Tasawuf Falsafi about Ibnu 'Araby and Al-Jilli

CHAPTER I
INTRODUCTION


The chief aim of all Sufis is to seek the pleasing of God by working to restore within themselves the primordial state of fitra, described in the Qur'an and similar to the concept of Buddha nature. In this state nothing one does defies God, and all is undertaken by the single motivation of love of God. A secondary consequence of this is that the seeker may be led to abandon all notions of dualism or multiplicity, including a conception of an individual self, and to realize the Divine Unity.
In its early stages of development Sufism effectively referred to nothing more than the internalization of Islam. According to one perspective, it is directly from the Qur’an, constantly recited, meditated, and experienced, that Sufism proceeded, in its origin and its development. Others have held that Sufism is the strict emulation of the way of Muhammad, through which the heart's connection to the Divine is strengthened.
From the traditional Sufi point of view, the esoteric teachings of Sufism were transmitted from the Prophet Muhammad to those who had the capacity to acquire the direct experiential gnosis of God, which was passed on from teacher to student through the centuries. Bayazid Bastami was among the first theorists of Sufism; he concerned himself with fanā and baqā, the state of annihilating the self in the presence of the divine, accompanied by clarity concerning worldly phenomena derived from that perspective.
After passing Hallaj and Bayazid way in the divine God, will be continued by Ibn ‘Araby, described wahdat al-wujud and Al-Jilli, described insan kamil. Those subject will be explained in the next chapter.




CHAPTER II
TASAWUF FALSAFI


Tasawuf Falsafi is the Sufism that the combination teaching between mistics perspective and rational perspective, it is different than Tasawuf akhlaki, tasawuf akhlaki is used terminology of philosophy and also from many teaching were influence by beach formers.
At-Tafzani viewed that tasawuf falsafi is emerged since 6 century ago, although the formers were famous after. The cdombination between tasawuf ans philosophy are the reason that tasawuf teaching combined with outside of philosophy from Islam. Such as Greece, Persian, India and also Christiany, although of them, the tasawuf teaching is not lost from the original tasawuf teaching.
The signs of tasawuf falasafi are:
1. the indistinct teaching because of terms understanding by them, which are tasawquf teaching as this.
2. tasawuf falsafi can not be viewed as philosophy because the way of teaching are depend on feeling (dzauq).
There are formers of tasawuf falsafi: Ibn ‘Araby, Al-Jilli, Ibn Sabi’in, and Ibn Masarrah. For this chapter would be specialized explanation of Ibn ‘Araby and Al-Jilli.

