Opening

Meaning:

“All praise and glory belongs to Allah alone who has honored the Son of Adam (mankind) and chosen from among the people a number of scholars. And Allah also chose from among them the Zahids, the Masters of : Wisdom and the Masters of Karomah.

Allah prioritizes from these groups those who are “Arifin (experts in Makrifat) to Allah, His attributes and His names. Allah also makes them feel the delicacy of love and Allah also shows them the essence of everything on earth and in the heavens. Peace and blessings be upon our Lord Muhammad (peace be upon him), the Seal of the Prophets, from Whom He created the Nur Muhammad, and from Whom He created all things. Salutations and greetings also to all his Companions as the leaders of the Auliya. Likewise, peace and blessings be upon the Tabi’in and the Tabi’ittabi’in, may good always be upon them until the Day of Judgment.

He has compiled a concise treatise in good Javanese (Malay) so that it may be useful for those who do not understand clear Arabic. This treatise explains the Oneness of Allah’s Essence, Attributes, Names, and deeds in order to remove the shirk of riya’ and ujub (showing off and boasting) from all deeds. I also explained some of the Sciences and the stages of the Sufis regarding their musyahadah (vision) of Allah, the Glorious. So I answered their requests, even though I am not an expert in this field.

Thus, I asked Him for inayat (help) and full guidance to realize this wish and desire to the best of my ability based on the words and sayings of the experts: in this field of knowledge, namely the Ahlil-minnah wa al-syuhud. I have named this book Addurr al-nafis (The Beautiful Jewel), which explains the Oneness of the Af’al, the Asma and the Holy One. With the hope that this treatise will benefit those who are interested (muridin) and that Allah will make this treatise a statement of sincerity for His sake alone. In addition, I also hope that Allah will make this treatise as one of my most valuable deposits on the Day of Judgment.

I have organized this treatise into several parts: 1) Introduction, 2) four chapters, wihdatul af’al, asma, sifat, and zat 3) conclusion. I have also included complex issues from the books of Sufism.

Chapter I Introduction

EXPLAINS THE THINGS THAT CAN SPOIL AND PREVENT A PERSON FROM REACHING ALLAH SWT.

You should know that the most important thing is to keep yourself from falling into the valley of sin, whether it is external or internal sin.

Likewise, you should rid yourself of the things that can spoil the journey towards Allah’s pleasure, or that can thwart your intentions in that direction.

There are many things that can “spoil” the journey towards Allah SWT:

1. a) Kasal

(Lazy), to do worship to Allah SWT. when in fact you can and are able to do the worship.

b). Futur

(Indecisive / weak stance), does not have a strong determination because it is affected by worldly life.

c)Malal

(Boredom), quickly feeling bored and bored to perform worship because it feels too often done, even though the goal has not been achieved.

The emergence of the things mentioned above is due to: lack of a strong sense of faith, lack of firm belief, and being influenced by his own lusts.

Furthermore, things that result in “failure” to achieve goals, among others, the disease of Shirk Khofi (hidden shirk) or in other words, the emergence of a response in his heart, that all the deeds of worship he does are entirely of his own ability, he does not feel and believes, that what he does is all, in essence from Allah SWT.

“Everything that Allah has created (creatures) is basically/essentially a mere tool of Allah, but the most holy is Allah rather than needing a tool.”

Things that are classified as shirk-khofi include the following:

1. Ria’ (Showing off)

Deliberately showing off, showing off his worship or charity to others or there is a certain intention “other than Allah”, for example, doing charity solely hoping for heaven.

2. Sum’ah (listening)

Deliberately telling others about his deeds that he is doing charity sincerely for the sake of Allah with a view to others giving him praise and flattery.

3.” Ujub (boasting)

A sense of his own greatness that arises from within his heart because of his many good deeds, he does not feel that all of them are solely due to the grace and mercy of Allah SWT.

Its beginning is lost because it stops at its ‘ibadat alone.

4. Hajbun (Hijab / Wall)

The wall in question is due to being immersed and amazed at the beauty of his deeds, so that his heart’s gaze is held (shuhudnya) to that admiration alone or in other words, affected by the beauty of his own ibadat deeds does not feel that all of it is a gift of Allah SWT.

Therefore, so that you can escape from these things / diseases which can endanger your journey, there is no other way, except to strengthen the inner view (musyahadah) with full confidence that “everything that happens in essence / basically is from Allah SWT.” as will be described in the following section.

Meaning:

“Suppose -there is a flash in my mind of a heart vibration in my chest, a will other than Yours O God, whether I realize it or not, O wretched self, crushed in the mud of apostasy.

With those wrong views, responses and assumptions, you are not among the perfect believers.

But when your musyahadah is correct :

“No one does anything but Allah, no one lives but Allah, and no one exists but Allah,” then you will be among the True Believers, a group that Allah has promised two heavens, one of which is the heaven of understanding Allah in this world, and the other of which is the heaven of the Hereafter, which is well known from the texts.

Shaykhuna ‘Alimul ‘Allamah Al-Bahrul ‘arieg Abdullah ibnu Hijazi As-Syargowi Al-Mishrie rahimahullahu ta’ala said: “Whoever enters the paradise of understanding Allah in this world will not desire the paradise of the Hereafter in the form of angels, palaces, clothes, food and so on. His only desire is to be as close as possible to the Hidrat of Allah by Rukyatullah (seeing Allah clearly) in the Hereafter.”

