A.              Islamic Gnostic Knowledge

Islamic Gnostic Knowledge refers to the esoteric spiritual knowledge which leads a person to enlightenment and enables him to know Allah.[1] However, Gnostic Knowledge is not the sole exclusive possession of Islam.[2] Gnostic Knowledge had existed in pre Islamic period. There were already Gnostics prior to the advent of Islam.[3] When it was known that Prophet Muhammad [pbuh] had migrated to Madinah bringing with him the religion of Islam, about 400 hundred Gnostics from the hills and valleys met up with Prophet Muhammad [pbuh] in Madinah to embrace Islam at His hand.[4] Prophet Muhammad [pbuh] then placed them in his Mosque with his other Companions (who were homeless after migration) and they were referred to as “Ahli Sufah”.[5] Prophet Muhammad [pbuh] loved for them is well-known. He had said that food for two is fit for three and food for three is fit for four with the hope that his Companions would invite them to join them when his Companions are partaking food or milk.[6] At other time, he would say that food for one is fit for two; food for two is fit for four and food for four is fit for eight. [7] 

Islamic Gnostic Knowledge became the centrifugal element in the Islamic religion. It reinforces the first tenet of the Islamic Principles as well as the first tenet of the Islamic Faith in the belief of the existence of the one and only God, Allah.[8] Hence Prophet Muhammad [pbuh] told his Companions to teach the Jews who wanted to embrace Islam to know God first before telling them that the five time prayers a day is obligatory.[9] This being the case, majority of the Islamic Jurists stressed that the first thing in (Islamic) religion is to know Allah.[10] To this end, Imam Ghazali had said that it is obligatory for one to know who he worships before he worships that Entity.[11]

Whilst we accept that Gnostic Knowledge exists during pre Islamic period and then transcended into the Islamic period, a strange phenomenon arose in the late third and early fourth century after migration (of the Holy Prophet from Makkah to Madinah). For the first time in Islamic History a new innovation (Bidaah) called “The Tariqat” (The Way) evolved. [12] Before the advent of The Tariqat, the normal way of teaching Gnostic Knowledge was through direct lectures. This is done with the teacher sitting on a seat disseminating the Gnostic Knowledge to group of individuals surrounding him in a round circle.[13] With the advent of “The Tariqat”, the aforesaid direct lectures were changed with a new system. The system is as follow:

1.   The teacher is named Mursyid or Syeikh (to differentiate them with the teachers of Gnostic Knowledge of the older system who were not part of “The Tariqat”). [14]

2.   The Tariqat is named after their Founders. If the Founder’s name is Thaifur, his Tariqat is Thaifuriyah. If the Founder’s name is Nuri, his Tariqat is Nuriyah and so forth. Henceforth, there existed then the Tariqat Thaifuriyah or Tariqat Nuriyah and so forth.[15]

3.   The Tariqat had a chart showing the names of their Mursyid/Syeikh in an ascending manner. It started from the Mursyid/Syeikh who is at the bottom of the line and then ascended to his teacher, his teacher’s teacher and so on until it reached Prophet Muhammad (pbuh). This chart is referred to as the “Silsilah”.[16] Syah Waliyullah doubted the authenticity of the Silsilah saying that there is no proof that it came down from the Sayidina Ali. [17] To this end, there is no record of the Holy Prophet or even his Companions ever mentioned or alluded to the practice of “Silsilah”.

4.   To prevent their students leaving the movement, they took covenant of loyalty from their students. The covenant of loyalty is called “Baiat”[18]. This practice is taken so seriously that some of The Tariqat deemed the act of changing Mursyid/Syeikh as an act of “Apostacy” under Syariah (Islamic Law). This is one of the many reasons that Islamic Scholars accused The Tariqat of having their own Syariah independent of the existing Syariah (Islamic Law).[19]

5.   The students who are referred to as “Dervishes” are given Spiritual Training vide meditation. Beginning with oral meditation which involves repeating a certain phrase or word(s). This is at the lowest rung and for beginners. However, it is noted that many of the dervishes felt that they are over the moon at this lower rung. AT this rung, it involves repeating certain phrase or word(s) up to 100,000 times or more a day. If this is not completed it is brought forward to the next day where it is added to the next 100,000 repetition. Apart from the meditation, many of The Tariqat left the dervishes to his own devices without any lectures or guidance in relation to Gnostic Knowledge.  Since the meditation is so tedious and no guidance is given in relation to Gnostic Knowledge, Ahmad Sirhindi had said that many of the dervishes fell wayward and some even went astray.[20]

From the oral meditation it will then go to the heart. Although the dervishes believe that the heart is repeating the phrase or word(s) but in reality the repetition is actually done mentally but synchronises with the beat of the heart. At this stage if there is no upgrading, the act of repeating the phrase or word(s) will build intensity in the heart which will render those dervishes temperamental.[21]

From the heart, the meditation became a “secret” (Sirr). This is nothing more than a repetition of the phrase or word(s) mentally. [22] The dervishes are to continue doing this until he felt the urge to keep quiet (stop repeating the phrase or word[s]). They will then sit in silent and wait for the door of enlightenment to be open to them. [23]

6.   For Syaikh Moulay Al Arabi Ad Darqawi, he waited for a month and few days before Divine inspiration, “I am the First and I am The Last, I am The Manifest and I am The Hidden,” (Al Hadid (57):3) came and after the Esoteric meaning of the phrase dawned on him, he was enlightened. [24] What a pity, if some one (as in the Old Way) had explained to Syaikh Moulay Al Arabi Ad Darqawi the esoteric spiritual meaning of the verses (Al Hadid (57):3), he need not had to wait for one month and a few days for the inspiration to come down.

And it irked Imam Ghazali that, for many Dervishes the Divine inspiration did not materialise at all during the waiting period. Such being the case, many Dervishes wasted their lives waiting for it. Some even indulged in fantasies and made believed World. [25] 

7.   After the enlightenment, the Dervishes is given a scroll signifying his graduation, a Silsilah with his name added as a Mursyid; a write-up in relation to meditation (Khirqatul Wirid); a token of his Mursyid ‘s garment (Khirqatul Tabaruk) and a testament of his Mursyid for him before he is release in a ceremony known as “Talqin”. [26]

With the advent of The Tariqat, there is a new approach (in addition to the old way) of disseminating Islamic Gnostic Knowledge. Ahmad Sirhindi named the old approach as “The Way of the Prophet” and the new approach as “The way of the Saints.” [27] The Gnostics of the old way refuted and rejected The Tariqat. [28] It is stranged that to know Allah, one must take the covenant of loyalty and go through several stages of meditation. To add insult to injury, another innovation was created to “knock the nail into the coffin” and that is, a person must go through 4 stages in order to know Allah, Namely : i) Syariah, ii) Tariqat, iii) Hakikat and iv) Makrifat. This clearly contradicted Prophet Muhammad’s [pbuh] advice to His Companions to teach the Jews (who wanted to embrace Islam) to know God first before telling them the 5 times daily prayers are obligatory. It also contradicted the advice of the Islamic scholars of old (khalaf) and the contemporary (Salaf) that the first thing in religion is to know Allah. If to know Allah is so difficult, in no time Islam as a religion has to close shop.

To aggravate the tense situation, further innovations were created in The Tariqat. The belief that man can be God (Baqabillah) through meditation was an innovation.[29] Their argument was that just like iron once it is heated-up so intensely, there is no difference between the hot iron and the fire.[30] Once they have become God, their status surpassed even Prophet Muhammad [pbuh].[31] In addition, the Syariah is inapplicable to them since they are now God.[32] Thus all the tenets under the Islamic Principles and Islamic Faith are inapplicable to them. So they do not need to perform the daily prayers, fasting, paying the tithes, going for pilgrimage and need not conform to any of the Syariah rulings on things which are permissible (Halal) or prohibited (Haram). To this end, some even concluded their lawful mother is permissible to them. [33]

To date many had claimed to become God but ironically, with all the problems facing Islamic Ummah, either domestic or international, none come forward to solve them. Perhaps they should now come forward and bring peace as well as solve the ecological problems the world is facing now. For sure, none will come forward and as such one could see how ridiculous and hollow their bare assertion that they are God. The funny thing is, they have following!

As if the innovation in the penultimate paragraph is insufficient, they who claimed that they had became God, made verbal promulgation (Syatahat) boldly and publicly such as, “I am The truth!”, [34] “I am Allah!” [35] “I am The Exalted, how Glorious am I!” [36] “I am The Almighty over each and every creation!”. [37] Due to their bold public announcement of their Godly status, Mansur Al Hallaj, Hamzah Fansuri and Syeik Siti Jenah were executed under Islamic Law. [38]

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

[2] Abu Al Wafa Al Ghamini Al Taftazani, Perkembangan Tasawwuf Islam, 2 (1996).

[3] MM Shariff, Sejarah Islam Dari Segi Falsafah, 314 (1994).

[4] Zainal Ariffin Abbas, Ilmu Tasauf, 51(1991); Mohd Sulaiman Hj Yasin, Mengenal Ilmu Tasawuf (Pengantar),
   30 (1997).

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

[6]  Translation of Sunan At Tirmidzi, Book 3, 368 (1994).

[7] Translation of Sunan At Tirmidzi, Book 3, 369 (1994).

[8] Terjemahan Sahih  Muslim Bk. 1, 4 -5 (1994).

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

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

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

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

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

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

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

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

[17] G N Jalbani, Teachings of Shah Waluyullah of Delhi, Op cit, 84.

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

[19] Id, 321.

[20] Muhammad Abd Haq Ansari,  Op Cit, 90.

[21] Writer had seen this effect in his family who are in The Tariqat.

[22] Aboebakar Atjeh, Op cit, 50.

[23] Ibid.

[24] Abd Qadir Al Sufi, The Way of Muhammad, 169-179 (1997).

[25] Imam Ghazali, Keajaiban Hati, 47 (1979).

[26] Aboebakar Atjeh, Op cit, 50.

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

[28] M.M. Shariff, SejarahIislam Dari Segi Falsafah, 317 (1994).

[29] Abu Al Wafa Al Ghanimi Al Taftazani, op cit, 129.

