ACTUALIZATION OF TASAWUF VALUE IN THE SPIRITUALITY OF LIFE

ACTUALIZATION OF TASAWUF VALUE 
IN THE SPIRITUALITY OF LIFE

By Wahyu Khafidah, S. PdI, MA.

Lecturer of Fakultas Agama Islam Universitas Serambi Mekkah Banda Aceh.
email: ayukhafidah@yahoo.com

Abstract

Actualization of tasawwuf in the spirituality of life can be seen from the role of Sufism in life. Actualization of tasawwuf in spirituality is continued with application of tasawwuf (application) in modern life which starts from zuhud, wara, tawakkal and ridha.

Keywords

Actualization of Sufism, Spirituality of Life

Preliminary

Actualization is a person's desire to use all of his or her ability to achieve whatever they want and can do. The soul expert Abraham Maslow, in his book Hierarchy of Needs uses the term self-actualization as the highest need and attainment of a human being. Maslow finds that regardless of the origin of a person, every human being experiences stages of increasing needs or achievements in his or her own life. These needs include:

1. Physiological needs (physiological), covering the needs of food, clothing, and shelter as well as biological needs.

2. Security and safety needs, including the need for job security, freedom from fear or pressure, security from an event or a threatening environment.

3. Needs sense of social and social (love), including the need for friendship, family, group, and interaction.

4. The need for respect (esteem), including the need for self-esteem, status, dignity, honor, and appreciation from others.

5. Self actualization needs, including the need to fulfill self (self fulfillment) by maximizing the use of ability and self potential.

Sufism is the science to know how to purify the soul, clarify morals, build dhahir and inner and to obtain eternal happiness. Sufism was originally a zuhud movement (away from the mundane) in Islam. The word suffi comes from the Arabic word meaning wool, referring to the simple robe worn by Muslim asetics. But not all Sufis wear robes or clothes of wool. There is also a opinion that the Sufi is derived from the word saf, the line in prayer. Another theory holds that the root of the Sufi is safa meaning purity. This puts emphasis on Sufism on the purity of heart and soul. Mulyadhi mentions tasawwuf emphasizing his spiritual aspect rather than his physical aspect, in relation to the life of the mortal world, whereas in relation to the grace he emphasizes inward interpretation rather than outward interpretation.

Spirituality is its relationship with Allah SWT. Every individual's spiritual definition is influenced by culture, development, life experiences, beliefs and ideas about life. Spirituality also provides an intrapersonal feeling (interpersonal relationship), interpersonal (interpersonal relationships with the environment) and transpersonal (the invisible relationship that is a relationship with the divinity which is the highest power). The elements of spirituality include spiritual health, spiritual needs, and spiritual awareness. According to Syafiq spiritual crisis has become the hallmark of modern civilization and modernity has entered the Islamic world. But the Islamic community has the potential to avoid the crisis by maintaining the basics of Islamic spirituality in order for a balanced Islamic life.

So can be interpreted tasawuf actualization in the spirituality of life can be interpreted the desire of a person to use all his ability to achieve whatever they want and can be done to know how to purify the soul, clarify morals, build dhahir and inner and to gain happiness and effort to beautify themselves with morals which comes from the teachings of religion in order to get closer to Allah SWT.

Discussion

A. The role of Sufism in Life

The role of tasawwuf in modern life is very important in order to restore man to his holy nature. Sufism as a doctrine to sanctify must be presented in the community. Familiarize yourself with the assembly of dhikr or the council of knowledge will make the heart of a person to be calm, like the word of Allah SWT which means: "Those who believe and their hearts are rested in the remembrance of Allah Remember, only by remembrance of Allah is the heart becomes tranquil. " (Surah Ar-Rad: 28). A quiet heart and always remembering God will make a person's behavior become controlled.