The highest favor in the Hereafter is Rukyatullah. The value of that blessing is very different from the blessing of heaven in terms of angels, palaces, clothes and so on, as is often stated.

Similarly, the fact of seeing God, in the sense of Makrifatullah in this world that has opened up in the hearts of those who are ‘Arifbillah, is only a small part compared to Rukyatullah in the Hereafter, but they will get it because they have honored it.

Hubaya-hubaya, O brothers and sisters, do not forget to make the Wihdatul Af’al meditation that allows you to see the beauty of the Wajibal Ujud.

Dzat Wajibal Ujud.

Important explanation:

In the book Jawahiru wad-Durar, Abdul Wahab Sha’rani gaddasallahu sirahu quotes Shaykh Mahyuddin Ibn ‘Araby r.a. as saying:

“All these conditions are a wall that can block the view of Hak Ta’ala, when in fact I am also the one who is behind all these conditions (akwan) like the shadow of a log in the water of a river, it will not be possible to withstand the passage of a rowed boat. As for the boat that does not – dare to pass through, because it thinks it is really a wooden barrier (wall). This is nothing but mere conjecture for those who have not opened the hijab, so they are unable to see the Real Fa’il (the real actor), namely Allah SWT.”

About the meaning of Af’al Hamba according to the opinions of several madhhabs.

First: Mu’tazilah Mazhab This Mazhab argues that it is even their intention that everything that happens is essentially happening because of the nature (ability) of the creature itself. The nature of the hawadits (new) servant, according to them, is to give a mark / determine.

They do not want to know about what we call “essentially from Allah”. Therefore, this group belongs to the group of “bid’ah” and even “fasig”.

Notes:

Mu ‘tazilah according to the meaning of the language is “people who are alienated / separated”. The builder of this school is Washil bin ‘Atha. According to history, Washil had studied with Imam Hasan Bashri r.a. the builder of the Ahlussunnah wal-Jama’ah group. There was a heated debate between Imam Hasan Bashri and his student (Washil) on the issue of: whether a believer who commits a sin can enter heaven or remain in hell. Imam Hasan Bashrie stated that such a person is called Mukmin ‘Ashie (sinful believer).

If he does not get God’s forgiveness, then the person is put into hell, then lifted up and put into heaven because of Iman.

About this opinion Washil could not accept it even though the teacher had provided strong information and arguments.

With this contradiction, Imam . Hasan Bashrie said “itazala ‘anna Washil” (has departed “from us the Washil). “

From this word ‘itazala then born Mazhab Mu ‘tazilah.

The opinion of the Mu’tazilah group regarding the “servant’s actions” that they believe in, clearly contradicts the teachings of the Qur’an in Surah As Shu’ara verses 78 to 82 which means:

ALLAH WHO CREATED ME AND GUIDED ME, HE ALSO FEEDS AND DRINKS ME, WHEN I AM SICK HE ALSO HEALS ME. HE WHO CUT ME UP AND THEN HEALED ME, HE IS THE ONE WHO CAN GIVE ME PARDON UNTIL THE DAY OF REVENGE (DN. ind. “)

Second: Jabariyah School

This school of thought holds that all actions are “God’s own doing” and they are firm in this stance.

“… They do not take the “reality” of God’s actions on the servant as a basis. With such a stance, they cannot reach the “darjat kamal” (level of perfection) and obviously contradict the way of Shari’ah.

Notes:

Jabariyah according to the meaning of the language is “compulsion”. This means that man is forced by God to act. Regarding the notion of “Allah’s own actions”, for example, eating means that Allah eats; if the servant drinks, it means that Allah drinks. And so on. If one commits a sin, there is no need to ask for forgiveness, because it is God’s will and God’s own doing. It is clear that such an intention is Zindic Kufr. “

The pioneer/founder of this understanding is Jaham bin Sofwan, therefore this understanding is also called the name Jahmiah. Its famous advocate is Ju’di bin Sam’an whom he learned from a Jew named Talud bin ‘Asham.

Jaham bin Sofwan was a Pharisee in Khurasan who used to be a Jew. Because he lost a battle, he was taken prisoner by the Islamic Army troops then he .converted to Islam. Some time later he was appointed secretary of Suraih bin Haris. It was at this time that he had the opportunity to circulate his ideas. Because of his misguidance, he was killed by Muslim bin Ahwaz Almazani at the end of the reign of Banu Marwan.

Ibn ‘Abbas r.a. when facing this group in the Levant, he said: “O hypocrites of the past and wicked mosque-goers, why do you attribute evil to God when you are obviously doing evil. The Messenger of Allah, peace be upon him, said: There will come a time when a people will commit an act of disobedience, and they will say that God has ordained it (i.e. they will escape responsibility and God will be the one to bear the consequences), so whoever challenges this people is the same as if they had drawn their sword in a war. (DN ind. “)

Third: The Ash’ariyah school

This group is of the opinion and belief that all kinds of actions (events and happenings) are essentially the work of Allah.

CHAPTER 2 TAUHID

ARTICLE 1: Tawhidul-AF’AL (On the Oneness of Actions)

You should know that everything that happens in this world is essentially the Af’al (actions) of Allah SWT.

What happens in this nature can be classified into 2 (two) groups:

1. a) Good in form (rupa) and content (essence) such as faith and obedience.

