For Ghazali such knowledge is only attained through mystical vision. Not that the argument for this concept yields experiential knowledge of its meaning within the cosmic scheme of things. He thus argues that each of the ingredients of this concept - knowledge, power, the decisive will, as well as the ensuing choice - is individually the direct creation of God. Thus in KitabĪl-Tawba, Ghazali formulates, analyzes and defends the concept of human choice in Ash'arite terms. This is implicit in his reference (in KitabĪl-Arba'in) to his own major work of Ash'arite kalam, the IqtiadĪl-i'tiqad, where he states that “it goes deeper in ascertaining and is closer to knocking at the doors of gnosis than the official discourse encountered in the books of the mutakallimin.” The Iya' abounds with homilies, guides for the pious, particularly for those seeking mystical knowledge. On the other hand, Ash'arite kalam when not pursued as an end in itself can be an aid in the quest after gnosis. In the Iya' he maintains in effect that when it is pursued as an end in itself, its dogmas can constitute a veil preventive of the attainment of gnosis (ma'rifa). Kalam is not an end in itself and it is error to think that the mere engagement in it constitutes the experientially religious.
Each has a lot in common in the teachings of Sufism that Always act on the truth, a figure is always connected with God at the time of dhikr and live the laws of God and be founded the teaching of Sufism like mujahadah, riyadhah, wara’, zuhud, khauf, qona’ah, sabar, syukur, muraqabah.Īt the basis of Ghazali's criticisms of Ash'arite kalam is the thesis that its primary function is the defence of traditional Islamic belief, the 'aqida, against the distortions of heretical innovations (al-bida'). Nurul Burhani’s book consists of eight parts, while the book of Jawahirul Ma’ani has ten features. In a historical review, the authorship of the book influences by the experiences of different authors. The results of this study are that books with each other have similarities and differences, even similarities in the content and editorial side.
This research is a comparative study of the historical two books by the method of library study. Each is read by many practitioners of manakib, which basically explains the biography of Abdul Qadir al-Jailani. Muslih Mranggen, and the second is the book of Jawahirul Ma’ani by K.H. There are two most significant mainstream works in the reading of manakib, and the first is the book Nurul Burhani by K.H.
They do this to obtain the blessings of life. Most of the people, especially nahdliyin residents, still follow the practice of manakib Sheikh Abdul Qadir al-Jailani. The research method that the author uses is library research with a socio-historical and descriptive-analysis approach using Risalah Nur as the primary source and several supporting books that are still related to the theme as a secondary source. That is why the writer wants to present which side of the teachings of tarekat and sufism that Nursi criticizes and what is his new offer. Nursi said that, "The present time is not the time of the tarekat." If it is not understood comprehensively, it will cause the reader to be inaccurate in concluding that generally Nursi rejects tarekat and some sufism teachings. In order to answer some of these questions, the writer tries to present how Said Nursi responds in the interpretation of Risalah Nur. Often considered as deviating from the pure teachings of Islam, especially by the Wahabi group. In this modern-contemporary era, Muslims are often faced with the question, "Is it necessary to follow the teachings of the tarekat? Didn't the tarekat (especially after al-Ghazali criticized the philosophical tradition) cause Muslims to decline and lose their critical power?" Moreover, some sufism teachings such as wahdatul wujud, wahdatus syuhud etc.
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