SUFISM
There exist various perspectives among linguists regarding the etymology of the term "tasawwuf." The term tasawwuf is believed to have derived from several words, namely al-shuffah, shufi, shaff, shuf, and Sophos. Al-shuffah is derived from the expression "Ahl al-shuffah," which denotes the occupants of the courtyard of the Nabawi Mosque. Shufi refers to a collective group of individuals who have undergone purification. Shaff signifies a line formed during worship. Shuf denotes a cloth made from a book, commonly utilized by Sufis. On the other hand, the term Sophos originates from Greek and signifies wisdom.
Additionally, Hamka introduces further terms in defining tasawwuf. One such term is "shifa'," which conveys the meaning of purity, akin to a transparent glass. Another term is "Shuffanah," which refers to a type of timber that grows in the Arabian desert. Conversely, some linguists propose that the term tasawwuf is not of Arabic origin but rather a word that was Arabized from ancient Greek. It is believed to have originated from the Greek term "Theosofie," meaning theology, which was subsequently Arabized into tasawwuf.
Amin Syukur provides foundational arguments and rationale supporting each opinion regarding the origin of Sufism. One perspective suggests that Sufism is derived from the term "shuf" (wool) based on the following narrations:
Anas narrated that the Prophet (may peace be upon him) accepted the invitation of a slave, where he rode a donkey and wore wool. This narration indicates the association of Sufism with the wearing of wool as a clothing identity. The modesty and social protest against opulence within the community are reflected in this practice. (Source: Al-Shuhrowardi, 1358)
Hasan Al-Bisri stated that he encountered seventy Badr troops who were wearing wool. This account further supports the notion that Sufism is symbolized by the wearing of wool. (Source: Al-Shuhrowardi, 1358)
These hadiths, categorized as mauquf and maqthu‟, form the basis for the belief that the term "tasawwuf" is derived from the word "shuf" (wool). The use of wool as a distinctive garment for Sufis signifies their commitment to modesty and their stance against material excess. Moreover, the original terms "shafa" (clean) and "shaf" represent the integrity and probity inherent in Sufism, thereby aligning the Sufis with the first line (shaf) before Almighty Allah. This pursuit embodies their lofty aspirations and unwavering dedication to God, which is carried out with utmost sincerity. (Source: Al-Shuhrawardi, 1358)
The term tasawwuf, derived from shuffah, finds its basis in a mauquf hadith narrated by Abu Hurairah, which states:
"I have indeed witnessed the shuffah experts praying while wearing tight garments that did not reach their knees. When they prostrated, some of them would lift their clothes higher, being cautious not to expose their private parts." (Source: Al-Suhrawardi, 1358)
This narration supports the assertion that the term tasawwuf is derived from the word shuffah. The practices of Sufis resemble those of the suffah experts who were known for their closeness to God and their simple way of life. Another term associated with tasawwuf is shuffanah, as many Sufis exhibit emaciated bodies due to fasting and engaging in prolonged acts of worship, giving them a resemblance to trees.
Tasawwuf encompasses the idea of purifying oneself from negative influences and the impurities of the material world, all in pursuit of attaining closeness to and the pleasure of Allah. Over time and in different locations, tasawwuf has undergone fluctuations and changes in its meaning. Consequently, various interpretations and understandings of this term exist, although at its core, there are numerous commonalities.
In terms of its terminology, tasawwuf carries a range of interpretations. The diversity in meaning stems from the inner experiences of Sufis in their relationship with God, where subjective nuances hold more prominence than objective definitions. Similar to individuals experiencing love, when asked to define love, people provide various responses based on their unique inner experiences.
Hamka elucidated Ibn 'Arabi's understanding of tasawwuf, highlighting that it involves a transformative journey from one state to another, specifically a transition from the material world to the spiritual realm. Furthermore, Hamka referred to Ibn Taymiyyah's perspective, which posits that tasawwuf encompasses the discipline of becoming a lover of God who is also beloved. This entails obedience to God's commands, avoidance of His prohibitions, and wholehearted devotion to Him.
Ibn Khaldun categorized tasawwuf as a branch of religious knowledge that emerged later, focusing primarily on worship and the detachment of its practitioners from worldly attachments. It emphasizes redirecting one's attention solely toward God, while rejecting the allure of material possessions, worldly embellishments, and the deceptive nature of wealth. Its followers adopt a secluded and dedicated path of worship in alignment with God's will.
Conversely, Junaid al-Baghdadi described tasawwuf as a departure from negative character traits and ignoble temperaments, recognizing the need to cultivate virtuous qualities. Amin Abdullah likened tasawwuf to a magnet, possessing inherent potential without overt displays of extraordinary power. This potential can be harnessed and channeled toward constructive personal and societal development.
Overall, these various perspectives on tasawwuf reflect its complex nature, which encompasses personal transformation, devotion to God, detachment from worldly distractions, the cultivation of noble traits, and the harnessing of inner potential for constructive purposes.