[30] Mohd Sulaiman Hj Yasin, Mengenal Ilmu Tasawuf 2, 150 (1992); Mohd Sulaiman Hj Yasin, Mengenal Ilmu
   Tasawuf 2, 141 (1992).

[31] Zakaria Stapa, Tokoh Sufi dan Penyelewangan Akidah, 69 (1998).

[32] M.M. Shariff, op cit, 318.

[33]Abu Hasan Ali Nadwi, Penyelamat Kerohanian Islam, 213 (1993).

[34] Zakaria Stapa, Tokoh Sufi dan Penyelewangan Akidah, 99 (1998).

[35] MB Rahimsyah AR, Wali Songo Perjuangan dalam Dakwah Islam, 235 (2000).

[36] Ibid.

[37] Ibid.

[38] Hj Aboebakar Atjeh, Pengantar Sejarah Sufi dan Tasauf, 282,283 (1977); MB Rahimsyah AR,
      Wali Songo Perjuangan dalam Dakwah Islam, 230 (2000).

23.              Apabila kita sudah masuk dalam jemaahNya maka kita akan menyaksikan NurNya yang menyilaukan matahati kita.

Cahaya mereka, bergerak cepat di hadapan mereka dan di sebelah kanan mereka; mereka berkata: “Wahai Tuhan kami! Sempurnakanlah bagi kami cahaya kami, dan limpahkanlah keampunan kepada kami; sesungguhnya Engkau Maha Kuasa atas tiap-tiap sesuatu”. [30]

Ketika engkau melihat (pada hari kiamat): orang-orang yang beriman, lelaki dan perempuan, cahaya  mereka bergerak cepat di hadapan mereka dan di sebelah kanan mereka (semasa mereka berjalan, serta dikatakan kepada mereka): “Berita yang mengembirakan kamu pada hari ini, (kamu akan beroleh) Syurga yang mengalir di bawahnya beberapa sungai, kekal kamu di dalamnya; yang demikian itu adalah kemenangan yang besar”.[31]

Sehubungan dengan ini, Syeikh Abdul Qadir Al Jilani ada berkata:

Makin tinggi makin bersinarlah nur Allah melimpahi hati sanubari baginda (Rasulullah saw). [32]

Kamu akan lihat dengan mata hatimu apabila ianya datang dengan sinaran cahaya hatimu dan keimanan serta kepercayaanmu yang teguh. Pada masa itu nampaklah satu nur dari hatimu dan lantas terzahir keluar. Ibarat cahaya lampu di malam yang gelap-gelita memancar keluar melalui tingkap-tingkap dan celah-celah dinding rumah dan menerangi di luar rumah itu oleh terangnya cahaya di dalam rumah itu.[33]

24.              Apabila fikiran-fikiran yang jahat tidak dapat bertapak di minda anda maka anda sudah berada dalam jemaah Ilahi. Justeru itu, turunlah ilham-ilham yang baik-baik memenuhi minda anda.

Mereka itu, Allah telah menetapkan iman dalam hati mereka, dan telah menguatkan mereka dengan semangat pertolongan daripadaNya[34]

Mengikut Syeikh Abdul Qadir Al Jilani, bukan sahaja fikiran-fikiran jahat tetapi semua fikiran yang bersangkut paut dengan manusia termasuk diri kita sendiri hendaklah dihapuskan.

Tanda kamu telah menjauhkan diri dari orang ramai ialah kamu telah seluruhnya memutuskan segala perhubungan dengan orang ramai dan membebaskan fikiran-fikiran kamu dari segala apa yang bersangkutan dengan mereka. [35]

Jangan kamu bergantung kepada diri sendiri tentang perkara yang bersangkutan dengan diri kamu.[36]

Tidak ada yang dapat menghindarkan kamu dari mendapat keredhaan dan pertolongan langsung dari Allah kecuali pergantungan kamu pada manusia dan cara peraturan penghidupan dan pendapatan kamu.[37]

Maka jadilah kamu seperti bekas yang berlubang tidak ada air yang boleh tinggal dalam bekas itu. Kamu menjadi seperti tong kosong yang berlubang. Dengan itu hati kamu pun penuh dengan Allah sahaja. Tidak ada yang lain dari Allah dalam hati kamu itu. Kamu pun bersih dari yang lain daripada Allah.[38]

Mereka buta kepada yang lain kecuali Allah. Mereka tahu Allah sahaja. [39]

Hanya bersemayam dalam hati kamu itu. Maka jadilah kamu hamba Allah sejati dan bukan hamba kepada manusia atau pendapat mereka atau kepada perintah mereka atau kepada apa sahaja selain Allah. [40] 

25.              Dengan turunnya ilham-ilham yang baik-baik ini di minda anda maka minda anda menjadi lebih berpengetahuan.

Maka Allah mengilhamkan kepada jiwa itu (jalan) kefasikkan dan ketakwaannya. [41]

Allah memberikan Hikmat kebijaksanaan  kepada sesiapa yang dikehendakiNya. Dan sesiapa yang diberikan hikmat itu maka sesungguhnya ia telah diberikan kebaikan yang banyak. [42]

Allah meninggikan darjat orang-orang yang beriman di antara kamu, dan orang-orang yang diberi ilmu pengetahuan ugama  beberapa darjat.[43]

Sehubungan dengan ini, Abu Yazid Al Bistami ada berkata bahawa dia mendapat ilmu daripada yang Maha Hidup tetapi kita semua mendapat ilmu daripada yang sudah mati. [44] Di sini juga, Ibnu Arabi ada menulis kepada Fakrul Radzi bahawa seseorang itu bukan di antara mereka selagi ilmunya tidak turun langsung  daripada Ilahi. [45] Syeikh Abdul Qadir Al Jilani pula menulis:

Allah akan memimpinnya dan menghiasinya dengan pakaian cahaya ilmu Allah dan terbukalah rahsia-rahsia Allah Yang Maha Agung. [46]

Pintu ilmu akan dibuka untuk kamu dan kamu pun disinari dengan pengetahuan untuk memahami rahsia-rahisa Ketuhanan dan kamu akan merasai bertambah (hal) ataupun keadaan kerohanian kamu. [47]

26.              Natijahnya, minda kita menjadi pintu turunnya arahan-arahan Ilahi ataupun daripada Loh Mahfuz.

Dan tidaklah layak bagi seseorang manusia bahawa Allah berkata-kata dengannya kecuali dengan jalan wahyu (dengan diberi ilham atau mimpi)[48]

Sehubungan dengan ini, Syeikh Abdul Qadir Al Jilani ada berkata:

Setelah putuslah dia dengan hal keduniaan maka ketentuan dan kerja Allah akan terzahir melalui orang itu dan lepaslah ia dari hal-hal keduniaan. Tinggallah padanya roh sahaja. [49]

Hamba Allah itupun jadilah seperti bayi di pangkuan ibunya atau seperti orang mati yang sedang dimandikan atu seperti bola dikaki pemain bola – melambung, bergolek, ke atas, ke tepi dan ke tengah, sentiasa berubah tempat. Dia tidak ada pada dirinya upaya dan daya. Maka lenyaplah ia keluar dari dirinya dan masuk ke dalam lakuan Allah semata-mata [50]

Lakuan Allah pun terzahir pada kamu dan pada masa pergerakan kehendak dan lakuan Allah itu, kamu hanya pasif pada badan, tenang dalam hati, luas fikiran, muka kamu berseri-seri dan jiwa kamu bertambah subur.[51]

27.              Hidup kita kini berubah dan menjadi perkakas Ilahi.

Pendeknya, dia itu adalah perkakas semata-mata bagi Allah Yang Maha Besar. [52]  

Perkara ini berlaku kepada Nabi Muhammad [saw] dan para nabi yang lain.

Maka bukanlah kamu yang membunuh mereka, akan tetapi Allah jualah yang menyebabkan pembunuhan mereka. Dan bukanlah engkau (wahai Muhammad) yang melempar ketika engkau melempar, akan tetapi Allah jualah yang melempar.[53]

Aku tidak melakukannya menurut fikiranku sendiri. Demikianlah penjelasan tentang maksud dan tujuan perkara-perkara yang engkau tidak dapat bersabar mengenainya. [54]

“Pergilah kamu berdua kepada Firaun, sesungguhnya ia telah melampaui batas dalam kekufurannya. Kemudian hendaklah kamu berkata kepadanya, dengan kata-kata yang lemah-lembut, semoga ia beringat atau takut.” Mereka berdua berkata: “Wahai Tuhan kami! Sesungguhnya kami takut bahawa ia akan segera menyeksa kami, atau ia akan melampau batas”. Allah berfirman: “Janganlah kamu takut, sesungguhnya Aku ada bersama-sama kamu; Aku mendengar dan melihat segala-galanya.”
[55] 

Wahai orang yang berselimut! Bangunlah serta berilah peringatan dan amaran (kepada umat manusia).
[56] 

Sehubungan dengan ini, Syeikh Abdul Qadir Al Jilani ada berkata:

Selepas pengalaman ini akan bertambah hancurlah “hati” kamu sehingga hapuslah hawa nafsu dan kehendak kamu umpama tempayan yang pecah yang tidak mengandungi air walau setitikpun. [57]

Kamu akan dapati diri kamu “kosong” dan sebenarnya ada ialah Allah. [58]

28.              Dalam keadaan kerohanian sebegini, hendaklah kita memperkemaskan ibadah kita.

Setelah ia tahu dan Makrifat pada Allah swt ia pun mulai sungguh-sungguh belajar cara-cara ibadah.[59]

Aku tidak menciptakan jin dan manusia melainkan untuk mereka menyembah dan beribadat. [60]

29.              Hendaklah kita perbanyakkan ibadah-ibadah sunat yang kita terdaya dan istiqamah.

i.       Sembahyang:

Wahai orang yang berselimut!. Bangunlah sembahyang Tahajjud pada waktu malam, selain dari sedikit masa. Iaitu separuh dari waktu malam, atau kurangkan sedikit dari separuh itu, ataupun lebihkan (sedikit) daripadanya[61]

Dan bangunlah pada sebahagian dari waktu malam serta kerjakanlah “sembahyang tahajjud” padanya, sebagai sembahyang tambahan bagimu; semoga Tuhanmu membangkit dan menempatkanmu pada hari akhirat di tempat yang terpuji.[62]

“(Engkaukah yang lebih baik) atau orang yang taat mengerjakan ibadat pada waktu malam dengan sujud dan berdiri sambil takutkan (azab) hari akhirat serta mengharapkan rahmat Tuhannya?[63]

Bibliografi

[31] Al Hadid (57):12

[32] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 29 (1990).

