dia mengangkat mereka ke kedudukan tertinggi dalam penampakan (kasyaf). Dan Dia membuka kepada mereka Kenyataan akan Keesaan-Nya. Dia membuat mereka untuk melihat kehendak-Nya mengendalikan diri mereka. Dia membuat mereka bersinar dalam wujud-Nya dan menampakkan mereka sebagai cahaya dan cahaya-Nya .” [ar-Risalat al-Qushayriyya, p. 2]
IMAM AL- GHAZALI (450-505 H./1058-1111 M)
Imam Ghazali, hujjat ul-Islam, tentang tasauf: “Saya tahu dengan benar bahwa para Sufi adalah para pencari jalan Allah, dan bahwa mereka melakukan yang terbaik, dan jalan mereka adalah jalan terbaik, dan akhlak mereka paling suci. Mereka membersihkan hati mereka dari selain Allah dan mereka menjadikan mereka sebagai jalan bagi sungai untuk mengalirnya kehadiran Ilahi [al-Munqidh min ad-dalal, p. 131].
IMAM NAWAWI (620-676 H./1223-1278 M)
"The specifications of the Way of the Sufis are... to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) ... to be happy with what Allah gave you..."
[in his Letters, (Maqasid at-Tawhid), p. 20
Kalau didalami maksudnya : Ciri jalan sufi ada 5:
1. Menjaga kehadiran Allah dalam hati pada waktu ramai dan sendiri
2. Mengikuti Sunah Rasul dengan perbuatan dan kata
3. Menghindari ketergantungan kepada orang lain
4. Bersyukur pada pemberian Allah meski pun sedikit
5. Selalu merujuk masalah kepada Allah swt
[Maqasid at-Tawhid, p. 20]
Imam al-Nawawi in his Bustan al-`Arifin fîl-Zuhd wal-Tasawwuf
(“The Grove of the Knowers in Asceticism and Sufism”) narrated with his chain fromal-Shafi`i, the saying:
“Only the sincere one (al-mukhlis) can recognize self-display (al-riyâ').”
IBNU KHALDUN(733-808 H
(Ulama besar dan filosof Islam) berkata, “Jalan sufi adalah jalan salaf, yakni jalannya para ulama terdahulu di antara para sahabat Rasulullah Saww, tabi’in, dan tabi’it-tabi’in. Asasnya adalah beribadah kepada Allah dan meninggalkan perhiasan serta kesenangan dunia.” (Muqadimah ibn Khaldun, hal. 328)
IMAM JALALUDDIN AS SUYUTI
(Ulama besar ahli tafsir Qur’an dan hadits) didalam kitab Ta’yad al haqiqat al ‘Aliyyah, hal. 57 berkata, “Tasawuf yang dianut oleh ahlinya adalah ilmu yang paling baik dan terpuji. Ilmu ini menjelaskan bagaimana mengikuti Sunah Nabi Saww dan meninggalkan bid’ah.”
TAJUDDIN AS SUBKI
Mu’eed an-Na’eem, p. 190, dalam tasauf: “Semoga Allah memuji mereka dan memberi salam kepada mereka dan menjadikan kita bersama mereka di dalam surga. Banyak hal yang telah dikatakan tentang mereka dan terlalu banyak orang-orang bodoh yang mengatakan hal-hal yang tidak berhubungan dengan mereka. Dan yang benar adalah bahwa mereka meninggalkan dunia dan menyibukkan diri dengan ibadah” . Dia berkata: “Mereka adalah manusia yang dekat dengan Allah yang doa dan shalatnya diterima Allah, dan melalui mereka Allah membantu manusia”.
IBNU ‘ABIDIN
Ulama besar, Ibn ‘Abidin dalam Rasa’il Ibn Abidin (p. 172-173) menyatakan: ” Para pencari jalan ini tidak mendengar kecuali Kehadiran Ilahi dan mereka tidak mencintai selain Dia. Jika mereka mengingat Dia mereka menangis. Jika mereka memikirkan Dia mereka bahagia. Jika mereka menemukan Dia mereka sadar. Jika mereka melihat Dia mereka akan tenang. Jika mereka berjalan dalan Kehadiran Ilahi, mereka menjadi lembut. Mereka mabuk dengan Rahmat-Nya. Semoga Allah merahmati mereka”. [Majallat al-Muslim, 6th ed., 1378 H, p. 24].