A. IBN ‘ARABY
A. 1. The Biography
Ibn 'Arabī (Arabic: ابن عربي‎) (July 28, 1165 - November 10, 1240) was an Arab Sufi Muslim mystic and philosopher. His full name was Abū 'Abdullāh Muḥammad ibn 'Alī ibn Muḥammad ibn al-`Arabī al-Hāṭimī al-Ṭā'ī (أبو عبد الله محمد بن علي بن محمد بن العربي الحاتمي الطائي).
Ibn Arabi [[Ramadan (calendar 560 AH/July 28, 1165 CE, and his family moved to Seville when he was eight years old. In 1200 CE, at the age of thirty-five, he left Iberia for good, intending to make the hajj to Mecca. He lived in Mecca for some three years, where he began writing his Al-Futūḥāt al-Makkiyya (The Meccan Illuminations). In 1204, he left Mecca for Anatolia with Majd al-Dīn Isḥāq, whose son Ṣadr al-Dīn al-Qunawī (1210-1274) would be his most influential disciple.
In 1223, he settled in Damascus, where he lived the last seventeen years of his life. He died at the age of 76 on 22 Rabi' II 638 AH/November 10, 1240CE, and his tomb in Damascus is still an important place of pilgrimage.
A vastly prolific writer, Ibn 'Arabī is generally known as the prime exponent of the idea later known as Waḥdat al-Wujūd (literally Unity of Being), though he did not use this term in his writings. His emphasis was on the true potential of the human being and the path to realising that potential and becoming the perfect or complete man (al-insān al-kāmil).
Some 800 works are attributed to Ibn 'Arabā, although only some have been authenticated. Recent research suggests that over 100 of his works have survived in manuscript form, although most printed versions have not yet been critically edited and include many errors.
A. 2. His Teaching Of Tasawuf Falsafi
The main notable ideas of Ibn ‘Araby is about wahdat al-Wujud. The terminology of wahdat al-Wujud is from Ibn Taimiyah, that Ibn ‘Araby used this way. Ibn Taimiyah viewed that wahdat al-wujud is the equality between God and world. He viewed that the human being who believed it, they said that wujud is one and must be had by khaliq, and mumkin al-wujud is must be had by makhluq. They said that world shape is same as shape God. Nor differences from both.
From this sense, Ibn taimiyah viewed that the main teaching of Ibn ‘Araby is only from aspect of tasybih, he was not analyze from aspect tanzih. Nor different from both. Although there were differences between khaliq and shapes, both are see from the five senses and limited ratio in catching of true substances in unity it was correlate from Ibn ‘araby saying:
سبحان من أظهر الأشياء و هو عينها.
Ibn ‘Araby viewed that sense of world is sense of god, and God is the true of the world. Nor different, as qadim (khaliq) with new and one truth other or حدث (Makhluq). That statement sauited with his poem:
العبد رب و الرب عبد # ياليت شعوري
ان قلت عبد فذاك رب # أو قلت رب أنى يكلف.
Also he described in his poem, that wujud God as wujud world, and wujud God together with wujud world. Or it is mean pantheisme in west term:
فالحق خلق الوجه فاعتبروا # وليس خاقا بذاك الوجه فاذكروا
من يدر ماقلت لهم تخذل بصيرته # و ليس يدريه الا من له بصر
جمع و فرق فان العين واحد # و هي الكثيرة لا تبقى و لا تذر.
Wahdat al-wujud is unity of existence, this understanding is continous from hulul. This teaching was brought by Muhyidin Ibn ‘Araby.
J. Spencer Triminghan said that wahdat al-wujud is all things pre-exist and ideas in knowledge of God, whence they emanate and whither they ultimately return.
According to Concise encyclopaedia of Arabic Civilization the Arab East, wahdat al-wujud is unity of being is sublime union between the eternal essence or God with universe, His creation.
Also according to Encyclopaedia of religion and ethics, wahdat al-wujud is the unity of being hold that reality is one, that all apparent multiplicity is a mode of unity, and that the phenomenal is the ontward manifestation of the real.
