Volume 06 Issue 12 December 2023
1Salahuddin Mohd. Shamsuddin, 2Tonang Hasan Lubis
1,2University Dharmawangsa, Medan, Sumatra, Uttara Indonesia.
DOI : https://doi.org/10.47191/ijsshr/v6-i12-91Google Scholar Download Pdf
ABSTRACT
Sufism calls for a return to the teachings of Islam, and to hard work, construction and reconstruction that is accomplished with the blood of the heart. It calls for strengthening and educating the self, and reforming the souls according to divine law, and condemns the weakness, dependence, laziness, and escaping from shouldering the responsibilities, and confronting the problems of life, which seeks that the person who believes in the One God, the Almighty, the Powerful, the Mighty, who created the most honorable creature in the entire universe, and who has lost his selfhood, credibility, his humanity and status long ago, due to some false and misleading ideas of Sufism, specifically the idea calling for the annihilation in God instead of remaining by loving God, based on the doctrine of “Pantheism” which says, “there is no reality for this material world, including the man,” and the saying “you should die before you die.” However, the doctrine of Pantheism has some considerations. We must know first what Sufism is? When we search for this word, we see that it is not in the Qur’an or in the Prophetic hadiths, just as we do not find a Muslim in the first and second century since the rise of Islam called a Sufi, and Muslim in the first century of Islam liked to be called a believer due to his faith, piety, and self-purification. Where did this word come from? We only have to say that Sufism was taken from Soof: wool, so it is said that he is a Sufi if he wears woolen cloth, and what we rely on most for this is linguistic derivation. Many people took this opinion, including Al-Suhrawardy, the author of the book (Awarif Al-Maʻārif), Al-Tusi, the author of the book (Al-Lamʻ), and Ibn Khaldun, author of (Introduction).
KEYWORDS:Sufism - Asceticism - Monotheism - Pantheism - Unity of witnesses.
REFERENCES1) Mubarak. Zaki. (No date). Islamic Sufism in Literature and Ethics, vol. 1, p. 41.
2) Kilani. Qamar. (No date). On Islamic Sufism. P. 12.
3) Ibid. Pp. 12-14.
4) Ibn Khaldun. (No date). Introduction, p. 261.
5) Al-Manawi states that she died in the year 180, and Ma Sinyon believes that she died in the year 195/810 - and Dr. Qasim Ghani mediates between them and chooses the year 185 for her death, but Ibn Khalikan specifies her death as the year 135, and likewise Ibn al-Imad in the book “Al-Shadharat” also mentioned the possibility of her death in the year 185/801, but He did not support this possibility. It is most likely that she died after the year 155, that is, after the arrival of Sufyan al-Thawri in Basra. She is the most famous person who embraced Sufi love. See (The link between Sufism and Shiism). P. 324.
6) Qamar Kilani: On Islamic Sufism, its concept and development, p. 14.
7) Ibid. Pp. 12-14.
8) In Sufi Islamic Literature. Pp. 237-246.
9) Reynold Nicholson. (1969). Introduction to the book (On Islamic Sufism). Cairo: Translated into Arabic by Abu Al-Ala Afifi.
10) Ibid.
11) Reynold Nicholson. (1999). Introduction to the book (On Islamic Sufism).
12) Ibid.
13) He is Al-Hussein bin Mansour Al-Hallaj. He was born in the town of Tour, northeast of Madinat Al-Bayda. We find two contradictory accounts of his lineage. The first traces him back to Ayoub Al-Ansari, the great companion, and makes him a pure Arab. The other says that he is the grandson of a Magian from Persia. See: Al-Hallaj - Martyr of Islamic Sufism - P. 32.
14) Reynold Nicholson. (1999). Introduction to the book (On Islamic Sufism).
15) Muthanna. Muhammad. (No date). Iqbal and Sheikh Al-Akbar. India: House of Classification and Authorship - Mubarak four - Azam Karah - pp. 7-8
16) Al-Farabi. Abu Nasr. (1969 AD). “Opinions of the People of the Virtuous City”. P. 38. As well as the first chapter of the same book and “Civil Politics” to form a clear idea of Al-Farabi’s conception of the universe. Although the two books repeat each other, they are nevertheless complementary. One of them explains some of the mysterious aspects in the other.
17) The heavenly intellects are ten, if we remove from them the necessary of existence (God), which is intellect ang if we consider it as the beginning of the series, those minds will become eleven. This is what Al-Farabi did in his book: “Opinions of the People of the Virtuous City”.
18) Al-Farabi. Abu Nasr. (undated). A message in the mind. P. 12.
19) Al-Farabi. Abu Nasr. (1959 AD). Opinions of the people of the virtuous city. Investigated by Nasri. Peer. Nadir. (No date). Beirut: Catholic Press. P. 104.