The Al-Muhasibi And Al-Ghazali Sufism Concept (Intertextuality Study Of Al-Washaya And Al-Munqidz Min Al-Dhalal

This study aims to reveal the sufism of al-Muhasibi and al-Ghazali in the autobiography of al-Washaya and al-Munqidz min al-Dhalal book and the autobiography intertextuality of al-Washaya and al-Munqidz min al-Dhalal? The primary source used is the book of al-Washayaby al-Muhasibi and al-Munqidz min al-Dhalal by al-Ghazali. The Sufism science based on al-Muhasibi and al-Ghazali is the scientific culmination of various epistemologies whose validity can be accounted for. Both of them consider that sufism can satisfy their intellectual and spiritual thirst. The intertextual relationship between those two Sufism books can be seen in those two authors' cultural backgrounds. Their intertextual relations are also found in themes, plots, characterizations, and language styles.

The relationship between one text or work with another work is called intertext.
Each text must be read against the background of other texts.So, no single text is truly independent (Kun Zachrun, 2010: 249).Therefore understanding a new text requires background knowledge of the texts that preceded it (Teeuw, 1984: 145-146).The works that appear recently are usually based on the previous existing works.They can be directly, indirectly, continuing, or deviating (rejecting, distorting the essence of) conventions (Nurgiyantoro, 2005: 50).The existing works used as the basis for writing subsequent works are called hypograms.The hypogram can be formed as forwarding conventions, something that has existed, deviation and rebellion against convention, twisting the essence and message of the previous text (Teeuw, 1983: 65).According to Riffaterre, literary works that are methodologically imagined as intertext source can vary according to the complexity of the previous reading activity.The hypogram is also the basis for creating new works by accepting or rejecting them (Nurgiyantoro, 2005: 51).
The main principle of intertextuality is the principle of understanding and interpreting the work.The work is predicted as a reaction, absorption, or transformation from another work.The intertextual problem is more than just influence, adoption, or plagiarism.However, it concerns how we get a work's whole meaning in contrast to other works that are hypograms, whether in fiction or poetry.The existence of intertextual relations can be associated with reception theory.The reader determines whether or not a connection between one text and another text, the hypogram elements, is based on their perception, understanding, knowledge, and experience in reading previous texts.The existence of hypogrammatic elements in work is an acceptance or reaction of the reader (Nurgiyantoro, 2005: 54).
In the study of classical sufism, in 650-1250 AD (Nasution, 2008: 50), Sufism work interrelated both textually and contextually.It is influenced by the author's doctrines and tendencies of thought.Among the works that have intertextual relations are the book al-Washaya by Harits al-Muhasibi (781 AD-857 AD) and Al-Munqidz Min al-Dhalal by Hujjatul Islam Imam al-Ghazali (1058-1111 AD).Both of these works are autobiographical works of their respective authors.Those works express the view that developed at the time; itself and places other sects as wrong and even disbelievers (Yasir Nasution, 1999: 26-27).
Al-Muhasibi is a person who masters various disciplines, both physical and spiritual.He is qualified in the fields of fiqh, hadith, and logic.Before finally "converted" the sufism because he was skeptical of the various disciplines he put in his autobiography, namely al-Washaya.
The same condition occurred approximately 300 years later in Al-Ghazali's Hujjatul Islam.A multi-talent in the field of Islamic studies.He can master different disciplines with different methodologies very well.Such fiqh, ushul fiqh, theology, and philosophy triggered him to experience doubts about philosophical, methodical, and metaphysical (Syukur and Masyharuddin, 2012: 148-150).In the end, al-Ghazali's "journey" also anchored in sufism, which he considered to be the science with the most reliable validity of the truth, as he stated in his autobiography, al-Munqidz min al-Dhalal.
At the beginning of his autobiography, Al-Ghazali wrote that society at that time was divided into several groups, and each group claimed to be the most correct and safe.
He also quoted a hadith of the Prophet SAW, which stated that Muslims would be divided into 73 groups.Only one group would survive (Al-Ghazali, 1967: 61).The same thing had been done by al-Muhasibi about 300 years earlier (Al-Muhasibi, 1986: 59-60).Even the diction or choice of words used by al-Ghazali in several sentences is the same as that of al- Al-Ghazali stated the intertextuality between those two works.He admitted that he was heavily influenced by al-Muhasibi in his works.Abdul Halim Mahmud, who is very concerned about the works of al-Muhâsibî said that al-Ghazali was an "incarnation" of al-Muhasibi (Mahmud, t.tp: 233), even according to Annimarie Schimmel in her analysis stated that methodologically al-Ghazali relied almost entirely rely on al-Muhasibi (Schimmel, 1986: 56).This article is literary research (pure library research).The sources used in data collection were primary and secondary data sources.The primary sources in this research are al-Muhasibi's autobiography in his book al-Washaya (Al-Muhasibi, 1989)

Sufism: Definition, development, and flow
Etymologically, sufism has various meanings.One comes from the word Ahl Al-Shuffah, the name for people of the Prophet Muhammad era.They lived in a hut built by Rasulullah SAW around the Medina Mosque.They followed the Prophet when he migrated from Mecca to Medina.They migrated, leaving their wealth, so they lived in poverty.They put their trust (surrender) and dedicated their lives to worshipping Allah SWT.They lived around the Prophet's mosque and slept on benches made of stone and saddles called suffahs as pillows.
Moreover, the word sufism comes from pure clean (Shafa').It denotes a group of people who purify their hearts and souls for God.Sufi means people whose hearts and souls are pure, clean, and illuminated by wisdom, monotheism, and oneness with Allah SWT.Sufism also comes from the word shaff, which means a line.It implies that Sufis are in the front row before Allah.Another word is from the word "sufiya" in the Greek language.It interprets as wisdom (Ahmad Isa, 1992: 11).
Meanwhile, the popular word sufism comes from shuf (clothing derived from wool).They are called Sufis because they wear cloth made of sheep's wool.Clothing derived from sheep's wool became the typical clothing of the Sufis.Their wool clothing was not as soft as now but very coarse.Then, it became the symbol of simplicity at that time, unlike the rich people that wore silk.They live a simple and poor (Al-Taftazani, 1979: 19-20) but have noble hearts.Then, at the beginning of suluk (the journey to Allah in religion), they live very wara' (protecting themselves from sin and immorality).Indeed, this last opinion was chosen by Abu al-Wafa al-Ghanimi al-Taftazani (Al-Taftazani, 1979: 21).Meanwhile, in the sense of the term sufism is a system of how people want to achieve an intimate relationship with God, the Most Eternal and Most Perfect (Saifudin Anshari, 1991: 127).Other religions, whether Islam, Christianity, Hinduism, Buddhism, or Judaism, must have a spiritual aspect called a mystical aspect (mysticism).Annemarie Schimmel states that mysticism is a great current of spirituality that flows in all religions (Schimmel, 1986: 2).In Islam, this mystical aspect is known as sufism.This view was confirmed by Harun Nasution, who stated that mysticism in Islam was given the name sufism, which western orientalists called sufism.Thus the word "Sufism" in terms of western orientalists is specifically used to refer to Islamic mysticism.However, sufism is never used to refer to the mysticism found in other religions (Nasution, 1992: 56).Therefore, the term sufism is a distinctive designation, which is only intended to refer to mystical aspects (mysticism) in Islam and not for other religions.So there is no Christian sufism, Hindu sufism, or Buddhist sufism because if it is called sufism, it must be referred to Islamic mysticism.
Muhammad Abdul Haq Ansari stated that when Abu Husein An-Nuri was asked what tasawuf was, he replied: tasawuf is not an external movement (rasm) or knowledge ('ilm), but it is a virtue (khulq).Al-Junaid stated that sufism is surrendering yourself to Allah and not for any other purpose.Sahl Ibn Abdullah al-Tustari said that sufism is eating a little and uzlah to seek peace in Allah SWT (Anshari, 1997: 40).Ma'ruf al-Kharkhi said that sufism is choosing God and giving up on whatever is in the hands of creatures (Simuh, 1996: 43).Abu Muhammad al-Jariri stated that sufism is entering into the noble mind according to the example left by the Prophet and leaving the bad thought.Thus, we can know that the meaning of sufism is varied.Ibrahim Basyuni has even chosen 40 definitions of sufism from the formulas of Sufi experts who lived in the third century (200-334 H).However, these definitions can still not provide a comprehensive and representative understanding of the Sufism meaning.From the various understandings of sufism, that may be the same and not disputed is that sufism is morality based on Islam.Therefore Ibn al-Qayyim, in Madarij al-Salikin, stated that sufism is moral.Sufism is the spirit of Islam because all Islamic law is based on an ethical foundation (Asmaran, 1994: 49).
Another history says that his father was a Rafidlah or W âqifiyyah (al-Isfahani, t.th (X): 75).
Not much is known about his childhood, but since childhood al-Muhasibi enjoyed going on intellectual adventures different with other children at his age.He moved from one place to another in search of knowledge.He and his family moved to Baghdad.He became the intellectual and cultural center of Islam and the world, and most of his life was spent in that city.However, based on historical information, Basrah, the birthplace of the Mu'tazilah Islamic rationalist movement, also shaped his personality.At least before moving to Baghdad, he may have studied with the Mu'tazilah in Basrah even though he later really disagreed with the Mu'tazilah (Uwaydhah: 31).In the end, the intellectual methods that he got from the Mu'tazilah also affected his Sufism thinking.That is why Ibn 'Arabi commented -as stated by al-Dzahabi-" Haris al-Muhasibi studied fiqh, memorized hadiths and practiced zuhud practices to the point of being intelligent (Az-Zahabi, 1980 (15): 209).
The brilliance of his brain supports him in absorbing the various science taught by masyaikhs in various fields of science.It qualified him as an expert in fiqh, hadith, and the science of kalam.In al-Subki's Thabaqat al-Syafi'îyah, it is stated that al-Muhâsibî is a leader of hadith, kalam, and sufism who is categorized in the first (thabaqat) group.Although, he also lived during the time of the al-Syafi'î era (d. 204 H).It was also stated that none of the ashabs of al-Syafii was qualified in fiqh, kalam, ushul (theology), qiyas (analogy), zuhud, wara', and makrifat at the same level except for Harith al-Muhasibi (Al-Sulami, 1998: 21).
Then, it acceptable that Ab û Nu'aim gave him the nickname al-Bahr al'-'Amîq (deep ocean)  I see their strife like a deep ocean that drowns many people; few survive.I also saw that every faction thinks that the survivors are the ones who follow them, while those who are different will be destroyed (Al-Muhasibi, 1986: 60).
There are nine human categories, and al-Muhasibi explains their respective characteristics.None of them interested him; instead, they confused him.Then he explained the character and characteristics of one of the groups who referred to Sufism experts.In the end, al-Muhasibi chose this tasawuf group as his "last standpoint" after all this time of searching.As he says: I want to follow their group, take benefits from them, follow them obediently, and not deviate from them, so Allah gave me clear and bright knowledge that shines on me, and I expected because I follow them and am sure I will get help because I practice it (Al-Muhasibi, 1989: 63).Indeed, al-Muhasibi is a critical person.He experienced intellectual as well as spiritual anxiety.Even though he is a wara' and zahid, he does not take the Sufism path at first.The conversion he made to the world of sufism he did after studying various existing schools of thought.Like, true seekers of truth, it seems he was flooded by skepticism about what he already possessed and mastered.It is because what he has mastered and understood does not bring peace; instead brings him even more upset.His anxiety increased when he saw the phenomenon that occurred at that time.He sees that the halaqah's of knowledge, both hadith, and fiqh, have been polluted by arrogance and personal or group popularity.While other groups of scholars prefer 'uzlah without thinking about the dilapidated condition of society, or some impress the government to gain material.Their attitudes are very far from even the Islamic teachings of the Prophet SAW, his good companions, and successors.He explained everything in full as follows: It has been explained that this Ummah will be divided into over seventy groups.
Among the many groups, only one survived, while the rest, only Allah, knew their fate.I have always witnessed strife among people for the rest of my life.That is why I prefer a clear, passable path, based on the ulama guidance, that leads to the hereafter.The dispute was that many people were swept away, and very few people survived.I also noticed that each firqah claims its group is praised.They also think that the others are destroyed.I see humans being divided into several groups.Among them are After al-Juwayni died, al-Ghazali went to the city of Mu'askar, which then became a center for intellectuals.It was here that he met Nizam al-Muluk.This minister welcomed the arrival of al-Ghazali, and because scholars recognized his knowledge, al-Ghazali became a leading scientist in the Khurasan area at that time.In Mu'askar, he lived until he was 34 years old.Seeing al-Ghazali's expertise in jurisprudence, theology, and philosophy, the minister Nizam al-Muluk appointed him a professor of theology and rector of the Nizhamiyah University in Baghdad, which had been founded in 1065 AD.The appointment of a professor took place in 1091 when al-Ghazali was still 34 years old (Sulaiman Dunya, t.th: 34).
At the age of 38, he experienced a spiritual crisis.He doubted and questioned the function of mind or ratio, as he had so far found its use among theologians and philosophers in reaching the truth about God.For six months, he fell ill, so he stopped teaching and lecturing and culminating in 1095 AD.He left Baghdad to perform the pilgrimage, which began a spiritual journey forging himself from Damascus to Jerusalem, continuing to Egypt and Alexandria, and behaving as a Sufi.(Shaleba, 1967: 10).From this, it can be said that al-Ghazali's style of thought is mystical or tasawuf as he stated that tasawuf is the way to get the true truth (Al-Ghazali, 1967: 102).
Therefore, there are at least two colors of al-Ghazali's thoughts.The first is philosophical, and the second is mystical.If you look at al-Ghazali through his work Maqashid al-Falasifah, Mi'yar al-'Ilmi or Tahafut al-Falasifah, which was translated into Latin by Dominicus Gundisalvus at the end of the twelfth century (Himawijaya, 2004: 11).The people will argue that al-Ghazali was a true philosopher if you look at his work Ihya Ulum al-Din, al-Arbain or al-Munqidz min al-Zhalal.Then, there is no doubt that he is a true mystic.If you study Al-Musthashfa min 'Ilmi al-Usul, you can see how faqih al-Ghazali is.Meanwhile, if you read his work al-Bidayah, you will also have a different view of him, who is keen to combine fiqh and sufism as a unit of worship and service to Allah.
Al-Ghazali was a very productive person in producing written works in various fields.Abd ar-Rahman Badawi noted that the works (books) composed by al-Ghazali reach at least 457 pieces and contain studies with various approaches, both light and sharp, indepth on various important themes (topics).Al-Ghazali mastered the best in intellectual history, surpassed all others, and attained the highest achievement in Islamic intellectual history.Al-Ghazali's final texts were produced after a solitary journey to perfect selfawareness, including al-Munqidz min ad-Dzalal, Ihya 'Ulumuddin, or Kimiya as-Sa'adah.(Kamran, 2003: xiii).

The Book of Al-Munqidz
The full title of this book is al-Munqidz min al-Dhalal wa al-Mushil ila dzi al-Izzati wa al-Jalal or abbreviated as Kitab al-Munqiz.This book is al-Ghazali's autobiography which contains his intellectual track record.Here, al-Ghazali's anxiety is revealed during his intellectual wanderings.He tells the truth that the process of finding "truth" is not as easy as people imagine.It takes sacrifice, courage, honesty and sincerity.
The book was written after he matured and followed the path of sufism.It also describes human life regarding morality and religion at that time.It was divided into several groups: the inner group, mutakallimun, philosophy, ta'limy, and tasawuf schools.It was categorized as a relatively small book that detail explains each of these groups, especially in epistemology.Indeed, since childhood, al-Ghazali was always restless and often questioned everything.He had to ruin all the shackles of taqlid and destroy the stronghold of belief (aqidah) that he had received since childhood (Al-Ghazali, 1967: 29).
Al-Ghazali writes an autobiography or background setting for writing this book that there were many groups of human beings with different bases and sources of knowledge in his time.It made him confused or somewhat skeptical.If you are not careful, it is feared that the person will go astray.The sectarian disputes over each firqah or group have reached a "dangerous" level.It is like an ocean that drowns many people, and only a few can survive it.As stated below:
As someone who understands the hadiths of the Prophet SAW.Al-Ghazali also quoted the hadith of the Prophet SAW, which contains the division of Muslims into several schools or groups, and only one will survive."Sataftariqu ummaty tsalatsan wa sab'in firqah, al-najiyatu minha wahidah".This hadith motivated al-Ghazali to research and observe which schools or groups survived and whose truths could be accounted for.
All of the knowledge methodologically and epistemologically has been studied very well by al-Ghazali.However, all of that does not lead to satisfaction and ultimate truth.So then he turned to sufism (mysticism) which, according to him, could satisfy his intellectual and spiritual thirst.To know the true essence of sufism, besides through recitation, direct experience, and practice, al-Ghazali also studied and read books written by leading Sufism scholars at that time.He read Abi Talib al-Makki's "Qut al-Qulub," al-Junaidi's "Mutafarrikat al-Ma'tsurah," and books by al-Syibli, Abu Yazid al-Bustami, Harits al-Muhasibi and many more (Al-Ghazali, 1967: 68).

The Concept of Sufism in the Books of Al-Washaya and Al-Munqidz
As mentioned, there is no single concept of sufism that experts agree on.It is because sufism is based on subjective religious experience.Even Imam Suhrawardi states that there are more than a thousand meanings of sufism.(Zahir, 1986: 36).One thing is agreed upon, through this knowledge, someone aims to get a direct and conscious relationship with God so that one is truly aware that one is in the presence of God.Meanwhile, the essence is the awareness of the existing relationship and dialogue between the human spirit or soul and God through self-isolation ('uzlah) and remembrance or contemplation (Nasution, 1990: 56).
For al-Muhasibi, sufism is an integration of several aspects of Islamic teachings, such as teachings related to faith, Islam, and Ihsan.Faith is related to theological sciences, aqidah.Islam is related to external sciences such as hadith, jurisprudence, and other interpretations.Then, ihsan is related to ethics or morals.For example, al-Muhasibi sees how halaqah and scientific studies are no longer reflected as a goal to get closer to Allah but are filled with self-effacing desires and other arrogance.While others even avoid humans on the pretext of tasawuf and uzlah.(Al-Muhasibi, 1989: 59).
Each group claims to be the most correct with what they hold and do.In the end, al-Muhasibi followed the people, later referred to as the Sufism group.Sufism for al-Muhasibi does not ignore external or rational sciences but combines various aspects of existing knowledge.Everything is adjusted for the science and its designation.For example, to find out about the law of fardhu or sunnah, al-Muhasibi searches through history or atsar, either hadith or opinion from the scholars.More than that, al-Muhasibi applies wara' (be careful of those whose halal status is not clear and muhasabah as the basis of his tasawuf.(Al-Muhasibi, 1989: 61).Therefore, a Sufi must understand the religious laws or 'alim' but also have to carry out what he knows and have a war' spirit or be careful of prohibitions and even things whose status is not clear (Al-Muhasibi, 1989: 62).
In line with al-Muhasibi, sufism for al-Ghazali is also a form of integration of the application of Shari'a, laws that are born sufism and have inner characteristics.Sufism cannot stand alone because it is a spirit in a deed.According to Al-Ghazali, the journey of sufism is essentially self-cleaning and purification of the heart continuously until it reaches musyahadah.Therefore, he emphasized how important to train the soul and have good morals that are commendable both from the human side and from God's side.According to Al-Ghazali, the heart (qalbu) is like a mirror that can capture divine meanings.The ability of the heart depends on its cleanliness and transparency of the heart.If the heart is dirty or full of sins, so it cannot receive ma'rifat from Allah (Arifin,tt:184) For al-Ghazali, sufism not only discusses the relationship with Allah but also deals with other things.Therefore according to him, sufism contains two important parts.First, it includes the language of matters relating to mu'amalah knowledge, and the second part contains the language of the issues relating to mukasyafah science.For example, in the book Ihya', Al-Ghazali arranges into four main chapters, each further divided into ten chapters.The four main chapters are the first about worship, the second chapter about customs, the third is about things that harm, and the fourth deals with maqamat and ahwal (Arifin,tt,183).In other words, sufism is a science that discusses ethical relations with Allah SWT and with others than Him.