Ibn ‘Araby changed nasut as khalq, than lahut as haqq. Both are two aspects in every things. Also both are can be ‘ard and jauhar.
R. A. Nicholson said in his book of the mystics of Islam, according to Ibn ‘Araby, the eternal and the phenomenal are two complementary aspects of the One, each of which is necessary to the other. The creatures are the external manifestation of the Creator, and man is God’s consciousness (sirr) as revealed in Creation.
Also R. A. Nicholson said:
But since owing to the limitations of his mind, can not think all objects of thought smultaneasly, and therefore expresses only a part of the divine consciousness, he is not entitled to say Ana ‘l-Haqq “I am God”. He is a reality, but not the Reality. We shall see that other Sufis Jalaludin Rami, for example_ in their ecstatis moments, at any rate, ignore this rather subtle distinction.
Ibn ‘Araby viewed that this phenomenal is mazhar from His names and His qualities, according to fushus al-hikam, Ibn “araby explain it in his poem:
و مالوجه الا واحد غيره # اذا أنت اعددت المرايا تعددا
Also to emphasize his argue, he used hadits qudsi:
كنت كنزا مخفيا فأحببت أن اعرف فخلفقت الخلق فبه عرفونى.
Other he took from verse:
ليس كمثله شيئ و هو السميع البصير.
From that verse, it mean that this verse has dualistis, tasybih and tanzih.
After concept wahdat al-wujud, from Ibn ‘Araby emerge concept Nur Muhammadiyah and wahdat al-adyan.
There are steps that sufi must be passed from:
- Tajalli
- Tanazul, dzat Allah from phenomenal of ma’ani to phenomenal of ta’ayyunal. The phenomena of arwah mujarrad.
- Tanazul, in realities of nafsiah.
- Tanazul, God in material idea but is not reality material (mitsal) or (khayal).
- The phenomena of material.
This world can not be separated from hakikat muhammadiyah. Ibn ‘Araby refused from the statement cretio ex nihilio. He said that nur muhammadiyah is the source of emanation. He ever that nur muhammadiyah can be Quthb and ruh al-khatam.
B. AL-JILLI
B. 1. The Biography
Abd al-Karim al-Jilli was born near Baghdad. A descendent of the great saint and founder of the Qadiri dervish order. ‘Abd al-Qadiral-Jailani, little has been few discovered about his life, save a few glimpses of spiritual autobiography revealed in hid writings, but it is known that he traveled in India and then lived for a time in the Yemen. He produced more than twenty books of which Universal man (al-Insan kamil) is the most celebrated. His teaching follows that of Muhyiddin Ibn ‘Araby of which it can be regarded as a systematic exposition, though expressed in a manner which is uniquely his own.
B. 2. His Teaching of Tasawuf
The main teaching of al-Jilli is insan kamil. He viewed that insane kamil is nuskhah or copy of God, as he said in hadits:
خاق الله ادم على صورة الرحمن.
God has qualities, also the Adam has qualities. As he took the example from Adam creation, Adam was create by God as insan kamil because in Adam there was in the names and qualities God.
Also Al-Jilli said other example, that God can not see Him self without shape Adam. Because adm as the mirror of God. It is Appropriate with this verse:
انا عرضنا الأمانة على السموات والأرض و الجبال فأبين أن يحملنها و أشفقن منها و حملها الانسان انه كان ظلوما جهولا (الأحزاب : ۷۲).
Also he said that every person able have al-kamal by al-Quwwah and al-Fi’il. He said that insane kamil as aflak al-wujud.
Titus Burckhardt Translated from the French by Angela Culme-Seymour abut universal man, and the main explanation is about ‘Abd al-Karim Jili and his Sufism.
Universal Man is an exposition of the appearances of Absolute Being as Essence, Names, Qualities and Divinity, and of the corresponding contemplative states in the path of Union.

