Dari Tauhid Menuju Fana Lalu Baqo' | Ngaji Filsafat Dr. Fahrudin Faiz

Summary

The transcript delves into the levels of Tauhid (the oneness of God) as explained by Imam Juned, a key figure in Sufism. It explores the distinctions between the levels of awareness in different individuals, from the basic understanding of God's oneness (Tauhid) in laypersons to the elevated states experienced by scholars, and further to the ultimate spiritual state known as Fana. This state signifies complete devotion and detachment from worldly desires, leading to Baka, where the individual's consciousness is centered solely on Allah. The discussion emphasizes the transformation through devotion, illustrating the journey of spiritual growth in Sufi practice.

Takeaways

• 😀 Imam Juned describes four levels of tauhid, similar to Imam Ghazali's categorization of awam, khowas, etc.
• 😀 At the **level of tauhid awam**, individuals recognize Allah as the one true God but still have fears and hopes directed towards external forces (e.g., people or power).
• 😀 **Tauhid alim** is the level where individuals have knowledge of Islam, practice taqwa (piety), and understand the interconnectedness of fiqh, tasawuf, and haqiqah.
• 😀 People at the **tauhid alim** level still experience internal fears and hopes, but these are focused on themselves rather than external forces.
• 😀 **Tauhid khowas** is the stage where a person’s connection to Allah becomes central, and their self (ego) is set aside. Worldly ambitions are minimized.
• 😀 At the **tauhid khowasul khowas** level, the individual is fully absorbed in Allah and is completely free from worldly concerns, with their actions and thoughts driven solely by divine will.
• 😀 **Fana** is the state of being spiritually 'annihilated' in the love of Allah, where the individual becomes so absorbed that they lose awareness of anything other than Allah.
• 😀 **Baqa** follows fana and is the permanent awareness of Allah’s presence in every aspect of life, even as one continues to live in the world.
• 😀 The first level of spiritual development involves performing actions you may not want to do (e.g., fasting during Ramadan) because they align with Allah's commands.
• 😀 The second level of spiritual development involves no longer desiring worldly pleasures, where actions are performed without inner conflict between desire and Allah’s will.

Q & A

What are the four levels of tauhid as explained by Imam Junayd?

Imam Junayd outlines four levels of tauhid: 1) Tauhid of the Awam (general people), which is the basic belief in the oneness of Allah; 2) Tauhid of the Alim (scholars), who not only believe but also practice Islam by adhering to its teachings; 3) Tauhid of the Khowas (elite), where a person's hope and fear are directed only toward Allah; 4) Tauhid of the Khowasul Khowas (the highest elite), where the person has completely transcended their own desires and ego, living solely for Allah.

How does the level of 'Awam' differ from that of 'Alim' in terms of tauhid?

The level of Awam is characterized by a basic understanding of tauhid, where people acknowledge the oneness of Allah but still have fears and hopes placed outside of themselves (such as fearing others or desiring worldly gains). In contrast, the Alim, or scholars, have a deeper understanding of tauhid, where they not only affirm the oneness of Allah but also live by His commands, understanding that various aspects of Islam are interconnected.

What is the significance of 'Fana' in Sufism as described in the script?

'Fana' refers to the state of spiritual annihilation where the individual becomes so absorbed in the love and presence of Allah that they lose all attachment to the self and the world. It is the experience of complete selflessness, where only Allah matters, and worldly desires no longer hold any significance.

How does the concept of 'Fana' relate to the idea of 'Baqa'?

'Baqa' follows 'Fana' and represents the state of remaining in the awareness of Allah, where the individual lives with a continuous consciousness of Allah’s presence. While 'Fana' is the annihilation of the self, 'Baqa' is the realization of living in this awareness of Allah after the self has been transcended.

What distinguishes the level of 'Khowas' from 'Khowasul Khowas'?

'Khowas' refers to individuals whose hope and fear are solely directed toward Allah, but they still have a sense of self and personal desires. 'Khowasul Khowas' are those who have completely transcended the ego and personal desires, with their entire existence revolving around Allah, with no attachment to anything else.

What does Imam Junayd suggest about the relationship between the different branches of Islam (e.g., fiqh, tasawuf)?

Imam Junayd emphasizes that for a scholar (Alim), the different branches of Islam, such as fiqh (jurisprudence), tasawuf (Sufism), and theology, are not separate. They are interconnected, and understanding the unity of these disciplines is essential for a holistic understanding of faith.

What does the script suggest about how a person in the level of 'Alim' experiences fear and hope compared to someone in the level of 'Awam'?

In the level of 'Awam', fear and hope are directed toward external factors, such as fear of others or hope for worldly assistance. In contrast, a person at the 'Alim' level experiences fear and hope directed inward, focusing on personal shortcomings, mistakes, or the desire to live in alignment with Allah's will.

What role does the concept of 'Baqa' play in a person's spiritual journey in Sufism?

'Baqa' represents the state of living continually in the consciousness of Allah after undergoing the experience of 'Fana'. It signifies that the individual remains in a heightened spiritual state, aware of Allah's presence in every aspect of their life, having transcended the ego and personal desires.

How does the script describe the experience of love in relation to Allah in Sufism?

The script compares the experience of love in Sufism to the sensation of falling deeply in love with someone, where everything else becomes insignificant. When a person becomes 'terpesona' (enchanted) by Allah, their focus shifts entirely to Him, and their personal desires are no longer important. This deep love for Allah leads to a state of 'Fana', where the self disappears in the presence of the Divine.

What is meant by the statement 'When a Sufi walks, it is as if Allah is walking for them'?

This statement highlights the level of spiritual surrender and closeness to Allah experienced by those in the highest stages of Sufism. It suggests that the Sufi has relinquished their own will to the extent that every action, even walking or speaking, is perceived as being done in alignment with Allah's will, embodying the presence of the Divine in their every action.