Biarkan Hatimu Bicara! Al Farq Bayn al-Sadr, wa al Qalb, wa al-lubb Al- Hakim al-Tirmidzi ( 205-320)

By DR. Aji Hoesodo

Menarik untuk disimak pesan Rasululah saw yang mengatakan “ Istafti Qalbak, mintalah fatwa pada hatimu “

Kebaikan adalah sesuatu yang membuat hatimu tenang dan keburukan adalah sesuatu yang membuat hatimu gelisah “ jadi disini hati menjadi tempat bertanya bagi kita kala harus memutuskan sesuatu yang penting. Hati sebagai sumber cahaya batiniah, inspirasi, kreativitas dan belas kasih.

Dalam hadis lain disebutkan bahwa kualitas seseorang ditentukan hati pula “ Hati bagaikan raja, dan hati memiliki bala tentara, bila raja itu baik, maka baiklah seluruh bala tentaranya. Dan kalau hati itu rusak, maka rusaklah seluruh bala tentaranya. ( Kanzul Ummal, hadis ke 1205)

Menurut al-Tirmidzi, hati memilik empat stasiun: dada (shard),hati(qalb), hati lebih dalam (fu’ad) dan inti-hati-terdalam (lubb). Keempat stasiun ini saling bersusunan bagaikan sekumpulan lingkaran. Dada adalah lingkaran terluarnya, hati dan hati-lebih dalam berada pada kedua lingkaran tengah,sedangkan inti hati terletak di pusat lingkaran.

Adapun diskripsi dari masing-masing stasiun secara umum diterangkan sebagai berikut :

Dada(Shadr)

Cahaya islam, muslim, pengetahuan tentang tindakan yang benar,Nafs Ammarah Tirani atau memerintahkan kepada keburukan.

Hati(Qalb)

Cahaya iman, mukmin, pengetahuan batiniah, Nafs Lawwamah penuh penyesalan.

Hati-lebih-dalam (Fu’ad)

Cahaya makrifat, Arif (ahli makrifat), penglihatan batiniah, Nafs Mulhamah terilhami

Inti-hati-terdalam (lubb)

Cahaya tauhid, Muahhid (ahli tauhid), sikap illahiah, Nafs Muthma’innah tenteram.

Ketika mata hati terbuka, kita dapat melihat kenyataan yang tersembunyi di balik penampakan luar dunia ini.

Ketika telinga hati terbuka, kita mampu mendengar kebenaran yang tersembunyi dibalik kata-kata yang terucap. Melalui hati yang terbuka, system saraf kita dapat menyesuaikan diri dengan system saraf orang lain, sehingga kita mengetahui apa yang mereka pikirkan dan bagaimana mereka akan bersikap

Untuk mengetahui empat stasiun hati ini, marilah kita liat seperti apa stasiun-stasiun hati ini dan dalil-dalil yang mendukungnya.

Relation of Mysticism and Sharia | DR. Aji Hoesodo

All praises are due to Allah. We praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil in our souls and from our wrong actions. Whoever Allah guides, no one can mislead. And whomever Allah misguides, no one can guide. I testify that there is none worthy of worship except Allah. He is One, having no partner. And I testify that Muhammad is His servant and messenger. May Allah bless him and give him peace, with his family and Companions. Verily the best speech is the Book of Allah. And the best guidance is the guidance of Muhammad (sallallahu alaihi wa sallam).

With this opening invocation, I turn my attention to Tasawwuf – a realm of the Islamic sciences that is easily misunderstood without qualified instruction. Any discussion and/or comments on Tasawwuf must be backed by the knowledge of scholars in this field. Tasawwuf is one of the several Islamic sciences (ulum). The essence of Tasawwuf is purely Islamic. To make this point, I will, in sha Allah, limit myself to reproducing opinions of scholars and taking extracts from several authentic sources.

I begin with a description of Tasawwuf in a recently published comprehensive work on Islam, The Oxford Encyclopedia of the Modern Islamic World, edited by Professor John L. Esposito, Oxford University Press, Oxford, May 1995, 4 vols.: “in a broad sense, Sufism can be described as the interiorization and intensification of Islamic faith and practice. The original sense of sufi seems to have been ‘one who wears wool.’ By the eighth century the word was sometimes applied to Muslims whose ascetic inclinations led them to wear coarse and uncomfortable woolen garments. Gradually it came to designate a group who differentiated themselves from others by emphasis on certain specific teachings and practices of the Quran and the sunnah. By the ninth century the gerund form tasawwuf, literally ‘being a sufi’ or ’sufism,’ was adopted by representatives of this group as their appropriate designation.

