DOCSLIB.ORG

AHMAD ROFIQ-FUF.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
AHMAD ROFIQ-FUF.Pdf KONSEP PENDEKATAN DIRI KEPADA ALLAH DALAM TAREKAT SYADZILIYAH Skripsi Diajukan Kepada Fakultas Ushuluddin Jurusan Aqidah dan Filsafat Islam Universitas Islam Negeri Syarif Hidayatullah Untuk Memenuhi Persyaratan Memperoleh Gelar Sarjana Agama (S.Ag.) Oleh : AHMAD ROFIQ NIM. 1112033100050 JURUSAN AQIDAH DAN FILSAFAT ISLAM FAKULTAS USHULUDDIN UNIVERSITAS ISLAM NEGERI (UIN) SYARIF HIDAYATULLAH JAKARTA 1440 H/2019 M ABSTRAK Dzikir bermakna ‘mengingat’. pada hakikatnya mengingat Allah adalah sumber kesehatan hati dan jiwa. Indikasi pertama untuk melihat penyakit dalam diri seseorang terdapat kikir di dalamnya. Kikir menjadi faktor timbulnya penyakit jiwa atau rohani dan penyakit tersebut bisa disembuhnya dengan dzikir kepada Allah. Skripsi ini menggunakan metode deskriptif dengan data kualitatif. Maka yang menjadi pegangan dalam penelitian ini adalah interpretasi penulis terhadap kegiatan tarekat Syadziliyah dengan fokus penelitian konsep pendekatan diri kepada Allah, di dalamnya terdapat muatan-muatan kegiatan yang penulis patut untuk diteliti. Lalu apakah dengan dzikirullah seseorang dapat merasakan tenang dan tidak terdapat konflik batin? dan Bagaimana penghayatan dan atau pengaruh dzikir bagi kondisi jiwa, dan makna bagi tujuan hidup para pengamal? Dalam praktiknya, dzikir mempunyai pengaruh yang sangat hebat terhadap kesehatan jiwa dan mental juga bernilai positif sekaligus penting untuk diamalkan. Pengaruh dzikir terhadap jiwa ini bisa diperoleh dengan bacaan-bacaan dzikir seperti tahlil, tasbih, tahmid, takbir, basmalah, hauqalah, hasbalah, membaca Al-Qur’an dan asmaul husna. Persoalan yang melatarbelakangi seseorang untuk mengamalkan dzikir, salah satunya adalah upaya untuk tidak gelisah dan tidak ada konflik batin dalam dirinya. Kata kunci: Dzikir, Ketenangan Jiwa i KATA PENGANTAR Puji Syukur penulis panjatkan kepada Allah Swt. Tuhan semesta alam, Tuhan yang maha pengasih di alam dunia dan Tuhan yang maha penyayang di alam akhirat kelak. Tuhan yang selalu memberikan karunia dan nikmat kepada penulis sehingga penulis dapat menyelesaikan penyusunan skripsi ini. Salawat dan salam selalu tercurah kepada Rasulullah Saw., kepada keluarganya, sahabatsahabatnya, dan kita sebagai ummatnya yang menanti pertolongannya di akhirat nanti. Amin. Penulis ucapkan syukur kepada Allah Swt. atas selesainya penulisan dan penyusunan skripsi yang berjudul “KONSEP PENDEKATAN DIRI KEPADA ALLAH DALAM TAREKAT SYADZILIYAH” sebagai tugas akhir akademis pada Jurusan Aqidah Filsafat Islam Fakultas Ushuluddin Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta adalah berkat bantuan, bimbingan, dan dukungan berbagai pihak. Karena itu perkenankanlah penulis untuk menyampaikan ucapan terimakasih yang mendalam dan khusus kepada: 1. Rektor UIN Syarif Hidayatullah Jakarta, Prof. Dr. Amany Lubis, MA dan Dekan Fakultas Ushuluddin Dr. Yusuf Rahman, MA. 2. Dr. Edwin Syarif, MA selaku dosen pembimbing skripsi yang selalu meluangkan waktunya di tengah kesibukan dan aktifitas padatnya untuk membimbing dan mengarahkan penulis demi perbaikan dan hasil skripsi yang mendekati sempurna. 3. Dra. Tien Rohmatin, MA, sekalu ketua Prodi Aqidah dan Filsafat Islam dan Dra. Banun Binaningrum, M.Pd. selaku sekretaris Prodi Aqidah dan Filsafat Islam. 4. Dr. Abdul Hakim Wahid, MA selaku dosen penasihat akademik saya yang selalu berkenan ditemui ketika penulis menemukan kesulitan selama perkuliahan dan berkenan membimbing dalam penulisan proposal skripsi penulis. 5. Jajaran Dekanat fakultas Ushuluddin dan khusus kepada seluruh Dosen Jurusan Aqidah dan Filsafat Islam yang senantiasa ikhlas memberikan i perkuliahan dan membimbing selama penulis belajar di Jurusan Aqidah Filsafat Islam UIN Syarif Hidayatullah Jakarta. 6. Kepada Bapak tercinta dan tersayang (H.ABD.GANI) yang berhasil menularkan api semangatnya kepada saya dan selalu menjadi alasan untuk bangkit di setiap rapuh yang menerjang. Dan kepada ibu (HJ.HOIRIYAH) yang cinta dan kasih sayangnya tak pernah padam dan selalu mengingatkan penulis untuk segera menyelesaikan tugas akhir. Semoga Allah ridho atas segala amaliyah mamah, serta tak lupa kepada nenek yang selalu bertanya dan menanti cucunya mengenakan toga semoga Allah senantiasa memberikan kesehatan dan umur panjang. 