1. b) Bad in form (form) but good in terms of content (essence) such as Kufr and Maksiat. It is said that this is bad in form because of the legal provisions / shara’ that say so.

Shara’ which says so. It is said to be good in terms of content because this is – a decree and action of Allah, the All-Good.

So the “kaifiyat” (method) for doing the view (shuhud /musyahadah) referred to above is:

“Anything witnessed by the eyes should be responded to by the heart that all of it is Af’al (Actions) of Allah SWT.”

If there are some assumptions about the participation of “other than Allah” in the process of something happening, then this is nothing but in the majazi (shadow) sense, not in the ultimate sense.

Notes:

For example, if A works to earn food and/or feed his children, then A falls under the definition of “other than God” and can also be considered to be “participating in the process” of feeding his children. The function of A in this involvement is only majaz (shadow), not in the ultimate sense. Because according to the real sense, the one who feeds and drinks is essentially Allah, as mentioned in the Qur’an S. As-Syu’ara verse 79 “It is He (Allah) who feeds and drinks me” (D.N. ind. “).

All kinds of “actions” (attitudes or behaviors), whether they are one’s own actions or actions that occur outside of oneself, fall under two definitions. The first definition is called Mubasyarah and the second is called Tawallud. These two definitions are not mutually exclusive.

Examples are as follows:

1. a) The movement of the pen in the hand of a writer is called Mubasyarah (integrated) because of the : “fusion” of two natural abilities, namely the natural ability to move the hand and the natural ability to move the pen.

1. b) The movement of a stone that escapes from the thrower’s hand. This is called Tawallud (born) because the birth of the movement of the thrown stone is the natural ability of the hand.

But in essence, both kinds of understanding (Mubasyarah and Tawallud) are Af’al Allah SWT., based on the arguments / texts of the Qur’an :

Meaning: “Allah created you and what you do”.

Shaykh Sulaiman Al Jazuli r.a. mentions in the syarah / explanation of the Book of Dala-ilul Khairat that whatever the servant does, words, behavior, movement and silence, but it is already prior to Knowledge,

Oodlo and Oodar / Destiny of Allah SWT.

Allah’s Word in the Qur’an:

Meaning: “It is not you who throw (O Muhammad) but Allah who throws when you throw.

Meaning: “There is no power and no strength but that of Allah, the Most High and the Most Great.

Hadith of the Messenger of Allah.

Meaning: Not a single zarrah moves except by the permission of Allah.

On the basis of this view (musyahadah), the Prophet did not pray for the destruction of his people who had harmed him.

Notes:

Various insults, diatribes, and even torture were thrown by the Jahiliyyah group to the Messenger of Allah, but he responded with prayer.

It means: “O Allah, guide my people, for surely they do not know.” (D.N. ind.)

If you remain always on the view (musyahadah) of tuhidul-afal with full confidence (tahkik) then you are free from the disease and danger of shirk-khofi as mentioned above.

So that finally you will be able to witness clearly that everything in the form of Ujud Majazi (shadowy ujud), vanishes and disappears, with the reality of the true Nur Ujudullah.

Note:. What is the meaning of a lamp lit during the day, compared to the bright light of the sun. “

If you continuously train with such a view / musyahadah little by little with no mixing of external and internal views, then you will reach a “magom (level) called Magom Wihdatul Af’al.

At this level, it means the fana (disappearance) of all the actions of creatures, your own actions or the actions of others from you because of the “reality” of the actions of Allah, the Great.

Evil, bad or good is essentially from Allah.

As I stated above many times that all kinds of actions, events, any event that occurs is essentially the work of Allah SWT, . evil or good.

We say so, because it is based on the information of the Hadith of the Messenger of Allah in his prayer:

Meaning: “O Allah, I seek refuge with You from all the evil that comes from You,” he said. ,

However, for me, there is still something called “effort”. However, according to this understanding, the effort itself does not make a difference (it is not decisive). It is on this endeavor that “Ta’alluq Shara Law” (the enactment of the relationship of commands and prohibitions) but it is Allah who gives a mark (determines).

This intention is called the intention of the Ash ‘Ariyah school. This kind of faith is a faith that can be held and that can save from the dangers of this world and the Hereafter.

However, this level does not reach the level of kasyaf (the level of insight in the true sense) because of what they call “the efforts of the slave”.

Thus, it is still in a state of ghisyawah (closed) according to the definition of wihdatul ‘af’al that we are referring to.

Notes:

The founder of this school of thought was Imam Al-ash ‘Arie r.a. He is credited with compiling the Science of Kalam/Theism, which is now used by almost all Muslims in the world. He is also noted as the builder of Ahlussunnah Wal-Jama’ah. (DN ind. “)

Fourth: This group is a group that has opened all the walls / hijab) and penetrated their views and understanding of the Oneness of Allah SWT. because they see (musyahadah) that all kinds of events are essentially the actions (af’al) of Allah which are attributed to the servant.

For example: “Kalam (pen) in the hand of a writer then the letters appear because of the stroke of the pen”. The pen, in fact, does not have any ability to make these letters. All the letters are from the writer who holds the pen.

