Faris El Amin

Pandangan dan Sikap Imam Ahmad bin Hanbal Terhadap Tokoh-Tokoh Sufi

Introduction

Pandangan dan sikap imam ahmad bin hanbal terhadap tokoh-tokoh sufi. Pelajari pandangan dan sikap Imam Ahmad bin Hanbal terhadap tokoh Sufi abad ke-2 H. Temukan hubungan baik dan interaksi dialogis antara ahli hadis dan sufi awal dalam penelitian ini.

Abstract

Ahmad bin Hanbal is one of the founders of four schools of jurisprudence which are at the corner of the Madrasah Hadith Expert and is a reference for his followers who call themselves Ahlussunnah. This article examines how Imam Ahmad bin Hanbal interacted with Sufi figures who lived in his time. because of the existence of a shallow paradigm of strong contact between hadith experts and Sufis. This study uses a qualitative descriptive historical approach. The results of this study conclude that there is a good relationship and a careful attitude from Imam Ahmad bin Aanbal towards the practices of the Sufis. and the early Sufis always looked to the Prophet as their ideal model. the description of Ahmad bin Hanbal's interactions with Sufi figures can be called a dialogical interaction between the two. this historically occurred in the second hijri century, especially at the time of Bisyr bin Haristh (227H), Ma'ruf Al-karkhi (200H), Hatim Al-Ashom (237H), Sari As-Saqti (253), Al-Maghazili (282H) ), Zakariya Al-Hawari (255 H).

Review

This paper, "Pandangan dan Sikap Imam Ahmad bin Hanbal Terhadap Tokoh-Tokoh Sufi," tackles a historically significant and often misunderstood area within Islamic intellectual history. The abstract clearly outlines the central objective: to explore Imam Ahmad bin Hanbal's interactions with Sufi figures of his era, directly addressing a perceived "shallow paradigm" concerning the relationship between Hadith experts and Sufis. Given Imam Ahmad's pivotal role as a founder of a major school of jurisprudence and a figurehead for Ahlussunnah, understanding his nuanced position on Sufism offers critical insights into the early development of these traditions and challenges oversimplified narratives of inherent conflict. The research question is well-defined, promising to shed light on a complex historical dynamic. The methodology, described as a qualitative descriptive historical approach, appears appropriate for examining the historical interactions and views of prominent figures. The abstract presents compelling findings, concluding that Imam Ahmad bin Hanbal maintained a "good relationship and a careful attitude" towards Sufi practices, and that early Sufis were exemplary in modeling themselves after the Prophet. The characterization of their interactions as "dialogical" is particularly intriguing, suggesting a more complex and mutual engagement than often presumed. The inclusion of specific historical figures like Bisyr bin Haristh, Ma'ruf Al-karkhi, and Sari As-Saqti, along with their death dates, adds a layer of historical grounding and suggests a detailed investigation into primary sources of the second Hijri century. While the abstract effectively establishes the paper's scope and key findings, the full paper would benefit from elaborating on the *nature* of Imam Ahmad's "careful attitude" – what precisely were his points of reservation or approval within Sufi practices? Further, defining "dialogical interaction" more explicitly would strengthen the argument; did it involve intellectual debates, mutual respect, shared spiritual practices, or something else entirely? Despite these potential avenues for further detail, this study holds significant promise in offering a more nuanced and historically grounded understanding of the relationship between early Hadith scholars and Sufis. It is poised to make a valuable contribution to the scholarship on Islamic intellectual history, encouraging a re-evaluation of the complex interconnections between various Islamic disciplines in the formative period.

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