History of Gnosticism, Part II

Published on August 31st, 2009 — 12:00am

We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption). [18]

(This is) the revelation of the Book in which there is no doubt, from the Lord of the Worlds.[19]

It is no less than inspiration sent down to him.[20]

This Quran is not such as can be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book – wherein there is no doubt – from the Lord of the Worlds.[21]

Or do they say, “He forged it?” Say: “Bring then a Sura like unto it, and call (to your aid) anyone you can besides Allah, if it be ye speak the truth!” [22]

Gnostic Knowledge of Islam refers to the esoteric spiritual knowledge which leads a person to enlightenment and enables him to know Allah. [23] Gnostic Knowledge is a must for all Believers who believe in the existence of Allah.[24] So much so, Prophet Muhammad (pbuh) had advised his Companions to teach the Jews who wanted to be Muslims to know Allah first before telling them that the prayers five times a day are obligatory. To this end, majority of the Islamic Jurists had stressed that the first (obligation) in (Islamic) religion is to know Allah. [25] In this way, there can be no religion to a person notwithstanding he professes having one, if he does not have Gnostic Knowledge.

If you all come across the people of the Books persuade them to worship Allah (if they agreed) teach them to know Allah thereafter tell them that the 5 times daily prayers are obligatory. [26]

A person who achieves Islamic Gnostic Knowledge has also achieved the standard of an “Ihsan”. “Ihsan” according to Prophet Muhammad (pbuh) is a person who prays as if he sees Allah or he knows that Allah is seeing him.

Worship as if you see Him if not then know that He sees you. [27]

The main purpose Allah created His creation is for them to worship Him. In order to worship Him, creation must know Him otherwise how are they to worship Him? To this end, Allah had introduced Himself to our souls before we were born. Our souls had affirmed this introduction and Allah had recorded this affirmation so that in the hereafter we could not argue that we could not worship because we do not know Him or that we followed the footsteps of our ancestors and as such we are not blameworthy.

When thy Lord drew forth from the Children of Adam from their loins, their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord (Who cherishes and sustains you)?” They said: “Yea! we do testify!” (this), lest ye should say on the Day of Judgment: “Of this we were never mindful.” [28]

Or lest ye should say: “Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?” [29]

In this way, Gnosticism was started by Allah and hence it transcended all religions. Such being the case, neither religion nor any kind of organizations whatsoever can claim exclusivity in relation to Gnosticism.

However, upon our birth Satan swarmed us endeavouring to lead us astray. Prophet Muhammad (pbuh) said to the effect that a newborn cried because Satan disturbs him. He added that every newborn is a Muslim but Satan led him astray. He also said to the effect that all newborn are pure but his parents are also responsible in making him a non-believer. Satan will endeavour until the end of the world to lead astray. This is their oath and vocation. They hated us because they blamed us as the cause of their eviction from heaven.

I, Allah, have created all men (including women) as Muslims but satans have misled them from the truth. [30]

Every child is born in the Islamic Faith but their parents turn them to (religion of) the Jews, Christianity and the Polytheists. [31]

The newborn cries upon delivery because he is perturbed by satan. [32]

He (satan) said: “Because Thou hast thrown me out of the Way, lo! I will lie in wait for them on Thy Straight Way: Then will I 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).” [33]

The due diligence of Satan made it marks when so many of us become unbelievers forgetting the affirmation we had made in the world of souls. To save us from the treachery of Satan and from damnation, Allah sent more than 124,000 prophets to bring us back to right path and to worship Him.[34] All the prophets of Allah preached to their people to know Allah once again and worship Him. To name a few: Noah, Hood, Salleh, Syuaib, Abraham, Moses, Jesus and Muhammad. The prophets of Allah worked so hard to bring their people back to know and worship Allah. Many were killed, ostracised, tortured and drove out of their countries.

And ye were on the brink of the Pit of Fire, and He saved you from it.[35]

Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have followed Satan.[36]

Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.[37]

We sent not a Messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them.[38]

We sent Nuh to his people. He said: “O my people! Worship Allah! ye have no other god but Him.[39]

To the ‘Ad people’, (We sent) Hud, one of their (own) brethren: he said: “O my people! Worship Allah! ye have no other god but Him. Will ye not fear (Allah)?”[40]

To the Thamud people (We sent) Salih, one of their own brethren: he said: “O my people! worship Allah; ye have no other god but Him. [41]

To the Madyan people We sent Shu’aib, one of their own brethren: he said: “O my people! worship Allah; ye have no other god but Him. [42]

And (We also saved) Ibrahim: behold, he said to his people, Serve Allah and fear Him: that will be best for you, if ye understand! [43]

Behold, their brother Lut said to them: “Will ye not fear (Allah)? I am to you a Messenger worthy of all trust.[44]

I have chosen thee (Moses): listen, then to the inspiration (sent to thee), Verily, I am Allah: there is no god but I: so serve thou Me (only), and establish regular prayer for celebrating My praise. [45]

But said Al-Masih (Jesus): “O Children of Israel! Worship Allah, my Lord and your Lord.” [46]

Say: “O men! I (Muhammad) am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be guided.” [47]

Ah! alas for (My) servants! there comes not a Messenger to them but they mock him! [48]

Allah hath heard the taunt of those who say: “Truly, Allah is indigent and we are rich!” We shall certainly record their word and (their act) of slaying the Prophets in defiance of right. [49]

[1] Al Maidah (5):3

[2] Ali Imran (3):85

[3] Al Baqarah (2):208.

[4] Thaha (20):14

[5] Al Ikhlas (112):1-2

[6] Al Ikhlas (114):3

[7] An Nisa (4):116

[8] Al Hajj (22):78. Revelation here refers to the Quran.

[9] Terjemahan Sahih  Muslim Bk. 1, 4 (1994).

[10] Terjemahan Sahih  Muslim Bk. 1, 5 (1994).

[11] Al Ahzab (33):40

[12] Saba (34):28.

[13] Al Araaf (7):158.

[14] Al Hadis Vol. 4, 318 (1994).

[15] Gospel of Barnabas, 91-92 (?).

[16] Gospel of Barnabas, 121 (?).

[17] Gospel of Barnabas, 91-92 (?).

[18] Al Hijr (15):9.

[19] As Sajdah (32):2

[20] Aj Najm (58):4

[21] Yunus (10):37

[22] Yunus (10):38

[23] Imam Ghazali, Ihya Ulumiddin Bk. 1, 94-97 (1981).

[24] Imam Ghazali, Minhajul Abidin, 24 (1997).

[25] Al Quraisy An Naisaibury, Risatul Qusyairiah, 8 (1997); Syeikh Abdul Qadir Al Jilani, Sirrur Asrar, 17 (1997).

[26] Terjemahan Sahih Muslim Bk.1, 28 (1994).

[27] Terjemahan Sunan At Tirmidzi Bk.4, 237 (1993)

[28] Al Araaf (7):172.

[29] Al Araaf (7):173.

[30] Terjemahan Sahih  Muslim Bk. 4, 865 (1994).

[31]Terjemahan Sunan At Tirmidzi Bk 3, 635636 (1993);Sahih Al Bukhari Vol. 8, 389-390 (1984).

[32] Terjemahan Sahih  Muslim Bk. 4, 228 (1994).

[33] Al Araaf (7):16-17.

[34] Al Hadis Vol 4, 200 (1994)

[35] Ali Imran (3):103

[36] An Nisa (4):83

[37] An Anbiya (21):25

[38] Ibrahim (14):4

[39] Al Ar’aaf (7):59

[40] Al Ar’aaf (7):65

[41] Al Ar’aaf (7):73

[42] Al Ar’aaf (7):85

[43] AL Ankabut (29):16

[44] Asy Syuaraa (26):161-162

[45] Thaha (20):13-14

[46] Al Maidah (5):72.

[47] Al Araaf (7):158.

[48] Yasin (36):30.

[49] Ali Imran (3):181.

[50] Ibrahim (14):13.

[51] Id, 314.

[52] Zainal Ariffin Abbas, op cit, 51; Mohd Sulaiman Hj Yasin, Mengenal Ilmu Tasawuf (Pengantar), 30 (1997).

[53] Akram Diya Al-Umari, Madinan Society at the time of the Prophet Vol.1, 86 (1991).

[54] Al Israa (17):90-93

[55] Hud (11):64.

[56] Asy Syuaraa (26):44-47.

[57] An Naml (27):44-45.

[58] Ali Imran (3):49.

[59] Al Hijr (15):9.

[60] Al Anaam (6):115.

[61] Shaad (38):5.

[62] Asy Syura (42):13.

[63] Asy Syuaraa (26):119-121.

[64] Al Ahqaaf (46):24 –25. The calamity on Hood’s  tribe.

[65] Al Araaf (7):77-78.

[66] Al Araaf (7):83-84. The calamity on Lut’s tribe.

[67] Hud (11):94-95.

[68] Al Anbiyaa (21):107

[69] Al Anfaal (8):33.

[70] Al Baqarah (2):75.

[71] Fazlul Karim, Al Hadis Vol.4, 293-294  (1994).

[72] Syeikh Abdul Qadir Al Jilani, Pembukaan Kepada Yang Ghaib, 95 (1990).

[73] Al Araaf (7):181

[74] Abu Al Wafa Al Ghanimi, Perkembangan Tasawwuf Islam, 19 (1996).

[75] Muhammad Abdul Haq Ansari, Sufism and Shariah, 211 (1986).

[76] M M Sharif, Sejarah Islam Dari Segi Filsafah, 311 (1994).

[77] Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 110 (1976)

[78] Abu Al Wafa Al Ghanimi Al Taftazani, Perkembangan Tasawwuf Islam, 19 (1996).

[79] Aboebakar Atjeh,  Pengantar Sejarah Sufi dan Tasauf, 49 (1977).

[80] Aboebakar Atjeh,  Pengantar Sejarah Sufi dan Tasauf, 49 (1977).

[81] Muhammad Abdul Rauf, The Muslim Mind, 212  (1994).

[82] Hamka, Perkembangan Tasauf Dari Abad Ke Abad, 110 (1976)

[83] Aboebakar Atjeh, Pengantar Sejarah Sufi dan Tasauf, 49 (1977).

[84] Muhammad Abdul Haq Ansari, Sufism and Shariah, 211 (1986).

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