That is the truth, whatever happens in this nature is essentially the work of Allah SWT,

Notes:

Ahlul Kasyaf is not a particular group as other schools of thought. They are, in fact, a group within the Ahlussunnah wal Jama’ah school of thought that still maintains the stance of “the essence of the shari’at and the essence of the ‘shari’at” this can be proven against the author of the Book of Ad-Durrun-Nafis that he remains in the Shafi’i school of thought and his beliefs are Ash’ari. Some people are of the opinion that their understanding is Jabariyah. In my opinion, this opinion is wrong. What is clearly different from Jabariyah is in terms of the grip on the laws of shara. Ahlul Kasyaf strongly emphasizes the necessity of carrying out the laws of Shari’ah, carrying out the commands and avoiding all prohibitions or at least not believing that when it is entitled then the burden of Shari’ah is removed.

Ahlul Kasyaf is a group that really wants to reach the level of Ihsan as the Prophet said.

Meaning:

“Ihsan is that you worship Allah as if you see Him. Even if you cannot see Him, Allah still sees you”.

Likewise, they always strengthen and increase their love and longing for Allah SWT. and the Messenger, diligent in their worship physically and mentally. They strongly emphasized the issue of feelings (zaug), especially feelings in making love to Allah SWT. “According to a continuous story from time to time about 150 years ago, in Kalimantan there was a Datu (reached the level of awliya) named Datu Muning. When he wanted to pray, sometimes he would sing a poem first:

Riu-riu padang sibundan,

padang si guests,

I long to be with God,

sabarang place kawa batamu.

This rhyme clearly depicts a deep sense of love. Therefore, let us not take them for granted (Su’udhon). What is real is that they have received a bright light in their hearts and feelings, a gift from Allah SWT. which is of high value, namely “Mahabbatun, Ilallah” (love of God). May we also receive such a gift. (DN. ind. “)

Shaykh Abdul Wahab Sha’rani r.a. said that Shaykh Ibn ‘Arabiy has included in his book called Futuhatul-Makkiyah in chapter ‘ 422 where he explains what is meant by “all the deeds of Allah” and the servant as: the dependence” of His deeds, because it is the servant who bears the burden of punishment and reward.

If we were to stop at the assumption that all our deeds are essentially our own, then Allah would have “laid such an assumption upon us as a temptation from Him”.

Notes:

We pray that such a charge may not come to us because it means a great loss. (DN ind.”):

However, if Allah wants to bring us into the Hidrat Ihsan (i.e. worshiping as if seeing God) then the veil (wall) will be thin and we will see that all deeds are essentially from Allah, while we ourselves have no deeds.

Furthermore, if musyahadah is done properly, there will be a fear of slipping our ‘qidam’ (stance).

It is part of the perfection of adab (morals/rule of law) to state that a deed from ourselves as far as we know, is just to practice what Allah SWT says:

Meaning:

“Whatever befalls you of the good is from Allah, and whatever befalls you of the bad is from yourself”.

Shaykhuna Al-‘allamah Maulana Shaykh Yusuf AbuZarrah Al Mishrie said, when he gave a lecture at the Grand Mosque, “It is not proper to say “that evil is from Allah, except in the time and level of learning / teaching (maqom ta’lim) in this field of knowledge.

Notes:

The words “deeds from Allah” are specific in the sense of the essence that should only be in the voice of the suarabatin. But it may be said in moments of learning/teaching.

Shaykhuna Ibn Hajarr.a. in Sharhah Arba’in, explains the words of the Prophet (peace and blessings of Allaah be upon him) in some of the iftah prayers which read “wassyarru laisa ilaik” (Evil is not for You) as nothing but teaching/educating manners, for one should not say anything derogatory towards Allaah, such as “Allaah made the dog” or “Allaah made the pig” even though it is recognized that the dog or pig is a creature of Allaah.

This definition is also related to the above-mentioned words of Allah. ‘

Shaykh Abdul Wahab Sha’rani q.s. once asked a question to his teacher, Shaykh “Ali Al Khawwas : Ask: What is the true meaning of “endeavor” as stated by Imam Ash’ari (Ash’ariyah)?

Answer: What is meant by the definition of “endeavor” according to Imam Ash’arie is ta’allug iradat mumkin (the relationship of the will of the creature) with all events // events which in that case are in accordance with the Divine destiny (God’s provisions). Whenever there is “ta’allug iradat” (relationship of will) with God’s destiny, they call it by the name of “effort of effort” for mumkin / creatures, on ma’na, while taking advantage of the effort of effort itself, is already in destiny. ‘

Shaykh Abdul Wahab Sha’rani q.s. said, “I once heard my teacher Shaykh ‘Ali Al-Khawwaskata say: everyone should understand that “the actions of the creatures do not make a mark” (determine), is the extent of the situation (takwin) according to the law alone”.

You should understand this correctly, because there are many people who do not understand the difference between law and atsar. Shaykh ‘Ali (may Allah be pleased with him) went on to say that Allah, the Almighty, desires to give dignity or meaning to any work, so that the work cannot take place except in its “maddah” (the material of the work itself). Because it is impossible for the work to happen by itself, it must be on the mahallun’ (object) that can cause the takwin (situation/event).

The object (mahallun) in question is the servant, which can also be interpreted as “the possible” who does it, but actually what the possible does does not ever make a mark (determine). Fafham fa in nahu dagigun (understand this because it is quite complicated).

Shaykh Abdul Wahab Sha’rani q.s. said again “I heard my brother Afdlaluddin rahimahullah say: – for this mumkin does not have a nature at all but only receives the Divine Atsar (former / God’s provisions). This is because nature is actually a trait that is never separated (infikak) from divine attributes. Therefore, establishing the existence of “nature for mumkin” is an unsubstantiated claim.

