3.2.2.1.

1 At Taubah
The ambition of repentance or Tauba is to establish a pathway towards Allah. At the most
minimal level, repentance acts as a request to ask for forgiveness for bodily sins. At the auxiliary
level, Tauba is conducted for the pardoning of transgressions like pride, riyā', and jealousy. At a
more elevated level, the purpose of repentance is to protect oneself from the influence of Satan
and rouse one’s soul with culpability. Lastly, the meaning of repentance is to regret the
carelessness of the psyche in recollecting Allah's All-powerful. Tauba at this level is a dismissal
of all that can get some distance from the path of the Almighty Allah.1, Al Misri is a terminology
in Sufism, categorizes individuals and atonement into three sections, specifically: (1) Individuals
who apologize for their wrongdoings and indecencies; (2) Individuals who feel remorse about
forgetting recollection of Allah; (3) Individuals who apologize because they see the courtesy and
acquiescence. 2

Moreover, Imam Al-Ghazali has grouped repentance into three stages. According to him,

the higher the level of repentance, the better the servant is. The stages are (1) forsaking evil of all

types and adopting righteousness for the fear of God; (2) Changing from a decent circumstance

to a superior circumstance which is called Inabah in the language of Sufism. (3) The sensation of

regret is done exclusively given submission and love for Allah, a thing referred to in the realm of

Sufism as Taubah.3

3.2.2.1.2 Khauf and Rajā'

The subsequent practice is Khauf and Rajā' which runs in equilibrium and impact one

another. Khauf is fear or anxiety. The raja' can be deciphered as an expectation that addresses a

positive behavior. Khauf is the anxiety of a servant exclusively for Allah, while the raja' or

optimism is a blissful sensation of heart trusting that something will be preferred and liked.

Hasan Al-Basri, a Sufi saint, was the first person to bring these teachings to the traits of Sufi

life.4 He explained that the meaning of fear or anxiety is a sensation that originates when people
1
Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia."
Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31-49.
2
Ibid
3
Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia."
Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31-49.
4
Gomes, Alberto, Heddy Shri Ahimsa-Putra, Fatimah Husein, and Irwan Abdullah. "Analisa." Journal of
Social Science and Religion 5, no. 02 (2020).
do wrong and forget about Allah Almighty. These behaviors are introspective and eternal in

which one is always anxious about the afterlife.5

3.2.2.1.3 Zuhd

Zuhd is by and large comprehended as a lack of interest in worldly things. There are three

stages of Zuhd. The first and lowermost stage is to be aloof oneself from worldly affairs to evade

punishment in the afterlife. Next is to separate from worldly things by assessing the reward in the

hereafter. Third, which is simultaneously the most elevated maqam (level), is to abandon the

world for adoration for Allah rather than His fear. Individuals who are at this most elevated level

will see everything, aside from Allah, has no significance. In its scope of history, the utilization

of this idea can be grouped into two sorts: zuhd as maqamand zuhd as Islamic ethics. Zuhd is

maqam, in which there is a dichotomy between the world and Allah. A perfect example is when

Hasan al-Basri reminded Caliph Umar ibn Abdul Aziz, "Be careful with the world. Like a snake

is a delicate touch yet has dangerous toxin." There are different translations of zuhd. As a general

term, zuhd can be deciphered as a disposition of departure from a feeling of reliance on common

life by prioritizing the afterlife.6

Related to the constraints of departure from the feeling of reliance, the Sufis conflict. Al-

Ghazali deciphered zuhd as the conduct of lessening connection to the world to then move away

with full mindfulness. While Al-Qusyairi deciphered zuhd as a demeanor of getting the fortune,

he acquired. Those who are rich do not feel pride or happiness in it. Similarly, those who are

poor don’t feel remorse. Contrarily, zuhd as Islamic ethics can be deciphered by accompanying

circumstances and conditions. The utilization of this kind of zuhd incorporates the conduct of the
5
Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia."
Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31-49.
6
Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia."
Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31-49.
researchers as currently referenced over, a response to the irregularity of social, political, and

financial encompassing them, that was once utilized for the versatility of the mass development.

