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keisyatrostiana · 2 years

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Sejarah dan Perkembangan Islam di Indonesia

Nama : Keisya Trostiana Citra Soleha Kelas : 9E No. Absen : 13

Sejarah dan Perkembangan Islam ke Indonesia

1. Proses Masuknya Islam ke Indonesia

a. Teori Mekah

Menurut teori Mekah proses masuknya Islam ke Indonesia adalah langsung dari Mekah atau Arab. Terjadi pada abad pertama Hijriyah atau abad ke-7 Masehi. Para pedagang dari Timur Tengah memiliki misi dagang dan dakwah. Teori ini pertama kali dicetuskan oleh Hamka dalam Dies Natalis PTAIN ke-8 di Yogyakarta sebagai koreksi dari teori Gujarat. Pasalnya, menurut Hamka, bangsa Arab pertama kali ke Indonesia membawa agama Islam dan diikuti Persia dan Gujarat. Dalam teori masuknya Islam ke Indonesia ini diterangkan bahwa Arab Saudi memegang peranan yang besar. Orang-orang Arab yang datang kebanyakan adalah keturunan nabi Muhammad SAW yang menggunakan gelar “Sayid” atau “Syarif” di depan Namanya. Menurut para ahli sejarah, jalur perdagangan antara Indonesia Arab telah berlangsung jauh sebelum Masehi.

b. Teori Gujarat

Teori Gujarat menyatakan proses kedatangan Islam ke Indonesia berasal dari Gujarat pada abad ke-7 H atau abad ke-13 M. Teori ini dicetuskan oleh GWJ. Drewes dan dikembangkan oleh Snouck Hurgronje dan kawan-kawan. Teori india atau teori Gujarat ini juga diyakini oleh sejarawan Indonesia Sucipto Wirjosuprato soal awal mula masuknya islam di Indonesia adalah melalu india (Gujarat). Gujarat adalah sebuah wilayah di India bagian barat berkaitan dengan laut Arab. Menurut teori ini orang-orang Arab bermazhab Syafi'i telah bermukim di Gujarat dan Malabar sejak awal Hijriah abad ke-7 Masehi, namun yang menyebarkan Islam ke Indonesia bukan lah dari orang Arab langsung melainkan pedagang Gujarat yang telah memeluk Islam dan pedagang Nusantara. Orang-orang Gujarat telah lebih awal membuka hubungan dagang dengan Indonesia dibandingkan dengan pedagang Arab. Selain itu, ada juga teori Gujarat dari Moquette di mana ia mengatakan bahwa agama Islam di Tanah Air berasal dari Gujarat berdasarkan bukti peninggalan artefak berupa batu nisan di Pasai, kawasan utara Sumatera pada 1428M.

c. Teori Persia

Teori Persia membuktikan bahwa proses kedatangan Islam ke Indonesia berasal dari daerah Asia atau Parsi (sekarang bernama Iran) dicetuskan oleh Hoesein Djajadiningrat. Sebagai buktinya ada kesamaan budaya dan tradisi yang berkembang antara masyarakat Parsi dan Indonesia. Tadisi yang dimaksud adalah tradisi merayakan 10 Muharram atau Asyuro. Selanjutnya, teori ini juga didukung dengan kesamaan ajaran Syaikh SIti Jenar dengan ajaran Sufi Iran al-Hallaj. Ketiga, penggunaan istilah bahasa Iran dalam sistem mengeja huruf Arab untuk tanda bunyi harakat dalam pengajian Al-Quran tingkat awal.

d. Teori China

Menurut teori Cina proses kedatangan Islam ke Indonesia khususnya di tanah Jawa berasal dari pedagang Cina, mereka telah berhubungan dagang dengan penduduk Indonesia jauh sebelum Islam dikenal di Indonesia, yakni sejak masa Hindu-Buddha, ajaran Islam sendiri setelah sampai di Cina pada abad ke-7 masehi pada masa Dinasti Tang (618-960) di daerah Guanzhou, Kanton, Zhang-Zao, dan pesisir Cina Selatan, telah terdapat sejumlah pemukiman Islam sebagai pembuktian teori Cina ini bahwa Raja Islam pertama di Jawa yaitu Raden Patah dari Bintoro Demak merupakan keturunan Cina, ibunya disebutkan berasal dari Campa Cina bagian selatan (sekarang termasuk Vietnam) . Bukti lainnya adalah adanya masjid-masjid tua yang bernilai arsitektur China atau Tiongkok di berbagai tempat di pulau Jawa, pelabuhan penting seperti di Gresik, misalnya menurut catatan-catatan Cina, diduduki pertama kali oleh para pelaut dan pedagang China.

2. Perkembangan Islam di Indonesia

Agama Islam berkembang di Indonesia disebarkan oleh berbagai golongan, yakni para pedagang, mubalig, sufi, dan para wali. Para wali menyebarkan islam di Nusantara, khususnya di tanah Jawa. Berikut ini uraian dari wali-wali tersebut :

1. Sunan Maulana Malik Ibrahim atau Syekh Maghribi, yang diduga berasal dari Persia dan berkedudukan di Gresik. 2. Sunan Ampel atau Raden Rahmat, berkedudukan di Ample, Surabaya 3. Sunan Bonang atau Raden Maulana Makdum Ibrahim, putra dari Raden Rahmat (Sunan Ampel), ia tinggal di Bonang, dekat Tuban 4. Sunan Giri atau Prabu Satmata atau Sultan Abdul Fakih yang semula bernama Raden Paku, berkedudukan di Bukit Giri, dekat Gresik. 5. Sunan Drajat atau Syarifuddin, juga putra dari Sunan Ampel dan berkedudukan di Drajat, dekat Sedayu, Surabaya. 6. Sunan Gunung Jati atau Syarif Hidayatullah atau Syeikh Nurullah berasal dari Pasai, sebelah utara Aceh yang berkedudukan di Gunung Jati, Cirebon. 7. Sunan Kudus atau Ja'far Sodiq, putra dari Raden Usman Haji yang bergelar Sunan Ngandung di Jipang Panolan, berkedudukan di Kudus. 8. Sunan Kalijaga, nama aslinya Raden Mas Syahid. Beliau adalah putra Tumenggung Wilaktikta, Bupati Tuban yang berkedudukan di Kadilangu, dekat Demak. 9. Sunan Muria atau Raden Umar Said adalah putra dari Sunan Kalijaga berkedudukan di Gunung Muria, Kudus.

3. Cara Cara Dakwah di Nusantara a. Perdagangan

Proses penyebaran Islam melalui jalur perdagangan dilakukan oleh para pedagang muslim pada abad ke-7 sampai abad ke-16 Masehi. Para pedagang tersebut berasal dari Arab, Persia, dan India. Jalur perdagangan saat itu menghubungkan Asia Barat, Asia Timur, dan Asia Tenggara. Para pedagang muslim menggunakan kesempatan itu untuk berdakwah menyebarkan agama Islam. Mereka memiliki akhlak mulia, santun, dapat dipercaya, dan jujur. Hal inilah yang menjadi daya tarik sehingga banyak penduduk nusantara secara sukarela masuk Islam.

b. Perkawinan

Sebagai pedagang Islam tersebut ada yang menikah dengan wanita pribumi terutama dengan Putri Raja. Dari pernikahan itu mereka mendapat keturunan, disebabkan pernikahan itulah banyak keluarga bangsawan atau Raja masuk Islam sehingga para pedagang tersebut menetap dan membentuk perkampungan muslim yang disebut Pekojan.

c. Pendidikan

Para mubalig mendirikan lembaga pendidikan Islam di beberapa wilayah Nusantara. Lembaga pendidikan Islam ini berdiri sejak pertama kali Islam masuk ke Indonesia, nama lembaga-lembaga pendidikan Islam itu berbeda berbeda di tiap daerah. Pembinaan, Pendidikan, dan kaderisasi bagi calon Kyai dan ulama, mereka tinggal di pondok atau asrama dalam jangka waktu tertentu menurut tingkatan kelasnya.

d. Hubungan Sosial

Para mubalig yang menyebarkan Islam di Nusantara pandai dalam menjalin hubungan sosial dengan masyarakat. Mereka yang telah tinggal menetap di Nusantara aktif membaur dengan masyarakat melalui kegiatan-kegiatan sosial, sikap mereka santun, memiliki kebersihan jasmani dan rohani memiliki kepandaian yang tinggi, serta jaringan silaturahmi, bekerjasama gotong royong mereka lakukan bersama penduduk Nusantara dengan tujuan menarik simpati agar masuk Islam pada kesempatan tertentu mereka menyampaikan ajaran Islam dengan cara bijaksana, tidak merendahkan, dan tidak memaksa.

e. Kesenian

Sebelum Islam datang, kesenian dan kebudayaan Hindu-Budha telah mengakar kuat di tengah-tengah masyarakat pertanyaan tersebut tidak dihilangkan tetapi justru digunakan sebagai sarana dakwah, cabang-cabang seni yang dikembangkan para penyebar Islam di antaranya adalah seni bangunan, seni pahat, seni ukir, seni tari, seni music, seni sastra, dan seni bangunan. Misalnya masjid gambar dan ukuran-ukurannya masih menunjukkan motif-motif seperti yang terdapat pada candi-candi Hindu atau Budha.

4. Peranan Umat Islam di Indonesia

Umat Indonesia berperan dalam melawan penjajah, melawan Bangsa Belanda yang menjadikan Indonesia sebagai koloni, dibawah kekuasaan dan jajahannya. Melihat perilaku bangsa Belanda yang melakukan penekanan, penindasan dan ketidakadilan itu,kaum muslimin tidak tahan merasakannya, dan berusaha untuk melepaskan diri dari perlakuan dan tindakan bangsa Belanda yang diluar batas perikemanusian.

