Jurnal Pendidikan Islam SUFISTIC APPROACH IN ISLAMIC EDUCATION

AbsractIslamic education is essentially a process that is always associated with the values of vertical transcendence (piety). Therefore, the meaning of education is a combination of spiritual excellence and culture. In an effort to maximize the process of Islamic education, the learning process is carried out with a Sufistic approach. In a sense, it prioritizes the balance between intellectual, emotional and spiritual. The problem in this paper are what is the Sufistic approach? What are the core teachings of Sufism (Sufistic) in education? What are the sufistic roles in education as well as the Sufistic education paradigm towards the Islamic education process. The word Sufi is taken from the word suf which means wool or a more accepted opinion. By dressing modestly, they feel spared from riya' nature and show more zuhd. There are three points of Sufi teachings that can be developed in the world of education: Sufi Ahklaqi. Tasawuf Amali, Tasawuf Falsafi.


A. Introduction
The process of Islamic religious education is a structured effort to form a human character in accordance with its consequences as a Muslim. Based on the National Education System Law on Education, Education is a conscious and planned effort to actualize the learning atmosphere and learning process so that learners actively develop their potential to have religious spiritual power, selfcontrol, personality, intelligence, noble morals, as well as the necessary skills of themselves, society, nation, and state. 1 Then the basic goal of education is to develop the potential of students: cognitive, affective, and psychomotor. In other words, there are 3 intelligences; intellectual, emotional, and spiritual that must be developed through educational steps. 2 The essence of Islamic education is actually a process that is always associated with the values of vertical transcendence (monotheism). Therefore, the meaning of education is a combination of spirit and cultural excellence. As an effort to maximize the islamic education process is carried out the learning process with a Sufistic approach in the sense of putting forward a balance between intellectual, emotional and spiritual. Thus, this paper is intended to describe the sufistic approach, the core teachings of Sufism (Sufistics) in education, the role of Sufistics in education and the paradigm of Sufistic education towards the Islamic education process.
The purpose of the educational process is the emergence of knowledgeable and excellent spiritual people who use his mind pretty well and use his heart straightly. Thay are a great hope of organizing an education. Because if somone only bears cleverness, he will be controlled by his lust. Whereas if he only bears righteousness, then the truth cannot penetrate the careful rational world. So it is expected seriously that cleverness and truth can be owned by the people who become educational aspiration.
Munir Mulkhan, Sufistic education can be realized by redefining and reconceptualizing Islamic religious education. Islamic religious education is only patchy or follows the national education system or general education. As a result, education almost always fails to produce creative humans who have a passion for the discovery of science and technology theory or the development of the theory. In fact, the purpose of Islamic education is to build mankind in order to become perfect human beings (insan kamil). This is intended so that humans can avoid various kinds of shackles of human life, and achieve happiness in the afterlife. However, the ideal goal is still far from expectations, due to several things, one of which is Islamic education that still prioritizes a lifestyle that is more closely related to God and rules out the existence of a side of world life, so that a person will become a creature that stutters with technology. The image of a person in this case can be said that there are people who can feel with his heart, but he is not careful in utilizing the ratio. in this case, an educational step that pays attention to the potential of taste and ratio is needed.
In addition, in modern times, science develops very rapidly but it lacks of senses, which can be seen from the many occurrences of decadence of life, emotions, and morals. This makes the disappearance of spiritual wealth that can be used as a tool to strengthen the noble degree of human being. 4 According to Syafiq A. Mughni, this crisis of spirituality has indeed become a feature of modern civilization, and that modernity has entered the Islamic world. However, according to him, Islamic society still holds the potential to avoid the crisis by maintaining the foundations of Islamic spiritualism so that a balanced life is still maintained. Islam, in relation to this, has a very valuable treasure of spiritualism, namely Sufism/ Tasawuf As result, in the world of education particularly Islamic education, a thought towards the integration of science and religion is needed, namely religion approached with sufistic views, which is intended as a step to make learners a clever and responsible towards Allah swt.

B. Method
Based on the background of the research, this study uses the hermeneutics approach. Hermeneutics is the process of turning something or situation of ignorance into understanding. 6 The Hermeneutic approach is through interpretation or interpretation of language.
Hence, this type of research falls into the category of qualitative research because the research is carried out under natural conditions. 7 Bogdan and Taylor define qualitative methods as research procedures that produce descriptive data in the form of written or spoken words from observable people and behaviors. 8 In this type of research used descriptive methods. Its function is to make a systematic, factual and accurate description of the facts, properties, and relationships between the studied phenomena. 9 In practice, researchers collect and analyze the contents of data that are in accordance with the research object. This type of research is library research. Activities are carried out by reviewing various written sources related to the subject matter.
The type of data used in qualitative research is in the form of data that can be heard and seen such as written objects, photos or pictures, videotape or film. 10 5 Sutoyo Sutoyo, " Tasawuf  The data source is divided into two, namely primary and secondary data. They are: 1. Primary Data, which is data from the main references of various tasawwuf books, including; Kitab Mi'rȃj al-Shȃlikhĩn, Ihya' 'Ulumudin, Rauḍahhal-Ṭhȃlibĩn waa 'Umdat al-Shȃlikhĩn, the work of Imam Al-Ghazali, nuances of Islamic Psychology by Abdul Mujib, and others.
2. Secondary data are obtained from books, journals, and scientific papers related to the studied problem. Data collection techniques are ways of collecting the data needed to answer the formulation of research problems. The data collection technique used in this research is text study / text analysis. Data analysis is the process of arranging the order of data, organizing them into a pattern, categorizing and deciphering them. The data is collected from various sources, selected, classified into certain patterns and then analyzed. The analysis of data uses content analisys. This method is a method used in a normative type of research, by analyzing certain sources.

