B) KEFAHAMAN NUR MUHAMMAD

Mansur Al Hallaj telah membawa konsep Nur Muhammad. Beliau menerangkan bahawa Allah swt telah mencipta Nur Muhammad daripada NurNya dan daripada Nur Muhammad diciptakan segala ciptaan. Syekh M Nafis Bin Idris Al Banjarie ada menulis:

Nur Muhammad adalah daripada Nur Dzat Allah swt: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,158 (?).

Allah sendiri berkehendak untuk menciptakan sesuatu ini dengan lebih dahulu menciptakan Nur Muhammad sebagai sumbernya: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,159 (?).

Maka apabila Allah menciptakan bahan baku daripada Adam dan segala sesuatu ini, tentulah “bahan baku” itu dari Diri-Nya sendiri bukan dari sesuatu yang lain kerana yang lain pada tingkat itu belum ada… Yang kita maksudkan dengan istilah “bahan baku” ini, tentulah Nur Muhammad: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,159 (?).

Fahaman ini menekankan bahawa Hakikat kesemua ciptaaan adalah Nur Muhammad. Syekh M. Nafis bin Idris Al Banjarie  ada menulis:

Allah swt tidak dapat dikenal melainkan dengan… wasitah Nur Muhammad saw: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,154 (?).

Tidak ada wasilah (perantaraan) yang paling baik dan mulia hanyalah Muhammad saw. Dan beliau juga sebagai wasitah (pengantar) bagi hamba yang ingin mengenal Allah: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,152 (?).

Para Nabi dan Para Auliyah yang sempurna makrifatnya kepada Dzat Allah swt dengan musyahadahkan Nur Muhammad: Syekh M. Nafis Al Banjarie, Ad Darrunnafis,154 (?).

Tentang Fahaman Nur Muhammad, Hamka ada menulis:

Beliaulah (Mansur Al Hallaj) yang mula-mula sekali menyatakan bahawasanya kejadian alam ini pada mulanya ialah Hakikat-Muhammadiyah: Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 124 (1976)

Dia (Nur Muhammad) adalah Hakikat: Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 110 (1976)

Asal mula segenap kejadian ini ialah “Al Hakikatul Muhammadiah.” Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 37 (1976)

Adapun hakikatnya ialah Esa dan tangkai segenap kejadian ialah: Hakikat Muhammadiah: Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 37 (1976)

Bersinambungan dengan Kefahaman ini  ialah konsep “Insanul kamil” iaitu manusia yang sempurna. Konsep insanul kamil telah dikenalkan di dalam Tasawuf Jalan Wali-wali oleh Abdul Karim Jili yang berpandangan bahawa seseorang boleh mencapai taraf insanul kamil sekiranya dirinya diserap oleh Roh Muhammad: Haji Muhammad Bukhari Lubis, The Ocean Of Unity, 86 (1993).

Berkenaan kefahaman kesemua ciptaan ini adalah daripada Nur Muhammad, ini tidak dapat diterima kerana sebab-sebab berikut:

1. Ulama mengatakan bahawa konsep Nur Muhammad ini tidak ada asalnya daripada hadith ataupun Al Quran: Mahmood B Daud, Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996).
2. Ada juga ulama mengatakan bahawa konsep Nur Muhammad ini sabit daripada Hadith palsu: Mahmood B Daud, Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996).
3. Dr Yusof Al Qhardawi dalam kitab Fatawa Muasirah berpendapat  bahawa ahadith berkenaan Nur Muhammad tidak sabit, tidak betul dan tidak boleh dipegangi sebagai Akidah: Mahmood B Daud, Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996).
4. Ahadith Nabi Muhammad saw menunjukkan bahawa jin dijadikan daripada api, malaikat daripada cahaya dan manusia daripada tanah. Dengan ini, konsep Nur Muhammad bercanggah dengan ahadith ini  maka tidak boleh diterima: Mahmood B Daud, Akidah Ahli Sunnah Wa Al Jama’ah, 110 (1996).
5. Nabi Muhammad saw tidak lebih daripada seorang  manusia biasa yang dipilih oleh Allah swt untuk menjadi utusan-Nya yang terakhir. Allah swt ada berfirman yang bermaksud:

Katakanlah, “Sesungguhnya aku (Muhammad) ini hanya seorang manusia seperti kamu, yang diwahyukan kepadaku bahawa sesungguhnya Tuhan kamu adalah Tuhan Yang Esa.”: Al Kahfi (18):110.

Katakanlah, “Maha Suci Tuhanku, bukankah aku ini hanya seorang manusia yang menjadi rasul?” Al Israa’ (17):93

Tatkala hamba Allah (Muhammad) berdiri menyembahNya hampir sahaja jin-jin itu mendesak mengerumuninya. Al Jin (72):19.

Muhammad itu tidak lain hanyalah seorang rasul, sungguh telah berlalu sebelumnya beberapa orang rasul: Ali Imran (3):144.

Dam mereka menjadikan sebahagian dari hamba-hambaNya sebahagian dariNya. Sesungguhnya manusia itu benar-benar peringkar yang nyata. Az Zukhruf (43):15

Nabi Muhammad saw ada bersabda yang bermaksud:

Sesungguhnya kamu membawa kesengketaanmu kepadaku maka ketahuilah aku hanyalah seorang manusia biasa dan barangkali sebahagian di antara kalian lebih tangkas dalam menyampaikan hujjahnya daripada sebahagian yang lain. Dan aku memberi keputusan kepada kalian atas dasar apa yang aku dengar daripada kamu. Dan barangsiapa yang aku beri  keputusan dengan (mengambil) hak saudaranya maka janganlah dia mengambilnya. Kerana dengan ini, kamu telah mengambil daripadaku sepotong api neraka yang akan kamu rasakan di hari kemudian:Terjemahan Sunan Ibnu Majah Bk. 3, 146 (1993).

6.              Mengikut pandangan Imam Imran Hoesin, Nabi Muhammad saw adalah manusia biasa dan tidak ada bukti yang menunjukkan baginda lebih daripada itu. Beliau berkata:

Tidak ada apa-apa keterangan dalam wahyu Illahi yang dapat menyokong pandangan bahawa Muhammad saw adalah lebih daripada manusia biasa yang telah diciptakan oleh Allah dan dengan itu termasuk dalam golongan ciptaan: Imran Hoesin, Islam and The Changing Order, 8 (1991).

Rasulullah saw ataupun Nur baginda kedua-duanya dijadikan dan tidak kekal abadi serta termasuk dalam golongan ciptaan: : Imran Hoesin, Islam and The Changing Order, 9 (1991).

