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Mengenal Kota Suci Mekkah – Mekkah bisa dikatakan kota yang pertama kali ada di muka bumi, karena di kota Mekkahlah manusia pertama Nabi Adam telah diturunkan dan hidup bersama Siti Hawa. Dari kedua pasangan inilah terlahirlah keturunan anak manusia berkembang, lalu menyebar ke seluruh penjuru dunia. Ketika Nabi Adam tinggal disini, beliau meminta kepada Allah SWT agar diselamatkan dari segala godaan iblis yang telah mencelakakannya. Kemudia Allah SWT mengabulkan doa tersebut dan menurunkan para malaikat ke bumi, mengelilingi tempat Nabi Adam untuk menjaganya agar iblis tidak bisa mencapainya, yang kemudian tempat dimana para malaikat berjaga itu menjadi batas Tanah Haram.

 

Mekkah di tahun 8 H (623 M) masih ditempati atau dikunjungi oleh non muslim. Akantetapi orang-orang kafir banyak melakukan kemunafikan, maka di tahun 9 H berdasarkan firman Allah SWT telah melarang mereka untuk masuk ke Mekkah, “Hai orang-orang yg beriman sesungguhnya orang-orang Musyrik itu najis, maka janganlah mereka mendekati Masjidil Haram sesudah tahun ini!” (QS. At-Taubah: 28)

 

Kota Mekkah ini akan terus berkembang, namun tidak demikian Tanah Haram atau Tanah Suci Mekkah tidak akan berkembang, karena batas tersebut sudah ditentukan yaitu 7 km ke sebelah utara Masjidil Haram, 13 km ke arah selatan Masjidil Haram dan 25 km ke arah barat Masjidil Haram. Disinilah kota Suci Mekkah berada, Ka’bah yang menjadi pusat kiblat seluruh umat Islam di dunia dan disinilah Allah SWT menurunkan Nabi Adam dan mempertemukannya dengan Hawa. Kota Mekkah yang suci juga terjaga oleh para malaikatnya Allah SWT.

 

[caption id="attachment_8030" align="aligncenter" width="980"] Mengenal Kota Suci Mekkah[/caption]

 

Melihat Keindahan Kota Mekkah bersama Rabbani Tour di Paket UMROH HEBAT [Hemat dan BersahaBAT] + CAIRO MESIR hanya 23 JUTA.

 

Mengenal Kota Suci Mekkah – Mekkah juga memiliki nama lainnya, diantaranya:

 

Ummul Qura (Pusat Kota). Allah SWT berfirman: “Demikianlah Kami wahyukan kepadamu al-Quran dlm Bahasa Arab, supaya kamu memberi peringatan kpd Ummul Qura (penduduk Mekkah) & penduduk (negeri-negeri) sekelilingnya.” (QS. Asy Syura:7). Mekkah disebut Ummul Qura dikarenakan Mekkah merupakan kota yg paling padat kegiatannya.

Al-Baladul Amin (Kota yg Aman). Allah SWT berfirman: “demi al-Balad al-Amin ini (kota Mekkah)” (QS. At-Tin:3)

Ma’ad (tempat kembali). Allah SWT berfirman: “sesungguhnya, Dzat yg mewajibkan atasmu (melaksanakan hukum-hukum) al-Qur’an, benar-benar akan mengembalikan kamu ke tempat kembali.” (QS. Al-Qashash:85). Ahli tafsir mengatakan bahwasannya yg dimaksud dengan “tempat kembali” adalah kota Mekkah (tafsir al-Jalalain, QS. Al-Qashash:85)

Al-Baitul Haram. Allah SWT berfirman: “ketika Kami memberikan tempat kpd Ibrahim di tempat Baitullah (dengan mengatakan) ‘janganlah kamu memperserikatkan sesuatupun dgn Aku dan sucikanlah rumah-Ku ini bagi orang-orang yg tawaf.” (QS.al-Haj:26). Mufasir menjelaskan bahwasannya Baitullah adalah Mekkah.

 

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Mengenal Kota Suci Mekkah – Secara Geografis

 

Kota Mekkah terletak sekitar 600 km dari selatannya kota Madinah dan 200 km dari timur lautnya kota Jedah. Kota Mekkah ini merupakan lembah sempit yg dikelilingi dengan gunung-gunung. Dengan ka’bah yg menjadi pusatnya. Terdapat dua gunung yg mengelilingi Mekkah yaitu Gunung Abu Qubais dan Gunung Qa’Qa’an.

 

[caption id="attachment_8031" align="aligncenter" width="585"] Mengenal Kota Suci Mekkah[/caption]

 

Mengenal Kota Suci Mekkah – Keutamaan Kota

 

Terdapat beberapa keutamaan kota Mekkah yang dijelaskan dalam beberapa hadits, diantaranya:

 

Allah SWT telah memilihnya untuk tempat didirikannya Ka’bah

 

Allah SWT berfirman, yang artinya: “sesungguhnya, rumah yg pertama kali dibangun untuk (tempat beribadah) manusia ialah Baitullah di Bakkah (Mekah) . . .” (QS. Ali Imran: 96)

 

Mekkah merupakan negeri yg terbaik juga dicintai Allah SWT

 

Nabi Muhammad SAW telah bersabda sembari menghadapkan wajahnya ke kota Mekkah ketika beliau hendak pergi berhijrah ke Madinah. “Demi Allah, sesungguhnya engkau adlh negeri yg paling baik di sisi Allah & negeri yg paling dicintai Allah. Andaikan bukan karena penduduknya yg mengusirku, aku tak akan berpindah (HR. Daruquthni)

 

Allah SWT melindungi kota Mekkah dari serangan luar

 

Nabi Muhammad SAW bersabda, “Sesungguhnya, Allah melindungi Mekah dari serangan gajah, serta Dia telah jadikan Rasul-Nya & orang mukmin menguasainya …” (HR. Al-Bukhari)

 

Dajal tidak bisa masuk Mekah.

 

Nabi Muhammad SAW bersabda, “Tidak ada satupun negeri melainkan akan diinjak Dajal, kecuali kota Mekah dan kota Madinah. Tidak satupun lorong menuju kota tersebut, kecuali disana sudah terdapat para malaikat yg berbaris, menjaga kota tersebut.” (HR. Al-Bukhari)

 

Tanah Haram.

 

Nabi Muhammad SAW bersabda, “… Tdk boleh memburu hewan liarnya, tdk boleh mematahkan rantingnya, tdk halal mengambil barang hilang, kecuali bagi orang yg hendak mengumumkannya …” (HR. Al-Bukhari)

 

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[caption id="attachment_8032" align="aligncenter" width="640"] Mengenal Kota Suci Mekkah[/caption]

 

Mengenal Kota Suci Mekkah – Secara Fikih

 

Ada Beberapa hukum fikih yang berkaitan dengan kota Mekah:

 

Dibolehkan memasuki kota Mekah dlm keadaan tidak berihram, selama tidak berniat untuk melaksanakan ibadah haji atau umrah. Dasarnya: Nabi Muhammad SAW ketika Fathu Mekah, beliau memasuki kota Mekkah dengan tanpa memakai pakaian ihram.

  

Bagi orang yang akan berhaji, wajib berihram ketika akan memasuki batas tanah haram (Mekkah).

  

Dibolehkan melakukan perjalanan jauh yg menghabiskan banyak biaya untuk berkunjung ke Masjidil Haram. Nabi Muhammad SAW bersabda, “Tdk boleh mengadakan perjalanan jauh dlm rangka mengunjungi tempat ibadah selain menuju 3 masjid: Masjidil Haram, Masjid Nabawi & Masjidil Aqsa.” (HR. Al-Bukhari & Abu Daud)

  

Melakukan perbuatan maksiat di tanah haram, dosanya akan dilipatkan menjadi lebih besar daripada maksiat yg dilakukan di luar tanah haram. Allah SWT berfirman, yg artinya, “Barang siapa yg ingin melakukan penyimpangan karena kezaliman maka Kami akan siksa dia dgn siksaan yg menyakitkan.” (QS. Al-Haj:25)

  

Pahala salat yang dilaksanakan di Masjidil Haram sama dengan 100.000 kali salat di tempat selain Masjidil Haram. Nabi Muhammad SAW bersabda, “Salat di Masjid Nabawi lebih utama daripada 1000X salat di selain Masjid Nabawi, kecuali Masjidil Haram. Sementara, salat di Masjidil Haram lebih utama dibandingkan 100.000X salat di selain Masjidil Haram.” (HR. Ahmad & Ibnu Majah; dinilai sahih oleh Al-Albani)

  

Dibolehkan untuk melaksanakan salat & tawaf di Masjidil Haram kapanpun, meskipun bertepatan dgn waktu terlarang untuk salat. Nabi Muhammad SAW bersabda, “Janganlah kalian melarang seorangpun untuk melakukan tawaf & salat di Baitullah, kapan saja, baik di waktu siang maupun malam.” (HR. An-Nasa’i, At-Turmudzi & Ibnu Majah)

  

Tidak boleh memburu binatang yg hidup di Mekkah. Barangsiapa yg memburu binatang maka wajib bagi dia untuk membayar denda gantinya. Allah SWT berfirman, yg artinya, “Wahai orang-orang yg beriman, janganlah km membunuh binatang buruan, ketika km sedang berihram. Barang siapa di antara km membunuhnya dgn sengaja, maka dendanya ialah mengganti dgn binatang ternak yg seimbang dgn buruan yg dibunuhnya.” (QS. Al-Maidah:95)

 

Demikian paparan mengenai Mengenal Kota Suci Mekkah semoga bermanfaat. Rabbani Tour – Sahabat Anda Menuju Baitullah.

Bismillah

 

Larangan Tajassus, Mencari-Cari Kesalahan Orang Lain

 

Alhamdulillah segala puji hanya milik Allah Ta’ala, salawat dan salam semoga tercurahkan kepada Nabi Muhammad shallallahu ‘alaihi wasallam dan pengikutnya yang teguh menjalankan sunah-sunahnya.

 

Islam merupakan agama yang sempurna dan sangat menghormati hak dalam bersaudara antara sesama manusia. Karena itu, Islam sangat menjamin hak-hak setiap individu maupun masyarakat dan melarang perbuatan yang menyerempet kepada hak-hak pribadi maupun aib dari setiap manusia. Salah satu perbuatan atau sikap yang buruk adalah tajassus. Apa itu tajassus? Tahukah kalian apa itu tajassus? Mari kita simak sedikit demi sedikit.

Pengertian Tajassus

 

Tajassus kalau dalam istilah kita dinamakan dengan memata-matai (spionase) atau mengorek-orek berita. Sehingga dalam lingkungan pesantren kata itu sering kali digunakan dan menyebutnya sebagai ‘jaasuus’ atau mata-mata.

 

Namun dalam kamus literatur bahasa Arab, misalnya kamus Lisan al-‘Arab karangan Imam Ibnu Manzhur, tajassus berarti “bahatsa ‘anhu wa fahasha” yaitu mencari berita atau menyelidikinya.[1]

 

Sementara dalam kamus karangan orang Indonesia, misalnya dalam kamus Al-Bishri, tajassus berasal dari kata “jassa-yajussu-jassan” kemudian berimbuhan huruf ta di awal kalimat dan di-tasydid huruf sin-nya maka menjadi kata “tajassasa-yatajassasu-tajassusan” yang berarti menyelidiki atau memata-matai.[2]

 

Dari pengertian tersebut, maka bisa kita tarik kesimpulan bahwa tajassus adalah mencari-cari kesalahan orang lain dengan menyelidikinya atau memata-matai. Dan sikap tajassus ini termasuk sikap yang dilarang dalam Alquran maupun hadis.

Larangan Bersikap Tajassus

Larangan dari Alquran

 

Allah Ta’ala berfirman,

 

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا

 

“Hai orang-orang yang beriman, jauhilah kebanyakan berprasangka, karena sesungguhnya sebagian tindakan berprasangka adalah dosa dan janganlah kamu mencari-cari kesalahan orang lain” (Al-Hujurat : 12)

 

Dalam ayat tersebut, Allah Ta’ala melarang kita untuk mencari-cari kesalahan orang lain. Entah itu dengan kita menyelidikinya secara langsung atau dengan bertanya kepada temannya. Tajassus biasanya merupakan kelanjutan dari prasangka buruk sebagaimana yang Allah Ta’ala larang dalam beberapa kalimat sebelum pelarangan sikap tajassus.

Larangan dari hadis

 

Rasulullah shallallahu ‘alaihi wasallam bersabda,

  

إِيَّا كُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيْثِ وَلاَ تَحَسَّسُوا وَلاَ تَجَسَّسُوا وَلاَ تَحَاسَدُوا وَلاَتَدَابَرُوا وَلاَتَبَاغَضُوا وَكُوْنُواعِبَادَاللَّهِ إحْوَانًا

 

“Berhati-hatilah kalian dari tindakan berprasangka buruk, karena prasangka buruk adalah sedusta-dusta ucapan. Janganlah kalian saling mencari berita kejelekan orang lain, saling memata-matai, saling mendengki, saling membelakangi, dan saling membenci. Jadilah kalian hamba-hamba Allah yang bersaudara.”[3]

Perkataan Ulama Salaf tentang Tajassus

 

Amirul Mukminin Umar bin Khaththab radhiyallahu ‘anhu berkata,

 

(( ولا تظنَّنَّ بكلمة خرجت من أخيك المؤمن إلاَّ خيراً، وأنت تجد لها في الخير مَحملاً ))

 

“Janganlah engkau berprasangka terhadap perkataan yang keluar dari saudaramu yang mukmin kecuali dengan persangkaan yang baik. Dan hendaknya engkau selalu membawa perkataannya itu kepada prasangka-prasangka yang baik.”[4]

 

Syekh Abu Bakar bin Jabir al-Jazairi rahimahullah berkata ketika menafsirkan ayat ke 12 dari surat Al-Hujurat, “haram mencari kesalahan dan menyelidiki aib-aib kaum muslimin dan menyebarkannya serta menelitinya”[5].

 

Syekh As-Sa’di rahimahullah berkata, “janganlah kalian meneliti aurat (aib) kaum muslimin dan janganlah kalian menyelidikinya.”[6]

 

Murid dari Syaikh as-Sa’di yaitu Syaikh Muhammad bin Shalih al-Utsaimin rahimahullah juga berkata, “tajassus yaitu mencari aib-aib orang lain atau menyelidiki kejelekan saudaranya”[7].

 

Dr. Abdullah bin Muhammad bin Abdurrahman bin Ishaq Alu Syaikh juga menuturkan ketika menafsirkan ayat di atas sebagai berikut, “maksudnya adalah atas sebagian kalian. Kata ‘tajassus’ lebih sering digunakan untuk suatu kejahatan. Sedangkan kata ‘tahassus’ seringkali digunakan untuk hal yang baik. Sebagaimana yang difirmankan Allah Ta’ala, yang menceritakan tentang nabi Ya’qub ‘alaihissalam, di mana Dia berfirman dalam surat Yusuf ayat 87.

