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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Assalamu'alaikum all netters,
Setelah diberikan pengamatan tentang penulisan ulamak Ibn al-Jawzi
dalam Talbis Iblis, ternyata Wahhabi tidak berpijak pada asas yang
kukuh yang mereka harapkan - untuk menghancurkan institusi TASAWWUF.
Al-kisah, Talbis Iblis bukanlah ditulis sebagai kritikan khusus untuk
tasawwuf - malah pelbagai pihak dan aspek dalam hidup Islam.
Analisis terhadap Sifat al-Safwa dan Minhaj al Qasidin wa Mufid
al-Sadiqin, tulisan Ibn al-Jawzi juga, menunjukkan beliau sendiri amat
tertarik dengan tasawwuf. Bagaikan ada "correlation" bahawa setiap
ulamak agung pastinya menghidupkan tasawwuf yang haq.
Dengan itu sebahagian daripada FITNAH WAHHABI terhadap institusi
Tasawwuf/Tariqat Sufiah adalah meleset dan sengaja digembar-gemburkan.
Ternyata Ibn al-Jawzi bukan untuk Wahhabiyah/Salafiyah. Bagi yang masih
sangsi - silakan terus membaca!
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ON TASAWWUF Ibn al-Jawzi (d. 597)
This hadith master and historian of the Hanbali school was a fierce
enemy of innovators in his time. We have quoted extensively from his
writings against anthropomorphists in the the first half of this book.
His Talbis Iblis (Satan's delusion) is often quoted by "Salafis"
against tasawwuf, but he only wrote it against certain excesses which
he saw in all groups of the Community, such as among scholars of all
kinds and including Sufis.
Talbis Iblis is perhaps the most important single factor in keeping
alive the notion of Ibn al-Jawzi's hostility towards tasawwuf. In
reality, this work was not written against tasawwuf or Sufis as such at
all. It an indictment of all unorthodox doctrines and practices,
regardless of their sources, and opposed any which he considered
unwarranted innovations in the rule of Shari`a, wherever found in the
Islamic community, especially in his time. It was written against
specific innovated practices of many groups, including the philosophers
(al-mutafalsifa), the theologians (al-mutakallimun), hadith scholars
(`ulama' al-hadith), jurists (al-fuqaha'), preachers (al-wu``az),
philologists (al-nahawiyyun), poets (al-shu`ara'), and certain Sufis.
It is in no way an indictment of the subjects they studied and taught,
but was an indictment of specific introductions of innovation into
their respective disciplines and fields.
Ibn al-Jawzi actually wrote many books of manaqib or "merits" about the
early Sufis, such as Manaqib Rabi`a al-`Adawiyya, Manaqib Ma`ruf
al-Karkhi, Manaqib Ibrahim ibn Adham, Manaqib Bishr al-Hafi, and
others. His Sifat al-safwa (The manners of the elite) an abridgment of
Abu Nu`aym's Hilyat al-awliya' (The adornment of the saints), and his
Minhaj al qasidin wa mufid al-sadiqin (The road of the travellers to
Allah and the instructor of the truthful) are considered pillars in the
field of tasawwuf. He was prompted to write the latter by the success
of Ghazali's Ihya' `ulum al-din, and indeed the Minhaj adopts much of
the methodology and language of the Ihya' in addition to treating the
same subject-matter, self-purification and personal ethics.
The Minhaj was epitomized in one volume by Najm al-Din Abu al-`Abbas
Ahmad ibn Qudama (d. 742). Here are some of its chapter titles and
excerpts most illustrative of Imam Ghazali's influence on Ibn al-Jawzi
and of the latter's adoption of Sufi terminology:
Fasl `ilm ahwal al-qalb (Section on the science of the states of the
heart)
Fasl fi daqa'iq al-adab al-batina fi al-zakat (Section on the ethics of
the hidden minutiae of zakat)
Fasl fi al-adab al-batina wa al-ishara ila adab al-hajj (Section on the
ethics of the secrets of the Pilgrimage)
Kitab riyadat al-nafs wa tahdhib al-khuluq wa mu`alajat amrad al-qalb
(Book of the training of the ego, the upbringing of the character, and
the treating of the diseases of the heart)
Fasl fi fa'idat shahawat al-nafs (Section on the benefit of the
appetites of the ego)
Bayan al-riya' al-khafi al-ladhi huwa akhfa min dabib al-naml
(Exposition of the hidden self-display which is more concealed than the
treading of the ant)
Fasl fi bayan ma yuhbitu al-`amal min al-riya' wa ma la yuhbit (Section
exposing the self-display which nullifies one's deeds and the
self-display which doesn't)
Fasl fi dawa' al-riya' wa tariqatu mu`alajat al-qalbi fih (Section on
the remedy of self-display and the way to treat the heart from its ill)
Kitab al-mahabba wa al-shawqi wa al-unsi wa al-rida (Book of love,
passionate longing, familiarity, and good pleasure) Fasl fi bayan mi`na
al-shawq ila allahi ta`ala (Section exposing the meaning of passionate
longing for Allah)
Bab fi al-muhasaba wa al-muraqaba (Chapter on taking account of oneself
and vigilance)
al-maqam al-awwal: al-musharata (The first station: commitment)
al-maqam al-thani: al-muraqaba (The second station: vigilance)
al-maqam al-thalith: al-muhasaba ba`da al-`amal (The third station:
self-accounting after a deed)
al-maqam al-rabi`: mu`aqabat al-nafs `ala taqsiriha (The fourth
station: berating the ego for its shortcomings)
al-maqam al-khamis: al-mujahada (The fifth station: struggling)
al-maqam al-sadis: fi mu`atabat al-nafs wa tawbikhiha (The sixth
station: castigating and chiding the ego)
Abu Bakr al-Siddiq said: "Whoever hates his ego for Allah's sake, Allah
will protect Him against what He hates."
Anas said: I heard `Umar say as he was alone behind a wall: "Bakh,
bakh! Bravo, well done, O my ego! By Allah, you had better fear Allah,
O little son of Khattab, or he will punish you!"
Al-Bakhtari ibn Haritha said: "I saw one of the devoted worshippers
sitting in front of a fire which he had kindled as he was castigating
his ego, and he did not stop castigating his ego until he died."
One of them said: "When the saints are mentioned, I say to myself: Fie
on you and fie on you again."
Know that your worst enemy is the ego that lies between your two
flanks. It has been created a tyrant commanding to evil, always pushing
you towards it, and you have been ordered to straighten it, cleanse it
(tazkiyat), wean it from what it feeds on, and drag it in chains,
subdued, to the worship of its Lord.1
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1 Ibn Qudama, Mukhtasar minhaj al-qasidin li Ibn al-Jawzi, ed. M. Ahmad
Hamdan and `Abd al-Qadir Arna'ut, 2nd. ed. (Damascus: maktab al-shabab
al-muslim wa al-maktab al-islami, 1380/1961) p. 426.
Blessings and Peace on the Prophet, his Family, and his Companions
salam.
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