Proceedings of the 1st International Conference on Character Education
Batam, 23 August 2015
The Idea of Neo-Sufism and its Contribution for Humanity : A Brief
Analysis
Muhammad Faisal1, Rafiuddin Afkari2, Pauzi3
mf.7579@yahoo.com1, rafiuddin@uthm.edu.my2, halijah1972@yahoo.com3
ABSTRACT
The emergence of Neo-Sufism in the Islamic world does not escape from the religious revival that
criticize the practice of classical Sufism and the excessive belief in science and technology as a
product of modernism era. The view that modernism assessed could deliver a better human life,
which is full of caring and spreading compassion, in fact even distanced meaningful life for the man
himself, so many people are returning to religion as an institution religiosity. The modern era
should move closer to the religion that is able to ensure a meaningful life. The idea of Neo-Sufism
that has been pioneered by the scholars is one answer to man's spiritual aridity that could
contribute to humanitarian values.
Keywords: neo-sufism, reform to sufi's teachings.
INTRODUCTION
The impact of the era of modernity in meaning to reduce the whole essence of the metaphysical
and the role of religion, the material and substantial, thus, religious views almost vanished in
today's modern era. But along with it, comes a femomena sticking to the surface of modern life is
the rise of the spiritual dimension. Perhaps this is due to the anti-thesis to modern life that has been
filled with sensory culture, that culture is empirical, worldly, secular, humanistic, utilitarian,
hedonistic, and even less that leads to atheism. All of it is the impact of the so-called positivistic.
Enthusiastic community in the search for spirituality, marked by intense religious studies who
answered arid heart. Sufism starting loved back, popping up a lot of "tarekat" in this period,
especially in urban areas. But it is undeniable that Sufism experienced a new innovation in order to
meet the modern era. Sufism ability to adaptation that make the emergence of what is often called
the Neo-Sufism.
BACKGROUND
The position of Sufism is important and is part of Islam itself. This is because the Qur'an, al-Sunna
and al-Atsar (legacy) by scholars believe to be the basic reference in Sufism. The rapid development
of Sufism as one of the Islamic culture, as if it has some purpose. First, as a reaction to the attitude
of the secular life and the glamor of a collection of elite dynasty palace at the time. Among them, are
Hasan al-Basri (w.110H / 669M) with the ascetic teachings (the urge to worship because fear of
disobeying God) and khouf al-Roja '(fear of violating God's command). Then Rabiah al-Adawiyah
(w.185H / 744M) with the teachings of al-Hubb al-divine or mahabbahi (love of God). Second, the
emergence of attitude apatism as the reaction of the radical movement of the Khawarij and political
forms thereof. It thus gave birth to the teachings of 'solitude (seclusion of the glamorous life of the
world) that is held by al-Saqathi Surri (w.253H / 802M) (Nicholson; 1966.3). Third, because the
style of Islamic law and theology are rational less motivated in morals that needs a spiritual thirst
in worship and religion.
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This encourages the emergence of an understanding of the need to increase spiritual qualities as
indicated by Dzun Nun al-Misri (w.245H / 794M) with the concept of maqamat (a certain level in
order to achieve spiritual darjat worship God through the guidance) and ahwal (level was found to
achieve spiritual darjat through confidence and are psycho-gnostic). (Siregar; 2000.40).
Historically, it needs to increase spiritual qualities began to be analyzed by incorporating elements
of philosophy and practiced in the circle organization called the tarekat. Recognized that tarekat
gives its own color to the development of Sufism and it is since inception has played an important
role, especially when Islam entered the archipelago at that time was patterned Sufism (Azra: 1995).
Along with the passage of time and the development of modernism, tarekat as a form of
systematization of Sufism began to receive criticism. This criticism is a need to bring back the face
of modern Islamic spirituality in modern era which was then called neo-Sufism.
Genre Neo-Sufism appeared of experience and appreciation of spirituality that different from
conventional Sufism. It could be said that the Neo-Sufism emerged from background of criticism over a
long appreciation of Sufism. Then the Neo-Sufism glance seemed to have a mission and has positioned
itself in contrast to the old form of Sufism that a lot of lawsuits and vigorous protests came mainly
from the modernist.
Modernism that marked the emergence of the damage and a severe crisis in the multy-dimensional
aspects of life, characterized by moral decadence and criminality that spread sporadically, this make
the religion should be pursued back to life and comes back from the classical repertoire with a new
approach, less of the mystical aspect. Then so many contemporary writers who worry about the state
of the modern era were so damaged it, they are trying to fix, and then draw a straight line which
reaffirms that tradition of Sufism is never separated from the roots of Islam. In the sense that
contemporary sufism emergence marked with relevance to the concepts of shari'a as the base footing.