 

يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ

 

(Ya’qub berkata) “Wahai anak-anakku, pergilah kalian, carilah berita tentang Yusuf dan saudaranya…” (QS. Yusuf: 87)

 

Namun terkadang kedua kata tersebut digunakan untuk menunjukkan hal yang buruk, sebagaimana ditegaskan dalam hadis sahih di atas.”[8]

 

Imam Abu Hatim al-Busti rahimahullah berkata, “tajassus adalah cabang dari kemunafikan, sebagaimana sebaliknya prasangka yang baik merupakan cabang dari keimanan. Orang yang berakal akan berprasangka baik kepada saudaranya, dan tidak mau membuatnya sedih dan berduka. Sedangkan orang yang bodoh akan selalu berprasangka buruk kepada saudaranya dan tidak segan-segan berbuat jahat dan membuatnya menderita.”[9]

Nasihat Bagi Yang Suka Mencari Kesalahan Orang Lain

 

Cukuplah buat kita sebuah untaian perkataan seorang imam yaitu Imam Abu Hatim bin Hibban Al-Busthi berkata dalam sebuah kitabnya yang dikutip oleh Syekh Abdul Muhsin bin Hamd al-‘Abbad al-Badr dalam tulisannya sebagai berikut, ”Orang yang berakal wajib mencari keselamatan untuk dirinya dengan meninggalkan perbuatan tajassus dan senantiasa sibuk memikirkan kejelekan dirinya sendiri. Sesungguhnya orang yang sibuk memikirkan kejelekan dirinya sendiri dan melupakan kejelekan orang lain, maka hatinya akan tenteram dan tidak akan merasa capai. Setiap kali dia melihat kejelekan yang ada pada dirinya, maka dia akan merasa hina tatkala melihat kejelekan yang serupa ada pada saudaranya. Sementara orang yang senantiasa sibuk memperhatikan kejelekan orang lain dan melupakan kejelekannya sendiri, maka hatinya akan buta, badannya akan merasa letih, dan akan sulit baginya meninggalkan kejelekan dirinya.”[10]

 

Semoga kita senantiasa dimudahkan oleh Allah dalam berakhlak karimah dan menjauhi sifat-sifat buruk dan sikap yang merugikan diri kita sendiri. Amiin.

Catatan Kaki

 

[1] Lisan al-‘Arab, jilid 3 halaman 147

 

[2] Kamus al-Bishri, halaman 74

 

[3] Diriwayatkan oleh Al-Bukhari hadis no. 6064 dan Muslim hadis no. 2563

 

[4] Rifqan Ahlu as-Sunnah bi Ahli as-Sunnah, halaman 10

 

[5] Aisar at-Tafaasir li Kalam al-‘Aliy al-Kabir, halaman 128

 

[6] Taisir al-Karim ar-Rahman fi tafsir al-Kalam al-Mannan, halaman 801

 

[7] Tafsiir al-Quran al-Karim: al-Hujurat ila al-Hadid, halaman 51

 

[8] Lubab at-Tafsir min Ibn Katsir, halaman 731

 

[9] Raudhah al-Uqala’, halaman 131

 

[10] Raudhah al-‘Uqala wa Nuzhah al-Fudhala’

Daftar Pustaka:

 

Al-Abbad, Abdulmuhsin bin Hamd. Rifqan Ahlu as-Sunnah bi Ahli as-Sunnah.

Al-Jazairi, Abu Bakar Jabir. Aisar at-Tafaasir li Kalam al-‘Aliy al-Kabir. Maktabah al-Ulum wal al-Hikam: Madinah Munawwarrah. Jilid ke-5.

As-Sa’di. Taisir al-Karim ar-Rahman fi tafsir al-Kalam al-Mannan. Muassasah ar-Risalah.

Al-Busthim Muhammad bin Hibban. Raudhah al-‘Uqala wa Nuzhah al-Fudhala’. Dar al-Ilmiyyah: Beirut.

Dr. Abdullah bin Muhammad bin Abdurrahman bin Ishaq Alu Syaikh. Lubab at-Tafsir min Ibn Katsir. Muassasah Dar al-Hilal: Kairo. Pustaka Imam Syafi’i: Jakarta.

Al-Utsaimin, Muhammad bin Shalih. Tafsiir al-Quran al-Karim: al-Hujurat ila al-Hadid. Dar ats-Tsurayya li an-Nashr: Saudi Arabia. Cetakan ke-1.

 

—

 

Penulis: Afwan Awwab

 

Muraja’ah: Ust. Suhuf Subhan, M.Pd.I

 

Artikel Muslim.Or.Id

 

Khianatnya mata adalah mencuri pandang ke arah apa-apa yang tidak halal dipandang. Mujahid t berkata menafsirkan ayat ini: “Pandangan mata kepada apa yang Allah I larang.” (Ma’alimut Tanzil/ Tafsir Al-Baghawi, 4/83) Rasulullah shallallahu 'alaihi wasallam telah bersabda: “Sesungguhnya Allah menetapkan atas anak Adam bagiannya dari zina, dia akan mendapatkannya, tidak mustahil. Maka zinanya mata dengan memandang (yang haram) dan zinanya lisan dengan berbicara, sementara jiwa itu berangan-angan dan berkeinginan. Sedangkan kemaluan yang membenarkan semua itu atau mendustakannya.” (HR. Bukhari dan Muslim dari Abu Hurairah radhiyallahu 'anhu) Berkata Muslim ibnul Walid Al-Anshari: "Aku peroleh untuk hatiku satu pandangan yang menyenangkan mataku Namun ternyata pandangan itu menjadi kesengsaraan dan bencana bagiku Tidaklah berlalu padaku sesuatu yang lebih berbahaya daripada hawa nafsu Maha Suci lagi Maha Tinggi Dzat yang telah menciptakan hawa nafsu" (Adhwa`ul Bayan, Al-Imam Asy-Syinqithi, 6/191) Seorang penyair berkata: Setiap kejadian berawal dari pandangan dan api yang besar itu berasal dari percikan api yang dianggap kecil Berapa banyak pandangan mata itu mencapai ke hati pemiliknya seperti menancapnya anak panah di antara busur dan tali busurnya Selama seorang hamba membolak-balikkan pandangannya menatap manusia, dia berdiri di atas bahaya (Pandangan adalah) kesenangan yang membinasakannya, hunjaman yang memudharatkan. Maka tidak ada ucapan selamat datang terhadap kesenangan yang justru mendatangkan bahaya. (Ad-Da`u wad Dawa`, hal. 234) Sumber: asysyariah.com ditulis oleh: Al-Ustadzah Ummu Ishaq Zulfa Husein Al-Atsariyyah hafizhahallah Nasehat untuk diri Semoga Allah beri hidayah bagi kita semua. via Instagram ift.tt/1WgRzvD

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I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Beneficent, the Merciful.

Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.

  

TASAWWUF

"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)

 

SUFISM, AN ESSENTIAL PART OF ISLAM

Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.

 

BIOGRAPHY

Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.

 

Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)

 

THE PURIFICATION OF THE SOUL

The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.

 

SHARIAH & SUFISM

Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.

 

ISLAM, AS A COMPLETE CODE OF LIFE

Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.

 

WHAT’S SUFISM

Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).

 

ZIKR-E QALBI

However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’

 

PAS ANFAS

Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.

 

SPIRITUAL BAI’AT (OATH OF ALLEGIANCE

It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).

 

SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)

The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.

 

THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH

1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).

 

THE SPIRIT OR RUH

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

 

LATAIF

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

 

FIVE EXALTED MESSENGERS OF GOD

There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

 

SULOOK

Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

  

ZIKR

Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.

 

KHALIFA MAJAZEEN

Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)

 

The approved names at that time included:

1. Mr. Muhammad Akram Awan Sahib,

2. Mr. Sayed Bunyad Hussain Shah Sahib,

3. Mr. Major Ahsan Baig Sahib,

4. Mr. Col. Matloob Hussain Sahib,

5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,

6. Mr. Molvi Abdul Haq Sahib,

7. Mr. Hafiz Abdul Razzaq Sahib,

8. Mr. Hafiz Ghulam Qadri Sahib,

9. Mr. Khan Muhammad Irani Sahib,

10. Mr. Maolana Abdul Ghafoor Sahib,

11. Mr. Syed Muhammad Hassan Sahib of Zohb.

 

These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

Dinar emas merupakan mata wang logam yang berbentuk kepingan syiling emas. Ia juga dikenali sebagai mata wamg syariah umat Islam kerana ditempa oleh Sayidina Umar al-Khattab. Dinar emas diperbuat daripada emas tulen 22 karat atau emas jenis 917 dengan berat 4.25 gram bagi setiap keping dinar. Harga dinar ditentukan mengikut harga pasaran emas semasa. Satu harga dinar emas harganya lebih kurang RM433.90 (Harga pada 14 Ogos 2008).

Pada bulan Mei 1997, rantau Asia telah dilanda krisis kewangan yang amat teruk. Mata wang diserang melalui pasaran saham dan perdagangan mata wang antarabangsa. George Soros, seorang spekulator mata wang antarabangsa bersama spekulator-spekulator dari dalam dan luar negara telah memperniaga dan memanipulasi Ringgit Malaysia sehinggakan berlaku susut nilai sebanyak 65% dan pada waktu yang sama Rupiah Indonesia telah susut nilai sebanyak 620% (hampir 10 kali ganda susut nilai Ringgit Malaysia!).

 

Krisis ini bermula dengan serangan spekulatif ke atas Bath Thailand, diikuti oleh mata wang Peso Filipina, Dolar Singapura dan Brunei, Rupiah Indonesia dan tidak ketinggalan Ringgit Malaysia. Kesan serangan ini menyebabkan negara-negara di ASEAN mengalami susut nilai mata wang dan kerugian ekonomi yang teruk. Thailand misalnya, mengalami kerugian sebanyak USD20 bilion, Peso Filipina USD2 bilion, manakala Malaysia kerugian sebanyak RM9 bilion. Krisis ini berlaku kerana mainan spekulator semata-mata di mana wang negara tertentu boleh dijual beli dengan sewenang-wenangnya tanpa sekatan.

 

Tragedi ini membuka mata umat Islam untuk menilai semula sistem ekonomi dan kewangan yang sedia ada. Usaha “mengislamkan” sistem ekonomi dan kewangan Barat nampaknya masih belum memadai. adakah sistem ekonomi dan kewangan Barat ini masih belum dikurniakan hidayah? Pertubuhan bank-bank Islam dan pengenalan sistem Perbankan Tanpa Faedah (SPTF) masih mendedahkan sistem ekonomi dan kewangan Islam terhadap spekulasi dan manipulasi Barat.

 

Hari ini umat Islam mula mengakui keburukan sistem mata wang yang bersandarkan kepada Dolar Amerika Syarikat. Masing-masing dapat merasakan bagaimana umat Islam diperkotak-katikkan seperti kotak dengan sewenang-wenangnya. Kelebihan dinar emas dan dalil-dalil syarak telah membuktikan bahawa hanya sistem ini sahaja yang mampu mengembalikan kesucian ekonomi dunia daripada pelbagai masalah, mehnah dan tribulasi.

 

Merujuk kepada penggunaan mata wang dinar, Al-quran telah menyebut persoalan ini dalam beberapa surah. Ayat-ayat Quran ini secara jelas menunjukkan kedudukan wang dalam kehidupan manusia.

 

Dan di antara Ahli Kitab, ada orang yang jika kamu amanahkan dia menyimpan sejumlah harta sekalipun, ia akan mengembalikan (dengan sempurna) kepadamu. Dan ada pula di antara mereka yang jika kamu amanahkan menyimpan sedinar pun , ia akan mengembalikannya kepadamu kecuali jika kamu selalu menagihkannya. (Ali-Imran: 75)

Begitu juga dengan mata wang dirham, Allah telah berfirman:

 

Dan (setelah berlaku perundingan) mereka menjualnya dengan harga yang murah, iaitu beberapa dirham sahaja bilangannya. Dan mereka adalah orang-orang yang tidak menghargainya. (Yusuf: 20)

 

lagi firman Allah:

 

wahai orang-orang yang beriman! Taatilah Allah dan taatilah Rasul dan pemerintah-pemerintah daripada golongan kamu… (An-Nisa’: 59)

Suhayl bin Abdullah al-Tusytari ada menyatakan dalam tafsir al-Qurtubi tentang maksud ayat di atas:

 

“Mentaati sultan (pemerintah) dengan tujuh perkara: Penempaan dinar dan dirham, menetapkan berat dan ukuran, keputusan mahkamah, haji, jumu’ah, hari raya (puasa dan korban) dan jihad.

 

Rasulullah bersabda:

 

Diriwayatkan daripada Ibn Umar r.a, Rasulullah s.a.w telah bersabda, ”Sesuatu sukatan itu menurut sukatan penduduk Makkah dan timbangan pula mengikut penduduk Madinah”.

 

Dengan meneliti kembali berat timbangan wang dalam Islam, maka nampak jelas bahawa: 1 uqiyyah menurut ukuran syarak adalah sama dengan 40 dirham. Sedangkan 1 dirham bersamaan dengan 20 qirath dan setiap 10 dirham bersamaan 7 mithqal. Kesemua nilai tersebut telah ditetapkan oleh timbangan-timbangan penduduk Madinah.

 

1 Uqiyyah = 40 Dirham

 

1 Dirham = 20 Qirath

 

10 Dirham = 7 Mithqal

     

Kaedah piawaan mata wang ini telah menjadi satu sistem di Madinah dan digunakan dalam urusan harian sama ada dalam sektor awam mahupun swasta. Sistem yang mempunyai standard tertentu ini memudahkan aktiviti kehidupan manusia.

 

Disebabkan timbul banyak masalah apabila menggunakan sistem mata wang Barat, wujudnya gesaan dan cadangan untuk mengembalikan semula dinar emas. Pada awal tahun 2001, bekas Perdana Menteri Malaysia, Tun Dr. Mahathir Mohamad telah membuat saranan untuk merealisasikan penggunaan dinar emas di Malaysia. Oleh itu, wujudnya pelbagai usaha daripada badan-badan kerajaan dan bukan kerajaan seperti :

 

1. Institut Kefahaman Islam Malaysia (IKIM).

 

2. Dewan Perniagaan Islam Malaysia (DPIM).

 

3. Kolej University Islam Malaysia (KUIM).

 

4. Universiti Islam Antarabangsa Malaysia (UIAM).

 

5. The Royal MIny Of Malaysia (Royal Mint).

 

6. Islamic Mint Sdn. Bhd.

 

7. Ramcell Sdn. Bhd.

 

Badan-badan di atas telah mengadakan seminar-seminar, diskusi, pameran dan sebagainya.

 

Sememangnya kembali kepada dinar emas bukan mustahil jika seluruh umat Islam bersatu-padu dalam merealisasikannya. Kelemahan umat Islam hari ini telah membenarkan kuasa yahudi menguasai dunia dan sekali gus menutup jalan kepada wang emas untuk terus berkembang.

     

Sumber: Dinar Emas. Realiti semasa penggunaannya di Malaysia, Salmy Edawati Yaacob dan AB. Mumin AB. Ghani

A Muslim teacher explains religious topics to a diverse group of students at a mosque. Layers include variation of the Imam/teacher with or without a beard. Each element is on its own layer for easy manipulation. File includes clipping masks in layers that extend beyond the cropped area. Remove masks by opening groups within the individual layers. For sale at Stockfuel!

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Some people maintain that although the Prophet Jesus (pbuh) was not

martyred by the unbelievers of his time, he still died, and that Allah

first caused the Prophet Jesus (pbuh) to pass on and then raised him

into His Presence. This claim is incompatible with the Qur’an and the

belief of ahl al-Sunnah.

They use the term “I will take you back” from verse 55 of Surah Al

‘Imran as evidence, at least in their own eyes, to support this claim.

The verse reads:

[Allah said:] "Jesus, I will take you back [mutawaffeeka] and raise

you up [wa raafi`uka] to Me and purify you of those who are

unbelievers. And I will place the people who follow you above those

who are unbelievers until the Dayof Resurrection..." (SurahAl

'Imran:55)

The words "... I will take you back... " means that the Prophet Jesus

(pbuh)was put in a state resembling sleep and raised into the Presence

of Allah. The Prophet Jesus (pbuh) did not die, but merely departed

thisdimension by Allah’s choosing.

The word translated intoEnglish as " to die" is the Arabic verb

tawaffaa derived from the root waffaa . This verb does not imply

death, but rather taking the soul, orsurrender. Allah also reveals in

the Qur'an that taking a person's soul does not always imply death.