This is far from being merely a theoretical matter. Jili writes: 'I will mention of all that only that which happened to me on my own journey to God; moreover, I recount nothing in this book, neither of myself nor of another, without my having tested it at the time when I travelled in God by the path of intuition and direct vision.'
Know that by 'essence' (adh-dhat) one means, in a general manner, that to which the Names (al-asma) and the Qualities (as-sifat) are attached by their principle (fi 'ayniha), and not by their (contingent) existence (fi wujudihah). Every Name and every quality attaches itself to a subjacent reality which, itself, is its essence.
As for existence (al-wujud), it has two degrees; it is the pure Being, in so far as Essence of Creator (al-bari), or the existence attained by nothingness, in so far as the relative essence of creatures.
By 'Essence of God' (dhat Allah) - exalted may He be! one means God Himself, that is to say That by which He is; God subsists in fact by Himself, and it is to this Divine Aseity (al-Huwiyah) that the Names of (Perfection) and the (Universal) Qualities essentially belong. One conceives, then, the Essence through every form (of idea) which flows logically from one of the meanings which It implies; I mean that every Quality which results from one of His attributes really belongs to Him; it is to the Essence - to its Being - that every Name implying an idea of perfection (kamal) is connected; now, the sum of the perfections includes infinity and therefore the impossibility to embrace It by intelligence, from which there results, on the one hand, that It is unknowable, and on the other that even that may be known, since it is impossible to be ignorant of it.
Have I learnt all, globally and distinctly,
Of Thine Essence, O Thou, in whom all Qualities are united?
Or is Thy Face too sublime for Thy Nature to be grasped?
I understand then that His Essence cannot be understood.
Far be it from Thee that anyone may fathom Thee, and far be it from Thee
That anyone ignore Thee, - Oh perplexity!
Know that the Essence of God The Supreme is the mystery (ghayb) of the Unity(al-ahadiyah) which every symbol expresses in a certain respect, without it being able to express It under many other respects. One conceives It then not by some rational idea, any more than one understands It by some conventional allusion (isharah); for one understands a thing only by virtue of a relation, which assigns to it a position, or by a negation, hence by its contrary; but, there is not, in all existence, a single relation which 'situates' the Essence, nor a single assignation which applies to It, consequently nothing that can deny It and nothing which is contrary to It. It is, for language, as if It did not exist, and in this respect It refuses human understanding. He who speaks becomes dumb before the Divine Essence, and he who is agitated becomes immobile; he who sees is dazzled. It is too noble to be conceived by the intelligences... It is too elevated for thoughts to grasp It. Its primordial foundation (kunh) is attained by no sentence of the science, nor by any silence that stills it; no limit, however fine and incommensurable it may be, embraces It.
The Holy Bird flew in the unlimited expanse of this empty atmosphere, exalting God by his totality in the air of the Supreme sphere; then he was ravished to the outside of existences and transpierced the Names and the Qualities by realisation (tahqiq) and direct vision ('iyan); then he glided around the zenith of non-existence (al-adam) after having traversed the expanses of becoming and of that which is before time (al-huduth wa-l-qidam); then he found Him necessarily, He Whose existence is not subject to doubt and Whose absence is by no means hidden. And when he wanted to return to the created world, he asked that a sign of recognition should be given him; and it was written on the wing of the dove: "Verily, oh Thou, talisman, who art neither quiddity nor name, nor shadow, nor contour, nor a spirit, nor body, nor quality, nor designation, nor sign, - to Thee belongs existence and non-existence (al-wujud wa-l-adam), and to Thee the becoming and that which is before time; - Thou art non-existent as Essence, existent in Thy Person (an-nafs), known by Thy grace, absent according to the species: Thou art as if Thou created only metaphors and as if Thou wert only as a manner of speech; Thou art the evidence of Thyself by the spontaneity of Thy language; I have just found Thee Living, Knowing, Willing, Mighty, Speaking, Listening and Seeing; I have embraced Beauty (al-jamal) and I have been transpierced by the Majesty (al-jalal); I have fathomed through Thyself the modes of the Infinite (al-kamal); as for that of which Thou hast drawn in affirming the existence of another than Thyself, it is not there, but Thy resplendent Beauty is perfect; and to whom are these words addressed, is it to Thee, is it to Me? O Thou who art absent there, we have found Thee here!"
Then there was written on the wing of the green bird, with the pen of ink of red sulphur (al-kibrit al-ahmar): In Truth, the Grandeur (al-azamah) is fire, the Science (al-ilm) is water and the Strength (al-quwwah) is air and the Wisdom (al-hikmah) is earth, elements through which is realised our Unique Essence (al jawhar al fard). There are two dimensions of this essence, of which the first is the non-beginning (al-azal) and the second the without-end (al-abad), and the two designations, of which the first is God (al-Haqq) and the second the creature (al-khalq), and two attributions, of which the first is eternity (al-qidam) and the second the becoming (al-huduth), and two names, of which the first is the Lord (ar-rabb) and the second the servant (al-'abd). It has two faces: the first is apparent (zahir), this is the world (dunya) and the second is interior (batin), this is the beyond (al-ukhra); and it has two principles (hukm): the first is the necessity (al-wujub) and the second the possibility (al-imkan); and it has two relationships: according to the first, it is absent for itself and existent for that which is other than itself, and according to the second, it is absent for that which is other than itself and existent for itself. There are two understandings of it (m'arifah), the first concerns primarily its necessary affirmation, then its negation; the second concerns firstly its negation, then its necessary affirmation. Its conception implies a point of error; for there are, in the symbols deviations and in the allusions misappropriations of their sense: Prudence to Thee, oh bird, in safekeeping this writing that another may not read it!"
And the bird did not cease to soar in the spheres, living in death, imperishable in annihilation; at last, spreading his wings he looked around, turned this way and that, but he saw nothing come out of its own self, nor go towards a nature which was foreign to its own; that the bird plunged into the ocean, that he came out again, that he drank of it, that he became drunk or that he desired still more, none but he spoke and nothing of him was missing. 'Absolute perfection' has become the expression which is applied really to him, for he does not grasp the limits of one of his Qualities; the Names of the Essence and the Divine Qualities belong to him by virtue of a real assimilation; there are no reins which govern it by the law of adequacy and of contradiction, he enjoys fully the possibilities inherent to his Qualities, and yet there is nothing which belongs to him entirely in its individual form; he possesses all the liberty to evolve in his place and his world and he is at the same time limited by his stations. He sees the perfection of his full moon really in his soul and he is mentally incapable because of the eclipse of his sun; he is ignorant of the thing while knowing it and he changes place while remaining in one place; the world the most intimately contained in his knowledge is that which he can prove the least; the most remote people on his road are the closest to him; his letter (harf) is not read and its meaning is not understood, is not seen...
Al-Jilli described, there are maqam that the Sufis must be passed it:
1. Islam, it’s based on five rukn, also the sufi must be understand and more felt.
2. Faith, believe to God and doing the basic of Islam
3. As-Shalah, the sufi get to higher level in worship with khauf and raja’ till get to nuqtah ilahiyah.
4. Ihsan, the sufi get to level of atsar names and God qualities, with istiqomah, inabah, zuhud, tawakal, ridha and ikhlas.
5. Syahadah, the sufi would be get level irodah which given by mahabbah toward God without anything.
6. Shiddiqiyah, the sufi get level hakikat ma’rifah after passing ilm al-yaqin, ‘ain al-yaqin and haqq al-yaqin. And also the can cath the ghaib and sirr of God till realize him self.
7. Qurbah, maqam that sufi maybe can be change his shape in the names and qualities of God.