SHAIKH RASHAD REDHA
Dia berkata,”Tasauf adalah salah satu pilar dari pilar-pilar agama. Tujuannya adalah untuk membersihkan diri dan mempertanggung jawabkan perilaku sehari-hari dan untuk menaikan manusia menuju maqam spiritual yang tinggi” [Majallat al-Manar, 1st year, p. 726].
MAULANA ABUL HASAN ALI AN-NADWI
Maulana Abul Hasan ‘Ali an-Nadwi anggota the Islamic-Arabic Society of India and Muslim countries. Dalam, Muslims in India, , p. 140-146, “Para sufi ini memberi inisiasi (baiat) pada manusia ke dalam keesaan Allah dan keikhlasan dalam mengikuti Sunah Nabi dan dalam menyesali kesalahan dan dalam menghindari setiap ma’siat kepada Allah SWT. Petunjuk mereka merangsang orang-orang untuk berpindah ke jalan kecintaan penuh kepada Allah”
“Di Calcutta, India, lebih dari 100.000 orang mengambil inisiasi (baiat) ke dalam Tasauf”
“Kita bersyukur atas pengaruh orang-orang sufi, ribuan dan ratusan ribu orang di India menemukan Tuhan mereka dan meraih kondisi kesempurnaan melalui Islam”
ABU ‘ALA AL MAUDUDI
Dalam Mabadi’ al-Islam (p. 17), “Tasauf adalah kenyataan yang tandanya adalah cinta kepada Allah dan Rasul saw, di mana sesorang meniadakan diri mereka karena tujuan mereka (Cinta), dan seseorang meniadakan dari segala sesuatu selain cinta Allah dan Rasul” “Tasauf mencari ketulusan hati, menyucikan niat dan kebenaran untuk taat dalam seluruh perbuatannya.”
IBNU TAIMIYYAH (661-728 H)
Bahkan IBNU TAIMIYYAH (661-728 H), salah seorang ulama yang dikenal sulit menerima kebenaran tasawuf dan dedengkotnya fatwa bid’ah, yang merupakan penentang tasawuf nombor satupun pada AKHIRNYA beliau mengakui bahwa tasawuf adalah jalan kebenaran, sehingga beliaupun mengambil bai’at dan menjadi pengikut thariqah Qadiriyyah.
Berikut ini perkataan Ibnu Taimiyyah didalam kitab Majmu al Fatawa Ibn Taimiyyah, terbitan Dar ar Rahmat, Kairo, Vol. 11, hal. 497, dalam bab. Tasawuf : “Kalian harus mengetahui bahwa para syaikh yang terbimbing harus diambil dan diikuti sebagai petunjuk dan teladan dalam agama, karena mereka mengikuti jejak Para Nabi dan Rasul. Thariqah para syaikh itu adalah untuk menyeru manusia kepada kehadiran dalam Hadhirat Allah dan ketaatan kepada Nabi.” Kemudian dalam kitab yang sama hal. 499, beliau berkata, “Para syaikh harus kita ikuti sebagai pembimbing, mereka adalah teladan kita dan kita harus mengikuti mereka. Karena ketika kita berhaji, kita memerlukan petunjuk (dalal) untuk mencapai Ka’ bah, para syaikh ini adalah petunjuk kita (dalal) menuju Allah dan Nabi kita.” Di antara para syaikh sufi yang beliau sebutkan didalam kitabnya adalah, Syaikh Ibrahim ibn Adham ra, guru kami Syaikh Ma’ruf al Karkhi ra, Syaikh Hasan al Basri ra, Sayyidah Rabi’ah al Adawiyyah ra, guru kami Syaikh Abul Qasim Junaid ibn Muhammad al Baghdadi ra, guru kami Syaikh Abdul Qadir al Jailani, Syaikh Ahmad ar Rifa’i ra, dll.
Dalam satu kesempatan, Ibnu taymiyah ketika ditanya tentang kasus yang menimpa Bayazid Bistami dan Al-Hallaj beliau mengatakan bahwa keduanya tidak sesat hanya saja sangat disayangkan.
Lihat versi berbahasa Inggeris ini.
Ibn Taimiah in volumes 11 & 12 of majmua al fatawa did mentioned all about Sufism . Where he clearly delineates true tasawuf from the false imposters. In the manazil where he outride said that he himself was a Sufi from the Qadiri order. He said: of all the turuq the most high and excellent is that of my Shaykh Abdul Qadir Jilani(R). He also said:' labastu khirqa Shaykh Abdul Qadir Jilani wa bainana ithnayn" or I have wore the cloak of Abdul Qadir Jilani and between us there is only 2.( Meaning only two people between him and Shaykh Abdul Qadir jilani in the sanad. He Qadiri and others will allow some audible recitation of Quran or names of Allah, but only with the supervision of the Shaykh. My Shaykh( May Allah preserve him) said: " if a person is falling out etc in the hadra(grup dhikr) then know that that person is weak, for the true Sufi is inwardy intoxicated with Allah but outwardly sober" Meaning they NEVER willingly act incontradiction to the Sharia.