For instance, Allah uses tawaffaa in another verse to refer not to a

person's death, but to taking his or her soul while asleep:

Allah takes the souls [of people] at death [yatawaffaa] , and those

who do not die [lam tamut] during their sleep. Those on whom He has

passed the decreeof death [al-mawt] , 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. (Surat az-Zumar:42)

The word here translated as "taking back" is the same as thatused in

Surah Al 'Imran:55: yatawaffaa . Since a person does not actually die

during the night, the word yatawaffaa here refers not to death, but to

taking the soul at night. If tawaffaa were being used in the sense of

death, then that would mean that all people would be biologically dead

during sleep . Thus, the Prophet Jesus (pbuh)would have died every

night of his life. Such an assertion is both irrational and illogical.

Another instance in which sleep is regarded as a kind of death, but

which does not refer to biological death, is the following hadith:

"'All praise is for Allah, Who has made us alive after He made us die

[sleep] (Al-hamdu li Allah illadhi ahyana ba'da maa amatana; wa ilayhi

al-nushoo)' Our Prophet (may Allah bless him and grant him peace)

often said this after he woke up." No doubt, he used these wise words

not to refer to biological death when one is asleep, but rather to a

sleeping person's soul being"taken."

STATEMENTS ON THE SUBJECT BY AHL AL-SUNNAH SCHOLARS

Great ahl al-Sunnah commentators on the Qur’an are also agreed when

interpreting the word tawaffaa that the Prophet Jesus (pbuh) didnot

die, but was raised into the Presence of Allah and will return to

Earth before the Day of Judgment. These Islamic scholars include:

Ibn Kathir, the famous Islamic scholar and commentator, used this

hadith, along with manyother proofs in his commentary on Surah Al

'Imran, to explain that tawaffaa refers to sleep :

Ibn Abi Hatim says that:"My father told us … from Hassan that the

meaning of the verse 'I will take you back...' is this: Here it means

that 'Ishall kill you with the death of sleep; in other words, I shall

cause you to sleep.' So Allah raised the Prophet Jesus (pbuh)to the

heavens while he was asleep … As an incontrovertible truth, Allah

caused the ProphetJesus (pbuh) to die the death of sleep and then

raised him to the sky, rescuing him from some of the Jews, who were

inflicting suffering upon him at the time. ( Ibn Kathir, Tafsir

al-Qur'an al-'Azim , 1:573-76.)

Imam Muhammad Zahid al-Kawthari , another Islamic scholar who examined

the meaning of tawaffaa , stated that it did not mean death, and drew

attention to the use of mawt in Surat az-Zumar:42:

Had the Prophet Jesus (pbuh) died [which is not the case], then the

word mawt revealed in the verse: "Allah takes the souls [of people] at

death" (Surat az-Zumar:42), would not have been revealed… This is

because if, as has been claimed, Allah had referred to normal death[in

the biological sense], then this would have been clearly stated.

SinceAllah refers to the fact that the Jews did not kill the Prophet

Jesus (pbuh), but that he was taken and raised to the sky, then one

must think of a meaning beyond that of ordinary death… (Imam Muhammad

Zahidal-Kawthari, Nazra 'Abirafi Maza'im Man Yankur Nuzul 'Isa 'alyhi

al-Salam aabla al-Akhira (A Cursory Look at the Claims of Those Who

Deny Jesus' Descent before the Next Life) (Egypt: 1980), 34-37.)

Sheikh al-Islam Mustafa Sabri, a contemporary ofal-Kawthari, cites

this verse as evidence and offers the following interpretation: "If we

were to take the word tawaffaa as meaning 'killing,' then souls would

also have to die .” (Sheikh al-Islam Mustafa Sabri, Mawqif al-'Aql

(Beirut: 1992), 4:177-79)

In his commentary on the Qur'an, the Islamic scholar Mawlana Sayyid

Abul A'la Mawdudi makesthe following statement about mutawaffeeka ,

which appears in Surah Al 'Imran:55 (the same word is also used in

Surat al-Ma'ida:117):

The word mutawaffeeka , in the Arabic text comesfrom the word tawaffaa

,meaning "to take the surrender of" and "take the soul," although here

it is used in a figurative sense. Here, it means"relieving from duty.”

(Mawlana Sayyid Abul A'la al-Mawdudi, Tafhim al-Qur'an , 1:230-31)

Abu Mansur Muhammad al-Maturidi , regarded as one of the first

Qur'anic commentators, also stated that the verse does not refer to

the Prophet Jesus (pbuh) dying in the familiar biological sense:

The thing being referredto in the verse is not passing on in the sense

of death , but in the sense of the body being taken from this world .

( Abu Mansur Muhammad al-Maturidi, Kitab Tawilatal-Qur'an (Beirut),

67)

The famous commentator and scholar al-Tabari stated that mutawaffeeka

is used in the sense of"removing from Earth" and interpreted the verse

in the following terms:

In my opinion, the soundest thing is to takethis word in the sense

of"to take into one's possession," "draw [away] from Earth." In that

case, the meaning of the verse is: "I shall take you from Earth and

into the heavens." The rest of the verse emphasizes the [believers']

victory over unbelievers in the End Times, which confirms the above

idea. ( Tafsir al-Tabari, 3:290-91. )

Further on in his commentary, al-Tabari included other interpretations

of mutawaffeeka . Islamic scholars are in general agreement that its

correct interpretation is"a kind of sleep." According to Imam

Hasanal-Basri, the Egyptian scholar Muhammad Khalil Herras stated that

the verse means: "I shall put you to sleep and raise you to My

Presence as you sleep ." In his commentary, al-Suyuti said, based on

reliable hadith, that the Prophet Jesus (pbuh) did not die, and then

continued:

In that case, the Prophet Jesus (pbuh) was raised to the skies and

will return before the Day of Judgment . (Jalal al-Din al-Suyuti, Durr

al-Manthur , 2:225-27.)

Mehmed Vehbi, a commentator who lived during the final years of the

Ottoman Empire , interpreted the verse in the following manner:

O Jesus, I shall put you tosleep and raise you to the skies, the place

of plenty and My sanctity. I shall rescue you from theJews' wickedness

and cleanse you of the unbelievers' impure actions, rescuing you from

their wickedness by drawing you up awayfrom them . (Mehmed Vehbi

Hadimli, Hulasatu'l Beyan-i fi Tefsiri'l Kuran (Tafsir al-Qur'an)

(Istanbul: 1979), 2:613. [emphasis added by the author])

The great Islamic scholarImam Ibn Taymiyya stated that Surah Al

'Imran:55 indicates that the Prophet Jesus (pbuh)did not die, but most

likely experienced a kindof "sleep death." He thenwrote:

This verse is proof that the death of the ProphetJesus (pbuh) is not

beingreferred to … The word al-tawaffi [the infinitive form of the

word mutawafeeka used] in the verse requires the death of the soul

without that of the body, or of both, but with the existence of

another piece of evidence explaining the circumstances in this sense.

The meaning may be the death of sleep (as in Surat al-An'am:60). The

words at the end of the verse, to the effect that: "I shall separate

you purified from the unbelievers," are also along these lines. Had

the Prophet Jesus' (pbuh) body been separated from his soul, then his

body would be in the ground, as with the other prophets. (Imam Ibn

Taymiyya, Majmu' Fatawa (The Collected Fatwas), trans. by Abdurrahman

ibn Muhammad ibn Qasim al-Asimi an-Najdi, (Riyadh: 1991), 4:322-23.

[emphasis added by the author])

In his commentary, Hamdi Yazir of Elmali stated that the verse in

question means :

... In my view, a summaryof this interpretation and belief is as

follows: The soul of the Prophet Jesus (pbuh), described as a "word

from Allah" and reinforced with the"Purest Spirit", has not yet been

taken. His soul has not come to the hour of death . "The Word" has not

yet returned to Allah. He still has work to do in this world. (Elmali

Hamdi Yazir, Hak Din Kuran Dili (The True Religion, the Language of

the Qur'an),2:1112-13.)

সূরা নং ৩৬

Yâ­Sîn.

Introduction to this Surat.

In the Name of Allâh, the Most Beneficent, the Most Merciful.

1.

Yâ-Sîn.

[These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings.]

 

2.

By the Qur'ân, full of wisdom (i.e. full of laws, evidences, and proofs),

3.

Truly, you (O Muhammad SAW) are one of the Messengers,

4.

On a Straight Path (i.e. on Allâh's religion of Islâmic Monotheism).

5.

(This is) a Revelation sent down by the All­Mighty, the Most Merciful,

6.

In order that you may warn a people whose forefathers were not warned, so they are heedless.

7.

Indeed the Word (of punishment) has proved true against most of them, so they will not believe.

8.

Verily! We have put on their necks iron collars reaching to chins, so that their heads are forced up.

9.

And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.

10.

It is the same to them whether you warn them or you warn them not, they will not believe.

11.

You can only warn him who follows the Reminder (the Qur'ân), and fears the Most Beneficent (Allâh) unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward (i.e. Paradise).

12.

Verily, We give life to the dead, and We record that which they send before (them), and their traces [their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihâd (holy fighting in Allâh's Cause) and all other good and evil they did, and that which they leave behind], and all things We have recorded with numbers (as a record) in a Clear Book.

13.

And put forward to them a similitude; the (story of the) dwellers of the town, [It is said that the town was Antioch (Antakiya)], when there came Messengers to them.

14.

When We sent to them two Messengers, they belied them both, so We reinforced them with a third, and they said: "Verily! We have been sent to you as Messengers."

15.

They (people of the town) said: "You are only human beings like ourselves, and the Most Beneficent (Allâh) has revealed nothing, you are only telling lies."

16.

The Messengers said: "Our Lord knows that we have been sent as Messengers to you,

17.

"And our duty is only to convey plainly (the Message)."

18.

They (people) said: "For us, we see an evil omen from you, if you cease not, we will surely stone you, and a painful torment will touch you from us."

19.

They (Messengers) said: "Your evil omens be with you! (Do you call it "evil omen") because you are admonished? Nay, but you are a people Musrifûn (transgressing all bounds by committing all kinds of great sins, and by disobeying Allâh).

20.

And there came running from the farthest part of the town, a man, saying: "O my people! Obey the Messengers;

21.

"Obey those who ask no wages of you (for themselves), and who are rightly guided.

22.

"And why should I not worship Him (Allâh Alone) Who has created me and to Whom you shall be returned.

23.

"Shall I take besides Him âliha (gods), if the Most Beneficent (Allâh) intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me?

24.

"Then verily, I should be in plain error.

25.

Verily! I have believed in your Lord, so listen to me!"

26.

It was said (to him when the disbelievers killed him): "Enter Paradise." He said: "Would that my people knew![]

27.

"That my Lord (Allâh) has forgiven me, and made me of the honoured ones!"

28.

And We sent not against his people after him a host from heaven, nor do We send (such a thing).

29.

It was but one Saihah (shout, etc.) and lo! They (all) were silent (dead-destroyed).

30.

Alas for mankind! There never came a Messenger to them but they used to mock at him.

31.

Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them.

32.

And surely, all, everyone of them will be brought before Us.

33.

And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.

34.

And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein.

35.

So that they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?

36.

Glory be to Him, Who has created all the pairs of that which the earth produces, as well as of their own (human) kind (male and female), and of that which they know not.

37.

And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness.

38.

And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing.

39.

And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk.

40.

It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.

41.

And an Ayâh (sign) for them is that We bore their offspring in the laden ship [of Nûh (Noah)].

42.

And We have created for them of the like thereunto, so on them they ride.

43.

And if We will, We shall drown them, and there will be no shout (or helper) for them (to hear their cry for help) nor will they be saved.

44.

Unless it be a mercy from Us, and as an enjoyment for a while.

45.

And when it is said to them: "Beware of that which is before you (worldly torments), and that which is behind you (torments in the Hereafter), in order that you may receive Mercy (i.e. if you believe in Allâh's Religion ­ Islâmic Monotheism, and avoid polytheism, and obey Allâh with righteous deeds).

46.

And never came an Ayâh from among the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord to them, but they did turn away from it.

47.

And when it is said to them: "Spend of that with which Allâh has provided you," those who disbelieve say to those who believe: "Shall we feed those whom, if Allâh willed, He (Himself) would have fed? You are only in a plain error."

48.

And they say: "When will this promise (i.e. Resurrection) be fulfilled, if you are truthful?"

49.

They await only but a single Saihah (shout, etc.), which will seize them while they are disputing!

50.

Then they will not be able to make bequest, nor they will return to their family.

51.

And the Trumpet will be blown (i.e. the second blowing) and behold! From the graves they will come out quickly to their Lord.

52.

They will say: "Woe to us! Who has raised us up from our place of sleep." (It will be said to them): "This is what the Most Beneficent (Allâh) had promised, and the Messengers spoke truth!"

53.

It will be but a single Saihah (shout, etc.), so behold! They will all be brought up before Us!

54.

This Day (Day of Resurrection), none will be wronged in anything, nor will you be requited anything except that which you used to do.

55.

Verily, the dwellers of the Paradise, that Day, will be busy in joyful things.

56.

They and their wives will be in pleasant shade, reclining on thrones.

57.

They will have therein fruits (of all kinds) and all that they ask for.

58.

(It will be said to them): Salâmun (peace be on you), a Word from the Lord (Allâh), Most Merciful.

59.

(It will be said): "And O you Al-Mujrimûn (criminals, polytheists, sinners, disbelievers in the Islâmic Monotheism, wicked evil ones, etc.)! Get you apart this Day (from the believers).

60.

Did I not ordain for you, O Children of Adam, that you should not worship Shaitân (Satan). Verily, he is a plain enemy to you.

61.

And that you should worship Me [Alone Islâmic Monotheism, and set up not rivals, associate-gods with Me]. That is a Straight Path[].

62.

And indeed he (Satan) did lead astray a great multitude of you. Did you not, then, understand?

63.

This is Hell which you were promised!

64.

Burn therein this Day, for that you used to disbelieve.[]

65.

This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn. (It is said that one's left thigh will be the first to bear the witness). [Tafsir At-Tabarî, Vol. 22, Page 24]

66.

And if it had been Our Will, We would surely have wiped out (blinded) their eyes, so that they would struggle for the Path, how then would they see?

67.

And if it had been Our Will, We could have transformed them (into animals or lifeless objects) in their places. Then they should have been unable to go forward (move about) nor they could have turned back. [As it happened with the Jews see Verse 7:166 The Qur'ân].[]

68.

And he whom We grant long life, We reverse him in creation (weakness after strength). Will they not then understand?

69.

And We have not taught him (Muhammad SAW) poetry, nor is it meet for him. This is only a Reminder and a plain Qur'ân.

70.

That he or it (Muhammad SAW or the Qur'ân) may give warning to him who is living (a healthy minded the believer), and that Word (charge) may be justified against the disbelievers (dead, as they reject the warnings).

71.

Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners.

72.

And We have subdued them unto them so that some of them they have for riding and some they eat.

73.

And they have (other) benefits from them (besides), and they get (milk) to drink, will they not then be grateful?

74.

And they have taken besides Allâh âliha (gods), hoping that they might be helped (by those so called gods).

75.

They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning).

76.

So let not their speech, then, grieve you (O Muhammad SAW). Verily, We know what they conceal and what they reveal.

77.

Does not man see that We have created him from Nutfah (mixed male and female discharge semen drops). Yet behold! He (stands forth) as an open opponent.

78.

And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones when they have rotted away and became dust?"

79.

Say: (O Muhammad SAW) "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!"

80.

He, Who produces for you fire out of the green tree, when behold! You kindle therewith.

81.

Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator.

82.

Verily, His Command, when He intends a thing, is only that He says to it, "Be!" and it is!

83.

So Glorified is He and Exalted above all that they associate with Him, and in Whose Hands is the dominion of all things, and to Him you shall be returned.