7. Kepada seluruh saudara tercinta, Adinda Syaiful Huda, Fitriati Saadah, Faiqul Abror, S.Hum, Dan Zayyana Hariva, S.Th.I yang tak berhenti- berhentinya untuk selalu memberikan semangat dan saran sehingga skripsi ini selesai. 8. Kawan-kawan AF (Aqidah dan Filsafat) yang selalu memberikan motivasi-motivasi ceria semasa skripsi ini disusun. 9. Kawan-kawan FKMSB (Forum Komunikasi Mahasiswa Santri Banyuanyar) jabodetabek yang tak bisa saya sebutkan satu persatu tidak mengurangi rasa terimakasih yang selalu memotivasi kepada penulis sehingga penulis dapat menyelesaikan skripsi ini. 10. Teman-teman FORMAD (Forum Mahasiswa Madura) jabodetabek yang selalu memberikan semangat serta nasehat sehingga penulis dapat menyelesaikan skripsi ini. 11. Dan kepada seluruh pihak yang tidak bisa penulis sebutkan satu persatu di atas lembaran putih ini, namun tidak akan mengurangi rasa terima kasih saya kepada semua pihak sehingga penulisan skripsi ini dapat diselesaikan. Penulis menyadari bahwa skripsi ini masih jauh dari kata sempurna dan masih banyak kekurangan, olehkarenanya kritik dan saran yang bersifat membangun sangat penulis harapkan. Adapaun segala kekurangan dan kesalahan pada skripsi ini menjadi penanggungjawab penulis. Harapan ii penulis, semoga skripsi ini dapat bermanfaat bagi banyak orang dan bermanfaat untuk perkembangan dan kemajuan ilmu pengetahuan. Ciputat, 10 Mei 2019 Ahmad Rofiq 1112033100050 iii DAFTAR ISI LEMBAR JUDUL.................................................................................... LEMBAR PERSETUJUAN ....................................................................i LEMBAR PENGESAHAN..................................................................... ii LEMBAR PERNYATAAN ....................................................................iii PEDOMAN TRANSLITERASI.............................................................iv ABSTRAK.... .......................................................................................... v KATA PENGANTAR.............................................................................vi DAFTAR ISI .......................................................................................... x BAB I PENDAHULUAN A. Latar Belakang.............................................................................. 1 B. Rumusan Masalah ......................................................................... 8 C. Tujuan Dan Kegunaan Penelitian .................................................. 9 1. Tujuan Penelitian..................................................................... 9 2. Kegunaan Penelitian.. .............................................................. 9 D. Tinjauan Pustaka .......................................................................... 10 E. Kerangka Teori ............................................................................ 13 F. Metode Penelitian ........................................................................ 17 1. Jenis Penelitian........... ............................................................ 18 2. Pendekatan Penelitian.......... ................................................... 18 3. Sumber Data.............. ............................................................. 19 4. Metode Pengumpulan Data..................................................... 19 5. Metode Analisis Data.. ........................................................... 20 G. Sistematika Pembahasan .............................................................. 21 BAB II GAMBARAN UMUM HISTORIS DAN PERKEMBANGAN TAREKAT SYADZILIYAH A. Sejarah dan Tarekat Syadziliyah................................................... 25 1. Sejarah Tarekat Syadziliyah..... .................................................... 25 2. Perkembangan Tarekat Syadziliyah.............. ................................ 27 3. Tarekat Syadziliyah di Indonesia............ ...................................... 32 B. Kondisi Sosio-Kultur dan Keagamaan.......................................... 37 1. Kondisi Kehidupan sosial, Budaya dan Keagamaan...................... 37 i C. Ajaran dan Amalan Tarekat Syadziliyah....................................... 