Kesimpulannya ialah walaupun Rasulullah saw adalah ciptaan yang pertama dijadikan dan berhubung terus dengan Nur Illahi namun baginda tetap dalam golongan ciptaan. Dengan ini, baginda juga pada satu masa tidak wujud dan setelah itu, Allah swt menciptakannya: Imran Hoesin, Islam and The Changing Order, 9 (1991).

7.              Lebih daripada 124,000 nabi-nabi dihantarkan oleh Allah swt  kepada umat manusia supaya mengenalkan-Nya bukan Nur Muhammad. Begitu juga Nabi Muhammad saw dan para sahabat baginda tidak pernah mengajar ataupun menyuruh seseorang itu untuk mencari ataupun mengenal Nur Muhammad. Kalau ini adalah satu perkara yang penting dari segi akidah sudah tentu ini sudah diajarkan oleh baginda dan sahabat-sahabat baginda dan tersirat di dalam banyak ahadith ataupun di dalam Al Quran. Malahan Sayidina Abu Bakar ra ada berkata yang bermaksud:

Barangsiapa yang menyembah Allah maka sesungguhnya Allah itu hidup dan tidak akan mati. Barang siapa menyembah Muhammad, sesungguhnya Muhammad sudah wafat: Terjemahan Sunan Ibnu Majah Bk. 2, 423 (1992).

Dan mengapa kamu tidak beriman kepada Allah pada hal Rasul menyeru kamu supaya beriman kepada Tuhanmu. Dan sesungguhnya Dia telah mengambil perjanjianmu jika kamu adalah orang-orang yang beriman. Al Hadid (57):8

Berkenaan konsep “Insanul Kamil”, tidak dinafikan oleh sesiapapun bahawa Rasulullah (saw) adalah seorang Insanul Kamil. Tetapi mengatakan apabila roh Rasulullah (saw) masuk kepada seseorang itu dan orang itu menjadi Insanul Kamil ini tidak dapat diterima. Ini dikeruhkan lagi, apabila orang-orang yang dikatakan diserap oleh roh Rasulullah (saw) hanyalah dari kalangan orang-orang Tariqat Tasawuf. Konsep ini juga tertolak kerana tidak sewenang-wenangnya roh Rasulullah (saw) masuk ke badan orang kerana baginda ada bersabda bahawa roh baginda hanya dikembalikan ke jasad baginda apabila orang-orang memberi salam kepada baginda supaya baginda dapat menjawabnya: Imam Habib Abdulllah Haddad, Nasihat Agama Dan Wasiat Iman,250-251 (2000).

Seperkara lagi, tidak masuk di akal roh Rasulullah (saw) yang suci dan mulia masuk ke badan orang yang tidak sesuci baginda. Sehubungan dengan ini, mengapa tidak roh Rasulullah (saw) masuk ke badan sahabat-sahabat? Konsep ini seperti praktis dukun-dukun yang menurun tetapi yang masuk ke dalam badan mereka adalah syaitan-syaitan.

D.  The Station.

Before we can achieve our Station (Maqam), we have first to undergo the trial and tribulation with regard to our faith as Allah had commanded to the effect:

Do men think that they will be left alone on saying, “We believe,” and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false.[1]

Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? They encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: “When (will come) the help of Allah” ah! verily, the help of Allah is (always) near![2]

Be that as it may, the trial and tribulation will be in accordance with one’s capability. Allah had commanded to the effect:

On no soul doth Allah place a burden greater than it can bear.[3]

It is vitally important that when facing the trial and tribulation to hold tight to the “Divine Rope” ie submit oneself wholeheartedly to Him. Allah had commanded to the effect:

Whoever submits his whole self to Allah, and is a doer of good, has grasped indeed the most trustworthy hand-hold; and with Allah rests the End and Decision of (all) affairs.[4]

Whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear, nor shall they grieve.[5]

However, satans will endeavour through ceaseless temptation to lead us wayward. Allah had commanded to the effect:

Follow not the footsteps of Satan: for he is to you an avowed enemy.[6]

O ye Children of Adam! let not Satan seduce you, in the same manner as he got your parents out of the Garden.[7]

For he (satan) and his tribe watch you from a position where ye cannot see them: We made the Evil Ones friends (only) to those without Faith.[8]

O ye who believe! follow not Satan’s footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong[9]

Satan made, (to the wicked), their own acts seem alluring: he is also their patron today[10]

“Then will I (satan) assault them from before them and behind them, from their right and their left: nor wilt Thou find, in most of them, gratitude (for Thy mercies).”[11]

Only by resigning oneself wholeheartedly to Allah can one overcome the ceaseless onslaught of satans. Allah had commanded to the effect:

No authority has he (satan) over those who believe and put their trust in their Lord. His authority is over those only, who take him as patron and who join partners with Allah.[12]

“(Allah) said: “This is indeed a Way that leads straight to Me. For over My servants no authority shalt thou have, except such as put themselves in the wrong and follow thee.”[13]

If a suggestion from Satan assail thy (mind), seek refuge with Allah; for He heareth and knoweth (all things). Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)![14]

And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in Allah. He is the One Who hears and knows all things.[15]

And say: “O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones; and I seek refuge with Thee, O my Lord! lest they should come near me.”[16]

In order to submit oneself wholeheartedly to Allah, one must accept the following factors unequivocally:

1. There is only one existence and that is, His (Little) Essence:
   He is the First and the Last, the Manifest and the Hidden.[17]
   
2. Since His (Little) Essence is The Manifest and The Hidden as such we do not exist. Imam Ghazali had said to the effect:
   If you know yourself then you know you did not exist. [18]
3. All creations (including time and space) belong to Him absolutely.
   To Allah belongs all that is in the heavens and on earth[19]
   Then which of the favours of your Lord will ye deny? [20]
   Then which of the gifts of thy Lord, (O man,) wilt thou dispute about? [21]
4. He administered (absolutely) all His creations.
   He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).[22]
   He doth regulate all affairs[23]
5. He has absolute right to have a Plan for the administration of His creations.
   When He hath decreed a Plan, He but said to it, “Be” and it is![24]
6. Since He is All-Knowing, His Plan has no fault.
   He is Perfect in Wisdom and Knowledge.[25]
   Nothing have We omitted from the Book[26]
   Nor is hidden from the Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear Record.[27]
7. Intertwine of His (Little) Essence and His (Divine) Plan ie they work together all the time. For every existence that one sees, it is the representation of the combined work of The (Little) Essence and The Divine Plan. Without the Divine Plan, The (Little) Essence has no form and without The (Little) Essence, the Divine Plan will not manifested.
   For to anything which We have willed, We but say the word, “Be”, and it is.[28]
   And well ye knew those amongst you who transgressed in the matter of the Sabbath; We said to them: “Be ye apes, despised and rejected.”[29]

The Bibliography

[1] Al Ankabut (29): 2-3

[2] Al Baqarah (2): 214

[3] Al Baqarah (2): 286

[4] Luqman (31):22

[5] Al Baqarah (2):112

[6] Al An’aam (6):142

[7] Al Araaf (7):27

[8] Al Araaf (7):27

[9] An Nur (24):21

[10] An Nahl (16):63

[11] Al Araaf (7):17

[12] An Nahl (16):99-100

[13] Al Hijr (15):42

[14] Al Araaf (7):201

[15] Fussilat (41):36

[16] Al Mukminun(23):97-98

[17] Al Hadid (57):3

[18] Imam Ghazali, Ihya Ulumiddin Bk. 7, 427 (1981).

