Negeri Salafy

Lurk PHENOMENON "JADZAB" "One out of consciousness in the world maqom Sufism" PROLOGUE Islam is the outward obedience. Compliance can not be improved without obedience inner. If not kemunafikanlah happens, inner obedience is faith into action embodied mind (qolbu) 1). Al-Qolbu there are two meanings, firstly that there is meat left chest which contains the black blood, exists in humans and animals. Secondly he is whispering Rabbaniyah Ruhaniyah who have links with this meat, this whisper that Allah knows and understands what can not be reached by fantasy and wishful thinking. if that referred to al-qolbu is the heart, surely it exists in every person. It is said that the whisper is like a king's heart and flesh and the kingdom is like a building, because if hubunganya like objects, surely can not be said, "And know that Allah limits between man and his heart" (Surat al-Anfal: 24) This is called mysticism. Sufism is the peak maqom religious teachings, namely Ihsan, Taqwa, self cleaning and absorption Tazkiyah Robbaniyah or divine attributes. In the world of Sufism or Islamic mysticism in the whole estuary ajaranya will culminate in the recognition and knowledge of God (Ma'rifatulloh), the Ulama Sufi demonstrates to followers how the way to go to go to God to achieve "wushul" of this thinking emerged various Thoriqoh flow range, including: a. Thariqot Qodiriyah by Shaykh Abdul Qadir Jilani was born 470 AH in Baghdad and died 561 AH (1164 AD) b. Tariqat Rifaiyyah by Sheikh Ahmad ibn Abul Hasan Arrifa "i died 570 AH (1175 AD) c. Syuhrowardiyyah by Sheikh Abil Hasan Ali al-Syuhrowardi, died 638 H (1240 AD) d. Syadziliyyah by Sheikh Abil Hasan Ali bin Abdullah bin Abdul-Jabbar Al-sadzily died 655 AH (1256 AD) e. Ahmadiyah2  by Sheikh Ahmad Al-Badawy, died 675 H (1276 AD) f. Mevlevi by Sheikh Maulana Jalaluddin Al-rumy died 672 AH (1273 AD) g. Naqsyabandiyah by Shaykh Muhammad Bahauddin Bukhory An-naqsyabandy. h. Ba'lawy Haddadiyah by Sheikh Abdullah bin Al-Hadad Alwi Al-hamdany, died 1095 H 3 . The teacher (Murshid) Tariqat who guided the pupils reach the essence of worship with the soul purification begins, emptied of all things, eliminate reprehensible morality (Takholli) and filled with noble morality (tajalli). Pupils (Salik), in making the trip thoriqohnya (seclusion) ranks second in the teachings of Sufism (Shari'ah, Tariqat, The Nature and Ma'rifat) which by the scholars is a manifestation of God's Word: It means: "And if they keep walking straight (honor / istiqomah) above the road, then we will really give them a drink (water) is fresh." (QS: Al-Jinn: 16) Suluk conducted by the salik form of exercise or riyadhoh set by the teacher (Murshid), and the teachers who control the development kerukhanian students. so that with the advancement of worship and ketaqwaannya level students can get closer to God. A person who is closer to Allah, Allah said: "He who walked toward the ME, I would run to him, any closer to an inch-KU, then I will close even one hour, who is approaching single hour, I will close as the breath in throat " As word of GOD; It means: "And We are nearer, but you should not see" (Surah: Al-waqi'ah: 85) After a salik close to GOD, then GOD will love him, he as a lover dijadikanlah HIS HIS and carers, but sometimes in the middle of his journey a person can be attracted by the glory of Light GOD that made him forget the self and its surroundings so that they appear nyeleneh behavior (Khowariqul Adah), which by the renowned scholar of Sufism as "JADZAB" from her behavior and words sometimes appear confusing and even harmful to others, because upacan containing miracle but bad such a bad effect on one's expression of prayer, and perhaps to make himself shunned for fear of people , or be considered a lunatic. Indeed, when examined within Sufism itself can be divided into three classifications, the first Falsafi Sufism, Sufism and Sufi Akhlaqi Amali, was JADZAB behavior can be classified in Sufism Falsafi. Examples