Kaum Muslimin juga mendirikan organisasi-organisasi sebagai berikut :

a. Syariat Dagang Islam

b. Nadhlatul Ulama

c. Muhammadiyah

d. Hidayatullah

e. Darud Da’wah Wal Irsyad

f. Dewan Dakwah Islamiyah Indonesia

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najmanhuda · 3 years

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Buletin Jum'at Maarif Institute #3

Beragama Secara Terbuka

Oleh Ust. Abd Rohim Ghazali

Islam adalah agama yang terbuka (inklusif). Terbuka terhadap kritik, dan terbuka untuk bergaul dan bersahabat dengan (pengikut) agama lain. Penegasan dalam al-Quran, bagimu agamamu, dan bagiku agamaku merupakan cermin dari keterbukaan itu. Islam mengakui keberadaan agama lain dan antaragama yang berbeda harus saling menghormati. Makanya, dalam Islam, dilarang untuk menjelek-jelekkan atau menghina agama lain. Dalam al-Quran disebutkan:

Dan janganlah kamu memaki sesembahan yang mereka sembah selain Allah, karena mereka nanti akan memaki Allah dengan melampaui batas tanpa dasar pengetahuan. Demikianlah, Kami jadikan setiap umat menganggap baik pekerjaan mereka. Kemudian kepada Tuhan tempat kembali mereka, lalu Dia akan memberitahukan kepada mereka apa yang telah mereka kerjakan. (QS, Al Anam:108)

Untuk memaknai agama secara terbuka, kita harus melihat kebenaran dalam perspektif yang luas. Dalam agama (Islam), ada dua cara memperoleh kebenaran, yakni dengan rasio (akal) dan melalui wahyu Tuhan (al-Quran). Kebenaran yang diperoleh melalui rasio sifatnya relatif. Sementara kebenaran wahyu bersifat mutlak. Namun, harus pula digarisbawahi bahwa, meskipun kebenaran wahyu itu mutlak, tapi interpretasi terhadap wahyu bersifat relatif, karena kegiatan interpretasi sudah melibatkan rasio (akal) yang menjadikan kebenaran wahyu menjadi relatif. Di sini perlu ditegaskan bahwa kebenaran wahyu (ayat) Tuhan kemutlakannya hanya pada tataran teks.

Sementara itu, kebenaran teks wahyu harus berbunyi dan bahkan harus berfungsi. Bagaimana agar wahyu Tuhan bisa berbunyi dan berfungsi membutuhkan interaksi dengan manusia, yakni dengan dibaca, dipahami dan diamalkan. Manusia dapat berinteraksi dengan wahyu Tuhan (al-Quran) melalui kaidah-kaidah yang telah disepakati. Kaidah ilmu tajwid untuk membaca, kaidah ilmu tafsir untuk memahami serta kaidah syariat, akhlak dan etika sosial untuk mengamalkannya. Tapi meskipun terdapat kaidah-kaidah, tidak menutup kemungkinan bacaan, pemahaman dan amalan manusia terhadap wahyu Tuhan berbeda antara satu dengan yang lain. Dalam bacaan misalnya, meskipun ada kaidah ilmu tajwid, tidak menutup kemungkinan berbeda satu sama lain. Adanya istilah "tujuh bacaan" (al-qiraat as-sab'ah) menunjukkan kebenaran ini. Kalau membaca saja sudah berbeda, apalagi memahami dan mengamalkannya, tentu akan lebih beragam lagi searah dengan keberagaman kreatifitas manusia.

Keberagaman itu, apakah semuanya benar? Jawabannya tidak mutlak, bisa ya, bisa juga tidak. Kebenaran yang berasal dari hasil pemahaman manusia itu relatif. Kebenaran mutlak hanya milik Tuhan. Yang jelas-jelas salah adalah ketika yang satu menyalahkan yang lain, atau saling menyalahkan dengan tanpa argumentasi yang akurat. Menyalahkan (menuduh) tanpa argumentasi dalam term al-Quran disebut dzan (sakwasangka). Allah melarang orang-orang yang beriman untuk bersakwasangka, karena sebagian sakwasangka adalah dosa (QS;49:12). Sebaliknya menganggap diri paling benar atau paling suci juga tidak diperkenankan. Al-Quran surah An-Najm (53:32) di antaranya mengisyaratkan akan hal ini. Terhadap orang yang menganggap diri paling benar dan cenderung menyalahkan orang lain, Nabi Muhammad SAW pernah menyindir secara tajam melalui sebuah hadits yang diriwayatkan oleh Imam Muslim: "Apabila kamu mendengar seseorang mengatakan: Manusia telah rusak atau binasa, maka orang itulah yang paling rusak di antara mereka."

Namun demikian, bukan berarti kita harus berdiam diri terhadap (kemungkinan) kesalahan orang lain atau lingkungan di sekitar kita. Kita harus tetap kritis, melakukan koreksi terhadap segala bentuk patologi sosial. Dalam doktrin Islam sikap kritis dan korektif ini diekspresikan melalui gerakan dakwah "amar ma'ruf nahi munkar." Dakwah dan saling berwasiat kepada kebenaran dan kesabaran. Bagi umat Islam hal ini merupakan kewajiban, tapi tentu saja dengan cara-cara yang baik, dengan hikmah dan penuh kebijaksanaan, dan bila perlu dengan argumentasi secara baik dan benar (akurat), tanpa ada perasaan benar sendiri (memonopoli kebenaran), tanpa sikap menghakimi dan menuduh orang lain tersesat, apalagi menuduh kafir. Dan, yang lebih penting, dalam berdakwah tidak ada paksaan untuk mengikuti apa yang kita dakwahkan. Sasaran utamanya harus diarahkan terlebih dahulu pada diri sendiri dengan keikhlasan dan kejujuran. Keikhlasan dan kejujuran pada diri sendiri akan berdampak pada sikap ikhlas dan jujur pula ketika melihat kebenaran yang ada dan diekspresikan orang lain.

Agama, apapun namanya, bertujuan untuk membawa kedamaian dan kebahagiaan hidup baik di dunia (kini) maupun di akhirat (kelak). Islam misalnya, ia hadir di pentas sejarah kemanusiaan untuk membawa rahmat bagi kesemestaan (rahmatan lil-'alamin). Namun subyektivitas manusia (pemeluk agama) acap kali membuat agama menjadi destruktif. Beberapa kasus kerusuhan yang terjadi di tanah air dan pelosok dunia tak jarang dipicu karena sentimen agama. Agama dijadikan alat untuk membenci atau bahkan untuk melawan golongan lain yang tidak seagama. Ibarat pisau bermata dua, agama bisa berfungsi ganda, satu sisi bisa menumbuhkan solidaritas dan integrasi, tapi pada sisi lain juga potensial melahirkan disintegrasi.

Nah, setelah sedikit berdiskusi tentang makna kebenaran --khususnya dalam Islam, dan saya yakin, kebenaran menurut agama lain pun tidak jauh berbeda, untuk tidak dikatakan sama persis-- maka ada baiknya bagi umat beragama, terutama para tokoh agamawan, untuk melihat kebenaran dan ekspresi keberagamaan bukan semata dari standar pemahaman pribadinya sebagai hasil produk interpretasi dari kitab suci yang diyakini kebenarannya. Karena ekspresi kebenaran khususnya dalam sikap keberagamaan kiranya berwajah plural dan sangat inklusif. Kesadaran akan hal ini kiranya akan menumbuhkan toleransi yang lebih arif dalam melihat dan merespon ekspresi kebenaran (keberagamaan) orang lain, apapun nama agama yang dipeluknya.

Dari sejarah kita dapat berkaca, akibat ekspresi keberagamaan yang monolitik dan eksklusif, antarsesama pemeluk Islam pun tak jarang terjadi konflik dan benturan kepentingan, apalagi dengan pemeluk agama lain. Menyebut sekedar contoh, dalam sejarah Islam, mengapa Al-Hallaj, Syeh Siti Jenar dan mungkin banyak lagi yang lain menemui ajal di ujung pedang umat Islam sendiri, semua itu akibat dari sikap keberagamaan yang tidak toleran -- untuk tidak dikatakan picik.

Ekspresi kebenaran dalam beragama yang ditampilkan secara monolitik dan eksklusif harus kita waspadai. Karena, sekali lagi, sikap yang demikian itu tidak menutup kemungkinan terjadi ketegangan atau bahkan tabrakan antara satu kebenaran dengan kebenaran yang lain. Jika hal ini terjadi, kemungkinan konflik dan perselisihan atau bahkan pertikaian (bersenjata) antarsesama pemeluk agama terasa menjadi sulit untuk dihindarkan. Kewajiban kita tentu menghindarinya semaksimal mungkin, melalui upaya pemahaman agama secara komprehensif, dan dengan ekspresi keberagamaan yang inklusif, ikhlas, adil dan toleran.[]

—(Ust. Abd. Rahim Ghazali, Sekretaris Lembaga Hikmah dan Kebijakan Publik PP Muhammadiyah)

Sosial Media MAARIF Institute instagram, twitter: @maarifinstitute

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rest-in-being · 4 years

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Bismillahi r-Rahmani r-Rahim

● Certainty is through hearts and makes a person to improve himself to reach heavenly stations. 💚

Doubts are sometimes illnesses of the heart. Therefore you must not leave any room for doubts in your hearts, because when doubts are cleared, certainty begins. There are many levels of certainty. Do not think that you will reach to perfect certainty in one step. You can reach to perfect certainty only gradually, step by step.

Once when a muezzin was making the call to prayer and was saying “Allahu Akbar”, Mansoor al Hallaj (may Allah bless him) shouted out, “Oh liar”. The people who heard this caught hold of him and took him to the judge (qadi) and complained to the judge that he called the muezzin a liar, when he called out “Allahu Akbar”, and requested the judge to punish him. The judge asked Mansoor whether he called the muezzin a liar, when the muezzin called out “Allahu Akbar”. He replied “Yes, I called him a liar”. The judge said “what do you mean, how do you know that he is a liar”. Then Mansoor al Hallaj said “come with me all of you who are here”. All of them followed him to the place of a blacksmith where there was a big piece of iron. He then stood on top of this piece of iron and shouted out “Allahu Akbar”. The iron began to melt and run like water, then Mansoor said, “If he was really saying it, the minaret in the mosque would have come down, therefore I called him a liar. He did not say it with that certainty. If he did, these things that have no life would have understood and melted like water.”

Therefore certainty is important for all believers. You can’t reach to certainty by only reading books. There are so many scholars and so many Doctors of letters today more than in any other age, but there is no certainty in their knowledge. They know only something through their tongues and not through their hearts. Certainty is through hearts and makes a person to improve himself to reach heavenly stations. If there is no certainty your level is always low.

~ Sultan ul-Awliya Mawlana Shaykh Muhammad Nazim Adil al Haqqani (qadasAllahu sirrahul'aziz) 💞

#yaqin #certainty

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tawakkull · 4 years

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Spirituality in islam: Tajalli (Manifestation)

Tajalli (manifestation), which has almost the same meaning as showing itself, display, and appearance, in the language of Sufism means being favored with God’s special gifts. It also denotes that the Divine mysteries have become apparent in the heart of the seeker by means of the light of knowledge of God Almighty. Every traveler to the Truth can feel this favor in the conscience according to capacity and station.