43 1. Ajaran Tarekat Syadziliyyah ........................................................ 45 2. Amalan Tarekat Syadziliyyah ...................................................... 47 D. Pengertian dan Pengaruh Dzikir Terhadap Jiwa............................ 54 1. Pengertian Jiwa ............................................................................ 54 2. Pengertian Ketenangan Jiwa ......................................................... 55 3. Faktor-faktor yang Mempengaruhi Ketenangan Jiwa .................... 57 4. Kriteria Ketenangan Jiwa.............................................................. 63 5. Pengaruh Dzikir terhadap Ketenangan Jiwa.................................. 65 BAB III DZIKIR DALAM KONSEP QADIRIYAH DAN NAQSABANDIYAH A. Qodariyah .................................................................................... 67 1. Sejarah ... ..................................................................................... 67 2. Tokoh........................................................................................... 69 3. Ajaran........................................................................................... 73 4. Dzikir..
Load more

Recommended publications
  • Sunnahmuakada.Wordpress.Com Sayyid Rami Al Rifai Issue #4
    Issue #4 The Islamic Journal SunnahMuakada.wordpress.com Sayyid Rami al Rifai Table Of Contents Foward 1) Man Is Always In A State Of Loss In The Universe 2) Ablution (Wudu) Is Worth Half Of Our Iman (Faith) and It's Af- fects On The Unseen (Subatomic) World 3) The Role Of Wudu (Ablution) In Being Happy 4)The Spiritual Imapct Of Perfecting The Self And The Impor- tance of Spiritual Training 5) Allah Himself Is The One Who Categorised The Nafs (Self) 6)The Accupunture Of Asia The Lataif Of Islam and Their Origin Related Material 1) 1001 Years Of Missing Islamic Martial Arts 2) Tariqah's Existed Among The First Generations Of Muslims (Sa- laf) 3) Imam Ibn Kathir and Sufism 4)The Debate Between Ibn Ata Allah and Ibn Taymiyah On Tasaw- wuf i Foward Bismillahi rahmani raheem Assalamu Alaikum, The Islamic Journal is a unique Journal in that it doesn’t follow the usual methods of other academic journals. It came about as a re- sult of a book I was writing called “The Knowledge Behind The Terminology and Concepts in Tassawwuf and It’s Origin”, the title is as descriptive as possible because the book was written in the same style as classical islamic texts, a single document without any chapter’s since they were a later invention which hindered the flow of the book. That book looked into the Islamic science of Ihsan, Human perfec- tion, were it’s terminology and concepts came from, what they mean and the knowledge and science they were based on.
    [Show full text]
  • Introduction to Jami
    Introduction to Nūr al-dīn ʿAbd al-Raḥmān Jamī (1414-1492) Having looked last week at the essentially oral tradition of Kabir, we come, by contrast, this week to one of the most cultivated and highly educated figures not only of the 15th century, but of the entire Islamic poetic tradition, Nūr al-dīn ʿAbd al- Raḥmān Jamī (1414-1492). Born in Khorasan, he spent most of his life in Herat under the reign of the Timurids, at a time when this region was the most advanced and culturally brilliant centre of the Islamic world. Jamī was not just a poet, although poetry does seem to have received his most intense and abiding attention; he was also a brilliant scholar, a Sufi master of the Naqshbandī order, and one of the most important interpreters of the ideas of Ibn ‘Arabī, writing several important commentaries and expositions which, in the eastern regions, were as highly regarded and widely studied as the works of the Shaykh al-akbar himself. Jamī’s output was prodigious; there are about 39,000 lines of verse extant, plus 31 prose works. In contrast with Kabir, these were well preserved in manuscripts that have come down to us in the present day – Herat being, as we saw in our first week, a great centre of book production in the 15th century. Despite this, he has been oddly neglected at certain periods and in certain places within the Islamic world – he is not as widely known and universally loved as, say, Hafiz, Sa’di or ‘Iraqī – and also by modern western scholars.
