Volume 24 Number 1
May 2024
Page: 15-36
E-ISSN: 2502-2210
P-ISSN: 1412-7512
DOI: 10.
21154/tahrir.
Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society Muhamad Basyrul Muvid Universitas Dinamika Surabaya.
Indonesia Corresponding Email: muvid@dinamika.
Received: 15/05/2023 Revised: 21/02/2024 Accepted: 30/05/2024 Abstract Radical ideology is a big problem for the Indonesian people in maintaining integrity and unity.
The concept of religious moderation is a strength in maintaining the diversity and integrity of this nation.
The science of Sufism is an alternative to developing moderate character with a humanist model of Sufism through Ibn Taymiyya's thoughts.
This research aims to find Ibn Taymiyya's model of Sufism education to strengthen religious moderation in society.
The research method used was a character biographical study, namely conducting a study of thoughts, life stories, and works produced.
Data analysis used induction and interpretation techniques supported by relevant library sources so that the data presentation was more focused and valid.
The study results concluded that Ibn Taymiyya's Sufism education model upholds the concepts of tawazun, tasamuh, ta'dil, tawasuth, which can encourage the formation of attitudes and moderate character.
The moderate character positively impacts the maturation of social attitudes, which are beneficial for forming a complete, tolerant, and tolerant life.
This attitude becomes a reinforcement in maintaining state sovereignty and togetherness between Ibn Taymiyya's model of Sufism education in practice and concept can form a moderate attitude so that religious understanding can be understood wisely, far from blind fanaticism and exclusive attitudes that can form gaps between individuals.
The limitations of this research only extend to the analysis of Ibn Taymiyya's Sufism education model, which is relevant to the concept of religious moderation.
The development direction for further research can be focused on Ibn Taymiyah's multicultural-based model of Sufism education in response to the era of artificial intelligence (AI).
Abstrak Paham radikal menjadi problem besar bangsa Indonesia dalam menjaga keutuhan dan Konsep moderasi beragama menjadi kekuatan dalam menjaga kemajemukan dan keutuhan bangsa ini.
Ilmu tasawuf menjadi alternatif dalam membina karakter moderat dengan model tasawuf yang humanis melalui pemikiran Ibn Taymiyya.
Tujuan secara khusus penelitian ini menemukan model pendidikan tasawuf Ibn Taymiyya sebagai upaya penguatan moderasi beragama masyarakat.
Metode penelitian yang digunakan ialah studi biografi tokoh, yakni melakukan kajian tentang pemikiran, kisah hidup dan karya yang dihasilkan.
Analisa datanya menggunakan teknik induksi dan interpretasi dengan didukung sumber pustaka yang relevan, sehingga penyajian data lebih terarah dan valid.
Hasil kajian menyimpulkan bahwa model pendidikan tasawuf Ibn Taymiyya menjunjung tinggi konsep tawazun, tasamuh, taAodil, tawasuth yang bisa mendorong terbentuknya sikap.
karakter moderat.
Karakter moderat berdampak positif terhadap pendewasaan sikap sosial yang bermanfaat bagi terbentuknya kehidupan yang utuh, toleran dan tenggang rasa.
Sikap demikian, menjadi penguat dalam menjaga kedaulatan negara dan kebersamaan antar individu.
Artinya, model pendidikan tasawuf ala Ibn Taymiyya secara praktik maupun konsep dapat membentuk sikap moderat sehingga pemahaman agama bisa dipahami secara bijak jauh dari fanatisme buta dan sikap ekslusivistik yang dapat membentuk kesenjangan antar individu.
Keterbatasan penelitian ini hanya sampai pada analisa tentang model pendidikan tasawuf Ibn Taymiyya yang direlevansikan dengan konsep moderasi beragama.
Arah pengembangan untuk penelitian selanjutnya bisa difokuskan pada model pendidikan tasawuf Ibn Taymiyya berbasis multikultural dalam merespon era kecerdasan buatan (Artificial intelligence: AI).
Keywords moderate education model.
based on Sufism.
Ibn Taymiyya A 2024 by the authors.
This is an open access publication under the terms and conditions of the Creative Commons Attribution 4.
0 International License (CC BY NC) license .
ttps://creativecommons.
org/licenses/bync/4.
0/).
Published by Institut Agama Islam Negeri (IAIN) Ponorogo.
Indonesia Accredited Sinta 2 Al-Tahrir: Jurnal Pemikiran Islam Introduction Sufism and religious moderation can be correlated.
It means that the conception of Sufism itself is not rigid and extreme.
However, it is a discipline that practically emphasizes that religious life must display affection that can bring harmonious togetherness.
One's piety can be measured by how much sensitivity to the surrounding situation.
Sufism does not educate people to "hunt" spiritual mistakes alone, but also 1 Because Sufism understands that human responsibility is not only a servant but also a representative of Allah on earth, so it cannot be separated from social matters.
2 Therefore, religious moderation in Sufism is a formation of attitudes that follow Allah's commands .
asamuh, tawazun, i'tida.
It is in line with the concept of religious moderation initiated by the Indonesian Ministry of Religious Affairs, especially during the Lukman Hakim Saifuddin era, which explains that religious moderation is a religious attitude that is balanced between one's own religious experience .
, and respect for the religious practices of others with different beliefs .
4 Lukman Hakim further emphasized that religious moderation is an effort to create a harmonious and peaceful society, considering Indonesia's diverse .
area, where religious believers should not claim that their beliefs are the most correct with acts of violence.
The above explanation is consistent with Hussein Solomon's research6 that Sufism teaches people how to practice religion wisely and educates towards humanist character building, the concept can be a way to block radical movements and other extreme ideologies.
As explained by Bindaniji,7 Sufism forms a "tawasuth" mindset.
This mindset can form a balanced behavior between divinity and It is in line with the study of Selamat,8 explaining that there is a relevance of Sufism to the formation of religious moderation, both of which want to present a harmonious, cool, and tolerant religious concept.
The study concluded that the role of Sufis with their da'wah movements and Sufism ideas socially succeeded in shaping the tolerant and moderate attitudes of the community.
1 Jati Raharjo Wasisto.
AuKesalehan Sosial Sebagai Ritual Kelas Menengah Muslim,Ay IBDA: Jurnal Kajian Islam Dan Budaya 13, no.
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2 Muhammad Choirul Hidayat.
AuInternalisasi Ajaran Tasawuf Sosial Dalam Membangun Moderasi Beragama Di Indonesia,Ay in EAIC: Esoterik Annual International Conferences, vol.
1, 2022, http://103.
33/index.
php/EAIC/article/view/300.
3 Muhammad Zakki Muhtar.
AuModerasi Beragama Dalam Kitab Tasawuf Al-MuntakhabyE t Karya KH.
Ahmad Asrori Al-Ishaqi,Ay Jurnal Lektur Keagamaan 19, no.
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4 Kementerian Agama Republik Indonesia.
Moderasi Beragama (Jakarta: BadanLitbang dan Diklat Kementrian Agama RI, 2.
5 L.
H Saifuddin.
Moderasi Beragama: Tanggapan Atas Masalah.
Kesalahpahaman.
Tuduhan.
Dan Tantangan Yang Dihadapinya (Jakarta: Yayasan Saifuddin Zuhri, 2.
6 Hussein Solomon.
AuIslam in Africa: From Sufi Moderation to Islamist Radicalization,Ay Journal for Contemporary History 40, no.
: 176Ae96.
7 Muhamad Bindaniji and Moh Ashif Fuadi.
AuSufism and Religious Moderation in Counter Radicalism,Ay Jurnal Islam Nusantara 6, no.