This paper is the analysis brief about the basic ideas of neo-Sufism and kontibusinya for humanity.
OBJECTIF
1. To know the meaning of neo-sufism.
2. To determine the development of Sufism that led emergence neo-Sufism.
3. To analyze some characters neo-Sufism and its contribution to humanity.
LITERATURE REVIEW
The term neo-Sufism consists of two words neo and Sufism. Neo means something new or updated.
While Sufism means the common name for various streams Sufis in Islam. (Dictionary Indonesian:
2005; 779.1097). Thus, neo-Sufism can be defined a new form of Sufism or renewal of Sufism in
Islam. According to Fazlur Rahman as the originator of the term, neo-Sufism is a reformed Sufism,
Sufism has been updated (Rahman; 1984; 78-79). Neo-Sufism briefly can be said as a reassertion of
Islamic values intact, namely berkeseimbangan life in all aspects of life and in terms of human
expression (Azra; 1999; 25). For this reason too it can be said, that the so-called neo-Sufism was not
entirely new, but rather be considered as Sufism is actualized in private and public life in
accordance with the present conditions. Like what is proposed Burhani, Neo-Sufism in terminology
Fazlur Rahman or in the terminology of modern sufism HAMKA trying retaining positive results
from modernism to fill the gaps. He adhered to the maxim khudz shafa ma, da 'ma kadara (take the
good and discard the bad). Or in terms of usul al fiqh formulated with al-muhafadzah 'ala al-Salih al
qadim wal-akh'dzu bil-jadid al-ashlah (adopting the results of the good achievements of the older
generation and build a new and better outcomes (Burhani; 2001; 171). Neo-Sufism is part of a long
history of understanding of Sufism in Islam.
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Etymologically, experts say Sufism is derived from the word shuffah (Nabawi mosque porch
inhabited by sahabat of Ansar), rows (ranks), shafa (clean / clear), shufanah (name of the tree that
can survive grow in the desert), suf ( fleece, hereinafter referred mutashawwif people who take it,
and the behavior is called Sufism., Suf (coarse cloth. It can be seen in al-Kalabazi: 1969: 121) and
some are of the opinion derived from the Greek theosofi (science or wise man. See Nicholson: 1975;
3-4), and many more opinions of others relating to the origin of the term Sufism emerged. The term
Sufism itself is not there at the time of the Prophet, nor the caliph. Because at that time, the
followers of the prophet named Companion. Then the Muslims who met with the Prophet, called
tabi'een. And so-called Tabi'ut tabi'een. The emergence of the term Sufism began in the mid third
century Hijrah, which was introduced by Abu Hashim al-Kufy (w. 250 H) by putting the word al-Sufi
in tow (Nicholson; 1969; 27).
Ibrahim Hilal said Sufism is to choose a way of life in the ascetic, distancing oneself from jewelry life
in all its forms. He is a variety of worship, wirid and hungry, just in time to multiply prayers night
and wird, thereby weakening the physical element of strengthening spiritual element. He is looking
for the essence of spiritual perfection and introduce substances Lord with His perfection (Hilal:
Cairo; 1). Can also be concluded that Sufism is pure consciousness which directs the soul is true to
the charity and the activities that seriously, distancing oneself from the mundane in order to draw
closer to Allah., To get a feeling closely associated with him. Ibn Qayyim (Al-Taftazani;
Iskandariyah; 11), and Ibn Khaldun (Ibn Khaldun: Beirut: 370) defines mysticism as morality in
Islam. Sufism words widely recognized in the Islamic region since the end of the second century of
Hijra (al-Taftazani; 1974.4-5), as a further development of kesolehan ascetic, or ascetics who
clustered in corner of the Medina Mosque.
The practice the teachings of Sufism itself has actually been around since the days of the Prophet. It
can be seen because of the internal impulse that comes from Islam itself (both al-Quran and alHadith), there are also external factors as the background for the emergence of Sufism. Their
suitability shari'ah that originates in the al-Quran and al-Hadith with Sufism are taught to be
diligent in worship, well behaved and so forth, as well as the Prophet. give examples through life
with a cargo of sufism terms, beginning with a simple lifestyle, often prophet seclusion or tahannus,
in order to gain spiritual enlightenment, is more than enough to prove that Sufism was born from
Islam (Gratitude; 1996; 41).
