Theosophy Papers

MAQAMAT AND AHWAL

This paper was prepared to fulfill the assignment for the Theosophy course

Lecturer of Subjects:
Rois Imron Rosi, M.Pd.

Arranged by:
Rahmat Nur Latif( 210103110151)
Isti Munawwaroh( 210103110032)

IBTIDAIYAH MADRASAH TEACHER EDUCATION STUDY PROGRAM

FACULTY OF TARBYAH AND TEACHER SCIENCE
Maulana Malik Ibrahim State Islamic University, Malang
March, 2022
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 FOREWORD

By mentioning the name of Allah SWT, the most merciful and the most merciful, we would
like to express our gratitude for the presence of Allah SWT who has given us the blessing of being
physically and mentally healthy so that we can complete this paper on "Maqamat and Ahwal".
We have compiled this paper to the maximum extent and have received assistance from
various parties so as to facilitate the making of this paper.
Despite all that, we are fully aware that there are still shortcomings in terms of both
sentence structure and grammar. Therefore, with open arms we accept all suggestions and
criticisms from readers so that we can improve this paper according to existing provisions. Finally ,
we hope that this paper can provide benefits and inspiration for readers.

Writer

Malang, May 8, 2022

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 TABLE OF CONTENTS

Table of Contents
FOREWORD .............................................................................................................................2

Malang, May 8, 2022 .................................................................................................................2

TABLE OF CONTENTS ...........................................................................................................3

CHAPTER I ................................................................................................................................i

INTRODUCTION ......................................................................................................................i

A. Background ........................................................................................................................i

B. Problem Formulation .........................................................................................................i

C. Purpose of the Problem ......................................................................................................i

CHAPTER II ............................................................................................................................iii

DISCUSSION ...........................................................................................................................iii

A. Explain the meaning of Maqamat ....................................................................................iii

B. Definition of Awal ...........................................................................................................iv

C. Explain the levels of mahqamat ........................................................................................v

D. Kinds of Ahwal ................................................................................................................ix

CHAPTER III ...........................................................................................................................xi

CLOSING .................................................................................................................................xi

A. Conclusion .......................................................................................................................xi

B. Suggestion ........................................................................................................................xi

REFERENCES ........................................................................................................................xii

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 CHAPTER I
PRELIMINARY
A. Background
One of the goals of human life on this earth is to worship Allah SWT. In the human
soul there is a nature that will direct humans to positive things.
In every human being there are two different dimensions, namely the body that was born in a
state of fitrah. Fitrah here is not just clean from stains, but complete with natural potential that
is spiritual. With this potential, humans are given the trust to become kholifah fil ardhi and
play divine functions on earth.
If humans have in themselves the potential for goodness, nobility or perfection as a
provision for the caliph on earth, then how can this potential be developed and actualized?
There are many theories that talk about this, one of which is Sufism.
As has been lived by several great Sufi figures who lived their lives full of piety and
carried out several stations and were blessed with various things that made their lives full of
happiness both in this world and in the hereafter. They feel very close to His god.
Therefore, it is necessary for us to study Sufism along with maqamat and its
beginnings that must be taken by a Muslim to achieve a very noble position in the eyes of His
Lord.
Maqamat and Ahwal are an inseparable part of the teachings of Sufism. The contents
of Maqamat and Ahwal are entirely derived from the terms contained in the Qur'an. Both are
stages and mental states that must be passed by the salik (climbers to God) before reaching
spiritual perfection and complete closeness to the most perfect, Allah SWT.

B. Problem Formulation
1. Explain the meaning of Maqamat and Ahwal?
2. Explain the levels of Mahqamat?
3. Explain the various Ahwal?
C. Purpose of the Problem
1. Explain the meaning of Maqamat and Ahwal?
2. Explain the levels of Mahqamat?
3. Explain the division of Ahwal?