: 103Ae14.
8 Kasmuri Selamat.
AuThe Relevance of Sufistic Reasoning to Religious Modernization: Values of Religious Harmonization in Wahdatal-Adyan Sufism,Ay Linguistics and Culture Review 5, no.
S3 .
: 365Ae80.
9 Maghfur Ahmad et al.
AuThe Sufi Order against Religious Radicalism in Indonesia,Ay HTS Teologiese Studies/Theological Studies 77, no.
, https://w.
info/index.
php/hts/article/view/211718.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society Religious moderation has five principles, including human dignity, the benefit of the people, justice, balance, and obedience to the Constitution.
10 It is the basis for spreading religious moderation in Indonesia.
In addition to the five principles, there are four indicators: national commitment, tolerance, non-violence, and respect for tradition.
11 It is to synergize religious moderation with Indonesian culture, which is certainly a wise and noble culture.
Radical movements and other extreme ideologies are a "threat" to national resilience and community unity.
This movement is not in line with the spirit of Islam and the concept of pluralism maintained in this country.
12 In the context of nationality, radical affairs with various movements are Therefore, it must be "muted" with various efforts and various forms of ideas readily accepted by the community to block or minimize the movement or understanding.
The idea of religious moderation can be an alternative to block the understanding.
13 Radical movements and extreme views that show more violence and social conflicts that are very detrimental are not in line with the five principles and four indicators of religious moderation above.
All religious movements or religious madhhabs that do not have one vision and mission with the concept of religious moderation can be said to be heretical or violate the concept of religion wisely.
Religious moderation maintains how existing differences remain intact, run peacefully, and life universally can remain safe and peaceful.
Ibn Taymiyya was an Islamic reformer who significantly influenced the development of Islam at that time.
Ibn Taymiyya's ideas and movements, especially those related to nationality and religion, became a reference for Islamic reformers after him.
15 In the context of diversity and plurality.
Ibn Taymiyya strongly supports the concept of tolerance and moderation in religion so that the community's social activities can run smoothly without conflict and diction .
better than The study of Novianto et al.
explains that Ibn Taymiyya has extraordinary ideas for developing Islam by removing everything contrary to Islam and the "jumud" paradigm that can set back Islam.
Ibn Taymiyya's ideas are contained in some of his works with the strength of special studies on his thoughts, 10 Mohamad Madum and Daimah Daimah.
AuPrinsip Pendidikan Moderasi Beragama Di Pesantren An-Nawawi Purworejo,Ay Intelektual: Jurnal Pendidikan Dan Studi Keislaman 13, no.
: 311Ae24.
11 Edi Junaedi.
AuInilah Moderasi Beragama Perspektif Kemenag,Ay Harmoni 18, no.
: 182Ae86.
12 Nur Khamid.
AuBahaya Radikalisme Terhadap NKRI,Ay Millati: Journal of Islamic Studies and Humanities 1, no.
123Ae52.
13 Muhamad Basyrul Muvid.
AuPendidikan Damai Berdimensi Sufistik: Alternatif Merajut Kebhinekaan Masyarakat Indonesia,Ay Jurnal Penelitian Pendidikan Islam 10, no.
: 27.
14 Juliber Arman Simanjuntak et al.
AuModerasi Dan Toleransi Beragama Dalam Perspektif Islam,Ay Innovative: Journal Of Social Science Research 3, no.
: 12989Ae94.
15 Abdul Basyit.
AuPengaruh Pemikiran Ibn Taymiyyah Di Dunia Islam,Ay Rausyan Fikr: Jurnal Pemikiran Dan Pencerahan 15, no.
, http://jurnal.
id/index.
php/RausyanFikr/article/view/1810.
16 Khairan M.
Arif.
AuModerasi Islam (Wasathiyah Isla.
Perspektif Al-QurAoan.
As-Sunnah Serta Pandangan Para Ulama Dan Fuqaha,Ay Al-Risalah: Jurnal Studi Agama Dan Pemikiran Islam 11, no.
: 22Ae43.
Al-Tahrir: Jurnal Pemikiran Islam including the dimension of Sufism.
17 Sarrio's research reinforces it.
18 Ibn Taymiyya seeks how humankind can reach Sufism in general, meaning that to achieve purity and friendship with Allah Swt.
everyone has the same opportunity, and Sufism does not belong only to special people .
It can be achieved by anyone and from anywhere, so Ibn Taymiyya's Sufistic concept is more flexible against Similar research also states that besides al-Ghazali, there is Ibn Taymiyyawho succeeded in reforming Sufism to be better .
and inclusive, which must be adjusted to the standards of Qur'an and Sunnah, including the concept of balance .
Tasawwuf, in Ibn Taymiyyah's view, teaches nobility, progress, and pro-worldly.
In addition to strengthening character, tasawwuf is not concluded as a science that only focuses on ukhrawi affairs, leaving the worldly.
20 Such a practice and paradigm is a big mistake.
21 Therefore.
Ibn Taymiyya reconstructed Sufism in a positive direction so that it could be practiced by the community at large, including in the context of seeing differences in religion, race, language, ethnicity, culture, and so on.
It means that Ibn Taymiyyah's conception of Sufism is not only oriented to the hereafter but also to the world, noble morals, good deeds, and the spirit of building paradigms for universal benefit.
23 It is as the Islamic law commands to be balanced between the interests of the world and the hereafter, between rights and obligations as humans (Allah's creatio.
, including respect for differences.
For this reason.
Ibn Taymiyya wanted to restore the purpose of Sufism to the path of Islamic law24 to not contradict the practice of Sufism with the absolute concept of sharia.
Ibn Taymiyyah's moderate and pro-world education design is the basis for building civilization and universal goodness so that it can be helpful in the world's life and beyond.
26 It is a severe concern 17 Bagus Novianto.
AuModerasi Islam Di Indonesia Perspektif Peradaban Pendidikan Islam,Ay Jurnal Pendidikan Islam 5, 2 .
: 86Ae102.
18 Diego R.
Sarrio.
AuSpiritual Anti-Elitism: Ibn TaymiyyaAos Doctrine of Sainthood ( WalAya ),Ay Islam and ChristianAeMuslim Relations 22, no.
3 (July 2.
: 275Ae91, https://doi.
org/10.
1080/09596410.
19 Ahmed Nafiu Arikewuyo.
AuA Comparative Study of Al-GhazaliAos and Ibn TaymiyyahAos Views on Sufism,Ay International Journal of Islamic Thought 17 .
: 15Ae24.
20 Rahmat Effendi.
AuSufism in the Perspective of Ibn Khaldun and Ibn Taimiyah: A Comparative Study,Ay Jurnal Fuaduna:
Jurnal Kajian Keagamaan Dan Kemasyarakatan 5, no.
: 70Ae82.
21 Muhamad Basyrul Muvid.
Para Sufi Moderat: Melacak Pemikiran Dan Gerakan Spiritual Tokoh Sufi Nusantara Hingga Dunia (Aswaja Pressindo, https://w.
com/books?hl=id&lr=&id=QdQJEaQBAJ&oi=fnd&pg=PA112&dq=Muvid.
Muhamad Basyrul.
Para S ufi Moderat &ots=ifdS5ANQiZ&sig=QPAR6eCOe9unS-z8Lr9oTpXWp6Y .
NOOR RofiAoan.
AuImanesi Tuhan Menurut Ibnu TaimiyahAy (Semarang.
IAIN Walisongo, 2.
