The Concept of Sufism Teaching According to Sheikh Abdul Qodir
Jaelani and Its Implementation in Modern Learning
Jaenal Abidin
1
, Abdul Kosim
1
and Umi Komalasari
1
1
Postgraduate Program, Jakarta Islamic University, Jl.Balai Rakyat Street Utan Kayu Matraman, Jakarta, Indonesia
Keywords: Teaching Concept, Sufism, Modern Education.
Abstract: Teaching method referred to the delivery technique of learning materials to make learners understand and
comprehend the materials easily, effectively, and comprehensively. Various learning methods were available
for teachers to select based on their teaching philosophy and the intended learning outcome. In addition, it
was also important to consider learners’ characteristics and the content of the materials. Hence, teaching
method only determined the procedure to apply. This research was conducted to investigate the concept of
Sufism teaching according to Sheikh Abdul Qodir Jaelani’s concept to be implemented in modern education.
This qualitative research was done using descriptive method to systematically figure out the facts in the forms
of verbal data, sentences, and phenomena which are not expressed in numbers. Research data were collected
through interviews and observations. The findings of this research were: 1) the concept of Sufism in Islam is
closely related to one’s behaviour or morality which could be developed by strengthening iman (faith), Islam,
and Ihsan (good behaviour) based on the holy Qur’an and Hadith to nurture generations with good attitude.
2) the teaching of Sufism according to Sheikh Abdul Qodir Jaelani referred to the compassion and seriousness
in teaching, and the willingness to pray for learners’ weaknesses and listlessness. 3) the implementation of
Sufism teaching according to Sheikh Abdul Qodir Jaelani in modern teaching demands teachers to maintain
adequate interaction with the learners, and teachers should keep learners’ weaknesses secret, sincerely and
patiently guide the learners the way they nurture their own children.
1 INTRODUCTION
Teaching method is a technique used to deliver the
learning material to learners. This method is intended
to make the learners are able to capture and
understand the lesson easily, effectively, and
properly. Therefore, there are various ways that can
be used in choosing teaching method. The teacher is
guided by the educational philosophy to be adhered,
the learning objectives to be educated, and the
material to be delivered. Thus, the teaching method is
only determining the procedure that will be followed.
Teaching gives the meaning of instruction in more
detailed such as preplanned and goal directed to the
educational process designed to facilitate learning.
This means that an educational process is always well
prepared, directed to achieve goals, and designed to
facilitate learning (Syah Muhibin, 2003: 35).
Based on the explanation above, teaching is a
process that was previously planned for a specific
purpose especially in Islamic religious education. Let
us look at some verses of the Qur’an, surah An-Nahl
verse 125. It can be used as a guide in discussing the
teaching method:
Meaning: “Invite to the way of your Lord with
wisdom and good instruction, and argue with them in
a way that is best. Indeed, your Lord is most knowing
of who has strayed from His way, and He is most
knowing of who is [rightly] guided”. (Q.S An-Nahl:
125)
This verse of the Qur’an gives us an idea of the
teaching method in a learning process. All materials
and lessons that have to be taught need to be mastered
by the teacher as well as possible. However, in terms
of teaching, the method of delivery conducted by a
teacher to his learners is far more important. The
Abidin, J., Kosim, A. and Komalasari, U.
The Concept of Sufism Teaching According to Sheikh Abdul Qodir Jaelani and Its Implementation in Modern Learning.
DOI: 10.5220/0009943323992406
In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 2399-2406
ISBN: 978-989-758-458-9
Copyright
c
2020 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
2399
method is very determining whether the material
taught is able to be mastered well by learners or not.
Then, a teacher has to be able to master several
teaching methods in order to make the material taught
to the learners can be received well.