The manifestation which is felt and perceived in every realm, be it low or high or simple or composed of parts, especially those included in humanity, which has the potential to attain perfection in all fields and is the most polished mirror to God, is called the manifestation of (Divine) works. A step forward is the manifestation of (Divine) acts, which means that the Divine acts are perceived with their meanings and purposes in the heart of the servants who are favored with glimpses of the manifestation of the Names as a result of their having a true view of God and His acts with God’s help, but without falling into naturalism. The manifestation of the (Divine) Names is when they take on the color of the Divine Names as their feelings have become mirrors to them. After this is the manifestation of the Divine Compassionateness or the particular manifestation and the manifestation of the Divine Mercifulness or the universal manifestation. The former is the manifestation with which the believers, including in particular the most loyal ones, are favored and by which they are embraced from all sides, while the latter denotes the manifestation with which God favors the whole of creation by giving it existence and by maintaining it. Believers come to perceive in their hearts one or some of the Divine Attributes with their true nature, meanings and actions. This is the manifestation of the Divine Attributes. God elevates His servants whom He has favored with this manifestation to such a rank that, under the guidance of the Attribute or Attributes manifested, He makes them hear sounds others cannot hear and see things others cannot hear. There is another kind of manifestation that is connected with the Divine Attributes and this is called the manifestation pertaining to the Attributes; that is, it is purely a manifestation of an Attribute in a way that does not bring to mind the Divine Being Who is possessed of this Attribute. If, in particular, the Existence and Knowledge of God manifest themselves in the heart of a perfected believer in all their nature, meaning and actions, in the company of other Names and Attributes, this is called the manifestation pertaining to the Divine Being Himself. Although the manifestations of the Divine Names and Attributes are usually ignored with regard to this greatest and most intense manifestation, what is true in respect of this is that the Necessarily Existent One cannot be viewed and considered without the veil of the Names and the imaginary outlines that are drawn by the Attributes so that people may have knowledge of Him.

The first and universal manifestation that pertains to the Divine Being Himself occurred as the special manifestation of His Divinity and Lordship on the Prophet Muhammad, who was also known as Ahmad and Mahmud, and who was regarded as the ultimate cause for the whole creation being transferred from existence in the (Divine) Knowledge to the external, sensed existence. The community of Muhammad, upon him be peace and blessings, has a particular share, albeit shadowy in this manifestation. What the Prophet Moses experienced on Mount Sinai was a particular manifestation of the Divine Lordship by means of the mountain, which was only an aspect of the greatest manifestation mentioned with respect to the Prophet Muhammad-albeit such comparison is of matters beyond all human concepts of modality.

We can approach this last point from the viewpoint of Sufism as follows:

Like the desire of Prophet Adam for the forbidden tree, which resulted in all of his descendants coming to this world, including, in particular, the greatest of them all, Prophet Muhammad, upon him be peace and blessings, Prophet Moses had an intense love for the Truly Existent One and an irresistible desire to speak to Him. At a time when the evident signs of his Prophethood and Messengership came one after the other, he sighed from the bottom of his heart with an overflowing yearning: “Show me Yourself, that I may look upon You!” (7:143). The Voice of the Power, Which always speaks with wisdom, answered: “Never can you see Me (with your eyes in the world).” The Almighty meant: How can you see Me, seeing that you are still behind the veil of seeing Me and prevented by separation, being in the corporeal world. You are a shadow of the light of My Existence. If You rise to the horizon of seeing Me by Me, then you can see Me, but not with your eyes as I declared, Eyes comprehend Him not (6:103). When you desire to look, you must look at the mountain of existence with the eyes of nonexistence so that the mountain of existence may remain as it is and you will be able to see what you desire to.

Nevertheless, none except Prophet Muhammad would be favored with this manifestation. So, for an answer to Moses’ overflowing yearning to see the Divine Being and refusal to the appeal to see Him with his eyes in the world, the Almighty Lord displayed a manifestation of His Lordship on Mount Sinai or the nature of Moses, and either the Mount or both it and Moses shook violently and fell down as if struck by lightning. When the teaching for guidance had finished, Moses woke up from his faint that had been caused by the might of a manifestation of the Divine Lordship, and said: “My God! I proclaim that You are free from all kinds of defect, and that You alone are All-Holy (to be worshipped as God, and the Lord). From now on I turn to You with the consideration of annihilation in You and subsistence with You. We can observe You in Your signs, not with the darkness of our egos, but with the light of Your Being. I am among the first to believe in this truth.”

The gist of the matter is:

Love functioned as if the soul of Sinai, and

When it was intoxicated with love, Moses fell down in swoon.

The manifestation of the Lordship has different categories:

The first is the manifestation of the Being Himself. Although this is a manifestation beyond the Names and Attributes, it has uniqueness of its own. Yazicizade Mehmed Effendi, the author of Muhammadiya, implicitly criticizes the Mu'tazilites who deny a vision of God in the Hereafter and expresses this spiritual perception as follows:

Since His image shows itself wholly within my soul,

My heart wipes away both name and form from this imaginary picture.

As it is possible to view Your Face and I desire to view It,

For I keep my ears free from the words of the Mu'tazilites.

The manifestation of the Divine Attributes, which is the second category or degree, is the manifestation of one or more of the Attributes within certain restrictions. This has been dealt with in two subcategories:

The first is the manifestation of the Divine Majesty, with which people of self-possession are favored, and the other is the manifestation of the Divine Grace, of which people of coloring feel in need.

If those who have not attained self-possession and wakefulness receive the manifestation of the Attribute of Existence, they may say, as Junayd al-Baghdadi said: “There is but He under my robe.” When those who are not people of self-possession are visited by the overall manifestation of Divine Oneness with His Names and Attributes throughout the universe, they can express the state they fall into with pleasure, like Bayazid al-Bistami, who said: “Glory be to me, how exalted my being is!” If they are invaded by the manifestation of the Attribute of Permanence, they can utter the sentence that is irreconcilable with the rules of Shari'a, that Hallaj al-Mansur did: “I am the Truth!”

When this manifestation occurs as the manifestation of the Divine Power and Will and is received in its true nature in wake-fulness, and not in a state of pleasure, it will be as expressed: When you threw, it was not you who threw, but God threw (8:17). It is only the master of creatures, upon him be peace and blessings, who could receive this manifestation in its originality and true nature. If it is the manifestation of the Divine Creativity, it is the Prophet Jesus who became a polished mirror to it in an extraordinary manner, as stated in the verse (3:49): I fashion for you out of clay something in the shape of a bird, then I will breathe into it, and it will become a bird by God’s leave.

The third is the manifestation of Divine acts. This manifestation is an aspect of the Divine Attributes and means that temporary acts have been annihilated in everlasting acts. The author of Muhammadiya expresses this also in a vivid style as follows:

The All-Beautiful Beloved One has displayed His Light again from the palace of Majesty;

This is why I am once more enraptured and crazy because of the inexhaustible wine.

My eyes and heart have removed from themselves the veil of ignorance,

And a call has been made to my soul from the One All-Exalted.

I have given up attachment to love as I have found His love.

Those who have found His love have abandoned griefladen love.

Initiates lying in wait for a manifestation sometimes become so intoxicated that they feel Him in whatever they see. It even occurs that as they are so immersed in their present state, they see themselves in whatever they look at and cannot help but utter words that are irreconcilable with the rules of the Shari'a, such as “I am the Truth,” or “Is there anybody else save me in both worlds?”

So far many have made such confusions and uttered such words. We can cite here only a single example:

I am not myself, if I am myself, then he is You;

If I am wearing a shirt, it is also You.

Full of suffering in Your way, I am left without body and soul;

If I still have a body and soul, they are but You.

The manifestations that cause those receiving them to utter such words are manifestations connected with the Attributes. Those deceived by their reason or the illusions which they take for the truth, have fallen away from the sphere illuminated by the master of the creatures, upon him be peace and blessings. They have both ruined themselves and deceived others. Let us listen to what the author of Mizan al-‘Irfan says about the state of such people:

If an intense manifestation comes from the Divine Being,

Some initiates lose balance in this state.

This is a hard trial and great trouble for the initiate.

If he is not a perfected guide or under the guidance of such a perfected one,

He may be hanged like Hallaj al-Mansur.

This is truly a difficult state for an initiate:

Whoever utters, “I am the Truth,” without being like Mansur,

He will become an unbeliever (with his) body and soul.

In short, this state is a slippery place,

Where the perfected ones among the saints do not long remain.

O God! Make us of Your servants who pursue sincerity and whom You have favored with sincerity and purity of intention, and who have achieved piety and abstinence from all forbidden things great or small, and whom You have made near to You. And may God’s peace and blessings be upon our master Muhammad and his family and all of his Companions.

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derakhtesokoot · 5 years

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In the history of religious experience in Islam which, according to the Prophet, consists in the 'creation of Divine attributes in man', [unitive] experience has found expression in such phrases as 'I am the creative truth' (Hallaj), 'I am Time' (Muhammad), 'I am the speaking Qur‘an' (‘Ali), 'Glory to me' (BaYazid). In the higher Sufism of Islam unitive experience is not the finite ego effacing its own identity by some sort of absorption into the infinite Ego; it is rather the Infinite passing into the loving embrace of the finite.

Muhammad Iqbal, Reconstruction of Religious Thought in Islam

#muhammad iqbal #reconstruction of religious thought in islam

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wisdomrays · 5 years

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KEY CONCEPTS OF SPIRITUALITY IN ISLAM : Tajalli (Manifestation)

Tajalli (manifestation), which has almost the same meaning as showing itself, display, and appearance, in the language of Sufism means being favored with God's special gifts. It also denotes that the Divine mysteries have become apparent in the heart of the seeker by means of the light of knowledge of God Almighty. Every traveler to the Truth can feel this favor in the conscience according to capacity and station.

