TASAWUF, PEMIHAKAN KAUM DU’AFA DAN PEMBERDAYAAN EKONOMI
In etymolo, tasawuf belamandari from the language, there are those who use Dutch from the word shuf which means sheep's wool, because in ancient times a Sufi wore a cloth made of fur, meaning the fur was made of fur.
There are also those who reveal that Sufism comes from the word shoff which means a line, because a Sufi in ancient times always prayed in congregation in the front row.
Sufism comes from the word Chuva which means gerne or perse. He concluded that the Sufis always purify and purify their hearts apart from Allah SWT,
There are also those who say that tasawuf comes from the word suah which means the emperor of the mosque, because at that time the Sufis lived in the courtyards or the porches of the mosque, they were afraid to strive for jihad against Allah and leave their pupany.
Experts Yang Lin also argue that tasawwuf tangah desert with the word shufanah which means a tree that grows, with the intention of the Sufis is a serung that still exists and is a firm adherent of the religion that is centered on the religion.
There are those who claim that the language of Sufism comes from the Greek, namely theosophy, which means the science of divinity, because in Sufism it is very much about divinity and emphasizes piety.
There are also those who argue that Sufism comes from kada shopia, which means tabakanan shari'at, because a Sufi is identical with the nature of tanabankan which is the fruit of the concept of ihsan which is innate in the shari'at.
Sufism is a branch of Islamic knowledge with a division in nature, namely moral, practical and falsifi Sufism in order to achieve optimal happiness from God. [1]
double-double-double jamaq dou'a bank of justice which is five. The partiality of the du'afa and their economic empowerment in Sufism is pesoai with the mission of Islamic teachings as rahmatan l'alamin. [2]
The terminology of Sufism in justice is a way of seeking closeness to Allah SWT by espelling from all the rehnah and contemptible pseudaus and steadfast in the Sunnah of the Prophet Muhammad.
A.Dr.
There are also those who believe in Sufism, which is an attempt to wear out human beings in terms of words, actions, all gestures, with a fist gesture towards Allah as the basis for all of that. In other words, tasawuf, justice, taqwa, with a good level that can be seen by the senses or a meaningful wawa. [3]
Terms of Du'afa in terms of, according to al-Ghazali are people who are weak, such as beggars, interpreters of the Koran.
From TASUF to PAMIHAKAN KAUM DUAFA
The journey of justice is weak who refuses, physiologically weak and psychologically weak Baek Ito Sekara.
Many people perform namaz, foam, zakat and pilgrimage, but they only work in a vertical relationship with God. the helping hand of the wise men. [4]
Sufism, on the part of the du'afa who are not part of the mission of Islamic teachings, states that Islam is a carrier of mercy for all of nature, namely the finding that Islam is a carrier of mercy, can be seen from understanding. a person who is at peace with God means satisfied with a perfect life in God, and peace with manusya which means an evil bond of reparation and a long-standing commitment to the siamania, minlangar bola i perboat is good to the siamania. God's signature Syberti QS. Al-Baqarah 2: 112. [5]
"(Not mahaganan) even those who love themselves to Allah and while he is doing besister and then give a reward on the side of their Lord and there is no samahaat tepagan menaka and they don't (also) they grieve." (Al-Baqarah 2:122).
Dingan Jhimian, Miss Agran Islam in Sufism e and the accomplishment of the Daava Traspot is very crazy, Bhawa Senerana De in the vertical Ipada and horizontal is very Birbhak of the Daava. For example, "zakat". Zakat Takama is for the benefit of the du'afa who solely hope for the pleasure of Allah, and the others are creed, prayer, fasting, and pilgrimage.
The Economics of the Giving of Mysticism
1. Religious Motivation in Economic Empowerment
The motivation of religion in its economic empowerment is religion, which means that religion itself is rahmatan lil 'alamin. [6]
2. Map function
Contact QS. Al-Baqarah / 2, 254
"O people who are weak, tell (for God's sake) Sibagyan Dare Suzki, whom we gave Kibatamo Sibilum, when the bad day comes, there is no more Gwal Pili and there is no more Sivat, Yang Yangol."
In addition, property works as a provision for humans to please Allah, for example, not for living expenses, entrepreneurship, charity and many others.
The progress of today's human ideals is marked by developments in science, technology and business. The more sophisticated a society and a nation is made, the more sophisticated its business structure will be, the more sophisticated a nation's business sector will be, the more sophisticated the nation's structure will be. Indonesia Sat in Misalia Kiwata Was Drowned, Karina Jehidong Economie and Pesnesnia Cijak Downfall mid 1997.
In the development of ethics, economics is influenced by tasawwuf, a science which contains ways and means to be as close to God as possible, by studying disgraceful morals and filling them with commendable morals.
Siyalikan Sharia in Sufism stops, because Sufism Sharia cannot be sold in Eliada to each other, it is a matter of being contested. Sufism is esthetic (inner) and syri'at is seen as an outsider (outward) of Islam. Because of that, Muslims who practice syari'at must tassem tasawuf. The Young Orange Pirate from Paula's Cars Muste. In Shari'a has an idea about the relationship between humans, including the economy.
Bashar on Sufism, Sharia, Economics, and business with business ethics in Islam. Business ethics is not in terms of practical aspects such as product, distribution, promotion, consumption, and relationship with the company. Islamic economics manages crises and deals with international and international crises. [7]
Apart from that, Sufism and economic empowerment are also related to the mission of Islamic teachings, namely as a carrier of mercy, which can be seen from the role that Islam plays in the natural problem of religion, one of which is economics, which oldit mendaikonoma sopractice means water in such circumstances. the world, considered the Prophet Muhammad Su as the bearer of Islamic teachings, which do not only concern faith or human relations with God, but also human relations with their neighbors and the world. [8] Signature of Allah Al-Sbarti in Qess. Blueberries 21:107.
"And we did not send you, menlang to (become) a mercy to the universe". (Al-Anbiya 21: 107).
app/update
In the tasawuf orders on the side of the du'afa, there is an issue that will be discussed there, namely why in the application of human beings there are many steps of pingkaran, these problems have been studied in QS. "The Prophets" 21: 107, where it is said: "Islam is justice, mercy, the rest of the truth, knowledge." Is this due to human error?
Postaca notebook
professor. Dr. HM Amin Sukur, MA, Context of Sufism, Postaka Pelaghar, Yogyakarta, 2003.
professor. doctor. Abidin Nata, MA, Islamic Studies Curriculum, PT. Gravindo Persada, Jakarta, 2004.
Sudirman Taba, Positive Sufism, Kankanah, Jakarta, 2003.
Zaki Ibrahim, Salafi Sufism, Jakarta: Wisdom, 2002.
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[1] a. doctor. HM Amin Sekur, MA, Contextual Sufism, Student Library, Yogyakarta, 2003, p. 1.
[2] a. doctor. Abidin Nata, MA, Islamic Studies Curriculum, PT. Gravindo Persada, Jakarta, 2004, p. 97.
[3] Muhammad Zaki Ibrahim, Salafi Sufism, Jakarta: Wisdom, 2002, Part 1, Zal. 5.
[4] Sudirman Teba, Positive Sufism, Kankanah, Jakarta, 2003, p. 140.
[5] a. doctor. Abdeen Netta, MS op. cit., p. 97-98.
[6] Sudirman Jerk, CC, p. 140.
[7] Ibid., p. 185-187.
[8] doctor. Abdeen Netta, MS op. cit., p. 99-100.
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