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 …