The manifestation which is felt and perceived in every realm, be it low or high or simple or composed of parts, especially those included in humanity, which has the potential to attain perfection in all fields and is the most polished mirror to God, is called the manifestation of (Divine) works. A step forward is the manifestation of (Divine) acts, which means that the Divine acts are perceived with their meanings and purposes in the heart of the servants who are favored with glimpses of the manifestation of the Names as a result of their having a true view of God and His acts with God's help, but without falling into naturalism. The manifestation of the (Divine) Names is when they take on the color of the Divine Names as their feelings have become mirrors to them. After this is the manifestation of the Divine Compassionateness or the particular manifestation and the manifestation of the Divine Mercifulness or the universal manifestation. The former is the manifestation with which the believers, including in particular the most loyal ones, are favored and by which they are embraced from all sides, while the latter denotes the manifestation with which God favors the whole of creation by giving it existence and by maintaining it. Believers come to perceive in their hearts one or some of the Divine Attributes with their true nature, meanings and actions. This is the manifestation of the Divine Attributes. God elevates His servants whom He has favored with this manifestation to such a rank that, under the guidance of the Attribute or Attributes manifested, He makes them hear sounds others cannot hear and see things others cannot hear. There is another kind of manifestation that is connected with the Divine Attributes and this is called the manifestation pertaining to the Attributes; that is, it is purely a manifestation of an Attribute in a way that does not bring to mind the Divine Being Who is possessed of this Attribute. If, in particular, the Existence and Knowledge of God manifest themselves in the heart of a perfected believer in all their nature, meaning and actions, in the company of other Names and Attributes, this is called the manifestation pertaining to the Divine Being Himself. Although the manifestations of the Divine Names and Attributes are usually ignored with regard to this greatest and most intense manifestation, what is true in respect of this is that the Necessarily Existent One cannot be viewed and considered without the veil of the Names and the imaginary outlines that are drawn by the Attributes so that people may have knowledge of Him.

We can approach this last point from the viewpoint of Sufism as follows:

Like the desire of Prophet Adam for the forbidden tree, which resulted in all of his descendants coming to this world, including, in particular, the greatest of them all, Prophet Muhammad, upon him be peace and blessings, Prophet Moses had an intense love for the Truly Existent One and an irresistible desire to speak to Him. At a time when the evident signs of his Prophethood and Messengership came one after the other, he sighed from the bottom of his heart with an overflowing yearning: "Show me Yourself, that I may look upon You!" (7:143). The Voice of the Power, Which always speaks with wisdom, answered: "Never can you see Me (with your eyes in the world)." The Almighty meant: How can you see Me, seeing that you are still behind the veil of seeing Me and prevented by separation, being in the corporeal world. You are a shadow of the light of My Existence. If You rise to the horizon of seeing Me by Me, then you can see Me, but not with your eyes as I declared, Eyes comprehend Him not (6:103). When you desire to look, you must look at the mountain of existence with the eyes of nonexistence so that the mountain of existence may remain as it is and you will be able to see what you desire to.

Nevertheless, none except Prophet Muhammad would be favored with this manifestation. So, for an answer to Moses' overflowing yearning to see the Divine Being and refusal to the appeal to see Him with his eyes in the world, the Almighty Lord displayed a manifestation of His Lordship on Mount Sinai or the nature of Moses, and either the Mount or both it and Moses shook violently and fell down as if struck by lightning. When the teaching for guidance had finished, Moses woke up from his faint that had been caused by the might of a manifestation of the Divine Lordship, and said: "My God! I proclaim that You are free from all kinds of defect, and that You alone are All-Holy (to be worshipped as God, and the Lord). From now on I turn to You with the consideration of annihilation in You and subsistence with You. We can observe You in Your signs, not with the darkness of our egos, but with the light of Your Being. I am among the first to believe in this truth."

The gist of the matter is:

Love functioned as if the soul of Sinai, and When it was intoxicated with love, Moses fell down in swoon.

The manifestation of the Lordship has different categories:

Since His image shows itself wholly within my soul, My heart wipes away both name and form from this imaginary picture. As it is possible to view Your Face and I desire to view It, For I keep my ears free from the words of the Mu'tazilites.

If those who have not attained self-possession and wakefulness receive the manifestation of the Attribute of Existence, they may say, as Junayd al-Baghdadi said: "There is but He under my robe." When those who are not people of self-possession are visited by the overall manifestation of Divine Oneness with His Names and Attributes throughout the universe, they can express the state they fall into with pleasure, like Bayazid al-Bistami, who said: "Glory be to me, how exalted my being is!" If they are invaded by the manifestation of the Attribute of Permanence, they can utter the sentence that is irreconcilable with the rules of Shari'a, that Hallaj al-Mansur did: "I am the Truth!"

The All-Beautiful Beloved One has displayed His Light again from the palace of Majesty; This is why I am once more enraptured and crazy because of the inexhaustible wine. My eyes and heart have removed from themselves the veil of ignorance, And a call has been made to my soul from the One All-Exalted. I have given up attachment to love as I have found His love. Those who have found His love have abandoned griefladen love.

Initiates lying in wait for a manifestation sometimes become so intoxicated that they feel Him in whatever they see. It even occurs that as they are so immersed in their present state, they see themselves in whatever they look at and cannot help but utter words that are irreconcilable with the rules of the Shari'a, such as "I am the Truth," or "Is there anybody else save me in both worlds?"

So far many have made such confusions and uttered such words. We can cite here only a single example:

I am not myself, if I am myself, then he is You; If I am wearing a shirt, it is also You. Full of suffering in Your way, I am left without body and soul; If I still have a body and soul, they are but You.

If an intense manifestation comes from the Divine Being, Some initiates lose balance in this state. This is a hard trial and great trouble for the initiate. If he is not a perfected guide or under the guidance of such a perfected one, He may be hanged like Hallaj al-Mansur. This is truly a difficult state for an initiate: Whoever utters, "I am the Truth," without being like Mansur, He will become an unbeliever (with his) body and soul. In short, this state is a slippery place, Where the perfected ones among the saints do not long remain.

O God! Make us of Your servants who pursue sincerity and whom You have favored with sincerity and purity of intention, and who have achieved piety and abstinence from all forbidden things great or small, and whom You have made near to You. And may God's peace and blessings be upon our master Muhammad and his family and all of his Companions.

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hasibullahhazbell · 4 years

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PARA TOKOH BESAR DILUKAI ORANG-ORANG DUNGU Oleh: Dr. (HC). KH. Husein Muhammad Kiai Feminis Indonesia Dulu Gus Dur. Beliau dicaci-maki, dilukai, disingkirkan dan digulingkan tanpa pembuktian salah. Ada orang yang bahkan menghina tubuhnya yang adalah ciptaan Tuhan. "Gus Dur itu si buta. Dia buta mata dan buta hatinya.” Gus Dur menanggung semuanya dengan diam. Dan Gus Dur tetap mulia dan terpuji. Sedang mereka yang melukai, terhina-dina, tak berharga dan menjadi gelandangan yang mengiba-iba. Kita sudah membaca sejarah umat manusia dan sejarah orang-orang besar. Orang-orang besar selalu mengandung dualitas yang paradoks: dikagumi, dirindukan dan dicintai dan dalam waktu yang sama dicemooh, dihina, dibenci dan disakiti. Selain Gus Dur ada Mahatma Gandhi, Martin Luther King Jr. dan Nelson Mandela. Jauh berabad sebelum itu ada Husein Manshur al-Hallaj, 'Ain al-Qudhah al-Hamadani, Ibn Rusyd dll. Ini hanya untuk menyebut beberapa saja dari sekian banyak tokoh besar dunia yang namanya dikenang abadi. Ka’ab al-Ahbar, seorang ahli tafsir kitab suci Bible, bilang: مَاكَانَ رَجُلٌ حَكِيْمٌ فِى قَوْمِهِ قَطُّ اِلَّا بَغَوْا عَلَيْهِ وَحَسَدُوهُ “Tak ada tokoh bijak-bestari di sebuah komunitas kecuali selalu saja ada orang-orang/kelompok yang mencaci-maki dan mendengki dia.” Imam Jalaluddin al-Suyuthi, ulama besar, seorang ensiklopedis dengan ratusan karya tulisnya yang menjadi referensi umat Islam dunia sampai hari ini mengatakan hal yang sama, meski dengan redaksi bahasa yang sedikit berbeda: مَاكَانَ كَبِيْرٌ فِى عَصْرٍ قَطُّ اِلَّا كَانَ لَهُ عَدُوٌّ مِنْ السَّفَلَةِ. إِذِ الْاَشْرَافُ لَمْ تَزَلْ تُبْتَلَى بِا لْاَطْرَافِ فَكَانَ لِآدَمَ إِبْلِيس , وَكَانَ لِنُوحٍ حَام وَغَيْرُه وَكَانَ لِدَاوُدَ جَالُوت وَاَضْرَابُه وَكَانَ لِسُلَيْمَان صَخَر وَكَانَ لِعِيْسَى بُخْتَنْصِر وَكَانَ لِاِبْرَاهِيم النَمْرُود وَكَانَ لِمُوسَى فِرْعَون وَهَكَذَا اِلَى مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَكَانَ لَهُ ابو جَهَل “Tidak ada tokoh besar pada setiap zaman kecuali dicacimaki orang-orang bodoh/dungu. Orang-orang terhormat selalu diuji oleh orang-orang pinggiran. Dulu Nabi Adam dilawan Iblis, Nabi Nuh lawan Ham dan lainnya, Nabi Daud musuh Jalut dan pasukannya, Nabi https://www.instagram.com/p/CFUIR38pznU/?igshid=gve81wattzy4