In the third century of Hijra, Sufism is more advanced again by starting the exposure to outside
influences. One of the outside influences that emerges is a philosophy, a good philosophy Greek,
Indian and Persian. It is characterized by the emergence of Abu Yazid al-Bustami (w.260H / 809M)
with the doctrine of al-Ittihad through mortal, that is, the shift of the nature of the human person in
all nature of divinity, causing the union of man with God. Since the advent doctrine ittihad mortal
and this makes the world of Sufism originated and lively discussion.
The end of the third century of Hijra appear al-Karraj (w.277H / 826M) along with al-Junaid
(w.297H / 876M) offering Sufism concept that seeks to combine the mortal and the shari'ah. In the
fourth century Hijra has a style of philosophical Sufism began with the advent of Abu Mansur alHallaj (w.343H / 922M) with the concept Hulul and Ibn Masarrah (w.381H / 960m) with the
concept of emanation patterned true gnosis Neo-Platonism. In the V century AH, which is also
characterized by the presence of competition and the "battle" two streams, and semi Sufism Sunni
Sufism philosophical. In this century Sufism Sunni theology dominating victory with ahl as-Sunnah
wa al-Jama'ah pioneered by Abu Hasan al-'Asy'ari (d. 324 H), criticized the theory of error semi
philosophical Sufism, al-Busthami and al- Hallaj. This consolidation period several prominent
figures among them is al-Qushayri (376-465 H), al-Harawi (396 H) and al-Ghazali (450-505 H). In
the fifth and sixth century Hijra Sufism reached its top when the appearance of Imam al-Ghazali
(w.503H / 1111M) with Ihya 'Ulumuddin as a pioneer of Sufism Sunni, al-Suhrawardi Maqtul
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(w.578H / 1185M) with the concept Isyraqiyah or illumination as a pioneer of Sufism Persia and
Ibn 'Arabi (w.638H / 1245M) with wahdat concept form as the pioneer of philosophical Sufism.
(Siregar; 2000.42). In the fifth and sixth century Hijra or thirteenth century this Masihi emerging
tarekat as a continuation of the previous activities of the Sufis. It is characterized by salasilah
tarekat is always associated with the name of the founder or Sufi figures who were born in that
century. Each congregation has sheikh, kaifiyah remembrance and ritual ceremonies respectively.
Usually sheikh or mursyid taught his disciples in spiritual practice called boarding house mysticism
or ribath (Sri Mulyati, 2004: 6-7). In the next period, some Orthodox leaders, say like Ibn
Taymiyyah boldly attacked and criticized the practice of Sufism which is not in line with Islamic
values are rooted in al-Quran and al-Hadith. Forms such deviations include beliefs about sainthood,
superstition, superstition and bit'ah, too many Sufis behavior of this period that are not obscene,
bizarre, frivolous talk, a smooth road to fame and powerfull (Arberry: 1978). As well as including
also many teachings of which are not justified had infiltrated the understanding of Sufism, as is the
spread of ideologies philosophical Sufism in the previous period. This tends to deliver on infidelity.
Sufism is growing that much different in today's modern era. It was motivated by external factors,
ie factors such as social, political, and economic. Which in essence can be concluded that the pattern
of life modernist contains the values of secular, materialistic, hedonistic and other semisalnya, is a
factor of growth and development of the flow of new schools of Sufism from time to time, in order
to meet the changing times, there is what is called Neo Sufism.
DISCUSSION
Islam as a religion provides a kind of religious experience better appreciation of exoteric (dzahiri,
Sunni, lahiriyah), which is mostly practiced by the Jurist, and also appreciation esoteric (bathini,
philosophical, batiniyah) as is done by most philosophical Sufis (Al-Randi; tt). Based on the history
of Islamic thought, both kinds of appreciation of the religious experience (the history of Sufism)
above having a dispute and fierce opposition, even to lead to mutual recrimination and unbelievers
astray. Then came efforts for reconciliation between the two. As it has already been made by some
scholars, such as al-Ghazali say in Ihya Ulum al-Din of his, who tried to revive the religious sciences
experience by deepening the spirituality of Sufism, trying to bring Sufism and Shari'ah, so as not to
stuck in the rituals of worship without the spirit, (Al-Ghazali; Beirut; 1980), as well as sensitize the
Sufis to be more introspective in ritual worship which must be in line with syari'at.Lebih than that,
in this period too many Sufis were ignore shari'ah and moral laws, and the existence of an insult to
science, berbentengkan themselves from ordinary support to escape from rationality, by displaying
irrational deeds.
