Yiyin Isgandi

Moderasi Bertasawuf Perpektif Abdul Halim Mahmud

Introduction

Moderasi bertasawuf perpektif abdul halim mahmud. Explore Abdul Halim Mahmud's moderation of tasawuf, bridging ultra-conservative and liberal sufi extremes. His balanced approach emphasizes knowledge, worship, tolerance, and non-violence.

Abstract

Sufi muslims are divided into two extreme groups, there are; 1) ultra-conservative sufi as right extreme, and 2) liberalist sufi as left extreme. The ultra-conservative sufi are those who are fanatical toward mursyid teachers, teaching process, blame other teacher, and sufism order without proper explanation or do tasawuf only for wordly material interest. Meanwhile, the liberalists sufi who are free to interpret religious teachings according to their own thinking logically, or who regard themselves as prophets who receive revelation or even claim to be God. This study aims to explore the form of Abdul Halim Mahmud’s moderation of tasawuf and its typology. This study categorized as qualitative library research that uses an analytical descriptive approach. In short, the result finding showed that Mahmud’s moderation of tasawuf includes three elements which interwinned and continued from the begining of the journey to the end; knowledge, mujahadah, and worship. Furthermore, Mahmud’s form moderation of tasawuf suggested that; 1) to follow the messenger of Allah and guided by the Al-Qur’an and Sunnah as always, 2) to mediate two extreme sufi groups in wise ways, 3) to tolerance intra and inter-religious with a rational reinterpretation the concept of sufism based on Islamic law, and 4) to avoid violence by instilling the teachings of love and pleasure as well as supporting the true goverment programs and acomodating the local culture. In the last finding, Mahmud’s moderation of tasawuf also included in catagory of moral, practicing, and philosopical tasawuf models at the same time.

Review

The paper titled "Moderasi Bertasawuf Perpektif Abdul Halim Mahmud" offers a timely and pertinent exploration into the concept of moderate *tasawuf* as articulated by Abdul Halim Mahmud. Addressing the prevalent issue of extremist tendencies within Sufi communities—categorized as ultra-conservative and liberalist—the study sets out to delineate Mahmud's approach to moderation and its underlying typology. Employing a qualitative library research methodology with an analytical descriptive approach, the authors investigate how Mahmud provides a balanced perspective amidst these polarities. The abstract effectively highlights the core contribution of the research by presenting Mahmud's moderation as encompassing three foundational elements: knowledge, *mujahadah*, and worship, while also outlining four distinct forms of practical moderation. A significant strength of this study lies in its clear articulation of Abdul Halim Mahmud's framework for moderate *tasawuf*. The identification of knowledge, *mujahadah*, and worship as intertwined elements forming the continuum of the spiritual journey provides a robust theoretical foundation for understanding his perspective. Furthermore, the four enumerated forms of moderation are particularly insightful, offering practical guidelines for navigating contemporary challenges. These include unwavering adherence to the Quran and Sunnah, wise mediation between extreme Sufi groups, fostering intra and inter-religious tolerance through rational reinterpretation of Sufi concepts grounded in Islamic law, and actively promoting non-violence, love, and engagement with constructive governmental and cultural initiatives. This comprehensive outline demonstrates Mahmud’s vision as both intellectually rigorous and practically applicable, making a valuable contribution to discussions on religious moderation and social cohesion. The categorization of his *tasawuf* model as simultaneously moral, practicing, and philosophical further underscores its multi-dimensional and holistic nature. While the abstract convincingly presents the study's findings, a full paper would benefit from deeper engagement in certain areas. For instance, expanding on the specific primary and secondary texts of Abdul Halim Mahmud analyzed, along with the criteria for their selection and how the "analytical descriptive approach" was meticulously applied to derive the specific elements and forms of moderation, would enhance methodological transparency. A more detailed contextualization of Mahmud's thought within the broader lineage of Islamic scholarship and Sufi intellectual discourse, perhaps comparing his moderation strategies with other contemporary or historical moderate Sufi thinkers, could further illuminate his unique contributions. Despite these suggestions for potential future elaboration, the study successfully lays a crucial groundwork for understanding and applying moderate *tasawuf*. It serves as a valuable resource for scholars and practitioners seeking to promote a balanced, inclusive, and socially responsible interpretation of Sufi teachings in the modern world.

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