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dherdina · 6 years

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MAKRIFATULLAH0 MAKRIFATULLAH (MENGENAL ALLAH SWT) 4 BY YAMAS · B) KEFAHAMAN NUR MUHAMMAD Mansur Al Hallaj telah membawa konsep Nur Muhammad. Beliau menerangkan bahawa Allah swt telah mencipta Nur Muhammad daripada NurNya dan daripada Nur Muhammad diciptakan segala ciptaan. Syekh M Nafis Bin Idris Al Banjarie ada menulis: Nur Muhammad adalah daripada Nur Dzat Allah swt: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,158 (?). Allah sendiri berkehendak untuk menciptakan sesuatu ini dengan lebih dahulu menciptakan Nur Muhammad sebagai sumbernya: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,159 (?). Maka apabila Allah menciptakan bahan baku daripada Adam dan segala sesuatu ini, tentulah “bahanbaku” itu dari Diri-Nya sendiri bukan dari sesuatu yang lain kerana yang lain pada tingkat itu belum ada… Yang kita maksudkan dengan istilah “bahan baku” ini, tentulah Nur Muhammad: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,159 (?). Fahaman ini menekankan bahawa Hakikat kesemua ciptaaan adalah Nur Muhammad. Syekh M. Nafis bin Idris Al Banjarie ada menulis: Allah swt tidak dapat dikenal melainkan dengan… wasitah Nur Muhammad saw: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,154 (?). Tidak ada wasilah (perantaraan) yang paling baik dan mulia hanyalah Muhammad saw. Dan beliau juga sebagai wasitah (pengantar) bagi hamba yang ingin mengenal Allah: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,152 (?). Para Nabi dan Para Auliyah yang sempurna makrifatnya kepada Dzat Allah swt dengan musyahadahkan Nur Muhammad: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,154 (?). Tentang Fahaman Nur Muhammad, Hamka ada menulis: Beliaulah (Mansur Al Hallaj) yang mula-mula sekali menyatakan bahawasanya kejadian alam ini pada mulanya ialah Hakikat-Muhammadiyah: Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 124 (1976) Dia (Nur Muhammad) adalah Hakikat: Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 110 (1976) Asal mula segenap kejadian ini ialah “Al Hakikatul Muhammadiah.” Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 37 (1976) Adapun hakikatnya ialah Esa dan tangkai segenap kejadian ialah: Hakikat Muhammadiah: Hamka,Perkembangan Tasauf Dari Abad Ke Abad, 37 (1976) Bersinambungan dengan Kefahaman ini ialah konsep “Insanul kamil” iaitu manusia yang sempurna. Konsep insanul kamil telah dikenalkan di dalam Tasawuf Jalan Wali-wali oleh Abdul Karim Jili yang berpandangan bahawa seseorang boleh mencapai taraf insanul kamil sekiranya dirinya diserap oleh Roh Muhammad: Haji Muhammad Bukhari Lubis, The Ocean Of Unity, 86 (1993). Berkenaan kefahaman kesemua ciptaan ini adalah daripada Nur Muhammad, ini tidak dapat diterima kerana sebab-sebab berikut: Ulama mengatakan bahawa konsep Nur Muhammad ini tidak ada asalnya daripada hadith ataupun Al Quran: Mahmood B Daud, Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996). Ada juga ulama mengatakan bahawa konsep Nur Muhammad ini sabit daripada Hadith palsu:Mahmood B Daud, Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996). Dr Yusof Al Qhardawi dalam kitab Fatawa Muasirah berpendapat bahawa ahadith berkenaan Nur Muhammad tidak sabit, tidak betul dan tidak boleh dipegangi sebagai Akidah: Mahmood B Daud,Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996). Ahadith Nabi Muhammad saw menunjukkan bahawa jin dijadikan daripada api, malaikat daripada cahaya dan manusia daripada tanah. Dengan ini, konsep Nur Muhammad bercanggah dengan ahadith ini maka tidak boleh diterima: Mahmood B Daud, Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996). Nabi Muhammad saw tidak lebih daripada seorang manusia biasa yang dipilih oleh Allah swt untuk menjadi utusan-Nya yang terakhir. Allah swt ada berfirman yang bermaksud: Katakanlah, “Sesungguhnya aku (Muhammad) ini hanya seorang manusia seperti kamu, yang diwahyukan kepadaku bahawa sesungguhnya Tuhan kamu adalah Tuhan Yang Esa.”: Al Kahfi (18):110. Katakanlah, “Maha Suci Tuhanku, bukankah aku ini hanya seorang manusia yang menjadi rasul?” Al Israa’ (17):93 Tatkala hamba Allah (Muhammad) berdiri menyembahNya hampir sahaja jin-jin itu mendesak mengerumuninya. Al Jin (72):19. Muhammad itu tidak lain hanyalah seorang rasul, sungguh telah berlalu sebelumnya beberapa orang rasul: Ali Imran (3):144. Dam mereka menjadikan sebahagian dari hamba-hambaNya sebahagian dariNya. Sesungguhnya manusia itu benar-benar peringkar yang nyata. Az Zukhruf (43):15 Nabi Muhammad saw ada bersabda yang bermaksud: Sesungguhnya kamu membawa kesengketaanmu kepadaku maka ketahuilah aku hanyalah seorang manusia biasa dan barangkali sebahagian di antara kalian lebih tangkas dalam menyampaikan hujjahnya daripada sebahagian yang lain. Dan aku memberi keputusan kepada kalian atas dasar apa yang aku dengar daripada kamu. Dan barangsiapa yang aku beri keputusan dengan (mengambil) hak saudaranya maka janganlah dia mengambilnya. Kerana dengan ini, kamu telah mengambil daripadaku sepotong api neraka yang akan kamu rasakan di hari kemudian:Terjemahan Sunan Ibnu Majah Bk. 3, 146 (1993). 6. Mengikut pandangan Imam Imran Hoesin, Nabi Muhammad saw adalah manusia biasa dan tidak ada bukti yang menunjukkan baginda lebih daripada itu. Beliau berkata: Tidak ada apa-apa keterangan dalam wahyu Illahi yang dapat menyokong pandangan bahawa Muhammad saw adalah lebih daripada manusia biasa yang telah diciptakan oleh Allah dan dengan itu termasuk dalam golongan ciptaan: Imran Hoesin, Islam and The Changing Order, 8 (1991). Rasulullah saw ataupun Nur baginda kedua-duanya dijadikan dan tidak kekal abadi serta termasuk dalam golongan ciptaan: : Imran Hoesin, Islam and The Changing Order, 9 (1991). Kesimpulannya ialah walaupun Rasulullah saw adalah ciptaan yang pertama dijadikan dan berhubung terus dengan Nur Illahi namun baginda tetap dalam golongan ciptaan. Dengan ini, baginda juga pada satu masa tidak wujud dan setelah itu, Allah swt menciptakannya: Imran Hoesin, Islam and The Changing Order, 9 (1991). 7. Lebih daripada 124,000 nabi-nabi dihantarkan oleh Allah swt kepada umat manusia supaya mengenalkan-Nya bukan Nur Muhammad. Begitu juga Nabi Muhammad saw dan para sahabat baginda tidak pernah mengajar ataupun menyuruh seseorang itu untuk mencari ataupun mengenal Nur Muhammad. Kalau ini adalah satu perkara yang penting dari segi akidah sudah tentu ini sudah diajarkan oleh baginda dan sahabat-sahabat baginda dan tersirat di dalam banyak ahadith ataupun di dalam Al Quran. Malahan Sayidina Abu Bakar ra ada berkata yang bermaksud: Barangsiapa yang menyembah Allah maka sesungguhnya Allah itu hidup dan tidak akan mati. Barang siapa menyembah Muhammad, sesungguhnya Muhammad sudah wafat: Terjemahan Sunan Ibnu Majah Bk. 2, 423 (1992). Dan mengapa kamu tidak beriman kepada Allah pada hal Rasul menyeru kamu supaya beriman kepada Tuhanmu. Dan sesungguhnya Dia telah mengambil perjanjianmu jika kamu adalah orang-orang yang beriman. Al Hadid (57):8 Berkenaan konsep “Insanul Kamil”, tidak dinafikan oleh sesiapapun bahawa Rasulullah (saw) adalah seorang Insanul Kamil. Tetapi mengatakan apabila roh Rasulullah (saw) masuk kepada seseorang itu dan orang itu menjadi Insanul Kamil ini tidak dapat diterima. Ini dikeruhkan lagi, apabila orang-orang yang dikatakan diserap oleh roh Rasulullah (saw) hanyalah dari kalangan orang-orang Tariqat Tasawuf. Konsep ini juga tertolak kerana tidak sewenang-wenangnya roh Rasulullah (saw) masuk ke badan orang kerana baginda ada bersabda bahawa roh baginda hanya dikembalikan ke jasad baginda apabila orang-orang memberi salam kepada baginda supaya baginda dapat menjawabnya: Imam Habib Abdulllah Haddad, Nasihat Agama Dan Wasiat Iman,250-251 (2000). Seperkara lagi, tidak masuk di akal roh Rasulullah (saw) yang suci dan mulia masuk ke badan orang yang tidak sesuci baginda. Sehubungan dengan ini, mengapa tidak roh Rasulullah (saw) masuk ke badan sahabat-sahabat? Konsep ini seperti praktis dukun-dukun yang menurun tetapi yang masuk ke dalam badan mereka adalah syaitan-syaitan.

http://yamasindonesia.org/

https://telegram.me/joinchat/Ci7Rlj502jYMH_K7cS6Hqw

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garadinervi · 3 months

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Muhammad Hallaj (محمد حلاّج), Recollections of the Nakba through a Teenager's Eyes, «Journal of Palestine Studies», Vol. 38, No. 1, Autumn 2008, pp. 66-73 (pdf here) [Institute for Palestine Studies, Beirut]

#graphic design #history #journal #muhammad hallaj #journal of palestine studies #institute for palestine studies #2000s

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eurasiantravel-blog · 5 years

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In this book you will find mind-blowing verses used by zHustlers music project gathered from different religious traditions worldwide. Reader will have insight of ancient mysticism and art of meditation from traditions like Vedas, Bible and Christian Gospel, Freemasonry, Yoga, Islam, Sufism, Upanishads, Bhagavad Gita, Kabbalah presented by authors like Patanjali, Prophet Muhammad, Milarepa, Edwin Arnold, Veda Vyasa, Peter Cole, Kalidasa, Michael A. Sells, Mansur al- Hallaj, Kabir, Niffari, Andrew Harvey, Eryk Hanut, Rumi, Sultan Valad, Mahmud Shabistari, Rabi´a al-Adawiyya, Sanai, Saadi, Attar, Jami, Farid ud Din Attar, Yunus Emre, Rabindranath Tagore and author himself - Martins Ate - with author comments of each of them in order to eliminate daily stress and gain understanding of Truth. Read together with listening to the music online - search for "zHustlers" mindsets on your music player and enjoy reading together with smooth chilled out dubby reggae beat. LINK TO BOOK: https://www.amazon.com/dp/107901571X/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr= LINK TO MUSIC: https://soundcloud.com/blacksearecords/sets/108-infinite-mindsets You can also try out simple but effective enlightenment package at martinsate.com ;) (at Los Angeles, California) https://www.instagram.com/p/B04rNfwHaaT/?igshid=dpczm0xcel1q

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insideanairport · 5 years

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Nietzsche’s “Untimely Meditations”

❍❍❍

A very difficult book to read in English. The best translation I have found is the one by Ludovici and Collins. The worst is by R.J. Hollingdale published by Cambridge University Press. The good translation by Ludovici and Collins, however, is published by Digireads.com and has the worst introduction by anti-semitic and white-nationalist Oscar Levy written in 1909. His review was probably the most racist and white-nationalist academic writing I have ever read. The introduction of the Cambridge University Press by Daniel Breazeale is very deep and enlightening.