, http://eprints.
id/57/1/Rofian_Tesis_Sinopsis.
23 Octaviani Erman Nanda.
AuTauhid Sufistik Ibn Taymyah(Sebuah Upaya Menemukan Aspek Sufistik Ibn Taymya.
,Ay Journal Comparative Study Religions (JCSR) .
, https://ejournal.
id/index.
php/JCSR/article/view/6673.
24 Izzuddin Washil and Ahmad Khoirul Fata.
AuPemikiran Ibn Taymyah Tentang Shar Aoah Sebagai Tujuan Tasawuf,Ay Jurnal Teosifi: Jurnal Tasawuf Dan Pemikiran Islam 7, no.
: 353Ae75.
25 Lalu Supriadi Bin Mujib and Muhammad Irfan Helmy.
AuRelasi Hukum Islam Dan Tasawuf Dalam Pemikiran Ibn Taimiyah,Ay Dalam Jurnal Dialogia https://w.
net/profile/LaluSupriadi/publication/348234873_Relasi_Hukum_Islam_dan_Tasawuf_Dalam_Pemikiran_Ibn_Taimiyah/links/6023dbfba6fdcc37 a819d68a/Relasi-Hukum-Islam-dan-Tasawuf-Dalam-Pemikiran-Ibn-Taimiyah.
26 Ahmed Nafiu Arikewuyo.
AuAppraising Sufism in the Thought of Ibn Taymiyyah and Hasan Al-Banna: A Comparative Perspective,Ay Australian Journal of Islamic Studies 6, no.
: 1Ae13.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society in this study.
It is considered that in the context of building an open paradigm, we must first be educated about the nature .
of the paradigm.
27 The area of hakikat .
is included in the discipline of tasawwuf.
Humans can have a moderate attitude towards religion if they understand the substance of life and creation.
28 A shallow understanding of religion and narrow thinking makes it difficult to open up to all differences and challenging to respond to a problem, whether religious, social, or other.
29 Ibn Taymiyyais presents as a figure of ulama who provides solutions with open Sufism values to form optimistic, responsible, independent, and tolerant humans in social dynamics.
The reputation and representation of Ibn Taymiyyah's inclusivity and modern Sufism were thought to provide a strong basis for becoming a model framework for forming religious moderation for the people of Indonesia.
31 Various research results have been presented previously, positioning Ibn Taymiyya as one of the Islamic scholars who brought change and reform to the previous concept of Sufism, which seemed static and exclusive.
Static and exclusive are not in line with the vision and mission of Islam.
32 Therefore.
Ibn Taymiyya restored the concept and practice of Sufism that is modern, open, easy to understand, and balanced.
Static and exclusive Sufism cannot be a solution to spreading religious moderation because it has different goals.
Static and exclusive Sufism tends to focus on self-pity to be as close as possible to Allah without caring about the social aspects around it.
It can be a crucial problem, even though Sufism was born from the womb of Islam as a discipline that cannot be different from Islam itself.
Therefore.
Ibn Taymiyyah's Sufism tries to design Sufism conceptually and practically in a balanced manner .
awa>sut.
to become a model to support or disseminate religious moderation during community life.
Ibn Taymiyya's model of Sufism education is offered as a solution to reduce the movement of radicalism, intolerance, and other extremes that are still massive in Indonesia.
The solution must be 27 Edy Saputra.
AuKomunikasi Berbasis Pendidikan Karakter: Studi Kritis Pemikiran Ibnu Taimiyah Tentang Tazkiyah Al-Nafs,Ay At-Tanzir: Jurnal Ilmiah Prodi Komunikasi Penyiaran Islam, 2019, 161Ae80.
28 Muhammad Zakki Muhtar.
AuModerasi Beragama Dalam Kitab Tasawuf Al-Muntakhabat Karya KH.
Ahmad Asrori Al-Ishaqi,Ay Jurnal Lektur Keagamaan 19, no.
: 269Ae306.
29 Siti Mahmudah Noorhayati and Ahmad Khoirul Fata.
AuExclusive Islam From The Perspective of Ibn Taymiyah,Ay Esensia: Jurnal Ilmu-Ilmu Ushuluddin 18, no.
: 213Ae23.
30 Tri Maryuni.
AuPemikiran Ibnu Taimiyyah Dalam Jabatan Publik Studi Kitab As Siyasah As SyarAoiyyah Dan Relevansinya Terhadap Hukum Positif Indonesia,Ay El-Dusturie .
, https://jurnal.
id/index.
php/eldusturie/article/view/43-57.
31 Biyanto Biyanto.
AuThe Typology of Muhammadiyah Sufism: Tracing Its FiguresAo Thoughts and Exemplary Lives,Ay Indonesian Journal of Islam and Muslim Societies 7, no.
: 221Ae49.
32 Yedi Purwanto et al.
AuTasawwuf Moderation in Higher Education: Empirical Study of Al-GhazAlAos Tasawwuf Contribution to Intellectual Society,Ay Cogent Social Sciences 9, no.
1 (December 31, 2.
: 2192556, https://doi.
org/10.
1080/23311886.
33 Elizabeth Sirriyeh.
Sufis and Anti-Sufis: The Defence.
Rethinking and Rejection of Sufism in the Modern World (Routledge, 2.
, https://w.
com/books/mono/10.
4324/9781315027388/sufis-anti-sufis-elizabeth-sirriyeh.
34 Bindaniji and Fuadi.
AuSufism and Religious Moderation in Counter Radicalism.
Ay Al-Tahrir: Jurnal Pemikiran Islam relevant to the intended problem, meaning that it is not with the design of classical Sufism to fight radicalism but the design of modern Sufism with the spirit of balance to fight this understanding.
Thus.
Ibn Taymiyyah's model of Sufism education becomes one of the alternatives in campaigning for religious moderation in Indonesia.
It becomes a point of novelty in this research, considering that Ibn Taymiyyah's Sufism model synergized with religious moderation will give birth to an integrative idea between the concept of moderate religion with a Sufistic direction.
Research Method Based on the formulation of the problem above, this research uses a case study method of the type of character study .
, namely conducting a study of the life story of a person .
, both concerning his historical life and his situation when this research was conducted, as well as his perspective or thoughts on various things in life including the works produced.
This study is not just talking about what is experienced but also describing the inner state .
and the spirit that develops in every life cycle lived by the object under study in this context.
Ibn Taymiyya, regarding the Sufism education model in strengthening religious moderation, so that researchers, in this case, are required to have the sharpness to analyze facts,37 both multidisciplinary and interdisciplinary.
It is due to the complexity of the problems and backgrounds, influenced by time, situation, conditions, vision of life, and socio-economic politics.
38 In the implementation of biographical studies, after determining the title and topic of the problem .
roblem formulatio.
, further, develop the discussion, compose the composition, and make conclusions39 supported by relevant literature and sources,40 as well as other sources or other supporting information.
Then, in developing discussion, composition, and the determination of conclusions, researchers use an induction approach and interpretation.
Thus, later it can describe the flow of thought about Ibn Taymiyyah's Sufism education model and its influence on strengthening the religious moderation of the community comprehensively.
In detail, the course of this research method in explaining and finding Ibn Taymiyyah's Sufism education model is as follows:
35 M.
Afif Anshori.
Zaenuddin Hudi Prasojo, and Lailial Muhtifah.
AuContribution of Sufism to the Development of Moderate Islam in Nusantara,Ay International Journal of Islamic Thought 19 .
: 40Ae48.
36 Rully Indrawan and R.
Poppy Yaniawati.