Notes:

One of my teachers said that I am only a mustanir (receiver of light). This is also what is meant by the words “merely receiving divine atsar” as mentioned above. (DN ind.)

ShaykhAfdlaluddin continued by saying that we agree with the Asya’irah (Ash’ariyah) about the definition of servant-nature and the definition of “negating the actions of the servant”.

Shaykh Abdul Wahab Sha’rani (r.a.) continued his statement by quoting Shaykh Mahyuddin Ibn ‘Arabiy’s words in his book Futuhatul Makkiyah, chapter 120, as follows – “To attribute nature to the mumkin by negating the fa’il is a very difficult matter, because it involves the issue of fi’il.

Shaykh Mahyuddin went on to say: “Allah has not removed the labas (ambiguity) in my mind on this issue of negating the fa’il (negating the agent) and involving the fi’il. However, when I was compiling this book (Futuhatul Makkiyah) in 633 A.H. and was about to elaborate on the meaning of “endeavor” in accordance with the view of the Ahl al-Sunnah (Ash’ariyah) or what the Mu’tazilah callkholak (the action of the creature), Allah gave me insight into the beginning of creation, before there was any other creature except Allah:

Allah said to me in the “circu'” (the deepest level of feeling)

His words:

Look at the beginning of creation, was there Labas and Heran at that time? My answer: No O Lord -:

His Word:

That is how it is with everything that is new (muhaddas), there is no one who can give a mark (determine) I am God, who makes every ashya (thing) beside something else without cause, just as I made nafakh (blowing of the spirit) in ‘Isa or takwin-thoir (putting back together the scattered bones of birds).

Then I asked Him:

‘O my Lord, if this is the case, then it is You who is the subject of the conversation with regard to what You say to do or not to do (i.e. commands or prohibitions).

His words:

If I show you some of my knowledge then you should do so with adab (discipline) because My hidlrat is not pleased with being “questioned” about My actions as I said:

“Allah is not asked about what He does, but they are asked.”

Shaykh Abdul Wahab Sha’rani further said:

“fataammulhu fainnahu nafisun” (ponder, for indeed this matter is very beautiful).

Therefore, keep on meditating on this magom of Tauhidul – Afal. Insha Allah you will reach your goal of reaching Allah SWT. and His pleasure.

It must be recognized that this magom / level of Tauhidul Af’al is for people who. ‘arifin (perfected) is still the lowest level, because this level is one of the levels that we will further explain below.

Among those who reach Allah there are those who are called majdzub (drawn by Allah to His hidrat) with a surprise, so that such a person can know / understand about the Essence, Attributes, Asma and Af’al of Allah SWT. without first receiving lessons from a teacher (shaykh) and without doing exercises (riyadlah).

Notes:

The word majdzub can also be interpreted as being magnetized (attracted) like a needle attracted by a piece of brave iron. But this is rarely the case. (DN ind.).

With that level (magom) of Tauhidul – Afal will be able to reach its natijatussuluk and tsamarah (natijatussuluk – the result of the journey, tsamarah – the fruit).

The salik (one who walks) is one who is full of earnestness and ijtihad (perseverance) in the worship of Allah.

ADDITIONAL EXPLANATION of Tauhidul Afal Ps. 1 Sec. II (ind. D.N.)

I have added some notes and explanations at several points in this chapter with the intention that the issues raised in it will become clearer.

It should be noted that the composition of this Book is quite dense in content, although the author himself often repeats sentences.

Because of this density, misunderstandings sometimes arise, which means wrong usage and responses.

The result is even worse if there is a wrong intention (Banjar term, wrong kaih) or possibly a bad opinion of the author of the Kitab Durrun Nafis, which easily gives the terrible title “misguided and misleading”.

I invite all readers not to give this book a negative rating, but to study it first, if necessary and preferably with a teacher who is well versed in this science.

If the desire arises to study it, generally the Books of Sufism, then there are several factors that we need to prepare:

1. Do not be prejudiced (Su’udhon).

Because with the capital “bad prejudice” will somehow still give a bad value. Although there are good words in the Book of Durrun Nafis, it could have been reviewed in the end with words that create negative impressions of this science.

2. Accepting and recognizing that Sufism is one of the branches of knowledge in the teachings of Islam.

“Why read it if in your own heart you have rejected the presence of Sufism. Historical facts that cannot be denied that Sufism is a science that has developed and lived for thousands of years. During that time, this science has also experienced challenges, but it is still alive and growing throughout the Islamic world.

3. Adhering to the law of shara (sharia)

If there is a teaching that says that it is the original and true teaching of Tasawwuf but leaves the laws of shara, then it is clearly a heretical teaching.

4, “Be diligent in your practice.

The issue of Tasawwuf is a psychological issue, as if we made a promise with ourselves so we began to study this, which God willing will reach the desired goal.

Principal differences between Jabariyah and Ahlul-Kasyaf

1. Disobedience and obedience, kufr or believer both .from Allah

Jabariyah:

Disobedience and obedience are basically the same, because of the will of Allah. The slave is not blamed for his disobedience, if he believes that the disobedience was done by Allah Himself.

Ahl. Kasyaf:

Disobedience and obedience, kufr or believing are both from Allah (the will of Allah) as Allah says:

Meaning: “He misguides whom He wills and guides whom He wills. Loss, who He misled, fortunate who He guided | (Faith and obedience).

2. About the efforts of the servant

Jabariyah:

The efforts of the servant, do not exist. And it is considered against the will of God. If you want to sin, sin. If you want to obey, obey. Such behavior and attitude is God Himself.

Ahl. Kash:

The endeavor of the servant, indeed in the ultimate sense does not exist (fana) but in reality, the endeavor itself is the creation of Allah SWT. for the servant, in line with the Divine destiny of the servant. The servant is created by Allah in his “zatiyah” (original). The servant is created by Allah in his “zatiyah” (original) need for endeavor, just as humans need to eat and drink. Likewise, the creation of human beings originally needs to be right and does not want to be wrong, bad or ugly. Every sin/ kufr is obviously wrong, and every obedience/faith is obviously right. For this reason, it is necessary to make efforts towards the truth in accordance with the originality of human creation.

3, The servant’s actions are the “reality” of God’s actions.

This term is equally the handle of Jabariyah : . and Ahlul Kasyaf, but both give different interpretations. Jabariyah interprets : “in fact” the actions of Allah – SWT. are the same as the actions of the servant or the actions of .” The actions of the servant are the same as the actions of Allah.

“As for the interpretation of Ahlul-Kasyaf: the meaning of “reality” is the reality of Allah’s actions on the servant. So the servant is the mazhhar (place of reality). For example, the servant is sitting (sitting is an action) in the sense of reality. Where the servant is the mazhhar/object then the words must be interpreted: “Allah sits the servant” then it is obvious that the action of Allah “sitting” does not mean “Allah sits” as interpreted by Jabariyah.

The meaning and significance of hakikat The entire discussion in this book concerns hakikat. Its meaning according to language is “truth”. Since it talks about Allah, it can be interpreted as “the truth of all truths” or “hagigatul hagaig”.

The meaning and purpose of the discussion is to discuss “the original truth, the core or basis of all things and all issues.” 

It would be a mistake for anyone to think that the science of Tasauf is the science of discussing “the essence of Allah’s ujud” (the nature of His Essence – the state of Allah’s form and appearance).

The essence of Allah is impossible to discuss and seek, because it is certain that “laisa kamitslihi syai “un” (there is no equal to Him). .

For example, to say that “the form of Allah’s substance is white light and so on” is clearly shirk. (na’uzubillahi min dhalik).

This is something that is strictly forbidden, as the Prophet said.

Meaning: .

“Think about Allah’s creatures, but do not think about His Creator (kunhi dzat-Nya).

But if we think “what is the origin and essence of everything” or “what is the origin and essence of our actions, and where did they come from?” then thinking so means carrying out the Prophet’s own recommendations as stated in the hadith.

In order to answer it in the “right” way, the more appropriate way is to examine the Kalamullah itself. Because by using one’s own mind, it is obviously not possible to achieve this.

This is proven by the opinions of philosophers, especially in the era before the birth of Prophet ‘Isa a.s., some of whom said “the origin and essence of something is water, water in the sense of substrate and substance (frame and content)” which is unlimited. Others said that the essence and origin of everything is apeiron (a – not, peiron – reality). Pitagoras said that the essence of everything is number. And there are various descriptions with various reasons and proofs.

All of these are clear according to one’s own mind, which at some point will have another opinion to refute it and even reject it with reasons that the refuter thinks are strong reasons.

We can simply argue that it is possible for the human mind to tell a true story about its own origin and source, without listening to and studying the words that come from the source of the mind. For example, would a child be able to tell the story of his father and mother as a boy and girl without first listening to and learning the story of the father and mother themselves?

Another weakness of reason on this subject is that “reason can never talk about its own form and shape, how much it weighs, what color it is, what its exact state is, where it goes when a person dies and so on and so forth. It is said to speak of its own origin.

Therefore, to talk about the nature and source of all these things and all kinds of things and circumstances, one must listen to and learn the words of the Source and Creator/Ruler of things.

The only question is whether or not to believe the words of the Creator/Ruler.

For us Muslims, there is no other way but to fully believe what Allah says in the Qur’an and what His Messenger Muhammad, the Messenger of Allah, says.

In the field of Sufism, whether we want to or not, we lay people must also listen to and study the opinions expressed by those who have expertise in this field of knowledge, namely the Ahlut Tasauf of the Arif Billah group and we also know that their discussions in this field of knowledge are based on the Qur’an and the Hadith of the Messenger of Allah.

In the field of criminal or civil law, for example, is it acceptable to accept the opinion of a dentist who has no expertise in that field of law? Of course it is not possible. For matters that occur, concerning criminal or civil offenses, we inevitably hear and pay attention to the opinions of Jurists (Legal Scholars) or “juris prodensi'”.

We are sure that Arif-billah (Tasawwuf Experts) are those who really have a lot of inner experience, have felt the pleasure and coolness of swimming and drowning in the sea of Tasawwuf, the sea of Divine Hydration.

They are like fish in the water, dying and living in the water, face, back top and bottom are water. That is the real happiness for them.

Sheikh Ahmad Al-Oassasi said in his prayer:

Meaning: My Lord, enter me at the bottom of the ocean of the Oneness of Your Substance.

This is also what Shaykh “Alimul ‘Allamah Al Pahhamah, Muhammad Nafis Bin Idris Bin Husein Al Banjari must have experienced and felt.

ARTICLE 2 TAUHIDUL-ASMA (On the Oneness of the Name of Allah Swt).