A. The Meaning of Tasawuf and Irfani
Sufism (Arabic تصوف) is generally understood (تصوف) to be inner, mystical dimension of Islam. A practitioner of this tradition is generally known as sufi though some adherents, صوفى of the tradition reserve this term only for those practitioners who have attained the goals of the sufi tradition. Another name used for the sufi seeker is dervish.
Classical sufi scholars have defined Sufism as “a science whose objective is the operation of heart and turning it away from all else but God.” Alternatively, in the words of the renowned Darqawi sufi teacher Ahmad ibn Ajiba, “a science through which one can know how to travel into purify one’s inner self from filth, and beautify it with a variety of praiseworthy traits.
Etimology, Dargah aala Hazrat in Bareily India the lexical root of sufi is variously traced to صوف suf wool, referring either to the simple cloaks the early Muslim ascetics wore, or possibly to صفا safa “purity. The two were combined by al-Rudhabari who said, the sufi is the one who wears wool on top of purity.
Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam.
Asy-Syekh Muhammed Amin allKurd said:
التصوف هو علم يعرف به احوال النفس محمودها و مذمومها و كيفية تطهيرها من المذموم منها و تحليتها بالاتصاف بمحمودها و كيفية السلوك و السير الى الله تعالى و الفرار اليه.



Imam Al-Ghazali describes Abu Bakar Al-Kataany view, said:
التصوف خلق فمن زاد عليك بلخلق زاد عليك بالتصوف فالعباد اجابت نفوسهم الى لأعمال لأنهم يسلكون الى بعض الأخلاق لكونهم سلكوا بنور الايمان.
Also according to his book Raudatu Thalibin, Al-Ghazali said that Sufism is eating with has allowed, follow to morals, doing and command of prophet or his tradition. His Sufism teaching is base on holy Qur’an and prophet sunnit, and who doesn’t memorize the content of al-Qur’an and doesn’t write hadith, don’t to follow his teaching.
After I learned definitions of Sufism above I’d like to define of Sufism, is one’s perceptions, thoughts, and feelings, as well as one’s sense of self as gifts of God or, more precisely, as manifestations of God.
The meaning of tasawuf and irfan are used as synonym in Islamic world. We see from academic that irfan from the word urafa but every looking it from social mean to mutasawwifah. Different view from Imam Khomeni Qs, he viewed that irfan is relate to ma’rifat irfani. But tasawuf related to sair suluk (riyadha).
All sufi are urafa (jamak from arif) are they got the ontology of true knowledge. Knowledge is which makrifat nafs than got to makrifat rabb “man ‘arafa nafsahu fa qad ‘arafa rabbahu”.
As etymology irfan from Arabic language, it’s mean cognition and understanding. As terminology, according to Bergson intuition or irfan is vehicle to catch freedom and directly.
B. Tasawuf Irfani
According to me that Tasawuf Irfani is one tasawuf to know about God after passing ma’rifat. So that here, I would like give some main character who has big effect in this area learning. She was Rabia al-Adawiya.