----------------------------

170310

Dalam surah Thaahaa ada menyatakan kisah Nabi Musa dan kaumnya yang disesatkan oleh seorang lelaki misteri bernama Samiri semasa Nabi Musa pergi bermunajat kepada Allah swt di Gunung Sinai. Samiri digambarkan dalam al-Quran sebagai lelaki yang bertanggungjawab mengukir patung sapi emas untuk menjadi bahan sembahan kaum Bani Israil. Patung sapi betina yang diukir oleh Samiri memiliki ‘kuasa’ ajaib sehingga mampu mengeluarkan kata-kata dan suara. Akibat tertarik dengan patung tersebut, hampir seluruh kaum bani Israil lupa terhadap pesanan Nabi Musa untuk kekal menyembah Allah yang Esa.

  

Kesesatan kaum Bani Israil bagaimanapun tidak mampu ditangani oleh adik kandung Nabi Musa iaitu Nabi Harun. Diriwayatkan, sebelum Nabi Musa pergi ke Bukit Sina untuk bermunajat kepada Allah swt, Nabi Harun telah diamanahkan oleh Nabi Musa untuk membimbing kaumnya. Namun kedegilan kaum yang paling banyak diceritakan dalam al-Quran ini tidak mampu dinasihati oleh Nabi Allah Harun. Bahkan, Harun as diherdik dan dicerca oleh kaumnya sendiri. Bergitulah hebatnya tipu helah Samiri yang mampu memperok-perandakan keimanan kaum Bani Israil. Maka, siapakah Samiri ini?

 

Ayat al-Quran yang menyatakan Samiri

 

Dalam surah Thaahaa, ada merakamkan dialog dengan nada agak keras daripada Nabi Musa as terhadap lelaki kufur bernama Samiri. Digambarkan, Samiri adalah lelaki yang cukup berani dan pandai berkata-kata sehingga dialog antara mereka berdua tidak menampakkan sebarang kekakuan Samiri. Samiri melontarkan kata-katanya dengan cukup yakin dan obsesi terhadap ilmunya.

 

95. Berkata Musa: “Apakah yang mendorongmu (berbuat demikian) hai Samiri?”

 

96. Samiri menjawab: “Aku mengetahui sesuatu yang mereka tidak mengetahuinya, maka aku ambil segenggam dari jejak rasullalu aku melemparkannya, dan demikianlah nafsuku membujukku.”

 

97. Berkata Musa: “Pergilah kamu, maka sesungguhnya bagimu di dalam kehidupan di dunia ini (hanya dapat) mengatakan: “Janganlah menyentuh (aku)”. Dan sesungguhnya bagimu hukuman (di akhirat) yang kamu sekali-kali tidak dapat menghindarinya, dan lihatlah tuhanmu itu yang kamu tetap menyembahnya. Sesungguhnya kami akan membakarnya, kemudian kami sungguh-sungguh akan menghamburkannya ke dalam laut (berupa abu yang berserakan).

 

Surah Thaahaa ayat 95-97

   

Penjelasan Surah Thaahaa ayat 95-97

 

Ancaman Musa as

 

Dalam ayat 95, Nabi Musa telah bertanya kepada Samiri dengan nada yang keras dan bersifat mengancam.

 

Kemudian, pada ayat 96, ahli tafsir muktabar seperti Ibnu Kathir(1301-1373) dan Ath-Tabari (838–923) berpendapat bahawa Samiri telah mendedahkan rahsia ilmu sihirnya. Pada ayat ‘Aku mengetahui sesuatu yang mereka tidak mengetahuinya’ , Ibnu Kathir dalam tafsir ulungnya telah memberi penjelasan bahawa Samiri telah melihat Jibrail as datang dengan kuda tunggangannya, Haizum untuk membinasakan Firaun sedangkan kaum Bani Israil tidak melihatnya.

 

Besar kemungkinan ia terjadi semasa Nabi Musa dan Bani Israil melarikan diri secara besar-besaran daripada bumi Mesir. Akibat kekalutan tersebut, kaum Bani Israil yang beribu-ribu orang tidak menyedari kehadiran Jibrail yang menyerupai manusia.

   

Terbina patung sapi betina daripada jejak kuda Jibrail as

 

Pada ayat “aku ambil segenggam dari jejak rasullalu aku melemparkannya”, Ibnu Kathir memberi penjelasan yang antara lain membawa maksud bahawa jejak rasul tersebut adalah jejak kuda tunggangan Jibrail as. Ia diterima secara umum oleh ahli-ahli tafsir lain selepas Ibnu Kathir.

 

Manakala, apa dimaksudkan dengan “segengam dari jejak rasul” itu adalah Samiri telah mengambil segenggam tanah yang dipijak oleh kuda Jibrail as. Menurut ulama tafsir terkemuka, Mujahid, segenggam tanah bererti sepenuh tapak tangan dan genggaman itu dengan menggunakan ujung jari-jarinya. Samiri kemudian menggunakan ilmu sihirnya untuk membentuk sapi emas yang mampu mengeluarkan suara.

 

Samiri dilaknat oleh Allah swt

 

Dalam ayat 97, ada ayat yang berbunyi, “Janganlah menyentuh (aku)”. Menurut Ibnu Kathir, Samiri telah diusir daripada khalayak ramai sehingga beliau tidak mampu menyentuh orang lain dan orang lain pula tidak mampu menyentuhnya kerana kuatir akan menimbulkan kemudratan kepada kedua-dua pihak.

 

Besar kemungkinan Samiri telah dilaknat Allah swt dengan Allah swt telah menurunkan penyakit memberhaya kepadanya seperti penyakit kusta atau wabak yang berjangkit. Menurut ulama tafsir lain seperti Ibnu Ishq dan Ath-Thabari, Samiri telah dihukum oleh Allah swt atas kekafirannya dengan seksaan di dunia dan di akhirat. Tambah mereka lagi, hukuman di akhirat pasti lebih dashyat dengan seksaan api neraka buat selama-lamanya.

 

Siapakah Samiri?

 

Penyusun kitab Siratu Rasulullah, Muhammad Ibnu Ishaq(704M-767M) meriwayatkan daripada Ibnu Abbas ra, beliau mengatakan, “ Samiri adalah seorang penduduk Bajarma dan dia berasal daripada kaum yang menyembah berhala. Dalam dirinya telah tertanam kecintaan kepada penyembahan terhadap patung dan berhala sapi. Samiri menampakkan dirinya adalah pengikut Musa as(Islam) di hadapan kaum Bani Israil namun hatinya bergelojak dengan kepercayaan nenek-moyangnya. Menurut Muhammad Ibnu Ishaq, Samiri adalah nama panggilan bagi seorang individu kufur bernama Musa bin Zhufar.”

 

Qatadah ibnu al-Nu’man, salah seorang sahabat besar Rasulullah saw daripada golongan Ansar telah berkata, “Samiri berasal daripada negeri Samir(Sumaria).”

 

Bagi ahli sejarah ketemporari, mereka berpendapat bahawa Samiri telah menyesatkan kaum Bani Israil dengan membina samaada patung Hathor atau Hapis. Kedua-dua patung tersebut adalah berhala sembahan masyarakat Mesir Purba.

 

Hathor adalah dewa perempuan yang menjadi sembahan turun temurun masyarakat Mesir Purba. Hathor digambarkan sebagai sapi betina dengan kepalanya dihiasi dengan cakera matahari.

 

Manakala Hapis adalah patung sembahan berupa lembu jantan yang menjadi alat sembahan masyarakat Mesir Purba di wilayah Memphis. Berhala Hapis telah pun disembah sejak Dinasti Kedua kerajaan Mesir Purba.

 

Samiri adalah Dajal?

 

Terdapat dakwaan mengatakan Samiri adalah dajjal yang datang untuk menyesatkan kaum Bani Israil. Pendapat ini pertama kali disuarakan oleh pengarang buku terkenal, Muhammad Isa Dawud. Identiti Samiri yang misteri dan dikatakan memiliki ilmu sihir yang tinggi membolehkan ia dikaitkan dengan al-Masih Dajjal. Sejauh mana kesahihan dakwaan tersebut tidak dapat dipastikan kerana samaada al-Quran atau hadis tidak terdapat satu pun yang mengatakan Samiri adalah Dajjal laknatullah.

 

Samiri versi kitab Taurat

  

Dalam kitab Taurat, Samiri yang dimaksudkan dalam al-Quran adalah nabi Harun sendiri. Dalam kitab tersebut, Bani Israil dikatakan meminta nabi Harun untuk ‘mencipta’ tuhan untuk mereka. Untuk memenuhi hasrat mereka, nabi Harun kemudian menyuruh bani Israil mengumpul subang emas untuk dileburkan menjadi sapi emas. Nabi Harun kemudian membina altar di hadapan sapi emas tersebut bagi tujuan penyembahan.

 

32:1 Ketika bangsa itu melihat, bahwa Musa mengundur-undurkan turun dari gunung itu, maka berkumpullah mereka mengerumuni Harun dan berkata kepadanya: “Mari, buatlah untuk kami allah, yang akan berjalan di depan kami sebab Musa ini, orang yang telah memimpin kami keluar dari tanah Mesir–kami tidak tahu apa yang telah terjadi dengan dia

 

Genesis 32:1

 

Sepertimana kisah Samiri dalam al-Quran, nabi Harun telah dikatakan menyesatkan kaumnya sendiri dengan mengadakan pesta besar-besaran dihadapan sapi emas ajaib tersebut. Versi kitab Taurat ditolak bulat-bulat ajaran Islam. Ajaran Islam menolak versi tersebut kerana ia terang-terang menidakkan martabat seorang Rasul Allah.

 

Extra

 

Sejak turun-temurun, orang Islam mempercayai bahawa sebuah formasi batuan seperti lembu di Mesir adalah patung yang diukir oleh Samiri. Benarkah ia adalah patung yang diukir oleh Samiri?

 

Dalam al-Quran, Allah swt telah jelas memberitahu dalam surah Thaahaa ayat 97 bahawa Nabi Musa as telah membakar patung tersebut menjadi keping-kepingan dan membuangnya ke dalam lautan.

 

97. Berkata Musa: “Pergilah kamu, maka sesungguhnya bagimu di dalam kehidupan di dunia ini (hanya dapat) mengatakan: “Janganlah menyentuh (aku)”. Dan sesungguhnya bagimu hukuman (di akhirat) yang kamu sekali-kali tidak dapat menghindarinya, dan lihatlah tuhanmu itu yang kamu tetap menyembahnya. Sesungguhnya kami akan membakarnya, kemudian kami sungguh-sungguh akan menghamburkannya ke dalam laut (berupa abu yang berserakan).

 

Maka, kepercayaan turun-temurun umat Islam terhadap formasi batuan tersebut sangat jelas menyalahi apa yang diperkatakan di dalam kitab suci al-Quran. Ternyata kepercayaan umat Islam secara keseluruhannya selama ini tidak berfakta dan hanya mendengar cerita lisan masyarakat setempat tanpa merujuk al-Quran. Waallahualam.

 

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Beneficent, the Merciful.

Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.

  

TASAWWUF

"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)

 

SUFISM, AN ESSENTIAL PART OF ISLAM

Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.

 

BIOGRAPHY

Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.

 

Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)

 

THE PURIFICATION OF THE SOUL

The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.

 

SHARIAH & SUFISM

Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.

 

ISLAM, AS A COMPLETE CODE OF LIFE

Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.

 

WHAT’S SUFISM

Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).

 

ZIKR-E QALBI

However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’

 

PAS ANFAS

Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.

 

SPIRITUAL BAI’AT (OATH OF ALLEGIANCE

It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).

 

SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)

The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.

 

THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH

1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).

 

THE SPIRIT OR RUH

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

 

LATAIF

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

 

FIVE EXALTED MESSENGERS OF GOD

There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

 

SULOOK

Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

  

ZIKR

Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.

 

KHALIFA MAJAZEEN

Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)

 

The approved names at that time included:

1. Mr. Muhammad Akram Awan Sahib,

2. Mr. Sayed Bunyad Hussain Shah Sahib,

3. Mr. Major Ahsan Baig Sahib,

4. Mr. Col. Matloob Hussain Sahib,

5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,

6. Mr. Molvi Abdul Haq Sahib,

7. Mr. Hafiz Abdul Razzaq Sahib,

8. Mr. Hafiz Ghulam Qadri Sahib,

9. Mr. Khan Muhammad Irani Sahib,

10. Mr. Maolana Abdul Ghafoor Sahib,

11. Mr. Syed Muhammad Hassan Sahib of Zohb.

 

These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

The text of folio b only shows parts of verses 36: 42-43. The Mughal style miniature and the improvised decorative panel which looks like a cross between a cartouche and a headpiece (sarlawḥ) are later additions to the leaf, and were painted over the Quran commentary. In other words, the fragment was enhanced for the trade by adding a miniature, probably in the 19th or 20th centuries. Posted with permission of the owner.

  

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Beneficent, the Merciful.

Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.

  

TASAWWUF

"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)

 

SUFISM, AN ESSENTIAL PART OF ISLAM

Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.

 

BIOGRAPHY

Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.

 

Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)

 

THE PURIFICATION OF THE SOUL

The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.

 

SHARIAH & SUFISM

Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.

 

ISLAM, AS A COMPLETE CODE OF LIFE

Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.

 

WHAT’S SUFISM

Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).

 

ZIKR-E QALBI

However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’

 

PAS ANFAS

Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.

 

SPIRITUAL BAI’AT (OATH OF ALLEGIANCE

It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).

 

SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)

The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.

 

THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH

1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).

 

THE SPIRIT OR RUH

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

 

LATAIF

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

 

FIVE EXALTED MESSENGERS OF GOD

There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

 

SULOOK

Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

  

ZIKR

Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.

 

KHALIFA MAJAZEEN

Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)

 

The approved names at that time included:

1. Mr. Muhammad Akram Awan Sahib,

2. Mr. Sayed Bunyad Hussain Shah Sahib,

3. Mr. Major Ahsan Baig Sahib,

4. Mr. Col. Matloob Hussain Sahib,

5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,

6. Mr. Molvi Abdul Haq Sahib,

7. Mr. Hafiz Abdul Razzaq Sahib,

8. Mr. Hafiz Ghulam Qadri Sahib,

9. Mr. Khan Muhammad Irani Sahib,

10. Mr. Maolana Abdul Ghafoor Sahib,

11. Mr. Syed Muhammad Hassan Sahib of Zohb.

 

These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

Ahmed ar-Rifa'i (1118–1182) was the founder of the Rifa'i Sufi order.

 

Contents [hide]

1 Early life

2 Silsila

3 Education

4 Tomb

5 External links

Early life[edit]

Shaikh Ahmed er-Rifai was born in Hasen Region of Wasit, Iraq on a Thursday. This day was in the first half of Recep of lunar months. When he was seven years old, his father Seyyid Sultan Ali died in Baghdad. After that his uncle Seyyid Mansur er-Rabbani el-Betaihi took under his protection and educated him.

 

Silsila[edit]

Ahmed er-Rifai's family comes from Husayn ibn Ali, the son of Ali, at the side of his mother. On the other hand, at the side of his father, his lineage which goes to prophet Muhammad is as follows:

 

master of the community, husband of Fatimah who is the base of all Imams, a relative of the prophet, Ali;

Imam of Muslims, the chief of the mumins (believers in Islam) who tried and liked with several troubles and calamities, the martyr of the Battle of Karbala, Hussein;

Imam Zayn al-Abidin;

Imam Muhammad al-Baqir;

Imam Ja'far al-Sadiq;

Imam Musa al-Kadhim;

Imam Ibrahim el-Mürteza;

es-Seyyid Musa;

es-Seyyid Ahmed;

es-Seyyid Hüseyin;

es-Seyyid el-Hasen;

es-Seyyid Muhammed eb-ul-Kaasim;

es-Seyyid el-Mehdi;

es-Seyyid eb-ul Mekarim el-Hasen;

es-Seyyid Ali;

es-Seyyid Ahmed;

es-Seyyid Hazim;

es-Seyyid Sabit;

es-Seyyid Yahya;

es-Seyyid Ebul-Hasen Aliyy-ür-Rifai;

es-Seyyid Ahmed er-Rifai.