[19] Ali Imran (3):109, 129; Al Baqarah (2):255; 284.

[20] Ar Rahman(55):13;16;18;21;23;25;28;30;32;34;36;38;40;42;45;47;49;51;53;55;57;

59;61;63;65;67;69;71;73;75;77

[21] An Najm (53):55.

[22] Al Baqarah (2):255

[23] Al Rad (13):2

[24] Ali Imran (3):47.

[25] Al Hijr (15):25

[26] An An’aam (6):38

[27] Yunos (10):61

[28] Ah Nahl (16):40.

[29] Al Baqarah (2):65

Konsep Wahdatul Wujud ini ditolak oleh Sayidina Ali (ra) pada zaman pemerintahannya sebagai Khalifah Ar Rasidin terakhir.

As Shahrustani meriwayatkan bahawa pada suatu kali Ibn Saba berkata kepada Ali Bin Abu Talib, “Engkau, engkau?” Maksudnya, engkau tuhan. Ali menghalaunya ke Madain.

Ibnu Hazm meriwayatkan bahawa suatu puak dari sahabat-sahabat Abdullah Ibnu Saba datang kepada Ali Bin Abu Talib dan berkata, “Engkaulah dia!” Ali bertanya kepada mereka, “Siapa itu dia?” Mereka menjawab, “Engkau Allah.” Maka marahlah Ali, lalu menjatuhkan hukuman bunuh keatas mereka dengan dibakar sampai mati. Dia memerintahkan supaya dinyalakan api dan melemparkan mereka kedalamnya: Ahmad Shalaby, Perbandingan Agama Agama2 Yang Terbesar Di India, 61 (1970).

Fahaman ‘Kesatuan dengan Allah swt’ juga membawa kepada masalah. Mereka ditanya kalau wali sudah menjadi tuhan maka di manakah taraf nabi terutama Rasulullah (saw), adakah di bawah wali?. Mereka menjawab bahawa taraf nabi termasuk Rasulullah (saw) adalah di bawah wali.

Menurut mereka Nabi Musa as telah belajar dari Al Hadir as (yang di anggap wali) yang menunjukkan kurangnya darjat Musa as atau lebihnya darjat Al Hadir as lalu dijadikan alasan bahawa darjat wali adalah lebih tinggi dari para nabi: Mohd Sulaiman Hj Yasin, Mengenal Ilmu Tasawuf 2, 141 (1992).

Mereka juga ditanya kalau wali sudah menjadi Allah swt adakah Syariah tidak terpakai lagi kepada mereka? Mereka menjawab bahawa Syariah tidak terpakai lagi kapada mereka. Al Junaid ada berkata:

Hal ini di sisiku amat berat sekali; kalangan orang yang mencuri dan berzina (sekalipun) adalah lebih baik keadaan dan kedudukannya daripada kalangan orang yang memperkatakan (berpegang kepada) hal ini (mengugurkan taklif-taklif syara’: Zakaria Stapa, Tasawwuf Dan Empat Tokoh Sufi, XV (1996).

Sesudah itu, mereka ditanya lagi, kalau Syariah tidak terpakai maka untuk mereka tiada bezalah di antara isteri dan ibu? Mereka menjawab bahawa bagi mereka memang tidak ada beza ibu dan isteri. Perbezaan ini hanya untuk mereka yang tidak setaraf dengan mereka. Ibnu Tamiyah menulis:

Seseorang telah ditanya, “Mengapakah isteri dibenarkan bagi seseorang suami sedangkan ibunya dilarang baginya padahal semua kewujudan adalah satu jua.” Beliau (Tilmisani, seorang yang memegang kuat tentang kesatuan dengan Allah swt ) menjawab, “Sudah tentu, tidak terdapat perbezaan antara mereka. Tetapi bagi mereka yang belum tahu (dengan kebenaran Kesatuan) masih mengatakan ibunya terlarang. Kita juga mengatakan, “Ya dia (ibunya) juga terlarang kepada (orang yang jahil seperti) anda: Abu Hasan Ali Nadwi, Penyelamat Kerohanian Islam, 213 (1993).

Kefahaman ‘kesatuan dengan Allah swt’ tidak dapat diterima oleh syarak kerana itulah Al Junaidi telah menghukum mati ke atas Mansur Al Hallaj. Wali Songo telah menghukum mati Syeikh Siti Jenar (Syeikh Lemang Abang). Hamzah Fansuri juga telah dihukum mati kerana mengaku dirinya itu tuhan. Professor Dr Aboebakar Atjeh ada menulis:

Seh Lemang Abang di Jawa dan Hamzah Fansuri  atau Tengku Trubu’ied di Acheh, yang juga … dibunuh kerana tuduhan salah iktikadnya: Aboebakar Atjeh, Pengantar Sejarah Sufi dan Tasauf, 283 (1977).

Mereka yang mengaku diri mereka Tuhan memberi penjelasan bahawa semasa mereka membuat pengakuan itu, mereka berada dalam kefanaan dan dengan itu mereka tidak sedar apa yang mereka katakan. Syekh Yusuf Al Taj Al Makasari menulis:

Maka terucap apa yang terucap melalui lidah hamba yang sedang dalam keadaan fana dan tenggelam dalam penyaksian ke-Esaan mutlak, pada saat itu timbul ucapan tanpa disengaja: Syekh Yusuf Al Taj Al Makasari, Menyingkap Intisari Segala Rahasia,  99 (1996).

Hendaklah diingat, Nabi Muhammad (saw) dan para Sahabat tidak pernah berbuat begitu. Nabi Muhammad (saw) ada bersabda yang bermaksud bahawa silap satu perkataan boleh menjerumuskan seseorang itu ke dalam neraka. Baginda ada bersabda yang bermaksud:

Adakalanya seseorang mengucapkan sepatah kata yang menyebabkan ia tergelincir ke neraka jarak antara timur dan barat: Terjemahan Sahih  Muslim Bk. 4, 1022 (1994).