AuMetodologi Penelitian: Kuantitatif.
Kualitatif Dan Campuran Untuk Manajemen.
Pembangunan.
Dan Pendidikan,Ay https://senayan.
id/index.
php?p=show_detail&id=12309&keywords=.
37 Louis Reichenthal Gottschalk.
Understanding History: A Primer of Historical Method Terj.
Mengerti Sejarah.
Terjemah (Jakarta: UI Press, 1.
, p.
14, https://cir.
jp/crid/1130282271027412224.
38 Gottschalk.
, p.
Syahrin Harahap.
Metodologi Studi Tokoh & Penulisan Biografi (Prenada Media, 2.
, https://books.
com/books?hl=id&lr=&id=dlc_DwAAQBAJ&oi=fnd&pg=PA24&dq=Syarin Harahap.
Metodologi Studi T okoh & Penelusuran Biografi (Jakarta: Prenadamedia Group, 2.
, 57.
Su&ots=6bn_K98883&sig=K07WDsap6c22A35_ YNuBxieol_k .
Suharsimi Arikunto.
Prosedur Penelitian Suatu Pendekatan Praktis (Jakarta: Rineka Cipta, 2.
, https://cir.
jp/crid/1130000795354347648.
41 Moh Nazir.
Metode Penelitian (Bogor: Ghalia Indonesia, 2.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society Ibn Taymiyya's Sufism Education Model Biographical Studies Development of supported by relevant Thoughts, works and Strengthening Religious Moderation Analysis techniques: Induction and Interpretation Ibn Taymiyya's model of Sufism was found in strengthening religious moderation in society Picture 1: Research Flow of Ibn Taymiyyah's Sufism Education Model.
Source: Researcher's Process.
Ibn Taymiyyah's Model of Sufism Education in Strengthening Religious Moderation in Indonesian Society Biography of Ibn Taymiyyah His full name is Ahmad Ibn Abd al Halim Ibn Abd As-Salam Ibn Taymiyya.
He was born in Harran.
Syria, on Monday, 10 Rabiul Awal 661 H / January 22, 1263 AD, and died in Damascus on the night of Monday, 20 Dhulhijjah 728 H / September 26, 1328 AD.
According to some sources.
Ibn Taymiyya came from a large family of Taimiyah who were very learned and Islamic and honored and respected by the broader community in his day.
His father.
Shihabuddin Abdul Halim Ibn Abdus Salam, was a great scholar who had a high position in the Great Mosque of Damascus.
Ibn Taymiyya became one of the most prominent Islamic thinkers in the 7th century H/13 AD, from various fields or multi-disciplines, thus making a considerable contribution to Islamic science and As a mujtahid, he carries the theme of "tajdid" as an effort to return to the main foundation of Islam, namely the Qur'an and al-Hadith, including the issue of Sufism, which currently has many deviations in the context of its practice.
43 Ibn Taymiyyaseeks how Sufism as a sacred Islamic discipline can be restored to its proper comprehension so it is not distracted from the essence of Islamic teachings, such as separating between sharia and essence.
Zuhud, which is interpreted as anti-worldly, behaves as an exclusive human, so the guy disassociates him-self from other humans, considers as a holy man, considers as the dweller of paradise and integrated with God without being interpreted anymore, which Muhammad Amin.
Ijtihad Ibn Taimiyyah Dalam https://cir.
jp/crid/1130000796440921088.
43 Basyit.
AuPengaruh Pemikiran Ibn Taymiyyah Di Dunia Islam.
Ay Bidang Fikih Islam (Jakarta:
INIS,
Al-Tahrir: Jurnal Pemikiran Islam distorts the understanding for public, so that it becomes rowdy, fails to understand, and build misconception about Sufism .
eviate from the core of Islamic teaching.
As an Islamic thinker.
Ibn Taymiyya made a huge contribution to how Muslims could return to the source of Islamic law itself.
Ibn Taymiyyah's thoughts and movements were politically challenged by the ruler then, which caused him to be imprisoned.
45 In prison, he did not lament his fate, but he used it to worship, write, and continue to think about how Islam could be victorious, and Muslims could make the Qur'an and al-Hadith the guidelines of their lives.
Ibn Taymiyya as a prolific writer, left many works, including al-Risa>lah fi> U.
u>l al-Di>n.
Kita>b al-Ima>n, al-Furqa>n baina al-Haq wa al-Ba>.
Shara.
al-Aqi>dah al-A.
Jawa>b Ahl al-AoIlm wa al-Ima>n,46 Majmu>Ao alFata>wa>.
DarAou al-TaAoa>rudh al-Aql wa al-Naql.
Minha>j al-Sunnah al-Nabawiyah.
Naqdh at-TaAosi>s, al-Radd Aoala> alBakriy.
Sharah al-Nuzu>l.
Shara.
Hadi>th Jibril .
l-Ima>n al-Ausat.
47 Then, the writings that discuss the issue of Sufism specifically include: al-Furqa>n baina Auliya>Ao al-Rahman wa Auliya>Ao al-Shai.
a>n, al-Tuhfah al-AoIra>qiyah fi AAoma>l al-Qulu>b, al-AoUbu>diyyah.
Darajat al-Yaqi>n, al-Risa>lah al-Tadmuriyah.
Risa>lah fi> al-Sama>Ao wa al-Raq.
Term al-Tashawwuf dan al-Sulukin.
a collection of fatwas in Majmu>' Fata>wa> Shaykh al-Isla>m Ibn Taymiyya, which then Ibn Taymiyya's views or thoughts on Sufism are known as syar'i Sufism, namely Sufism by sharia.
Ibn Taymiyyah's works, which are full of many disciplines, and his views related to Sufism with all its complexity prove his competence undoubtedly.
Ibn Taymiyyaas, an Islamic figure, was persistent in holding the teachings of Islam based on the Qur'an and al-Hadith and enthusiastic in returning all religious practices to the two primary sources as his commitment to solving misconceptions.
Sufism in Ibn Taymiyyah's Perspective He poured his thoughts and spiritual movements into the concept of Sufism with the term 'Tasawuf Syar'i'.
It became a model characterized by shari'iyyah, which means that the concepts and frameworks built in shari'i Sufism could not be separated from the Qur'an and al-Hadith.
The initiator of this model of tasawwuf wants to purify tasawwuf from elements that are not following and even deviate from the teachings of the Qur'an and Hadith.
49 They wanted Sufism is not so far in the process of taking the spiritual path.
Shaykhul Islam Ibu Taimiyah always has the slogan "Back to the Qur'an and al-Hadis.
The ideas and reforms that Ibn Taymiyya built were more puritanical (Sala.
50 He built three aspects of renewal as part of the main characteristics of Sharia Sufism, including some aspects.
44 Yunasril Ali.
AuDualisme Pemikiran Sufistik Ibn Taymiyyah,Ay Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism 4, no.
: 155Ae74.
45 Qois Azizah bin Has.
AuKonsep Tauhid Ibnu Taimiyah Dan Pengaruhnya Terhadap Pembaharuan Pemikiran Islam,Ay Aqlania 12, no.
: 181Ae98.
lihat juga Ahmad Taqiuddin.
AuPemikiran Tasawuf Ibnu Taimiyyah,Ay El-Hikam 3, no.
: 65Ae 46 bin Has.
AuKonsep Tauhid Ibnu Taimiyah Dan Pengaruhnya Terhadap Pembaharuan Pemikiran Islam.
Ay Neneng Hasanah Sutisna et al.