Relation of Mysticism and Transcendent Philosophy | DR. Aji Hoesodo

Mystical philosophy has an intimate connection with the mainstream of Islamic philosophy. It consists of several main strands, ranging from Isma’ili thought to the metaphysics of al-Ghazali and Ibn al-’Arabi, and with a continuing powerful presence in the contemporary Islamic world. Although mystical thinkers were aware that they were advocating an approach to thinking and knowledge which differed from much of the Peripatetic tradition, they constructed a systematic approach which was often continuous with that tradition. On the whole they emphasized the role of intellectual intuition in our approach to understanding reality, and sought to show how such an understanding might be put on a solid conceptual basis. The ideas that they created were designed to throw light on the nature of the inner sense of Islam.

1. Mystical philosophy as Islamic philosophy

It is important at the outset to ask what is meant by mystical philosophy in the context of the Islamic philosophical tradition. The term in Arabic …

Terjemahan Al-Quran

Terjemahan al-Quran dalam bentuk microsoft excel.  Mudah-mudahan berguna.

File dalam format MS Excel dapat didownload di

http://rapidshare.com/files/163634262/Indeks_Quran.xls

Determinisme dan Freewill (Keterpaksaan dan Kehendak Bebas) | DR.AJI HOESODO

Dalam ilmu teologi islam kita akan jumpai dua paham yang sangat dominan dalam kehidupan sehari-hari. Dimana paham itu bermuara pada hal-hal tindakan yang dilandasi, apakah ini semua didasarkan pada semua itu karena ketentuan Tuhan semata, dimana manusia hanya menjalani selanjutnya. Atau factor iktiar manusia punya kehendak bebas untuk mengubah nasibnya. Semua pendapat itu bermuara pada dua aliran besar yang disebut Determinasi yang diikuti oleh penganutnya yang disebut kaum jabariah. Sedangkan Aliran Qadariah adalah pendukung utama dari paham kehendak bebas.

Untuk mengkaji kedua aliran ini mari kita lihat dalil-dali apa yang mendasari masing-masing paham ini.

Dalil-dalil yang menyokong aliran Jabariyah antara lain adalah

“Tiada suatu bencanapun yang menimpa di bumi dan (tidak pula) pada dirimu sendiri melainkan telah tertulis dalam Kitab (Lauhul Mahfuzh) sebelum kami menciptakannya. (Al Hadiid 22)”

“Bukanlah engkau yang melontar ketika engkau melontar (musuh), tetapi Allahlah yang melontar (mereka) (Al Anfal 17)”

“Tidak engkau menghendaki, kecuali Allah menghendaki, sesungguhnya Allah maha mengetahui dan bjaksana (Al Insan 30)”

“Jika kami menghendaki sesuatu, kami bersabda “Terjadilah“, maka ia pun terjadilah (An Nahl 40)

Adapun dalil-dalil yang menokong aliran Qadariah adalah sebagai berikut :

“Dan Katakanlah : “Kebenaran itu datangnya dari Tuhanmu; Maka barangsiapa yang ingin ( beriman ) hendaklah ia beriman, dan barangsiapa yang ingin ( kafir ) Biarlah ia kafir ( Al Kahfi 29 )”

“Perbuatlah apa yang kamu kehendaki, sesungguhnya dia Maha Melihat apa yang kamu kerjakan.“

“Sesungguhnya Allah tidak merobah keadaan sesuatu kaum sehingga mereka merobah keadaan yang ada pada diri mereka sendiri (Ar Ra’ad 11)”

KEBESARAN ALLAH

“Kami akan memperlihatkan kepada mereka tanda-tanda (kekuasaan) Kami di segala wilayah bumi dan pada diri mereka sendiri, hingga jelas bagi mereka bahwa Al-Quran itu adalah benar. Tiadakah cukup bahwa
sesungguhnya Tuhanmu menjadi saksi atas segala sesuatu?” [QS. Al- Fushshilat]

Gambar lainnya bisa dilihat di http://www.islamcan.com/miracles/index.shtml?