a. The biography of Rabia Adawiya
She was born between 95 and 99 Hijri in Basra, Iraq. Much of her early life is narrated by Farid al-Din Attar. Many spiritual stories are associated with her and it is sometimes difficult to separate reality from legend. These tradition come from Farid al-Din Attar, a later Sufi saint and poet, who used earlier sources. Rabia herself did not leave any written works.
She was the forth daughter of her family and therefore named Rabia, meaning “fourth”. She was born free in poor but respected family.
According to Farid al-Din Attar, Rabia’s parents were so poor that there was no oil in house to light a lamp, nor a cioth even to wrap her with. Her mother asked her husband to borrow some oil from a neighbor, he had resolved in his life never to ask for anything from anyone except the Creator. He pretended to go to the neighbor’s door and returned home empty-handed.
In the night Muhammad appeared to him in a dream and told him “Your newly born daughter is a favorite of the Lord , and shall lead many Muslims to the right path. You should approach the Amir of Basra and present him with a letter in which should be written this message. You offer Durood to the Holy Prophet one hundred times every night and four hundred times every Thursday night. However, since fou failed to observe the rule last Thursday, as a penalty you must pay the bearer four hundred dinars.
Rabia’s father got up and went straight to the Amir with tears of joy rolling down his cheeks. The Amir was delighted on receiving the message, knowing that he was in the eyes of prophet. He distributed 1000 dinars to the poor and joyously paid 400 dinars to Rabia’s father to come to him whenever he required anything, as the Amir would benefit very much by the visit of such a soul dear to the Lord.
After the death of her father a famine overtook Basra and Rabia parted from her sisters. Legend has it that she was accompanying a caravan, which fell into the hands of robbers. The chief of the robbers took Rabia captive, and sold her in the market as a slave. The new master of Rabia used to take hard service from her.
She would pass the whole right in prayer, after she had finished her household jobs. She spent many of her days observing fast.
Once the master of the house got up in the middle of the night, and was attracted by the pathetic voice in which Rabia was praying to the Lord. She was entreating in these terms: “Lord! You know well that my keen desire is to carry out Your commandments and to serve Thee with all my heart, O loght of my eyes. If I were free I would pass the whole day and night in prayers. But what should I do when you have made me a slave of a human being?”.
At once the master felt that it was sacrilegious to keep such a saint in this service. He decided to serve her instead. In the morning he called her and told her his decision; he would serve her and she should dwell there as the mistress of the house. If she insted on leaving the house he was willing to free her from bondage.
She told him that she was willing to leave the house to carry on her worship in solitude. There are 23 masters granted and she left the house.
Rabia was in her early to mid eighties. When she died having followed the mystic way to the end. She believed she was continually united with her beloved. As she told her Sufi friends, “My beloved is always with me”. She died in Jerussalem vol 3, p. 10. col 1 who quotes Ibn Khalikan as his source.
b. The Doctrines of her tasawuf
Rabia binti Ismail al-Adawiya was famous by Rabiatul Adawiyah, she was big one Sufi in the time of Tabi’in Sufi’s (followers). She was pious and piety people, she often fast and worship to God, she has female members.
Before Hassan Basri built syuhud grade are khauf and raja’, know upgrade by Rabiatul Adawiya to divine love. The statement of her is true love more higher than khauf and raja’. Because true love has not hope for nothing only God.
She was the first to introduce the idea that God should be loved for God’s own sake, not out of fear … as earlier Sufis had done. She taught that repentance was a gift from God because no one could repent unless God had already excepted him and given him this gift of repentance. She taught that sinners must fear the punishment they deserved for their sins, but she also offered such sinners far more hope of Paradise than most she held to a higher ideal, worshipping God neither from fear of Hell nor from hope of Paradise. For she saw such self interst as unworthy of God’s servants; emotions like fear and hope were like veils…ie.hindrances to the vision of God Himself.
In her famous poems, she said about her syuhud only to God, for God, not to God because of hoping. She said that paradise and hell are the second problem after love, because love was big a luxury and unmeasured.
Her love divided into two grade;
1. love for missing, miss toward God because God had given life till she could mention God’s names.
2. Love because God has right and ready to receive her is love because testimonials of beautiful God (jamal) and biggest (jalal) whose opened hijab for her, and the aim from her is musyahadah with heart (qalb).
She described from her statement about her worship:
ﻤﺎﻋﺑﺪﺗﻪﺨﻮﻔﺎﻤﻦﻧﺎﺭﻩﻭﻻﻄﻤﻌﺎﻔﻰﺠﻧﺗﻪﻔﺎﻜﻭﻦﻜﺎﻷﺠﻴﺭﺍﻟﺴﻭﺀﻋﺒﺪﺗﻪﺤﺑﺎﻟﻪﻭﺷﻭﻗﺎﺇﻟﻴﻪ
Its mean from her paryer “ O Allah, if I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise but if I worship You for Your Own sake, grudge me not Your everlasting Beauty.
















