Ulum Achmad Miftachul Ulum

Korelasi Tasawuf Akhlaqi, Irfani dan Falsafi

Introduction

Korelasi tasawuf akhlaqi, irfani dan falsafi. Kaji korelasi tasawuf akhlaqi, irfani, dan falsafi dalam Islam. Analisis pemikiran tokoh Sufi (al-Jailani, Rabi'ah, Ibn 'Arabi) serta akar ajarannya dari Qur'an & Hadis.

Abstract

Islam is a religion that has an internal dimension called al-Ihsan. As an internal dimension, experts give different responses to the teachings of the Sufis. Some experts accept tasawwuf as an slamic teaching, and some experts criticize and even reject the teachings of tasawwuf because they think that the teachings of tasawwuf do not originate from Islam. Based on these findings, the writer will examine, examine and analyze from the point of view of the initiator and in terms of the style of thought, teachings and values ??of faith contained in the thoughts of Sufism figures both morally and spiritually such as Shaykh Abdul Qadir al-Jailani, tasawwuf 'irfani such as Rabi'ah al-Jailani. 'Adawiyyah and philosophical tasawwuf like Ibn 'Arabi. And a necessity, that Tasawwuf is a scientific discipline that was born from Islamic civilization, and the source of its teachings comes from the Qur'an and Hadith. This study is the result of a literature review where data is obtained from document study activities. This study proposes the finding that tasawwuf is a dimension of Islamic teachings which in this case can be seen and understood from the various patterns of thought of the figures in it. In practice, this research uses a qualitative descriptive approach as a research procedure that produces descriptive data. Data collection was carried out through text study activities, namely by registering library materials, searching, reading and recognizing and observing materials for further review and preparation for writing. Thus, this research report will contain excerpts of data to provide a presentation of the report. The results of the study show the thoughts of the character in question.

Review

This paper tackles a highly relevant and often debated topic within Islamic studies: the internal dimension of Islam, known as Tasawwuf, and its diverse manifestations. The abstract sets out to examine the historical and theological debates surrounding the legitimacy of Sufism within Islam, firmly positioning it as a scientific discipline originating from the Qur'an and Hadith. The core objective is to explore the "correlation" between Akhlaqi (ethical), Irfani (gnostic), and Falsafi (philosophical) Sufism by analyzing the thoughts, teachings, and faith values of prominent figures like Shaykh Abdul Qadir al-Jailani, Rabi'ah al-'Adawiyyah, and Ibn 'Arabi. This foundational exploration is crucial for understanding the multifaceted nature of Sufi thought. The methodology adopted is a qualitative descriptive approach, primarily relying on a literature review and document study. The detailed description of data collection through text study—registering, searching, reading, recognizing, and observing library materials—indicates a systematic approach to gathering information. The selection of figures is ambitious and generally appropriate for representing distinct Sufi orientations, although the categorization of Rabi'ah al-'Adawiyyah strictly as "Irfani" might benefit from further nuanced explanation within the paper, given her profound emphasis on divine love and asceticism which often aligns with early Akhlaqi-Irfani traditions. The comprehensive scope, aiming to analyze the initiator's perspective, style of thought, teachings, and values, suggests a thorough engagement with the chosen texts. While the study promises to contribute significantly to affirming the Islamic roots and diverse expressions of Tasawwuf, the abstract's concluding statement, "The results of the study show the thoughts of the character in question," is somewhat generic. To fully deliver on the title's promise of establishing a "correlation," the paper should move beyond merely describing individual figures' thoughts. The review would be strengthened by a clearer articulation of *how* these different strands of Sufism relate to, influence, or diverge from one another, demonstrating the "correlation" explicitly. A more robust comparative analysis highlighting the points of convergence and divergence between Akhlaqi, Irfani, and Falsafi approaches, as exemplified by these figures, would enhance the paper's analytical depth and impact.

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