The Epistemology of Sufi Healing in the Book Miftāḥ al-Ṣudūr by Pangersa Abah Anom

Sufi healing, as described in the classical text Miftāḥ al-Ṣudūr by Pangersa Abah Anom, integrates traditional concepts of inner purification (tazkiyyah, takhliyyah, tanfiyyah) with modern insights from psychology and neuroscience. Practices such as dhikr jahr (vocal remembrance) and tawajjuh meditation serve as tools for emotional regulation and neuroplasticity. Authentic spiritual guidance (talqīn) is critical for transformative benefits. The work suggests that an epistemological awareness of mind defilements (muḥaddaṡāt), indicated by automatically wandering minds (gaflah), can also initiate healing. This framework offers an interdisciplinary paradigm for addressing contemporary mental health challenges.

Study at a glance

Abstract

This study examines the epistemology of Sufi healing as presented in Miftāḥ al-Ṣudūr by Pangersa Abah Anom. Employing a descriptive qualitative methodology and the Miles and Huberman analysis model, the research explores how classical Sufi concepts—such as tazkiyyah, takhliyyah, and tanfiyyah—are integrated with modern empirical insights from psychology and neuroscience to form a holistic framework for self-healing. The study highlights that the practices of dhikr (specifically dhikr jahr) and tawajjuh meditation serve as instruments for inner purification and as catalysts for emotional regulation and neuroplasticity. Additionally, the research underscores the critical role of authentic spiritual guidance (talqīn) in ensuring that these practices yield transformative spiritual and psychological benefits. The findings suggest that Sufi healing offers a robust interdisciplinary paradigm that can address contemporary mental health challenges while reinforcing the enduring relevance of the Sufi tradition. Contribution: The epistemology of Sufi healing presented in Miftāḥ al-Ṣudūr contributes a novel insight by showing that, in addition to the traditional practice of talqīn, the healing process can also be initiated and understood through an epistemological awareness of mind defilements (muḥaddaṡāt), as indicated by the occurrence of automatically wandering minds (gaflah).