Education[edit]

Part of a series on

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"Allah" in Arabic calligraphy

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He learnt Quran from Shaikh Abd üs-Semi el-Hurbuni in Hasen, his birthplace. He committed to memory the whole of the Quran when he was seven. During the same year after the death of his father, his uncle Mansur el-Betaihi transferred him and his family to Dikla region. His uncle send him to Ebul Fadl Ali el-Vasiti who was an expert in the canon law of Islam, a commentator on the Quran and a preacher.

 

On the other hand, when he was attending dhikr meetings of his uncle Shaikh Mansur er-Rabbani, he was also attending the courses of his other uncle Shaikh Ebubekir who was a major scientiic figure at the time. He memorized the book "Tenbih" concerning Fikh (Muslim canonical jurisprudence) of Imam Shafi which belongs to Imam Ebu Ishak Sirazi. He also wrote an explanation about such book (this explanation was lost during the Mongul invasions however).

 

He dedicated his entire time to learning such religious knowledge to such an extent that eventually even his teachers respected him.

 

When he was twenty, Ebu Fadl Ali who was the Sheikh of Wasit province and his teacher awarded him a "Sehadetname" (which represented writings of evidences including canonical law and order of dervish sciences), and a nickname that was the father of external and interior sciences, and also dressed him a his own dervish's cloak. His teachers and his Sheikhs agreed about the greatness of his rank and the superiority of his worth.

 

He stayed in Nehr-i Dikla for a short time and after that he came back to his father's public guest-house for travelers at Hasen during which time he became very famous. When he was twenty-eight, his uncle Shaikh Mansur bequeathed him to manage the dervish lodge and Caliphs after his death. He also commanded him to live in dervish lodge of Shaikh Yahya en-Neccari who was his grandfather from his mother side. It was during this time he began to preach in this dervish lodge. His uncle died in the year of the bequeathing. When he was thirty-five, the number of his murids was over seven hundred thousand.

 

He did not neglect teaching the Sunnah of Prophet Muhammad and the details of the Quran to the public as he always believed that the trade of a wise man was to show the way towards God and to direct hearts towards Him.

 

He give courses in hadith, canonical jurisprudence, religious precepts and commentary on the Quran (Tafsir) everyday except for Monday and Thursday. He sat in his pulpit afternoons on Monday and Thursday and preached to intellectuals and the public.

 

There is an information in the book which is called “Sevad ul-Ayneyn” of Imam Rafii. The writer says that:

 

"Shaikh Salih Yusuf Ebu Zekeriya el-Askalani, who was a great expert in the canon law of Islam, had told me that: I had gone to Ummi Abide to visit Shaikh Ahmed er-Rifai. More than one hundred thousand people crowded around the guesthouse, some people were managers, scientists, sheikhs and the other members of the public. He provided dinner to all of them and was very friendly to everyone. He started to preach in the afternoon of a Thursday. Preachers of Wasit province, a religious community from doctors of Muslim theology of Iraq and the important people of the province attended the preach meeting. One group of them asked for science of commentary on the Koran, the other group asked for subjects interested with record of sayings of the Prophet Muhammad, the other group asked for Muslim canonical jurisprudence, another group asked for the disagreement between the different religious opinion, and the other groups asked too many questions about different sections of science. He answered more than two hundred questions, and he experienced no anger during his answering of questions. I became embarrassed because of the insensitiveness of people asking questions, and I stood up and said them that; “Is this not enough for you? He will answer all questions about the written sciences, not facing any difficulty, with the permission of Allah.” Because of my words he smiled and said to me that; “Ebu Zekeriya allow them to ask before they lose me. Certainly the world is a house which will become absent. Allah changes whole situations every time.” The people cried because of his answer. The meeting was confused, worried sounds were heard. Forty thousands people became students of him with the spiritual effect of his talk."

 

Ahmad Rifai's talks, his moves, his behaviors and his every breath were for Allah. He had got always a smiling face and he was modest, good-tempered, enduring suffering, very patient. He didn’t become cross with anyone and didn’t want any help for his own personality. On the contrary, he loves for Allah, and anger for Allah. He doesn’t rebuke somebody who behave that he doesn’t like. He doesn’t see his family and himself superior to other people. Even he said about this subject that; “According to our opinion for Allah, everybody is equal to each other, it doesn’t matter they are close relative or unknown people for us.”

 

He used to want from people protect themselves overusing the things that neither recommended nor forbidden by religious law like that overeating and oversleeping. He used to recommend doing worship during the nights. He also used to recommend being far away from people who doesn’t know their limit, behave in excessive manner, see themselves superior to others and dispute each other.

 

He used to do his service by himself, repair his shoes, carry the firewood prepared for him to the house of people who are sick, orphan, fallen and without relations or friends.

 

He used to turn shoes of blinds, and also take away them to the place that they want to go. He respect to old people and recommend respecting them. He always used to say the words of our Prophet Muhammad; “Whoever respect to an old Muslim person, Allah assign people who respect to them when they are old.”

 

He used to go to the house of leprous and bedridden people, wash their clothes, bring their meal, sit and eat with them, and wanted them to pray for him. When he heard a patient in his city in a far city, he used to visit them. He also cure the wounded animals, and he said that; “To compass the creatures of Allah is one of the reasons that human being are close to Allah.”

 

He used to behave very mercifully to orphans, cry for poor people, grow merry with their joy, behave with them with modesty, see himself like one of them and say in meetings that; “If a whole craft owner is a count and every craft owner passes in groups, I prefer to become a poor in the groups of poor.”

 

Great people of his era said that; “The most important reasons of reaching his great place is his great mercy to all creatures and his looking self down to himself.”

 

He used to respect the wise and experts in the canon law of Islam and wanted everybody to respect them by teaching that; “The wise are the leaders and fundamentals of the community.”

 

He had withdrawn from world. He didn’t store any commodity at anytime. Although he possessed big wealth, he didn’t wear two sets of clothes at the same time, neither in the summer nor in the winter. His movable and immovable property was much more than property of governors and famous rich men. He used to distribute the revenue of his real estate to dervishes and people who come to dervish convent. He didn’t leave any commodities to his children."

 

Tomb[edit]

Ar-Rifa'i's tomb and shrine were located near Tal Afar in northern Iraq and were destroyed during the 2014 Northern Iraq offensive by ISIS. [1].lately known as Islamic State.

Result Singapore (SGP ) 24 Juni 2017 : 1464

 

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Result Sydney (SYD) 01 Juli 2017 : 7303

 

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Hazrat Khwaja Abdul Khaliq Ghujdawani (rahmatullah alaih) was the first one in this Naqshbandi Sufi Order to use the Silent Zikr and he was considered the master of that form of Zikr. He was direct descendant of Hazrat Syeddna Imam Malik (rahmatullah alaih) and mureed and khalifa of Hazrat Khwaja Abu Yaqub Yusuf Hamadani (rahmatullah alaih) and was also spiritually benefited from Hazrat Khizr (alaih salaam). His mazar is located in Ghujdawan, Uzbekistan.

Abdul Khaliq Ghijduvani was one of a group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order.

Abdul Khaliq was born in the small town of Ghijduvan, near Bukhara. His father had migrated to Central Asia from Malatya, in eastern Anatolia where he had been a prominent faqih. While Abdul Khaliq was studying tafsir in Bukhara he first had an awakening of interest in the path. He received further training at the hands of Yusuf Hamdani, and was the next link in the Naqshbandi silsila following him.

Abdul Khaliq bequeathed to subsequent generations of the Naqshbandi silsila a series of principles governing their Sufi practice, concisely formulated in Persian and known collectively as "the Sacred Words" (kalimat-i qudsiya), or the "Rules" or "Secrets" of the Naqshbandi Order.

He passed away on 12 Rabi’ al-Awwal 575 AH in his hometown Ghujdawan, near Bukhara (Uzbekistan), where his tomb is a place which attracts many from around the world.

Sinopsis:

 

"Sebaik-baik kamu ialah yang mempelajari dan mengajarkan Quran"

Holy Quran Pen Digital adalah alat bantuan umat Islam untuk membaca dan memahami Al-Quran yang tidak wajar dipandang enteng. Dengan kekangan kesibukan masa untuk bekerja mencari nafkah dalam kehidupan masa kini, ibubapa terpaksa menyerahkan tugas mengajar Al-Quran kepada guru agama di sekolah semata-mata dan mereka juga terbatas dari segi masa dan tahap penumpuan terhadap seseorang individu. Mengatasi masalah itu, amatlah bijak untuk kita menggunakan teknologi moden, mengumpul saham di dunia untuk kesenangan di akhirat dengan membanyakkan membeli produk-produk yang meransang anak-anak untuk mempelajari Al-Quran. Produk ini sangat sesuai untuk semua lapisan umat Islam yang ingin mempelajari Al-Quran dengan tajwid dan sebutan makhraj yang tepat, dan juga memahami makna ayat dengan mudah.

 

Ciri-ciri Holy Quran Reader Pen:

1. Kitab Al Quran yang lengkap 30 juzuk

 

2. Pembacaan mengikut tartil oleh Qari pilihan.

 

3. Menterjemah dalam pelbagai bahasa mengikut pilihan.

 

4. Menyediakan slot micro SD card untuk memuat turun audio file mengikut pilihan.

 

5. Mengawal nada dengan memperlahan atau menguatkan suara.

 

6. Bateri boleh dicas semula dengan charger yang disediakan.

 

7. Disediakan sekali dengan buku Iqra, bacaan doa pilihan dan surah dalam Muqaddam dan bacaan dalam solat.

 

8. Warranty setahun

 

9. Aksesori yang disertakan sekali seperti earphone,cable usb dan juga user manual.

 

Definisi:

Holy Quran Reading Pen ialah pen yang BOLEH MEMBACA AL-QURAN tetapi ia tidak boleh menulis. Apabila read pen ini disentuh pada mana-mana Ayat Al-Quran atau pada mana-mana Surah, maka pen tersebut akan membacanya.

Ayat-ayat Al-Quran dibaca oleh 7 orang Qari terkenal dari Masjidil Haram seperti ;

 

Abdul Baset Abdu Essamad (installed & downloadable)

Abdul Rahman Al-Sudais (installed & downloadable)

Saad Al-Ghamidi (installed & downloadable)

Ali Al-Hudhaifi (downloadable)

Maher Al-Muayqili (downloadable)

Al-Menshavi (downloadable)

Parhizkar (downloadable)

 

*jika windows anda tidak ada software winrar untuk extract

 

software winrar muat turun(downloadable)

 

Terjemahan kepada 16 bahasa:

 

Tafsir bahasa Arab (installed)

Bahasa Melayu (installed)

Bahasa Inggeris (installed)

Bahasa Cina (installed)

Bahasa Farsi (downloadable by request)

Bahasa Perancis (downloadable by request)

Bahasa German (downloadable by request)

Bahasa Kurdis (downloadable by request)

Bahasa Kazastan (downloadable by request)

Bahasa Pashto (installed)

Bahasa Russia (downloadable by request)

Bahasa Sepanyol (downloadable by request)

Bahasa Turki (downloadable by request)

Bahasa Urdu (downloadable by request)

Bahasa Uyghur (downloadable by request)

Bahasa Uzbekistan (downloadable by request)

 

Kenapakah kita harus memiliki Holy Quran Reading Pen?

1. Read Pen mempunyai keistimewaan membaca ayat per ayat dan surah per surah. Sentuh saja mata pen pada mana-mana Ayat atau

Surah, pen ini akan mengeluarkan bacaan mengkut Qari mana yang kita pilih.

2. Tidak tahu atau kurang faham membaca Al-Quran tidak lagi menjadi alasan untuk kita malas membaca dan mempelajarinya, kerana kita

boleh mempelajarinya dari bacaan yang di baca oleh Qari-qari yang dipilih.

3. Al-Quran lengkap 114 surah / 30 juz.

4. ReadPen juga berfungsi sebagai MP3 untuk memainkan lagu-lagu nasyid, dan sebagainya yang boleh di muat turun dari komputer ke dalam ReadPen ini.

5. ReadPen boleh disambungkan kepada pembesar suara supaya dapat mendengar dengan lebih kuat atau boleh juga disambungkan terus ke pembesar suara masjid atau surau tanpa memerlukan CD atau TAPE. Pen juga boleh disambung kepada earphone telinga untuk mendengar sendiri tanpa gangguan orang lain.

 

Kegunaan Al–Quran Read Pen ini adalah seperti:

1. Meningkatkan mutu bacaan Al-Quran.

2. Menghafaz Al-Quran.

3. Hantaran Perkahwinan

4. Cenderahati

5. Sumbangan kepada Masjid/Madrasah

6. Sedekah / Zakat.(pemberian seorang anak kepada ibu bapa)

 

Kelebihan:

Mudah digunakan & senang dibawa.

Sesuai untuk semua golongan.

Membantu menyempurnakan ibadah.

Menambah keyakinan apabila membaca al-Quran.

Membantu melancarkan bacaan al-Quran.

Amat sesuai dijadikan hadiah yang sangat bermakna buat orang yang dikasihi.

 

demo Holy Quran Pen Digital

 

layari www.stormreaders.net/amrjemi

Result Sydney 18 June 2017 : 6974

 

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Ustadahs Naseema and Durdana prepare for the evening Tafsir classes.

Syeikh Muhammad Mutawalli al-Sya’rawi dilahirkan pada 15 April 1911 di Daqadus, daerah Mit Ghamir, Negeri Daqaliyyah, Mesir. Beliau tamat menghafaz al-Quran ketika berusia 11 tahun. Pada tahun 1916, beliau telah memasuki Sekolah Rendah Zaqaziq dan berjaya memperolehi Sijil Sekolah Rendah pada tahun 1923 dan kemudiannya memasuki sekolah peringkat menengah. Beliau terkenal dengan seorang yang sukakan syair dan kesusasteraan Arab sehingga rakan-rakannya melantik beliau menjadi Ketua Persatuan Pelajar dan Ketua Persatuan Kesusasteraan di daerah Zaqaziq.

 

Syeikh Mutawalli mengambarkan kampungnya yang begitu indah dengan pemandangan, subur dengan tanaman hijau-hijauan di perlembahan Sungai. Nil. Nama penuhnya ialah Muhammad bin Mutawalli al-Sya’rawi al-Husaini yang nasab keturunan bapanya sampai kepada Imam Husain bin Ali k.w.

 

Satu peristiwa yang terpenting dalam hidupnya yang berubah segala-galanya apabila keinginan bapanya untuk meminta beliau melanjutkan pelajaran ke al-Azhar di Kaherah sedangkan beliau hanya ingin tinggal bersama-sama saudaranya di kampung dan menjadi petani. Menurutnya, tidak ada bagi seorang kanak-kanak cita-cita atau keinginan tertentu. Baginya hanya apa yang ada di sekeliling iaitu untuk menjadi petani dan bekerja di situ. Tetapi keinginan ayahnya yang inginkan beliau belajar di Kolej al-Azhar apabila beliau telah tamat menghafaz al-Quran. Namun keinginan beliau untuk menjadi petani menjadikannya membuat berbagai helah agar tidak masuk ke Kolej al-Azhar. Beliau telah memasukkan habuk tanah ke dalam matanya agar menjadi rabun dan ditolak semasa peperiksaan kesihatan. Namun helah ini juga tidak berjaya kerana kolej itu menerima orang buta. Helah kedua ialah gagap dan berbuat lupa ketika ujian hafalan al-Quran. Namun guru tersebut tetap menerimanya sebagai pelajar. Helah ketiga ialah meminta ayahnya membeli kitab-kitab yang besar dan mahal harganya di kedai dengan mengatakan ini adalah silibus kolej. Lalu dibeli oleh ayahnya. Apabila pulang ayahnya berkata : “ Wahai Amin (gelaran yang diberikan oleh ayahnya), janganlah kamu menyangka aku lupa bahawa semua buku-buku tersebut bukanlah silibus untuk kamu. Harga buku silibus kamu tidak sampai 37 Qurus sahaja. Tetapi, wahai anakku, semoga Allah memanfaatkan kamu dengan buku-buku ini.”