Sufistic Approach Patterns in Islamic Education
The approach of Sufisic psychology in Islamic education can be undertaken with these three stages; 11

a. The Stage of "al-Bidayah" (Takhalli)
In this early stage, human feels very longing for his God.
However, he realizes that the veil (al-hijâb) that hinder his interaction and communication to Allah was very thick, the sin and the immoral act were numerous, that he tried to repent to break the veil of the barrier. This stage is called takhallî. 12 Immorality, sin and spiritual spiritual illness such as riya, arrogant, angry, lies, thama", despair and so on are black nuktahs that hinder the acquisition of happiness and well-being. Even in the hadith of the Prophet muslim history and Ahmad of al-Nawas ibn Sim"an al-Anshari stated: "Sin is a worrying 11 Ibrahim Basyuni,tt),[17][18][19][20][21][22][23][24][25] Mustofa Zahri, Kunci Memahami Ilmu Taṣhawwuf (Surabaya: Bina Ilmu, 1984), 5. emotional state in the soul and someone feels bad if the act is known by others. For the discussion of this aspect Al-Ghazali wrote a quarter passage in his book Ihya" Ulumal-Din. It is asserted that "Bad morals are liver disease and mental illness. 13 Takhallî is an attempt to cleanse and remove all despicable traits (madzmûmah) from the body such as indulgence, envy, greed, envy, hasud, grudges, and being materialistic.
In from destroying things, 6) Feet from walking around doing immorality, 7) Pubic from lust and adultery and also the stomach from haram food.
(c) Purification from inner sins, which is done by praying. Tasawuf scholars explain seven kinds of zikr to purify oneself from inner sins, namely; recite "Allah" between 1000 to 5000 times at certain places in our body. For example;

5) laṭīfah al-akhfā, by placing a finger in the center of the chest,
its connection with the physical bile. The nature of riya', takabbur, ujub, sum'ah, and so on are here, but there are also good qualities, such as sincere, solemn, taḍharru, tawȃḍhu, tafakkur.

6) Laṭīfah nafssal-nȃtiqah, located between the two foreheads.
This is where the lust of anger is and is a big obstacle to the moral improvement of society. Here, human nature has many fantasies and long dreams, but there are also good qualities, such as peaceful and a calm mind. gratitude , patience, trustworthiness, istiqâmah, khauf (only fear Allah), raja' (only hope in Allah), zuhûd, wara 'and others.

7) Laṭīfah
There are two terms in tahalli namely the terms maqȃmatt and nahwȃl which are commonly used in explaining the stages that must be passed in taking the spiritual path to fill his soul with commendable qualities.
Abu Nasr al-Sarrȃ, in his book al-Lumȃ', mentions that there are seven maqmat that must be taken by the sālik, namely: 1) Taubah; a regret from deviant actions, promises not to do it again, and returns to Allah.
2) Wara'; avoid sin and refrain from doubtful and immoral things.  10) Yaqīn; a deep and steady feeling that is embedded in the soul as a combination of extensive knowledge and a passionate love and longing for a face-to-face meeting.

c. The Stage of "al-Munziqat" (tajalli)
Tajalli is also a Sufism term which means "God's appearance" which is absolute in a limited form of nature. This term comes from the word tajalla or yatajalla, which means "to declare oneself". Tajali is the pivot point in Ibn 'Arabi's thought. Actually, the concept of tajali is the basic foundation of Ibn Arobi's view of reality. All of Ibn 'Arabi's thoughts on the ontological structure of nature revolve around this axis, and from there it develops into a far-reaching cosmic system. 2) Tajallī Asmā'; the disappearance of a servant from himself, his freedom from the qualities of huduth, and the release of his attachment from his gross body, when he is mortal in the baqa' of Allah, because he is pure, he is aware of the qualities of huduth.
3) Tajallī Ṣifātt; acceptance of divine qualities in a servant. When a servant accepts Allah's attributes, he can hear all sound forms, such as animals, wood, stones, and so on.

4) Tajallī Zāt;; when Allah wills His servant who devours him so that
Allah gives him the gift of divinity (laṭīfah al-ilāhiyah). When that happens to a servant, then there is a "Perfect Singleness (al-Fard al-Kāmil) which makes a servant in a māsiwāllāh situation, there is no absolute existence except Allah (lā maujūd 'alaaal-iṭlāqqillallāh).
According to Mustafa Zahri, tajalli is the disappearance of hija (barrier) from bashariyyah (humanity) traits. It is clear that Nur, who has been invisible all this time, becomes visible or disappears when he sees the face of Allah swt. Tajalli is also divided into four namely tajalli af'al, asthma, nature and dhat. So, with this tajalli process, the Sufi reaches the peak of his spirituality, namelymukashafah, the revelation of unseen things because of the light emitted by Allah into his heart. This light radiates by the will of Allah at certain times, in which one must always be prepared to receive it. 21 Thus, Sufistic education in Islamic education is actually the inclusion of Sufism values in Islamic education so that these values affect the daily life of its practitioners.

D. Conclusion
There are several things that the author concludes from the explanations above: 1. The Sufistic approach in Islamic education can be done through riyadloh (spirit exercises) gradually by paying attention to the condition of the students, this is done as a step towards perfection (closeness to Allah swt.).
2. The riyadloh process can be done by implementing several materials in Sufistic learning, which include akhlaqi Sufism, amali Sufism, and philosophical Sufism.
3. Sufi education is an integration between faith, knowledge and the realization of charity. The main knowledge is knowledge that is born from the impulse of faith.