Humanity in the global era, and as a consequence of modernization, breaks away from its attachment to God (theomorphism), to subsequently build a human order that is solely human-centered (anthropomorphism). Man becomes the master of his own fate, resulting in the breaking of them from spiritual values. Everyone is encouraged to struggle to become a successful and wealthy worker for the affirmation of his success. Prosperity symbolizes its high selling value and is appreciated in the market. Poverty is interpreted as the opposite. Kindness, honesty, loyalty to truth and justice are considered of no value if they do not provide benefits to success and prosperity. As long as his economic condition is not prosperous, he is judged to be unsuccessful. Modern man no longer stands on the quality of humanity, but by his success in achieving material wealth. This circumstance turned human consciousness as the noblest creature. His virtue and glory blend with the strength of his personality, rather than relying on something outside himself. Therefore, modern society experiences emptiness, and experiences a meaningless life. Its presence depends on the possession and mastery of the symbol of wealth. Desire earns abundant wealth beyond its commitment to social solidarity, this is driven by the view that the treasures of people are superior human beings.

Sufism is basically related to feelings and consciousness. The human soul is one, despite the differences of race, race, race and race. Whatever is associated with the human soul, through spiritual exercises. The Sufis always try to purify themselves in order to get closer to God. With a variety of attempts at self-purification, then the sharpness of the inner eye is enhanced in seeing kemakhlukan diri. The highest religious experience such as the ma'rifat of Allah is not only owned by men, women also have a high desire to realize their divination to the divine, through the maqam-maqam that must be lived, also will arrive at ma'rifat level.

Sufism in the modern era is required to provide a new, more objective inspiration in looking at the world by putting a positive attitude toward science and modernity. Humans are social beings who must be positive to the reality of life to be able to process them well. However, it must be realized that man is a servant who must always do worship and appreciation to God. That is, the whole dimension of human social life must be inspired by the spiritual breath so that humans do not fall in endless darkness.

Sufism is to draw closer to God through sanctification as it is mentioned in the al-quran ordering to submit to God, "Say: Verily my prayer, my worship, my life and my death are only for Allah, the Lord of the universe, there is no partner for Him" ​​( Surah Al An'am: 162). The other gods commanded to purify themselves among them: "O soul that is calm, return to your Lord with a quiet heart again His approval. Then enter into the jama'ah of My servants, and enter into My heaven "(Surah Al Fajr: 28-30). "Truly, happy is the one who sanctifies his soul" (Q.S. Asy-syam).

The ultimate goal of tasawwuf is the birth of good morality and become a useful person for others. Sufism becomes a medicine that overcomes the spiritual crisis of man who has escaped from the center of himself, so he no longer know who he is, the meaning and purpose of his life. This lack of clarity on the meaning and purpose of life makes for inner pain.

Sufism as the treasure of lofty morality, is intended not only to achieve calm and happiness of oneself but also to have constructive social effects. This is where the necessity of the transformation of Sufism in the context of social dynamics. The practice of Sufism is not done by hiding from social phenomena to pursue individual spirical pleasures (spiritual hedonism) but the practice of Sufism is required to be a blessing to society through self-spirituality. That is, Sufism can be played as a moral base in mental attitude and mindset, so that quality daily life.

Sufism in life serves to make people berkeperibadian a pious and well-behaved and noble and worship quality. Those who enter in a tharekat or tasawuf flow in filling their daily life are required to live simply by having the value of honesty, still berpendiriaan and tawadhu. All that can be seen in the Prophet's self, which basically has been incarnated in everyday life. Especially in adolescence Prophet Muhammad SAW known as a man who dubbed al-Amin, trusted, convey good things, tabligh, have the nature of patience, and zuhud. Including doing good to enemies and harmless opponents or who can be invited back on the right path

B. Application of Sufism in Life

Making life better and there are nuances sufistiknya, of course must do spiritual practice well, rightly, and sustainable. Therefore, for an early tasawuf pursuer, the first step to do is to repent. He must be sorry for his past sins and really do not sin anymore. To establish his repentance he must be zuhud. Zuhud according to Amir can be interpreted empty of tanga from the possession and the cleanliness of the heart than the desire to have something. He began to distance himself from the material world and the bustling world. He exiled himself to secluded places for worship, fasting, praying, reciting the Qur'an and recitation, little sleep and much worship and sought only spiritual bliss and closeness with God.