The Digireads book has the essays non-chronologically. It has the first and last meditation as Part 1 and has the second and third meditation as Part 2. It works better because I could just ignore the part 1, which contains the 2 most boring works of Nietzsche: "David Strauss, the Confessor and the Writer” and “Richard Wagner in Bayreuth”. You need to have a full scholarship to read both of those essays and not fall sleep. Although Nietzsche admits that the real subject of the essays “Richard Wagner in Bayreuth” and “Schopenhauer as Educator” is himself, we don’t see the usual fire that is inside his writings in part 1 of meditations. I think, its mostly, due to Nietzsche’s narrow focus on the German condition rather than a border analyzation that we see in part 2 of the meditations. That might be the reason he abandons the projects after finishing the “Richard Wagner in Bayreuth”.

The young Nietzsche was into Schopenhauer, Goethe, and Machiavelli. The mature Nietzsche was into Stendhal, Dostoyevsky and (again) Machiavelli. He might have been inspired by La Rochefoucauld for his aphorisms in the latter part of his life but I don’t think the influence was as high as other figures.

It is also understandable that writing of thesis meditations is simultaneous with Nietzsche’s shift of interest from philology to philosophy. Nietzsche seems to be focusing on concepts of “culture” and evolution of “culture through education”, especially in “Schopenhauer as Educator”. I am not sure if by culture he means national culture? I wouldn’t expect him to know any better, especially that 140 years ago culture was widely understood to belong to nations. The state was the precursor to culture. In that view, without state, there would be no culture –a colonial idea that dominated the 19th century Europe and dehumanized southern peoples with a darker complexion. Montserrat Guibernau has a great essay on this topic in analyzing Anthony D. Smith’s national identity and culture. She focused on the idea that the European conception of nation and culture often mixed with the notion of state. In this view, the existence of nations without state becomes undermined.

The right-wing interpreters of Nietzsche admire this book because it contains most of Nietzsche’s philosophy minus the most important part; “harsh and direct attack on Christianity”. Currently –but for not much longer– I live in Finland. The brute skin-head racism here functions similar to the rest of the white-majority countries. The idea that a traditionally white nation cannot become mixed with darker peoples. Recently, Jussi Halla-aho the leader of the second-largest political party in Finland (True Finns) announced that the only “real Finnish people” are white and Christian. Simultaneous with this type of violence, some white academics who see themselves in opposition with the far-right mentality, think racism is an import of globalization and a side effect of the current economic system. They omit the notion of racial/cultural homogeneity and monochrome Christian practices and its history.

On Nietzsche’s criticism of Christianity, Reza Aslan comes to mind, an academic who wrote the book “Zealot: The Life and Times of Jesus of Nazareth” on the life of Jesus. Since 2013, he received much criticism simultaneous with death-threats solely because he is Muslim. In some part of the book, he argued how the catholic church has preferred to promote Jesus as a peaceful spiritual teacher rather than a politically motivated revolutionary who urged his followers to keep his identity a secret.

Going back to Nietzsche, his meditation “On the Uses and Disadvantages of History for Life” was the essay that inspired Foucault in his work on madness. “Schopenhauer as Educator” has probably inspired other postmodern thinkers who were interested not just in culture but in different modes of thinking and knowledge production. Edward Said ends his introduction of Orientalism (1978) with a quote from Raymond Williams and invites us to engage in a process which will result in “unlearning” of “the inherent dominative mode” [of thinking]. We see the roots of this idea not just in “Schopenhauer as Educator” but in Nietzsche’s life itself. How do you break with your teacher and friend, who have uplifted you to where you are? And more important than that how do you engage in a field that is completely antagonistic to what you have been taught? We can see the evolution of Nietzsche’s oeuvre from “Richard Wagner in Bayreuth” to “Nietzsche contra Wagner” which he wrote in the last years of his career. And we can see a change in Nietzsche’s mode of living from Wagner years to his solitude and madness. Similar to his Zarathustra who first ascents to the mountains to solitude, then descend back to humanity. One might interpret this process as an Eternal Return (eternal recurrence) -a non-Deleuzian interpretation of the concept which is contrary to Deleuze's Eternal Return as the moment in which extremity of differences is reached.

As far as historical heretics and political activists names such as Mansur Al-Hallaj and Shahab al-Din Suhrawardi come to my mind. Mansour Al-Hallaj was a Persian mystic, poet and teacher of Sufism in his book, “Kitaab al-Tawaaseen” (902) he mentions:

If you do not recognize God, at least recognize His sign, I am the creative truth because through the truth, I am eternal truth. — Ana al-Haqq (I’m the truth/God)

This is the place where we have to be reminded of “writing with one’s own blood”, writing as an activist, making art as an activist. A more contemporary figure that comes to mind in reading Nietzsche's Meditations is Malcolm X. He has definitely read Nietzsche or at least “On the Uses and Disadvantages of History for Life”. Malcolm understood the notion of healing the wounds which he also referred to in some of the interviews. Thinking about Nietzsche’s emphasis on the philosopher’s way of life, and what Nietzsche himself has done to Wagner, we can see a correlation to Malcolm X’s life. What Malcolm X has done to Elijah Muhammad is not much different than what Nietzsche has done to Wagner (although we can agree that anti-semitic Wagner was a much lower and nastier character than Elijah Muhammad). How do you break apart from your teacher, admit our mistake, mature yourself and your ideas? In almost every photo or interview, Malcolm X is smiling and laughing. How to maintain a cheerful attitude toward life in the midst of dark and gloomy events?

Malcolm X was always direct and on point. One of the examples of ideal greatness which Nietzsche used in Thus Spoke Zarathustra was borrowed from ancient Persians: “To speak the truth, and be skillful with bow and arrow”. Shooting well with arrows has a connotation to be on point and straight forward. (1)

“In order to determine this degree of history and, through that, the borderline at which the past must be forgotten if it is not to become the gravedigger of the present, we have to know precisely how great the plastic force of a person, a people, or a culture is. I mean that force of growing in a different way out of oneself, of reshaping and incorporating the past and the foreign, of healing wounds, compensating for what has been lost, rebuilding shattered forms out of one's self. There are people who possess so little of this force that they bleed to death incurably from a single experience, a single pain, often even from a single tender injustice, as from a really small bloody scratch. On the other hand, there are people whom the wildest and most horrific accidents in life and even actions of their own wickedness injure so little that right in the middle of these experiences or shortly after they bring the issue to a reasonable state of well being with a sort of quiet conscience.” (On the Use and Abuse of History for Life, translated by Ian C. Johnston)

Malcolm X’s life can be an embodiment of Nietzschean philosophy, a better example than the life Nietzsche lived himself. One can argue that Malcolm X might have been slightly inspired by Nietzsche, or maximally Malcolm X completed Nietzsche’s philosophy by actualizing it in his own life. Nietzsche’s philosophy is not made to be actualized or utilized in a state level, cultural level, or worst national-cultural. It starts with the individual and stops at the individual level. His critique of modernity and modern humans is one and the same.

“Every philosophy which believes that the problem of existence is touched on, not to say solved, by a political event is a joke- and pseudo-philosophy. Many states have been founded since the world began; that is an old story. How should a political innovation suffice to turn men once and for all into contented inhabitants of the earth? But if anyone really does believe in this possibility he ought to come forward, for he truly deserves to become a professor of philosophy at a German university…” -Schopenhauer as Educator, translation by R. J. Hollingdale, 1984 Cambridge University Press

“Culture and the state—let no one deceive himself here—are antagonists: ‘cultural state’ is just a modern idea. The one lives off the other, the one flourishes at the expense of the other. All great periods in culture are periods of political decline: anything which is great in a cultural sense was unpolitical, even antipolitical.”–Twilight of the Idols, translated by Large, Duncan. (2)

In a talk about Nietzsche and Derrida, Spivak mentioned that the life of an activist requires more than writing. Gramsci, Malcolm X, and such people didn’t just write books, they had notebooks or a series of essays and speeches. Gramsci and Malcolm X were operating outside of the academy, next to their communities and comrades where their struggle was taking shape. They were writing with blood.

At the first look, there might not be any similarity between Malcolm X and Nietzsche. The former was a political activist and the latter was a philosopher-artist. The former was a Muslim minister and the latter was a Christian heretic and son of a Lutheran minister. Malcolm was nationally famous at the time of his assassination. Nietzsche was almost unknown outside of his close circle at the time of his death. Yet, there might be some parallel characteristics between the two. In the past, there has been some informal comparison between these two figures and their works. For instance, Malcolm X’s House Negro Speech and Nietzsche’s On the Genealogy of Morality.

Both Nietzsche and Malcolm X were tired of their contemporary condition, the political climate of their region, and the failed struggles of the past generations that were passed on to them. Nietzsche took refuge in Greek tragedy, classical antiquity and Pre-Socratic philosophy. Malcolm took refuge in Islam, international black struggles, Pan-Africanism and Organization of Afro-American Unity. They both experienced a dramatic shift in their ideology and position, although with different intensities. Nietzsche shifted away from Wagner and German Wagnerism, and Malcolm X shifted from Elijah Muhammad and Nation of Islam toward a more comprehensive radical positionality, especially in regard to white Americans.

When Malcolm was in prison he read Nietzsche, Schopenhauer, and Kant. In his autobiography, he described his education: “Many who today hear me somewhere in person, or on television, or those who read something I’ve said, will think I went to school far beyond the eighth grade. This impression is due entirely to my prison studies.” (3)

One contrast between Malcolm and Nietzsche’s life is that Nietzsche’s isolation and his idea’s of solitude have very radical individual aspect built into it, while Malcolm’s struggle as much as it was personal, to a great degree it was a predicate from the general social isolation of African-Americans in pre-Civil Rights Act of 1964 America. Both Malcolm and Nietzsche disliked alcohol drinking and smoking.

"The heaviest weight. -What if some day or night a demon were to steal into your loneliest loneliness and say to you : 'This life as you now live it and have lived it you will have to live once again and innumerable times again; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unspeakably small or great in your life must return to you, all in the same succession and sequence - even this spider and this moonlight between the trees, and even this moment and I myself. The eternal hourglass of existence is turned over again and again, and you with it, speck of dust!' Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus? Or have you once experienced a tremendous moment when you would have answered him: 'You are a god, and never have I heard anything more divine.' If this thought gained power over you, as you are it would transform and possibly crush you; the question in each and every thing, 'Do you want this again and innumerable times again?' would lie on your actions as the heaviest weight!" Nietzsche, Friedrich. The Gay Science. Cambridge University Press, 2001, p. 194.