LEBAH YANG MENULIS “ALLAHU”
(Those who are familiar with Arabic will easily be able to identify what this beehive spells – “Allahu”)

Akan terlihat dengan jelas lafal “Allah” pada batu permata tersebut bila disinari dengan cahaya

Mawar Merah di Angkasa
“Selain itu (sungguh ngeri) ketika langit pecah belah lalu menjadilah ia mawar merah, berkilat seperti minyak” (Ar-Rahman: 37)

Gambar di atas adalah gambar ledakan bintang di angkasa yang diperoleh NASA dengan Teleskop yang sangat canggih.  Kejadian tersebut membuktikan kebenaran Al-Quran yang diturunkan 14 abad yang lalu pada surah Ar-Rahman di atas

POHON YANG SEDANG RUKU
This is a recently discovered phenomenon in a forest near Sidney. As you can see, the bottom half of the tree trunk is bowed in such a way that it resembles a person in a posture of Islamic prayer – the ‘ruku’. Looking closer you can see the ‘hands’ resting on the knees. the most amazing thing is that the ‘man’ is directly facing the Kaaba, Mecca which is the direction Muslims all over the world face when in prayer.

Sesungguhnya ALLAH Maha berkuasa dan dapat menjadikan apa saja yang pernah ataupun tidak pernah terfikir oleh manusia.Ini merupakan keajaiban alam ciptaan ALLAH.

THE FISH TESTIFIES THE PROPHET (S.A.W)
The story of the fish began when Mr. Goerge Wehbi, a Christian Lebanese, was practicing his fishing hobby, in Dakar Senegal (the Capital of West Africa). He caught many fish. When the went home his wife saw among them a strange fish about 50cm length, with some arabic writing on it. He took it to Sheikh al-Zein, who read clearly what was writen in a natural way. That could not be done by a human being, but rather a Godly Creation which the fish was born with. He read “God’s Servant” on its belly and “Muhammad” near its head, and “His Messenger” on its tail

LAA ILAA HA ILLALLAH WRITEN IN BRANCHES
One brother on Germany wrote and sent this photo. “The branches clearly say in Arabic that- There is no god but Allah. This is said to be a scene on a piece of cultivated farmland in Germany. Many Germans have been said to have embraced Islam upon seeing this miraculous sight and that the German government put steel fences around the part of the farm to prevent people from visiting and witnessing this miraculous site”

Lapadz “Allah” yang terbentuk di telingan seorang bayi

Awan yang membentuk Lapadz “Allah”, kejadian ini diabadikan oleh seseorang di Mekkah

MEKKAH BERKILAU –Ini adalah hasil pencitraan dari IKONOS Satelite milik Space Imaging Inc, AS. Masjidil Haram yang ‘diintai’ oleh AS pada 31 Oktober 1999 itu menampilkan fenomena menakjubkan. Terlihat di gambar hanya bagian Masjidil Haram saja yang berkilau sementara bangunan di sekitarnya tampak lebih gelap. Subhanallah. (NASA Astronomy Picture of The Day) (sumber : http://www.spaceimaging.com/gallery/ioweek/archive/01-12-09/index.htm)

MOSQUE STILL STANDS AFTER EARTQUAKE IN TURKEY
A mosque still stands amidst the rubble of collapsed buildings in this aerial view of a neigborhood in the western Turkish town of Golcuk, 60 miles east of Istanbul, August 19, 1999. The death toll from western Turkey’s worst recorded eartquake surpassed 6,000, as hope waned of finding any of the thousands still missing under the mountains of rubble.

Menurut pemiliknya kalau dilihat dari dekat Gambar di bawah menunjukkan

kalimah “Lailahaillah” terbentuk pada seekor ikan

Dari berbagai sumber di internet

Saya Rela Menjadi Tongkat Ibu Sepanjang Hidupku

Hawa udara di Changchun, Tiongkok, sangatlah dingin. Li Yuanyuan memanggul sang ibu yang lumpuh kedua kakinya sambil menggendong putrinya yang berusia dua tahun buru-buru ke rumah sakit karena sang ibu terkena serangan jantung lagi. Orang-orang yang berlalu lalang di jalan memandang mereka bertiga dengan mata terbelalak, semua takjub melihat seorang wanita yang kelihatannya kurus lemah justru memiliki tenaga untuk memanggul satu orang sambil menggendong satu lagi…….

Menurut laporan “City Evening Post”, di pagi buta, 13 Pebruari 2008, Li Yuanyuan telah memakaikan baju bagi anak dan sang ibu yang baru sembuh dari sakitnya. Jam 10 pagi, Yuanyuan berjongkok di depan sang ibu, meletakkan kedua kaki ibu di pinggangnya lalu memanggul sang ibu, kemudian menggendong putrinya yang berdiri di atas tempat tidur.

Kedua tangan Yuanyuan dipakai untuk menyangga sang ibu, sedangkan sang ibu membantu merangkul cucunya mengitari leher Yuanyuan. Dengan cara inilah tiga orang tersebut saling berangkulan dengan susah payah keluar dari rumah sakit. Sang ibu telah lumpuh selama 21 tahun, selama 21 tahun itu pulalah Yuanyuan terbiasa memanggul sang ibu keluar masuk rumah sakit.