In line with al-Muhasibi, for al-Ghazali sufism is a way out, a way out for scientific methodological deadlocks as well as spiritual satisfaction.The various schools of thought that existed at his time and each insisted on its truth had made al-Ghazali feel skeptical and doubtful and even made him feel depressed.The sciences, which he mastered very well, could not help him escape this dilemma.Because everything gives "pseudo" hope, the truth's validity is questionable.Sufism can answer everything, as he said: What I would like to emphasize is that it is useful that I believe the Sufis are the ones who follow the path to Allah SWT and that their behavior is the best.Their methods are the most correct and their purest morals.If rationalists, philosophers, and jurists (intellectuals) join forces to change their way of life and morality or want to replace it with something else, surely they will not find a better way.It is none other than the whole life of the Sufis.Regardless of their circumstances, both movement and silence, externally and spiritually, all originate from the prophetic light, which other than this light cannot be used as a guide on earth (Al-Ghazali, 1967: 75).
The explanation above explains that both al-Muhasibi and al-Ghazali are Sufis.They combine the application of external sciences, usually called Shari'a and Sufism, which become the spirit of a deed.It means that both of them agree that ritual deeds or worship are still important, as is the importance of filling these acts of worship with the science of sufism which becomes the spirit.

Intertextual Relations Al-Washaya and Al-Munqidz
A work that appears reflects the social and intellectual condition of the society surrounding it.Al-Muhasibi, a person who mastered Islamic scholarship well, was originally a rationalist.He mastered different disciplines in Islam, such as fiqh, hadith, kalam, tafsir, and tashawuf.From an epistemological point of view, Al-Muhasibi is a person who masters the disciplines based on Bayani and Irfani epistemology.Like al-Muhasibi is al-Ghazali, he can combine physical and mental knowledge, even known as hujjatul Islam.He is an expert in fiqh, ushul fiqh, hadith, interpretation, Islamic philosophy, and sufism.Interestingly, almost all of the knowledge is mastered very well, evidenced by the works representing each of these sciences.
The social-intellectual condition during al-Muhasibi's time was the beginning of the glory of Islam (the Golden Age).Islam developed in various scientific disciplines then, especially in big cities such as Baghdad, Basrah, Naisabur, Damascus, and others.It greatly influenced al-Muhasibi in relation to the search for truth because, at that time, many schools of thought emerged in various scientific disciplines.So, he began to make observations and test the validity of the truth of every science he studied, and in the end, he was captivated and entered the Sufi class.
While al-Ghazali lived in a more complex period, both in terms of culture, society, and intellect, the rise of progress in various life fields made people increasingly forget the values of truth.As experienced by al-Ghazali that at first, he mastered fiqh until no one matched him at that time.At least this bored him, so he turned to theology.It continued when he turned to philosophy and finally to sufism.
It happened because, according to him, the knowledge he studied had shifted its orientation, no longer being a medium for seeking the truth but a tool for seeking worldly things such as wealth, popularity, and position.Al-Ghazali experienced it until he experienced mental and spiritual turbulence, so he let go of all things related to the worldaccording to him-such as the position he held fame and rank.Everything he left to wander, he found the truth, which he thought was valid in the Sufis.
Both al-Muhasibi and al-Ghazali made observations of their society to see typology or human classification.Al-Muhasibi for example, divides humans into 9 (nine) groups.At the same time, al-Ghazali divided humans into four groups.It's just that al-Muhasibi's division is more technical in nature, people's daily life, while al-Ghazali looks more at humans from an epistemological perspective or the sources of knowledge he follows.From the perspective of the location, al-Muhasibi has the background of Basrah and Baghdad, which were cosmopolitan cities, the center of the Islamic realm at that time.Meanwhile, al-Ghazali is in Naisabur, Damascus, which is also a famous city in Islamic history Muhasibi, many scholars later became "incarnations" of al-Ghazali.In the Indonesian context, for example, there is the figure KH.Sholeh Darat from Semarang is known as the person who popularized al-Ghazali sufism through his works, so he was given the nickname little al-Ghazali (al-Ghazali ash-Shaghir).The next generation who followed in the footsteps of Kyai Shaleh Darat was Sheikh Ihsan Jampes with his great work entitled Sijuang Thalibin as a commentary on al-Ghazali's book entitled Minhajul Abidin (Karim, 2016: xv).