According to Amin Syukur, tasawwuf involves moving away from negative traits towards virtuous qualities through a process known as riyāḍah (disciplined training) and mujāhadah (vigorous striving). Al-Kanani views tasawwuf as being inherently moral, wherein an increase in moral conduct leads to increased purity. Abu Muhammad al-Jurairi describes Sufism as a praiseworthy practice that focuses on nurturing the heart and controlling passions and desires.
Husein Abu an-Nuri, as quoted by Sokhi Huda, defines tasawwuf as freedom, honor, and a state of not being overwhelmed while diligently fulfilling the commands of Islamic law, engaging in acts of philanthropy, and displaying generosity. In other words, tasawwuf encompasses moral conduct.
Sokhi Huda cites Abu Bakar al-Kattani, who states that tasawwuf involves attaining clarity of heart (shafa) and experiencing direct perception of God (musyāhadah). Shafa is regarded as a means, technique, method, and effort to purify the soul in order to face God, while musyāhadah represents the ultimate goal of tasawwuf, which is to witness God's presence continually.
Furthermore, Simuh emphasizes two key concepts of Sufism: fana' (ecstasy) and kasyf (illumination). Fana' refers to a state of transcendence, while kasyf signifies the experience of spiritual illumination. These concepts form the essence of Sufism or mysticism.
The definition of mysticism (Sufism) according to Carl W. Ernst, as stated in his book Words of Ecstasy in Sufis, involves the belief that true knowledge and understanding of God can be attained through meditation or spiritual insight, independent of the limitations of the mind and senses. Ernst highlights that Sufism has been historically practiced in diverse cultures and languages, yet is unified by the spiritual authority of the Qur'an and the example set by Prophet Muhammad. Essentially, Sufism is viewed as a path of mystical spiritual development that begins with the conversion or turning of the soul towards God.
Sa'id Aqiel Siraj explicates that Sufism is associated with dzauq, an experiential aspect that cannot be objectively measured, particularly in quantitative terms. It is not surprising that Sufis often differ from one another, as they resemble water that takes on the color of the vessel it is placed in. If the vessel is red, the water appears red; if the vessel is green, the water appears green, and so on.
From the aforementioned definition, it is understood that Sufism represents the path or journey that bridges the gap between individuals and God. This requires rigorous training, utmost dedication, and mental strength to purify the soul, enabling it to establish a connection with God.
In a broader sense, Ibrahim Basyuni, as quoted by Abuddin Nata, categorizes the understanding of Sufism into three perspectives. Firstly, al-Bidayah (elementary level Sufism), viewed from a limited human perspective, defines Sufism as an endeavor to purify oneself by distancing from worldly influences and focusing solely on God. Secondly, al-Mujahadah (intermediate level Sufism), understood as a struggle, defines Sufism as an effort to adorn oneself with moral virtues based on religious teachings to draw closer to Allah SWT. Lastly, al-Madzaqat (advanced level Sufism), viewed from the perspective of humans as God's creation, defines Sufism as an awareness of the inherent connection to the divine (a sense of trust in the Lord), which leads individuals to engage in activities that foster a deep connection with God.
If we consider the third definition of Sufism, we can perceive that Sufism fundamentally entails the endeavor to train individuals through various activities that liberate them from the influence of worldly affairs, enabling them to maintain a close connection with God and cultivate a purified soul with virtuous character.
In contrast, in the 21st century, a new model of Sufism has emerged, incorporating a social-political dimension rather than solely focusing on ethical issues. This model posits that Sufism, as articulated by Said Aqil Siradj, serves as a humanitarian mission to fulfill the holistic mission of Islam. It encompasses the dimensions of faith, Islam, and charity, with mysticism serving as the embodiment of compassion within Islam. In the everyday practice of Muslims, according to Said Aqil Siradj, the dimension of courtesy is manifested through the principles of religious moderation (tawassuth), balance (tawazun), moderation (i'itidal), and tolerance (tasamuh).
Sufism not only aims to guide individuals to lead a virtuous and dedicated life with noble conduct (akhlakul karimah), but also enables them to experience the beauty of life and the joy of worship. Furthermore, Sufism offers insights into the fundamental question of why humans need noble conduct, as ethical values can instill a spirit of justice and the ability to respond to various situations correctly, ultimately enriching and expanding the dimensions of human life through actions and mysticism.
As stated in Amin Syukur's book "Menggugat Tasawuf," Sufism in the present era carries a heavier social responsibility compared to the past. This is due to the increasingly complex conditions and situations we face, which require Sufism to adopt a different approach in addressing social responsibility in modern times. Sufism now needs to embody a more humanistic, empirical, and functional approach. It should not only focus on the devotion to God or be reactive in nature, but also provide guidance for human conduct in various aspects of life, including morality, social interactions, and economics.
When Sufism transforms from seeking refuge solely in the spiritual realm to actively engaging with the visible world, it can be seen as a reaction to and acknowledgment of its social responsibility. Sufism then becomes obliged to fulfill its tasks and respond to the social problems that arise in society.