of Sufi leader who experiencing such Jadzab world: Al-Husayn ibn Mansur al-Hallaj's famous with the lack sadaranya uacapan (Syatokhat) "Anal Haq" 4), or which occur in the land of Java with Sheikh Siti Jenar. REVIEW OF "definitive" Jadzab in Jadzaba-Arabic dictionary Yajdzibu-Jadzban () which means the interest, being the object or Maf'ul Majdzub () berkeramat madman. Unlike the crazy people are in Arabic dictionary Janna-Yajunnu-Jannan () means closed, medium-Junuunan Junna () means crazy, lost mind, and objects or maf'ul Majnuun meaning madman. The term Jadzab written by Imam Ahmad bin Muhammad bin Abdul Karim bin Athoillah Assakandari (658 H/1259 M -709 H/1309 M) in the book of Al-Khikam 5) It means: "Evidently the creature, on the existence of the names of GOD and by the names of any nature, and denganya the properties that the Essence of GOD, because mukhal (no sense) the nature of a stand-alone without the Essence, then the person who first Majdzub open (visible) by their perfection of essence GOD, then declined to see the properties of GOD, and declined also to see (back) to the names of GOD, so that the decline seen GOD artificial creature, instead of bottom-up Salik to the top, then top up to the beginning of salik majdzub people, and the beginning of the final salik majdzub person, but by no means the same in the sega thing, only sometimes met in the streets that one when it was climbing and the others are declining. " The existence of creatures of this nature show (prove) the existence of the names of GOD: Qoodir, Aliem, Hakiem, Muried and show the existence of nature: Qudrat, Iradat, Science and the definite nature of the essence GOD. Who's the nature of creatures (humans) there is a majdzub (ie opened by GOD and to the knowledge / know GOD) is not from GOD not from the bottom / public channels, and there is the usual way through from below and above the so-called people salik. And both of them during peak akhiranna not reached yet may be teachers who can be imitated. People majdzub if you do not know the way people and people salik salik if it is not until the summit is available (opened) for the majdzub .6  According to KH. Misbah bin Zainal Mustafa in translation Hikam also mentioned that people who can diberikedekatan to GOD that there are two kinds: namely Salik and Majdzub. Salik is the business trip can get closer to GOD reached ma "rifatulloh, by promoting and developing the faith by eliminating the disgraceful morality to replace it with an admirable character, as well as morals imaniyah atupun ijtimaiyyah (kemasarakatan) Majdzub that is, those drawn to the presence of GOD; with the will of GOD, without passing through the sequence of seclusion in tariqat. If salik to master the mind being unable to control majdzub sense because closed by Nur ilahiyyah, then sometimes majdzub often leave their religious obligations and, according syar'i innocent because like crazy. Medium majnun lost sense / mad because covered by Nur syayatiin. In syar'i people Jadzab and Majnun may have something in common sense and say that is lost as a lunatic, convicted together in the sense that the Shari'a is not obliged to run properly because lost their minds ('udzur). If GOD wants to improve majdzub then be given a sense of awareness. If salik begins to understand Af'al GOD GOD-asthma-asthma-The properties of GOD (Khayat, Science, Irodat, Qudrat, Same ', Basor, and Pen) - and then understand the Essence of GOD, so salik risen a little bit. Majdzub directly witnessed kesempuraan Essence GOD towards GOD properties kejadiyan-headed creature with asthma-asthma GOD, to change all makhluq.7) FIGURE philosophical Sufism (The experience Jadzab / ecstasy) 1. Abu Yazid Thaifur bin Isa Al-Butami born 188 AH, Abu Yazib said: "Goods saiapa know GOD then surely he is ascetic of all things that bother him" Abu Yazid menmbuhkan Kezuhudan deep love (Mahabbah) that immerses he drowned in kezuhudanya. In these circumstances he might receive ma'rifat essential: "I know GOD with GOD and I know other than GOD with Nur GOD" in this case then he reached maqom mortal: "He makes mad at myself that I die, then make me mad at - HIS and I live, I say to myself is the mortal mad and crazy you are baqa ". Later he united with God (Ittihad) in the utterance (Syathohat): "There is no god but I, I Glory, Glory to the Great I and I" 8). 