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 CHAPTER II
DISCUSSION
A. Explain the meaning of Maqamat
Maqamat is the plural form of maqam which means place or position. This term is
often used by Sufis. In Sufi terminology: The Mystical Language Of Islam, maqam is
translated as spiritual position 1. According to al-Qusyairi, what is meant by maqam is the
result of human effort with hard work and noble character possessed by God's servants who
can lead him to effort and guidance from all obligations. 2As for al-Sarraj defines it as a level
that will be obtained by a servant through a series of worship, mujahadah against lust and
heart disease, doing riyadhah, and focusing behavior and life only on Allah SWT. On the
other hand, al-Hujwiri defines it as the existence of a servant on the path to Allah who is filled
with spiritual obligations to achieve perfection.
The different forms of aqamat among the Sufis are due to the different spiritual
experiences that are felt and obtained by them after making long efforts for the ultimate goal
of being as close as possible to Allah SWT. In order to reach this end, the Sufis have to take a
long road consisting of stages known as maqam/maqamat.3
Regarding the number of stairs or maqamat, Sufi scholars have different opinions.
According to al-Qusyairi, there are 7 (seven) stations, the levels of which are: Repentance,
Wara', Zuhud, Tawakkal, Shabar, and finally Rida. 4While Muhammad Al-Kalazaby said that
there are ten maqamat, namely repentance, asceticism, patience, poverty, tawadlu, taqwa,
tawakal, pleasure, mahabbah, and makrifat.5 Al-Thusi has other formats, namely: Repentance,
Wara', Zuhud, Faqr, Shabar, Tawakkal and Rida. Meanwhile, al-Ghazali has the following
order: Repentance, Shabar, Gratitude, Raja', Khauf, Zuhud, Mahabbah, Asyiq, Unas, Rida.6
However, from the differences of opinion above, there are maqamat that they agree
on, namely repentance, Zuhud, wara, poor, patient, trusting, and contented. While tawadlu,
mahabbah, and makrifat by them are not agreed as maqamat.

1
Hasyim Muhammad, Dialogue Between Sufism and Psychology ( Yokyakarta: Offset Student Library 2002)
cet. First thing. 25
2
Hesti Zahrotunnisa , Maqamat and Ahwal (Bandung: 2016), p.3.
3
Rois Imron Rosi, Introduction to Islamic Theology and Sufism, (Malang: Madza Media:2022 ). pp. .115-116.
4
Al-Qusyairi. Treatise of Al-Qusyairiyah fi 'Ilm al-Tashawwuf , p. 49
5
Abuddin Nata. Sufism morality . (Jakarta: PT Raja Grafindo Persada, 2000) p 194
6
Ibid, p. 194
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B. Understanding Ahwal
Ahwal is the plural form of the thing that means the situation (the condition in
question is a spiritual state) experienced by the salik on the sidelines of the struggle to obtain
maqam. Some Sufism scholars liken ahwal and maqamat like the two sides of a coin that are
always in pairs. If maqamat is something that the salik strive for and strive for, then ahwal is a
gift given by Allah spontaneously. Like a gift, ahwal is a gift from Allah for the servant who
is on the way to get closer to him. In addition, some scholars have stated that maqamat is
silent while ahwal is dynamic.
There are scholars who argue that the Sufi sciences are knowledge of spiritual states,
and that these states are inherited from actions, and are only experienced by people whose
actions are right 7. The first step towards right action is to know the knowledge related to the
matter, namely valid regulations consisting of legal principles (fiqh) governing the ways of
praying, fasting and other religious duties, as well as knowing the sciences. social law that
regulates marriage, divorce, trade transactions, and other issues that affect human life, which
God has ordained and determined as obligatory things. All of these are sciences that can be
obtained by studying them; and it is the duty of man to seek this knowledge and its rules, as
long as he is able to seek to the limit of his human intellect, after he has acquired a thorough
foundation in religious knowledge and ways of understanding the Qur'an and sunnah.
Al-Ghazali as quoted by Azyumardi stated that when a person reaches a certain
station, he will get something under certain circumstances. It can also be obtained when a
person has reached the top of a station and as a sign to ascend to the next station . when
referring to the various opinions of the scholars above, it should be in the heart and only the
heart that has gone through the tazkiyah process will get it. In essence, it is a spiritual state of
a servant when his heart is pure and clean.8