Sesunguhnya Ibn Taymiyyah adalah seorang sufi yang mengkagumi ahli2 sufi lain. Tentangannya pada sebagian bab bersebab dan mengapa pihak2 tertentu tidak mau mengambil keseluruhan pemikirannya. Ngapa ambil sebahgian yang lain dan menuduh ini dan itu dan bangkang sangat pada ahli2 sufi dan tasawuf. Lihat dibawah.
Ibn Taymiyyah he himself was clearly a SUFI.
Imam Ibn Taymiyya, mentioned about the definition of Tasawwuf, from Volume 11,"At-Tawassuf" of "Majmu'a Fatawa Ibn Taymiyya al-Kubra," Dar ar-Rahmah, Cairo,
"Alhamdulillah, the pronunciation of the word Tasawwuf has been thoroughly discussed. From those who spoke about Tasawwuf were not just the the Imams and Shaikhs, but also included were Ahmad bin Hanbal, Abi Sulayman ad-Daarani, As-Sirr as-Saqati, al-Junayd al-Baghdadi, Hasan al-Basri, Ma'aruf al-Karkhi, Abdul Qadir Jilani, Bayazid al-Bistami [one of the grandshaikhs of the Naqshbandi Tariqat] and many others. This is a term that was given to those who were dealing with that kind of science [tazkiyyat an-nafs and Ihsan]."
Imam Ibn Taymiyya says:
"Tassawuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse:
'(And all who obey God and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship.'"
(an-Nisa', 69,70)
Ibn Taymiyya continues:
"as-Sufi hua fil-haqiqa naw'un min as-siddiqeen. Fahua as-siddiq alladhee ikhtassa bil-zuhadiwal-'ibada."
which translates:
"And the Sufi is in reality a kind of Siddiq (Truthful One), that Siddiq who specialized in zuhd and worship."
He continues about the Sufis,
"some people criticised Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah's obedience[mujtahidin fi ta'at-illahi], as others of Allah's People strove in Allah's obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur'an in Sura Waqi'ah], but slower in their progress. For both kinds, they might make ijtihad and in that case they might be correct and they might be wrong. And from both types, some of them might make a sin and repent. And this is the origin of Tasawwuf. And after that origin, it has been spread and (tasha'abat wa tanawa'at) has its main line and its branches. And it has become three kinds:
1. Sufiyyat il-Haqa'iq - the True Sufis
2. Sufiyyat il-Arzaaq - the Professional Sufis (those who use Sufism for personal gain)
3. Sufiyyat il-Rasm - the Caricature Sufis. (Sufi by appearance only)."
In a manuscript of the Hanbali 'alim, Shaikh Yusuf bin 'Abd al-Hadi (d. 909H), entitled Bad' al-'ula bi labs al-Khirqa [found in Princeton, Sorbonne and Damascus], Ibn Taymiyya is found in a Sufi spiritual genealogy with other well-known Hanbali scholars, all except one (Say. Jilani) heretofore unknown as Sufis. The links in this genealogy are, in descending order:
1. 'Abdul Qadir Jilani (d. 561 H.)
2.a. Abu 'Umar bin Qudama (d. 607 H.)
2.b. Muwaffaq ad-Din bin Qudama (d. 620 H.)
3. Ibn Abi 'Umar bin Qudama (d. 682 H.)
4. Ibn Taymiyya (d. 728 H.)
5. Ibn Qayyim al-Jawziyya (d. 751 H.)
6. Ibn Rajab (d. 795 H.)
(Both Abu 'Umar b. Qudama and his brother Muwaffaq received the khirqa directly from Abdul Qadir Jilani himself.)
Further corroboration of two links separating him from 'Abdul Qadir Jilani comes from Ibn Taymiyya himself, as quoted in a manuscript of the work al-Mas'ala at-Tabriziyya (manuscript, Damascus, 1186 H):
"labistu al-khirqata mubarakata lish-Shaikh 'Abdul Qadir wa bayni wa baynahu 'than"
"I wore the blessed Sufi cloak of 'Abdul Qadir, there being between him and me two."