In Islam, there are several methods used by the
Messenger of Allah (prophet) to convey Islamic
teachings to his best friends. Among the methods
used by the Messenger of Allah are the methods of
halaqah and lectures. Those methods were used at the
beginning of spreading the teachings in Daarul
Arqom, the first place used in delivering Islamic
da’wah. Then, the exemplary method taught by the
prophet which made Islamic da’wah spread quickly
throughout the country. In ordering a job, the Prophet
did not just tell. He himself was in a state of carrying
out the work. He also recited the method or repeated
the method. The verse of the Qur’an in the surah Al-
Alaq is:
Meaning: “Recite in the name of your Lord who
created man from a clinging substance. Recite and
your Lord is the most Generous who taught by the
pen, taught man that which he knew not.” (Q.S Al-
Alaq 1-5)
We have heard many teaching thoughts in the
world of education according to various educational
experts and experts in religion. Likewise, we heard
the teaching carried out by sheikh Abdul Qodir Jaelani
who is one of the professors in the teachings of Islam
and one of the figures who get the grace from his
Lord. He also earned the nickname as professor of
Sufism.
Sheikh Abdul Qodir Jaelani or Abdul Qodir Ibn
Abi Shalih ‘Abd Allah Ibn Janki Dusat Al-Jaelani is
attributed to Jil, an area behind Tabaristan. In that
place, he was born. Thus, instead of Jil, that place is
also called as Jaelani and Kilan (Syadzarat, 2016:
126).
He was born in 371 H. When he was a child, his
father had passed away. Thus, he grew up as an
orphan. He spent his first phase of his life together
with his mother. During his adolescence, he had a
strong determination to go to Baghdad with the aim
of seeking knowledge. His determination sent him to
Baghdad at last in 448 H. That year coincided with
the decision of Imam Abu Hamid Al Ghazali to leave
his teaching assignments at Nizhamiah University,
Baghdad. Apparently, the Imam prefers to do uzlah
(to be silent to get closer to Allah) (Al Jaelani, 2016:
9).
He has been given the title of “Gautsul A’zham”
(the greatest guardian of God). In the words of the
Sufis, the Ghauts are below the ranks of the Prophets
in the rank of spirituality and in conveying the grace
of Allah and His gifts to humans. Nowadays, there are
also people who say he is in the rank of “shodiqun”
as said by the Qur’an for people like that.
There are many teachings of sheikh Abdul Qodir
Jaelani in Islamic religious education. He taught that
Muslims always pay attention to three things:
1. Carry out all of God’s commands
2. Keep away from any haram
3. Rida with God’s laws and
provisions
These three cases should not be left to every
believer. Therefore, a believer has to think about this
case, ask himself about this matter, and do those
cases. (Abdul Qadir Jaelani, 2006: 14)
Sheikh Abdul Qodir Jaelani tried to provide
guidance to all people who came to him to study
religion through the Sufism approach. It is because
the religion is essentially the key to someone in
achieving the benefits of the Almighty Allah SWT.
The values contained in the teachings of Sufism
contain the essential meaning in living the life on this
earth.
Sufism is a way for every Muslim to get closer to
the Almighty Allah and is the knowledge to know the
God. There are a lot of people who only carry out the
practice of worship correctly in the eyes of fiqh.
However, it is not necessarily true according to
Sufism. It is because in Sufism, the mysticism is
focused on inner purity rather than external purity.
There is a lot of Muslim pray five times a day.
However, their hearts still contain jealousy and envy
towards others. For a Fuqoha, khusyu in prayer starts
from takbir to salam. Meanwhile, for a Sufi, prayer
starts from salam to takbir.
Tthere are few differences related to the ulama in
defining the word khusyu prayer. A fukoha says that
khyusu prayer is when someone is praying. In other
words, khusyu starts from takbir to salam. When we
say takbirotulihrom, it means we must not speak, eat,
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drink, or do other acts which are prohibited by
religion. This does not rule out the possibility that
khusyu prayer will end in a prayer rug. Then, the
human will return to do negative things that become
his habits such as gossiping about other flaws, doing
riya’, being jealous, and daring to take things which
are not his. Meanwhile, in the Sufi perspective, it is
said khusyu prayer starts from salam to takbir as well
as during takbir until salam. This is the concept of a
lifelong khusyu. It means that we are devout not only
during the prayer but also after the prayer until the
next prayer we are remain khusyu.
In etymology, the notion of Sufism according to
Rosihon Anwar (2004: 11) is divided into several
types such as:
First, Sufism comes from a term connoted to
“ahlusshuffah.” It means a group of people at the time
of the Prophet who lived in silence on the porch of the
mosque. They dedicated their lives to worshiping
Allah.