Antara buku-buku karangannya :

 

1. Tafsir al-Sya’rawi (Tafsir al-Sya’rawi)

2. al-Isra’ wa al-Mi’raj (Isra dan Mikraj) Terjemahan dalam bahasa Melayu oleh Dinie Publihers

3. al-Islam wa al-Fikr al-Mu’asir (Islam dan Pemikiran Semasa )

4. al-Islam wa al-Mar’ah (Islam dan wanita)

5. al-Tariq ila Allah (Jalan Menuju Allah)

6. al-Fatawa (Fatwa-Fatwa)

7. Mu’jizat al-Qur’an (Mukjizat al-Quran) Terjemahan dalam bahasa Melayu oleh Pustaka Nasional)

8. Min Fayd al-Rahman (Dalam Limpahan al-Rahman) Terjemahan dalam bahasa Melayu oleh Pustaka Yasmeen)

9. al-Qada’ wa Qadar (Qada dan Qadar)

10. al-Salat wa Arkan al-Islam.(Solat dan Rukun-Rukun Islam)

11. Nazarat fi al-Qur’an (Pandangan-Pandangan al-Quran)

12. Hadha Huwa al-Islam (Inilah Islam)

13. al-Hayat wa al-Maut (Kehidupan dan Kematian)

14. Al-Taubat (Taubat)

15. al-zalim wa al-zalimun (Zalim dan orang-orang Zalim)

16. Sirah al-Nabawiyyah ( Sejarah Nabi Muhammad s.a.w.)

 

Dan masih lagi banyak lagi buku-buku beliau terutama dalam penafsiran al-Quran dan persoalan umat semasa.

   

tafsir ahlam en arabe tafsir ahlam bil horouf tafsir ahlam تفسير الاحلام tafsir ahlam asnan تفسير الأحلام الشامل كتاب تفسير الاحلام تفسير الاحلام لابن كثير تفسير ابن سيرين السريع

 

tafsir ahlam تفسير الاحلام باللغة العربية

 

تفسير حلم المانجو

تفسير حلم الحلويات

تفسير حلم الثعبان

تفسير حلم الزلزال

تفسير حلم القمل

تفسير حلم الماء

تفسير حلم الماء

تفسير حلم الذهب

تفسير حلم التبول

تفسير حلم عضة الكلب

تفسير حلم البكاء

رؤية السمك في المنام

تفسير حلم الزواج

تفسير حلم قص الشعر

تفسير حلم الاسانسير

المحيط في المنام

ابن سيرين تفسير حلم الفار

تفسير حلم الكيك

الغوص في المنام

تفسير حلم الشبشب

تفسير حلم المقابر

تفسير حلم المفتاح

تفسير حلم الفلافل

تفسير حلم النمل

تفسير حلم الصابون

تفسير حلم السبحة

تفسير حلم الصبار

تفسير حلم القهوة

تفسير حلم السكر

تفسير حلم السجن

تفسير حلم الملفوف

تفسير حلم الفشار

تفسير حلم المكياج

تفسير حلم الفستان البنفسجي

تفسير حلم العجين

تفسير حلم المدرسه

تفسير حلم العصافير

Hazrat Khwaja Abdul Khaliq Ghujdawani (rahmatullah alaih) was the first one in this Naqshbandi Sufi Order to use the Silent Zikr and he was considered the master of that form of Zikr. He was direct descendant of Hazrat Syeddna Imam Malik (rahmatullah alaih) and mureed and khalifa of Hazrat Khwaja Abu Yaqub Yusuf Hamadani (rahmatullah alaih) and was also spiritually benefited from Hazrat Khizr (alaih salaam). His mazar is located in Ghujdawan, Uzbekistan.

Abdul Khaliq Ghijduvani was one of a group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order.

Abdul Khaliq was born in the small town of Ghijduvan, near Bukhara. His father had migrated to Central Asia from Malatya, in eastern Anatolia where he had been a prominent faqih. While Abdul Khaliq was studying tafsir in Bukhara he first had an awakening of interest in the path. He received further training at the hands of Yusuf Hamdani, and was the next link in the Naqshbandi silsila following him.

Abdul Khaliq bequeathed to subsequent generations of the Naqshbandi silsila a series of principles governing their Sufi practice, concisely formulated in Persian and known collectively as "the Sacred Words" (kalimat-i qudsiya), or the "Rules" or "Secrets" of the Naqshbandi Order.

He passed away on 12 Rabi’ al-Awwal 575 AH in his hometown Ghujdawan, near Bukhara (Uzbekistan), where his tomb is a place which attracts many from around the world.

Quran,tafsir,notebook,pen but not seen are the eyes,the ears and the heart.

Allahyarham Syeikh Mohd Idris bin Abdul Rauf Al Marbawi adalah seorang ulama besar yang tidak asing lagi bukan saja di Nusantara malah Mesir dan Makkah terutamanya dalam bidang Bahasa Arab, Ilmu Hadis, Tafsir dan Fiqah.

 

Beliau dilahirkan pada 28 Zulkaedah 1313 Hijrah di Makkah al Mukarramah. Ketika berusia 10 tahun, beliau mampu menghafaz sebanyak 16 juzuk al-Quran di samping beberapa buah kitab lain. Pada tahun 1333 Hijrah/1913 Masehi, beliau pulang ke tanahair bersama-sama keluarganya.

 

Sekembalinya ke tanahair, Allahyarham Syeikh Mohd Idris Al Marbawi mendapat pendidikan pertama di Sekolah Melayu Lubuk Merbau, Perak. Seterusnya beliau melanjutkan pengajian di beberapa buah sekolah pondok seperti Sekolah Pondok Syeikh Wan Muhammad di Bukit Chandan, Kuala Kangsar, Pondok Tuan Hussain Al Masudi di Kedah, Pondok Syeikh Ahmad Fatani di Bukit Mertajam dan Pondok Tok Kenali di Kelantan. Setelah menamatkan pengajian, Syeikh Mohd Idris Al Marbawi bertugas sebagai Guru Agama di Perak.

 

Pada tahun 1924, beliau telah melanjutkan pelajaran di Universiti al-Azhar, Mesir dan berjaya mendapat ijazah 'Aliyah (Tertinggi). Semasa berada di sinilah beliau menyusun kamus Arab/ Melayu atau lebih dikenali sebagai Kamus Al Marbawi yang diterbitkan pada tahun 1937. Kamus ini pada mulanya disusun oleh tiga serangkai: Syeikh Idris al-Marbawi, Syeikh Juned Tola, dan Syeikh Tahir Jalaluddin. Namun, ketika dua tokoh yang terakhir ini kembali ke tanah air, karya itu diteruskan sendiri oleh Syeikh Idris al-Marbawi sebagai pengarang kamus tersebut.

 

Atas sumbangan dan jasanya yang besar dalam bidang keagamaan dan persuratan, maka pada 5 Julai 1980, Allahyarham Syeikh Idris Al Marbawi telah dianugerahi Ijazah Kehormat Doktor Persuratan oleh Universiti Kebangsaan Malaysia manakala pada 1 Muharram 1408H pula, beliau telah diisytiharkan sebagai Tokoh Ma'al Hijrah 1408. Beliau meninggal dunia pada tahun 1989.

 

Bagi mengenang jasa beliau, namanya telah diabadikan di sebuah kolej kediaman di Universiti Kebangsaan Malaysia dengan dikenali sebagai Kolej Idris al-Marbawi. Namanya juga diabadikan di sekolah tempat beliau menuntut ilmu di Kampung Lubok Merbau iaitu Sekolah Kebangsaan Syeikh Mohd Idris Al-Marbawi.

 

Hasil tulisan;

1. Kamus al-Marbawi

2. Kitab Bahrul Mazi

3. Tafsir Quran Al Marbawi

4. Tafsir Surah Yasin

5. Tafsir Nurul Yaqin

6. Tafsir Fathul Qadir

7. Kitab Bulughul Maram

8. Kitab Jami'ul Ulum

9. Usulul Islam

10. Nizamul Hayah

11. Mu'jamul Ka'inat ( 4 Jilid ) dan lain-lain.

 

Hazrat Khwaja Abdul Khaliq Ghujdawani (rahmatullah alaih) was the first one in this Naqshbandi Sufi Order to use the Silent Zikr and he was considered the master of that form of Zikr. He was direct descendant of Hazrat Syeddna Imam Malik (rahmatullah alaih) and mureed and khalifa of Hazrat Khwaja Abu Yaqub Yusuf Hamadani (rahmatullah alaih) and was also spiritually benefited from Hazrat Khizr (alaih salaam). His mazar is located in Ghujdawan, Uzbekistan.

Abdul Khaliq Ghijduvani was one of a group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order.

Abdul Khaliq was born in the small town of Ghijduvan, near Bukhara. His father had migrated to Central Asia from Malatya, in eastern Anatolia where he had been a prominent faqih. While Abdul Khaliq was studying tafsir in Bukhara he first had an awakening of interest in the path. He received further training at the hands of Yusuf Hamdani, and was the next link in the Naqshbandi silsila following him.

Abdul Khaliq bequeathed to subsequent generations of the Naqshbandi silsila a series of principles governing their Sufi practice, concisely formulated in Persian and known collectively as "the Sacred Words" (kalimat-i qudsiya), or the "Rules" or "Secrets" of the Naqshbandi Order.

He passed away on 12 Rabi’ al-Awwal 575 AH in his hometown Ghujdawan, near Bukhara (Uzbekistan), where his tomb is a place which attracts many from around the world.

norkandirblog.wordpress.com/2016/09/05/trend-sms-al-fatihah/

 

Trend SMS al-Fatihah

 

Trend SMS al-Fatihah

 

Innallillahi wa inna ilahi rajiun. Telah meninggal Kyai Fulan bin Fulan. Mohon bacaan al-Fatihahnya. Semoga amal beliau diterima dan dosa-dosanya diampuni.

 

***

 

Demikianlah bunyi sebuah SMS yang masuk ke mailbox saya beberapa minggu yang lalu. SMS sejenis telah beberapa kali saya terima. Barangkali Pembaca Budiman pernah juga. Kemudian, apakah benar bacaan al-Qur’an seseorang yang dihadiahkan kepada orang yang telah meninggal bisa sampai? Apakah perkara yang dilakukan oleh mayoritas masyarakat Indonesia ini ada tuntunannya dari Rasulullah shallallahu ‘alaihi wa sallam? Mari kita membahasnya.

 

Allah subhanahu wa ta’ala berfirman:

 

«وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى»

 

“Dan tidak ada seorang pun yang mendapatkan (pahala atau dosa) melainkan apa yang pernah dia usahakan sendiri.” [QS. An-Najm [53]: 39]

 

Imam Ibnu Katsir (w. 774 H) menjelaskan ayat ini:

 

كَمَا لَا يُحْمَلُ عَلَيْهِ وِزْرُ غَيْرِهِ، كَذَلِكَ لَا يُحَصِّلُ مِنَ الْأَجْرِ إلاَّ مَا كَسَبَ هُوَ لِنَفْسِه. وَمِنْ هَذِهِ الْآيَةِ الْكَرِيمَةِ اسْتَنْبَطَ الشَّافِعِيُّ، رَحِمَهُ اللَّهُ، وَمَنِ اتَّبَعَهُ أَنَّ الْقِرَاءَةَ لَا يَصِلُ إِهْدَاءُ ثَوَابِهَا إِلَى الْمَوْتَى؛ لِأَنَّهُ لَيْسَ مِنْ عَمَلِهِمْ وَلَا كَسْبِهِمْ

 

“Sebagaimana seseorang tidak bisa memikul dosa orang lain, begitu juga seseorang tidak akan memperoleh pahala keculai pahala yang dia usahakan untuk dirinya sendiri. Dari ayat yang mulai ini, Imam asy-Syafi’i dan orang-orang yang mengikuti beliau beristimbat (menyimpulkan hukum) bahwa pahala bacaan al-Qur’an tidak sampai kepada mayat karena itu bukan dari amal dan usahanya sendiri.

 

وَلِهَذَا لَمْ يَنْدُبْ إِلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمَّتَهُ وَلَا حَثَّهُمْ عَلَيْهِ، وَلَا أَرْشَدَهُمْ إِلَيْهِ بِنَصٍّ وَلَا إِيمَاءٍ، وَلَمْ يُنْقَلْ ذَلِكَ عَنْ أَحَدٍ مِنَ الصَّحَابَةِ، رَضِيَ اللَّهُ عَنْهُمْ، وَلَوْ كَانَ خَيْرًا لَسَبَقُونَا إِلَيْهِ

 

Oleh sebab itu, Rasulullah tidak pernah menganjurkan kepada shahabatnya untuk melakukannya, tidak pula membimbing mereka dengan dalil tidak pula isyarat untuk mengamalkannya. Dan lagi, hal ini tidak pernah dinukil dari seorang pun dari para shahabat. Jika sekiranya perbuatan itui baik, niscaya mereka telah mendahului kita dalam mengamalkannya.

 

وَبَابُ الْقُرُبَاتِ يُقْتَصَرُ فِيهِ عَلَى النُّصُوصِ، وَلَا يُتَصَرَّفُ فِيهِ بِأَنْوَاعِ الْأَقْيِسَةِ وَالْآرَاءِ، فَأَمَّا الدُّعَاءُ وَالصَّدَقَةُ فَذَاكَ مُجْمَعٌ عَلَى وُصُولِهِمَا، وَمَنْصُوصٌ مِنَ الشَّارِعِ عَلَيْهِمَا

 

Masalah pendekatan diri kepada Allah terbatas hanya dengan nash-nash dan masalah ini tidak bisa dikreasikan atau dipalingkan dengan berbagai qiyas dan pendapat. Adapun do’a dan sedekah, maka telah menjadi ijma’ (kesepakatan ‘ulama) akan sampainya (pahala) keduanya dan telah ada nash syar’inya dari Pembuat Syariat (Allah) ta’ala.” [Tafsîr Ibni Katsîr (VII/465)]

 

Penjelasan ini menunjukkan bahwa ayat ini berhukum umum dan mutlak tanpa ada pengecualian bahwa manusia tidak akan memperoleh/menanggung dari orang lain.

 

Permasalahan

 

Memang di sana ada hadits shahih bahwa Nabi shallallahu ‘alaihi wa sallam mengabarkan ada 3 amal yang zhahirnya dikerjakan orang lain tetapi dia mendapat jatah pahalanya sepeninggalnya, yakni hadits berbunyi:

 

«إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةٍ: إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ»

 

“Apabila manusia meninggal maka terputuslah semua amalnya kecuali 3 perkara: [1] sedekah jariyah (mengalir), [2] ilmu yang diambil manfaatnya, dan [3] anak shalih yang mendoakannya.’” [HR. Muslim (no. 1631)]

 

Jawabannya, ketiga hal ini pada hakikatnya adalah hasil usaha dan amalnya sendiri. Perinciannya sebagai berikut.