The firsh wara '. He distanced from the acts of shubhat. Also do not eat food or drink that is not clear the position of halal-haramnya. wara 'is a level in Sufism that some believe is low but in its application is very difficult. This is because the things included in the scope of wara 'tend to be neglected, for example, away from things that are subhat (not yet clear the law). Hashim means wara is leaving everything that is not clear or unclear legal (syubhat). This applies to all things or activities of human life, both in the form of objects and behavior. Such as food, drink, clothes, talk, travel, sitting, standing, relax, work and others. Hadi Mutamam gives an explanation that wara means leaving everything dubious, everything that is meaningless, and anything excessive. Among the basic signs for the wara are their extraordinary caution of the forbidden and the absence of their courage to advance to something that can lead to the haram. And in that case, the Messenger of Allah said: "Verily the lawful and the Unlawful are clear, And out of them there are many things that most of you are ignorant of." He who guards himself from the things of wisdom has cleansed the religion and his honor (al-Bukhari, al-Iman, 52, and Muslim, al-Musaqah, 1599 and 107).

Third tawakal. He surrenders himself to the will of God. He does not think of tomorrow; for him quite what is there for today. Tawakal is a condition that combines science and faith. It can not be that a servant does not need trust, either trusting God in His Hands power over all things, or trusting a fellow creature as weak as he is. Has no power to give benefit or danger. The benefits of tawakkal are 1) Peace of soul and heart break. 2) The sufficiency of God all the needs of those who put their trust. 3) Inherit patience, endurance, victory and robustness. 4) Inherit the sustenance, the pleasure.

Fourth of pleasure. He was not against the temptation of God, even he accepted with pleasure. In his heart there is no feeling of hate, there is only a feeling of joy. When the plague descends, his heart feels happy and in it a passionate love for God. It's just an exercise to enter the world of Sufism. As for entering the door of Sufism or Sufis, there are several stages higher than just cleansing or emptying oneself, refilling them with divine values ​​and then tajalli, or feeling the divine manifestation in this world life.

Every day, even every second expects the pleasure of God. But the pleasure of God does not come merely to be achieved either with the deepest heart, orally, and with the practice of virtue. Hoping for Allah's pleasure is the dot of every Muslim's zikr. Ridha Allah is the dress of a believer attached to his body under any circumstances that befell him.

Rida understood the acceptance of grace and grace given by Allah with the acceptance of acceptance of the provisions of Islamic law in a sincere and full of obedience, and away from bad deeds of immorality, whether born or inner. In the case of obtaining pleasure, Allah (swt) says, which means And among men is one who sacrifices himself for seeking the pleasure of Allah; and Allah is Most Merciful to His servants. (Qs Al Baqarah (2): 207)

Ibn Kathir in his Tafsir, describes a person who is willing to sacrifice everything he possesses solely to achieve Allah's approval in the totality of his life. Narrated a friend Shuhaib bin Sinan Ar-Rumi who is willing to sacrifice all he has because of the pressure of the Quraysh so that he is allowed to emigrate to Medina. Shuhaib was blocked by the leaders of Quraish to advance but when he surrendered all his possessions to them without the slightest left. Without hesitation, he abandoned his property in Mecca solely hoping for the pleasure of Allah from his noble deeds. After arriving in Medina and meeting the Messenger of Allah, he praised him with his famous expression of having been fortunate to have Shuhaib in other narrations: really lucky his trade.

Still in the context of this verse, Ar-Razi narrates that Umar bin Khattab once sent troops and managed to besiege their fortress. Unable to penetrate the fortress, suddenly someone took the initiative to throw himself in the midst of the enemy to open up their defenses until the person finally met his death. After the battle ended with a victory on the side of Umar bin Khattab's army over the courage of the companions, some of the troops commented on what the person did that was considered self-destructive. Umar bin Khattab dismissed their views and said: "You have lied with your words. May Allah bless him ". Then Umar read this verse to justify the actions done by his friend.

These two stories are the stories of the Companions, with this story to contemplate, that it is so great to win the pleasure of Allah, that his treasures and even his soul are ready to be sacrificed. They believe by reaching for Allah's pleasure, all goodness, glory and blessings of life will always be with him and God will always be present. In order to establish oneself as well as to expect the pleasure of Allah SWT, the Prophet strongly advocated for dhikr, in a hadith from Abu Salmah ra khadim of the Prophet, actually he said, "Rasulullah Saw said," Whoever reads in the morning and in the afternoon, Radhitu billahi rabba, wabil islami dina, wabi Muhammadin nabiyyaw wa rasulaa. It means I am pleased Allah as Rabbku, and Islam as my religion, and Muhammad as my Prophet and Messenger) must Allah be pleased with him. (Abu Dawud, Turmuzi, Nasai and al Hakim).

This dhikr is a statement of the attitude of every Muslim, to be pondered and manifested. Reflections that can be extended as if the ocean is not edged and manifested in the charity of every heartbeat and every breath breath until the last breath. Let us try to meditate on the pleasure of Allah which means to love Him alone, to worship him solely, to fear and hope for him, to humble himself, to believe in the arrangement and to love him, to put his trust and ask for help, and be pleased with what he has done, is meant with ridha to God. This is in accordance with the word of Allah SWT.

Allah is pleased with them and they are pleased with Him. That is the (reply) for the one who feareth his Lord. (Qs Al Bayyinah: 8). Ridha to God, according to the Sufis; contains a broad meaning, including: Not opposed to qadha and qadar God, receiving it with pleasure, expelling feelings of hatred from the heart so that living in it is just a feeling of joy and joy, feel happy to accept the calamity as it pleased to receive the favor, not ask heaven from God and do not ask to be kept away from hell, not to try before the descent of qadha and qadar, not to feel bitter and sick after the descent, even feelings of excitement raging in times of trials or calamities to come.

The man who is sincere in Allah has an optimistic, broad-minded, empty heart from envy, always prejudiced well, even more than that; looking good, perfect, full of wisdom, everything that happens is all there in the design, provision, and rounding of God. Rida with Islam as religion means anything in Islam, both in the form of command and prohibition, then we really love it as a whole, without any sense of objections in us to accept it, but we accept it with it with kaaffah. Allah Almighty says,

Rida to the Prophet Muhammad SAW as a prophet means we must believe in him, obey him, and surrender to him, and should he Saw we need to be important than yourself. For that if he is still there, then there is an arrow that shot toward him, we must protect him despite sacrificing our own lives. We are willing to die defending him. we are pleased with their guidance and sunnah. If ridha to sunnahnya, means we do not want to refer to anyone, except only to him. Allah Almighty says,

Such is our daily attitude, the heart is filled with pleasure to Allah, to Islam and to Prophet Muhammad. For the Sufis to declare that even if they pray in the Shari'a by religion, it is no longer worth asking this and that for Allah. because they reach a high level of spirituality, but we continue to pray to God not to break the prayer of the good life in the world and life in the afterlife.

Cover

Sufism is to cleanse the heart of what disturbs feelings, strives to neglect unfavorable influences by extinguishing the traits of our weakness as human beings, away from all cries of lust, approaching sacred spirituality, and dependent on the sciences of the essence, which is important and eternal, sowing advice to fellow humanity. The function of tasawwuf in life is to make human beings who are pious and well behaved with good quality and worship. Those who enter in a stream of Sufism in filling their daily life are required to live simple, honest, istiqamah and tawadhu. The life behavior of Rasulullah SAW in his life history is a practical form of the Sufi way of life. So, the most important goal of Sufism is the birth of good morality and become a person who is beneficial to others. Application (application) Sufism in a modern life that starts from zuhud, wara, tawakkal, ridha

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