Second, there are those who say that Sufism
comes from the word “shafa.” The word “shafa” is
in the form of fi’ilmabnimajhul. Thus, it becomes
isimmulhaq with letter ya’nisbah. It means a name for
people who are clean or holy. In other words, those
people purify themselves before their Lord.
Third, there are those who say that the term
Sufism comes from the word “shaf.” The word “shaf”
is attributed to people who pray in the front row.
Whereas, according to its term, Sufism is as
follows:
1 According to Al-Jurairi, Sufism is “entering
all the Sunnah (morals) and getting rid of
low manners.”
2 According to Al-Junaedi, he gave the
formula of Sufism. “Sufism is that the one
haq turns you off and the one hak turns you
on.”
Thus, it can be concluded that Sufism is the study
of an effort to self-cleaning, striving to fight lust,
reminding each other among humans, and holding
tight to the Qur’an and Hadith.
It is well known that ihsan is a component of
religion. In the implementation of life, it is the work
of experts of Sufism to explain and express it. Charity
in their context becomes useless without ihsan.
Meanwhile, ihsan within the limits of the hadith
directly taught by Jibril to the Prophet before the
companions were to carry out worship which was
always focused on Allah,
“anta’budallahakaanakataroohu”. In the Qur’an,
there is one verse which explains the purpose of
creating jinn and human. Allah clearly declared that
they (jinn and humans) were not created except to
worship Him.
Meaning: “And I did not create the jinn and
mankind except to worship Me.”
For Sufis, there is no single activity in the word
that is not worth worshiping. In connection to this, the
term mahdhah and ghairmahdhah appear. if we agree
that all of the activities we live in are worship, then
we must always display and disseminate in every
moment. Then, we should understand and do certain
ihsan. Since ihsanis a constant reflection on Allah in
every worships done, there is a term in Sufi science
that appears to understand the condition. In this case,
the Sufi scholars have tried to give lessons,
elaboration, boundaries, and education to the people
about ihsan conditions with the rules of musyahadah
and mashur.
Through his exemplary life, sheikh Abdul Qodir
Jaelani always tried to aim for what he did as a good
deed which later became a model for his students. In
addition, in his teachings, the sheikh taught Muslims
to respect each other in kindness. If someone is
immersed in worldly affairs, if someone forgets the
afterlife, if someone has no shame in his God, he has
to listen to his fellow brother with the same faith.
Against the fellow brothers and sisters, someone
should not cross his eyes and quarrel. It is because the
person who is faithful will always advise not only his
brother but also himself. As reminded in surah Al-
Ashr verses 1-3:
Meaning: “By time, indeed, mankind is in loss.
except for those who have believed and done
righteous deeds and advised each other to truth and
advised each other to patience.” (Q.S Al-Ashr: 1-3)
The Concept of Sufism Teaching According to Sheikh Abdul Qodir Jaelani and Its Implementation in Modern Learning
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It should be understood that someone who is
faithful loves to give the right and good advice to the
fellow believers. He is good at distinguishing
between good and bad. The heart of faithful people is
“holy” because Allah guides him. Therefore, every
word that is advised always contains very deep
wisdom.
The teachings taught by him are very valuable.
However, with the times, students have enjoyed a lot
of available and easy life. Thus, the current teachers
are already so advanced with the use of new learning
methods and media because the world of education is
increasingly developing and more modern. There is at
least a shift in values in terms of education. His
teachings begun disappear and are forgotten with the
things that non-Muslims do. Can the teachings of
sheikh Abdul Qodir be carried out nowadays? Yes, it
can because the teachings he taught to Muslims were
true teachings and blessed by Allah. Then, with the
permission of Allah, the teachings could be carried
out and practiced at the current time. This study
focused on 2 books of Futhul Ghaib and the Tarekat
written by sheikh Abdul Qodir Jaelani which
discusses the Sufism teachings of sheikh Abdul Qodir
Jaelani.
With the permission of Allah, the researchers
examined the teachings taught by sheikh Abdul Qodir
Jaelani in the world of Islamic education through
scientific work entitled: “THE CONCEPT OF
SUFISM TEACHING ACCORDING TO
SHEIKH ABDUL QODIR JAELANI AND ITS
IMPLEMENTATION IN MODERN
EDUCATION”
2 THEORY
Education is in line with human endeavors from birth
to death. Human educate themselves consciously by
guiding the condition of their soul especially in order
to create good character and habits from the
beginning of their growth and development. Thus,
their personality is formed in accordance with
educational goals.