 

Sedekah jariyah adalah hasil usahanya sendiri, karena hal itu merupakan atsar (bekas/jejak/peninggalan) orang tersebut sebelum meninggal. Dalilnya adalah firman Allah subhanahu wa ta’ala:

 

«إِنَّا نَحْنُ نُحْيِي الْمَوْتَى وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُم»

 

“Sesungguhnya Kami akan menghidupkan orang mati dan menulis apa yang dahulu mereka perbuat dan atsar-atsar mereka.” [QS. Yasin [36]: 12]

 

Ilmu yang diambil manfaatnya oleh orang lain sepeninggalnya adalah hasil amalnya sendiri. Dalilnya adalah sabda Nabi shallallahu ‘alaihi wa sallam:

 

«مَنْ دَعَا إِلَى هُدًى، كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا»

 

“Barangsiapa menunjukkan kepada petunjuk, maka baginya pahala orang yang mengikutinya tanpa mengurangi pahalanya sedikitpun.” [HR. Muslim (no. 2674, IV/2060)]

 

Anak shalih beserta doanya adalah hasil usahanya sendiri. Dalilnya adalah sabda Nabi shallallahu ‘alaihi wa sallam:

 

«إِنَّ مِنْ أَطْيَبِ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ وَوَلَدُهُ مِنْ كَسْبِهِ»

 

“Sesungguhnya makanan yang paling baik bagi seseorang adalah dari hasil usahanya sendiri dan sesungguhnya anak adalah hasil dari usahanya sendiri.” [Shahih: HR. Abu Dawud (no. 3528, III/288) dan at-Tirmidzi (no. 1358)]

 

Untuk itu, semua amal ketaatan anak shalih, orang tua dapat jatah pahalanya meskipun tidak diniatkan oleh si anak. Namun, anak tidak boleh mengerjakan ibadah-ibadah yang dibebankan kepada orang tua, karena masuk ke dalam keumuman ayat an-Najm 39 di atas, kecuali tiga saja: sedekah, puasa nazhar, dan haji karena ada hadits shahih yang mengecualikannya.

 

Hadits Muslim di atas juga digunakan untuk menjelaskan hadits-hadits lain tentang amal-amal lain yang setema dengan ini. Imam as-Suyuthi (w. 911 H) mengumpulkan semua hadits tentang masalah ini beserta hadits Muslim di atas dan menyimpulkan ada 13 amal yang mengalir setelah kematiannya karena pada hakekatnya merupakan atsar peninggalannya, yaitu:

 

Sedekah jariyah

 

Ilmu yang dimanfaatkan orang lain

 

Doa anak shalih untuknya

 

Ribath (berjaga di perbatasan saat jihad)

 

Menghidupkan sunnah (tradisi yang baik)

 

Pelestarian tradisi yang baik oleh generasi berikutnya

 

Waqaf mushaf al-Qur`an

 

Membangun masjid

 

Membangun rumah singgah untuk ibnu sabil

 

Mengalirkan sungai

 

Membuat sumur

 

Menanam pohon kurma (atau pohon lain yang hasil dapat dinikmati manusia/binatang)

 

Doa ampunan dari peziarah kubur kepada ahli kubur.

 

Hikmah

 

Seandainya seseorang boleh menghadiahkan pahala kepada orang lain, tentu orang yang kaya akan membayar manusia untuk menghadiahkan pahala mereka kepadanya. Jadilah mereka pemalas dan semakin rakus mencari dunia. Akhirnya jadilah agama ini agama jual-beli. Yang kaya menang dan yang miskin bangkrut sekaligus miskin amal.

 

Kesimpulan

 

Manusia tidak akan mendapat pahala dari kiriman orang lain maupun menanggung dosa orang lain. Adapun hadits-hadits yang menyebutkan dapat jatah pahala sepeninggalnya atas perbuatan orang lain, jika ditelusuri ternyata hal itu adalah atsar (jejak/bekas/peninggalannya) sewaktu masih hidup secara tidak langsung. Ayat ini tetap dalam keumumannya dan tidak dikecualikan.Allahu a’lam.[AZ]

       

Result Singapore (SGP) 08 Juli 2017 : 4952

 

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Islam-Vie c'est tout simplement un modeste espace islamique où vous pourrez acheter les livres des savants de l'islam tel que: Al Bukhari, Al Fawzan, An-Nawawi, Al Albani, At-Tirmidhi, Al 'Uthaymin, Ibn Al Jawzî, Ibn Kathir, Ibn Qayyim, Ibn Taymiyya, Ibn Baz, Malik Ibn Anas, Muslim... avec des titres comme: Sahih Al bukhari, Sahih Al Muslim, la citadelle du musulman, Ryad us salihin (Le Jardin des Vertueux), Mariage en Islam, Histoire des Prophètes, Al wassitiya, le livre du Tawhid, Talbis Iblis, Tafsir (exégèse du Coran) de ibn Kathir ou encore des recueils de Hadith ou d'invocations coraniques. En plus, des CD, DVD et Mp3 complet du Coran récités par Cheikh Al Husary, Cheikh Abdel Basset, Cheikh Sudai, Cheikh Shuraim, Cheikh menchaoui, Cheikh ayoub, Cheikh Al Houdhayfi... Vous trouverez toutes sortes d'autres objets et articles en lien avec l'islam et la culture arabo-musulmane: tapis de prière, serviette ablution, parfum sans alcool, khôl, musc, siwak, encense et des senteurs à l’oriental

Beliau adalah As-Syeikh Muhammad bin Khalil bin Muhammad bin Sayyid bin Isma'il bin Ahmad Al-Khatib yang bersambung nasabnya dengan Sayyidina Hussin

 

KELAHIRAN

Beliau di lahirkan di sebuah desa padang pasir yang bernama 'Nida' sebuah perkampungan di mukim/markaz 'Akhmin' jajahan Suhaaj di selatan Mesir pada 9hb Mac 1909 m ( 1330H) .

 

PENDIDIKAN

Dari kecil beliau sudah menghafaz al-quran sekitar umur 7 tahun dan terus melanjutkan pelajaran di Madrasah Asyut sehingga mendapat Sijil Menengah Rendah pada tahun 1923 , seterusnya memperolehi Sijil Menengah Thanawi Al-Azhar pada tahun 1928 dan Ijazah sarjana muda pada tahun 1933 serta Ijazah Kedoktoran di dalam bidang Bahasa Arab pada tahun 1936.

 

PENULISAN

Beliau banyak meninggalkan banyak tulisan yang seusia dengannya ,di anggarkan bahawa beliau telah menulis sebanyak 77 buah kitab termasuklah tafsir, feqah , hadis, nahu, soraf, tasawuf dan sebagianya sebagai contohnya:

 

1. Tafsir iaitu tafsir juzuk 'Amma

2. Feqah

3. Aqidah iaitu: ' Aqidah Khotib

4. Hadis iaitu : Syarah Soihih Bukhari 5 jilid

5. Bahasa Arab iaitu: Alfiyah al-Khotib 1000 matan Al-Khotib) ,

6. Syair seperti Syair sufi, pujian nabi , pujian kepada Abi Talib dan sebagianya .

7. Hikam iaitu himpunan mutiara kata Syaikh Khotib.

8. Fatwa iaitu himpunan fatwa Syaikh Khotib .

9.Himpunan kisah teladan dan kisah benar berdasar hadis nabi .

10.Risalah jihad .

11.Rahsia zikir.

12. Risalah wasilah

13.Himpunan Khutbah nabi dan kitab inilah yang telah mengangkat Syeikh Khotib di kalangan para ulamak yang memakan masa selama 15 tahun cetakan Darul fadhilah Cairo dan banyak lagi apa yang menakjubkan tentang Shikh Khotib ni belaiu mengarang lebih kurang 70 ribu bait syair.

 

KEMULIAANNYA

Allah mengurnaikan ratusan karomah setiap hari memadailah beliau menyembunyikan bersama Tuhan sebagimana doanya 'Ya Allah jadikanlah aku di kalangan orang yang bersunyian bersama mu dan bersunyian untuk menemui MU" Namun begitu cukuplah di ketahui umum bahawa beliau dizinkan menemui Allah semasa hayatnya. Perstiwa ini terjadi ketika anak beliau memasuki bilik ayahnya dengan tiba-tiba ayahanda berdialog dengan bahasa yang sukar dan payah untuk di fahami , lantas ia bertanya . 'Apa yang ayahanda cakap tadi ?? Syeikh Khotib menjawab ’ Sesungguhnya Aku berdialog dengan Tuhanku .

 

KEWAFATANNYA

Beliau telah menemui Tuhannya sebelum menjelang malam Sabtu iaitu pada petang Jumaat pada 21 Februari 1986 ketika berusia 77 tahun dan di maqamkan di masjid Muhafazah atas arahan Presiden Anuar Sadat di Bandar Tanta. Sehingga kini Syeikh Khalil Khotib diberi gelaran sebagai " ULAMAK MASYHUR SAYIR RASUL.

al-Fatihah ....

 

Kini tugas Syeikh Khalil Khotib telah di laksanakan oleh anaknya Syeikh Mahmud pada setiap minggu selepas solat Jumaat di masjid Muhafazoh, Tanta .

I took this picture at an exhibition held by the Islamic Center At-Turath in Tallinn Estonia on the 24th April 2010.

 

Praise be to Allah, the Lord of the worlds: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

 

Tafsir al-Jalalayn:

 

Praise be to God, is a predicate of a nominal clause, the content of which is intended to extol God [by stating that]: He possesses the praise of all creatures, or that He [alone] deserves their praise. God is a proper noun for the One truly worthy of worship; Lord of all Worlds, that is, [He is] the One Who owns all of creation: humans, jinn, angels, animals and others as well, each of which may be referred to as a ‘world’; one says ‘the world of men’, or ‘world of the jinn’ etc. This plural form with the yā’ and the nūn [sc. ‘ālamīn] is used to denote, predominantly, cognizant beings (ūlū ‘ilm). The expression [‘ālamīn] relates to [the term] ‘sign’ (‘alāma), since it is an indication of the One that created it.

  

Tafsir Gunung (1)

 

seperti menhir

batu panjang menjulang tunggal

tegak pada putaran masa dan kuasa nasib

bukan karena perkasa namun disekap pasrah

tak sanggup menerka ramalan-ramalan

cuaca, arah dan bilangan-bilangan

 

serupa menhir

batu tunggal menjulang panjang

hanya mampu menjadi sekedar penanda

batas-batas asing yang kabur

lambang tubuh yang dipendam pasir dan batu

 

2018

 

Tafsir Gunung (2)

 

di ketinggian serupa phalus menjulang

adam menyembunyikan sisa rusuknya

yang kelak akan dimantrai menjadi gairah bercumbu

 

“di antara batu-batu itu akan kusembunyikan perempuan pesona itu!

guru tak akan tahu dan segala kitab alpa mencatatnya!”

 

segala tebing serupa phalus tetap bergetar

oleh syahwat di ubun-ubun

berubah kelelawar-kelelawar berdesir

beterbangan berebut merajut sangkar di selangkang

 

di batu-batu itu, di ketinggian itu

dipahat riwayat birahi sepasang perayu

 

2018

 

Tafsir Pesisir

 

lebih beku dari larut paling malam

lebih muskil dari siluet kabur di halimun

mencatat jejak-jejak samar di pasir pesisir

maka:

kisah-kisah itu bangkit kembali

melambai-lambai pada keanehan-keanehan masa kecil

yang diabukan matahari dan asin air laut

 

ah, pesisir ini cuma ceruk waktu

pasir yang mengocok langit dan garam

merangkum kembali sorak-sorai anak-anak memburu

ubur-ubur dan cipratan-cipratan gelombang pasang

 

pesisir ini adalah ritual raksasa menghitung mundur

putar jarum jam

tempat menunggu nelayan pulang mengalahkan

musim

: melawan keriput menolak uban!

harapan dan ingatan boleh dikikis dan terkikis

seperti ganggang yang dipreteli debur ombak dan

sayatan mulut ikan

namun usia tak boleh takluk pada kehendak waktu

seperti para mualim tak pernah menangisi rindunya

pada segala syahbandar

 

di sepanjang pesisir legenda-legenda itu bangkit

kembali melambai

bertabik pada geliat karang dan kegaduhan perahuperahu

di sepanjang pesisir selalu ada yang menunggu mereka

yang melambai

di sepanjang pesisir masih ada yang mempertanyakan

sisa-sisa yang kabur.

 

2018-2019

 

Menuju Fana

 

/1/

selalu saja ada yang terbang. lepas dan melenggang

begitu saja.

seperti laron yang memburu pagi. memburu arah utara

 

/2/

dipanggilnya nama-nama itu, segenap nama yang

dihafalnya

namun semuanya berkelebat dengan diam.

dia mendengar lonceng-lonceng bergemerincing. seolah

berbisik

: mungkin ini malam terakhir. melambailah!

 

gemerincing lonceng itu mengguncang pelan

 

/3/

terburu-buru, ia akhiri doa yang mestinya panjang itu.

: ini musim penghujan. mendung meratapi bulir-bulir

airnya

sekejap lagi menetes diserap tanah atau ditelan laut

dahaga

 

/4/

antara ranting cemara dan gugur daun akasia

manakah yang lebih dicintai bumi?

Ngawi-gresik, februari 2019

 

*) Tjahjono Widarmanto, lahir di Ngawi, 18 April 1969 dari keluarga guru. Saat ini sedang menyelesaikan program doktoralnya di Unesa. Menulis puisi, cerpen, esai sastra, budaya, sosial dan pendidikan dipublikasikan di berbagai media massa. Tingga; di Jalan Teuku Umar Ngawi.

 

[1] Disalin dari karya Tjahjono Widarmanto

[2] Pernah tersiar di surat kabar “Kedaulatan Rakyat” Minggu 24 Februari 2019

 

The post Menuju Fana appeared first on Kliping Sastra Indonesia | Literasi Nusantara.

 

via Kliping Sastra Indonesia | Literasi Nusantara bit.ly/2GLaWPK

Result Sydney (SYD) 25 Juni 2017 : 7388

 

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Tips dan Trik bisa ke Angkabandar.com

Prediksi dan Room Curhat Bo serta Tafsir Mimpi bisa langsung ke Angkabandar.org

 

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Eid e Ghadeer

 

sourced from

  

www.ezsoftech.com/islamic/ghadir.asp

  

01. Location of Ghadir-e-Khumm

02. What happened at Ghadir-e-Khumm?

03. When & in front of how many Muslims?

04. Contexts

05. Authenticity

06. Narrators

07. A'maals for Ghadir-e-Khumm

Test your knowledge by taking a Quiz on Ghadir-e-Khumm

    

01. LOCATION OF GHADIR-E-KHUMM

  

The map shown is the map of Arabia. Ghadir is on the way from Mecca to Madina. While returning from Mecca to Madina, after the last hajj, alongwith his companions, the Holy Prophet (S.A.W.) broke the journey at a lake, 3 miles away from Al-Johfa. He (S.A.W) halted at midday in a wayside tract of barren land with no shade other than that provided by a few acacia trees. A small lake is called as Ghadir in Arabic, so this place is known as Ghadir-e-Khumm. The name Ghadir is no longer in use.