AuPanorama Maqashid Syariah,Ay Media Sains Indonesia, 2021, https://w.
edu/download/92412464/482474795.
48 Ibnu Taimiyyah.
MajmuAo Fatawa.
Jilid 10 (Riyad,t.
:5.
49 Mujib and Helmy.
AuRelasi Hukum Islam Dan Tasawuf Dalam Pemikiran Ibn Taimiyah.
Ay: 227-251.
50 Hamdan Maghribi and Alfina Hidayah.
AuAntara Salafi Dan Sufi: Tasawuf Menurut Ibn Taimiyyah Dan al-Qusyairi,Ay TSAQAFAH 19, no.
: 463Ae84.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society First, the ontological aspect is an aspect that relates to the essence of Sufism.
51 In Ibn Taymiyya's view, he sees the essence of Sufism in two aspects: substantively and methodologically.
52 Substantively, the essence of Sufism is an extension of Islamic teachings and an inseparable material from the teachings of Islam itself.
Methodologically, the essence of Sufism is a product of ijtihad on understanding and practicing Islamic teachings from a certain angle.
The view that the essence of Sufism is an inseparable part of Islam seems to be intended to close tightly the entry of unfamiliar elements into Sufism.
This view has a Salafi character.
Ibn Taymiyya's vision views Sufis as a species .
au') of al-Shiddiq equal to other species of shiddiqi>n such as fuqaha>', mutakallimi>n, umara>Ao, etc.
54 More than that, all aspects of Islamic teachings are an integral unity and must be meditated upon and practiced as a whole and balanced .
zahiriyah and It is not permissible to prioritize certain aspects and ignore other aspects.
55 With the renewal of this ontological aspect.
Ibn Taymiyya aims to return Sufism to its base.
Islam, based on the Qur'an and the Hadith, as reflected in his views.
Second, this epistemological aspect relates to the source of knowledge of Sufism and how to obtain it.
As expressed by Ibn Taymiyya.
Sufism cannot be other than the teachings of Islam itself and is consistent with its religious views.
He only recognizes the validity of the path and knowledge of Sufism as long as it is based on sharia sourced from the Qur'an and al-Hadith.
56 Thus, what must be used as a reference and guide, including in the field of Sufism, is the Prophet, the Companions, the Tabi'in, and then those who are consistent in their methods of understanding and practicing religion, especially the hadith experts because they are the ones who know the prophetic athar.
Third, the Axiological aspect is related to the use value or benefits and the goal of Sufism.
Among Sufism scholars agree that to achieve the ultimate goal of the spiritual journey, namely appreciating the existence of God, one must go through spiritual stages .
aqa>ma.
and ethicalpsychological states .
, which broadly include three stages: the stage of inner purification .
, the stage of inner concentration .
and the stage of self.
inner fusion .
ia 51 S.
Suriasumantri Jujun.
Ilmu Dalam Perspektif Moral.
Sosial.
Dan Politik (Jakarta: Gramedia, 1.
52 Reza Jalili and Rahman Bolhasani.
AuIbn TaymiyyahAos View on Mystical Ontology.
A Critical Analysis,Ay 2021, https://w.
ir/paper/973386/en.
53 Washil and Fata.
AuPemikiran Ibn Taymyah Tentang Shar Aoah Sebagai Tujuan Tasawuf.
Ay ): 353-375.
54 Ibnu taimiyah.
MajmuAo Fatawa Syaikh al Islam Ibnu Taimiyah.
Jilid IX (Riyadh: al Riyadh al Haditsah, 1.
55 Maghribi and Hidayah.
AuAntara Salafi Dan Sufi.
Ay: 463-484 56 Mustafa Halim.
Ibnu Taimiyah Wa al Tashawwuf (Iskandaria: Daar al Dakwah, 1.
: 38.
57 Taimiyyah.
MajmuAo Fatawa V, 112.
Lihat juga Nur Hadi Ihsan.
Asif Trisnani, and Muhamad Syifaurrahman.
Au AEIEA AIANOI EI OI EO OEAOA OEOO I I OIOA,Ay Al-Banjari: Jurnal Ilmiah Ilmu-Ilmu Keislaman 20, no.
1-23, https://jurnal.
id/index.
php/al-banjari/article/download/5142/2933.
58 Rahmat Setiawan and Suparman Syukur.
AuMenguak Etika Sufistik Ibnu Taimiyah,Ay Didaktika Islamika: Jurnal Ilmiah Pendidikan Islam Sekolah Tinggi Ilmu Tarbiyah Muhammadiyah Kendal 12, no.
: 1Ae23.
Lihat juga: Imam Al Ghazali.
Munqidz Min Adh Dhalal (Mesir: Muhammad Ali Shaibah Wa Auladuh, 1.
Liha juga: Imam Al Ghazali.
IhyaAo Ulum Ad Din.
Jilid I .
Al-Tahrir: Jurnal Pemikiran Islam As described above, the axiological aspect of Sufism is only directed at living God's existence, so it is elitist, individualistic, storist, and metaphysical.
It is different from the axiology in Ibn Taymiyyah's thought, which emphasizes the use value of Sufism not only to live God's existence but is directed to live God's commands.
59 Therefore, it is more practical, sociological, historical, and empirical.
It can be seen in Ibn Taymiyya's Sufism concept of "A'ma>l al-Qulu>b" .
ctivities of the hear.
which resembles the Sufis' maqamat teachings although substantially different.
Ibn Taymiyyasaid said that the concept of a'mal al-qulub, which the Sufis call maqamat and ahwal, is part of the basics of faith and religious rules.
For example, mahabbah to Allah and His Messenger, tawakkal to Him, gratitude, patience, khauf and raja'.
All of these are religious obligations for all creatures.
61 All mental activities are part of the teachings of the religion that are commanded to be practiced by both the khawas and the laity and are not the practice of certain people, no matter how high their station.
It indicates that Ibn Taymiyya wanted to clean the elements that contradict the values of shari'ah, returning Sufism to the lap of the al-Quran and al-Hadith by bringing up a new idea to cover the gaps that can be entered by the influences of philosophy and other deviant influences under the name of shari'i Sufism.
In this shari'i Sufism.
Ibn Taymiyyabrought a concept to replace maqamat and ahwal in the world of Sufism with the name a'ma>l al-qulu>b, as means for humans to remember Allah through piety, obedience, patience, tawakkal, gratitude, worship, dhikr, fear, and hope for His mercy.
It is following the teachings of the Qur'an and al-Sunnah which humans can use as a foothold and foundation in getting closer to Allah Swt.
62 Thus, it can be concluded that the characteristics of shar'i Sufism built by Ibn Taymiyya are as follows.
First, puritanism, namely purification and efforts to return Sufism to its origin, namely the Qur'an and al Sunnah while eliminating all foreign elements and replacing them with content or elements of orthodox Islam .
adhhab Sala.
It means that all the teachings of Sufism should not deviate from the Qur'an and al-Sunnah.
64 Second, active means that it leads to dynamic behavior, not static .
, which is reflected in the concept of a'ma>l al-qulu>b.
Unlike previous Sufism, which tends to be Daar al Fikr, n.
), 304.
59 Reza Jalili and Morteza Khosroshahi.
AuIbn TaymiyyahAos Views on Mystical Perception of AoFixed EntitiesAo(Ayn Sabita.
A Critical Analysis,Ay Mirror of Wisdom 21, no.
: 147Ae70.
Jalili and Bolhasani.
AuIbn TaymiyyahAos View on Mystical Ontology.
A Critical Analysis.
Ay.