Correspondingly, education undergoes a change
(innovation). That change happens due to the
educational process which is not in accordance with
the demands of the times will only make people
stagnant. Therefore, people’s understanding or view
of the nature of education also changes.
Sayyidina Ali bin Abi Thalib once told us, “Do not
raise your children the way [your] parents raised
you, they were born for a different time”.
The moral value from the above statement is that
an educator has to be able to develop and renew their
teaching and learning methods. Thus, the learning
process will runs well in accordance with the needs of
the learners. Moreover, the material prepared will
always be able to be absorbed properly by learners
through the relevant methods with current conditions.
Education will always innovate and keep changing
and developing as long as humans lives.
As said by P.J. Hills, experts of modern education
define education as the following:
“Education has most scientist two principles
roles, that of passing on knowledge from one
generation to the next, and that providing people with
skill that enable to analyze, diagnose and thus
question.”
In general, education has two main roles in
society. They are conveying knowledge from
generations to the next generation and providing
supplies to humans with skills that can be used to
analyze, diagnose, and also the ability to ask
questions (Ngalim, 2000: 23).
Thus, it can be concluded that modern education
is a way of learning which is in accordance with the
demands of the present era. Education has to be
prepared for the learners according to their time. In
connection with the notion of modern education,
modern education is associated with educational
goals. Modern education applies to life in order to
grow, foster, develop, and maintain the educational
goals that have been achieved.
3 METHODOLOGY
This study used qualitative method to examine the
natural condition of the objects. Qualitative research
design involved two teachers in the interviews
conducted by the researchers.
According to Sugiyono (2010:15), qualitative
research is a research method based on theories to
examine the condition of the natural objects (in
contrast to experiments). Researchers are used as key
instruments in research. Thus, the results of
qualitative research emphasize meaning rather than
generalization.
The data in this study were collected by the
researchers through study of literature (library
research). It was a data collection technique which
was conducted by looking for the related data to the
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concept of teaching Sufism according to the
perspective of sheikh Abdul Qodir Jaelani through his
books, essays, magazines, and scientific papers.
The data obtained in this study were in form of
qualitative data taken from primary and secondary
sources. Primary sources are data sources that directly
provide data to data collectors. Primary sources used
in this study were the books of Sufism and Tarekat by
sheikh Abdul Qodir Jaelani and the book of Futhul
Ghaib written by sheikh Abdul Qodir Jaelani.
Secondary sources are data sources that do not
provide information directly to secondary data
collectors. This can be in the form of further
management of primary data presented in other forms
or from other people (Sugiyono, 2004: 225).
4 RESULTS
4.1 The Concept of Sufism Teachings
by Sheikh Abdul Qodir Jaelani
Based on the results of the research conducted
using the Library Research method, the following
results can be presented:
1. The teacher’s first obligation is to accept the
learners’ presence because of Allah, to educate
them with compassion, to give them wise
advice, to pay attention to them with loving
eyes, and to treat them tenderly. In the early
stages, the Sheikh gives them the lightest task
and does not give them an assignment beyond
their capability. Then, the Sheikh orders them
to oppose lust in all things but still gives them
less rukhshah. Then, the Sheikh assigns them
to carry out azim. If everything has been done
by the learners, the Sheikh teaches them
riyadhoh which is heavier according to the
learners’ ability.
2. Teachers should not take any material and
service benefits from his learners in any
condition. He also should not expect a change
from God for his efforts to educate learners.
He has to be sincere because of God as a form
of his commitment to carry out His
commands. It is because the learners come on
their own accord. They come not because of
the Sheikh ’s choice or from withdrawal
efforts. However, they are come on the
guidance of Allah. Thus, the learners have to
be taught and educated as well as possible.
3. The sheikh educates learners with earnestness.
The sheikh also prays for good if he
encounters any weaknesses and lack of
motivation from the learners. The teacher has
to be able to be a place to complain for leaners,
a safe place to keep secrets, a place to refuge
as well as a motivator that encourages learners
in walking the path to Allah.