Prof. Muhammad Ramadhan Al Buti ada menulis:

Adapun setengah pengamal tasawuf pula menyangka dan bahawa hakikat Allah swt adalah kewujudan alam itu sendiri. Segala kejadian yang kita lihat di sekeliling kita pada hakikatnya tidak lain daripada kewujudan Allah swt itu sendiri yang telah berlembaga dalam pelbagai rupa dan bentuk. Lihat bagaimana akibat  yang telah menimpa akal yang digunakan di luar batas daya kemampuannya… tidak lain dari hanya sangkaan dan khayalan: Muhammad Said Ramadhan Al Buti, Keyakinan Hakiki, 124 (1996).

C) Spiritual experiences.

1. Tranquility:

By focusing in remembering Allah, we can achieve inward tranquility. Allah had commanded to the effect:

Those who believe, and whose hearts find tranquility in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find tranquility.¹³⁶

2. The Divine World:

By focusing in remembering Him constantly, we will inevitably find ourselves drawn into the Divine World full of tranquility. Allah had commanded to the effect:

Men who remember Allah, standing, sitting, and lying down on their sides, and contemplate the creation in the heavens and the earth.¹³⁷

3. Freeing the soul

Once you have reached a certain degree of tranquility, you are able to experience the freeing of your soul from your physical body. This is sometime refers to as “Out of Body Experience (OBE).” Allah had commanded to the effect:

Call back the soul, if ye are true¹³⁸

4. The mind

Once you have experience OBE, mentally you are able to discern that your mind is a component by itself separates from your soul and unless your mind combines itself with your soul, your soul will be aimless. Once the mind has combined itself with your soul then your soul is able to travel in the spiritual world. During your spiritual travel, at any place you stop, your mind can mentally instruct itself to return to your body. After it has returned to your body, your mind can then instruct itself to return back to your soul which is waiting at the place you left it. Throughout this event, your mind sees your soul or body (as the case may be) unobstructed. Allah had commanded to the effect:

And He gave you hearing and sight as well as the heart (mind): little thanks do ye give!¹³⁹

O soul (including the mind), in rest and satisfaction! Come back thou to thy Lord, well pleased (thyself), and well-pleasing unto Him”¹⁴⁰

When we are asleep, Allah holds our mind and soul and releases them back if we are destined to live. We are then awakening to a new day in our lives. Allah had commanded to the effect:

It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed. Verily in this are Signs for those who reflect.¹⁴¹

It is He who doth take your souls by night, and hath knowledge of all that ye have done by day: by day doth He raise you up again; that a term appointed be fulfilled.¹⁴²

When the soul and mind are released to return to our body after our sleep, sometime the soul reaches the body first before the mind. This explains why sometimes a person is awaken but not mentally alert; this is particularly so in children.

At times, the mind reaches the body first but before the soul can enter the body an unseen entity sat on the body hindering the soul from entering the body. When this happened, the mind will scream and shout but of no avail because it is done mentally. When and until the soul manages to enter your physical body, you are in a state of paralysis.

This similarly explained a comatose person. If his mind is still with him but not his soul, he can hear and understand what being said around him and eventhough he is immobilised, tears may flow from his eyes.

If we dream and our souls in our dream are able to think then our minds are together with the souls. However, if our minds are not with our soul then we are but seeing our aimless souls (in the dream).

5. The Third eye

Many confused between the Third eye and the eyes which can see the unseen. The latter is where a person is able to see the unseen all the times or sporadically. As for the former, it is the opening or a window or a (third) eye at the centre of the forehead just above the gap (or the meeting point) of the two eyebrows. From the said opening, our soul (in micro form) exudes facing forward just in front of our forehead. Before the opening happened, we will experience the turning of our eyeballs inward (180 degrees). Hence many a deceased person had the white of his eyes visible when he died. This is because his black eyes followed the soul exuding at his forehead. Prophet Muhammad (pbuh) had said to the effect:

“When a person died, his white of the eyes are left, this is because the eyes followed the path of the soul leaving the body.”

Allah had commanded to the effect:

They fear a day in which the hearts and eyes shall turn about.¹⁴³

Then why do ye not (intervene) when (the soul of the dying man) reaches the throat¹⁴⁴

Once the soul exudes from the third eye, the mind is free to rotate 360 degrees inside the brain and can see as well as hear whatsoever going on in the immediate vicinity including the unseen. However none of those around you know or see the predicament you are into. Allah had commanded to the effect:

If thou couldst but see how the wicked (do fare) in the flood of confusion at death! the angels stretch forth their hands, (saying), “Yield up your souls!”¹⁴⁵

And behold! ye come to Us bare and alone as We created you for the first time: ye have left behind you all (the favours) which We bestowed on you: We see not with you your intercessors whom ye thought to be partners in your affairs: so now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!”¹⁴⁶

6. The Greatest event

The Greatest event in the life of the Gnostic being invited to meet the Holy Prophet Muhammad (pbuh) in the realm of the souls. To this end, the Prophet Muhammad (pbuh) had said to the effect:

Whosoever sees me in his dream has truly seen me because Satan could not impersonate me.¹⁴⁷

Whosoever creates fiction about me, his place is in Hell.¹⁴⁸

Hence it is a futile and most unprofitable exercise for a Gnostic to claim such a feat if it never happens.

The Bibliography

oleh Amran Abdul Wahab

Mana saja engkau bersembunyi
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Apa ilmu yang kau guna pakai
Jangan kau mahu temberang
Kau bukan hero
Si Mamat parang tajam
Yang kaki temberang

Allah jua yang tahu
Akan tingkah laku mu
Dia tiada perlu kehadiranmu
Hanya Dia mahu engkau sujud padaNya
Itu pun sukar buat mu
Berbagai alasan kau lagukan
Berbagai rentak kau tari kan
Kau ingat kau dah pandai
Kau lupa daratan
Engkau perkecilkan Tuhan

Allah jua yang tahu

Depan guru …..
Depan sahabat …..
Kau sungguh hebat
Pijak semut pun tidak mati
Engkau lupa Allah Maha Tahu
Dengan siapa kau hendak menipu
Insaflah diri mu
Berlebihan derajatmu

Tanpa Allah
Kamu ada ke
Wujud Allah
Wujud ke kamu

Sesungguhnya
Dia dekat dengan mu
Lebih dekat dari urat tengkok mu
Tiada ke kau malu

Sesungguh nya
Allah Maha Tahu

written by Hussien bin Abdul Latiff

Ant Junior asked his mother
“Why must we live down under
In the Earth and in darkness
Storing foods at all creases.”

Junior added further
“Why can’t we live up there mother?”
Pointing to the earth’s surface
“Like all the human race?”

“I want to run on the ground
Climbing trees abound
To feel the wind on my face
Until I am daze!”

“Why mother why can’t I be like them
Living on Earth in such mayhem
Instead of these cramming tunnels
Running deep in the Earth as channels?”

Ant mother looked at him and said
“I couldn’t answer what you have said
But I’m sure God knows what is best
In giving us this place of rest.”