Ketika Yuanyuan berusia 7 tahun terjadilah sebuah kecelakaan lalu lintas yang benar-benar telah merubah kehidupannya. Karena kecelakaan ini ibunda mengalami kelumpuhan pada kedua kaki yang diperparah dengan menghilangnya sang ayah. Sejak saat itu, Yuanyuan menjadi tulang punggung rumah tangga. Karena tidak ada penghasilan Yuanyuan menghidupi keluarga dengan menjadi pemulung, uang hasil kerja kerasnya habis terpakai untuk mengurus sang ibu.

Rasa bakti Yuanyuan kepada orang tua sangat menyentuh hati para tetangga, banyak tetangga yang dengan sukarela memberi bantuan kepada sang ibu dan putrinya ini. Karena sepanjang tahun hanya mampu berebahan, otot kaki sang ibu sering kejang, sakitnya tak tertahankan.

Ada seorang tetangga yang berprofesi sebagai seorang dokter tradisional tua, setiap hari membantunya memberikan terapi akupunktur terhadap ibu Yuan-yuan, bahkan mengajarnya menggunakan teknik akupunktur sederhana. Sejak berusia 11 tahun sampai sekarang, Yuanyuan sudah dapat menggunakan teknik akupunktur untuk meringankan rasa sakit ibunya.

Tiga tahun yang lalu, Yuan-yuan menikah, setahun kemudian, Yuanyuan melahirkan seorang putri. Namun di mana pun dan kapan pun, Yuanyuan tidak pernah meninggalkan sang ibu, dia dan suaminya bersama-sama memikul tanggung jawab mengurus sang ibu.

Meskipun rumah tangganya tidak terbilang kaya, mereka sangatlah puas. Sang ibu berkata, terkenang masa 21 tahun ini meskipun penuh penderitaan, namun dia sangat puas, dia merasa diri-nya sama dengan orang tua lain yang juga telah menikmati kehangatan keluarga.

Bagi Yuanyuan, selama 21 tahun ini, dia merasa dirinya sangat bahagia, karena dia adalah seorang anak yang masih memiliki seorang ibu.

“Saya rela menjadi tongkat ibu sepanjang hidupku.……” (Dajiyuan/prm)

Source: Erabaru.or.id

Logic in Islamic Studies

DR. AJI HOESODO

 

 

Islamic logic was inspired primarily by Aristotle’s logical corpus, the Organon (which according to a late Greek taxonomy also included the Rhetoric and Poetics). Islamic authors were also familiar with some elements in Stoic logic and linguistic theory, and their logical sources included not only Aristotle’s own works but also the works of the late Greek Aristotelian commentators, the Isagog of Porphyry and the logical writings of Galen. However, most of the logical work of the Islamic philosophers remained squarely within the tradition of Aristotelian logic, and most of their writings in this area were in the form of commentaries on Aristotle.

 

For the Islamic philosophers, logic included not only the study of formal patterns of inference and their validity but also elements of the philosophy of language and even of epistemology and metaphysics. Because of territorial disputes with the Arabic grammarians, Islamic philosophers were very interested in working out the relationship between logic and language, and they devoted much discussion to the question of the subject matter and aims of logic in relation to reasoning and speech.

 

In the area of formal logical analysis, they elaborated upon the theory of terms, propositions and syllogisms as formulated in Aristotle’s Categories, De interpretatione and Prior Analytics. In the spirit of Aristotle, they considered the syllogism to be the form to which all rational argumentation could be reduced, and they regarded syllogistic theory as the focal point of logic. Even poetics was considered as a syllogistic art in some fashion by most of the major Islamic Aristotelians.

 

Since logic was viewed as an organon or instrument by which to acquire knowledge, logic in the Islamic world also incorporated a general theory of argumentation focused upon epistemological aims. This element of Islamic logic centred upon the theory of demonstration found in Aristotle’s Posterior Analytics, since demonstration was considered the ultimate goal sought by logic. Other elements of the theory of argumentation, such as dialectics and rhetoric, were viewed as secondary to demonstration, since it was held that these argument forms produced cognitive states inferior in certitude and stability to demonstration. The philosopher’s aim was ultimately to demonstrate necessary and certain truth; the use of dialectical and rhetorical arguments was accounted for as preparatory to demonstration, as defensive of its conclusions, or as aimed at communicating its results to a broader audience.