60 M.
Anwar Firdausi.
AuNeo Sufisme: Sebuah Gerakan Pembaharuan Moral,Ay ULUL ALBAB Jurnal Studi Islam 5, no.
: 47Ae54.
lihat juga Baca juga Amin Syukur .
Tasawuf dan Krisis.
, 103.
61 Taimiyyah.
MajmuAo Fatawa X.
62 Ali MasAoud.
AuAnalisis Dan Mapping Syariah Versus Tasawuf Melalui Pendekatan Historis,Ay Epistemy: Jurnal Pengembangan Ilmu Keislaman 8, no.
: 155Ae74.
63 Amin Syukur and Abdul Muhayya.
Tasawuf Dan Krisis (Yogyakarta, 2.
64 Muhammad Amri and Indo Santalia.
AuAjaran Tasawuf Dan Tokoh-Tokohnya,Ay Jurnal Ilmu Pendidikan Dan Sosial 1, 4 .
: 549Ae59.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society passive and isolationist, it does not give the slightest space to the external aspects and worldly life.
Third, populist, meaning that Sufism is an extension of religion, which is an obligation of every Muslim.
This fact can be seen in the concept of a'ma>l al-qulu>b, such as sincerity, repentance, zuhud, wara', and so on, which are seen as Islamic models and must be practiced by every Muslim in his life.
So, these attitudes are not special teachings for Sufis alone but apply generally to all Muslims.
It is a sign that the design of syar'i Sufism initiated by Ibn Taymiyya contains several essential elements to serve as a basis for someone exploring the world of Sufism so as not to get lost in deviant teachings or other elements that infiltrate the body of Sufism.
Among these are .
balancing the elements of the world and the hereafter, .
avoiding philosophical thinking in Sufism that makes it ambiguous, .
not forgetting rights as social beings, .
doing good deeds based on Islamic teachings .
l-Qur'an and al-Hadi.
, .
being active and forward not jumud or static, .
not exaggerating in the process of taqarrub to Allah Swt.
Religious Moderation in Ibn Taymiyya's Thought Religious moderation, in the view of Ibn Taymiyya, as quoted by Yusuf al-Qardhawi, is a wise attitude that is not excessive as directed by the Qur'an and as-Sunnah, which is not excessive in believing in the Prophet and Messenger of Allah as His messenger, not as God, then in living obedience to Allah proportionally without neglecting other obligations and responsibilities.
68 Then.
Ibn Taymiyya further emphasized that the concept of wasathiyah lies in cleanliness and uncleanliness, halal and haram issues, and moral issues and ethics.
It has never happened or been taught in Islam to be harsh .
and rigid in both the Salaf and Khalaf generations, then also not taught to be accessible without limits.
Allah made this religion full of compassion and mercy to educate the ummah to be moderate .
, and anyone who goes beyond this vision of the mission then he has done the work of jahiliyah bid'ah.
Arif's research70 mentioned that Ibn Taymiyyah's thoughts on openness .
were very pro .
, bridging society's dullness, including the problem of ijtihad.
Openness by utilizing reason to find solutions is strongly supported by Ibn Taymiyyah, including promoting the concept of religious moderation.
Humans are encouraged to walk according to nature and remain committed to noble ethics without feeling holier and more faithful than others.
Human nature is a creation of God 65 Muhammad Sakdullah.
AuTasawuf Di Era Modrnitas (Kajian Komperhensif Seputar Neo-Sufism.
,Ay Living Islam:
Journal of Islamic Discourses 3, no.
: 364Ae86.
66 Barsihannor Zuhri et al.
AuReligious Moderation of Millennial Generation at Islamic Higher Education in Eastern Indonesia,Ay Al-Tahrir: Jurnal Pemikiran Islam 23, no.
: 293Ae325.
67 Taqiuddin.
AuPemikiran Tasawuf Ibnu Taimiyyah.
Ay 68 Yusuf Al-Qardhawi.
Fiqh Al-Wasathiyah Wa at-Tajdid.
MaAolim Wamanaraat (Doha: Markaz Al-Qardhawi Lilwashathiyah Al-Islamiyah wa At-Tajdid, 2.
: 64.
69 Ibnu Taimiyah.
MajmuAoah Al-Fatawa Li Syaikhil Islam Ahmad Bin Taimiyah, vol.
28, 3 (AlManshurah: Daar Al-Wafa, 2.
:613 & 14.
70 Khairan Muhammad Arif.
AuKonsep Moderasi Islam Dalam Pemikiran,Ay Millah: Journal of Religious Studies, 2020, 307Ae Al-Tahrir: Jurnal Pemikiran Islam who has duties and functions not only as a servant but His representative on earth, then noble ethics as a legacy of the Prophet to socialize, and as an asset for how to interact well, compassion and peace.
Through Ibn Taymiyyah's thoughts related to the concept of religious moderation, it can be concluded that religious moderation is the face of Islam (Islamic teaching.
to live the commandments of Islam in a balanced manner, not rigid .
and not acting or behaving violently towards different beliefs.
72 Differences as evidence of God's omnipotence must be respected and maintained so that peace continues to accompany the life of the community at large.
Relation to Sufism and Religious Moderation in Ibn Taymiyya's Thought Ibn Taymiyyah's concept of tasawwuf education with his syar'i tasawwuf model applies to the a'ma>l al- qulu>b paradigm, namely spiritual activity that is always directed to Allah.
Spiritual activity directed to Allah can educate the formation of religious moderation, given the thought process and mature contemplation of the nature of life that Allah has outlined.
Therefore, it can accept everything that exists in this world without question.
Religious moderation affirms that Islam is a complex religion and respects other religions.
The matter of differences, including beliefs, is necessary, so the understanding of Islam must be moderate, not exclusive and individualistic.
74 Sufism plays a role in how the human heart can be soft, open, and broad-minded.
with such a heart arrangement through a'ma>l al-qulu>b, an understanding of religious moderation can be realized.
This analysis confirms that Sufism is a teaching and spiritual education that can open human beings more openly.
Therefore.
Ibn Taymiyya firmly said that religious moderation can be formed with the correct interpretation of religion.
The correct interpretation can be done if the heart or soul is always doing divine deeds.
Divine deeds can be actively done if the heart is always connected to Allah.
Ibn Taymiyyah's Sufistic concept is a middle way of strengthening the concept of the Muslim religion in a balanced manner by actively strengthening spiritual and social activities.
Based on the explanation above.
Ibn Taymiyyah's model of Sufism education considered that it is more directed to the formation of morals.
morals that are bound by strong sharia.
The integration of 71 Nirwani Jumala.
AuModerasi Berpikir Untuk Menempati Tingkatan Spiritual Tertinggi Dalam Beragama,Ay Jurnal Substantia Ar-Raniry 21, no.
, https://core.
uk/download/pdf/287154003.
72 Bakhruddin Fannani et al.
AuThe Religion Forum and Social Change in The Center of Radicalism: An Effort to CounterRadicalism and Deradicalization in The Coastal Pantura Lamongan,Ay Al-Tahrir: Jurnal Pemikiran Islam 23, no.
: 1Ae26.
73 James David Pavlin.
The Concept ofAoUbudiyyah in the Theology of Ibn Taymiyyah: The Relationship between Faith.
Love and Actions Perfection Worship (New York University, https://search.
com/openview/aca1c31e93c2f43619a95a8332b5b1b1/1?pq-origsite=gscholar&cbl=18750&diss=y.
