Dialectic of Theology And Mysticism In Islam: A Study of Ibn Taymiyya

Ibn Taymiyya argued that Islamic theology (kalam) and mysticism (tasawuf) both aim to guide people toward understanding God and doing good, but they differ in method: theology is theoretical and leads to logical belief, while mysticism is practical and actualizes that belief. He rejected the mystical goal of union with God as contrary to shari'a, holding instead that the highest purpose is worship and service of God. Theology can correct mystical theories that deviate from the Qur'an and Hadith, and mysticism gives theology its full meaning. Ibn Taymiyya concluded that knowledge of God cannot be attained solely by rational methods or by mystical union.

Study at a glance

Abstract

Most Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>dMost Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan.