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When Mu’tazila is the case, one of the first matters that comes to mind is rationalism. Similarly, when Mu'tazilite rationalism is the case, ma'rifatullah is one of the first examples to be given. In Kalām, ma'rifatullah is discussed under the subjects of al‐Husn‐al‐Qubh, knowledge and opinion. As a central matter of discussion for Kalām schools, ma'rifatullah has been the subject of a great many studies in today’s world. In some of these studies, the matter was analysed either generally according to sects in general, or according to major Mu'tazilite scholars. Here it is stated that Mu'tazila considers ma'rifatullah as a mental responsibility and that it regards intelligence as the ultimate source of knowledge, however the role of khawatir is not mentioned. Yet, in certain studies the role of khawatir in ma'rifatullah has been touched upon only briefly. In this study, however, the quality, source and the required conditions of khawatir, a motive to which theoretical content was attributed by Mu'tazila specifically in the context of reaching ma'rifatullah, are analysed. Furthermore, towards the role of khawatir in the subjects of intellect and ma'rifatullah, Mu'tazilite views are provided. Finally, the state of Mu'tazila for being adjudged as rationalist is evaluated within the context of ma'rifatullah. In this regard, it has been determined that Mu'tazilite thinkers increased the functionality of intelligence, which they consider to be an important epistemological source, by supporting it with khawatir. They even stated that khawatir needs to possess certain requisite qualifications to eliminate the mind’s possibility of making mistakes about obtaining knowledge, and with that they showed that it is actually possible to have objective information in a metaphysical field. Besides, khawatir was attributed a kind of warning function acting as a precaution for guiding to the right path, rewarding –which is the purpose of being created- and especially for reaching to ma'rifatullah because it warns about the negative consequences of actions. However, in connection with the act of reasoning initiated by khawatir, they stated that responsibility for ma'rifatullah can emerge out. For this reason, they almost achieved a consensus on the suggestion that it is wajib/obligatory for everyone to have khawatir, and one cannot be obliged to be responsible about reaching ma'rifatullah. As a result, according to Mu'tazila in religious and moral fields the functionality of intelligence, which is connected to Allah in one sense, increases with khawatir. On the other hand, just as “intelligence” independent from Allah is unimaginable, people don’t have a certain thinking potential, but they have thinking potentials in a rate defined by Allah. Therefore, in terms of ma'rifatullah, the provision that Mu'tazila is rationalist can be said to be wrong, or at least deficient. [ABSTRACT FROM AUTHOR]

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Wali Sanga is seen as a party that has succeeded in educating Javanese Muslim creed and building a network of Islamization in the archipelago. Among Wali Sanga, the teachings of Sunan Bo-nang are seen as the clearest sources and represent the teachings of other saints. The core teaching in faith education is ma‘rifatullah. The purpose of this study is to explain how the concept of the teachings of Ma‘rifatullah Sunan Bonang. The method used is the study of literature, namely the workings of research by finding data through books and other written sources related to the problem. Based on this research, Sunan Bonang teaches that ma‘rifatullah consists of three things, namely ma‘rifah tasty of Allah, ma‘rifah of the nature of God, and ma‘rifah of God's deeds. The concept of ma‘rifatullah Sunan Bonang is an adaptation of the concept of ma‘rifatullah Imam Al-Ghazali which both reflect the teachings of the Ashari sect. Sunan Bonang does not mention the term twenty attributes which are commonly taught among Ash'irah, but the twenty qualities are conveyed by other expressions or terms. AbstrakWali Sanga dipandang sebagai pihak yang berhasil mendidik akidah Muslim Jawa dan mem-bangun jaringan Islamisasi di Nusantara. Di antara Wali Sanga, ajaran Sunan Bonang dipandang paling jelas sumbernya dan merepresentasikan ajaran wali lainnya. Ajaran inti dalam pendidikan akidah adalah ma‘rifatullah. Tujuan penelitian ini adalah untuk menjelaskan bagaimana konsep ajaran ma‘rifatullah Sunan Bonang. Adapun metode yang digunakan adalah studi kepustakaan, yaitu cara kerja penelitian dengan mencari data melalui buku-buku dan sumber tertulis lainnya yang berhubungan dengan permasalahan. Berdasarkan penelitian ini, Sunan Bonang mengajar-kan bahwa ma‘rifatullah terdiri dari tiga hal, yaitu ma‘rifah dzat Allah, ma‘rifah sifat Allah, dan ma‘rifah perbuatan Allah. Konsep ma‘rifatullah Sunan Bonang merupakan saduran dari konsep ma‘rifatullah Imam Al-Ghazali dimana keduanya mencerminkan ajaran mazhab Asy‘ari. Sunan Bonang memang tidak menyebutkan istilah sifat dua puluh yang lazim diajarkan di kalangan Asyâ‘irah, namun kedua puluh sifat itu disampaikan dengan ungkapan atau istilah lain.