    [Show full text]
  • Khiḍr in the Interpretation of Sūrah Al-Kahf Verse 60-85
    CHAPTER II MYTHOLOGY1 OF KHID{R IN ISLAM A. The description of Khid}r in Religious Literature We may be thinking, what God's purpose by creating all impossibility in a state of human knowledge about why the world is filled with something that not same, about the degree, human life and individual selfhood? Oftentimes we see something that is not reasonable and therefore all the fascination will always be born. Khid}r is always identified as the mysterious figure. Therefore, since the first until now is still repeatedly raised questions about his whereabouts, whether he is a prophet or guardian (wali<), whether he is alive or dead, whether he is the child of Adam or never had a father or a mother, and so on. Need to understand about figure of Khid}r, directly proportional to our belief that Khid}r is form one of the prophets of God that must be believed by all Musli<ms. This role is important, because it deals with the strengthening of our faith, because confidence will dismiss any confusion. We might be asked about the people who should we believe when we never know how that person has, and why should we believe and what impact will we get. a) Controversy about Descent and Biographical Data of Khid}r There is no mention of any agreement on the truth of the figure of Khid}r, Ibnu ‗Abbās said his real name is Balya bin Malka>n bin Fali<gh bin 1 The term mythology can refer either to a collection of myths (a mythos, e.g., Inca mythology) or to the study of myths (e.g., comparative mythology).
    [Show full text]
  • Diversity of Tarekat Communities and Social Changes in Indonesian History
    Sunan Kalijaga: International Journal of Islamic Civilization ISSN 2614-5472 (p), ISSN 2614-7262 (e), Volume 1, Number 1 (2018), Page: 61-92 Diversity of Tarekat Communities and Social Changes in Indonesian History Dudung Abdurahman State Islamic University of Sunan Kalijaga, Yogyakarta, Indonesia Email: [email protected] Abstract Islam as a religious system is generally based on three principal teachings called as aqidah (theology), syari'ah (law), and tasawwuf (Sufism, moral and spiritual). Each thought and the Islamic expertise have also established Muslim communities that demonstrate the diversity of social and religious history in various regions on the spread of Islam. In the history of the spread of Islam in Indonesia, particularly the Sufis always showed a significant role in each period of social change. Therefore, further discussion of this paper will be based on the development of tarekat communities. The historical facts in this study are presented gradually based on the unique cases in each period. The tarekat communities in Nusantara in the early period of Islam, which is the 13th century until the 17th century, have established the religious system patterned on the diversity of doctrine, thought, and tradition that is acculturative with various cultures of the local society in Nusantara. Then they developed during the Dutch colonial period in the 18th century and the 19th century. Besides contributing in the Islam religious founding, they also contributed in the patriotism struggle and even protested in the form of rebellion towards the Dutch colonial. The Sufis from various tarekat streams displayed antagonistic of political acts towards the Colonial government policies.
    [Show full text]
  • Bektashi Order - Wikipedia, the Free Encyclopedia Personal Tools Create Account Log In
    Bektashi Order - Wikipedia, the free encyclopedia Personal tools Create account Log in Namespaces Views Article Read Bektashi OrderTalk Edit From Wikipedia, the freeVariants encyclopedia View history Main page More TheContents Bektashi Order (Turkish: Bektaşi Tarikatı), or the ideology of Bektashism (Turkish: Bektaşilik), is a dervish order (tariqat) named after the 13th century Persian[1][2][3][4] Order of Bektashi dervishes AleviFeatured Wali content (saint) Haji Bektash Veli, but founded by Balim Sultan.[5] The order is mainly found throughout Anatolia and the Balkans, and was particularly strong in Albania, Search BulgariaCurrent events, and among Ottoman-era Greek Muslims from the regions of Epirus, Crete and Greek Macedonia. However, the Bektashi order does not seem to have attracted quite as BektaşiSearch Tarikatı manyRandom adherents article from among Bosnian Muslims, who tended to favor more mainstream Sunni orders such as the Naqshbandiyya and Qadiriyya. InDonate addition to Wikipedia to the spiritual teachings of Haji Bektash Veli, the Bektashi order was later significantly influenced during its formative period by the Hurufis (in the early 15th century),Wikipedia storethe Qalandariyya stream of Sufism, and to varying degrees the Shia beliefs circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of theInteraction Bektashi order were systematized and structured by Balım Sultan in the 16th century after which many of the order's distinct practices and beliefs took shape. A largeHelp number of academics consider Bektashism to have fused a number of Shia and Sufi concepts, although the order contains rituals and doctrines that are distinct unto itself.About Throughout Wikipedia its history Bektashis have always had wide appeal and influence among both the Ottoman intellectual elite as well as the peasantry.
