Ṭarīqa: Spiritual Values of Ṣūfīsm in Islamic Teachings

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Defining the word arīqa on the To Matoa, actually not much different from the definition of the arīqa in general. To Matoa followers etymologically defines as a "road" but in terminology the word "arīqa" are pinned on this cult does not satisfy the elements of the congregation itself. arīqa: derrived from ˊArabīic طريقة which is a form mashdār (noun) the word طرق - يطرق - طريقة whose meaning الكيفية (road, way), الأسلوب (method, systems), المذهب (madhhāb, flow, direction), dan الحالة (state).[1] Understanding the meaning of the term that is formed of two methods for regulating the moral psychology of individuals (sulūk)[2] and collection of seclusion training system that runs as a friendly spirit to groups of Islamic brotherhood.[3]
arīqa is a way to God (Allāh) who can bring it to the world of happiness here after. The road is within the scope of ūfīsm has a double meaning, as mentioned above. First, in the 9th century and 10th century AD, or about the 1st and 2nd AH meaningful way character education and life for those who travel the ūfī life. Second, after the 11th century AD or the 3rd century AH, arīqa has an idea as a complete movement to provide spiritual exercises and physical on a party of the Muslims according to certain teachings and beliefs.
In the first sense, the term congregation (arīqa) still a theory that is used to deepen the Sharīˊa to the essence with the particular educational levels and ahwal maqamat-form. In the second sense, the orders are the groups that emphasize the followers of ūfīsm practices of worship and remembrance collectively bound by certain rules, where activities were carnal and ukhrawi. In other words, it can be understood as a result of a mystic experience, followed by the disciples, according to the rules / ways that aim to get closer to Allāh Most High. Experience ūfī dhīkr in the form of ordinances, riyadhah, the prayers that have been charity and thought the mystic, has managed to get closer to the mystic of God, this is structured in such a way as to be the rule / standard procedures, which must also be followed by student- student congregations. This is because, ūfī experience nature in the sense that individual most likely not the same between a ūfī mystic with others, then the application appears and ordinances or rules that are different as well. Further orders came with a name and a variety kaifiyāt.
SimBaca secara fonetikFrom the above definition there are indications that the substance of a congregation is التقرب الى الله  (approach to Allāh Most High), this can be understood of the many explanations scholars-primarily related to understanding congregations. For example, Al Habib Al ash-Shaykh Muammad Sayyid Sultan bin Abdul Hakim Al Imaan Aydrus said that the congregation is the direct intent to SimakBaca secara fonetikAllāh Ta’ala with science and charity.[4] It also said that the congregation is an act náfsanīýah that depends sir (secret) and spirit by doing taubāt, wāra’, muhâsabah, murâqabāh, tawakkal, ridha, taslim, edify, aware of the shortcomings and blamed on him, and or working only because they expect worship Allāh and want to get nûr marīfāh.



[1]Hans Wehr, A Dictionary of Modern Written Arabic, (3rd Ed.; Spoken Languange Service Inc.) http://www.ghazali.org/arabic/. November 11th Further more can be seen: Muammad Agus, Tasawuf :Tarekat Dalam Islam, http://sanadthtasawuf.blogspot.com /2010 /08/ tarekat-dalm-islam.html.

[2]Suluk is to isolate themselves from the crowd or to a remote place, in order to perform dhikr under the guidance of a Sheikh or Caliph for 10 days or 20 days and 40 days is perfect. Bersuluk ordinance is determined by the sheikh, among others; not allowed to eat meat, is valid after a period of 20 days suluk. So also prohibited from associating with a husband or wife; eating and drinking be arranged, if possible as little as possible. Time and all his mind is fully directed to think that has been determined by the Sheikh or Caliph. Further more can be seen in:Tarekat Naqsyabandiyah,http://ūfīroad.blogspot.com /2008/09/tarekat-naqsyabandiyah.html.
[3]Muammad Agus, op.cit.
[4]Muammad Agus., ibid.

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