74 Azyumardi Azra.
AuIslamAos Moderation and Radicalism: A Special Context to Southeast Asian Islam,Ay in Handbook of Cultural Security (Edward Elgar Publishing, 33Ae49, https://w.
com/abstract/edcoll/9781786437730/9781786437730.
75 Amrin Supriyanto.
AuReligion Moderation on Academic Community Islamic Higher Education in Indonesian,Ay Jurnal Mantik 6, no.
: 1859Ae68.
76 Sirriyeh.
Sufis and Anti-Sufis.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society sharia and essence becomes a way to strengthen the faith and Islam side of a person who will be anchored to the Ihsan side.
It means that the teachings of Islam must be synergized and balanced so that they can live wisely regarding all the hustle and bustle of life.
Ibn Taymiyya's model of Sufism education can also be called sunnah Sufism education.
It is a characteristic of Ibn Taymiyya, who often follows the sunnah of the Prophet and does not violate what the Prophet ordered.
Sunnah Sufism education, known as .
awwuf sharAoi.
, affirms that the practice and concept of Sufism must be subject to the sunnah and Islamic law.
Because it is fundamental .
u>liya.
IbnTaymiyya wanted to build a concept of Sufism that was far from values and practices inconsistent with Islamic teachings.
Ibn Taymiyya's moderation of Sufism proves that the transformation of Sufism must be encouraged to improve and restore the paradigm so that its practice remains under the banner of Islam.
The open .
transformation of Sufism in the style of Ibn Taymiyah is an alternative for opening a flexible and open personality.
Construction of Sufism Education in Strengthening Religious Moderation The Goals of Ibn Taymiyya's Sufism Education Religious moderation obtained from Ibn Taymiyah's Sufism education aims to guide .
people on the path of balance and stability in Islam.
Islam is not only understood as a textual religion or a religion containing punishments or threats.
Islam is also a religion of conditioning, an invitation to goodness, nobility, generosity, and strong morality, which Sufism actualizes.
79 Therefore.
Sufism is a step to educate people's morality so that they are open and understand the substance of life.
The substance of life is how people can understand and understand that all the dynamics of life that exist cannot be separated from His permission, so whoever refuses.
to deny it is the same as going against His nature.
80 In this context.
Ibn Taymiyya affirms that Sufism can bring people closer to their God.
This good closeness, supported by correct pious practices following the Shari'a, can guide them to appreciate the substance of their lives, including muamalah affairs with others.
Ibn Taymiyya's Sufism Education Curriculum The curriculum of Ibn Taymiyya's Sufism education is conceptualized systematically, holistically, and in line with the vision and mission of an advanced civilization but with Islamic ethics.
It means that the 77 Ibnu Taimiyah.
MajmuAo Fatawa Asy-Syaikhul Islam Ibnu Taimiyah.
Jilid 10 (Riyad: Mathabi al-Riyadi, 1.
78 Hidayat.
AuInternalisasi Ajaran Tasawuf Sosial Dalam Membangun Moderasi Beragama Di Indonesia.
Ay 79 Imam Mustofa.
AuDeradikalisasi Ajaran Agama,Ay Akademika: Jurnal Pemikiran Islam 16, no.
: 247Ae64.
Ahmad Sanusi Azmi and Mohd Yusuf Ismail.
AuKonsep Rahmatan Lil Alamin Dalam Hadith: Penerokaan Makna Serta Aplikasi Di Malaysia,Ay Journal of Hadith Studies, 2018, https://journalofhadith.
my/index.
php/johs/article/view/40.
80 Muhamad Nurdin.
AuMeraih Meaningful Life: Perspektif Psikologi Positif Dan Tasawuf Positif,Ay in Proceeding of Conference Strengthening Islamic Studies The Digital Era, 386Ae401, https://prosiding.
id/index.
php/ficosis/article/view/42.
Muhammad FauzhanAoAzima.
AuTasawuf Substantif:
Santapan Rohani Masyarakat Modern,Ay Tamaddun Journal of Islamic Studies 1, no.
: 102Ae11.
Al-Tahrir: Jurnal Pemikiran Islam formulation of Ibn Taymiyya's Sufism education curriculum supports aspects of progress, openness, and balance to build a better societal civilization, as in the chart below.
Ibn Taimiyah's Sufism Education Curriculum Sufism is a scientific discipline that balances sharia and essence with a strong Islamic foundation and is far from deviant practices Puritanist Active Populist Ibn Taymiyya's Sufism education curriculum is based on "A'mal al-Qulub" as a forum for practicing Sufism teachings A'mal al-Qulub is the "embryo" for the formation of a moderate attitude for practitioners of Sufism who can act in a balanced and fair manner, manifested by an attitude of tolerance, mutual love, and active pious deeds.
In this way.
Faith.
Islam and Ihsan can be practiced well.
Picture 2: Ibn Taymiyya's Sufism Education Curriculum in Strengthening Religious Moderation.
Source: Processed by Researchers The image above is a formulation .
of Ibn Taymiyya's Sufism education curriculum, which can open the thinking or paradigm of a moderate society.
Ibn Taymiyya's Sufism education curriculum, which adheres to "a'ma>l al-qulu>b," is the right strategy to provide education on how to practice Sufism wisely without abandoning the foundation of the Shari'a which has become an absolute provision of the Islamic religion.
Religious moderation can be realized if religion is understood holistically and integratively.
81 In detail.
Ibn Taymiyya's Sufism education curriculum can be implemented appropriately both in the community and in Islamic educational institutions in forming an attitude of religious moderation, including the following.
81 Siti Rohmah et al.
AuManajemen Pendidikan Berbasis Moderasi Beragama Dan Implementasi Praktisnya Di Era Digital,Ay Jurnal Pendidikan Dan Konseling (JPDK) 4, no.
: 60Ae71.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society Implementation of Ibnu Taimiyah's Sufism Education Curriculum in Islamic educational institutions and Active remembrance and worship and accompanied by active giving .
Actively protect yourself from immorality and actively do good Likes to learn and likes to play well with each other .
Paradigm: Moderate and Balance Approach: Humanist and Pro Active towards social Knowledge.
Attitudes and Skills are well synergized in a spiritual and social A balanced character between divine and humanitarian duties in life Picture 3: Chart for implementing Ibn Taymiyya's Sufism education curriculum in Islamic institutions or society.
Source: Processed by Researchers The chart above shows that implementing Ibn Taymiyya's Sufism education curriculum refers to the Islamic concept of Rahmatan Lil 'Alamin, as per the view of KH.
Ahmad Shiddiq Jember realized this with a fair, balanced, moderate, tolerant attitude emphasizing vertical and horizontal synergy.
82 It is in line with the study of Pabbajah et al.
83 that an attitude of religious moderation is formed based on complex teachings, culture, paradigms, and understandings far from fanaticism and excessive Sufism as an educational model must also be free from the model of Sufism, which is antiworldly and which separates itself from the embrace of the Shari'a.
84 Sufism must align with Islam's principles, which were championed from the start by Ibn Taymiyya.
Therefore.
Ibn Taymiyya's Sufism education curriculum carries the dimension of neo-Sufism, which can educate people's character to be more moderate and balanced and remain active in social life.
In this context.
Ibn Taymiyah emphasized the vital role of religious moderation in the multi-ethnic, multi-religious, multi-ethnic, multi-lingual, and multi-cultural pace of life, which must be maintained in harmony.
Sufistic Students and Educators in Ibn Taymiyah's Sufism Education The students expected in Ibn Taymiyah's Sufism education are a generation with moderate attitudes towards Islamic teachings, neither extreme right nor extreme left.