4. If the sheikh sees his learners doing actions
that are prohibited by the Shari’a, the sheikh
has to give advice and educate them to stay on
a good track as well as remind them not to
repeat it. The sheikh also needs to remind the
learners not to be certain and to claim that their
spiritual status is on certain level, especially if
they have not achieved that level yet. He also
needs to remind the learners not to be proud of
their achievements and charity. The sheikh
also has to suggest the learners to
underestimate their status as the servants in the
eyes of Allah.
5. Some the ethics of associating with the
community which are taught by sheikh Abdul
Qodir Jaelani are:
1. Ethics in associating or getting along with
rich people
In the presence of rich people, learners have to
maintain their self-esteem. They should not be
greedy for them, not expect to get what is in
their hands, maintain religion and not be
humble before them just to obtain alms from
them.
2. Ethics in associating with poor people
Against the poor, the learners have to be
considerate of others above their self-interest
in terms of food, drink, clothing, worldly
pleasures, and all that is valuable. The learners
should look at themselves below the poor
people and not look at themselves more than
any of the poor people.
3. Ethics in Requesting Something
As long as it can be avoided, a poor person has
to hold the principle of not begging for beings.
If the emergency conditions force someone to
do this, then he should only ask for limited
needs and the level of needs which becomes
their kafarat. Thus, the act of asking is
acceptable.
The Concept of Sufism Teaching According to Sheikh Abdul Qodir Jaelani and Its Implementation in Modern Learning
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4. Ethics in Social Relation
A learner should get along well with others by
displaying cheerful expression and not having
quarrel with others in the things as long as they
do not violate the Shari’a and not sinful acts.
However, with the term that is validated by the
Shari’a and permitted by Allah, a learner has
to be maintain their emotions in order not to
be easily angry and debated
4.2 The Implementation of the Sufism
Teaching by sheikh Abdul Qodir
Jaelani
Technological advances in the field of
communication and information, and all forms of
modern media that exist today both printed and
electronic media make it easy for people to get
information in any fields of study. This clearly affects
human life in all fields, one of which is a moral
problem. Along with the times, the higher the human
lifestyles sometimes affect the level of human
morality itself. Due to the busyness in pursuing
material that has no end, there are things that are
forgotten by some people who are seeking knowledge
about religion as their spiritual needs. The existence
of religious knowledge and good practice of it will at
least be able to maintain human morality in order to
reflect good character and behaves in accordance with
the guidance and the teachings of the Prophet.
One of human’s modern typologies is the attitude
that develops science and relies on rationality in
addressing the problem in an excessive way.
However, it turns out that the deification of excessive
rationality can plunge humans into secularism and
excessive attitudes can also give birth to a pragmatic
lifestyle that is a reference for efforts to justify any
means to achieve certain goals (Umar Faruq, 2013:
14).
The use of science and technology must always be
balanced with the value of faith and devotion to God.
It is because the Al-Qur’an is a holy book that guides
humans in seeking knowledge and is a bridge that
leads humans to acquire new knowledge that have
never been there before. Through guidance from the
Al-Qur’an, humans will always develop knowledge
with principles for the benefit of the people. On the
contrary, if humans seek and develop knowledge
without being balanced and guided by the Al-Qur’an,
humans will do what they want without seeing the
benefit of the people and seeing the rules that will
later destroy this universe.
It should be realized that the education that has
been developed so far still emphasizes the importance
of academic and brain intelligence. It is rarely focused
on emotional and spiritual intelligence. Whereas,
emotional and spiritual intelligence has advantages
such as teaching integrity, honesty, commitment,
vision, creativity, mental endurance, wisdom, justice,
principles of trust, self-control, and synergy. In
Sufism, IQ (dhak ‘aqli), EQ (dhakdhihni), and SQ
(dhakqalbi) are components of a potential
humanitarian component that need to be developed
harmoniously. This is to produce extraordinary
usability both horizontally within sphere of
association between humans and vertically in relation
to the Transcendent, the Divine, the God. Without it,
what emerges is the growing crisis and degradation in
the moral realm, the impoverishment of human
resources, and the narrowing of thinking horizons that
tend to dwell on narrow militancy and rejection of
plurality (Saifullah, 2008: 215).