[33] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 148 (1990).

[34] Al Mujadilah (58):22

[35] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 22 (1990).

[36] Id, 23.

[37] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 47 (1990).

[38] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 57-58 (1990).

[39] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 179 (1990).

[40] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 70 (1990).

[41] Asy Syam (91):8.

[42] Al Baqarah (2):269.

[43] Al Mujadilah (58):11

[44] Zainal Ariffin Abbas, Ilmu Tasauf, 156 (1991).

[45] Ibid.

[46] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 20 (1990).

[47] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 58 (1990).

[48] Asy Syura (42):51

[49] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 19 (1990).

[50] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 19 (1990).

[51] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 23 (1990).

[52] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 143 (1990).

[53] Al Anfaal (8):17

[54] Al Kahfi (18):71-82. Khidir dan Musa.

[55] Thaha (20):43-46. Musa dan Haron

[56] Al Muddathir (74):2-3. Muhammad (saw)

[57] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 23-24 (1990).

[58] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 24 (1990).

[59] Imam Ghazali, Munhajul Abidin, 10 (1997).

[60] Adz Dzariyaat (51):56.

[61] Al Muzammil (73):2-4

[62] Al Israa (17):79

[63] Az Zumar (39):9

Setiap pagi apabila kita terbangun daripada tidur, minda kita kosong sebelum dikerumuni dengan fikiran-fikiran ataupun kenangan-kenangan. Justeru itu, kita mulai mengingati siapa kita, apa yang kita perlu buat, apa yang berlaku sebelum ini dan perkara-perkara yang membuat kita risau, takut, gembira dan lain-lain lagi. Begitu juga, semasa kita dibangkitkan di hari kemudian, minda kita juga kosong.

Dan Dialah Tuhan yang menjadikan malam untuk kamu sebagai pakaian dan menjadikan tidur untuk berhenti rehat, serta menjadikan siang untuk keluar mencari rezeki.[1]

Dan Dialah yang menidurkan kamu pada waktu malam dan mengetahui apa yang kamu kerjakan pada siang hari; kemudian Dia bangunkan kamu (dari tidur) padanya, untuk disempurnakan ajal (masa umur kamu) yang telah ditetapkan. Kemudian kepadaNyalah tempat kamu kembali, kemudian Dia menyatakan kepada kamu apa yang kamu lakukan.[2]

Dan demikianlah pula Kami bangkitkan mereka (dari tidurnya), supaya mereka bertanya-tanyaan sesama sendiri. Salah seorang di antaranya bertanya: Berapa lama kamu tidur? (sebahagian dari) mereka menjawab: Kita telah tidur selama sehari atau sebahagian dari sehari. (Sebahagian lagi dari) mereka berkata: Tuhan kamu lebih menengetahui tentang lamanya kamu tidur.[3]

Dan sudah tentu akan ditiupkan sangkakala (menghidupkan orang-orang yang telah mati; apabila berlaku yang demikian) maka semuanya segera bangkit keluar dari kubur masing-masing (untuk) mengadap Tuhannya. (Pada ketika itu) orang-orang yang tidak percayakan hidup semula berkata: Aduhai celakanya kami! Siapakah yang membangkitkan kami dari kubur tempat tidur kami? [4]

Sesudah kita sedar bahawa fikiran yang datang kepada kita (bukan kita menciptanya) maka tunggulah kedatangan mereka kerana kita dapat bezakan di antara fikiran yang baik dan yang jahat. Fikiran yang baik itu selalu datang daripada dalam dan fikiran yang jahat itu datang daripada luar. Lama kelamaan naluri kita dapat membezakan firkiran-fikiran itu. Justeru itu, kita tahu sedar fikiran yang jahat itu adalah godaan syaitan. 

Kemudian aku datangi mereka, dari hadapan mereka serta dari belakang mereka, dan dari kanan mereka serta dari kiri mereka dan Engkau tidak akan dapati kebanyakan mereka bersyukur. [5]

Dengan itu, kesemua fikiran yang membuat kita marah, mahu menggunakan kekasaran, benci, dendam, tamak dan sebagainya adalah godaan syaitan. Kita harus mengetahui fakta ini kalau tidak kita akan menari mengikut rentak syaitan yang direjam dan akhirnya kita menjadi penyesalan.

Wahai anak-anak Adam! Janganlah kamu diperdayakan oleh Syaitan sebagaimana ia telah mengeluarkan kedua ibu bapa kamu dari Syurga, sambil dia menyebabkan terlucutnya pakaian mereka berdua untuk memperlihatkan kepada mereka: Aurat mereka (yang sebelum itu tertutup). Sesungguhnya Syaitan dan kaumnya melihat kamu dengan keadaan yang kamu tidak dapat melihat mereka.[6]

Dan sesungguhnya Syaitan itu telah menyesatkan golongan yang ramai di antara kamu; (setelah kamu mengetahui akibat mereka) maka tidakkah sepatutnya kamu berfikir dan insaf? [7]

Sesungguhnya sesiapa di antara mereka yang menurutmu, tetaplah aku akan memenuhi Neraka Jahannam dengan (golongan) kamu (yang derhaka) semuanya.[8]

Sehubungan dengan ini, Syeikh Abdul Qadir Al Jilani ada berkata:

Jika, hati itu dikawal oleh syaitan dan hawa nafsu maka hati yang demikian itu akan mengawal anggota dan badan lalu melakukan perkara yang tidak senonoh. [9]

Sesudah kita dapat bezakan di antara fikiran baik dengan yang jahat, kita boleh mencegah fikiran-fikiran jahat dari masuk ke minda kita. Kita boleh mencegahnya dengan memuatkan hanya ingatan Allah swt sahaja didalam minda kita. 

Sesungguhnya orang-orang yang bertakwa, apabila mereka disentuh oleh sesuatu imbasan hasutan dari Syaitan, mereka ingat (kepada ajaran Allah) maka dengan itu mereka nampak (jalan yang benar). [10]

Dan berkatalah pula Syaitan setelah selesai perkara itu: Sesungguhnya Allah telah menjanjikan kamu dengan janji yang benar dan aku telah menjanjikan kamu lalu aku mungkiri janjiku itu kepada kamu dan tiadalah bagiku sebarang alasan dan kuasa mempengaruhi kamu selain daripada aku telah mengajak kamu lalu kamu terburu-buru menurut ajakanku itu; maka janganlah kamu salahkan daku tetapi salahkan diri kamu sendiri. Aku tidak dapat menyelamatkan kamu dan kamu juga tidak dapat menyelamatkan daku.[11]

              Kita mesti mengingati Allah swt sahaja.

Oleh itu ingatlah kamu kepadaKu supaya Aku ingat kepadamu. [12]

Sesungguhnya Akulah Allah; tiada Tuhan melainkan Aku; oleh itu, sembahlah akan Daku dan dirikanlah sembahyang untuk mengingati Daku. [13]

Kemudian apabila kamu telah selesai mengerjakan sembahyang, maka hendaklah kamu menyebut dan mengingati Allah semasa kamu berdiri atau duduk dan semasa kamu berbaring. [14]

Sesungguhnya berjayalah orang yang setelah menerima peringatan itu berusaha membersihkan dirinya dan menyebut-nyebut dengan lidah dan hatinya akan nama Tuhannya serta mangerjakan sembahyang.  [15]

Sehubungan dengan ini, Syeikh Abdul Qadir Al Jilani ada berkata:

Hati adalah ibarat rumah dan rumah itu tidak boleh diduduki oleh dua orang. Maka rumah itu hendaklah diduduki oleh Yang Satu sahaja iaitu Allah stw.[16]

Biarlah hati itu bersih dari segala-galanya selain Allah. [17]

Berjaga-jagalah! Tiap-tiap raja mempunyai taman larangannya sendiri dan taman larangan Allah ialah perkara-perkara yang haram.[18]

              Apabila kita mengingati Allah swt janganlah kita mewajahkanNya samasekali dalam apa jua bentuk.

Tiada sesuatupun yang sebanding denganNya. [19]

Dan tidak ada sesiapapun yang serupa denganNya. [20]

Dia tidak dapat dilihat dan diliputi oleh penglihatan mata. [21]

Namun begitu ada juga kumpulan yang mewajahkan guru mereka di dalam ibadah mereka. Praktis ini dinamakan “Rabitah”.

Mereka menjadikan pendita-pendita dan ahli-ahli agama mereka sebagai pendidik-pendidik selain dari Allah. [22]

Dengan minda kita mengingati Allah swt sentiasa, kita akan dapat ketenteraman, keamanan serta ketenangan. Peringatan kepada Allah swt menghalang fikiran-fikiran jahat daripada syaitan-syaitan menembusi minda kita. Dengan itu, hendaklah kita mencari perlindungan dengan Allah swt dengan mengingatiNya sentiasa.

Orang-orang yang beriman hati mereka menjadi tenteram dengan mengingati Allah. Ketahuilah hanya dengan mengingati Allah hati menjadi tenteram.[23]

Sesungguhnya Syaitan itu tidak mempunyai sebarang pengaruh terhadap orang-orang yang beriman dan yang berserah bulat-bulat kepada Tuhan mereka.[24]

Dan katakanlah: Wahai Tuhanku, aku berlindung kepadaMu dari hasutan Syaitan-syaitan. Dan aku berlindung kepadaMu, wahai Tuhanku, supaya Syaitan-syaitan itu tidak menghampiriku.[25]

Sesungguhnya beruntunglah orang yang mensucikan jiwa itu dan sesungguhnya merugilah orang yang mengotorinya.[26]

Sehubungan dengan ini Syeikh Abdul Qadir Al Jilani ada berkata:

Tinggalkanlah apa sahaja di luar pintu bilik khalwat kamu itu dan masuklah ke dalam seorang diri. [27]

22.              Apabila minda seseorang itu sudah kerap dimuatkan dengan ingatan kepada Allah maka dia akan dijemput bersamaNya. Dengan ini, dia akan merasakan suatu nikmat dan kebahagian yang tidak dapat dia gambarkan.

Hai jiwa yang tenang kembalilah kepada Tuhanmu dengan hati yang puas lagi diredhaiNya. Maka masuklah ke dalam jemaah hamba-hambaKu[28]

Sehubungan dengan ini, Syeikh Abdul Qadir Al Jilani ada berkata:

Hatinya kosong dari apa sahaja selain Allah. Maka barulah ia sampai masuk ke dalam majlis Tuhan Yang Maha Tinggi. Allah kasih kepadanya dan dia kasih kepada Allah.[29]

Bibliografi

[1] Al Furqan (25):47

[2] Al An’aam (6):60

[3] Al Kahfi (18):19. Penghuni gua yang tidur selama 300 tahun tetapi menyangka baru semalam.

[4] Yasin (36):51-52

[5] Al Araaf (7):17

[6] Al Araaf (7):27

[7] Yasin (36):62

[8] Al Araaf (7):18.

[9] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 80 (1990).

[10] Al Araaf (7):200-201

[11] Ibrahim (14):22

[12] Al Baqarah (2):152.

[13] Thaha (20):14

[14] An Nisa (4):103.

[15] Al A’laa (87):14-15.

[16] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 79 (1990).

[17] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 138 (1990).

[18] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 102 (1990).

[19] Asy Syura (42):11.

[20] Al Iklas (112):4.

[21] Al Anaam (6):103.

[22] At Taubah (9):31.

[23] Ar R’ad (13):28

[24] An Nahl (16):99

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

[26] Ash Sham (91):9-10

[27] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 188 (1990).

[28] Al Fajar (89):28

[29] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 143 (1990).

[30] At Tahrim (66):8

Son:              Dad, Imam Ghazali had said that if one knows one’s self then one knows that one do not exist.

Dad:               Son, that was what he said. To me, all creations, intangible or not, is just like an animation movie on one compact disc (cd) in God’s possession and He may have aplenty to choose from if He wants to. Hence He had commanded to the effect:

They will dwell therein (Hell) for all the time that the heavens and the earth endure, except as thy Lord willeth: for thy Lord is the (sure) Accomplisher of what He planneth.[1]

And those who are blessed shall be in the Garden: they will dwell therein for all the time that the heavens and the earth endure, except as thy Lord willeth: a gift without break.[2]

O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,? lowly with the Believers, mighty against the rejecters, fighting in the Way of Allah, and never afraid of the reproaches of such as find fault. That is the Grace of Allah, which He will bestow on whom He pleaseth: and Allah encompasseth all and He knoweth all things.[3]

Seest thou not that Allah created the heavens and the earth in Truth? If He so will, He can remove you and put (in your place) a new Creation? [4]

______________________________________________________

Son: Dad, with all the calamity throughout the world and victims reaching to hundreds of thousands, some are reconsidering the Benevolence of God. What have you to say, Dad?

Dad: Son, as I said earlier, all creations, intangible or not, is just like an animation movie on one compact disc (cd) in God’s possession and He has, I believe, a plenty of them. When you watch a movie on a cd, whatsoever happening is in the movie on the aforesaid cd, so Son, what is the big deal?

Say: Then Allah’s is the conclusive argument; so if He please, He would certainly guide you all.[5]

Son: But why is it an animation movie?

Dad: Son, the cd is, in the view of the inner eyes, is His Essence and so is the movie. Thus it is His Essence in animation. Hence He commanded to the effect:

I am The Manifest and The Hidden.[6]

What is the life of this world but play and amusement?[7]

____________________________________________________________

Son: Dad, must we accept Predestination without question?

Dad: Son, we have to accept Predestination without question for the following reasons:

1.   It is the 6th tenet of Islamic Faith as taught by God to our Beloved Prophet Muhammad [pbuh] through Angel Gabriel.[8] Once it became an Islamic tenet divinely created, it cannot be changed. Such being the case, every Muslim have to accept it without much ado.

2.   By accepting Predestination, we also accept that God is All-Wise because He had promulgated that nothing is amissed in His Divine Plan including in our Predestination.

Nothing have We omitted from the Book, and they (all) shall be gathered to their Lord in the end. [9]

3.   Unless we accept His Predestination, He will not increase our knowledge since we doubt His Greatness.

Allah is Full of Knowledge and Wisdom. [10]

And We created not the heaven and the earth and all that is between them in vain.[11]

We created not the heavens and the earth and all between them but for just ends.[12]

His are the most exalted attributes in the heavens and the earth, and He is the Mighty, the Wise.[13]

Verily never will Allah change the condition of a people until they change it themselves.[14]

Never be then of those who doubt. [15]

Those are the ones whom Allah has guided, and those are the ones endued with understanding. [16]

Say: “Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.” [17]

Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted Knowledge. [18]

A parable, if you are a trainee in an Architect Firm but you expressed your doubt at the Architect’s ability, it goes without saying that he will never teach you anything.

4.   Without predestination, our features such our nose, ears, mouth, eyes and others as well as our voices, hearing, sight, smell and others may move all over our body. Such being the case, we may wake up one morning and found our mouth at the place of our nose, our eyes at the place of our ears. To aggravate this situation, our voice is at the place of the one of the eyes hence we have to speak through our eye; our smell is at the other eye hence we have to use it for smelling; our hearing is at our nose hence we have to use our nose to hear and our sight is at our ear so we have to see through our ear.

Can you imagine son, the chaos it can cause if there is no predestination?

Son:              Yes, dad.

Dad:              So son, be thankful and not ungrateful  to The Almighty for Predestination.

____________________________________________________________

Son: Dad, is it true that God did not sleep?

Dad: Son, if He is asleep even for a single moment, the whole existence and its system will be in topsy turvy.

Son: Why, Dad?

Dad: Because His Essence is The manifest and The Hidden of all creations including space and time. Hence He commanded to the effect:

Allah! there is no Allah but He?the living, the Self-subsisting, Eternal. No slumber can seize him nor sleep.[19]

[1] Hud (11):107- Note the phrase “except as thy Lord willeth”. The idea of a cd came from here.

[2] Hud (11):108 – – Note the phrase “except as thy Lord willeth”. The idea of a cd came from here.

[3] Al Baqarah (2):54

[4] Ibrahim (14):19-20; Muhammad (47):38; An Nisa(4):133.

[5] Al An’aam (6):149

[6] Al Hadid (57):3

[7] Al An’aam (6):32

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

[9] Al An’aam (6):38

[10] Al Fath (48):4.

[11] Shad (38):27

[12] Al Ahqaf(46):3

[13] Ar Rum (30):27

[14] Ar R’ad (13):11

[15] Al An’aam  (6):114.

[16] Az Zumar (39):18

[17] Az Zumar (39):9; Al Ankabut (29):43.

[18] Al Mujadilah (58):11.

[19] Al Baqarah (2):255

When the transformation to “Abdal” (Elect of God)[1] took place, it is akin to that of crossing a bridge and then suddenly before you realized it you are on the other side. Pursuant this crossing, there is a sense of fearlessness in you except to Allah and also the sense of ever ready to serve The Almighty.

Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself.[2]

(They are) mighty against the unbelievers, they shall strive hard in Allah’s way and shall not fear the censure of any censurer.[3]

“Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Cherisher of the Worlds.” [4]

“Allah I serve, being sincere to Him in my obedience.” [5]

I did not do it of my own accord. This is the significance of that with which you could not have patience. [6]

Of those We have created are people who direct (others) with truth, and dispense justice therewith. [7]

Prophet Muhammad (pbuh) had said to the effect:

There shall be always a group of my people who will steadfastly uphold the Truth. They are fearless to those who harbour ill-will towards them. That shall be their stand until kingdom come.[8]

There three things which if a person have them then they have achieved the pinnacle of faith:

1.             He loves others for the sake of Allah;

2.             He loves Allah and His Messenger more than  others; and

3.             He rather be thrown into the fire than reneged from his faith.[9]

To this end Syeikh Abdul Al Jilani had said to the effect:

Allah will grant you a new life.[10]

In short, you are (spiritually) elevated and have your own personal strength. It can be said that you have became an extra ordinary man. [11]

They are truly guided. They too can guide others to the truth. They are truthful and bear witness of the truth in others.[12]

They are outlets of Divine Grace for all His creations.[13]

You are the successor of the Messengers, Prophets and the Elects of God. You are the last station of all saints and all living saints shall come to visit you. [14]

Visitors from afar and near will come visiting bringing with them gifts and presents as well as offering their services to you. [15]

It can also be said that you are the spiritual protector for the town and its people. [16]

As they are the Elects of God only God knows them. They can be the Poor, the Lepers, the Gentle, the Weak, the Learned, the Anonymous and others.

And in their properties there was the right of the Sa’il (the beggar who asks), and the Mahrûm (the poor who does not ask the others).[17]

(They are) gentle towards the believers, stern towards the disbelievers.[18]

Prophet Muhammad (pbuh) had said to the effect:

Those Elects of God are be guided by Him and are endowed with Divine knowledge.[19]

He (Uwais Al Qarni) himself is a Leper. However after his supplication, God cured him of the disease except for a tiny spot as big as a dinar or dirham.[20]

They are the Weak who are in apparent truly very weak covering themselves with worn out clothing and are ignored by the general public however if they supplicate or curse someone, it will be granted by God[21]. 