Ibn Taymiyya is quoted by Yusuf ibn 'Abd al-Hadi, affirming his Sufi affiliation in more than one Sufi order:
"have worn the Sufi cloak [khirqata at-Tasawwuf] of a number of shaikhs belonging to various tariqas [min turuqi jama'atin min ash-shuyukhi] , among them the Shaikh 'Abdul Qadir al-Jili, whose tariqa is the greatest of the well-known ones."
Further on he continues: "The greatest tariqa [ajallu-t-turuqi] is that of my master [sayyidi], 'Abdul Qadir al-Jili, may Allah have mercy on him."
[found in "Al-Hadi" manuscript in Princeton Library, Collection fol. 154a, 169b, 171b-172a and Damascus University, copy of original Arabic manuscript, 985H.; also mentioned in "at-Talyani", manuscript Chester Beatty 3296 (8) in Dublin, fol. 67a.]
Additional evidence of Ibn Taymiyya's connection to the Qadiri silsila (lineage) is found in his lengthy commentary on the seminal Sufi work by his grand-shaikh, 'Abdul Qadir Jilani, entitled "Futuh al-Ghayb." [this is found in a Princeton manuscript, uncataloged, also in Leipzig University Library, Arabic manuscript #223, and Istanbul University, Turkish translation, "Futuh ul-Gayb Hakkinda Yorum"]
Didalam kitab “Syarh al Aqidah al Asfahaniyyah” hal. 128. Ibnu Taimiyyah berkata, “Kita (saat ini) tidak mempunyai seorang Imam yang setara dengan Malik, al Auza’i, at Tsauri, Abu Hanifah, as Syafi’i, Ahmad bin Hanbal, Fudhail bin Iyyadh, Ma’ruf al Karkhi, dan orang-orang yang sama dengan mereka.”
Lihat pulak di bawah ini.
And we wish to mention some of the shaikhs which Imam Ibn Taymiyya accepted from the well-known Sufi shaikhs. This is found in his volume entitled 'Ilm as-Sulook [the Science of Travelling the Way to God], which consists of the whole of volume 10 of Majmu'a Fatawa Ibn Taymiyya which is 775 pages in length, all of which is about the knowledge of the ways of true Sufism, the Science of Travelling to God, ['ilm us-sulook].
On page 516, the third paragraph he says:
"the great Sufi shaikhs are the best shaiks to be known and accepted, such as:
Bayazid al-Bistami [a grandshaikh of the Golden Chain of the Naqshbandi Tariqat],
Shaikh Abdul Qadir Jilani,
Junayd bin Muhammad [the most well-known Sufi]
Hasan al-Basri,
al Fudayl ibn al-Ayyad,
Ibrahim bin al-Adham [very famous sufi, known as Sultan of the Ascetics],
Abi Sulayman ad-Daarani,
Ma'ruf al-Karkhi [a well-known Sufi],
Siri as-Saqati,
Shaikh Hammad,
Shaikh Abul Bayyan."
And Ibn Taymiyya continues:
"THOSE GREAT SUFI PEOPLE WERE THE LEADERS OF HUMANITY, AND THEY WERE CALLING TO WHAT IS RIGHT AND FORBIDDING WHAT IS WRONG."
In Majmu'a Fatawa Ibn Taymiyya, published by Dar ar-Rahmat, Cairo, Vol, 11, page 497. Book of Tassuwuf), Ibn Taymiyya says:
"You have to know that the rightly-guided shaikhs must be taken as guides and examples in the Din, as they are following in the footsteps of the Prophets and Messengers. And the Way (tariqat) of those shaikhs is to call people to Allah's Divine Presence and obedience to the Prophet."
Here we find Ibn Taymiyya calling for people to take a guide and mentioning that each guide has his own method (tariqat) in calling people to the Prophet's ways.
IBNU QAYYIM AL JAUZIYYAH (anak murid Ibnu Taimiyyah)
Kemudian sejalan dengan gurunya, Ibnu Qayyim al Jauziyyah didalam kitab “Ar Ruh” telah mengakui dan mengambil hadits dan riwayat-riwayat dari para pemuka sufi. Ibn al-Jawzi has written other works which are not only in favor of Tasawwuf, but present its greatest figures in the most complimentary light. Two works considered as pillars in the field of Tasawwuf are Safwat as-Safa and Minhaj al-Qasidin wa Mufid as-Sadiqin. In addition, full length biographies in praise of the early Sufis have been penned by Ibn al-Jawzi, including Fada'il Hasan al-Basri (The Gracious Character of Hasan al-Basri), and Manaqib Ibrahim bin Adham, (The Good Qualities of Ibrahim bin Adham), Manaqib Bishr al-Hafi, Manaqib Ma'ruf al-Karkhi, "Manaqib Rabi'a al-Adawiyya. In sections of his book al-Muntazam many biographical notices may be found in praise of Mutasawwifeen.