2. Mughits Abul Al-Husayn ibn Mansur al-Khallaj Baiha born in Persia, he teaches that God has a nature Lahut and Nasut, so jga human. Through maqomat mortal man capable of the level of a level where humans have been able to eliminate nasutnya and meningkatlah lahut ang control at the core of life. such that it allows Khulul God in him, or dengtan In other words God incarnate to His servants who are elected through spirit. In accordance with ajaranya when he says "I was al-Khaq" he did not say but the spirit of God. mortal thinks there are three, first memfanakan all desire life, both memfanakan all your mind and eliminate (memfanakan) all the power of thought and consciousness. Then continue on mortal shape fusion al-mortal man becomes aware of the Godhead is soluble in hulul, conscious only of God 9). 3. Abu Bakr Muhammad ibn Arabi Muhidin Hatimi Al-Thai, born in Mursieh, southern Spain in 570 AH / 1165 AD, he explains, "Man, for God is an eye for eye, where the eye can see and be seen. This vision is likened to the view that he called man. With regard to human beings with God's love HER. Man's new ang, who melimpahm the bekekalan, the eternal. And if not Zahir Tuhanpada creature objects do not necessarily have the properties and asthma HIS. And when are we too enal on HIS know Him and through His tajalli we know the universe " The realization of this nature for Ibn Arabi is one jua.Segala something with dzauq Sufi form will view this as the existence of universals single "Al-Haq and Al-Khaliq was one". The process of occurrence and mortal baqo not be separated from tajalli Wahid Al-Haq, then this raises the concept of Ibn Arabi Wihdatul form (the merging between the creature with God) 10 4. In the treasure of Islam in Indonesia by Sheikh Stiti Jenar whose real name is Abdul Jalil, continuing the above theories with ajaranya "manunggaling Kawulo Gusti", perkatannya when picked up by delegates from the Sultanate of Demak "here there is no Siti Jenar, the weak brother Sheikh, there are no weak brother sheikh of Gusti Allah " He considers that all that exists in the world is dead, who live only God, humans are indeed going to live when he is dead "then life is temporary death. EPILOGUE All the teachings of both inner Dhohir or will not provide any benefit if it is not intended to expect closeness to GOD, and all efforts will be wasted if not accompanied by mental hygiene, the cleanliness of the human soul can be united with his Lord (the back) because we come from - HIS and will come back to him, according to the word of GOD; It means: "actually all belong to GOD, and true to His will all be back" It is God who is holy and will not unite with Tuhanya creatures that have not purify himself. Lords of the Sufi Sheikh Muhammad Abu Muhyidin Abdul Qadir Jilani ibn Abi Salih Dausat Janka, born 471 AH / 1077 AD d. 561 AH / 1166 AD 11), said: It means: "It will not be permitted (seated) side by side (with) the side of GOD Almighty except those who have rid themselves of various kinds of dirt (holy soul)." May we all willed by GOD to be a close, even closer than our own, and are led by Qudrat and Irodat GOD with HIS toward Ma'rifat Science Uluhiyyah, until tersinari by light Robbaniyyah, and immerse themselves in nature HIS Khayat. To GOD writer begged forgiveness for his shortcomings segaa and oversight, the scholars ask advice and criticism, in the hope that this bit of writing bermanfaan for writers and readers in general. Sholawat and hopefully shed greetings to the perfect human lover GOD, Muhammad bin Abdullah and their families and friends, that pull us under its flag.