Sufism is a teaching about morals that cannot be
separated from the influence of modernization. The
influence of modernization is both positive and
negative. Opportunity creates both opportunities and
obstacles for learners. Thus, the teaching of Sufism is
seen as being able to establish an Islamic character
that will be attached to the hearts of the learners in
order to make them able to sort out what is good and
bad for their lives and consider everything that
happens in the learning process in modern education.
Modern education is education carried out in a
modern way through modern equipment. In this
modern age, computers and the Internet are not new
to education and teaching. Moreover, mastering
computer and Internet is an obligation for teacher.
Many schools have used computer and Internet
facilities in carrying out the process of teaching and
learning activities.
From this study, it is known that during the
teaching and learning process at school, the teacher
taught politeness to learners such us politeness
towards teacher and friends. The teacher also
emphasized good character and abstains from
behaving badly to the learners in order to make the
learners really learn to get good results. Thus, the
learners will be discipline in using time, not lazy, and
always obeying their parents.
In getting along with a small community or a poor
person, a learner has to be considerate of others above
self-interest in terms of food, drink, clothing, worldly
pleasures, and all things that are valuable. A learner
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also needs to look at himself below them and does not
look at himself in the slightest of them.
Learners were always guided to have a good
principle of life. They have to hold the principle of
not begging for beings. Moreover, it is necessary to
give to a friend more than asking, prioritizing the
nature of sharing with friends, and not to be stingy. If
an emergency condition forces him to beg, it is
permissible to ask a friend in a natural way.
The teacher always taught his learners to get along
well with friends, to have a cheerful expression, to
avoid quarrels or disputes and to always maintain
their emotions in order not to get easily irritable and
offended. From those teachings, prioritizing patience
in associating with friends is the most important one.
5 DISCUSSION
The concept of Sufism teaching taught by sheikh
Abdul Qodir Jaelani is a good concept in educating
learners. Through the concept of positioning
learners as teacher’s own children, teacher will
devotes all his affection to learners in learning as
well as educating their own children. He will not
shame his learners when they commit a mistake.
He will also not blame the learners in front of their
friends. Instead, the teacher will immediately solve
the problem by directly handling the concerned
learner. This will have positive implications for the
development of learners’ learning.
In general, learners are still developing. Thus,
if they behave poorly, they still can be changed
through a long learning process because they have
the potential to do well. In modern education, the
teaching of Sufism of sheikh Abdul Qodir Jaelani
proved to have very good implications for the
world of modern education. Based on the results of
interviews with several teachers, it was seen that
the teachers had been able to teach well as the
concept taught by sheikh Abdul Qodir Jaelani. As
a result, the learners were not only able to show
good ethics with their teachers at school but also
with others in the community and social
environment.
The character shown by learners through the
concept of Sufism of sheikh Abdul Qodir Jaelani
teaching is the embodiment of the morality of the
Prophet. Due to his examples, the Prophet has
always been remembered all the time. Moreover,
because of his morality, he is also admired by all
Muslims on the earth.
6 CONCLUSION
The conclusion of this research are:
1. The concept of Sufism in Islam are the efforts to
cleanse themselves, the fight against lust, the way
of purify with the means to eternity, the reminder
for each other among humans and the faith to the
promises of Allah as well as the obedience to
follow Shari’a of the prophet in getting closer and
attaining His favor.
2. The teaching of Sufism in the perspective of
sheikh Abdul Qodir Jaelani is the teaching that
prioritizes compassion towards the learners by not
insulting and berating the learners and not
discussing the ugliness of the learners. The sheikh
also teaches good ethical procedures including
ethics of getting along with rich people, ethics of
socializing with poor people, ethics of begging
and ethics in social relations.
3. The implementation of Sufism teaching of sheikh
Abdul Qodir Jaelani in modern education at SMK
Negeri 1 Karawang shows that the teacher
interacted well both in and outside the classroom
with the learners. The teacher also gave advice to
learners who made mistakes. In the teaching and
learning process, the teacher always gave love to
the learners either inside or outside the classroom.
Moreover, the teacher also taught the learners the
ethics in asking something to the peers and to the
society. He also taught the ethics in getting along
with the community either to older or younger
people.
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