Bu çalışmada Kadı Abdulcebbar’ın görüşlerinden hareketle marifetullah ve bu konuya taalluk eden diğer meseleler incelenmiş ve ortaya konulmuştur. Bu bağlamda kendisine ilahî mesaj ulaşsın ya da ulaşmasın kişiye Allah’ı bilmenin vâcip olup olmadığı incelenmiştir. Aynı zamanda marifetullah, vâcip ise bu vücûbiyetin akıl ile mi yoksa nakil ile mi sabit olduğu konusu ele alınmıştır. Ayrıca Allah’ı bilmede nazar ve istidlalin rolü gözetilerek, marifetullah meselesinde nazar ve istidlalin dinî hükmü ve kaynağı tespit edilmiş ve değerlendirilmiştir. Bunların yanı sıra Allah’ın hangi yönlerden bilgiye konu olamayacağı, hangi cihetlerden bilinebileceği üzerinde durulmuştur. Aynı şekilde marifetullahın zorunlu bilgi olup olmadığı, değilse bunun gerekçelerinin neler olduğu ortaya konulmuştur. Ayrıca marifetullah konusunda taklidin bilgi kaynağı olup olmayacağı, her hangi bir açıdan akıl yürütmeksizin sadece taklidî bir bilgiyle Allah’ı bilmenin yeterli olup olmadığı incelenmiştir. Son olarak Kadı Abdulcebbar’ın, kendilerine ilahî davet ulaşmayıp Allah’ı bilmeyen kişilerin ahiretteki durumunun ne olacağına yönelik görüşleri belirtilmiştir. Kadı Abdulcebbar’ın bu meselelerdeki yaklaşımı ortaya konulmakla beraber bu meselelerle ilgili bir takım analizler ve değerlendirmeler de yapılmıştır.

Sufism is one of the Islamic sciences that specifically addressed the inner truth of a man (hakikat). Human existence is very dependent on the inner side, from this, human could be directed into a positive (taqwa) or negative person (fujur). Moreover, study of this hakikat is usually done through a sufistic approach. Some of the well-known Sufi figures whose worthy of research is Abu Hamid Muhammad al-Ghazali ath-Thusi asy-Shafi’I, commonly called Imam al-Ghazali. The study of the hakikat conducted by Ghazali is very influential on the Islamic world and in fact modern-west. This study uses library research approach using books and literatures on his thoughts especially related to the subject of a man and Sufism. Result from this study shows that according to Ghazali, the concept of hakikat or the inner truth is posits inside an integrated individual soul and body, the soul as determinant of life and body as a container of the soul. If someone’s soul is clean (taqwa) then the body is also become clean (taqwa) and vice versa if his soul is dirty (fujur) then the body is become negative (fujur). Hakikat would be appeared when a man become a ma’rifatullah . The attainment of the soul into ma’rifatullah stage must go through three processes. firstly takhalli , secondly, tahalli and tajalli and the third is al-nafs almuthma’innah which means having a calm and peaceful soul to be always together with the eternal substance.

In this study, QāĀī Abd al-Jābbār's views on knowing Allah (ma'rifatullah) and following issues have been analysed. In this context, either the divine message has reached to a person or not, it is examined whether ma'rifatullah is obligatory (wajib) upon him. Subsequently, it is discussed whether this obligation is ensured by reasoning ('aql) or revelation (naql). Furthermore, while keeping in mind the role of intellect (nazar) and argumentation (istidlāl), we have established and evaluated religious state and source of nazar and istidlāl. Also, we discussed to what extend God can be the subject of knowledge and from which aspects He can be known. Besides, we discussed whether ma'rifatullah is an obligation and if not what its justification is. In addition, we examined whether imitative knowledge (taqlīd) is possible in the case of ma'rifatullah or not and whether it's sufficient to know God just by taqlīd without the reasoning at all. Finally, QāĀī Abd al-Jābbār's opinions on the religious situation of people to whom the divine revelation did not reach at all and so they lack of knowledge on God. [ABSTRACT FROM AUTHOR]

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Abstrak : `Irfān atau tasawuf diartikan sebagai pengetahuan tentang Allah atau ma‘rifātullā.‘Irfān baik secara teoritis maupun praktis merupakan sebuah disiplin yang berasal dari tradisi Islam itu sendiri dan memiliki akar dalam al-Qur’an dan hadis-hadis Nabi Muhammad. Pernyataan ini pada saat yang sama menolak pandangan beberapa orientalis yang menyebutkan bahwa‘irfān atau tasawuf, ide-ide utamanya lebih dipengaruhi oleh budaya asing yang non Islam.Kata kunci : ‘Irfan, ‘ārif, khaneqah, ma‘rīfatullāhAbstract : ‘Irfān or Sufism is defined as the knowledge of God or ma‘rifatullah. Theoretically and practically, it is a discipline that originated in the Islamic tradition from Islam itself and has its roots in the Qur’an and hadiths of the Prophet Muhammad. This statement at the same time rejects some orientalists who however maintained the view that‘irfān and tasawuf and it`s subtle and sublime ideas have come into the Islamic world from out side, which is non-Islamic origins.Keywords : ‘Irfān,‘ārif, khaneqah, ma‘rifatullah