Hence, the definition can fluctuate as indicated by the direction of the times. In this way, as per

Ulandari, an Islamic scholar, zuhd can appear as the lessons of futuwwa and al-ithsar.7

3.2.2.1.4 Fāqir

The literal interpretation of the fāqir stage is a needy, poor, and dignified person. According to
the Sufi outlook, the fāqir is content with what he already has. Do not request fortune aside from
just having the option to complete commitments. Not asking truly isn't in our own, if given isn't
acknowledged, not asking however not declining. In this manner, on a basic level, poor
demeanor is a progression of zuhd perspectives. When a servant spends an austere life solely to
self-discipline him in utilizing the amenities of Allah, he is cognizant that everything belongs to
Allah. Human beings must acknowledge that everything indeed belongs to Allah even if they are
living in better circumstances. This is the epitome of having a place preparing for the sālik in the
Sufi world to draw nearer to Allah Himself. 8

3.2.2.1.5 Al Ṣobru

Patience or Al Ṣobru is the capacity of an individual to compose himself whether he is

detested or admired. Patience means understanding that all that happens is the will of Allah

(irādat). Persistence is one of the basic mental perspectives of a Sufi. 9 Al-Ghazali stated that

tolerance is a state of the spirit that happens due to the support of strict lessons in controlling

interests. However, ar-Raghib al-Ashfihani stated that the connotation of patience can be

developed from the context of the situation. Confining “Turkish Sufi Organizations and the

Development of Islamic Education in Indonesia Firdaus Wajdi” 10

the possibility of al sobru is

known as jaza’ meaning worried or anxious. Saying harsh words is called hadza or ihdzar

7
Ibid
8
Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia."
Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31-49.
9
Ibid,
10
Ibid,
(angry/criticizing) and abstaining from saying such words is called kitman or silence. Therefore,

several words related to refraining from something are grouped as patience.11

3.2.2.1.6 Riḍa

Rida means to accept something with contentment that Allah has granted you. Contented

people can see the insights and goodness in the preliminaries given by the Almighty and don't be

biased against His arrangements. Additionally, he sees the significance and aptness in the

tribulations given by Allah so he does not wail. Ibn Ajibah states that happiness is to

acknowledge upsetting things with a bright smiling face. A servant happily accepts the qadha of

the Almighty and does not reject His decisions. Meaning of pleasure doesn't mean tolerating

everything that is happening to us and doing nothing to alter it. It simply means to strive to the

fullest to recognize and surrender our destiny to Allah. 12

3.2.2.1.7 Murāqabah

The adoption of an introspective attitude within oneself is known as Murāqabah.

Murāqabah and introspection are simultaneous terminologies. Murāqabah means to remain alert

to scrutinize any situation. In this way, people will understand the reality and will accept their

negligence. Self-scrutiny is a notable task and the vibrating mood is to dispose of the terrible

stains that have contaminated them. There could be no higher illustration than mindfulness. From

the outset, a Sufi is taught that he is never isolated from the regulation of Allah Almighty. His

life and its activities are based on becoming closer to Him. He is cognizant of the fact that Allah

is looking at him. This realization ultimately leads to introspection or Murāqabah.13

11
Ibid,
12
Kabbani, Muhammad Hisham, and Shaykh Muhammad Hisham Kabbani. "The Naqshbandi Sufi
tradition guidebook of daily practices and devotions." ISCA, 2004.
13
Lizzio, Ken. "Ritual and charisma in Naqshbandi Sufi mysticism." Anpere. net 1 (2007): 37.
 1.1.1.1 The Tasawuf ‘Amali

The emphasis of Sufi teachings is to be on the mystical path toward the almighty. That is

why it is called Tasawuf ‘Amali. The meaning of ‘Amali' is a kind of task that collectively forms

a behavior towards a mystical journey known as tarīqah. Such tarīqah comprises murshids or

shykh and students and a kind of custodianship. Moreover, the assemblage extends the

familiarity of cognizance of lust to awareness of the soul that is currently essentially higher. In

the Tasawuf 'Amali, there are four stages that will be passed are as per the following:

3.2.2.2.1 Sharīʿah

Sharīʿah is characterized as the nature of formal birth rehearses that have been laid out in

strict lessons through the Qur'an and Sunnah. Those who wish to enter Sufism must dominate the

features of Sharīʿah. It is also incumbent for them to keep practicing both compulsory and

Sunnah aspects of Sharīʿah. According to Al- Thusi in al-Luma', Sharīʿah is a scientific term that

has two meanings the dirāyah and riwāyah in which there are practices of bath and body. When

Sharīʿah is explained as riwāyah, it means that academic information about all types of laws of

physical science or fiqh is being questioned. While the Sharīʿah in the implication is arranged is

the internal importance of science or the characteristic significance of Fiqh. A person who is

passing through the phases of Sufism and approaching Allah is known as a Sālik and he can't

attain inner information without practicing outward practices completely.14

3.2.2.2.2 Tarīqah

Sufis deciphered the tarīqah as a set of moral values until fourth-century Hijri. This

tarīqah developed as the basis of Sufism in which soul and morals were directed. A servant must

follow a system that is based on practices that are established by the religion and they are
14
Lizzio, Ken. "Ritual and charisma in Naqshbandi Sufi mysticism." Anpere. net 1 (2007): 37.
conducted because one wants to attain the adoration of Allah and is doing this due to his

devotion towards Allah and wants to meet him. That is the meaning of tarīqah which means

journey towards Allah and it has a similar meaning in shariah or inner practice in confluence

with the practice of birth. that is why certain rules have been laid out to conduct exterior

provisions to transport the traveler to their destination that are to find nature. Such rules were

laid out in steps and there was a need for a certain obligation to these rules. These compositions

were called al-maqāmat and al-ahwāl. They comprise all the internal and external practices in

their best form and are known as Tasawuf ‘Amali which are requisitions of becoming the insān

kāmil a perfect example of human beings.15

3.2.2.2.3 Haqiqat

al-Qusyairi explained this term in the way that if Sharīʿah implies the steadiness of the

servant of Allah then in essence, it means that one can feel and see Allah's presence by Sharīʿah.

It means that all such practices have certain meanings and similarly the presence of nature

implies the quintessence of something. In the Sufi world, nature is deciphered as the inward part

of the Sharīʿah, so it is supposed to be the most profound part of every cause, center, and

mystery of the Sharīʿah which is the reason for the excursion of a sālik. It appears to be that

essence depicts the eminence of ‘inner science’ which means how deep the inner meaning of

every religious teaching can be explored and sensed. This understanding supports the presence of

an indistinguishable connection between the Sharīʿah and nature which is planned in a severe

development as per the standards of tariqāt. With the appearance of a sālik on the nature of the

idea of science, it implies that he has stowed away mysteries in the Sharīʿah so he can feel the

15
Ibrahim, Amal, and Yousif Omer Babiker. "The Principles of Naqshbandi Sufi Order." (2013).
presence of Allah in each development and heartbeat, in such circumstances, he has entered the

entrances of al-ma'rifat.16

The qualities of "the Tasawuf Falsafi also known as Turkish Sufi Associations and The

Improvement of Islamic Schooling in Indonesia Firdaus Wajdi" contain uncertainties because of

the many expressions and extraordinary phrasing that must be perceived by the people who

genuinely grasp it. The Tasawuf Falsafi can't be viewed as a philosophical term because its

lessons and strategies depend on dzauq (taste) and can't likewise be ordered as Sufism, because it

is explained mainly in the terms of philosophy and is closely related to polytheism. The

progression of Sufism as a struggle for the attainment of internal peace on the pathway to the

Almighty is studied by those Muslim thinkers who have a history in philosophy and theology. A

lot of Sufis came from this group. This Sufism is known as the Tasawuf Falsafi, which is a

Sufism with rich philosophical thoughts.