Then, having an inclusive and openminded personality is not static .
86 Furthermore.
Ibn Taymiyya explained, as quoted by Ahdar 82 Ali Ahmad Yenuri et al.
AuParadigma Toleransi Islam Dalam Merespons Kemajemukan Hidup Di Indonesia:(Studi Analisis Pemikiran KH Ahmad Shiddi.
,Ay POROS ONIM: Jurnal Sosial Keagamaan 2, no.
: 141Ae56.
83 Mustaqim Pabbajah.
Ratri Nurina Widyanti, and Widi Fajar Widyatmoko.
AuMembangun Moderasi Beragama::
Perspektif Konseling Multikultural Dan Multireligius Di Indonesia,Ay Jurnal Darussalam: Jurnal Pendidikan.
Komunikasi Dan Pemikiran Hukum Islam 13, no.
: 193Ae209.
84 Achmad Yusuf.
AuModerasi Islam Dalam Dimensi Trilogi Islam (Akidah.
Syariah.
Dan Tasawu.
,Ay Al Murabbi, 2018, 203Ae16.
85 Muhtar.
AuModerasi Beragama Dalam Kitab Tasawuf Al-MuntakhabyE t Karya KH.
Ahmad Asrori Al-Ishaqi,Ay 2021.
86 Rizki Haryanto.
Julian Delon, and Wahyudi Wahyudi.
AuPengembangan Pendidikan Moderasi Beragama Pada Usia Remaja,Ay Bestar.
Jurnal Studi Pendidikan Islam 20 .
: 1Ae14.
Al-Tahrir: Jurnal Pemikiran Islam et al.
in his research, that students must always be on the straight path .
formulated by the alQur'an and as-Sunnah, especially regarding the cleanliness of faith, steadfastness of faith, and moral goodness, because the straight path is the primary paradigm for being moderate.
Ibn Taymiyya wants students to be balanced in their religion and uphold the concept of justice in their lives.
In his view, justice is how humans can give someone their rights well and appropriately.
It confirms that humans must not be selfish.
They must act humanistically to give their rights to other people, including the right to embrace the religion and beliefs they believe in.
Ibn Taymiyya contributed to how students can position themselves well .
ccording to their primary dutie.
, interact well, and not force someone.
89 It is an implementation of the wa.
iyah aqidah concept that was initiated and written by Ibn Taymiyya.
Finally, it can be concluded that students in Ibn Taymiyya's Sufism education are students or generations .
who can: .
behave moderately .
commitment to Islamic teachings .
Then, the educator .
in Ibn Taymiyah's Sufism education is a Muslim who always obeys Allah's straight law but is not rigid and strict .
because he is the heir of the Prophet,91 by the mandate of Islam itself.
Educators are passionate about educating and developing their students with a humanist approach.
92 Educators have high ethics because they are the source of knowledge .
who will distribute their knowledge to students, so it must be based on noble actions, souls and 93 Educators must also have an independent curriculum-based paradigm, meaning giving freedom to students to learn independently, explore, and be creative, using scientific and religious methods that foster how students can be active and free in learning.
94 Furthermore.
Ibn Taymiyya 87 Ahdar Ahdar.
Munirah Munirah, and Musyarif Musyarif.
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Nurhalima Tambunan.
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91 Eti Sutarsih and M.
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92 Tri Anti Drestiani and Ari Khairurrijal Fahmi.
AuImplementasi Konsep Pendidikan Islam Perspektif Ibnu Taimiyah Dan Muhammad Abduh Dalam RPP Kurikulum 2013,Ay Jurnal Pendidikan Islam 9, no.
http://download.
id/article.
php?article=841404&val=11426&title=IMPLEMENTASI KONSEP PEN
DIDIKAN ISLAM PERSPEKTIF IBNU TAIMIYAH DAN MUHAMMAD ABDUH DALAM RP
P KURIKULUM 2013 .
93 Alivia Tri Handayani and Triono Ali Mustofa.
AuInternalization Of Islamic Education In The Independent Curriculum From Ibnu TaimiyahAos Perspective,Ay Jurnal At-Tarbiyat:
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94 Handayani and Mustofa.
Muhamad Basyrul Muvid / Ibn Taymiyya's Sufism Education Model in Strengthening the Religious Moderation of Indonesian Society emphasized that educators must always have a clean heart and actively carry out good deeds.
Educators must also be role models for students and the surrounding environment.
96 It is because education is a noble profession, plus its duties as an educator, guide, and guide.
Based on the explanation above, the characteristics of educators in Ibn Taymiyah's Sufism education can be detailed as .
Muslim individuals who obey the Shari'a.
have a passion for educating.
upholding ethics.
open-minded .
clean and holy heart.
have a noble example.
From this explanation, the students and educators that Ibn Taymiyah hopes are servants of Allah who can actualize themselves into moderate individuals, free from rigid, demanding, and static attitudes.
Then, pro-progress is balanced with morality, noble behavior, decorated with a pure heart, clear mind and proven by humanist, tolerant, loving, open .
Conclusion Based on the study above, it can be concluded that Ibn Taymiyya's Sufism education model upholds the concepts of tawa>zun, tasa>muh, ta'di>l, tawa>su.
, which can encourage the formation of attitudes of moderate character.
The moderate character positively impacts the maturation of social attitudes, which are beneficial for forming a complete, tolerant, and tolerant life.
This attitude strengthens the preservation of the country and togetherness between individuals.
This research implies that it theoretically strengthens the concept of religious moderation, which was initially developed by the Indonesian Ministry of Religion .
hen Lukman Hakim SaifuddinAos er.
, then confirms that the Sufistic conception supports an attitude of moderation .
, which is pro-progress, inclusive, tolerant, open, and balanced.
Then, the practical implementation is to become a model of education based on Ibn Taymiyya's Sufism style, which can be developed into both Islamic and national education systems, both in educational institutions and Islamic boarding schools, to strengthen the actualization of attitudes of religious moderation.
The limitations of this research specifically examine and discover Ibn Taymiyya's model of Sufism education to strengthen attitudes toward religious moderation in Indonesian society, which is diverse .
Ibn Taymiyah's model of Sufism education promotes amaliah al-A'mal alQulub, a guideline for all elements of Muslim society to practice Sufism moderately by adhering to the existing sharia order, also giving the impression that Sufism can be passed or carried out by anyone, 95 Muhamad Basyrul Muvid.
Pendidikan Tasawuf: Sebuah Kerangka Proses Pembelajaran Sufistik Ideal Di Era Milenial (Pustaka Idea, https://w.
com/books?hl=id&lr=&id=StkJEaQBAJ&oi=fnd&pg=PA1&dq=Muvid.
Muhamad Basyrul.
Pendidikan Tasawuf: Sebuah Kerangka Proses Pembelajaran Sufistik Ideal Di Era Milenial.
(Surabaya: Pustaka Idea, 2.
&ots=hm AqPi4UJP&sig=-LKRh54hAV4QYmtW3nC3GAH1Sbg.
96 Zubairi Muzakki.
AuKeteladanan Seorang Guru Dalam Proses Pembelajaran,Ay Jurnal Asy-Syukriyyah 16, no.
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Then, the recommendation for further research is to develop a multicultural-based model of Ibn Taymiyya's Sufism education as an effort to strengthen and desire a vision of religious moderation in Indonesia to stem radicalism and Wahhabism which often teaches intolerance and fanaticism to society, which is very contrary to the Islamic vision of rahmat li al-Aoa>lami>n, and the Indonesian Pancasila ideology.
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