The kaifiyat (methods) of reciting about the Oneness of the names of Allah Almighty are as follows : . “You see with your eyes and you shuhud (see / respond) with your eyes, that all names whatever in essence return to their source / origin is the name of Allah SWT.”

The reason is, that whatever name there is in this nature there must be a named (ujud musamma). In the ultimate sense, it is clear that “nothing is created except Allah”:

Everything that exists (that is held) is essentially just an illusion (empty) or a mere delusion (prejudice), when it is attributed (compared) to the Form of Allah.

Notes:

For example, we see someone named “A”, then this name “A” is a name of a person. This person is called Ujud Musamma. If we compare Ujud Musamma with Ujud Allah, it will certainly not be comparable. Or in other words the Ujud Musamma, there is absolutely no meaning when compared to Ujud Allah. Allah is all powerful, all mighty, all powerful, all smart, all great and so on, but someone or something is very weak, very helpless, full of shortcomings and so on.

That is why we say and we realize that essentially all names – whatever they are – go back to the names of Allah as their source. ,

Allah’s existence is “qo – im” (standing) in all names of things. In fact, the names of things are essentially one. The point is that this something is a proof / reality of the One True God.

This definition does not mean Ittihad nor does it mean Hulul. Glory be to Allah from these notions. “

Notes:

1. Qo’im (standing) on all names of things:

This does not mean that it is like the tree standing on its roots or like the body standing because of the spirit, which can gather and separate at one time. This understanding is not acceptable.

However, when we look at something (which of course has a name) with concentration, it is actually the “being” not the “thing” that is seen, but the Thing with the being is difficult to divorce and separate. The thing has form and shape, but the “being” is neither form nor shape.

The “existence” of something is maujud (created) while Allah SWT. is Ujud (existing eternally, available without beginning):

Allah SWT. is called Adh-Dhohir (Most Real) more real than everything that is real even more real than oneself.

2. ittihad and hulul

Ittihad means “integrated”. Hulul means “united”, these words are not appropriate when addressed to Allah SWT. as if unified / united nature and Allah. There are indeed among the Sufis who produce such words, but when we study them, they are only examples or examples that want to give a solid understanding.

Finally, they say with humility “ma yakhruju baina shafataini illa isyaratan wa’tibar” (whatever comes out of ‘two lips is just a sign and ‘itibar). “Al Bathin huwa mutaharrikun lil ajsam, wamutaharrikul bathin fa huwal-Bathin”, (The mind is the mover of the body. The mover of the body is the body).

The mind in this sense is twofold and distinct. Batin “which is moved” and Batin “which moves is Allah who is called Al-Bathin (the Hidden). :

Another example we can bring up, for example a plain sheet of glass, colored with various colors, red, yellow, green and so on. Then we put it under the sunlight, of course we will see various colors on the earth as the colors listed on the glass.

There it can be clearly seen that the sun’s light does not separate with its own solar substance and does not transfer the sun’s light to the glass.

The existence of various colors on the earth indicates the Oneness of the sun.

Glory be to Allah from examples and examples, so understand it in good and perfect words, so that you may understand it with Allah’s mercy and in accordance with its true meaning (muwafagat – in accordance).

O my wise brothers! If you have succeeded in this magom (level) and then Tajalli Hak Ta’ala (the truth of Allah Ta’ala appears) to you from the cracks of this wall of madhhar (reality) with two kinds of names (isim) then all that is madhhar disappears in the Oneness (ahadiyat) of Allah SWT.

Shaykh al’allamah An-Narul muhrigah Maulana Shaykh Abdullahibnu Hijazi As-Syargowi -Al-Mishrie rahimahullah said in Syarah Wirid Sahur:

“When the tawalli of Allah, may He be glorified and exalted, is manifested with His asmas (names) and His dhohirun to His servant, then the servant will be able to see that all these akwan (events) are the Truth of Allah, insofar as the dhohir of the akwan is with the dhohir of Allah. The standing of the akwan is with the fact of His goyyumiyah (sifat giyamuhu ta’ala binafsihi – Allah’s standing by Himself) and the Eternity of Allah SWT. Because it would not be possible for this akwan to exist by itself. Nor would the servant be able to distinguish one by one all these akwan. It is clear only in a sense that this creature is only a mazhar / platform. The servant can see (musyahadah) that Allah is the essence of everything as Allah says in the Qur’an:

Meaning:

“Wherever you face, there is the Form of Allah, meaning, wherever and wherever the mind, heart and spirit of the inj are faced there is Allah SWT.”.

For this reason, sometimes the tongue slips, the words Shathathah (Shathiyat) come out, a “surprise” word that is not justified by shara (law), which is a danger of musyahadah. All these akwan are no longer visible to him, because he fully sees the Absolute Ujudullah.

According to the words of Shaykh Abdul Karim Al-Jilli q.s. a servant who is as if: no longer visible to him are all these creatures because of looking at the Absolute Ujudullah.

Hak Ta’ala (the Ultimate Truth) so that “the servant says: ‘ | “there is nothing that exists except Ujud Allah”. It is because of drunkenness and ghoibs like what happened to Al-hallaj.

So the words of such a drunken person cannot be relied upon.

Notes:

What is meant by “not to be relied upon” is to say whatever Al-Hallaj says, or to use Al-Hallaj’s words as a proof to strengthen one’s argument. (D.N. ind. “) Sulthonul Auliya Maulana Shaykh Abdul Oodir Jaelani q.s. said: “If the incident of Al-Hallaj had happened in my time, I would have forbidden people to kill him.