C. Explain the levels of mahqamat

Sufi scholars divide maqamat into 7,8 to 10 levels. Al-Sarraj explained that maqamat
consists of 7 levels including:
1. Repentance
The first station that is important for living a Sufism-based life is repentance. The
understanding of repentance in language comes from the Arabic taba-yatubu-taubatan which
7
Asnawiyah, maqam and ahwal: meaning and essence in the ascent to God , ( Banda Aceh: 2014)'p.82.
8
Ibid, p.130
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means "return" and "repentance" 9. And according to the Big Indonesian Dictionary,
repentance means "to be aware and sorry for sins (wrong or evil actions) and intend to
improve behavior and actions ". While the meaning of repentance for Sufis is to ask
forgiveness for all sins accompanied by regret and make a solemn promise not to repeat the
sin and be accompanied by doing the virtues recommended by Allah.
Repentance according to Dzun Nun al-Misri is divided into three levels:
(1) people who repent from sin and evil
(2) those who repent from neglecting to remember Allah
(3) people who repent because they see goodness and obedience.
Of the three levels of repentance, what is meant as maqam in Sufism is an effort to
repent, because it feels inner pleasure. For ordinary people, repentance is done by reading
astagfirullah wa atubu ilaihi. Whereas for people who are khawash, repentance is done with
riyadhah and mujahadah in order to open the hijab that limits itself to Allah swt. This
repentance is carried out by the Sufis until they are able to reach a higher station. Another
case with Ibn Taymiyyah. He distinguishes repentance into two: obligatory repentance and
sunnah repentance. Compulsory repentance is repentance for regretting the act of leaving
obligatory things, or regret for doing unlawful things. Whereas sunnah repentance is
repentance because of regretting the act of leaving sunnah matters, or because of regretting
the act of doing makruh things. In connection with these two kinds of repentance, Ibn
Taymiyya explains the levels / degrees of people who repent into two, namely:
1. First, al-abrar al-muqtashidun (people who are devoted and middle), namely people
who perform the first type of repentance, namely obligatory repentance.
2. Second, as-sabiqun al-awwalun. They are people who perform the types of
obligatory repentance and sunnah repentance.
2. wara'
Wara' etymologically means to avoid or distance oneself. The basic understanding of
wara' is to avoid anything that is not good. But for the Sufis they mean that wara 'is leaving
everything that is not clear on the law, whether it is related to food, clothing or other matters.
Ibrahim bin Adham, for example, argued that wara 'is leaving everything that is still in doubt
and leaving luxuries. Sufis are people who are very careful in their actions. They do not want
to use or do something whose status and law are not clear, let alone something that is clearly
haram. Such an attitude of life is called wara'. Sufis always try to adorn themselves with wara'
9
Agung Dwi Harisandi et al, the morals of mahqamat and al-ahwal Sufism , (State Islamic University of North
Sumatra: 2018) p.5
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qualities because according to them a person who does not have wara' qualities will not feel
the pleasure of worship.
Al-Harowi, the author of the literary style of Sufism, Manazilus Sairin, suggests three
degrees of wara', namely: protecting oneself from evil by multiplying goodness, leaving
things that are permissible and keeping away from everything that turns away from Allah
SWT. The three degrees of wara' as mentioned by Al- Harowi above seem to be a continuous
effort of a servant to purify himself from things that can pollute the heart. Because, a dirty
heart is still believed to be the cause of the hijab between humans and Allah SWT.10
3. Zuhud
Zuhud is one of the conditions that must be owned by a Sufi. Zuhud literally means
not wanting worldly things. According to Harun Nasution, zuhud is a state of leaving the
world and living materially. In the view of the Sufis, the world and everything in it is the
source of all disobedience and evil that can distance oneself from God. Because a person's
desires, desires and passions have the potential to make worldly luxury and pleasure the goal
of his life, thus turning him away from God. According to Al-Junaidi quoted by Hasyim
Muhammad as saying that, zuhud is an empty hand from possession and an empty heart from
seeking.
People who are zuhud prioritize or pursue the happiness of living in an eternal and
eternal hereafter, rather than pursuing a mortal and temporary world life. Allah says:

..... ‫ل‬
ٌ ‫لِي‬ ‫ا ۡل َحيَ ٰو ِة لد ُّۡنيَا ٱأۡل ٓ ِخ َر ِة اَّل‬
Even though the enjoyment of life in this world (compared to the life) of the hereafter is only
a little (Surah Al-Taubah: 38)
ُ‫أۡل ٓ ِخ َرة‬
While the hereafter is better and more eternal (Surah Al-A'la: 17)
People who have such a view will not sacrifice their happiness in the hereafter just to
pursue worldly pursuits. The attitude of zuhud is an attitude that must be taken by a Sufi.
4. Faqr
Faqr in the concept of Sufism does not mean having nothing. But Faqr here means always feel
the need to Allah SWT. in the Sufi view of the poor is not asking for more than what we
already have and not asking for sustenance except just to be able to carry out obligations.
Don't ask even though we don't have it, if it's given it's accepted. Don't ask but don't refuse.
Fethullah Gulen means that poverty is awareness of the need for Allah alone and living in
10
Ibid, p . 121.
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awareness of the sufficiency of creatures. Yahya bin Mu'adz when asked about the nature of
poverty he replied that one does not need anything other than Allah, and the sign of poverty is
the absence of property.
5. Shabr
The next stage is patience, Patience means steadfastness. In terminology, patience is a state of
the soul that is sturdy, stable and consequential in the establishment. Whereas in the view of
Dzun Nun al-Misri, patience means distancing yourself from things that are contrary to God's
will, staying calm when you get trials and showing enough attitude, even though you are
actually in a state of disobedience. Based on the above understanding, patience is closely
related to self-control, attitude control and emotional control. Therefore, patients cannot be
realized just like that but must go through earnest practice. which is defined by al-Kalabadzi
as the hope of a servant regarding happiness to Allah SWT. Patience is the path to happiness.
This patience requires a hard and unyielding effort, requires a long time and a careful attitude
So there is a Sufi expression about this; “A patient person is patient until patience is attained;
so he asked to be patient, saying; O you who are patient, be patient.” a; O you who are patient,
be patient.” According to Ibn 'Athaillah, in the state of patience, a Sufi person will always try
to stay away from something that is not liked by Allah SWT, which includes the attitude of
regulating something that has been arranged by Allah SWT. According to Ibn 'Athaillah, there
are several kinds of patience: patience with what is forbidden, patience with what is
obligatory, and patience with His arrangements and choices, and patience with desires that are
contrary to Allah's arrangements. 36 Patience, which is forbidden, a person is faced with sins
that bring short benefits, such as acts of corruption that are rife at this time. Compulsory
patience applies when a person patiently performs the obligation of prayer or other
obligations. Patience with Allah SWT's arrangement occurs when a person finds that the
destiny determined by Allah SWT is not in accordance with his expectations. And the last is
patient with lustful desires which are contrary to the rules of Allah SWT.
6. Tawakkal

Tawakkal actually means surrender. More literally, tawakkal means purifying the
human heart so that it is not bound by anything other than Allah SWT. Literally,
According to Sahal bin Abdullah that initially tawakkal is when a servant before Allah
is like a carcass in front of the one who bathes him, he follows as he pleases who
bathes, cannot move and act. Hamdun al-Qashshar said tawakkal is to cling to Allah.