Ant mother continued in zest
“Knowing that God is the Wisest
All He had done are the best
Even to us living in this Earthly nest.”

Then they heard commotion
All the ants are in motion
“Fire, fire!” they were shouting
Deep into the Earth they are running.

The fire raged day after day
Deep into the Earth the ants did stay
Nourished by the food they had stored
Deep in the Earth’s creases they are placed.

After many days the fire had died down
All the ants were on the Earth’s ground
So great the devastation they witnessed
Every one of them were astounded.

All the trees were plundered
All the animals were massacred
Many humans were executed
By the raging Fire they were butchered.

“Now, Junior”, his mother said
“Do you know why we are safe?”
Junior nodded his head and replied,
“Yes, because deep in the Earth we stayed!”

“Do you now see how great is God’s Wisdom
Otherwise we too would have met our doom!”
Junior nodded his head and whispered
“God, You are really Great!” he said.

3. Supplicating (Doa) Allah:

Focused your mind in remembering Allah thereafter doa to Him and ask whatsoever you want to. However, do not forget to ask for the safe passage in the hereafter. So doa to Him gently and with humility. Allah had commanded to the effect:

For my Lord is (always) near, ready to answer¹⁰⁴

When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he called on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way.¹⁰⁵

And your Lord says: “Call on Me; I will answer you.¹⁰⁶

Neither speaks thy prayer or supplication aloud, nor speaks it in a low tone, but seek a middle course between.¹⁰⁷

4. God-fearing:

The Holy Prophet had said that he knew Allah better than all his ummah and yet he feared Allah most.¹⁰⁸ Hence many companions when they thought of the Day of Reckoning they cried.¹⁰⁹ Some were heard to have said that it was better not to be born rather then meeting the Day of Reckoning.¹¹⁰ Still others were heard to have had said that it was better to be born a plant or bird or grass as they need not face the Day of Reckoning.¹¹¹

5. Reading the Quran

The Holy Prophet loved to read the Quran. Even in his non-obligatory act of worship, it is reported that he read 6 chapters of the Quran per act of worship. Such being the case, he would finish reading the whole Quran after only 5 acts of worship.¹¹² His companions too loved the Quran. On one occasion, someone complained to the Holy Prophet to advise one of the companions not to read Quran at night because each time he read he would cry and upon hearing his cry, they (being the neighbours) too would cry as such they could not sleep every night.¹¹³ They were occasions the companions cried and fainted upon reading certain verses of the Quran.¹¹⁴ There was also one companion who loved the Quran so much that he died (from assassination) whilst reading the Quran.¹¹⁵

And recite the Quran in slow, measured rhythmic tones.¹¹⁶

6. Fasting

Apart from fasting during the whole month of Ramadhan, the Holy Prophet also carried out the non-obligatory fasting. In addition, every time he went home after the dawn prayer and was told there was no food to partake, he would there and then utter his intention of fasting for that day. To this end, the Holy Prophet’s wife (Aishah) was reported to have said that their kitchen rarely smoked which meant that she hardly cooked because there was no food (to cook). Such being the case, our Holy Prophet must have been fasting almost every day.¹¹⁷ Hence, it was reported that on occasions when he was very hungry, he would place stones in between his garment and his stomach to placate the pang of hunger he was then enduring.¹¹⁸ So too the companions, they too fast the non-obligatory fasting and whenever they had no food to partake in the morning, they too would utter their intention of fasting that day. Many had to endure many days going without food. A companion was reported rolling on the ground because of hunger.¹¹⁹ Other companions were reported walking to and fro or jogging lightly to pacify their throbbing stomachs.

Prophet Muhammad (pbuh) had said to the effect:

Every deed of the sons of Adam belongs to him except fasting. Fasting is for Me and I shall reward him personally.¹²⁰

Indeed in Paradise there is a door known as “Rayyan”. It is a door in the hereinafter for those who fast to enter.¹²¹

A person who fast for a day just for his Lord shall have his countenance shielded from Hell akin that of a distance of 70 years journey.¹²²

It is not obligatory for a person to break his fast except in 5 days prohibited by the Holy Prophet (pbuh) which are: Idul Fitri, Idul Adha and (3) days of the Tasyriq.¹²³

7. Charitable

The Holy Prophet during his lifetime was very charitable and it was reported that one time a person asked from him the whole of his herd of sheep and he gave them to that person who was so moved to remark that the Holy Prophet was the most benevolent person.¹²⁴ Be that as it may, when the Holy Prophet was on his death bed, he recalled that there were a few monies still in his possession, immediately he asked his wife (Aishah) to give them way to charity and that what she did. Hence the Holy Prophet demised without leaving any kind of property whatsoever.¹²⁵ The Angel Gabriel had said to the effect:

I have not known any one more generous than the Holy Prophet of Allah (pbuh).¹²⁶

Similarly the companions followed the footstep of the Holy Prophet. One of the Companions was acknowledged to be most charitable.¹²⁷ He was once asked what he would leave for his family should he demise and he answered that he left for them Allah and the Holy Prophet.¹²⁸ Another Companion after hearing the command of Allah that a person will only be considered charitable if he gave in charity that which he loves most gave in charity his farm which was his prize possession.¹²⁹ Similarly, another Companion upon hearing that there was a dire need for water, bought a well and then donated it for the use of all. ¹³⁰

8. Renouncing worldly luxury

A Companion after entering the room in which the Holy Prophet was taking refuge cried to see that the room was bare of all luxury eventhough at that point of time Islamic states were brimming with luxury and to see that the Holy Prophet was lying on bed of leaves.¹³¹ The Holy Prophet was never deluded with worldly luxury. He had said that the world is but a prison for the God-fearing. Following closely in his footsteps were the Companions. A Companion eventhough holding an illustrious position was seen wearing a robe with 12 patches.¹³² Not only that he had only one garment and each time it was washed he had to wait until it was dried before he could leave his house.¹³³ Another Companion was seen wearing a tattered garment eventhough he was one of the illustrious Companions. ¹³⁴ Another illustrious Companion died with only a sheet of cloth to cover his body and if it covered his face his feet would be bare and vice versa. ¹³⁵

The Bibliography

PINTU MAKRIFATULLAH

Sebelum ada ciptaan, Allah swt sahaja yang ada. Nabi Muhammad (saw) ada bersabda yang bermaksud:

Pada permulaan Allah swt sahaja ada dan tiada apa pun ada sebelumNya. Translation of Sahih Al Bukhari, Vol. 9, 381 (1987)

Apabila Allah swt mahu menjadikan ciptaan kesemuanya, Dia hanya berfirman, “Jadilah” maka kesemua ciptaan terjadi.

Apabila Allah berkehendak menetapkan sesuatu maka Allah hanya cukup berkata kepadaNya, “Jadilah” lalu jadilah dia. Ali Imran (3):47; An Nahl (16):40.

Kalau Allah swt sahaja yang ada pada permulaan maka daripada sumber mana datangnya segala sesuatu? Kalau pada permulaan ada wujud yang lain selain Allah swt maka runtuhlah tauhid. Imran Hoesin ada berkata yang bermaksud:

Soalan ini masih janggal dan sangat rumit dan susah kerana: apakah hubungan di antara Pencipta dan ciptaan? Adakah Pencipta dan ciptaan wujud berasingan. Kalau ini benar, ia meruntuhkan tauhid kerana ada sesuatu yang wujud selain daripada Allah swt. Ataupun adakah kedua-duanya sama, ini pula akan memperkuatkan pantaisma/pantheism (melihat Allah  pada setiap ciptaan). Imran Hoesin, Islam and The Changing World Order, 9 (1991).

A) KEFAHAMAN WAHDATUL WUJUD

Mengikut kefahaman ini, apabila Allah swt berfirman,”Kun!”, Dia berfirman kepada diriNya sendiri. Maka kesemua ciptaan ( termasuk ruang dan masa) adalah sebenarnya Allah swt dalam penjelmaan atau manifestasi. Kerana itu mereka berkata, “Satu dalam ramai, ramai dalam Satu” ataupun Allah itu ciptaan dan ciptaan itu Allah. Sesudah mencapai pengenalan, matahati  mereka hanya nampak Allah di sebalik kesemua ciptaan. Ini juga bererti, bagi mereka hakikat kesemua ciptaan hanyalah Allah swt. Hamka menulis:

Allah itu hakikat Alam. Tidak ada di sana perbedaan di antara Wujud yang qadim yang digelari Khalik itu dengan wujud yang baru dan yang dinamai mahkluk. Tidak ada berbedaan Abid dan Ma’bud bahkan Abid dan Ma’bud adalah satu: Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 157 (1976)

Dr Abu Al Wafa Al Ghanimi Al Taftazani menulis:

Wahdatul wujud tidak membezakan di antara manusia dengan Allah atau di antara alam dengan Allah: Abu Al Wafa Al Ghanimi, Perkembangan Tasawwuf Islam, 129 (1996).

Mengikut fahaman ini juga, menerusi riadah ataupun wirid atupun zikir, seseorang itu dapat bersatu dengan Allah (swt). Pencapaian kesatuan dengan Allah swt ini mereka ibaratkan seperti besi yang panas sudah menjadi api dan dengan itu tidak ada perbezaan di antara besi dan api.

Sebagaimana besi menghampiri api yang akhirnya besi yang sejuk itu memperolehi unsur membakar pada api. Besi telah berfungsi seperti api pula: Mohd Sulaiman Hj Yasin, Mengenal Ilmu Tasawuf 2, 150 (1992)

Syekh Yusuf Al Taj Al Makasari ada menulis:

Ketika itu jadilah Dia Yang Maha Haq, Yang Maha Suci dan Maha Tinggi: Syekh Yusuf Al Taj Al Makasari, Menyingkap Intisari Segala Rahsia, 99 (1996).

Justeru itu, terpancullah  daripada mulut mereka pengakuan mereka adalah Allah swt. Pernbuatan ini dinamakan “Syatahat”. Mereka berkata bahawa pengakuan ini terpancul daripada mulut mereka semasa mereka dalam keadaan kemabukkan. Contoh:

1. Mansur Al Hallaj berkata:

Akulah Al Haq: Zakaria Stapa, Tokoh Sufi dan Penyelewangan Akidah, 69 (1998).

2. Syeikh Siti Jenar berkata:

Siti Jenar tidak ada, yang ada hanyalah Tuhan yang Maha Esa.

Allah adalah aku sendiri.

MB Rahimsyah AR, Wali Songo Perjuangan dalam Dakwah Islam, 234-235 (2000).

3. Nasim Al Halabi berkata:

Akulah Tuhan: MB Rahimsyah AR, Wali Songo Perjuangan dalam Dakwah Islam, 235 (2000).

4. Abu Bakar Al Syibli berkata:

Yang ada dalam jubahku hanyalah Allah: MB Rahimsyah AR, Wali Songo Perjuangan dalam Dakwah Islam, 235 (2000).

5. Abu Yazid Al Bustami berkata:

Maha Suci aku, alangkah agungnya keadaanku: MB Rahimsyah AR, Wali Songo Perjuangan dalam Dakwah Islam, 235 (2000).

6. Abu Al Gais  ibn Jamil Al Yamani berkata:

Jadilah aku maha kuasa atas segala sesuatu: MB Rahimsyah AR, Wali Songo Perjuangan dalam Dakwah Islam, 235 (2000).

Ahmad Sirhindi berkata bahawa dalam usaha mereka untuk mencapai taraf/makam kesatuan dengan Allah swt, mereka selalu berada dalam keadaan kemabukkan:

Jalan Wali-wali berusaha kepada kesatuan dan dengan itu selalu berada dalam keadaan kemabukan: Muhammad Abdul Haq Ansari, Sufism and Shariah, 211 (1986).

Kerana Mursyid ataupun Syeikh boleh bersatu dengan Allah (swt) justeru itu menjadi Allah swt maka ada Tarikat Tasawuf mempraktiskan mewajahkan muka Mursyid ataupun Syeikh mereka semasa beribadah termasuk sembahyang. Amalan ini dinamakan “ Rabitah.”

Membayangkan/ menggambarkan rupa shaikh/ guru ini di kalangan para shaikh (yang memimpin) suluk merupakan amalan yang paling penting sekali: Muhammad Zakariyya Al Kandahlawi, Al Syari’ah Wa Al Tariqah, 162  (1339 H.); Jahid Sidek, Shaikh dalam Ilmu Tariqah, 260(1997).

Dengan mewajahkan Mursyid ataupun Syeikh mereka (yang sudah menjadi Allah swt) dalam ibadah termasuk sembahyang mereka, mereka seolah-olah melihat Allah swt dalam ibadah ataupun sembahyang mereka itu. Dengan ini, mereka dapat beribadah ataupun sembahyang di peringkat “Ihsan”. Tentang “ihsan” yang Rasulullah (saw) ada bersabda yang bermaksud:

Hendaklah kamu sembahyang seolah-olah kamu melihat Allah, kalau tidak ketahuilah Dia melihat kamu: Terjemahan Sunan At Tirmidzi Bk.4, 237 (1993)

Ada juga yang menerangkan bahawa amalan rabitah ialah apabila seseorang itu beribadah ataupun bersembahyang merabitahkan gurunya dan gurunya pula merabitahkan gurunya dan seterusnya sehingga ke Rasulullah (saw) dan kerana Rasulullah (saw) melihat Allah swt pada masa miraj dengan itu mereka sembahyang seolah-olah melihat Allah swt: M Zain Abdullah, Tasawuf Dan Zikir,89 (1995).

written by Hussien bin Abdul Latiff

Ahmad and Lim Ah Poh
From Secondary one to four
They were in the same school
The Brilliance Secondary School.