The ones who attracted my sympathy are those faithful ones who are reasonable, abundance in worship, anonymous, ignored by the general public, have barely sufficient sustenance, great patience, short-lived, bare of asset and hardly complained.[22]

Truly, Allah is The Most Gentle and He loves they who are gentle. He gives the gentles that which He will not give to those who are rough.[23]

Food for two is fit for three; food for 3 is fit for 4 peoples.[24]

Food for a person is fit for two; food for two is fit for four and food for four is fit for eight persons.[25]

It is known that when the Elects of God knew that Prophet Muhammad [pbuh] was in Madinah (after Migration), they came down from the hills and valleys in the tune of about 400 of them to embrace Islam in the hand of the Holy Prophet. [26] Since they are homeless, the Holy Prophet placed them in his mosque together with all the other Companions who were homeless because of the migration (from Makkah). They were called “Ahli Sufah”. [27] The Messenger of Allah loved them so much that he uttered the above last two traditions with the hope that other Companions would call these Ahli Sufah to partake food with them. [28]

There was one occasion, it was reported to the Messenger of Allah that one of the Ahli Suffah fainted whilst doing his worship because of starvation. The Messenger of Allah said that if his other Companions knew of the special status that person is to Allah, they would soon follow suit that Ahli Suffah. [29]

In relation to the Learned, Syeikh Abdul Al Jilani had said to the effect:

Their mind becomes the fortress of Divine knowledge and they are privy to Divine secrets which many are not privy to. They are the Elects of God who have been brought closed to Him. Their minds have been cleansed to receive Divine knowledge and secrecy. They have become Divine instrument to lead people to the truth and prohibit them from committing sins and immoral acts. They are the Elects of God.[30]

Bibliography

[1] The phrase “Elect of God” is borrowed from Gospel of Barnabas; the word “Abdal” from the meaning given in 
   Futuh Ghaib is “Divine Instrument”.

[2] Al Mujadilah (58):22

[3] Al Maidah (5):54

[4] Al Anaam (6):162. Devotion and dedication became a reality.

[5] Az Zumar (39):14. Devotion and dedication became a reality.

[6] Al Kahfi (18):71-82. Khidir and Moses.

[7] Al Araaf (7):181.

[8] Translation of Sahih Muslim, Book 3, 655 (1994).

[9] Translation of Sunan Ibnu Majah Book 4, 743 (1993).

[10] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 20 (1990).

[11] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[12] Syeikh Abdul Qadir Al Jilani, Op cit 95..

[13] Syeikh Abdul Qadir Al Jilani, Op cit, 140.

[14] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[15] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[16] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[17] Adh Dzaariyaat (51):19

[18] Al Maidah (5):54

[19] Translation of Sunan At Tirmidzi, Book 3, 273 (1994). “Dinar” or “Dirham” refers to the Coin used at that
     point of time.

[20] Translation of Sahih Muslim, Book 4, 457 (1994).

[21] Translation of Sunan Ibnu Majah Book 4, 852  (1993).

[22] Translation of Sunan Ibnu Majah Book 4, 854  (1993).

[23] Translation of Sunan Ibnu Majah Book 4,  419 (1993).

[24] Translation of Sunan At Tirmidzi, Book 3, 368 (1994).

[25] Translation of Sunan At Tirmidzi, Book 3, 369 (1994).

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

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

[28] Akram Diya Al-Umari, op cit, 91; Sahih Al Bukhari Vo1. 8, 308 (1990).

[29]Translation of Sunan At Tirmidzi Bk. 4,  19 (1993).

[30] Syeikh Abdul Qadir Al Jilani, Op cit, 95.

Just a mere Spectator

I am seeing with my eyes
I am feeling with my heart
But I cannot move
I am paralysed.

With my eyes I shed tears
With my heart I bled silently
But I could only do just that
I am paralysed.

So injustice prevails
So atrocities continue
I see and I feel
But I am paralysed.

What can I do?
I am paralysed
Just a mere Spectator
To the World’s Show.

Break free!

I want to break free
From the bond
Binding me and
My liberty!

I want to break free
From the bond
Binding me
In poverty!

I want to break free
From the bond
Binding me
From peace and harmony!

I want to break free
From the bond
Binding me and
All my friends out there with me!
____________________________

Cry!!?

Infants cry
Pure tears fall
Due to fear, hunger
Sickness and loneliness.

Teenagers cry
Pure tears fall
Due to love, discrimination
And lack of wants!

Men and women cry
Pure tears fall
Due to lost of loved ones
And in calamities and destruction!

Mankind cries
Blood oozes from the eyes,
For oppression, killings,
Injustice and starvation!

A beautiful World of memory

A fleeting memory
A beautiful fleeting memory
A World of Wonders
Fill with love and tranquillity.

Whenever I am down
Into the World of beautiful memory
I shall flee
To respite in its soothing bosom.

Whenever I am troubled
Into the World of beautiful memory
I shall lay
Breathing its intoxicating balm.

Oh beautiful memory!
You are a real wonder
Giving back zest to life
Of an old wearied Traveller.

___________________________________

Why do you cry little ones?

Why do you cry little ones?
I cry for my mommy!
Why do you cry little ones?
I cry for my Daddy!

Why do you cry little ones?
I cry for my sister!
Why do you cry little ones?
I cry for my brother?

Why do you cry little ones?
I cry for all my relatives!
Why do you cry little ones?
I cry for all my friends and their families!

What happened to them little ones?
One night people with rifles and guns came
They took them out in the middle of the night
A year had passed and they have not come home!

10.              Cinta  kita kepada Allah swt tidak ada penghujungnya walaupun harta kita musnah dan nyawa kita terkorban .

Orang-orang yang beriman itu lebih cinta (taat) kepada Allah.[35]

Dan tidaklah engkau (hai Firaun) marah kami melainkan kerana kami beriman kepada ayat-ayat Tuhan kami, ketika sampainya kepada kami. (Mereka berdoa): Wahai Tuhan kami, limpahkanlah kesabaran kepada kami dan matikanlah kami dalam keadaan Islam.[36]

(Setelah itu) dikatakan kepadanya: Dipersilakan masuk ke dalam istana ini. Maka ketika dia melihatnya, disangkanya halaman istana itu sebuah kolam air, serta dia pun menyingsingkan pakaian dari dua betisnya. Nabi Sulaiman berkata: Sebenarnya ini adalah sebuah istana yang diperbuat licin berkilat dari kaca. (Mendengar yang demikian), Balqis berdoa: Wahai Tuhanku, sesungguhnya aku telah menganiaya diri sendiri dan aku berserah diri memeluk Islam bersama-sama Nabi Sulaiman, kepada Allah Tuhan sekalian alam.[37]

Wahai orang-orang yang beriman! Sesiapa di antara kamu berpaling tadah dari agamanya , maka Allah akan mendatangkan suatu kaum yang Dia kasihkan mereka dan mereka juga kasihkan Dia.[38]

11.              Kita mulai menghargai kehidupan serta juga mencintai kesemua makhlukNya.Ini adah kerana kita sedar hakikat kesemua ciptaan adalah DzatNya.

Mereka pula bersifat lemah-lembut terhadap orang-orang yang beriman dan berlaku tegas gagah terhadap orang-orang kafir, mereka berjuang dengan bersungguh-sungguh pada jalan Allah dan mereka tidak takut kepada celaan orang yang mencela. [39]

12.              Allah swt menjadi tumpuan utama dalam hidup kita dan kita mengkhusus hidup kita hanya untukNya sahaja.

Katakanlah: Sesungguhnya sembahyangku dan ibadatku, hidupku dan matiku, hanyalah untuk Allah Tuhan yang memelihara dan mentadbirkan sekalian alam.[40]

Katakanlah lagi: Allah jualah yang aku sembah dengan mengikhlaskan amalan agamaku kepadaNya. [41]

13.              Kerana penyerahan kita yang tidak berbelah bagi maka Allah swt akan meninggikan lagi keimanan dan ketakwaan kita.

Allah memberikan Hikmat kebijaksanaan  kepada sesiapa yang dikehendakiNya dan sesiapa yang diberikan hikmat itu maka sesungguhnya dia telah diberikan kebaikan yang banyak.[42]

Dan Dia telah mengajarkan Nabi Adam, akan segala nama benda-benda dan gunanya[43]

Oleh itu gembirakanlah hamba-hambaKu – Yang berusaha mendengar perkataan-perkataan yang sampai kepadanya lalu mereka memilih dan menurut akan yang sebaik-baiknya (pada segi hukum agama); mereka itulah orang-orang yang diberi hidayat petunjuk oleh Allah dan mereka itulah orang-orang yang berakal sempurna.[44]

Katakanlah lagi (kepadanya): Adakah sama orang-orang yang mengetahui dengan orang-orang yang tidak mengetahui? [45]

15.              Kita kini dapat menerima Kebesaran Allah swt secara mutlak tanpa pengecualian ataupun perbatasan dan dalam apa jua keadaan kita akan tetap berpendirian sedemikian.

Manusia dan makhluk itulah yang tertaluk kepada Allah dan Allah tidak tertaluk kepada manusia dan makhluk.[46]

Dia tidak boleh ditanya tentang apa yang Dia lakukan, sedang merekalah yang akan ditanya kelak. [47]

“Kenapa” adalah pintu Neraka.[48]

Wahai Tuhan kami! Tidaklah Engkau menjadikan benda-benda ini dengan sia-sia. [49]

Allah adalah Maha Mengetahui, lagi Maha Bijaksana.[50]

16.              Kita kini dapat menerima Loh MahfuzNya adalah sempurna serta kagum dengan keperinciannya sehingga sezarrah pun tidak dilupakan. Pelan IndukNya itu, merangkum dengan terpernci kesemua perkara yang berkaitan dengan makhluk-makhlukNya termasuk ruang dan masa. Sesungguhnya, Allah swt sememang Maha Kuasa lagi Bijaksana. KebesaranNya ini tidak dapat kita gambarkan malahan ianya membuat kita lebih pasrah kepadaNya.