Photo: Mirza Cizmic, “Reality is finally better than my dreams”, from “Broken Fragments, 2019”

I like to connect Nietzsche with the new “Iranian nationalism” and opposition to the Islamic Republic which sometimes results in Islamophobia and another version of Uncle Tomism of the Middle East. Nietzsche is a very dangerous thinker, he can mess you up or uplift you to a higher human. As he says, “I am not a man, I am a Dynamite!”. What you get out of Nietzsche can depend on many things, how you read him, and when you read him, where you are in society and where you have come from. Nietzsche is not only against God, but he is against the god-like sovereign world-view. The universalism of European objectivity and concepts such as theology, history and even science are deeply problematic for him.

Reading Nietzsche after leaving Iran to Germany transformed Aramesh Dustdar an Iranian Heideggerian philosopher into an Islamophobe. In 2010, after the Green movement in Iran, he wrote a letter to Jürgen Habermas, condemning Islam and calling the recent events in Iran as “Shia-Iranian...magic show” staged by a bunch of crafty “pretenders to philosophy.” (4) This letter sparked a lot of debate among Iranian intellectual community condemning Dustdar for his Eurocentric views upholding the orientalist banner: non-Europeans are incapable of thinking.

According to Badiou (wink wink), Modernism started in music before fine arts and Richard Wagner was one of the people who started it. Even if we want to speak in such a categorical language, Wagner’s violent modernism was challenged by Nietzsche who took up the task of overcoming the centricity of the absolute mediums. He identified as an artist more than a philosopher and often used poetry in his works. He believed that old-school rigid theoreticians inside European academies and philosophy as a whole are following the footpath of Hegel's absolute knowledge and scientific objectivity. Something that he saw very dangerous and sought to overcome.

“What people in earlier times gave the church, people now give, although in scantier amounts, to science.”

Anti-semitic Wager used the term Gesamtkunstwerk (total work of art) for his operas where all sorts of visual and auditory mediums were combined: music, dance, theatre, and images. There is an array of white supremacists supporting Wagner’s case (from Hitler to today’s Roger Scruton) on defending Wagner and bringing back the very white/pure European modernity which Scruton calls “high culture", he writes: “Modern high culture is as much a set of footnotes to Wagner as Western philosophy is, in Whitehead’s judgement, footnotes to Plato”. (5)

“…let us leave the superhistorical people to their revulsion and their wisdom. Today for once we would much rather become joyful in our hearts with our lack of wisdom and make the day happy for ourselves as active and progressive people, as men who revere the process. Let our evaluation of the historical be only a western bias, if only from within this bias we at least move forward and not do remain still, if only we always just learn better to carry on history for the purposes of living! For we will happily concede that the superhistorical people possess more wisdom than we do, so long, that is, as we may be confident that we possess more life than they do. For thus at any rate our lack of wisdom will have more of a future than their wisdom.”

“Insofar as history stands in the service of life, it stands in the service of an unhistorical power and will therefore, in this subordinate position, never be able to (and should never be able to) become pure science, something like mathematics. However, the problem to what degree living requires the services of history generally is one of the most important questions and concerns with respect to the health of a human being, a people, or a culture. For with a certain excess of history, living crumbles away and degenerates. Moreover, history itself also degenerates through this decay.” (6)

Bib.

1. Nietzsche, Friedrich and Common, Thomas. Thus Spoke Zarathustra. s.l. : Dover Publications, 1999. 0486406636. 2. FRIEDRICH NIETZSCHE, Duncan Large. Twilight of the Idols or How to Philosophize with a Hammer. s.l. : OXFORD WORLD’S CLASSICS, 1998. 3. 15 Books Malcolm X Read In Prison. radicalreads.com. [Online] APRIL 10, 2018. https://radicalreads.com/malcolm-x-favorite-books/. 4. HAMID DABASHI, AHMAD SADRI, MAHMOUD SADRI. An Open Letter to Jürgen Habermas. PBS. [Online] October 17, 2010. https://www.pbs.org/wgbh/pages/frontline/tehranbureau/2010/10/an-open-letter-to-jurgen-habermas.html. 5. Jakobsen, Peter. Wagner and Modernism. www.thevarnishedculture.com. [Online] May 26, 2016. http://www.thevarnishedculture.com/wagner-and-modernism/. 6. Nietzsche, Friedrich. The Untimely Meditations (Thoughts Out of Season 1-2). s.l. : Digireads.com, 2010. ISBN13: 9781420934557.

(Cover photo by Negin)

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#reading #read #nietzsche #malcolm x #Mirza Cizmic #Suva #Music

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ilmutasawuf-blog · 6 years

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Kumpulan Pengantar Tasawuf 1. Esoteris Gazali dan Sam'ani 2. Abu Sa'id dan mazhab Khurasan 3. Signifikansi Karya Suhrawandi 4. 'Ay Al-Qudat dan Doktrin Fana' 5. Fikr dan Zikr dalam Sufisme Peria Awal 6. Cinta, Guru, dan Kewalian, dalam Sufisme Awal 7. Sana'i Attar, dan Rumi; Studi Komparatif 8. Futuwwah dan Sufisme Persia Awal 9. Hallaj, An-nuri, dan Mazhab Bagdad 10. Sufisme Persia dalam Periode Seljuk 11. Sufisme Persia Awal 12. Sufisme Persia dan gagasan tentang Waktu 13. Tirmidzi dan Ansari; Kajian Atas Malamati dan Tafsir Mnemonik Dalam buku ini berisi tokoh-tokoh sufi yang fenomenal dari dinasti Saljuk seperti Hakim At-Tirmidzi sebagai pengegas Khatm al-walayah yang identik dengan Mazhab Malamatiyyah-nya. Malamatiyyah merupakan sebuah kecenderungan khas dari mazhab Nishapur, dan merupakan tipikal tersendiri selain mazhab baghdad dan mazhab Khurasan(dua yang disebutkan terakhir dibedakan karena perbedaan kecenderungan dalam persoalan 'cinta Mistik). Abd Allah al-Ansari, Seorang Mahaguru Sufi Ternama, menempati nilai penting karena Manual Mnemonik(hafalan) Sufismenya, Sad Maydan berisi, penjelasan tentang 100 maqam spiritual yang, betapapun, merupan risalah didaktik pertama hasilhasil dokumentasi para muridnya yang merefleksikan reputasi brilian Al-Ansari dijalur Sufisme. Harga Paket : 227.500 (13 Buku) Pemesanan : • bit.ly/IlmuTasawuf2 • bit.ly/IlmuTasawuf • 0856-0000-7292 // 0823-2891-3300 • website: http://numart.id/30-buku • Shopee : shopee.co.id/ilmu_tasawuf • Bukalapak : bukalapak.com/ilmutasawuf #buku #tasawuf #fiqih #tauhid #islam #agama #kitab #biografi #followmenow #wali #habib #doa #nabi #muhammad #sufi #likeforlike #taubat #sejarah #quran #hadits #turats #like4like #santri #nusantara #ulama #nu #tafsir #ibadah #sholat #maulidnabi (di IlmuTasawuf.com)

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diambagus-blog · 7 years

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Sejarah Masuknya Islam Ke Indonesia (1)

Proses masuknya agama Islam ke Indonesia tidak berlangsung secara revolusioner, cepat, dan tunggal, melainkan berevolusi, lambat-laun, dan sangat beragam. Menurut para sejarawan, teoriteori tentang kedatangan Islam ke Indonesia dapat dibagi menjadi:

1. Teori Mekah

Teori Mekah mengatakan bahwa proses masuknya Islam ke Indonesia adalah langsung dari Mekah atau Arab. Proses ini berlangsung pada abad pertama Hijriah atau abad ke-7 M. Tokoh yang memperkenalkan teori ini adalah Haji Abdul Karim Amrullah atau HAMKA, salah seorang ulama sekaligus sastrawan Indonesia. Hamka mengemukakan pendapatnya ini pada tahun 1958, saat orasi yang disampaikan pada dies natalis Perguruan Tinggi Islam Negeri (PTIN) di Yogyakarta. Ia menolak seluruh anggapan para sarjana Barat yang mengemukakan bahwa Islam datang ke Indonesia tidak langsung dari Arab.

Bahan argumentasi yang dijadikan bahan rujukan HAMKA adalah sumber local Indonesia dan sumber Arab. Menurutnya, motivasi awal kedatangan orang Arab tidak dilandasi oleh nilainilai ekonomi, melainkan didorong oleh motivasi spirit penyebaran agama Islam. Dalam pandangan Hamka, jalur perdagangan antara Indonesia dengan Arab telah berlangsung jauh sebelum tarikh masehi.

Dalam hal ini, teori HAMKA merupakan sanggahan terhadap Teori Gujarat yang banyak kelemahan. Ia malah curiga terhadap prasangka-prasangka penulis orientalis Barat yang cenderung memojokkan Islam di Indonesia. Penulis Barat, kata HAMKA, melakukan upaya yang sangat sistematik untuk menghilangkan keyakinan negeri-negeri Melayu tentang hubungan rohani yang mesra antara mereka dengan tanah Arab sebagai sumber utama Islam di Indonesia dalam menimba ilmu agama. Dalam pandangan HAMKA, orang-orang Islam di Indonesia mendapatkan Islam dari orang- orang pertama (orang Arab), bukan dari hanya sekadar perdagangan.

Pandangan HAMKA ini hampir sama dengan Teori Sufi yang diungkapkan oleh A.H. Johns yang mengatakan bahwa para musafirlah (kaum pengembara) yang telah melakukan islamisasi awal di Indonesia. Kaum Sufi biasanya mengembara dari satu tempat ke tempat lainnya untuk mendirikan kumpulan atau perguruan tarekat.

b. Teori Gujarat

Teori Gujarat mengatakan bahwa proses kedatangan Islam ke Indonesia berasal dari Gujarat pada abad ke-7 H atau abad ke-13 M. Gujarat ini terletak di India bagain barat, berdekaran dengan Laut Arab. Tokoh yang menyosialisasikan teori ini kebanyakan adalah sarjana dari Belanda. Sarjana pertama yang mengemukakan teori ini adalah J. Pijnapel dari Universitas Leiden pada abad ke 19. Menurutnya, orang-orang Arab bermahzab Syafei telah bermukim di Gujarat dan Malabar sejak awal Hijriyyah (abad ke 7 Masehi), namun yang menyebarkan Islam ke Indonesia menurut Pijnapel bukanlah dari orang Arab langsung, melainkan pedagang Gujarat yang telah memeluk Islam dan berdagang ke dunia timur, termasuk Indonesia.