The broadly employed philosophical training is the radiation of Neo-Platonism in the

entirety of its varieties. This philosophy is because the context has entered the domain of

philosophy, to be specific the connection of Allah with the universe and nature. So it was normal

to discuss issues like manifestation (hulūl), the association of the soul of Allah to the human soul

(ittihād), unity (wahdah alwujūd), and radiation (faidh), (Given general attributes, The Tasawuf

Falsafi has its articles, as per Ibn Khaldun, in his work Muqaddimah, presumed that there are

four principal objects of worry to philosophical Sufis, among others, specifically as follows. In

the first place, a profound practice associated with self-scrutiny, contemplation, and sense

originating from it. In regards to the spiritual stages (maqam) as well as profound state (matters)

and taste (dzauq), philosophical Sufis will generally concur with Sunni Sufis. Since, the issue, as
16
Ibid,
indicated by Ibn Khaldun, is something that can't be dismissed by anybody. Second,

enlightenment or nature uncovered from the otherworldly, like the Maker, His ascribes, The

'Arsy, Heavenly messengers, Disclosure, prediction, soul, and the idea of the real world.

Concerning this illumination, philosophical Sufis do profound practice by switching off the force

of desire and stimulating the soul by enacting dhikr. As indicated by these philosophical Sufis,

dhikr permits the spirit to grasp the idea of the real world. Third, occasions in nature influence

different types of holiness. Fourth, the formation of expressions with a dubious comprehension

(syatahiyyat). All of this has developed a multifarious response from the society in which some

accept and others disapprove of these with different translations.17

The philosophical Sufism or Tasawuf Falsafi has some other exceptional attributes that

provide it distinction from other Sufism. Some of them are as follows: At first, Tasawuf Falsafi

theorizes the comprehension of his lessons by joining feeling (dzauq) and philosophically

rational thoughts. However, such types of Sufism bas their ideas on naqliyyah origins of the

Quran and the Hadith. They comprise such articles and translations that are absurd and are not

comprehensible to others. Moreover, its meaning is more abstract and less exact to be understood

fully even if it is interpreted. Second, like different sorts of Sufism, The Tasawuf Falsafi depends

on profound practices (riyadhah), which are expected for moral improvement and accomplishing

fulfillment. Third, the Tasawuf Falsafi regards illumination as a strategy for the perception of the

real world, which as indicated by its followers can be accomplished with mortal. Fourth, the

17
Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia."
Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31-49.
adherents of the Tasawuf Falsafi generally camouflaged articulations about the idea of reality

with different images or wording.18 19 20

The above-mentioned classes and groups of Sufism serve as deep sources of Islamic

knowledge and can aid in identifying the Turkish-origin Sufi brotherhood and organization in

specifics. Do all three have a place with one specific kind they might shift in the characterization

of the Sufi concentration as shown from their exercises and program in Indonesia, corresponding

to the improvement of Islamic training in the most crowded Muslim country?

Taking the three classifications, the Tasawuf Akhlaqi, the Tasawuf 'Amali, and the

Tasawuf Falsafi into account, it is conceivable now to concentrate on how Tasawuf has been

typified and seen among the individuals from the Gülen Partnered Developments, the Jamaat

Nur, and the Suleymaniyah. Given the consequences of my perceptions in the field and

concentrated association with sources among individuals from three Turkish associations, one

might say that they have various variations regarding Sufism. Individuals from Fethullah Gülen

and Jamaat Nur, are more disposed to the Tasawuf Akhlaqi. They don't tie themselves into a

specific tariqāt (Sufi request), however, Sufism has been part of their learning and preparing,

which can be tracked down in everyday Islamic conversations and exercises. The Risale-I Nur,

the primary wellspring of Islamic showing read by the individuals from the Gülen Associated

Developments and the Jamaat Nur find numerous Sufistic lessons. In the interim, for the

Suleymaniyah, Sufism's respected all the more officially in the proper type of tariqāt and this is

one of the principal elements of the Suleymaniyah fellowship. They stick to the Taqiqat

18
Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia."
Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31-49.
19
Ibid,
20
Ibid,
Naqshbandi and say that the organizer behind Suleymaniyah is this Murshid of the Tarīqah.

Consequently, Suleymaniyah is more disposed towards the Tasawuf 'Amali.