    

02. WHAT HAPPENED AT GHADIR-E-KHUMM?

  

Tabarani and others have recorded the following tradition as related by Zayd ibn 'Arqam and transmitted through sources unanimously acknowledged to be reliable. Zayd says that the Messenger of Allah, Allah's blessings and peace be upon him and his posterity, delivered a sermon at Ghadir-e-Khumm under a cloth spread as a canopy on two large trees. He said:

   

"O my people! I am going to be recalled shortly and I must comply. I shall be interrogated and you also shall be interrogated. What will you say then?" The entire audience answered: "We shall bear witness that you did convey to us the message of Allah, and tried your best to guide us on the right path and always gave us good console. May Allah bless you with a good reward." The Prophet proceeded: "Why do you not bear witness that there is no god but Allah and that Muhammad is His slave and Messenger, and that Paradise is true, Hell is true, Death is true, Resurrection after death is true, that the Day of Judgment will doubtlessly come and that Allah will raise to life the dead from their graves?." They said: "O Yes! We bear witness to all this." Then he said: "O Allah! You also may witness." Then he said: 'O my people! Allah is my Mawla and I am mawla of the faithful and I have superior right on and control over their lives. And this Ali is the mawla of all those of whom I am mawla. O Allah! Love him who loves him and hate him who hates him." He further said: "O my people! I will precede you and you also shall arrive at the pool of Kawthar, the pool wider than the distance between Basrah and San'a', and there are on the pool as many goblets of silver as stars. When you shall reach me I shall interrogate you about your behavior towards the two in-valuable assets after my death. The major asset is the Book of Allah, the Mighty and Glorious, one end of which is in the hand of Allah, the Exalted, and the other end of which in your hands. Grasp it tightly and do not go astray and do not change or amend it. The other asset is my Progeny, who are my Ahl al-Bayt. Allah the Gracious and Omniscient has informed me that the two will not part from each other before they reach me at the pool.

    

03. WHEN & IN FRONT OF HOW MANY MUSLIMS?

  

This Ghadir-e-Khumm event happened on the 18th of Dhil-Hijjah (1410 AH), in 10 Hijra in front of nearly one hundred thousand (100,000) Muslims. While returning from the last hajj (Hajjatul-wida / farewell pilgrimage) of our Holy Prophet (S.A.W.).

    

04. CONTEXTS

  

A). QURANIC EXEGESIS (Tafsir):

 

O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; (AL-MAEDA/5:67)

 

This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; (AL-MAEDA/5:3)

 

One demanding, demanded the chastisement which must befall, The unbelievers there is none to avert it, From Allah, the Lord of the ways of Ascent.(AL-MAARIJ/70:1-3)

 

B). PROPHETIC TRADITION (Hadith):

 

Imam Ahmad has recorded the tradition related by Bara' ibn 'Azib in his Musnad, vol.4, p. 281, transmitted through two different sources. Bara' says: "We were with the Messenger of Allah. We alighted at Ghadir-e-Khumm. Congregational prayer was in order. An area under two trees was swept and cleaned for the Messenger of Allah, Allah's blessings and peace be upon him and his posterity. He offered midday prayers and he grasped the hand of 'Ali and said: 'Do you not know that I have superior authority over the lives of the faithful than the faithful themselves?' 'Yes you have,' they replied. He again inquired: 'Do you not know that I have superior right to the life of every believer than the believer himself?' 'Surely, you have,' they answered. Then he grasped the hand of 'Ali and said: 'Ali is the mawla of all those of whom I am mawla. O Allah! Love him who loves him and hate him who hates him.'" Bara' ibn 'Azib says: "Then 'Umar came to 'Ali and said: 'Congratulations to you the son of Abu Talib. You have become the mawla (master) of all the faithful men and women.'"

 

C). HISTORICAL REPORTS (Tarikh):

 

Here we will just mention one instance which took place in Kufa during the khilafah of Imam Ali (A.S.), 25 years after the Prophet's death.

 

When at Ali's insistence a large number of people gathered in the plain of Rahbah in Kufah, he addressed them saying: "I administer an oath in the name of Allah to all such Muslims as heard the Holy Prophet (S.A.W.) making a proclamation on the day of Ghadir-e-Khumm, to stand up and testify what they heard him say. Only those who saw the Holy Prophet that day with their own eyes and heard the proclamation with their own ears should stand up." Thereupon, thirty companions of the Holy Prophet(S.A.W), including twelve of those who had participated in the battle of Badr, stood up and witnessed that the Holy Prophet(S.A.W) grasped his (Ali's) hand and said to the audience: "Do you know that I have a prior right to and superior authority over the souls (i.e., lives) of the faithful than the faithful themselves?" "O yes!" they said. The Holy Prophet (S.A.W.) then said: "He (Ali) is the mawla (i.e., has prior right to and superior authority over the lives) of all those of whom I am mawla. O Allah, love him who loves him (Ali) and hate him who hates him." It is logically impossible that thirty companions might have secretly agreed to speak a unanimous lie. In addition to the thirty witnesses there were other male companions whom enmity with Ali prevented from standing up and giving their evidence as eye-witnesses, like Anas ibn Malik.

 

When Ali (A.S.) said to Anas: "Why do you not stand up and testify what you heard from the messenger of Allah on the day of Ghadir?" he answered, "O Amir al-Momineen! I have grown old and do not remember." Thereupon Ali said: "May Allah mark you with a white spot (of leprosy) unconcealable with your turban, if you are intentionally withholding the truth." And before Anas got up from his place he bore a large white spot on his face. Thereafter, Anas used to say: "I am under the curse of a righteous slave of Allah.

 

Also bear in mind that this incident took place 25 years after the event of Ghadir Khum, and during this period hundreds of eyewitnesses had died naturally or in the battles fought during the first two khulafah's rule. Add to this the fact that this incident took place in Kufa which was far from the centre of the sahabas, Medina. This incident which took place in Kufa in the year 35 A.H. has itself been narrated by four sahaba and 14 tabi'un and has been recorded in most books of history and tradition.

    

05. AUTHENTICITY

  

A). Consecutively naratted (Mutawatir)

B). Numerous Sahih versions

C). Dedicated treatisis by 26 authors (Most of them are sunnies)

    

06. NARRATORS

  

A). 110 companions of the Holy Prophet (S.A.W.)

B). 84 Successors (Tabiun)

C). Over 360 scholars to the present day (Most of them are sunnies)

 

1: Abaqat al-Anwar a book written in Persian by Allama Mir Hamid Husayn al-Musawi (d. 1304 AH) of India. Allama Mir Hamid Husayn has devoted two bulky volumes (consisting of about 1,080 pages) on the isnad, tawatur and meaning of the hadith of Ghadir.

 

2: Al-Ghadir in 11 volumes in Arabic by Allama Abdul Husayn al-Amini where he gives with full references the names of 110 sahaba of the Prophet and also 84 tabi'un (disciples of the sahaba) who have narrated the hadith of Ghadir. He has also chronologically given the names of the historians, traditionists, exegesis's and poets who have mentioned the hadith of Ghadir from the first until the fourteenth Islamic century.

    

Hazrat Khwaja Abdul Khaliq Ghujdawani (rahmatullah alaih) was the first one in this Naqshbandi Sufi Order to use the Silent Zikr and he was considered the master of that form of Zikr. He was direct descendant of Hazrat Syeddna Imam Malik (rahmatullah alaih) and mureed and khalifa of Hazrat Khwaja Abu Yaqub Yusuf Hamadani (rahmatullah alaih) and was also spiritually benefited from Hazrat Khizr (alaih salaam). His mazar is located in Ghujdawan, Uzbekistan.

Abdul Khaliq Ghijduvani was one of a group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order.

Abdul Khaliq was born in the small town of Ghijduvan, near Bukhara. His father had migrated to Central Asia from Malatya, in eastern Anatolia where he had been a prominent faqih. While Abdul Khaliq was studying tafsir in Bukhara he first had an awakening of interest in the path. He received further training at the hands of Yusuf Hamdani, and was the next link in the Naqshbandi silsila following him.

Abdul Khaliq bequeathed to subsequent generations of the Naqshbandi silsila a series of principles governing their Sufi practice, concisely formulated in Persian and known collectively as "the Sacred Words" (kalimat-i qudsiya), or the "Rules" or "Secrets" of the Naqshbandi Order.

He passed away on 12 Rabi’ al-Awwal 575 AH in his hometown Ghujdawan, near Bukhara (Uzbekistan), where his tomb is a place which attracts many from around the world.

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Hazrat Khwaja Abdul Khaliq Ghujdawani (rahmatullah alaih) was the first one in this Naqshbandi Sufi Order to use the Silent Zikr and he was considered the master of that form of Zikr. He was direct descendant of Hazrat Syeddna Imam Malik (rahmatullah alaih) and mureed and khalifa of Hazrat Khwaja Abu Yaqub Yusuf Hamadani (rahmatullah alaih) and was also spiritually benefited from Hazrat Khizr (alaih salaam). His mazar is located in Ghujdawan, Uzbekistan.

Abdul Khaliq Ghijduvani was one of a group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order.

Abdul Khaliq was born in the small town of Ghijduvan, near Bukhara. His father had migrated to Central Asia from Malatya, in eastern Anatolia where he had been a prominent faqih. While Abdul Khaliq was studying tafsir in Bukhara he first had an awakening of interest in the path. He received further training at the hands of Yusuf Hamdani, and was the next link in the Naqshbandi silsila following him.

Abdul Khaliq bequeathed to subsequent generations of the Naqshbandi silsila a series of principles governing their Sufi practice, concisely formulated in Persian and known collectively as "the Sacred Words" (kalimat-i qudsiya), or the "Rules" or "Secrets" of the Naqshbandi Order.

He passed away on 12 Rabi’ al-Awwal 575 AH in his hometown Ghujdawan, near Bukhara (Uzbekistan), where his tomb is a place which attracts many from around the world.

Whenever we recite a verse from the Holy Quran, we start with Bismillah, i.e. Bismillahir Rahmanir Rahim. The verse means, "In the Name of Allah, the Most Beneficent, the most Merciful."

 

The verse appears 114 times in the Holy Quran. It appears at the head of all the Suras except for Surah al-Bara'ah (Tawbah) where the Bismillah is not recited.

 

This is for two reasons. The first is that it is believed that the Surah is a continuation of the previous Surah, al-Anfal.

 

Another reason may be that the Surah contains very stern commandments against the idolaters and hypocrites and curses them.

 

In Surah an-Naml (the Ant), the Bismillah appears twice, once at the head of the Surah, and once as verse 27:30:

 

"She (the queen Bilqis) said, "O’ chiefs, verily, an honourable letter has been delivered to me. It is from Sulayman, and it says, "In the name of Allah, the Beneficent, the Merciful; Do not exalt yourselves against me, and come to be as those who submit (themselves to Allah)." (an-Naml, 27:29-31)

 

Tafsir

 

Imam Ja’far as Sadiq (A) has said about Bismillah:

 

The "Ba" is derived from "Baha-allah", the Splendour of Allah.

The "Seen" is derived from "Sana-allah", the Majesty of Allah.

The "Meem" is derived from "Mulk-allah" the Kingdom of Allah.

"Allah" is the God of everything.

"Ar Rahman"is the One Who is Merciful to all His creation.

"Ar Rahim" is the One Who singles out those who believe in Him to receive the greatest share of His mercy.

 

The words Rahman and Rahim are essentially from the same root word meaning mercy or grace. Yet in their application, they mean a different aspect of Allih’s mercy.

 

He is Rahman to all His creation, whether they be obedient to Him or disobedient.

 

He is Rahim to the faithful Muslims who do good and receive His mercy as a reward, both in this world and the next.

 

Is Bismillah part of the Suras of the Holy Qur'an

 

Merits of reciting Bismillah

 

The Holy Prophet (S) has said that when a teacher teaching a child to recite the Holy Quran tells the child to recite "Bismillahir-Rahmanir-Rahim", and the child recites it, Allah will decree a clearance for the child, for his parents, and for the teacher, from hell. He also said that the verse is comprised of nineteen letters, the same number as the number of the keepers of the gates of hell; therefore, whoever pronounces it, Allah will permit these letters to close the gates of hell against him.

 

To begin any good deed with the Bismillah means that you are asking Allah for His help in successfully completing the work. It also indicates your intention and reminds you that the work is undertaken solely for the pleasure of Allah. In other words, if a task is undertaken without reciting Bismilláh, it may be completed, but it does not earn His pleasure.

Charts, reward stickers, tafsir books and sticky labels. I'm old, but I like my spiritual reading bright and alphabetised.

 

Search "quran" on:

www.zaufishan.co.uk

"The Qur'an states that Jesus was the result of a virgin birth, but describes Mary and her son not as divine but as "honoured servants" (21.26). To deny Jesus divinity, he is compared with Adam who was created with neither father nor mother. Both Mary and Jesus are stated to a proof of their humanity as tafsirs indicate. The most detailed account of the annunciation and birth of Jesus is provided in Sura 3 and 19[4] of The Qur'an wherein it is written that God sent an angel to announce that she could shortly expect to bear a son, despite being a virgin."

 

*****

Image from last year, new edit.. still don't like it enough! :/ may be i'll re-shoot it.. :)

Happy Clicking people! :) <3 xoxo

 

Day NinetyThree

Hazrat Khwaja Abdul Khaliq Ghujdawani (rahmatullah alaih) was the first one in this Naqshbandi Sufi Order to use the Silent Zikr and he was considered the master of that form of Zikr. He was direct descendant of Hazrat Syeddna Imam Malik (rahmatullah alaih) and mureed and khalifa of Hazrat Khwaja Abu Yaqub Yusuf Hamadani (rahmatullah alaih) and was also spiritually benefited from Hazrat Khizr (alaih salaam). His mazar is located in Ghujdawan, Uzbekistan.

Abdul Khaliq Ghijduvani was one of a group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order.

Abdul Khaliq was born in the small town of Ghijduvan, near Bukhara. His father had migrated to Central Asia from Malatya, in eastern Anatolia where he had been a prominent faqih. While Abdul Khaliq was studying tafsir in Bukhara he first had an awakening of interest in the path. He received further training at the hands of Yusuf Hamdani, and was the next link in the Naqshbandi silsila following him.

Abdul Khaliq bequeathed to subsequent generations of the Naqshbandi silsila a series of principles governing their Sufi practice, concisely formulated in Persian and known collectively as "the Sacred Words" (kalimat-i qudsiya), or the "Rules" or "Secrets" of the Naqshbandi Order.

He passed away on 12 Rabi’ al-Awwal 575 AH in his hometown Ghujdawan, near Bukhara (Uzbekistan), where his tomb is a place which attracts many from around the world.

Result Singapore (SGP) 06 Juli 2017 : 1638

 

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সূরা সাফ্ফাতে ইরশাদ হয়েছে-‘তাদের মাঝে ঘুরে ঘুরে পরিবেশন করা হবে স্বচ্ছ-শুভ্র পানীয়ের পানপাত্র, যা পানকারীদের জন্য সুস্বাদু, তাতে মাথা ব্যাথা হবে না এবং তা পান করে মাতালও হবে না। সূরা সাফ্ফাত:৪৫-৪৭ @ www.al-jannatbd.com

সূরা তূরে ইরশাদ হয়েছে, ‘শরাব পানের কারণে তারা কোন ধরনের অসার অবান্তর কথা বলবে না, কোন ধরনের গুনাহের কাজও করবে না।’ @ www.al-jannatbd.com

সূরা দাহরে ইরশাদ হয়েছে – ‘আর তাদের রব তাদের খুবই পবিত্র পানীয় পান করাবেন।’সূরা দাহর:২১ (এ দুনিয়াতে) প্রকাশ পায় যা একটি নখে উঠিয়ে নেয়া যায়, তাহলে আসমান এবং জমিনের যা কিছু আছে তার সবকিছুই আলোকিত হয়ে যাবে। আর যদি জান্নাতীদের একজন (দুনিয়ার দিকে) ঝুঁকে দেখে, যার ফলে তার কংকণ প্রকাশ হয়ে যায়, তাহলে সূর্য এমন আলোহীন হয়ে যাবে যেমন সূর্যের কারণে তারকাগুলো আলোহীন হয়ে যায়। @ www.al-jannatbd.com

 

সার্বিক যোগাযোগ: মাসিক আল-জান্নাত: বাড়ি # ১৯, রোড # ৪৪, (সি,ডাব্লিও,এন) গুলশান-২, ঢাকা-১২১২ অফিস : ৯৮৮৯৭১৮, ০১৯২২১২০০৯৯ ই-মেইল : visit @ al-jannatbd.com/

 

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