IMPLEMENTATION OF ZUHD IN THE ISLÂH MOVEMENT OF SHAYKH ABDUL QADIR AL-JILANI (D. 561 H./1161 CE.) Nur Hadi Ihsan1, Moh. Isom Mudin2, Amir Sahidin3 1, 2, 3Universitas Darussalam (UNIDA) Gontor, Ponorogo, Indonesia Jl. Raya Siman No.Km. 6, Dusun I, Siman, Kec. Siman, Kabupaten Ponorogo, Jawa Timur 63471 E-mail: [email protected]; [email protected]; [email protected] Abstract: The issue of zuhd is very urgent to deal with, especially in the current era of modernization which has had negative impacts in all fields; in education, social, political, and cultural. Therefore, an islâh movement is needed to minimize and even eliminate these negative impacts. Among the Sufi scholars who were very persistent in implementing the islâh movement was Shaykh Abdul Qadir al-Jilani. At a time when there was a lot of depravity and shocks in his time, al-Jilani with his zuhd was able to play a good role in this islâh movement. Therefore, this article will specifically discuss the implementation of zuhd in the islâh movement of Shaykh Abdul Qadir al-Jilani. Using the descriptive-analytical method, this study finds that the implementation of zuhd in the islâh movement of al-Jilani includes three things, namely in interpreting the true meaning and understanding of zuhd; in education and teaching, as well as in his lectures and preaching. Thus, al-Jilani was one of the Sufi scholars who integrated the teaching of zuhd with his islâh movements. Finally, it seems justifiable to assert that integrating zuhd with the islâh movement is very important to overcome the destructive impacts of modernization. Keywords: Shaykh Abdul Qadir al-Jilani; zuhd; islâh movement. Abstrak: Masalah zuhd sangat urgen untuk dibahas, terutama di era modernisasi saat ini yang telah membawa dampak negatif di segala bidang; baik pendidikan, sosial, politik, maupun budaya. Oleh karena itu, diperlukan gerakan islâh untuk meminimalisir bahkan menghilangkan dampak negatif tersebut. Di antara ulama sufi yang sangat gigih dalam melaksanakan gerakan islâh adalah Syekh Abdul Qadir al-Jilani. Di saat banyak kerusakan dan goncangan pada masanya, al-Jilani dengan zuhdnya mampu berperan dengan baik dalam gerakan islâh ini. Oleh karena itu, artikel ini secara khusus akan membahas implementasi zuhd dalam gerakan islâh Syekh Abdul Qadir al-Jilani. Melalui kajian diskriptif analitik terhadap berbagai literatur yang otoritatif, ditemukan bahwa implementasi zuhd dalam gerakan islâh al-Jilani meliputi tiga hal, yaitu dalam memaknai zuhd yang benar; dalam pendidikan dan pengajaran, serta dalam ceramah dan dakwahnya. Dengan demikian, al-Jilani merupakan salah seorang ulama sufi yang mengintegrasikan makna zuhd dengan gerakan islâhnya. Akhirnya, berdasarkan temuan ini dapat dibenarkan bahwa integrasi zuhd dengan gerakan islâh merupakan hal yang sangat penting untuk mengatasi dampak buruk modernisasi. Kata kunci: Syekh Abdul Qadir al-Jilani; zuhd; gerakan Islâh. Introduction The negative side of this modernization occurs The issue of zuhd is very urgent to be because of the secular and materialistic Western dealt with, especially in the current era of worldview which focuses on the measurement of modernization which has brought changes in all progress and development on material aspects, not 2 fields; educational, social, political, and cultural. spiritual values. This perspective affects all areas We cannot avoid the changes and impacts that 1 modernization brings both positive and negative. 1, no. 2, September (2017), pp. 169-170. 2 Nasikun, “Peran ilmu-ilmu Sosial dan Humaniora bagi 1 Khafidhotul Ilmia and Saifulah, “Konsep Tasawuf Amali Liberalisasi dan Humanisasi Teknologi”, JSP: Jurnal Ilmu Sosial dan Syekh Abdul Qadir al-Jilani Dalam Kitab Al-Ghunyah li Thalib Ilmu Politik, vol. 9, no. 2, November (2005), p. 132. Harun Asfar, Thariq Al-Haq” Al-Ghazwah: Jurnal Fakultas Agama Islam, vol. Konsep Spiritualitas Islam Sebagai Pencegah Gejolak Perubahan 125 | MADANIA Vol. 25, No. 1, Juni 2021 of life. The aspect of education is also influenced note that the islâh movement of Shaykh al-Jilani by this secular and materialistic view so that the began in 521 H/1127 AD.8 Therefore, the author purpose of seeking knowledge is also materialistic, refers to this year as the beginning of his islâh only for the benefit of the world and not to get movement until he passed away in 561 H/1166 AD. closer to God. Even religious sciences such as in This limitation is carried out to facilitate the study the sciences of Ushuluddin, Shari`a, and the like and analysis of the implementation of zuhd in the are formed and directed with a more worldly goal, islâh movement of Shaykh Abdul Qadir al-Jilani. 