They just could not be together
Fight ensued when they met each other
“Hoi Cina Bukit”[*], Ahmad would shout
“Hoi Budak Kampung”[†], Ah Poh would retort

That were their lives in the School
Fighting each other was the rules
When they finished their secondary education
They went to different Pre-University Institutions .

When his Pre-University Studies did end
Ah Poh continued his studies in England
At Joan Woodward’s Hostel he resided
At Queensway London, it was situated.

After a few months staying in London
Loneliness made him sight and frown
It was either he was in the University
Or back in his room to study.

On a few occasions he did walk
At Hdye Park, he listened to the Talks
But then again back to his room
Studying and feeling gloom.

Then one day he felt hungry
To the Kebab Shop he went hastily
Situated just at the corner of Queensway
From his hostel was not far away.
After placing his order he waited
That was when he was shocked
Into the shop a familiar face
Ahmad “the Kampung Boy” had surfaced.

“Hoi Kampong Boy!”, Ah Poh exclaimed,
“Hoi Cina Bukit”, Ahmad denounced
But to the surprised of every one there
They embraced each other in glee.

“What are you doing here?” Ah Poh asked,
“I am in the University” Ahmad replied.
“What about you?” Ahmad inquired,
“I’m too in the University!”, Ah Poh said.

Since that day they became closed buddy
Always together almost every day
No longer were they enemies
When they were in their secondary studies.

One Summer day, Ahmad was in Ah Poh’s room
They decided to open the widow to air the room
It was a beautiful Summer’s day
The Sun was shining with splendid rays.

Then Ahmad shouted with gay
“Hei do you know what day is today
It is the 9th of August do you remember?”
Ah Poh replied, “Sure I remember!”

Then they held each other hand
Facing the open widow, they sang
“Majulah Singapura, Majulah Singapura!”[‡]
The room was full of aura.

Then suddenly they heard voices booming
From the neighbouring houses they were coming
The voices were shouted almost together
“Shut the window, bloody Foreigners!”

[*] Degrading remark about a Chinese coming from the hill. The equivalent  of the present “Ah Beng”
[†] Degrading remark about a malay coming from the “kampong”. Kampung in the early days was a wayward malay village.
[‡] It meant, “Progress Singapore, Progress Singapore”, it is the Singapore’s National Anthem

SIAPAKAH ALLAH swt?

 Di dalam terjemahan Al Quran keluaran Kerajaan Saudi Arabia telah dituliskan bahawa:

 Allah ialah nama Dzat yang Maha Suci, yang berhak disembah dengan sebenar-benarnya. Al Fatihah (1): Notakaki 1.

 (Dzat) yang demikian itulah Allah, Tuhan kamu maka sembahlah Dia. Yunos (10):3.

 Maka (Dzat) yang demikian itulah Allah, Tuhan kamu yang sebenarnya, maka tidak ada sesudah itu melainkan kesesatan. Yunos (10):33.

 Di dalam terjemahan Al Quran keluaran Pejabat Perdana Menteri Malaysia (Dato’ Hussein Onn) dituliskan:

 Allah adalah nama khas bagi Dzat Tuhan Yang Wajibul Wujud. Al Fatihah (1): Notakaki 1.

Nabi Muhammad saw ada bersabda yang bermaksud:

 Demi Dzat yang tiada Tuhan selain Dia. Terjemahan Sahih Muslim Bk.1, 95 (1994).

 Sesungguhnya Allah itu Dzat yang Maha Indah. Terjemahan Sahih Muslim Bk. 4, 570 (1994).

 Janganlah kita cuba mengkaji tentang Dzat kerana Allah swt tidak mewujudkan jalan untuk kita mengenali DzatNya. Sayidina Abu Bakar (ra) ada berkata yang bermaksud:

 Maha Suci Dzat tidak mewujudkan jalan untuk mengenali-Nya. Abu Al Wafa Al Ghanimi A Taftazani, Perkembangan Tasawwuf Islam, 131 (1996).

 Begitu juga Sayid Sabiq berpendapat bahawa Dzat adalah di luar kemampuan daya manusia. Beliau ada berkata:

Hakikat Dzat Tuhan tidak dapat diketahui, tidak akan dicapai cara pemecahannya dan tidak mungkin dapat diperoleh keputusan terakhirnya, sebab memang fikiran manusia ini tidak dapat mencakup sampai kepada persoalan itu. Mengapa demikian? Kerana sengaja manusia ini tidak diberi oleh Tuhan alat untuk mencapai tujuan tadi. Fikiran manusia dibatasi.Sayid Sabiq, Unsur-unsur Kekuatan dalam Islam, 13 (1988).

Hakikat Dzat Tuhan tidak dapat dilihat dan tidak dapat diketahui. Kerana fikiran manusia tidak dapat menjangkaunya dan manusia sama semasekali tidak diberi perangkat-perangkat untuk mengetahui-Nya. Sayid Sabiq, Unsur-unsur Kekuatan dalam Islam, 9 (1988).

Professor Abu Ahad Dawud menegaskan bahawa orang-orang kristian cuba mengkaji tentang Dzat dan akhirnya menyeleweng kepada konsep tritunggal kerana itu ulama khalaf dan salaf tidak mahu mengkaji tentang Dzat. Beliau berkata yang bermaksud:

 Cawangan tritunggal daripada gereja kristian, dalam abad ke tujuh belas, telah memeras minda wali-wali dan ahli filasafah mereka untuk mencari istilah tentang Dzat dan Diri Tuhan; dan apa yang mereka ketemui?… kepercayaan Tuhan adalah satu daripada yang tiga… kerana itulah ulama Islam dahulu (khalaf) tidak mahu mengkaji tentang Dzat Tuhan. Abu Ahad Dawud, Muhammad in the Bible, 13 (1969).

 Tambahan pula DzatNya sangat berkuasa justeru itu siapa terpandang akan DzatNya pasti binasa. Nabi Muhammad saw ada bersabda yang bermaksud:

 Tirai-Nya adalah nur yang seandainya terangkat pasti keagungan Dzat-Nya akan membakar makhluk yang terpandang oleh-Nya. Terjemahan Sahih Muslim Bk.1, 228 (1994).

Allah swt ada berfirman yang bermaksud:

 Dan tidak ada bagi seorang manusia pun bahawa Allah berkata-kata dengan dia kecuali dengan perantaraan wahyu atau di belakang tabir. Asy Syuura (42):51.

