K.H. HASYIM ASY’ARI’S VIEW ON WAL Ā YA (SAINTHOOD) IN SUFISM

: This paper examines K.H. Hasyim Asy'ari's concept of wal ā ya (sainthood) by directly exploring his works such as Al-Durar al-Munta ṭ irah f ī Mas ā 'il al-Tis'a 'Asharah, Ā d ā b Al-Ā lim Wa Al-Muta ’ alim, and Tamy ī z al-Haqq min al-B āṭ il. The reason for writing his books on Sufism is the phenomena of misunderstandings and deviations in the teachings of Sufism, especially among tarekat groups. This article is library-based research and the data are collected by applying documentary techniques; referring to books, journal articles, and other published materials. The data were then analyzed using the descriptive-analytical method. This study reveals that the concept of sainthood of K.H. Hasyim Asy’ari was influenced by the views of classical Sufis, among others, is al-Qusyairi. Generally, his understanding is similar to those of authoritative Sufis. According to him, wal ī is a person very close to God and he is protected from doing immoral acts. For that matter, a person who ignores the Shari'a (Islamic law) is not wal ī . In fact, a true wal ī will not reveal himself to be a wal ī , even if he knows


A. Introduction
comprehensive study of the thoughts and teachings of Sufism cannot be separated from the concept of walāya (sainthood).In fact, the building of Sufism stands on it. 1Furthermore, walāya or walī is an integral concept in  Islam.Many verses of the Qur'an and the Prophetic traditions explain sainthood in the form of words that lead to the meaning of walāya, such as walī, awliyā', walāya, awlā, and so on.The word in its development experienced an expansion of meaning derived from the verses of the Qur'an, Prophetic traditions, teachings of the Companions, and the spiritual experience of the Sufis.So, in the end, it resulted in different views from several scholars which led to differences of opinions and long debates.It stems from the epistemology of Sufism, which understands sainthood (walāya) and prophethood (nubuwwa) from meaning to word (min al-ma'nā ilā al-lafdh), with an analogy that goes beyond ordinary analysis. 2 the study of Sufism in the Malay Archipelago (Nusantara), the term walī has begun to be known along with the propagation of Islam into this country.It became very popular with the use of the term Walī Songo.In subsequent developments, precisely in the 17th to 18th centuries, with the increasing number of seekers of knowledge to the Middle East, early Muslim scholars and writers appeared, such as Hamzah Fansuri, Syamsuddin Sumatrani, Nuruddin al-Raniri, Abdur Rauf al-Sinkili; followed by Yusuf al-Maqassari, Abdus Samad al-Falimbani, Muhammad Nafis al-Banjari, Imam Nawawi al-Bantani, and K.H. Hasyim Asy'ari (Kyai Hasyim). 3 In addition, one thing that cannot be forgotten is that Sufism in this area cannot be separated from the development of the tarekat (Sufi order).Therefore, the teachings of sainthood can be traced from those works of the Sufis and also from the development of the existing tarekat. 4ai Hasyim is a scholar who is highly respected and accepted in all circles of Muslims in this Archipelago.Apart from being known as a scholar who elaborated on various issues of faith and sharia through his works, Kyai Hasyim also discussed several issues of Sufism in his works.The issue of sainthood is one of the crucial problems in his study of Sufism.Among his works that exposed this subject is Al-Durar al-Muntaṭirah fī Masā'il al-Tis'a 'Asharah.In this work, Kyai Hasyim highlighted misunderstandings and deviations in the Sufism tradition in the Archipelago, especially regarding the cult of a figure who is considered a walī.Kyai Hasyim discussed many phenomena in the Muslim community who do not understand what the criteria for a real walī are.So that many people are deceived by the confession and the claim of the false walī.For that matter, Kyai Hasyim tried to straighten the views regarding walī in his works.Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 10, No. 2, 2021 http://journal.walisongo.ac.id/index.php/teosofiabirthplace is about two kilometres to the north of Jombang city, to be exact at Pesantren Gedang which is administratively located in Tambakrejo, Jombang. 11 Since the age of 15, Kyai Hasyim no longer lived with his family because he wandered to seek knowledge.Kyai Hasyim's journey in studying included to Pesantren of Wonoboyo, Probolinggo; Pesantren Langitan, Lamongan; Pesantren Bangkalan, Madura; and Pesantren Siwalan Panji, Sidoarjo. 