3 to get a job to accumulate material wealth. As As far as the author can access from the a result, various problems occurred in the world previous study (al-buhûts al-sâbiqah) about of education, especially the decline in morals. In Shaykh Abdul Qadir al-Jilani, it is found that 4 this case, al-Attas called it the loss of adab. In many researchers have discussed him, including addition, modernization has created a crisis of studies of his thoughts9 and teachings in his the meaning of life, spiritual emptiness, and the Sufism.10 It's just that,11 so far, the author 5 exclusion of religion in human life; in education, has not found any writing that discusses the social, political, economic, and cultural. implementation of zuhd in Shaykh al-Jilani's islâh In this alarming situation, the islâh movement is movement. There is one work that really helped needed to overcome the various negative impacts the author in conducting this study, namely a and deviations as a result of modernization. Among book entitled, Hakadza Dhahara Jail Shalâhuddîn the scholars who are very persistent in carrying wa Hakadza `Âdat al-Quds, written by, Dr. Majid out the islâh movement is Shaykh Abdul Qadir al- Irsan al-Kailani. This book describes the process Jilani. At a time when there was a lot of damage of Islamic revival to be able to return al-Quds and upheaval in his time, Shaykh al-Jilani with his to the lap of the Muslims after being occupied humility was able to play a good role in the islâh by the Crusaders. In some of his discussions, he movement. Shaykh al-Jilani carried out the islâh mentioned the zuhd attitude of Shaykh Abdul movement by reforming the true meaning of zuhd, Qadir al-Jilani and his islâh movement. However, establishing systematic education and teaching, and conducting da`wah and lectures both to his 8 Jamaluddin Ibnu Jauzi, al-Muntadzim fî Târikh al-Umam students and to the wider community. From this al-Mulûk, (Beirut: Dar al-Kurub al-‘ilmiyyah, 1992), vol. 17, p. 246. islâh movement later emerged people who were 9 See for example, Ahmad Miftahul Karomah dan very influential in carrying out the mandate of Kunaenih, “Pemikiran Teologi Syekh Abdul Qadir Jailani” the people and returning al-Quds from the colony Mutsaqqafin: Jurnal Pendidikan Islam dan Bahasa Arab, vol. 6 1, no. 2, Januari-Juni (2019), p. 1. Mahbub Junaidi, “Pemikiran of the Crusaders to the lap of the Muslims. For Kalam Syekh Abdul Qadir Al-Jilani” Dar EL-ILMI: Jurnal Studi example, Ibn Naja, a scholar, student of Shaykh Keagamaan, Pendidikan dan Hunaniora, vol. 5, no. 2, Oktober al-Jilani who became an adviser to Salahudin al- (2018), p. 162. Kafrawi, “Pemikiran Syekh Abdul Qadir Al-Jilani Tentang Ma’rifat” Al-Liqa: Jurnal Pendidikan Islam, vol. 5, no. Ayyubi in the political and military fields.7 Historians 1 (2020), p. 78. 10 Aly Mashar dan Nailal Muna, “Filsafat Etika Tasawuf Syaikh ‘Abdul Qadir al-Jilani: Kajian Etika Salik dalam Kitab Sosial, dalam Amsal Bakhtiar (ed), Tasawuf dan Gerakan Tarekat, Gunyat li Thalibi Thariq al-Haqq” Intelektual: Jurnal Pendidikan (Bandung: Angkasa, 2003), p. 96. dan Studi Keislaman, vol. 10, no. 3, Desember (2020), p. 271. 3 Adian Husaini, Kiat Menjadi Guru Keluarga, (Depok: Imroatul Istiqomah, “Nadhariyah al-Maqâmât ‘Inda al-Syaikh Yayasan Pendidikan Islam at-Taqwa, 2018), p. 2. ‘Abdul Qâdir al-Jailânî” TASFIYAH: Jurnal Pemikiran Islam, vol. 1, no. 2, Agustus (2017), p. 344. Khafidhotul Ilmia dan Saifulah, 4 Syed Muhammad Naquib al-Attas, Islam and Secularism, “Konsep Tasawuf Amali Syekh Abdul Qadir al- Jailani Dalam (Kuala Lumpur: ISTAC, 1993), p. 105. Kitab Al-Ghunyah li Thalib Thariq Al-Haq” Al-Ghazwah: Jurnal 5 Indra, “Analisa Hubungan Islam, Spiritualitas, dan Fakultas Agama Islam, vol. 1, no. 2, September (2017), p. 169. Perubahan Sosial”, TSAQAFAH: Jurnal Peradaban Islam, vol. 14, 11 See for example, Dudung Rahmat Hidayat, “Analisis no. 2, November (2018), p. 350. Bahasa Sufistik Dalam Kitab Sirr Al-Asrar Karya as-Syeikh Abdul 6 Majid Irsan al-Kailani, Hakadza Dhahara Jail Shalâhuddîn Qadir Al-Jilani, Bahasa dan Seni: Jurnal Bahasa, Sastra, Seni, wa Hakadza ‘Âdat al-Quds, (Imarat al-‘Arabiyyah al-Muttahidah: dan Pengajarannya, vol. 44, no. 1, Februari (2016), p. 1. Not to Dar al-Qalam, 2002), p. 177. mention research from various thesis that can be found on 7 Majid Irsan al-Kailani, Hakadza Dhahara Jail Shalâhuddîn..., social media. All of this shows how enthusiastic and urgent it p. 187. is to discuss Shaykh Abdul Qadir al-Jilani. | 126 Nur Hadi Ihsan: Implementation of Zuhd in the Islâh Movement of Shaykh Abdul Qadir Al-Jilani the mention is still fairly general and does not line he had a lineage to Husayn ibn Ali. The focus on discussing the relationship between lineage link from the father's path is Shaykh zuhd and the islâh movement of Shaykh Abdul Abdul Qadir al-Jilani ibn Musa ibn Abdullah ibn Qadir al-Jilani. Janki Dausat ibn Abdullah al-Jaili ibn Yahya al- Therefore, this article discusses specifically the Zahid ibn Muhammad ibn Daud ibn Musa ibn implementation of zuhd in the islâh movement Abdullah ibn Musa al-Juni ibn Abdullah al-Mahdi 14 of Shaykh al-Jilani in 521-561 H/1127-1166 AD.