Bukan sahaja itu, Tirai Nur yang meniraikan DzatNya juga tidak kurang hebatnya. Malaikat Jibrail a.s. berkata bahawa ada 70 Tirai Nur yang meniraikan Dzat dan sekiranya dia mendekati Tirai Nur yang pertama sahaja, dia akan binasa. Al Hadis (Miskatul Masabih) Vol 4, 226 (1994).

 Gunung juga hancur terkena Tirai Nur ini apatah lagi kita manusia. Allah swt ada berfirman yang bermaksud:

 Tatkala Tuhannya menampakkan (Tirai yang menirai)  DiriNya kepada gunung itu, dijadikan gunung itu hancur luluh. Al Araaf (7):143.

 Nabi Musa as jatuh pengsan apabila melihat tirai NurNya sahaja. Allah swt ada berfirman yang bermaksud:

 Dan tatkala Musa datang untuk (munajat dengan Kami) pada waktu yang telah Kami tentukan dan Tuhan telah berfirman (langsung) kepadanya berkatalah Musa, “Ya Tuhanku, nampakkanlah (diri Engkau) kepadaku agar aku dapat melihat kepada Engkau.” Tuhan berfirman, “Kamu sekali-kali tidak sanggup melihat-Ku tetapi lihatlah ke bukit itu, maka jika ia tetap di tempatnya (sebagai sediakala) nescaya kamu dapat melihat-Ku.” Tatkala Tuhannya menampakkan (Tirai yang menirai) DiriNya kepada gunung itu, dijadikan gunung itu hancur luluh dan Musa pun jatuh pengsan. Al Araaf (7):143.

Kesimpulan, kerana DzatNya tidak dapat diketahui atau dilihat oleh kedua mata kita dengan itu, Allah swt tidak boleh dirupakan ataupun diumpamakan. Allah swt ada berfirman yang bermaksud:

Tidak ada sesuatupun yang serupa dengan Dia. Asy Syura (42):11.      

Tidak ada seseorangpun yang setara dengan Dia. Al Iklas (112):4.

Dia tidak dapat dicapai oleh penglihatan mata. Al Anaam (6):103.

Sesungguhnya orang-orang yang takut kepada Tuhannya yang tidak nampak oleh mereka. Al  Mulk (67):12.

Once you are able to remember Him in your mind then you are ready to accept an increase in your act of worship to Allah.

1. Prayer:

For Muslims we have to pray 5 times a day which are obligatory. However, there are many, who in addition to the obligatory prayers, perform the non obligatory prayers in manifold during the days but particularly in the night. For those who are focused in their Prayers in remembering Allah, Paradise shall be their reward.

Verily, I am Allah: there is no god but I: so serve thou Me (only), and establish regular prayer to remember me. ⁷⁸

But those will prosper who purify themselves and remember the name of their Guardian-Lord, and (lift their hearts) in Prayer. ⁷⁹

But keep in remembrance the name of thy Lord and devote thyself to Him whole-heartedly.⁸⁰

And do thou (O reader!) bring thy Lord to remembrance in thy (very) soul, with humility and in reverence, without loudness in words, in the mornings and evenings; and be not thou of those who are unheedful⁸¹

Lord of the heavens and of the earth, and of all that is between them: so worship Him, and be constant and patient in His worship: knows thou of any who is worthy of the same Name as He? ⁸²

And those who guard their prayers well, such will be the honoured ones in the Gardens (of Bliss). ⁸³

Prophet Muhammad (pbuh) had said to the effect:

If a person performs his prayer and he glorifies Allah as well as he empty his mind to fill it with remembrance of Allah, He will forgive him of his sins as if he is born again. ⁸⁴

Allah admonishes those who are slackening in their prayers. Allah had commanded in the Quran to the effect:

So woe to the worshippers who are neglectful of their Prayers.⁸⁵

Notwithstanding the numbers of prayers a person done day and night, if it is done without remembrance of Allah then the prayers are futile. Prophet Muhammad (pbuh) had said to the effects:

(Allah had commanded) You stand before me and you utter words to me, yet your mind is far away from me. It is surely an exercise in futility.⁸⁶

Sayidina Umar Al Khatib had said to the effect:

A person may perform his prayer until he is old and his beard turned white however all his prayers may come to naught because he was never focus, without humility nor was he attentive. ⁸⁷

The Holy Prophet, in addition to the obligatory worship, would in the darkness of the night carry out many non-obligatory act of worship until his feet suffered cracks and blisters. This happened because he stood a long time reading several chapters of the Quran whilst doing the act of worship.⁸⁸ His companions too follow suit his example in that, apart from performing the daily act of worship, they too carried out the many non-obligatory prayers in the night.⁸⁹ To this end, Allah had commanded to the effect:

Is one who worships devoutly during the hours of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord, (like one who does not)? Say: “Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.⁹⁰

Stand (to prayer) by night, but not all night, half of it, or a little less, Or a little more; and recite the Quran in slow, measured rhythmic tones.⁹¹

Such practice once undertaken should be carried out consistently. Allah had commanded to the effect:

But those who believe and work righteousness – no burden do We place on any soul, but that which it can bear – they will be Companions of the Garden, therein to dwell (for ever).⁹²

Prophet Muhammad (pbuh) had said to the effect:

Those who performed 12 rakaat of the non-obligatory worship in a day will have a house built for him in Paradise.⁹³

Those who are constant in their worship will enter heaven through the door of worship.⁹⁴

2. Remembering Allah:

After we have finished our prayers, we are to continue focusing in remembering Allah constantly in whatsoever circumstances. Allah had commanded in the Quran to the effect:

When you finished your prayers, remember Allah standing, sitting down, or lying down on your sides⁹⁵

Men whom neither traffic nor merchandise can divert from the Remembrance of Allah⁹⁶

Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)! ⁹⁷

Prophet Muhammad (pbuh) focused in remembering Allah all the time. Prophet Muhammad (pbuh) had said to the effect:

Although my eyes are closed but my mental eyes are not. ⁹⁸

Less words but more remembrance of Allah as more words than remembrance of Allah will harden the heart and Allah stays away from the harden heart. ⁹⁹

Sayidatina Aishah had said to the effect:

Prophet Muhammad (pbuh) remembers Allah all the times. ¹⁰⁰

Prophet Jesus said that for the Gnostics, they are capable of focusing in remembering God all the times; it is like a person who whilst hammering the stones, he could still hold a conversation with his colleagues.¹⁰¹Syeikh Abdul Qadir Al Jilani had said to the effect:

Gnosticism is a fulltime job. ¹⁰²

Sayidina Ali had said the Companions would spend their time (after the dawn prayer) remembering Allah and when daylight came they looked disheveled.¹⁰³

The Bibliography