DR. YUSUF QARDHAWI –Ulama Mesir dan
Dr. Yusuf Qardhawi, guru besar Universitas al Azhar, yang merupakan salah seorang ulama Islam terkemuka abad ini didalam kumpulan fatwanya mengatakan, “Arti tasawuf dalam agama ialah memperdalam ke arah bagian ruhaniah, ubudiyyah, dan perhatiannya tercurah seputar permasalahan itu.” Beliau juga berkata, “Mereka para tokoh sufi sangat berhati-hati dalam meniti jalan di atas garis yang telah ditetapkan oleh Al-Qur,an dan As-Sunnah. Bersih dari berbagai pikiran dan praktek yang menyimpang, baik dalam ibadat atau pikirannya. Banyak orang yang masuk Islam karena pengaruh mereka, banyak orang yang durhaka dan lalim kembali bertobat karena jasa mereka. Dan tidak sedikit yang mewariskan pada dunia Islam, yang berupa kekayaan besar dari peradaban dan ilmu, terutama di bidang marifat, akhlak dan pengalaman-pengalaman di alam ruhani, semua itu tidak dapat diingkari.
Syaikh TAQIYUDDIN AN-NABHANY,
Pendiri Hizbut Tahrir-nya adalah seorang sufi, beliau mempunyai buku berjudul: Jâmi' Karâmât al-Auliyâ' (beberapa karamah para kekasih Allah).
SYAIKH MUHAMMAD ILYAS –Maulana Ilyas seorang pengasas Jamaah Tabligh
Kemudian Syaikh Muhammad Ilyas, pendiri Jamaah Tabligh, pernah baiat kepada tariqah al-Jasytiyah, sebagai gurunya ketika itu adalah Syaikh Ahmad Al-Janjûhiy. Setelah itu memperbaharui baiatnya kepada Syaikh Ahmad Al-Sahârnafûry.
IMAM HASAN AL-BANA
Pendiri gerakan dakwah Ikhwanul Muslimin, Imam Hasan Al-Banna. Beliau bergabung dengan tarekat sufi Jamaah Ikhwanul Hashafiyah.
PARA PEJUANG ISLAM
Siapa kata ahli Sufi hanya mementingkan akhirat dan melupakan dunia. Lihat antara nama2 besar yang terlibat dalam pertempuran adalah ahli2 Sufi yang tidak berpeluk tubuh sahaja tapi bersiap sedia melawan musuh bila diperlukan.
Uwais al-Qarni seorang ahli Sufi yang hebat yang namaya disebut Rasulaullah saw walaupun tidak pernah bertemu Rasulullah semasa hayat baginda adalah seorang pejuang dan meninggal dalam satu peperangan.
Begitu juga dengan Abu Ayyub Al Ansary ra seorang sahabat nabi yang terkorban di zaman Umaiyah yang dimakamkan di Konstantinople.
Yazid Bistami nama besar dalam tasawuf dan Sufiyah bersengkang mata dan tidur dengan pedang ditangan dalam peperangan menentang Kuffar.
Begitu juga dengan Salahuddin AlAyubi seorang ahli tasawuf dalam peperangan Salib menentang puak Kristian.
Sultan Muhammad Al Fatih, khalifah ke-7 Kerajaan Usmaniyyah dan 150,000 orang tenteranya adalah seorang yang mengamalkan tasawuf yang berjaya menawan kota konstantinople. Siapakah Sultan Muhammad Al Fatih? Sabda Rasulullah s.a.w. ketika menggali Parit Khandaq; “..Constantinople (kini Istanbul) akan jatuh ke tangan tentera Islam. Rajanya adalah sebaik-baik raja, tenteranya adalah sebaik-baik tentera……”
(Hadis riwayat Imam Ahmad).
Mereka dibawah ini juga adalah ahli2 sufi yang bangun menentang penjajahan kuffar. Jadi mana bukti kehidupan ahli Sufi menyisehkan diri dari dunia luar.