Sufism developed by al-Muhasibi became the basis for the development of sufism which was Sunni style and became the majority in sufism.It means that when studying al-Ghazali's tasawuf thoughts, it is as if he is also studying al-Muhasibi's tasawuf thoughts.The works of these two figures in the sufism became a standard reference for the works that followed, especially on the main message of their teachings, namely the integration between external knowledge and inner knowledge, syariat and hakikat, between reason and revelation, and between Sufism and Fiqh.

CONCLUSIONS
First, the Sufism science for al-Muhasibi and al-Ghazali cannot be separated from Islamic law.It is even a must to attach sufism to other sciences.It is because these two figures are Sufis who are known as people who invite people to integrate Shari'a with Sufism.The two agree that sufism is a science whose validity is convincing and functions as a solution to the aridity of intellect and spirituality, which is the soul or spirit for every deed.
Second, the intertextual relationship between the two works of sufism can be seen in the background of the two authors, al-Muhasibi and al-Ghazali.There are similarities in the cultural, intellectual, and psychological backgrounds experienced by the two figures before they finally convert to sufism.In addition, the work structure depicts an intertextual relationship that can be seen in the theme or main idea.Those are the search for truth, the plot or flow of the work in the form of an advanced plot, characters, and characterizations; each point of view uses the first persona (I).Although al-Munqidz also uses the second persona, singular and plural (you), and the style of language in the two works of sufism.
and Al-Ghazali's autobiography in his book al-Munqidz min al-Dhalal (Al-Ghazali: 1967).The secondary sources were research, journals, or other study related to the research title.This research examines the concept of tasawuf in the autobiography of al-Washaya and al-Munqidz min al-Dhalal and how the intertextual studies of those two.
Isfahani: 109).Hujjah al-Islam, al-Ghazâlî , is widely referred to by researchers as a person who was greatly influenced by al-Muhâsibî (47:2008, Arberry).Al-Ghazali asserted that al-Muhâsibî is "the best in his generation in the science of muamalah, he has a special advantage regarding the reproach of the soul and the damage of deeds (uyûb al-nafs wa âfât al-a'mâl), in several aspects, his words are very worthy."In another book, al-Ghazali also stated that he read the works of al-Muhasibi.It was referred to as a person who contributed Sufi thoughts and experiences to himself besides al-Junaid, al-Syibli, Ab û Thalib al-Makkî, and Yazîd al-Busthâmî (Al-Ghazali, al-munqidz: 68).Al-Muhasibi left works in various disciplines such as on zuhud, tasawuf, hadith, kalam, refutation of deviant schools of thought such as rafidlah, and Mu'tazilah.His works reached about two hundred (Al-Subki, 1324 H.: 37).Unfortunately, only a few of his works still exist.Among the works of al-Muhâsibî are: the book al-Ri`âyah li Huquq Allah, Kitab al-Tawahhum,; Kitab al-Khalwa; Risâlah al-Mustarsyidîn; Book of Fahm al-Qur'an; The Book of Mâhiyyat al-`Aql wa ma`nâhu wa ikhtilâf al-nas fihi; Kitab al-Masâ'il fi A`mâl al-Qulub wa al-jawârih wa al-`Aql; Kitab al-`Azama; Kitab al-Washâyâ wa al-Nasâ'ih al-Diniyyah wa al-Nafahât al-Qudsiyyah li Naf`i Jamî` al-Bariyyah.Among these, al-Muhasibi 's masterpiece and peak work in the discipline of sufism is the book al-Ri'âyah because it was written in his maturity as a Sufi, which according to Massignon, as quoted by al-Taftazani, is the most beautiful Islamic work that talks about the heart (Al-Taftazani, 1997: 124).Among his students who later became famous in the world of Sufism were Junaid al-Baghd âdî (d.297 H), Sirrî Shaqtî (Uncle Junaid) (d.251 H), Ma'ruf al-Karkhi (200 H), 'Amr bin 'Uthman al-Makki (d.291 H) and Ibn 'Atha (d.209 H).Besides, he has produced works in fiqh, tasawuf, exegesis, and theology.Then, through his students, his teachings were spread, and they joined the Sufi school called Muhasibiyah (Al-Hujwiri, 1997: 166).Approaching his death, he advised those around him, "If I see what I am pleased with, then I will smile at you, but if what I see is another thing (bad behavior), then you will see it on my face."Not long after, Al-Muhâsibî died with a smiling face (Al-Baghdadi, VIII: 215).