 

The subject matter and aims of logic

Rationality in Islam

DR. AJI HOESODO

THE MEANING OF RELIGION AND ITS RELATIONSHIP WITH REVELATION

Religion (din) is an all-round movement in the light of faith in Allah and a sense of responsibility for the formation of thought and belief, for the promotion of high principles of human morality for the establishment of good relations among members of the society and the elimination of every sort of undue discrimination. 

 

Religion. There is no doubt that each member of the human race is naturally drawn to his fellow-men and that in his life in society he acts in ways which are interrelated and interconnected. One cannot perform just any act in any place or after any other act. There is an order which must be observed.

 

There is, therefore, an order which governs the actions man performs in the journey of this life, an order against which his actions cannot rebel. In reality, these acts all originate from a distinct source. That source is man’s desire to possess a felicitous life, a life in which he can reach to the greatest extent possible the objects of his desire, and be gratified. Or, one could say that man wishes to provide in a more complete way for his needs in order to continue his existence.

 

This is why man continually conforms his actions to rules and laws either devised by himself or accepted from others, and why he selects a particular way of life for himself among all the other existing possibilities. He works in order to provide for his means of livelihood and expects his activities to be guided by laws and regulations that must be followed. In order to satisfy his sense of taste and overcome hunger and thirst, he eats and drinks, for he considers eating and drinking necessary for the continuation of his own happy existence. This rule could be multiplied by many other instances.

 

The totality of these fundamental beliefs concerning the nature of man and the Universe, and regulations in conformity with them which are applied to human life, is called religion (din). If there are divergences in these fundamental beliefs and regulations, they are called schools such as the Sunni and Shi’ite schools in Islam and the Nestorian in Christianity. We can therefore say that man, even if he does not believe in the Deity, can never be without religion if we recognize religion as a program for life based on firm belief. Religion can never be separated from life and is not simply a matter of ceremonial acts.

 

Divine revelation plays a very important role in the Muslim faith. While religious books of most faiths acknowledge their human author’s contribution to the divine text, the Qur’an claims to have been revealed word by word and letter by letter. The Qur’an is therefore, no doubt, a milestone in the development of revelation literature, and its authenticity is not seriously questioned Islam knows different forms and degrees of divine revelation. See for example.

 

Muslims believe that God revealed his final message to humanity through Muhammad ibn Abdullah (c. 570 – July 6, 632) via the angel Gabriel.  Muhammad is considered to have been God’s final prophet, the “Seal of the Prophets“. The revelations Muhammad preached form the holy book of Islam, the Qur’an. The Qur’an is believed to be the flawless final revelation of God to humanity, valid until the day of the Resurrection.

 

Muslims hold that the message of Islam – submission to the will of the one God – is the same as the message preached by all the messengers sent by God to humanity since Adam. From an Islamic point of view, Islam is the oldest of the monotheistic religions because it represents both the original and the final revelation of God to Abraham, Moses, Jesus, and Muhammad. Members of all sects of Islam believe that the Qur’an codifies the direct words of God.

 

According to Islamic traditions, Muhammad began receiving revelations from God (Arabic: ألله Allah) from the age of 40, delivered through the angel Gabriel over the last 23 years of his life. The content of these revelations, known as the Qur’an, was memorized and recorded by his followers and compiled into a single volume shortly after his death. The Qur’an, along with the details of Muhammad’s life as recounted by his biographers and his contemporaries, forms the basis of Islami.  Muslims do not regard him as the founder of a new religion but as the restorer of the original monotheistic faith of Adam, Abraham and other prophets whose messages had become misinterpreted or corrupted over time (only misinterpreted according to some).

 

the rationality or rationalization of religion

Men have long argued over the authority that human intellect has in relation to the Divine.

Acquiring Knowledge in Islamic Mysticism

DR. AJI HOESODO

Introduction

Knowledge can be acquired through reflection, unveiling, or scripture. The human subtle reality (al Latifat al-Insan-iyya), also called the “ soul “ (nafs), knows in a variety of modes are reason (‘aql) and heart (qalb). Aql, as shown by its root meaning, is that which limits the free and ties down the unconstricted.  Qalb means fluctuation, for the heart undergoes constant change and transmutation in keeping with the newer repeating self disclosures of God.

 

The Rational Faculty

Reason or the rational faculty is the fundamental power of the human soul. Spiritual being may also posses the faculty known as ‘aql, but then it might be more accurate to say that the spiritual being is itself a ‘aql. In such contexts, the word can be translated better as “intellect “is the luminous pole of creation., sometimes identified with Breath of Allah Merciful.