    [Show full text]
  • ʿuwaysī ʿuways Al-Qaranī and Related Information
    ʿUwaysī ʿUways al-Qaranī and Related Information PDF generated using the open source mwlib toolkit. See http://code.pediapress.com/ for more information. PDF generated at: Tue, 14 Jun 2011 22:19:26 UTC Contents Articles Uwaisi 1 Uwais Qarni 2 International Association of Sufism 4 References Article Sources and Contributors 10 Article Licenses License 11 Uwaisi 1 Uwaisi Uwaisyaan refers to those Sufis who have gained the spiritual chain from another Sufi without physically meeting them in this world. Usually "Uwaisyan" are known as a school in Tasawwuf, and the word Uwaisi is its singular form. Background In the science of spirituality of Islam (Tasawwuf) the Uwaisi Transmission occurs when the spirits of righteous believers (saliheen, awliya) meet in the world called `alam al-arwaah (the world of spirits) which is beyond `alam al-ajsam (the material plane). Whoever takes knowledge through spirituality from a deceased master in `alam al-arwaah is called Uwaisi. This means of transmission is considered as powerful and effective as the physical relation of master and disciple. The term Uwaisi is derived from the name of Uwais al-Qarani, who never met the Islamic prophet Muhammad physically,[1] yet was fully aware of his spiritual presence at all times of his life. It is stated in Classical Islam and the Naqshandi Sufi Tradition, by Shaykh Hisham Kabbani that: "The sign of the Favor of Allah Almighty and Exalted on his servant is to authorize one of His saints to uplift that servant to the Divine Presence. That is why many saints who came in previous times were guides for those who came after through this spiritual (Uwaisi) connection.
    [Show full text]
  • Ode Mixing and Style Repertoire in Sufi Folk Literature of Urdu and Punjabi
    S ;ODE MIXING AND STYLE REPERTOIRE IN SUFI FOLK LITERATURE OF URDU AND PUNJABI °THESIS ' SUBMITTED FOR THE AWARD-OF THE DEGREE OF IN ._ _ _ - ._ . COMPARATIVE STUDY OF INDIAN LANGUAGES & CULTURE - BY RABIA NASIR UNDER THE SUPERVISION OF PROF. A.R. FATIHI CENTRE FOR COMPARATIVE STUDY OF INDIAN LANGUAGES & CULTURE ALIGARH MUSLIM UNIVERSITY ALIGARH-202002 (INDIA) 2013 'wccsILc CENTRE FOR COMPARATIVE STUDY OF INDIAN LANGUAGES & CULTU Dated .............................. Cerfif i caste This is to certify that the thesis entitled "Code !Mi ing and Style pertoire in Sufi To( , Literature of 4Jrdu and tPunja6i" being submitted by 9rfs. cR¢6ia Nash' for the award of the (Degree of (Doctor of (Philosophy in Comparative Studies of Indian Languages aZ Culture. Entire research work has been carried out under my guidance and supervision and is original 'This thesis embodies the work of the candidate herself and to my knowledge, it contains her own of gina(workanct no part of this thesis was earlier submitted for the award of any degree to any other institute or university. It rs further added that she has completed the course workand has published a research paper in International journal of Advancement in ovf. A.VFatihi '4search eZ Technology ("o( 2, Issue 1, (Director January 2013) IJOJ4R`7 ISS_"V 2278-7763. She Centre for Comparative Study of has also made a pre-submission presentation. Indian Languages and Culture A%11V, math. (Supervisor) DI RECTO Centre for Comparative Sh. r ' of Indian Languages & Cc- B-2, Zakaut ah Roy — AMU. Aligarh-2'Pf' ; Acknowledgements All the praises and thanks are to Allah (The Only God and Lord of all).