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Al-Qusyairi further said that tawakkal's place in the heart, and the onset of movement in
action do not change the tawakkal contained in the heart. This happened after the servant
believed that all provisions were based only on God's terms.
Al-Junaid stated that the essence of tawakal is to feel that the presence and absence
of something is solely the will and power of Allah SWT, and because of Allah SWT
something exists. Shaykh Sahal added that every situation has a front side and a back side
except for tawakkal, because actually tawakkal only has a front side and does not have a back
side. That is, a person should put their trust only because of Allah SWT and nothing else.
Furthermore, the deepest core that tawakkal is to leave all efforts that are not for Allah SWT.
Meanwhile, Ibn 'Athaillah defines tawakkal as an attitude that surrenders control to Allah
SWT and relies on all matters to Him. So that at this station, someone will not interfere and
surrender to all His provisions. However, Ibn 'Athaillah does not mean advocating Jabariyah
ideology, but he distinguishes the part that is the responsibility of the servant and the
responsibility of Allah SWT. This state of tawakal has a close relationship with the station
above which is the maqam ar-rida.11
7. Rida
Rida means being willing to accept whatever God has determined and ordained for him. Their
willingness to accept is solely because of God. 12
People who already have the nature of
"pleasure" will not be easily confused or disappointed by the sacrifices they have experienced,
do not feel sorry in their life of lack, are not jealous of the advantages that have been obtained
by others, because they firmly hold on to the aqidah related to making up and qadhar, all of
which are from God. In other literature, pleasure is peace of mind and peace of mind against
the provisions and destiny of Allah SWT. and the ability to deal with it steadfastly, including
the suffering, sorrow, and difficulties that arise from it that are felt by the soul . Ibn Ujaibah
said that pleasure is accepting destruction with a smiling face, or a happy heart when a
decision occurs, or not being picky about what Allah has arranged and decreed, or being
generous and not denying anything that comes from Allah.
D. Kinds of Ahwal
The scholars give various opinions regarding the division of ahwal. The majority said that
there were 6 kinds of ahwal, namely muraqabah, khauf, raja', syauq, mahabbah, tuma'ninah,
musyahadah, and yaqin. In this paper, we will describe three types of beginnings, including:
1. Muraqabah
11
Ibnu Farhan, the concept of maqamat and ahwal in the perspective of the Sufis , 2016, pp. .167-168.
12
Arrasyid, Sufism concepts and their relevance in life, p.54 .
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 According to Imam al-Qusyairy an Naisabury, in muraqabah language is observing
the goal. Meanwhile, in terminology, muraqabah is the belief of a Sufi with his heart that
Allah SWT. observes him in motion and in silence so as to make him observe his work and
laws.
Meanwhile, according to Abu Nasrh as-Sarraj muraqabah is the knowledge and
belief of a servant, that Allah SWT. always Seeing what is in his heart and conscience and
All-Knowing. So, in this condition, he continues to research and correct reproachful thoughts
or despicable thoughts that will only preoccupy the heart so that it forgets to remember its
Lord .
2. Khauf
Khauf in Sufism is the presence of a feeling of fear in a salik (one who goes to God) because
he is haunted by feelings of sin and threats that will befall him. A person who is in khauf will
feel more afraid of himself, as he is afraid of his enemy. When khauf approached him, he felt
peaceful and calm because his heart condition was getting closer to God.36 Al-Junaid was
once asked about fear he replied, "fear is a beating in every breath." Dzun Nuun al-Mishri
also commented on fear, "people will stay on the road as long as fear is not uprooted from
their hearts, because if it has been lost from their hearts, they will go astray." As for Hatim al-
Asham also explained, "Everything has its adornment and the adornment of worship is fear.
The sign of fear is limiting. Thus, khauf is a spiritual condition in which a Sufi is afraid that
Allah will not look at him so that he will draw closer to Him.
3. King' (hope)
In Arabic the word hope is sometimes translated as raja' and tamanni. The scholars'
distinguish the meaning of the two, raja' is interpreted as a hope that is accompanied by an
effort to get it. Tamanni is interpreted as hope accompanied by laziness and without effort.
Raja' or hope is to notice goodness and hope to achieve it, see the various forms of
tenderness and favors of Allah, and fill oneself with hope for the future and live to achieve
that hope.
The king' demands three things, namely:
(1) Love for what is expected.
(2) Fear of losing hope.
(3) Strive to achieve it.
Raja' is divided into three levels: first, hope in Allah (fillah). Second, hope for the breadth of
Allah's mercy. Third, hope for Allah's reward.

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 CHAPTER III
CLOSING
A. Conclusion
Maqamat and Ahwal are an inseparable part of the teachings of Sufism. The contents
of Maqamat and Ahwal are entirely derived from the terms contained in the Qur'an. Both are
stages and mental states that must be passed by the salik (climbers to God) before reaching
spiritual perfection and complete closeness to the most perfect, Allah SWT.
B. Suggestion
We realize that this paper contains many errors and is far from perfect, therefore we
sincerely hope for criticism and suggestions regarding the discussion of the paper above.

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 BIBLIOGRAPHY

Muhammad Hasyim, Dialogue Between Sufism and Psychology, Yogyakarta : Offset

Student Library 2002.
Zahrotunnisa Hesti (2016) , Maqamat and Ahwal , Bandung.
Rosi Imron Rois (2022), Introduction to Islamic Theology and Sufism, (Malang: Madza
Media)

Al-Qusyairi. Treatise of Al-Qusyairiyah fi 'Ilm al-Tashawwuf .

Nata Abuddin (2000) . Sufism morality . Jakarta: PT Raja Grafindo Persada, .

Dwi Harisandi Agung et al( 2018), the morals of Sufism mahqamat and al-ahwal , State
Islamic University of North Sumatra.
Asnawiyah (2014), maqam and ahwal: meaning and essence in the ascent to god , Banda
Aceh.
Farhan Ibnu ( 2016), the concept of maqamat and ahwal in the perspective of the Sufis .

Arrasyid, the concepts of Sufism and their relevance in life.

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