Dalam perkembangan selanjutnya, teori Pijnapel ini diamini dan disebarkan oleh seorang orientalis terkemuka Belanda, Snouck Hurgronje. Menurutnya, Islam telah lebih dulu berkembang di kota-kota pelabuhan Anak Benua India. Orangorang Gujarat telah lebih awal membuka hubungan dagang dengan Indonesia dibanding dengan pedagang Arab. Dalam pandangan Hurgronje, kedatangan orang Arab terjadi pada masa berikutnya. Orang-orang Arab yang datang ini kebanyakan adalah keturunan Nabi Muhammad yang menggunakan gelar “sayid” atau “syarif ” di di depan namanya.

Teori Gujarat kemudian juga dikembangkan oleh J.P. Moquetta (1912) yang memberikan argumentasi dengan batu nisan Sultan Malik Al-Saleh yang wafat pada tanggal 17 Dzulhijjah 831 H/1297 M di Pasai, Aceh. Menurutnya, batu nisan di Pasai dan makam Maulanan Malik Ibrahim yang wafat tahun 1419 di Gresik, Jawa Timur, memiliki bentuk yang sama dengan nisan yang terdapat di Kambay, Gujarat. Moquetta akhirnya berkesimpulan bahwa batu nisan tersebut diimpor dari Gujarat, atau setidaknya dibuat oleh orang Gujarat atau orang Indonesia yang telah belajar kaligrafi khas Gujarat. Alasan lainnya adalah kesamaan mahzab Syafei yang di anut masyarakat muslim di Gujarat dan Indonesia.

c. Teori Persia

Teori Persia mengatakan bahwa proses kedatangan Islam ke Indonesia berasal dari daerah Persia atau Parsi (kini Iran). Pencetus dari teori ini adalahHoesein Djajadiningrat, sejarawan asal Banten. Dalam memberikan argumentasinya, Hoesein lebih menitikberatkan analisisnya pada kesamaan budaya dan tradisi yang berkembang antara masyarakat Parsi dan Indonesia. Tradisi tersebut antara lain: tradisi merayakan 10 Muharram atau Asyuro sebagai hari suci kaum Syiah atas kematian Husein bin Ali, cucu Nabi Muhammad, seperti yang berkembang dalam tradisi _tabut _di Pariaman di Sumatera Barat. Istilah “tabut” (keranda) diambil dari bahasa Arab yang ditranslasi melalui bahasa Parsi.

Tradisi lain adalah ajaran mistik yang banyak kesamaan, misalnya antara ajaran Syekh Siti Jenar dari Jawa Tengah dengan ajaran sufi Al-Hallaj dari Persia. Bukan kebetulan, keduanya mati dihukum oleh penguasa setempat karena ajaran-ajarannya dinilai bertentangan dengan ketauhidan Islam (murtad) dan membahayakan stabilitas politik dan sosial. Alasan lain yang dikemukakan Hoesein yang sejalan dengan teori Moquetta, yaitu ada kesamaan seni kaligrafi pahat pada batu-batu nisan yang dipakai di kuburan Islam awal di Indonesia. Kesamaan lain adalah bahwa umat Islam Indonesia menganut mahzab Syafei, sama seperti kebanyak muslim di Iran.

d. Teori Cina

Teori Cina mengatakan bahwa proses kedatangan Islam ke Indonesia (khususnya di Jawa) berasal dari para perantau Cina. Orang Cina telah berhubungan dengan masyarakat Indonesia jauh sebelum Islam dikenal di Indonesia. Pada masa Hindu-Buddha, etnis Cina atau Tiongkok telah berbaur dengan penduduk Indonesia—terutama melalui kontak dagang. Bahkan, ajaran Islam telah sampai di Cina pada abad ke-7 M, masa di mana agama ini baru berkembang. Sumanto Al Qurtuby dalam bukunya _Arus Cina-Islam-Jawa_menyatakan, menurut kronik masa Dinasti Tang (618-960) di daerah Kanton, Zhang-zhao, Quanzhou, dam pesisir Cina bagian selatan, telah terdapat sejumlah pemukiman Islam. Teori Cina ini bila dilihat dari beberapa sumber luar negeri (kronik) maupun lokal (babad dan hikayat), dapat diterima.

Bahkan menurut sejumlah sumber lokat tersebut ditulis bahwa raja Islam pertama di Jawa, yakni Raden Patah dari Bintoro Demak, merupakan keturunan Cina. Ibunya disebutkan berasal dari Campa, Cina bagian selatan (sekarang termasuk Vietnam). Berdasarkan Sajarah Banten dan Hikayat Hasanuddin, nama dan gelar raja-raja Demak beserta leluhurnya ditulis dengan menggunakan istilah Cina, seperti “Cek Ko Po”, “Jin Bun”, “Cek Ban Cun”, “Cun Ceh”, serta “Cu-cu”. Nama-nama seperti “Munggul” dan “Moechoel” ditafsirkan merupakan kata lain dari Mongol, sebuah wilayah di utara Cina yang berbatasan dengan Rusia.

Bukti-bukti lainnya adalah masjid-masjid tua yang bernilai arsitektur Tiongkok yang didirikan oleh komunitas Cina di berbagai tempat, terutama di Pulau Jawa. Pelabuhan penting sepanjang pada abad ke-15 seperti Gresik, misalnya, menurut catatan-catatan Cina, diduduki pertama-tama oleh para pelaut dan pedagang Cina.

Semua teori di atas masing-masing memiliki kelemahan dan kelebihan tersendiri. Tidak ada kemutlakan dan kepastian yang jelas dalam masing-masing teori tersebut. Meminjam istilah Azyumardi Azra, sesungguhnya kedatangan Islam ke Indonesia datang dalam kompleksitas; artinya tidak berasal dari satu tempat, peran kelompok tunggal, dan tidak dalam waktu yang bersamaan.

#islamic #history #communication #college #uin jakarta

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language-literature · 7 years

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Mian Muhammad Bakhsh میاں محمد بخش was born in 1830 in Chak Thakra in the Khari area in the current Mirpur District in the State of Azad Jammu and Kashmir, northeast of District Jhelum in Punjab. His ancestors were Paswal Gujjars of Jammu in the State of Jammu and Kashmir who had immigrated to the Jhelum and Gujrat districts of Northern Punjab bordering Kashmir. Mian Muhammad Bakhsh's father was Mian Shamsuddin, whose forefathers had moved to the Khari area in Mirpur from Chak Bahram in the Gujrat District. Four generations of Mian Muhammad's family had been associated with the tomb of Pir-e Shah Ghazi in Khari Sharif, a well respected Sufi saint of the area. His great grandfather (Mian Din Muhammad) was the khalifah or successor of the saint, and his grandfather and father were the sajjadah nasheens. Mian Muhammad Bakhsh and his older brother Mian Bahawal Bakhsh studied Hadith from the madressah of Hafiz Muhammad Ali at Samwal Sharif. He was well educated in Farsi and Arabi. From an early age, he showed keen interest in poetry. He was especially fond of Yousuf Zuleikha of Abdur Rehman Jami. Following the completion of his education, he became a disciple of Pir Ghulam Muhammad. At his instructions, he traveled to Srinagar and was accepted into the circle of Sheikh Ahmad Wali. Before Mian Shamsuddin died in 1845-56, he asked Mian Muhammad to be the next sajjadah nasheen, but he proposed that his brother Mian Bahawal Bakhsh (a few years older to him) should be given that honor. After the death of his father, he stayed for 4 years in his father's room, then built a straw hut around the tomb of Pir-e Shah Ghazi, where he stayed for about 14 years. When Mian Bahawal Bakhsh died in 1880-81, he became the sajjadah nasheen. Thus he had a lifelong association with the tomb of Pir-e Shah Ghazi in Khari Sharif and following his death on 31 January 1907, he was buried next to the tomb. He never married. Mian Muhammad Bakhsh authored several books including Sohni Mahinwal, Tuhfa-e Miraan, Qissa Shaikh Sana'an, Nairang-e Ishq, Qissa Shah Mansur (about Mansur Hallaj), Shireen Farhad, Tufah-e Rasulia, Gulzar-e Faqr, Sakhi Khawwas Khan, Mirza Sahiban, Qissa Sassi Punnun, Hidayat al-Muslimin, Panj Ganj, Tazkira-e Muqimi, Heer Ranjha, and Saiful Maluk (the most famous), which he had himself named as Safarul Ishq. Among all the Sufi poets of Punjabi, he was the one most influenced by Farsi poetry, especially that of Rumi and Jami. He had finished Saiful Maluk when he was 33 years old. It is written in the style of Farsi Masnawis and has 9270 asha'ar. The titles are in Farsi, and it is divided into 64 chapters. It is a fictional story of Prince Saiful Maluk (meaning the Sword of Kings), son of King Asim bin Safwan of Egypt who falls in with a peri (fairy), Badi ul-Jamal (meaning unique in beauty), daughter of King Shahpal of Sharistan, after looking at her drawing on a piece of cloth. She lives in the Bagh-e Iram of Sharistan. He starts an epic journey in her search which lasts 14 years. There are numerous difficulties and he encounters many fantastic situations and difficulties including man-eating humans, huge birds which can carry many humans, a country where only women live, a country of monkeys, and a djinn on the Caucasus Mountains whose life is in a parrot in a box and who has imprisoned Princess Malka Khatun of Serendip (Sri Lanka). Prince Saiful Maluk kills the parrot and hence the djinn and Princess Malka Khatun promises to take him to Princess Badi ul-Jamal. In the Masnawi there are a lot of allegorizations, discussions of Sufi themes and pieces of advice for the readers. For example, at one point, Mian Muhammad Bakhsh says that Prince Saiful Maluk is soul, the drawing of Badi ul-jamal on the cloth is love and sincerity, Malka Khatun is the heart, the djinn is the carnal self, parrot is the five senses, box is ignorance, and Bagh-e Iram is the Paradise. Interestingly, he did not mention Badi ul-Jamal with all the other characters, but it should be clear what it represents. It is believed that the original story is from Alif Laila (One Thousand and One Nights). This story has been written by numerous authors in many languages including Farsi, Urdu, Saraiki, Sindhi, Pashto, Bangla, and Punjabi. Of all these versions, Saiful Maluk by Mian Muhammad Bakhsh is the most popular. People of the Northern Districts of Western (Pakistani) Punjab, have great affection and love for Mian Muhammad Bakhsh and Saiful Maluk ever since it was first published in 1906.

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