KONSEP KEWALIAN IBN TAIMIYYAH (661-728 H/1263-1328 M) PERSPEKTIF EKSISTENSIALISME TEISTIK

Muhammad Ihza Fazrian, NIM.: 21105010073 (2024) KONSEP KEWALIAN IBN TAIMIYYAH (661-728 H/1263-1328 M) PERSPEKTIF EKSISTENSIALISME TEISTIK. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Sainthood (al-walāyah) is a significant concept in Islam. Every Muslim aspires to attain the highest status in the sight of God, and the term given to someone who has reached this status is saint (al-walī). Sainthood is closely related to Sufism. This can be understood by the fact that, from the first generation of Sufis, such as Sahl at-Tustarī (d. 203 H), Ḥakīm at-Tirmiżī (d. 279/285/320 H), to Ibn ‘Aṭā’illah as-Sakandarī (d. 709 H), discussions on the concept of sainthood and its derivative concepts like karāmah (miracles), kashf (unveiling), fanā’ (annihilation), and others, have been explored. Over time, the notion of sainthood has been built with an increasingly essentialist narrative, with excessive sanctification in its concept. In contrast, Ibn Taymiyyah (d. 728 H) introduced a concept of sainthood characterized by existentialism, prioritizing faith and piety in the framework of the Shariah as its main reference, without solely focusing on the construction of sacred narratives. This is evident in his criticism of the Sufi thoughts, especially those of Ibn ‘Arabī (d. 638 H), whom he believed deviated from the Shariah. Thus, what is Ibn Taymiyyah’s concept of sainthood, and how does existentialism manifest in his understanding? This research will outline Ibn Taymiyyah’s concept of sainthood and analyze it through the lens of theistic existentialism to understand his philosophical framework. This study employs a qualitative approach, specifically a document research method. Through descriptive-analytical methods and a philosophical approach to exploring his ideas, especially in the primary source text al-Furqān baina Auliyā’ ar-Raḥmān wa Auliyā’ asy-Syaiṭān (The Criterion Between the Friends of the Merciful and the Friends of Satan), the author further analyzes it philosophically through the theistic existentialism of Muhammad Iqbal, which includes three stages in the human journey toward authenticity: obedience to the law (iṭā‘āh), self-control (ḍabṭ an-nafs), and vicegerency of God (niyābah ilāhī). The findings of this research are as follows: First, Ibn Taymiyyah introduced a new paradigm of sainthood, in which faith and piety serve as the foundation that distinguishes the friends of God from the friends of Satan, while emphasizing the importance of the existence of the Shariah of the Prophets and Messengers. Second, an existentialist pattern of thought is present in Ibn Taymiyyah's concept of sainthood, namely, his critique of the essentialist claims of the Sufis in their actions and thoughts, as well as his emphasis on the need for every saint (friend of God) to objectify their religious experiences in the concrete reality of daily life. Thus, Ibn Taymiyyah’s concept of sainthood highlights an existentialist characteristic of religious practice, as opposed to an essentialist one.

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