Umar Mukhtar(Lion of the Desert) who was a sufi of the Sanusi order, fighting the Italians. Shaykh Muhammad Hasan(Qadiri) who fought the Italian occupation of Somalia was a sufi. Shaykh Uthman don Fodio(Qadiri) who established the Caliphate of Sokoto(Norther NIgeria) in the 17-1800s was a sufi. Shaykh Umar Futi(Tijani) who fought the French in Futo Toro, was a sufi. Amir Abdul Qadir( Qadiri) of Algeria who fought the French was a sufi. Shaykkh Abdullah Daghestani (the SHaykh of Shaykh Nazim Haqqani) who fought the Russians was a sufi.
Ramai ulama2 nusantara yang terlibat dengan dunia tasawuf dan sufi juga terlibat dalam politik. Antara mereka Syeikh Arshad Al-Banjari, Syeikh Samad Al-Palembini, Syeikh Daud Al-Fathani disusuli dengan Dato Bahaman, Tok Mat Kilau, Tokku Paloh dan lain2 ulama lagi.
Aku suka dengan menyelitkan sebuah hadith memaparkan pertanyaan dan jawapan seperti dibawah semoga kita menghayati akan pokok persoalan yang tersirat disebaliknya.
As we sat w/the Messenger of Allah (s), a man in pure white clothing w/jet black hair came to us, without a trace of travelling upon him. He sat down before the Prophet (s) bracing his knees against his, resting his hands on his legs,
and said: "Muhammad, tell me about Islam,"
The Prophet said: "Islam is to testify that there is no god save Allah and that Muhammad is the Messenger of Allah, and to perform prayer, give in alms, fast Ramadan, and perform the pilgrimage to the House if you can find a way."
The man replied: "You have spoken correctly." and we were surprised that he should ask the question and then confirm the answer.
Then he said : "Tell me about faith.",
and the Prophet said: "It's to believe in Allah, His Angels, His inspired Books, His Messengers, the Last Day, and in destiny...its good and bad."
"You have spoken correctly" the man continued.
"Now, tell me about the manifestation and perfection of God wariness."
and the Prophet said: "It is to worship Allah as if you see Him, and to be remain cognizant of the fact that, though you see Him not, He always sees you.
When the visitor left, I (Umar) waited quietly for some time, then the Prophet asked "Do you know who that man was?" and I replied with: "Allah and His Messenger know best." and the Prophet said: "It was Gabriel, who came to teach you your religion (Deen)".
This is a sahih hadith as narrated by Umar ibn al-Khattab (r) in Jam'i Sahih Muslim 9.55/I.37:8.
According to scholars, the 3 branches derived from this tradition are those of Iman (Aqeeda), Islam (Law) and Ihsan (Intuitive knowledge of the Divine). Ihsan inilah datangnya ilmu tasawwuf. Tasawuf adalah satu ilmu atau satu disiplin berkaitan mentarbiyah akhlak-ruhani iaitu mengamalkan akhlak mulia, dan meninggalkan setiap perilaku tercela. Antara tujuan Rasulullah shallallahu ‘alaihi wasallam diutuskan adalah menyempurnakan akhlak yang shalih:
“Sesungguhnya aku diutus tidak lain untuk menyempurnakan akhlak yang shalih”.
Hadith Sahih oleh al-Bukhari : Shahih al-Adab al-Mufrad, hadis no: 273 (Bab akhlak yang baik).Kerana Akhlak yang mulia (Shalih) mencerminkan kesempurnaan iman:
“Mukmin yang paling sempurna imannya adalah orang yang paling baik akhlaknya”.
Hadith oleh al-Tirmizi : Shahih Sunan al-Tirmizi
Akhlak yang mulia merupakan ibadah yang paling memberatkan timbangan amal:
“Tiada sesuatu yang lebih memberatkan timbangan (pada Hari Akhirat) berbanding akhlak yang baik.”
Hadith oleh Abu Daud : Shahih Sunan Abu DaudDan inilah yang termaktub pada sabda Nabi saw disoalan yang ketiga itu.. "It is to worship Allah as if you see Him, and to be remain cognizant of the fact that, though you see Him not, He always sees you.
Kerana sebenarnya redha Allah yang kita cari…
رَّضِيَ ٱللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ
رَّضِيَ ٱللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ
Sebarang kesalahan adalah dari kelemahan dan tidak kefahaman aku sendiri…..
الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ – وَاَللَّهُ أَعْلَمُ بِالصَّوَابِ –
Sila rujuk:
http://www.sunniforum.com/foru...php?t=6313
http://www.sunnah.org/tasawwuf/scholr23.htm
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