CHAPTER III
ANALYSES


Islamic science source there are three: 1. wahyu/al-Qur’an (alwahy), 2. aql (reason, demonstration method, al-burhan), 3. Isyraq/alirfan (al-Mukasyafah, al-musyahadah). Irfani philosophy/tasawuf (al-Qur’an and al-Isyraq) is philosophy that uses fower of intuisi and wahyu (al-Qur’an) to look for truth of something. They always say it with ma’rifah. The ontology of irfani philosophy is something can not be seen by pentameter of indra, I mean the obyek of irfani philosophy is abstract of thing, and can not be to see material of something. The epistemology of irfani is intuitif, I mean experience of mystique (ilm al-huduri_ and al-Qur’an).
She was the first to introduce the idea that God should be loved for God’s own sake, not out of fear … as earlier Sufis had done. She taught that repentance was a gift from God because no one could repent unless God had already excepted him and given him this gift of repentance. She taught that sinners must fear the punishment they deserved for their sins, but she also offered such sinners far more hope of Paradise than most she held to a higher ideal, worshipping God neither from fear of Hell nor from hope of Paradise. For she saw such self interst as unworthy of God’s servants; emotions like fear and hope were like veils…ie.hindrances to the vision of God Himself.
















CHAPTER IV
SUMMARY


Every sufi has different way to success their tasawuf to get higher grade with propose to feel with beauty God, Began from time of sufi’s life from prophet self, friends (shohabat), followers (tabi’in), also from century to century. Finally they arrived till maqamat and higher of maqamat.
From this topic the main explanation is from Rabia al-Adawiyah, she is the first women who introduced about tasawuf, and he way to get God is from mahabbah. All of her worhip are depend on mahabbah, because with love she can catch God.