Definition Maqam - Maqam Sabar - Maqam Tawakkal - Rol

Definition of Al Maqam
Historically, the concept of maqamat is thought to have emerged in the 19th century first
hijriyah when there were still many companions of the prophet life, the figure who
introduced the concept was Rasulullah SAW's son-in-law, a friend of Ali bin Abi Talib. This
matter can be found in one piece of information that once Ali bin Abi Talib when asked,
"What is the meaning of Faith?" he replied, “Faith is built on four Pillars: patience, faith,
justice, and struggle.” then Ali bin Abi Talib describe the meaning of each to form 10 forms
position of servant (maqamat). Therefore, we can see that the source of Sufism can already be
seen at the time of the Prophet Muhammad PBUH. 1 It is clear that the actual maqamat has
been long been practiced.
Epistemologically, al-maqamat is the plural of maqam which means position, place,

level (station) or position and the inner stages leading to Allah SWT. Al-Maqam which
basically means "standing place", in the sense of Sufism terminology means the place or
dignity of a servant when he stands facing Him. So, the al-maqamat is a position for a servant
which happens on a journey towards Allah SWT. 2 A Sufi who undergoes this al-maqamat
process will feel close with Allah SWT and his heart becomes calm, and peaceful. al-
maqamat also defined as pre-conditional efforts in the form of birth practices and inner, such
as tawbah, zuhd, sabr, tawakkal, mahabbah and ma`rifah. Those practices were then made
Sufi as a deep maqam tazkiyyah al-nafs. The maqam found in Sufism is a stage of the
spiritual journey that has rules certain that must be obeyed in order to always be close to
Allah SWT, gain love, and pleasure from Him. Thus, the practice of al-maqamat will give an
impression of the spiritual condition known as al-ahwal which is obtained in someone’s heart.
We must also to know that al-maqamat and al-ahwal are two forms of continuity that are
connected through the practice of spiritual training.
3. Maqam Sabr
Patience should not be taken for granted; patience requires genuine effort, which is also a
highly noble trait of Allah SWT. Sabr is hesitant to face a good pain in anything undesirable
or to lose what he values. According to Imam Ahmad ibn Hanbal, the term sabr appears
seventy times in the Qur'an. According to scholars, this sabr is necessary and is part of shukr.
1
Ibnu Farhan, Konsep Maqamat Dan Ahwal Dalam Perspektif Para Sufi, Yaqzhan, Vol 2, No. 2, December 2016,
p 158-159.
2
Mohd Khairul Azman Bin Tengah, “Maqamat dan Ahwal Menurut Pandangan Ulama Sufi,
Program Studi Aqidah Filsafat Islam” (Darussalam: Fakultas Ushuluddin,2019), 16-18.
Understanding language requires "hold or survive" patience. So sabr means "to stop oneself
from feeling restless, agitated, and furious, to restrict one's mouth from complaining, and to
restrain one's physical parts from disorder".
Patience is also a spiritual attitude characterised by the acceptance of something good

in the shape of instructions and prohibitions or in the form of other people's actions, as well
as the attitude to confront something terrible. A Sufi should be patient in all aspects of his or
her life. Sabr is unaware of the nature of threats and tests. Sufis must maintain their
endurance and patience. Sabr has a psychological significance once a Sufi suffers maqam
zuhd, as previously described, and he can reinforce the qualities of zuhd.
As mentioned in the Qur’an in Surah al-Baqarah verse 153:
"O you who believe, make patience and prayer as your helpers, indeed Allah is with those
who are patient."
This verse shows that God is always with those who are always patient in facing all kinds of
trials in life in the world.
Sabr may be separated into three stages to classify the meaning and degree of patience.
To begin, patience in avoiding disobedience by remembering to be strong in faith and
cautious of illegal things. Second, patience in obedience is demonstrated by sustaining such
obedience immediately and continually, with sincerity and on the basis of knowledge. Third,
be patient in hardship by focusing on a good reward, waiting for grace to arrive, dismissing
suffering as insignificant, and counting past benefits.3
4. Maqam Tawakkal
Tawakkal means trusting and surrendering to God's will with all of our heart and soul.
Tawakkal is described in Sufism as a condition of spirit that is eternally calm and peaceful in
both happy and sorrowful situations. Self-love will be appreciative in the circumstances, and
sadness will be patient and not restless.4
To clarify the comprehension of the Sufis' tawakkal dimension, certain key elements
are presented. To start, place your confidence in God to achieve the satisfaction of your
servant and a portion of the world, or to eliminate affairs that are not the world's favours and
3
Rajab, Khairunnas. 2007. “Al-Maqam Dan Al-Ahwal Dalam Tasawuf”. Jurnal Usuluddin 25 (June):1-28.
https://ejournal.um.edu.my/index.php/JUD/article/view/5078 , p. 10-11.
4
Yahya Jaya (1994), Spiritualisasi Islam Dalam Menumbuhkembangkan Keperibadian dan Kesihatan Mental.
Jakarta: Pustaka Ruhama, p 169.
tragedies. Second, trust in God to generate what He desires in the shape of faith, conviction,
jihad, and da'wah to Him. Third, resign his authority to God as a surrenderer in a matter after
him trust in the truth, honesty, and seriousness of the person inside defend him.5
Therefore, we must leave everything to Allah SWT after we have done something in our
life. For example, when before we leave our house, of course we will make sure the door is
already locked so that there is no case of theft. After that, what we must do is to tawakkal to
Allah SWT and pray to Him to prevent bad things from happening. It can conclude that, we
must leave everything in our life to Allah SWT after making a full effort. It is because ‘La
hawla wala quwwata illa billah’ which means there is no power and strength except with the
help and permission of Allah SWT.
REFERENCES:
Ibnu Farhan (2016). Konsep Maqamat Dan Ahwal Dalam Perspektif Para Sufi, Yaqzhan, Vol
2, No. 2 (December): 158-159.
Mohd Khairul Azman Bin Tengah (2019) Maqamat dan Ahwal Menurut Pandangan Ulama
Sufi. Darussalam: Fakultas Ushuluddin.
Rajab, Khairunna (2007). “Al-Maqam Dan Al-Ahwal Dalam Tasawuf”. Jurnal Usuluddin 25

(June):10-11. https://ejournal.um.edu.my/index.php/JUD/article/view/5078
Yahya Jaya (1994), Spiritualisasi Islam Dalam Menumbuhkembangkan Keperibadian dan

Kesihatan Mental. Jakarta: Pustaka Ruhama, pg 169
5
Rajab, Khairunnas. 2007. “Al-Maqam Dan Al-Ahwal Dalam Tasawuf”. Jurnal Usuluddin 25 (June):1-28.
https://ejournal.um.edu.my/index.php/JUD/article/view/5078 , p. 14-15.

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Definition of Al Maqam

Epistemologically, al-maqamat is the plural of maqam which means position, place,

Patience is also a spiritual attitude characterised by the acceptance of something good

As mentioned in the Qur’an in Surah al-Baqarah verse 153:

Rajab, Khairunna (2007). “Al-Maqam Dan Al-Ahwal Dalam Tasawuf”. Jurnal Usuluddin 25

Yahya Jaya (1994), Spiritualisasi Islam Dalam Menumbuhkembangkan Keperibadian dan

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