12Teachers who were influential in shaping Kyai Hasyim's views and thoughts were Sayyid Alawi bin Ahmad As-Saqqaf, Sayyid Hussain Al-Habsyi, and Shaykh Mahfudz At-Tarmasi.He also received ijāza (permission) to teach Sahīh Al-Bukhāri from Shaykh Mahfudz Tirmasi and therefore he accepted initiation to the Qādiriyya and Naqshabandiyya order from him. 13 the age of 21, Kyai Hasyim married to Nafisah, one of the daughters of K.H. Ya'qub from Siwalan Panji, Sidoarjo.The marriage took place in 1892 AD/1308 H.After that, Kyai Hasyim and his wife went to Mecca to perform the pilgrimage.With his wife, Nafisah, Kyai Hasyim then lived in Mecca to study.Seven months later, Nafisah died after giving birth to a son named Abdullah.Forty days later, Abdullah died. 14The death of the two people he loved, made him very sad so much.He finally decided not to stay longer in the holy land and decided to return to Indonesia a year later.Not even a year in the country, Kyai Hasyim went to Mecca again to study with his younger brother, Anis, for the second time and lived there for six years. 15on his return from Makkah in 1899, Kyai Hasyim married for the second time with Khadijah, a daughter of K.H. Romli from Karagkates, Kediri.Marriage with Khadijah did not last long, because two years later in 1901, Khadijah died.Then Kyai  Kyai Hasyim is a very special person, his life journey is spent in worship, seeking knowledge, and serving a noble life.The whole journey of his life can be used as a lamp that illuminates the hearts and minds of his successors to do the same.Although it must be admitted that it is not easy to do so, at least there will be a commitment to At the beginning of the discussion in Al-Durar al-Muntaṭirah, Kyai Hasyim paid his attention to the news of an impending slander (fitnah).One of the slanders that is considered damaging is the people who claim to be walī, even according to him some claim to be the walī of Qutb and Imām Mahdi.Many of the lay Muslims became their followers of those pseudo walis, without being able to distinguish which ones are real walis and which are not.For that matter, Kyai Hasyim emphasized the importance of understanding religious knowledge, so as not to take the wrong attitude towards the issue. 22parting from the phenomena of many people claiming to be walī and cults by lay Muslims, Kyai Hasyim wrote the book Al-Durar al-Muntaṭirah fī Masā'il al-Tis'a 'Asharah.This book explains the definition, characteristics, and requirements of a true walī.With this explanation, it is possible to distinguish between a true walī and an invalid one.The writing style of this book is in the form of question and answer, within which there are nineteen questions related to sainthood in Sufism which he answered.This book is written in Javanese but uses Arabic script. 23

1). Definition of Walī
Regarding the meaning of walī, according to Kyai Hasyim, the word walī has two meanings.First, it follows the pattern (wazn) of faīl ‫)فعيل(‬ which contains the meaning http://journal.walisongo.ac.id/index.php/teosofia of object/maf'ūl ‫.)مفعول(‬In this pattern, walīs mean people who are protected by Allah from committing major or minor sins and from the influence of their lusts even for a moment, so that if they sin they will repent immediately.Second, it follows the pattern (wazn) of faīl ‫)فعيل(‬ which contains the meaning of mubālaghah (hyperbole) of the subject/fā'il ‫.)فاعل(‬Following this pattern, a walīis a person who diligently worships and obeys Allah without much immorality. 24If these two meanings are combined, it will form a proposition that a walī is a person who is protected by Allah from committing major or minor sins and from the influence of his lusts and a person who is diligent in worshiping and obeying Allah without much immorality. 25om these two etymological meanings of walī, Kyai Hasyim then concluded the nature of walāya is piety.This is based on the verse of the Qur'an which reads ‫هللا‬ ‫اتقوا‬ ‫تقاته‬ ‫,حق‬ meaning "fear of Allah with true piety." 26Kyai Hasyim interpreted the word "taqwa" in the verse as being obedient to what Allah commands and staying away from what Allah forbids with great fear of Him.Likewise, another verse, more clearly states, "Verily the walīs of Allah have no fear in themselves nor do they grieve, namely those who believe and they are pious." 27art from the two verses quoted by Kyai Hasyim above, the teachings about walāyado have a strong basis in the Qur'an and hadith.In the terms of the Qur'an, the word walāyais mentioned only once: This word is derived from the letters wa, lam, and ya'.This term is equivalent to the words walī, awliyā', and mawlā, because they are derived from the same word.The word walī is mentioned 20 times in the Qur'an, while in its plural form, awliyā'10 times, and mawlā 7 times. 28The term "Walī" in the singular (mufrad) form is often attributed to Allah, as in the verse: "Allah is the Walī (Protector) for those who believe.He brought them out of darkness into light."29 While the word "walī" in the plural form (jama'-awliyā') is usually used by the Qur'an to be ascribed to other than Allah, including for believers, as in the verse quoted by Kyai Hasyim above: "awliya' of Allah, they are not (overwhelmed by) fear and they are not sad." 30According to al-Tabari (d.310 H), not being afraid (lā khauf) in that verse is not being afraid of Allah's punishment in the Hereafter, while not being sad (lā yaḥzan) is not worrying about what he will miss in this world.This is because Allah is 24 Asy'ari, "Ad-Durar Al-Muntathirah Fi Masa'il Al-Tis'a 'Asyarah," 3.  31 As for al-Baidhawi (d.685 H), he interpreted that awliyā' of Allah are those who obey Him and are given by Him karāmah or glory. 32From this elaboration, it is understood that walāya in the Qur'an has a semantic relationship with other verses.In terms of the concept, walāya is related to the concept of faith, piety, ma'rifah, karāmah, and so on. 33e most popular hadith in describing the characteristics of walī is the hadith qudsī narrated by Abu Hurairah as follows: "Verily Allah says, "Whoever is hostile to My walī, I declare war against him.My servant does not draw closer to Me with something that I love more than he does what I have required him to do.My servant always draws closer to Me with sunnah (nāfilah) practices unless I love him.If I love him, I am his hearing when he hears, his sight when he sees, his hands when he strikes, and his feet when he walks.If he asks Me, I will surely give him.If he seeks protection from Me, I will protect him." 34-Qastallani, a hadith expert and theologian, when interpreting the meaning of walī in the above hadith, gave a very similar statement to that of Kyai Hasyim mentioned above.He explained that the word walī is in wazn faīl ‫)فعيل(‬ contains the meaning of object/maf'ul ‫.)مفعول(‬That is a person who obeys Allah's commands and submits to his desires even for a moment.In addition, the word walī also follows the wazn (pattern) faīl ‫)فعيل(‬ which contains the meaning of mubālaghah (hyperbole) of the subject/fā'il ‫.)فاعل(‬ Namely people who live in worship to Allah without many sins.Thus, it is clear that Kyai Hasyim's view on the meaning of walī has clear linguistic roots and is following the statements of previous scholars. 35 general, it can be noted that the above hadith tries to describe the nature and characteristics of a walī.The nature of the walī is to always draw closer to Allah by carrying out obligatory and sunnah practices.As for the characteristics of a walī is a person who gets the love of Allah because of his obedience, so what he does is always in the frame of Allah's pleasure.In addition, Allah is pleased to grant the prayers of a saint and provide help when they ask.If we look more closely at these traits and http://journal.walisongo.ac.id/index.php/teosofiacharacteristics, they are the characteristics of a pious person.This means that a walī is a pious person.So the definition of walī that Kyai Hasyim described, is actually in line with the content of the Qur'an and hadith that talk about walī. In addition to being in harmony with the Qur'an and hadith, Kyai Hasyim's view of walāya is also in harmony with the views of previous scholars.Most of the scholars interpret walāya linguistically means; al-qurb and al-dunuw which means closeness. 36ike Ibn Taymiyya's view of the walī, according to him, al-walāya is the opposite of the word al-'adāwah (enmity).According to him, the origin of al-walāya is almaḥabbah and al-qurb (closeness), while the origin of al-'adāwah (enmity) is al-bughḍ (anger) and al-bu'd (distance). 37Hakim al-Tirmidhi, a Sufi scholar author of the book Khatm al-Awliya', is of the view that walāya is close to Allah, present to Him, and with Him.This closeness makes the walī has certain characteristics including being patient in carrying out obedience, carrying out all his obligations, keeping the boundaries of Allah's prohibition so that it is not excessive even in permissible matters. 38.Characteristics of Walī Kyai Hasyim also explained that a person can achieve the degree of walāya because of the perfection of his knowledge (ma'rifah).He quoted from the book Natāij al-Afkār that ma'rifah is a perfect belief in the Wajib al-Wujud (Allah) with all the perfections of His attributes. 39Furthermore, Kyai Hasyim also quoted an explanation from al-Risālah al-Qusyairiyah which states that the ma'rifah spoken from the mouth of the ulama is knowledge ('ilm), then every 'ilm is ma'rifah and every ma'rifah is also 'ilm.So, everyone who is pious to Allah is 'ārif, as well as all 'ārif is 'ālim. 40This view is not much different from Abu Hamid al-Ghazali who stated that the walī are those who get knowledge from Allah by inspiration.Those who have obtained the knowledge of mukāshafah by which the cover of the unseen is exposed until the truth appears to him in all matters so that the walī enjoys ma'rifah. 41ai Hasyim further explained how to find out a person's walāyah, between the authentic and the fake.Citing the exposition from al-Risālah al-Qushairiyyah, he mentioned the parameters that can be used, namely by looking at the extent to which a person fulfills the rights of Allah and the rights of fellow human beings under the 36 Ibrahim Anis, Al-Mu'jam Al-Wasīṭ, (Mujamma' al-Lughah al-Arabiah, 1972), 723. 37 Ibnu Taimiyah, Al-Fuqān Baina Auliyai Ar-Rahmān Wa Auliyai Asy-Syaithān (Beirut: al-maktabah al-Ashriyah, 2012), 33. 38 Al-Hakim Al-Tirmidzi, Khatm Al-Awliyā', ed.Usman Isma'il Yahya (Beirut: al-Matba'ah al-Katulikiyyah), n.d.), 331. 39Asy'ari, "Ad-Durār Al-Muntathirat Fi Masā'il Al-Tis'a 'Asyarat," 13. 40 Asy'ari.
Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 10, No. 2, 2021 http://journal.walisongo.ac.id/index.php/teosofiaguidance of the Shari'a (Islamic law). 42This means that the essence of the nature of a walī is to obey the Shari'a.So, according to Kyai Hasyim, anyone who claims to be a walī, but in reality, violates the provisions of the Shari'a, let alone teaches something contrary to the Shari'a, his walāya is a lie.This argument is further strengthened by the exposition from Natāij al-Afkār which he quoted which explains that anyone who claims to be a walī without being proven by submission and obedience to the Shari'a (mutāba'ah), then his confession is false and a lie. 43From this exploration, it is clear that the main characteristic of a walī, according to Kyai Hasyim, is to obey the rules of the Shari'a.Anyone who claims to be a walī, but his behavior is contrary to the Shari'a, his claim is a lie.
Kyai Hasyim strongly emphasized that the main characteristic of a walī is to adhere to the Shari'a.So he emphatically rejected the view that a walī, who has reached a certain degree of closeness to God, may leave some shari'a obligations, such as not praying farḍu or Friday prayers without a sermon.Kyai Hasyim based this view on the exposition in al-Risālah al-Qushairiyyah which explains that anyone who disagrees with the provisions of the Shari'a is deceived by his lust and the seduction of Satan.44 Even a real walī, not only must not violate the Shari'a, but must be consistent in carrying out the Shari'a, even in the smallest daily ādāb issues.To explain this, Kyai Hasyim told about a very popular Sufi figure, Abu Yazid al-Busthami.It is said that once Abu Yazid and his students wanted to meet a man who was said to be a very great saint.Arriving at the destination, Abu Yazid saw the person who was considered walī was throwing spit in the mosque.So spontaneously, Abu Yazid invited his students to go home, saying that this person was not walī and did not deserve to be a role model. 45e position of Abu Yazid al-Busthami in Sufism is not in doubt.He is a very influential figure and even has his theories in this field.No wonder al-Asfahani included his name in his book Ḥilyah al-Awliyā' as one of the references in Sufism.Therefore, it is appropriate that K.H. Hasyim cited the story of Abu Yazid al-Busthami as a reinforcement of the argument, even K.H. Hasyim called him the leader of the saints (Sulṭān al-Awliyā').There is an expression that further strengthens the proposition that a person's sainthood must be seen from the suitability of his behavior towards the Shari'a.Abu Yazid al-Busthami says: http://journal.walisongo.ac.id/index.php/teosofia"If you see someone who seems to have a lot of karāmah, even if there is someone who can float in the air, then do not be deceived until you see how he behaves towards Allah's commands and prohibitions, the limits of His rules and how he carries out the Shari'a." 46erefore, Kyai Hasyim did not hesitate to criticize the views of people who were prominent in his time if their views contradicted the provisions of the Shari'a.
One of the proofs can be referred to in the book Tamyīz al-Haq min al-Bāṭil, where he strongly criticized K.H. Sukowangi, Rebah, Kandangan, Kediri whose statement and the tarekat practices carried out by his followers considered deviating from Shari'ah.
There are 12 points in the latter statement that are considered deviant, such as praying only with takbīr and not needing anything else, as well as his statement that seeing something that is forbidden by the Shari'a is not sinful if his heart remembers Allah.So in his book, Kyai Hasyim gave a statement which reads: "Know that there are five Shari'a laws, namely: wajib, sunnah, haram, makruh, and mubah.It is not permissible to stipulate something without a legal basis (dalil), and something without a legal basis is unacceptable.The references to the Shari'a arguments are found in al-Kitab, al-Sunnah, al-Ijma, 'al-Qiyas, and al-Istishab.So that all of you know that the Master Teacher's statements have absolutely no legal basis (dalil), even contradict the dalil."47Kyai Hasyim also explained an expression taken from Qūt al-Qulūb of Abu Talib al-Makki which reads, "When Allah loves a servant, sin no longer harms him." 48To explain the purpose of these words, Kyai Hasyim cited an explanation from the book of Futuhāt Ilāhiyyah which explains that what is meant by this statement is that Allah will protect him and guard him against the influence of his lusts, so every behavior must be based on Allah, for Allah, and only to Allah.Therefore, for a saint, it is not easy to be tempted to sin, because he realizes that what he does is by Allah's permission, is done sincerely for the sake of Allah, and he realizes that everything will return to Allah. 49The discussion above leads us to understand that the main characteristic of a walī is to be pious and obey the rules of the Shari'a.Thus, the acknowledgment of someone's walāyawhose behavior is not following the Shari'a cannot be accepted, even though the person appears to have karāmah.
3) The Requirements of Walī In the following discussion, Kyai Hasyim's views on the requirements to become a walī will be analyzed.According to him, the conditions for a walī must be maḥfūẓmaḥfūẓ as the condition for a prophet must be ma'ṣūm.This explanation refers Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 10, No. 2, 2021 http://journal.walisongo.ac.id/index.php/teosofiato a quote from the book al-Risālah al-Qushairiyyah. 50As for what is meant by maḥfūẓmaḥfūẓaccording to him -based on al-Risālah al-Qushairiyyahal-Risālah -that is, a walī is guarded by Allah so as not to fall into mistakes and sins.For that matter, if he makes mistakes and sins, he will be inspired to immediately repent and return to the truth. 51 the next explanation, Kyai Hasyim described the difference between maḥfūẓ for the walī and ma'ṣūm for the prophet.This question was answered quite briefly by K.H. Hasyim.Referring to Natā'ij al-Afkār, he said that the difference between maḥfūẓ and ma'shum is that a maḥfūẓ may still commit a sin while a ma'ṣūm does not.52 So, a maḥfūẓ walī still has the opportunity to commit sins, but with the protection (maḥfūẓ) from Allah, he will immediately repent so that he does not continue to sin.As for a prophet who is ma'ṣūm, he can't commit a sin.For the Prophet, although it is still possible for him to make mistakes in his human capacity, the mistakes made by him do not amount to sinful transgressions. 53This explanation shows that there is a common thread of connection between sainthood (walāya) and prophethood (nubuwwa).Or it can also be concluded that true walī is at a lower level than the prophet.