    [Show full text]
  • Sufism, Sufi Leadership and 'Modernisation'
    Sufism, Sufi Leadership and ‘Modernisation’ in South Asia since c. 1800 Thesis submitted for the degree of Ph.D Claudia Liebeskind Royal Holloway, University of London ProQuest Number: 11010461 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010461 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 School o f African Studikp THISBOOK HAS-BEEN mTHDRAWh From The Librzry 2 Abstract Relatively little research has been devoted to the responses of sufism, the Islamic spiritual tradition, to processes of ‘modernisation’. I have been concerned to study the responses of Indian sufism to the growth of the colonial state, which established new forms of knowledge and new forms of order, and to the emergence of Muslim movements of revival and reform, which saw, and still see, sufism as inimical to the capacity of Muslims to sustain an Islamic society. It is a context more hostile for sufism than ever experienced before. I have approached the problem by examining the responses of three working spiritual traditions in nineteenth and twentieth century India.
    [Show full text]
  • Keeping the Company of Those Who See
    Shaykh Ahmed abdur Rashid NOTES FROM THE UNSEEN www.circlegroup.org Al-Khidr First in a Series of Five AL-KHIDR : Keeping the Company of Those Who See by Shaykh Ahmed Abdur Rashid Presented at the Zaawiyah of Shaykh Nooruddeen Durkee Charlottesville, VA 29 December 2013 26 Safar 1435 Bismi-Llaahi-r-Rahmaani-r-Raheem Surah al Fatiha AL-HAMDU-LI-LLĀHI, MUQALIBA-L-QULŪBI WA-L-ABSĀR. ALLĀHUMMA ThABIT QULŪBANA CALA SIRĀTIKA-L-QAWĪM, WA-JCALNĀ LI-WAJHIKA MUTTAJIHĪN, WA SALLI CALA-Sh-ShAFĪCI-L-HABĪB, RAHMATIL-CĀLAMĪN, WA MANĀRI-L-NAJIYĪN, WA MARSĀ-L-CĀRIFĪN. Praise be to Allah, the Turner of the hearts and sight. O Allah, fix our hearts on the best of Your ways, and make us face You in our way, and bestow blessings on the beloved intercessor, the mercy of all the worlds, the lighthouse of the survivors, the harbor of the knowers. YĀ MAWJŪDAN CINDA-Sh-ShADĀĀ’IDI YA KhAFIYYA-L-LUTFI, YĀ LATĪFA-S-SUNCI YĀ HALĪMAN, LĀ YA’JILUQDI HĀJATĪ BI-RAHMATIKA, YĀ ARHAMA-R-RĀHIMĪN. SUBHĀNAKA CALĀ HILMIKA BACDA CILMIK. SUBHANAKA CALĀ CAFWIKA BACDA QUDRATIK. O Existent One, O Thou who are Present in all difficulties. O Thou of Hidden Kindness, of Subtle making. O Gentle One, Who does not hasten, fulfill my need, With Thy Mercy, O most Merciful of the Mercifuls. Glory be to Thee, on Thy Grace, after Thy Knowledge. Glory be to Thee, on Thy forgiveness, after Thy Power. 1 Shaykh Ahmed abdur Rashid NOTES FROM THE UNSEEN www.circlegroup.org Al-Khidr First in a Series of Five INTRODUCTION This is a series about journeying, and it is really, truly only for a few.
    [Show full text]
  • MYSTERIES of the SUFI PATH the Sufi Community in Jordan and Its Zawiyas, Hadras and Orders Hashemite Kingdom of Jordan National Library Submission No
    MYSTERIES OF THE SUFI PATH The Sufi Community in Jordan and Its Zawiyas, Hadras and Orders Hashemite Kingdom of Jordan National Library Submission No. (2020/12/5184) Abu Rumman, Mohammed Sulaiman Mystiries of the Sufi Path: The Sufi Community in Jordan and Its Zawiyas, Hadras and Orders. Translated by William Ward, - Amman: Friedrich Ebert Foundation (374) pages Deposite Number: 2020/12/5184 Descriptors: Sufi Orders/Sufism/Islamic Groups The author bears full legal liability for the content of his work. This work does not reflect the opinion of the Department of the National Library or any other government authority. Publisher: Friedrich-Ebert-Stiftung, Jordan and Iraq Office Friedrich-Ebert-Stiftung – Amman Office PO Box 941876, Amman 11194, Jordan Email: [email protected] Website: www.fes-jordan.org Not for sale © Friedrich-Ebert-Stiftung, Amman Office All rights reserved. This book may not be reprinted, stored, reproduced, or transmitted in whole or in part, in any form or by any means, including by electronic means or computer – such as photocopying, recording, or using any information storage and retrieval system – without prior written authorization from the publisher. The views contained in this study do not necessarily reflect the views of Friedrich- Ebert-Stiftung. The writer is personally responsible for the content of the portion he or she wrote. • Cover design:Huda Khalil Al Sha’ir • Design of interior: Eman Khattab • Printer: Alam Alfiker Printing Press • ISBN: (978-9923-759-21-9) MYSTERIES OF THE SUFI PATH The Sufi Community in Jordan and Its Zawiyas, Hadras and Orders Dr. Mohammed Abu Rumman FOREWORD By Tim O.