Dan tidaklah engkau dalam menjalankan sesuatu urusan dan tidaklah engkau membaca dalam sesuatu surah atau sesuatu ayat dari Al-Quran dan tidaklah kamu dalam mengerjakan sesuatu amal usaha, melainkan adalah Kami menjadi saksi terhadap kamu, ketika kamu mengerjakannya dan tidak akan hilang lenyap dari pengetahuan Tuhanmu sesuatu dari sehalus-halus atau seringan-ringan yang ada di bumi atau di langit dan tidak ada yang lebih kecil dari itu dan tidak ada yang lebih besar, melainkan semuanya tertulis di dalam Kitab yang terang nyata. [51]

Dan tidak seekor pun binatang yang melata di bumi dan tidak seekor pun burung yang terbang dengan kedua sayapnya, melainkan mereka umat-umat seperti kamu. Tiada Kami tinggalkan sesuatu pun di dalam kitab Al-Quran ini; kemudian mereka semuanya akan dihimpunkan kepada Tuhan mereka.[52]

Sememangnyalah tiada sesiapa pun yang dapat mengubah Kalimah-kalimah Allah. [53]

Dan Dialah yang memulakan kejadian sekalian makhluk, kemudian Dia mengembalikannya, sedang perlaksanaan yang demikian amatlah mudah bagiNya dan bagiNyalah jua sifat yang tertinggi di langit dan di bumi, dan Dialah jua Yang Maha Kuasa, lagi Maha Bijaksana..[54]

17.              Kita juga kini dapat menerima bahawa kesemua yang Allah swt lakarkan di dalam Loh MahfuzNya adalah nikmat dan rahmat  untuk kita semua kerana Dia tidak menganiaya ciptaan.

Dan tiadalah Kami menciptakan langit dan bumi serta segala yang ada di antara keduanya sebagai ciptaan yang tidak mengandungi hikmah dan keadilan.[55]

Tidaklah Kami menciptakan langit dan bumi serta segala yang ada di antara keduanya melainkan dengan ada gunanya yang benar.[56]

Sesungguhnya Allah tidak sekali-kali menganiaya (seseorang) sekalipun seberat zarah. [57]

Sesungguhnya Allah tidak sekali-kali berlaku zalim kepada hamba-hambaNya.[58]

Maka yang mana satu di antara nikmat-nikmat Tuhan kamu, yang kamu hendak dustakan [59]

Maka yang mana satu di antara nikmat-nikmat Tuhanmu (yang tidak terhingga itu) engkau ragu-ragukan? [60]

18.              Sesudah kita menerima fakta-fakta yang tersebut di atas ini maka yang tinggal bagi kita ialah menyerah secara menyeluruh kepada Allah swt.

Wahai orang-orang yang beriman! Masuklah kamu ke dalam agama Islam (dengan mematuhi) segala hukum-hukumnya.[61]

Katakanlah: Bersenang-senanglah engkau dengan kekufuranmu itu bagi sementara, sesungguhnya engkau dari penduduk Neraka. (Engkaukah yang lebih baik) atau orang yang taat mengerjakan ibadat pada waktu malam dengan sujud dan berdiri sambil takutkan (azab) hari akhirat serta mengharapkan rahmat Tuhannya? [62]

Adakah sama orang-orang yang mengetahui dengan orang-orang yang tidak mengetahui?[63]

Sesungguhnya orang-orang yang dapat mengambil pelajaran dan peringatan hanyalah orang-orang yang berakal sempurna.[64]

19.              Kita kini dapat menerima bahawa Allah swt  berhak menguji kita sebelum meredhai kita.

Patutkah manusia menyangka bahawa mereka akan dibiarkan dengan hanya berkata: Kami beriman, sedang mereka tidak diuji.[65]

Kami menguji kamu dengan kesusahan dan kesenangan sebagai cubaan dan kepada Kamilah kamu semua akan dikembalikan.[66]

20.              Dalam masa kita diuji hendaklah kita berpasrah kepada Allah swt sahaja kerana dari Dialah kita datang dan kepadaNyalah kita kembali.

Orang-orang yang apabila mereka ditimpa oleh sesuatu kesusahan, mereka berkata: Sesungguhnya kami adalah kepunyaan Allah dan kepada Allah jualah kami kembali. Mereka itu ialah orang-orang yang dilimpahi dengan berbagai-bagai kebaikan dari Tuhan mereka serta rahmatNya dan mereka itulah orang-orang yang dapat petunjuk hidayatNya. [67]

Oleh itu, sesiapa yang tidak percayakan Taghut, dan dia pula beriman kepada Allah, maka sesungguhnya dia telah berpegang kepada simpulan (tali agama) yang teguh yang tidak akan putus dan (ingatlah).[68]

21.              Sesudah kita menyerah hidup kita secara menyeluruh kepada Allah swt maka hendaklah kita menyerah pula  minda kita kepadaNya. Kita mesti sedar bahawa kita tidak mencipta fikiran yang berada di dalam minda kita. Fikiran itu diciptakan oleh Allah swt dan dilakarkannya di Loh Mahfuz sebelum ianya turun kepada minda kita sama ada secara langsung ataupun secara tidak langsung. Ianya dilakarkan semasa Allah swt berfirman, “Kun!” dan diturunkan pada masa yang ditetapkan kepada Minda kita.

Patutkah manusia menyangka, bahawa dia dibiarkan (tanpa kontrol)?[69]

Tidak ada sesuatu kesusahan yang ditimpakan di bumi dan tidak juga yang menimpa diri kamu, melainkan telah sedia ada di dalam Kitab sebelum Kami menjadikannya; sesungguhnya mengadakan yang demikian itu adalah mudah bagi Allah.[70]

Dan tidaklah engkau dalam menjalankan sesuatu urusan dan tidaklah engkau membaca dalam sesuatu surah atau sesuatu ayat dari Al-Quran dan tidaklah kamu dalam mengerjakan sesuatu amal usaha, melainkan adalah Kami menjadi saksi terhadap kamu, ketika kamu mengerjakannya dan tidak akan hilang lenyap dari pengetahuan Tuhanmu sesuatu dari sehalus-halus atau seringan-ringan yang ada di bumi atau di langit dan tidak ada yang lebih kecil dari itu dan tidak ada yang lebih besar, melainkan semuanya tertulis di dalam Kitab yang terang nyata. [71]

Bibliografi

[36] Al Araaf (7):126.Ahli sihir Firaun mengorbankan nyawa mereka demi keimanan mereka kepada Allah swt.

[37] Al Naml (27):44. Puteri Balkis mengorban tahta kerajaannya demi keimamanannya kepada Allah swt.

[38] Al Maidah (5):54.

[39] Al Maidah (5):54.

[40] Al Anaam (6):162.

[41] Az Zumar (39):14.

[42] Al Baqarah (2):269

[43] Al Baqarah (2):32

[44] Az Zumar (39):18

[45] Az Zumar (39):9

[46] Syeik Abdul Qadir Al Jilani, Op cit, 96.

[47] Al Anbiya (21):23.

[48] Gospel of Barnabas, 114 (?)

[49] Al Imran (3):191

[50] Al Fath (48):4.

[51] Yunus (10):61; Al Qamar (54):52-53.

[52] Al Anaam (6):38.

[53] Al Anaam (6):34.

[54] Ar Rum (30):27

[55] Shad (38):27

[56] Al Ahqaf(46):3

[57] An Nisa (4):40.

[58] Al Anfaal (8):51; Fushshilat (41):46; Al Hajj (22):10.

[59] 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

[60] An Najm (53):55.

[61] Al Baqarah (2):208

[62] Al Ahzab (33):45

[63] Az Zumar (39):9; Al Ankabut (29):43.

[64] Al Ankabut (29):43.

[65] Al Ankabut (29):2.

[66] Al Anbiya (21):35.

[67] Al Baqarah (2):156

[68] Al Baqarah (2):256

[69] Al Qiyamah (75):36

[70] Al Hadid (57):22

[71] Yunus (10):61; Al Qamar (54):52-53.

ii              Fasting

Those who perform a day of (supererogatory) fasting in search of His Lord blessing will have the fire of Hell kept away from him a distance of 70 years travel.[135]

All the good deeds done by the children of Adam are for him except Fasting. His Fasting is for me and I shall reward him personally.[136]

A person does not break his fast except on the 5 days prohibited by the Messenger of God (pbuh) namely: Idul Fitri, Idul Adha and the 3 days of Tasyriq. [137]

iii              Remembrance

Those who remember Allah standing and sitting and lying on their sides. [138]

Remembrance of Allah is the greatest (Deed) without doubt.[139]

Remember Allah much, that you may be successful.[140]

The men who remember Allah much and the women who remember, Allah has prepared for them forgiveness and a mighty reward.[141]

iv.               Reading the Quran

Recite the Qur’an in slow, measured rhythmic tones.[142]

Recite what is sent of the Book by inspiration to thee. [143]

When they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord.[144]

v.              Charity

O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad in order, that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants and Worthy of all praise.[145]

By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, Allah knoweth it well.[146]

In their wealth and possessions (was remembered) the right of the (needy), him who asked and him who (for some reason) was prevented (from asking).[147]

vi.              Less Materialistic

But the Mercy (Paradise) of your Lord is better than the (wealth of this world) which they amass.[148]

What is the life of this world but play and amusement? But best is the Home in the Hereafter, for those who are righteous. Will ye not then understand?[149]

What is the life of this world but amusement and play? But verily the Home in the Hereafter that is life indeed if they but knew.[150]

The life of this world is but play and amusement.[151]

Fair in the eyes of men is the love of things they covet: women and sons; heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world’s life; but in nearness to Allah is the best of the goals (to return to).[152]

Know ye (all), that the life of this world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children… And what is the life of this world, but goods and chattels of deception?[153]

vii              Adhere to the Syariah

To every People have we appointed rites and ceremonies which they must follow.[154]

To each among you, We have prescribed a law and a clear way.[155]

If any fail to judge by what Allah hath revealed, they are wrong-doers. [156]

viii.              God-fearing

As for those who fear their Lord unseen for them is Forgiveness and a great Reward.[157]

For, believers are those who, when Allah is mentioned, feel a tremor in their hearts.[158]

ix              A flexible “Ummah” (Believers) – One who walks the middle path neither extreme nor wayward. At the same time, he is fair, warm and hospitable.

Allah commands justice, the doing of good, and liberty to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition.[159]

(They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong.[160]

Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth, best who have strayed from His Path, and who receive guidance.[161]

30.              You are now accepted by God and become one of His Elect.

He will cause them to enter gardens beneath which rivers flow, abiding therein. Allah is well-pleased with them and they are well-pleased with Him these are Allah’s party: now surely the party of Allah are the successful ones.[162]

With regard to the elect of God, Prophet Muhammad [pbuh] had narrated to the effect:

Musa asked, “Oh God, who are the esteem dwellers of paradise.” God replied, “Those who I have elected who for them I created with ‘My Hand’ grandeur which none have seen nor hear not even visualised.[163]

In relation to this Jesus had said to the effect:

Faith is a seal whereby God sealed his elect; which seal he gave to his messenger (Muhammad).[164]

God shall give unto His messenger (Muhammad) a book, in which are written all the names of the elect of God. [165]

God shall (instruct to) open the book in the hand of his messenger, and his messenger reading therein shall call all the angels and prophets and all the elect, and on the forehead of each one shall be written the mark of the messenger of God. An in the book shall be written the glory of paradise. [166]

In this connection, Syeikh Abdul Qadir Al Jilani had said to the effect:

In short, (mentally) you annihilate your existence and acknowledge the Existence of God. Hence you are called “Abdal” (meaning “Change”). You opine that it is a sin to substitute your desires with that of God’s.[167]

In reality, peace and happiness depend on being in communion with God (Most Loving and Affectionate), surrender wholeheartedly to Him and accepting Him without much ado. [168]

Continue reading »

(petikan daripada ‘Manusia Tenggelam Dalam Lautan Nafsu’)

Siapa Sebenar Seterumu?

kau bergerak ke mana
melekat syaitan di antara dua rusukmu
engkau tidur dia jaga
engkau jaga dia terus jaga
itulah seteru utamamu

untuk melepaskan dirimu
dari syaitan yang serakah
kau bawalah jiwamu lepas-bebas
macam unggas yang tak mudah diperdaya
dan kau lihat terus cahaya itu
dengan keredahan-Nya tentu

sesudah itu datanglah isteri dan anakmu
menjadi seteru kedua
dibawanya fitnah menjadi teman-setia
jika kau mudah terpedaya-sayang
dan jiwamu cepat menjadi cair
lalu sumbu lilin pun membakar jiwamu
menjadi hanguslah ingatanmu kepada-Nya

jika jiwamu rapuh pulas
fitnah campur nafsumu bersubhat menyeret jiwa
jauh ke jalan gelap tak bercahaya
pasanglah jiwamu dengan mata-hati bernyala
Dia akan melindungi jiwa yang mendekati-Nya
dan nafsu akan terpinggir-cair berlalu
jika tidak isteri-anakmu berdiri tegak
di atas runtuhan jiwamu

kemudian muncullah harta-tahtamu
berdiri megah bagai seteru ketiga
dibawanya kamu manusia mengambara ke mana
ke negeri sombong-besar diri
sehingga buta jiwamu melihat cahaya kebenaran
nafsu ria’mu menjadi pakaian harian
mereka yang menentang dipatah-patah
tapi di atas ada cahaya memancar-mancar
yang akan memusnahkan!

Woodlands Avenue One

28 November 2002

Untuk mendapat keredhaanNya kita juga mestilah meredhaiNya. Allah swt ada berfirman yang bermaksud:

Allah redha akan mereka dan mereka pula redha akan Dia, serta Dia menyediakan untuk mereka Syurga-syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya; itulah kemenangan yang besar. [1]

Allah redha akan mereka dan merekapun redha (serta bersyukur) akan nikmat pemberianNya. Balasan yang demikian itu untuk orang-orang yang takut (melanggar perintah) Tuhannya. [2]

Untuk meredhaiNya, keyakinan kita kepada Allah swt, Tuhan yang kita tidak dapat melihat dengan kedua mata kita ini, mestilah sampai ke taraf haqqul yakin.

Dia tidak dapat dilihat dan diliputi oleh penglihatan mata, sedang Dia dapat melihat segala penglihatan dan Dialah Yang Maha Halus, lagi Maha Mendalam pengetahuanNya. Sesungguhnya telah datang kepada kamu keterangan-keterangan dari Tuhan kamu; oleh itu sesiapa melihat  maka faedahnya terpulang kepada dirinya sendiri dan sesiapa buta maka bahayanya tertimpalah ke atas dirinya sendiri dan tiadalah aku berkewajipan menjaga dan mengawasi kamu.[3]

Keyakinan bertaraf haqqul yakin kerana:

1.              Kita tidak “buta” lagi, mata hati kita sudah dapat melihat hakikat kesemua ciptaan adalah DzatNya yang sangat  sedkit.

Demi sesungguhnya! Engkau di dunia dahulu berada dalam keadaan lalai tentang (perkara hari) ini, maka kami hapuskan kelalaian yang menyelubungimu itu, lalu pandanganmu pada hari ini menjadi tajam [4]

Demi sesungguhnya! Kamu (wahai orang-orang yang derhaka) akan melihatnya dengan penglihatan yang yakin.[5]

2.              Kita sudah mengenaliNya justeru itu, kita tidak boleh melakukan syirik secara kasar dan secara halus kerana ini akan menghapuskan segala amalan baik kita serta kita tidak akan mendapat keampunanNya.

Sesungguhnya Akulah Allah; tiada Tuhan melainkan Aku; oleh itu, sembahlah akan Daku dan dirikanlah sembahyang untuk mengingati Daku.[6]

Oleh itu jika kamu tumpukan hati kepada yang lain dari Allah maka kamu telah syirik. Oleh itu jangan sekutukan Allah itu secara kasar dan secara halus.[7]

Berjaga-jagalah jangan mensyirikkan Allah secara halus. [8]

Dan sesungguhnya telah diwahyukan kepadamu (wahai Muhammad) dan kepada Nabi-nabi yang terdahulu daripadamu: Demi sesungguhnya! jika engkau (dan pengikut-pengikutmu) mempersekutukan (sesuatu yang lain dengan Allah) tentulah akan gugur amalmu dan engkau akan tetap menjadi dari orang-orang yang rugi. [9]

Kalau mereka sekutukan (Allah dengan sesuatu yang lain) nescaya gugurlah dari mereka, apa yang mereka telah lakukan (dari amal-amal yang baik). [10]

3.               Tiada yang setanding dengan Allah swt. Semasa kewafatan Rasulullah (saw), ramai tidak dapat menerima lalu Sayidina Abu Bakar (ra) berkata:

Sesiapa yang menyembah Muhammad, Muhammad sudah wafat tetapi siapa yang menyambah Allah swt Dia kekal abadi.[11]

Kenyataan Sayidina Abu Bakar (ra) dibantu oleh firman Allah swt  yang bermaksud:

Dan Muhammad itu tidak lain hanyalah seorang Rasul yang sudahpun didahului oleh beberapa orang Rasul (yang telah mati atau terbunuh). Jika demikian, kalau dia pula mati atau terbunuh, (patutkah) kamu berbalik (berpaling tadah menjadi kafir)? [12]

4.              Kita sudah mengetahui bahawa hakikat segala ciptaan termasuk ruang dan masa adalah DzatNya.

(Allah) adalah Yang Zahir dan Yang Batin.[13]

5.              Kalau DzatNya adalah Yang Zahir dan Yang Batin justeru itu hanya ada satu Pelaku iaitu DzatNya sendiri.

Orang yang mengenal dirinya dan mengenal Tuhannya,  niscaya  sudah pasti ia mengenal bahawaia taida mempunyai wujud bagi dirinya.[14]

Sesungguhnya Aku telah menciptakanmu dahulu, sedang engkau pada masa itu belum ada sebarang apapun..[15]

Tiap-tiap sesuatu akan binasa melainkan Zat Allah. [16]

Allah Yang menjadi tumpuan sekalian makhluk untuk memohon sebarang hajat. [17]

6.              Kita rasa kehampiranNya.

Dia tetap bersama-sama kamu di mana sahaja kamu berada.[18]

Kami lebih dekat kepadanya daripada urat lehernya. [19]

Sesungguhnya Tuhanku sentiasa dekat, lagi sentiasa memperkenankan permohonan hambaNya. [20]

7.              Keprihatinan kepada kehampiranNya kadangkali membuat kita rasa gentar serta menangis justeru itu kita sedar berapa kerdilnya diri dan dunia kita ini.

Engkau melihat mata mereka mencucurkan air mata disebabkan kebenaran yang mereka sudah ketahui, seraya mereka berkata: Wahai Tuhan kami, kami beriman, oleh itu catatkanlah kami bersama-sama orang-orang yang menjadi saksi [21]

Dan  tiga orang yang ditangguhkan (penerimaan taubat mereka) hingga apabila bumi yang luas ini (terasa) sempit kepada mereka dan hati mereka pula menjadi sempit, serta mereka yakin bahawa tidak ada tempat untuk mereka lari dari  Allah melainkan kepadaNya.[22]

Sesungguhnya orang-orang yang takut Tuhannya yang tidak Nampak oleh mereka. [23]

Hati mereka gementar kerana mereka yakin akan kembali kepada Tuhan mereka.[24]

Sesungguhnya orang-orang yang beriman itu ialah mereka yang apabila disebut nama Allah gementarlah hati mereka; dan apabila dibacakan kepada mereka ayat-ayatNya, menjadikan mereka bertambah iman dan kepada Tuhan mereka jualah mereka berserah. [25]

8.              Kepada Allah swt  sahajalah kesemua ciptaanNya bergantung dan Dialah Maha Esa serta Kekal Abadi berbanding dengan ciptaanNya yang tidak kekal.

Allah adalah Tuhan yang bergantung kepadaNya segala sesuatu. [26]

Maka hendaklah engkau menyembah Allah semata-mata dan hendaklah engkau menjadi dari orang-orang yang bersyukur.[27]

Dan Dialah Allah tiada Tuhan melainkan Dia. Segala puji tertentu bagiNya, di dunia dan di akhirat.[28]

9.              UntukNya-lah segala Kepujian, Penghormatan, Kepercayaan dan Penyerahan.

Dan tiadalah yang mengambil pelajaran dan peringatan melainkan orang-orang yang berakal. (Mereka berkata), “Wahai Tuhan kami! Janganlah Engkau memesongkan hati kami sesudah Engkau beri petunjuk kepada kami dan kurniakanlah kepada kami limpah rahmat dari sisiMu; sesungguhnya Engkau jualah Tuhan Yang melimpah-limpah pemberianNya.[29]

Kepada Tuhan mereka jualah mereka berserah.[30]

Dan Allah mengemukakan satu misal perbandingan  kepada orang-orang mukmin iaitu: Perihal isteri Firaun, ketika dia berkata: Wahai Tuhanku! Binalah untukku sebuah rumah di sisiMu dalam Syurga dan selamatkanlah daku dari Firaun dan perbuatannya, serta selamatkanlah daku dari kaum yang zalim;[31]

Maka apabila dia melahirkannya, berkatalah ia: Wahai Tuhanku! Sesungguhnya aku telah melahirkan seorang anak perempuan dan Allah memang mengetahui akan apa yang dilahirkannya itu dan memanglah tidak sama anak lelaki dengan anak perempuan dan bahawasanya aku telah menamakannya Mariam dan aku melindungi dia dengan peliharaanMu, demikian juga zuriat keturunannya, dari godaan syaitan yang kena rejam. [32]

Dan Kami kuatkan hati mereka, semasa mereka bangun  lalu berkata: Tuhan kami ialah Tuhan yang mencipta dan mentadbirkan langit dan bumi; kami tidak sekali-kali akan menyembah Tuhan yang lain dari padanya; jika kami menyembah yang lainnya bermakna kami memperkatakan dan mengakui sesuatu yang jauh dari kebenaran. [33]

Maka dia (Mariam yang dinazarkan oleh ibunya) diterima oleh Tuhannya dengan penerimaan yang baik dan dibesarkannya dengan didikan yang baik, serta diserahkannya untuk dipelihara oleh Nabi Zakaria. Tiap-tiap kali Nabi Zakaria masuk untuk menemui Mariam di Mihrab, dia dapati rezeki (buah-buahanan yang luar biasa) di sisinya. Nabi Zakaria bertanya: Wahai Mariam dari mana engkau dapati (buah-buahan) ini? Mariam menjawab; Ialah dari Allah, sesungguhnya Allah memberikan rezeki kepada sesiapa yang dikehendakiNya dengan tidak dikira. [34]

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23.              The longer you are in this indescribable solace of retreat, your mind will be illuminated with Divine Light which shine will dazzle your inner eyes.

Their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection, surely Thou hast power over all things. [101]

On the Day you shall see the believing men and the believing women their light running forward before them and by their right hands.[102]

In this connection, Syeikh Abdul Qadir Al Jilani had said to the effect:

The more entrenched the retreat, the more shinning will be the Divine Light engulfing the mind. [103]

Your mental eyes will be able to see the Divine Light in your mind and this will be accompanied by increase in your faith and belief. That moment onward you are able to see the Divine Light exuding from your mind. [104]

24.              Once the evil thoughts are blocked and we are in the gathering of the Lord, then good thoughts started to swarm in.

These are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him. [105]

According to Syeikh Abdul Qadir Al Jilani, not only evil thoughts but also all thoughts connected to any persons including your own self must also be avoided.

The sign that you are disassociated with mankind is when you have absolved any kind of relationship with them and free your mind from them. [106]

Do not be dependence on yourself in anything with regard to your needs. Surrender everything to your Lord.[107]

Dependence on your own self and others would surely keep you away from Divine Acceptance.[108]

You are to be alike that of a container with holes as such no water can be retained. You should be like the empty container. Your mind must be empty so that it can be occupied by (the remembrance) of God. Nothing occupies it but (the remembrance) of God. [109]

Once the mind is consistently occupied with remembrance of God, he forgets all other existence. [110]

Once (the remembrance of) Allah resided in your mind, you truly become God’s servant and not servant to man or to their opinions or commands or to any others except God. [111]

25.              Then thoughts which will upgrade us spiritually and made us more knowledgeable start to flower in our mind.

Then He inspired it to understand what is right and wrong for it. [112]

He grants wisdom, to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind. [113]

Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do.[114]

In this connection, Abu Yazid Al Bistami stated that he received his instruction from The Living whereas others from the dead. [115] To this end, Ibnu Arabi wrote to Fakrul Radzi that a person is not knowledgeable until he starts to receive the knowledge direct from the Lord. [116] Whereas Syeikh Abdul Qadir Al Jilani had said to the effect:

Allah will guide and enhance him with knowledge. [117]

The door of knowledge will be open to you and you will be endowed with the light of knowledge with which you are able to understand the Divine Secrets as well as increase in your spiritual experiences. [118]

26.              Ultimately our mind becomes an outlet for Divine inspirations (from the Divine Plan).

It is not fitting for a man that Allah should speak to him except by inspiration[119]

We could see this occurred to our Holy Prophet Muhammad [pbuh].

It is not ye who slew them; it was Allah: when thou threwest (a handful of dust) it was not thy act, but Allah’s[120]

To this end, let us see what Syeikh Abdul Qadir Al Jilani had to say:

Once you cut off (mentally) your ties with worldly thoughts then Divine works become apparent through you. [121]

You become an infant in your mother’s fold or a corpse having its last ritual bath or a soccer ball at the feet of a soccer player always changing position. You are powerless. In such a position you would surrender (mentally) to your Lord and He would promptly took over and hence all conducts are but His. [122]

Divine works will ooze out of you and during the process you will remain passive, experience serenity, your countenance will glow with Divine Light and your faith is strengthened. [123]

In short, you became instrument of God, Most Exalted. [124]  

27.              Our life is no longer ours but is at the bidding of our Lord to do as He deems fit.

I did not do it of my own accord. This is the significance of that with which you could not have patience. [125]

Go both to Pharaoh, surely he has become inordinate. Then speak to him a gentle word haply he may mind or fear. Both said: O our Lord! Surely we fear that he may hasten to do evil to us or that he may become inordinate. He said: Fear not, surely I am with you both: I do hear and see.[126]

O thou wrapped up (in a mantle)! Arise and deliver thy warning![127]

In this connection, Syeikh Abdul Qadir Al Jilani had said to the effect:

Your mind is devoid of all worldly desires and it become alike that of a broken jar containing no water. [128]

You will find that you are empty (mentally) and you will find God in it. [129]

28.              Once we have reached this far, the only thing left is to enhance our acts of worshipping Him.

After they have acquired the Knowledge of God, they will then seriously clean up and improve their acts of worship.[130]

And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). [131]

29.              We are also to upgrade our acts of worship by performing a lot of supererogatory acts of worship in addition to our obligatory ones. We are to be steadfast in our performing them and at the same time improving our own self in line with His commands.

i.       Prayers:

O thou folded in garments! Stand (to pray) by night, but not all night?Half of it? or a little less Or a little more.[132]

And pray in the small watches of the morning: an additional prayer for thee: soon will thy Lord raise thee to a station of Praise and Glory![133]

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)?[134]

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Tears

These Words are but Tears
Tears in melancholy
Tears in solitude
Tears in sufferance

Subtle Tears
Dripping in the Heart
Heart bled
Ruptured beyond words.

A walking Form
Eyes hollow
Heart ceases
Yet Tears dripping

Dripping Tears
Led to rest
Kept in a box
Buried !

Worm in the cocoon

Could not see
But there are the eyes?
Yet could not see
Did not want to see!

Could not understand
But there is the mind?
Yet could not understand
Did not want to understand!

Too painful to see
Too horrific to understand
Eyes shut!
Mind shuts!

Worm in a cocoon
Fear to venture out
Eyes refuse to see
Mind refuses to understand.

Eyes & Heart

Cruelty!
Massacre!
Eyes, blind?
Heart, demise?

Poverty!
Famine!
Eyes, blind?
Heart, demise?

Innocence!
Exploitation!
Eyes, blind?
Heart, demise?

Eyes, blind?
Heart, demise?
Dig them out!
You don’t need them anymore!

Laughter

Hahaha!… Laughter
Empty Laughter
Having no meaning
Just an echo.

Laughter of the dying
Looking at Death
Laughter of the Poor,
Not a single hope left

Still Laughter?
No feeling?
Not seeing?
Hollow within?

Not to bother
Empty Heart!
Sightless Eyes!
Zombies walking!

On Bended Knees

Where do I begin to tell her?
How much I love her
How much I care and miss her
Not a moment passes but I yearn for her.

After so much hurt I had done
After all the pains I had inflicted
All the senseless words and conducts
Bend in hurting her more and more

Now she is gone
God really loves her
Now my senses came back to me
My humane feelings are here now with me

Oh God, on bended knees beside her grave
I pray to Thee, please tell me,
How can I tell her I am so remorseful!
How can I tell her I love her so!

God please helps me (sobs)!!!

Cleopatra mummified!

Because she is soft and gentle
You hurt her more and more
Because she is sweet and loving
You seem did not care and bother.

Is she invisible to you?
Being invisible no feeling too?
Because she did not cry
You hurt her more and more?

But did you see her heart
Ruptured beyond repair,
Did you sees that eyes
Melancholy beyond describe.

What you see now
Just a Zombie
Lost all interest in life
Cleopatra mummified!

No thanks to you!!!

Parting Legacy

This heart is petrified
This mind incapacitated
These eyes are horrified
This feeling inside is numbed

What had happened to mankind?
Is there no such thing as love anymore?
Is there no more decency?
Neither politeness nor courtesy?

No respect for life and property!
No respect for the disabled and the olds!
No respect for the weak and human rights!
Governance is more for self interests.

Where are we going?
What are we doing?
Is this our parting legacy?
For the next generation to be?

This Patient is seriously ill

This Patient is seriously ill!
Sick without medicine
Body wrecked with bullet holes
Weak without sustenance.

This Patient is seriously ill!
Ill from drug taking
Ill from filthy environment
Ill from sly trading.

This Patient is seriously ill!
Coming from broken homes
Coming from sinister background
Coming from State Governments

This Patient is seriously ill!
What is his name?
His name is, “W O R L D”
Is there a Doctor available???