Taking into account the views of previous Sufism experts in general, the teachings on sainthood (al-walāya) are often associated with prophethood (alnubuwwa) and apostleship (al-Risālah).Al-Risālah is the highest degree, below it is alnubuwwa, and below it is al-walāya.Therefore, the Apostle (Rasūl) occupies the highest rank in his position among humans, below him there is Prophet (Nabī), and below him there is walī.Ibn 'Arabi places sainthood as the basis of apostolate and prophethood.According to him, all prophets and apostles are walī.Prophethood and apostolate are special dignities in sainthood.An apostle is the most important walī, he is given the external task of conveying God's message.Whereas, a prophet is also a saint who stands out among the saints based on his knowledge of the unseen world. 54he explanation above shows that the position of the Apostle is at the top, below him is the Prophet, and below him is the walī.This hierarchy is the same as K.H. Hasyim's view, except that he does not mention it explicitly. 55ttp://journal.walisongo.ac.id/index.php/teosofia4) A Claim to be Walī Kyai Hasyim emphatically explained that no walī claimed to be a walī.So when someone calls himself a walī, his confession is proof that he is not a walī.This, according to Kyai Hasyim, is because he told about sirr al-khuṣūṣiyyah (the secrets of privacy), and made a lie about Allah.This view is based on the explanation in the book Natā'ij al-Afkār which reads: "A walī will not open the veil of his sainthood, and will not admit that he is a walī.Even if they could bury their bodies in the ground, they would.So whoever reveals that he is a walī to the general public, then he is not a member of the tarekat, in fact, the opposite." 56Not limited to verbal and written statements, Kyai Hasyim's refusal to acknowledge sainthood is also evident in his attitude.It was stated that Kyai Hasyim was against those who declared K.H. Khalil's walāya.The dispute between him and Kyai Ramli of Peterongan, Jombang, about the attitude of cult and view of the walī towards Kyai Khalil, was very well known among the scholars of East Java at that time.Kyai Khalil is the teacher of Kyai Hasyim.This clearly shows that Kyai Hasyim strongly rejected the statement of someone's sainthood. 57e view of Kyai Hasyim which states that a person does not know that he is a walī is a view that is generally expressed by authoritative Sufis.Yusuf bin Ismail al-Nabhani in his book, Jamī' Karāmāt al-Awliyā', also has the same opinion.He built his argument on several reasons.First, if someone knows that he is a walī, then he will feel safe.This view of feeling safe is not allowed.Allah says, "No one feels safe from Allah's punishment except the losers." 58It is also not permissible to despair, as stated in His word: "Indeed, no one despairs of the mercy of Allah, except a people who disbelieve". 59That is, a sense of security will only be felt by people whose beliefs are weak, while despair will only be felt by people whose beliefs are low.The second reason, a walī does not know that he is a walī, for the reason that he becomes a walī as Allah loves him, not because he loves Allah, and vice versa that a person becomes an enemy of Allah on the ground that Allah is against him not because he is hostile to Allah.The third reason, it is impossible for a walī to know that he is a walī because of the law that determines that a person including a walī, a rewarding person, and the inhabitants of heaven depends on the end of life.The proof is the word of Allah which states: 56 Asy'ari, "Ad-Durār Al-Muntathirat Fi Masā'il Al-Tis'a 'Asyarah," 15.

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Muhammad Ikhsanuddin and Amrulloh Amrulloh, "Etika Guru Dan Murid Perspektif KH.Hasyim http://journal.walisongo.ac.id/index.php/teosofiaHasyim remarried to Nafiqah, a daughter of K.H. Ilyas from Sewulan, Madiun.From his marriage to Nafiqah, he had nine children, namely: Hannah, Khoiriyah, Aisyah, Azzah, Abdul Hakim (Abdul Kholik), Abdul Karim, Ubaidillah, Mashuroh, and Muhammad Yusuf.But, in 1920 Nafiqah died.After the death of Nafiqah, Kyai Hasyim married for the last time with Masrurah and was blessed with four children: Hasyim then issued a fatwa against the Dutch colonialists.The fatwa was issued by him as Rais Akbar NU and known as the Jihad Resolution.The fatwa was made public on October 22, 1945, and raised the armed resistance of the Indonesian people against the invaders, especially in Surabaya, which was famous as the Incident of November 10, 1945.The event became known as Heroes' Day. 17 25Ade Fakih Kurniawan, Noorhaidi Hasan, and Achmad Zainal Arifin, "Wali and Karama: A Discourse Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 10, No. 2, 2021 http://journal.walisongo.ac.id/index.php/teosofiapleased with them.