Efforts to integrate the religious appreciation of Islam either through the exoteric and esoteric still
rolling, until in the modern era. This led to what is termed a modern Sufism or neo-Sufism that has
a character different from the previous, accompanying the development of the age and era,
respectively, are also springing up along its figures alternated from time to time. Neo-Sufism or
Modern sufism create new history period of Sufism that has its own distinctive characteristics,
making it different from the previous Sufism.
The term Neo-Sufism appears to describe a form of renewal in Sufism that gave rise to the so-called
reformed sufism, first introduced by Fazlur Rahman (1919-1988). Sufism character model "old"
reformed and restored original net of ecstatic and metaphysical character is replaced with the
teachings of the Shari'ah substantive able to adapt to modernity. With this Neo-sufismen are within
the scope of control of the shariah that is based on the basic teachings of Islam, the Quran and alSunnah who always have relevance to the times. (Rahman; 1996). Ulama 'classical trying to restore
Sufism in the lap of Shari'ah, such as what was done by Ibn Taymiyah (w.728 H) followed by his
student Ibn Qoyyim. Likewise one of the scholars' Indonesia, namely Buya Hamka also displays the
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term "Sufism Modern" which have the same feel and vision with the term Neo-Sufism that was first
coined by Fazlur Rahman (Hamka: 1980).
Neo-Sufism that has a tendency attention on socio-moral reconstruction of Islamic societies as
criticisms on the old Sufism tend individualist, and only ukhrawi oriented resulting in passive
impressed. Then the presence of Neo-Sufism is very different, it is activists and has high antosiame
against worldly life. In this context, aktififisme Neo-Sufism seemed obvious to many of the
characters who are trying to make changes in an Islamic society through the advocacy of the
Muslims to try, learn, work and work hard on their own rather than waiting for the arrival of the
intervention and help of God's eschatological (Madjid; Jakarta ; 94).
The basic characteristic for neo-Sufism; simplify the various methods and tasawuf practices, such
as dhikr rituals that accompanied the dance and music. Also reject excessive exaltation of saints and
Sufi graves or other places that are considered sacred Kramat and put the Prophet as an example
and reject the teachings Wahdah al-being (Noer: 1999), is also a response to the constructive and
positive changes to the lives of the world to conform with Islam.
For example, in research Azra (1995), one of the scholars of Neo-Sufism network archipelago, alQusyasi (d. 1071 AH), he directs and encourages Muslims to abandon laziness and ignorance by
using time wisely. The function of human Caliphate must be optimized in order to meet the
physical and spiritual needs. According to al-Qusyasi, Sufis are not actually alienating themselves
from society, but the Sufis are the active conduct am'ruf forbidding the evil deeds for the sake of
progress and prosperity.
From the review above shows, that the history of the movement of neo-Sufism is essentially a
continuation (contiunity) of elements of the appreciation of the old ecstatic Sufism and mysticalphilosophical, then refurbished and made changes (change) in accordance with the Shari'ah and
relevant in facing the changes of modernity, especially the active character and become part be a
solution in the complexity of the problems of society (Gratitude: 1999).
Modernism that developed West has spawned a mechanistic and atomistic worldview. This was
proved by advancing and growing industrialization and technological progress. Viewed from a
variety of positive effects, also gave to overhaul of human cognitive patterns. Mechanisms of human
life transformed into matter and passed oriented outwardly concerned with aspects only.
Gradually, it made people lose identity, the art of living life to mutual respect, mutual help and the
level of the most crucial loss of identity that impact eliminate human values
The role of Sufism as a solution that can deliver the answer to the problems in modern life is a
valuable contribution expensive. Then the model of neo-Sufism with real Sufism is a form of
appreciation hatinis esoterism or who want to live an active and involved in the formation of civil
society, not just want to reach a individual piety, but more than that, the establishment of the
universal piety social order. It can only be obtained with a positive appreciation of religious
attitudes in understanding religion that gives equal portions between the cosmos and Hereafter
(Mulkan: 2000).
With the above description, the style and character of the neo-Sufism is the existential dimension of
Islamic esotericism, become indispensable by modern people today, who has lost his inner
appreciation. At the same time do not be afraid when it will lose participation in the competition of
the world, because neo-Sufism emphasizes activism attitude in thinking and acting, instead of away
from critical thinking and scientific.
CONCLUSION
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Neo-Sufism Sufism trying to combine patterns involving two forces exoteric and esoteric dimension
of Islam. The existence of neo-Sufism combined in one frame worldview actively and advocacy
attitude in taking part solutions for all aspects of society.
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