    [Show full text]
  • The Islamic World-System: a Study in Polity-Market Interaction
    1111 2 The Islamic World-system 3 4 5111 6 7 8 9 1011 1 2 3111 This highly original book presents an alternative vision of globalization 4 and explores the epistemology, derived from the Quran and the Prophetic 5 guidance Sunnah, that underpins the systemic unity at the heart of the 6 Islamic concept of world-system. 7 Choudhury’s investigation reveals the ethical foundations that influence 8 the development of law, markets and social contract in Islamic societies. 9 He then applies his methodology to issues and problems such as property 20111 rights, money, political economy, technology diffusion, microenterprise 1 development and asset evaluation. 2 This book demonstrates that the Islamic world-system acquires its 3 meaning from a single, integrated framework of complementary economic, 4 social, institutional and market forces, rather than the competing oppo- 5 sites of mainstream theory. It will interest students and researchers of 6 Islamic economics and world-systems. 7 8 Masudul Alam Choudhury is Professor of Economics at the Sultan 9 Qaboos University, Oman, and the University College of Cape Breton, 30111 Canada. 1 2 3 4 5 6 7 8 9 40111 1 2 3 4 45111 1111 2 RoutledgeCurzon Advances in Middle Eastern and 3 Islamic Studies 4 5 6 7 8 9 1011 1 2 3111 1 Iraqi Kurdistan 4 Political development and emergent democracy 5 Gareth R.V. Stansfield 6 7 2 Egypt in the Twenty-first Century 8 Challenges for development 9 Edited by M. Riad El-Ghonemy 20111 1 3 The Christian–Muslim Frontier 2 A zone of contact, conflict or co-operation 3 Mario Apostolov
    [Show full text]
  • FROM “SUFI ORDER RITUAL” to INDONESIAN ISLAM Sulanam IAIN Sunan Ampel, Surabaya - Indonesia
    Book Review FROM “SUFI ORDER RITUAL” TO INDONESIAN ISLAM Sulanam IAIN Sunan Ampel, Surabaya - Indonesia Book Title: Nur Syam, Tarekat Petani; Fenomena Tarekat Syattariyah Lokal (Yogyakarta: LKiS, 2013), xvi + 236; Achmad Chodjim, Sunan Kalijaga, New Edition (Jakarta: Serambi Ilmu Semesta, 2013), 371; Muzamil Qomar, Fajar Baru Islam Indonesia? (Bandung: Mizan 2012), xiii + 286 Indonesia—geographically stretches from Sabang to Merauke— has a quite old and rich religious tradition. Before the Hindu-Buddhist inheritance such as Borobudur temple which then became one of the Seven Wonders of the World, Indonesia has many other traditions. Those traditions are manifestation of people’s need in the form of local religion. Furthermore, this local religion gives Javanese people a medium in attaining an impressive “divinity”. It is called impressive because without revelation, the society, for example in Java, is able to recognize God; they called it as Sang Hyang Tunggal or Sang Hyang Wenang (The One, The Ruler of the Universe). Therefore, the coming of Hinduism and Buddhism in Indonesia can be interpreted as a mere complement to a “divine sense” which had been found by the society called as the One or the Ruler of jagad alit (micro cosmos) and the large universe (macro cosmos). This condition naturally goes the same with the coming of Islam in the archipelago. It must be noted that with those backgrounds, Islam comes to Indonesia not as pure religion but a mix with the local religion. This is the case and also the background, why Indonesian Islam, particularly in Java, is very different from Islam in the Middle East such as in Saudi Arabia or Egypt.
    [Show full text]