The science of monotheism that we understand up to now is the result of memorizing from Kindergarten (TK) age, with a typical NU-like tone/rhythm, if someone has not studied in more depth and has not practiced (the science of practice) then what comes to mind is memorizing the attributes of Allah which are 50 of His impossible things (Agoid 50). So, to deepen the knowledge of monotheism, a person must study/seek a spiritual guide so that there is no bias in understanding.
Hadratusshaikh KH. Hasyim Asyari, in his book entitled Adab al-Alim wa al-Muta’alimstated that every student should start with lessons that are fardlu ‘ain in nature. Namely, studying 3 types of knowledge, namely: the science of monotheism, the science of fiqh and the science of Sufism, as explained below:
First, Students must know the science of monotheism, the science that discusses divine matters. So, he will later believe that Allah SWT exists, has the Qadim (Beginning) nature, which will always exist at all times from the beginning of human creation until he returns home to face Allah SWT, and is clean from nature. impossible (impossible) and has perfect properties (perfect perfection)
A student must know the mandatory nature of Allah, that Allah has twenty (20) mandatory characteristics and at the same time be able to prove Him. In this case, students know that the Most High has the qualities of Power (Qudrat), Will (Iradat), the qualities of Knowledge (Al-‘ilm), Life (Hayat), Hearing (Sama’), Seeing (Bashar), and Speaking (Kalam). In its development, if students can know/understand the postulates about Allah’s obligatory nature beyond what is explained in the Koran or Sunnah, then this will be completely more perfect.
Second, Fiqh science, the science of knowing and conveying obedience to God, such as how to purify, pray, fast and perform Hajj, or as mentioned in the pillars of Islam. If a student has abundant wealth, then he should study knowledge related to that wealth. He must not practice a science before he understands the laws of Allah.
Third, the science of Sufism, namely the science that explains various states, stations, (levels), morals, and discusses doubts and deceit of lust and matters related to them.
According to Hadratussyeikh KH Hasyim Asyari, overall, the things above have been discussed by Imam Al-Ghazali in his book Bidayat al-Hidayah. Apart from that, Sayyid Abdullah bin Thahir also appears in the book Sullam at Taufiq.
Studying further, according to several scholars, the science of monotheism is divided into four: the science of sharia, the science of Tariqah, the science of essence, and the science of ma’rifat.
Sharia Science
In the current era, Muslims are sometimes confused or divided in differentiating between Shari’a, order, truth and enlightenment. What is this all about? Is this academic study or dogma? Shari’ah is the science of Allah’s commands and prohibitions which must be conveyed to the Prophets and Apostles through revelation (wahyu tasyri’), in accordance with the hadith:
From the hadith of Abu Abdul Rahman Abdullah bin Umar bin Al-Khattab radhiyallahu ‘anhu, he said: I heard Rasulullah SAW say: “My son, Islam is based on five things: testifying that there is no God but God and that Muhammad is God’s Messenger, establishing prayers, paying zakat, making the pilgrimage home, and fasting in Ramadan” (HR. Al-Bukhari and Muslim).
Meaning: From Abu ‘Abdurrahman ‘Abdullah bin ‘Umar bin Al-Khattab May Allah bless him and grant him peace said: I heard the Messenger of Allah sallallaahu ‘alaihi wa sallam It says: “Islam is built on five things: testifying that no one has the right to be worshiped but Allah and Muhammad is Allah’s messenger, establishing prayers, paying zakat, hajj (to the House of Allah), and fasting during Ramadan”.
From the above hadith it is known that Shari’a science teaches God’s laws which focuses on knowing God’s laws. In other words, these pillars of Islam are still at the stage of being verbally uttered and practiced with the limbs (jasadiyah) to the extent that the practice of zahir has not yet touched the heart (qalbu), in this way the pillars of Islam have given birth to the term shari’ah knowledge.
Knowledge of Tariqah
Tarekat (Arabic: طرق, transliteration: Tariqah) means “path” or “method”, and refers to the religious sect of Sufism or Sufism/the science of monotheism, namely the path (study) that invites you to God’s path through suluk (taqarrub) which is usually done with salik/actions of the heart (in Javanese). So for tarekat science, the meeting point comes from the heart. If the pillars of Islam give birth to the science of sharia, then the pillars of faith give birth to the science of tarekat.
Real Science
Knowledge of reality is the deepest inner understanding (faith) of the true truth (al-Haqq) about God, nature and self, which is achieved through spiritual experience (dzauk) flavor (Javanese), not just rationality. This is the essence of the Shari’a and Tariqah which emphasizes the purification of the heart (tazkiyatun nafs) to makrifatullah (knowing Allah). This essential knowledge was born from ihsan which has rules based on the Hadith of Gabriel:
Worship God as if you see Him. If you don’t see Him, He sees you
̣You worship God as if you see Him. If you cannot see Him, then indeed He sees you.”
Knowledge of Enlightenment
Enlightenment is the highest level of knowledge in Islam, which means witnessing Allah SWT deeply, directly, and truly through the eyes of the heart (Bashiroh). This is experiential knowledge (spiritual experience) that makes a person feel like he sees His power over everything, and achieves essential peace. This ma’rifat science was born from Ihsan who had rules based on the Hadith of Gabriel.
Conclusion
Know that faith can lead to ihsan (ma’rifatullah) using the method known as shari’ah, thoriqah, essence and ma’rifat as a ladder for evaluating one’s true self. You should no longer discriminate and no longer say anything “Do not study its essence before understanding the Shari’a”.
To live our daily lives, of course by reciting, remembering, knowing and witnessing, means that we are always connected to Allah whenever and wherever (وهو معكم اينما كنتم ) meaning, He is with you wherever you are. That’s where our identity stands.
Also Read: Contents of Surah Al-Ikhlas; The essence of the doctrine of monotheism in the Qur’an
Author: HM. Amiruddin Asyafi’ie, S.Ag. M.Pd.
Editor: Sutan
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