The Tasawwuf Concept in Indonesia

In the 20^th century, one of the most interesting intellectual phenomenon is the amount of interest for study religion, and at one point there is conformity of opinions broad that religious belief as traditionally understood, is striking decline intrinsic meaning for most of modern society.

The  growing community interest in studying religion in line with the efforts of religious believers to modify and adjust beliefs and religious institutions in emission changes that occur in modern society.[1] 

In belief systems, the human beings can not life without mythology or explanation of the natural systems and life explanation and the truth is unquestionable.Sehingga, pada urutannya, utuhnya mitologi akan menghasilkan utuhnya sistem kepercayaan, utuhnya sistem kepercayaan akan menghasilkan utuhnya sistem nilai, dan kemudian, utuhnya sistem nilai itu sendiri akan memberi manusia kejelasan tentang apa yang baik dan buruk (etika), dan mendasari seluruh kegiatannya dalam menciptakan peradaban. Thus, in sequence, will produce a mythology, and will generate a value of system, and then, the value of system will give people clarity about what is a good and bad (ethics), and underlies all activities in creating civilization.Keaneka ragaman ini menjadi lebih nyata akibat usaha manusia itu sendiri untuk membuat agamanya menjadi lebih berfungsi dalam kehidupan sehari-hari, dengan mengaitkannya dengan gejala-gejala yang nyata dan ada di sekitarnya. Maka tumbuhlah legenda-legenda dan mitos-mitos yang kesemuanya itu merupakan pranata penunjang kepercayaan alami manusia kepada Tuhan dan fungsionalisasi kepercayaan itu dalam masyarakat. ³[2] This diversity becomes more apparent due to man's own effort to make his religion become more functional in daily life, by linking it with obvious symptoms and in the vicinity. The legends and myths, is the institution supporting human belief in God and functionalization of trust in society.[3]

In the Islamic world, the kind of appreciation spirit religious evolved into a separate science called mysticism or taṣawwuf. Dalam perkembangannya, terdapat dua konsep berbeda dalam menafsirkan makna dari tasawwuf itu sendiri. In development, there are two different concepts in interpreting the meaning of mysticism itself.Kalangan pengamat mendeskripsikan tasawwuf dari sudut pandang persepsi mereka, sedangkan kaum sufi (pelaku) mendefinisikan tasawwuf sesuai pengalaman pribadi mereka masing-masing. Among observers described taṣawwuf from the standpoint of their perception, whereas the Ṣūfīs (actor) defines taṣawwuf as their personal experiences of each. Walaupun di dalam mendefinisikan tasawwuf, tiap kalangan berbeda, akan tetapi, secara inti, tujuan dari ajaran tasawwuf adalah persoalan penyucian jiwa ( purification soul ), mendekatkan diri kepada Allah dengan sedekat-dekatnya, melihat-Nya dengan mata hati, dan bahkan merasakan persatuan dengan Allah Swt. Although in the defining taṣawwuf, each circle is different, but, in essence, the purpose of the teachings is a soul purification, closer to Allāh enough, seeing him with the eyes of the heart, and even feel the unity with Allāh Most High. ( Union with God ). (Union with God). Di dalam tasawwuf, konsep persatuan manusia dengan sang Pencipta (Allah Swt.) dirumuskan dalam tiga bentuk yakni ittihad , hulul , dan wahdat al - wujud . ⁴ Berbagai ayat al-Qur'an yang secara jelas menunjukkan nilai-nilai spritual (tasawwuf) di antaranya ialah QS al-Baqarah (2): 115 dan 186: Taṣawwuf, is the concept of human unity with the Creator (Allāh Most High.) this formulated in three forms namely ittiḥād, ḥulūl, and wahdāt al-wujūd. [4]

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[1]This discourse put forward by Roland Robertson stating that interest intellectuals in religious belief is part of a general association with problem of meaning and purpose in social life, the basics of ethics, morals, value, etc. See Roland Robertson,ed. AGAMA: Dalam Analisa dan Interpretasi Sosiologis (3^rd Ed.; Jakarta: PT. RajaGrafindo Persada. 1993), p. xiii –xvii.

[2]A.S. Kambie, Akar Kenabian Sawerigading, Napak Tilas Jejak Ketuhanan Yang Maha Esa Dalam Kitab I La Galigo (Sebuah Kajian Hermeneutik), (Makassar: PARASUFIA, 2003), p. 6.

[3]Nurcholish Madjid, Islam Doktrin dan Peradaban, (4^th Ed.; Jakarta: Paramadina, 2000), p. xxii.

[4]Amsal Bakhtiar, Tasawuf dan Gerakan Tarekat, (1^th Ed.; Bandung: Angkasa, 2003), p.29-30.