About Isim jami’ and Isim Mani’

There are two methods for this musyahadah, both of which have one purpose.

First: Jami’ (gathering/centering)

The inner view (shuhud / musyahadah) begins with ‘all these realities then: gathered / centered view to the One (Allah SWT.) This is what is meant by the term Shuhudul Katsrah Fil Wahidah.

Meaning:

“(The gaze of the many on the one).

Second: Mani’ (prevention/thwarting).

What is prevented and what thwarts: the view is, when it is considered/viewed that all the reality of this creature is from the creature as well. This should be in accordance with the term:

Meaning:

“Look at the one in the many”. That is, from God alone are all the realities of this world.

Allah says:

Meaning:

“To Allah belongs all affairs, and to Him you will be returned. |

When you see someone who has a generous attitude, you should respond that the generous nature belongs to Allah. What is seen in the servant is only the mazhar of the Name of the Lord Al-Kariem (Most Gracious).

Similarly, if you see someone who is patient then he is actually the mazhar of the Name of God As-Shobur (The Most Merciful).

Al-Kariem and As-Shobur are the names of God, so let you straighten the view to the names / Asma Allah SWT. according to the reality of this servant / creature. . The problem of the attributes of Allah which are related to the asma,

There are some people who are ‘Arif Billah who express their opinion about the attributes of Allah. According to them, Allah has no attributes, only names.

They argue with two arguments (information), namely the nagli argument and the ‘agli argument:

Nagli evidence is what is stated in the Qur’an and Hadith, as said by Allah:

Meaning:

“Allah has several names, so pray you with these names.

The Hadith of the Messenger of Allah :

“Verily that which you call upon is the All-Hearing, All-Seeing, All-speaking, and He is with you wherever you are.”

The evidence of ‘aglii is the evidence of reason, or the information obtained during the consideration of reason.

According to reason (logic), an attribute is something that is “attached” to a substance or it can also be said that an attribute is something additional to a substance.

If God were to have attributes, it would mean that God would be unrecognizable without those attributes.

Notes:

That is, it is as if Allah/the substance of Allah means nothing if it is not equipped with attributes. (DN ind. “) : If this is the case, Allah is blessed from all attributes because the Essence of Allah does not need (desire) attributes. The Substance of Allah is the All-Knowing of all those who understand, at the same time it is not known. (unknown).

Notes:

The opinion expressed is only the opinion of a small group, or in the term called slang / crazy is a weak opinion. It can also be rejected on the simple grounds that “is it possible for a name to be associated with a trait if it does not have a trait?”. For example, Allah’s name Oodirun (All Powerful) could there be such a name if He does not have an attribute called Oudrat (Power), of course it is not possible.

Shaykh Muhammad Nafis (the author of this book) does not think so. (D.N. ind.)

This is the explanation of the Tawheedul Asma which is the second level among the Arif-Billah, after understanding and maturing in the first level of Tawheedul Af’al. This maturity is Allah’s gift to those who are diligent as salik (seekers) as well as His gift by majdzub.

This second magom is the result and fruit of the first magom.

POSTSCRIPT

For Ps. 2 Bg. II (DN that is ind)

Asmaul Husna (The Good Names of Allah)

1. Allah: The Most Noble Lafazh/utterance which is the name for the Divine Substance which is the Most Sacred and obligatory to exist (Ismuzzat).

2. Ar-Rahman: The Most Compassionate, the giver of great blessings, compassionate in the world or compassionate on the surface.

3. Ar-Raheem: The Most Merciful, the giver of complex pleasures, merciful in the hereafter and/or merciful in the heart.

4. Al-Malik’: The Ruler, the Possessor, rules over His kingdom and possessions: ‘ with His will.

5. Al-Quddus: The Most Holy, pure from all defects and blemishes.

6. As-Salam: The Savior, the giver of security and tranquility for His creatures.

7. Al-Mu’min : “The Most Security Keeper who is wrong gets punished, while those who obey are rewarded.

8. Al-Muhaimin : The guardian, the giver of happiness inwardly and outwardly, and the protector of all things.

9. Al-Aziz: Glorious, powerful and able to do as He pleases.

10. Al-Jabbar : The Mighty One, fulfilling all needs, carrying out all His commands and improving all conditions.

11. Al-Mutakabbir: The Most Majestic, alone with His majesty and splendor.

12. Al-Khaliq : The Creator, who created all creatures without origin, and who ordained all of this.

13. Al-Bari: The Creator, making something animate that has an origin.

14. Al-Mushawwir: The Shaper, who gives an image or form to something that is different from others, according to its situation and needs.

15. Al-Ghaffar : The Most Forgiving, forgives a lot, and covers sins and mistakes.

16. Al-Oahhar : The Forgiver, grasping everything in His power and forcing creatures according to His will.

17. Al-Wahhab : The Giver, the one who gives many pleasures and always gives gifts.

18. Ar-Razzaq : The Giver of Fortune, makes various provisions and also makes the causes of obtaining them.

19. Al-Fattah : The Most Open, that is, opening the storage building of His mercy for all His servants.

20. Al-‘Aliem : The All-Knowing, i.e. knowing everything that exists, and nothing is hidden from His knowledge.

21. Al-Qobidl: The One who takes away the life or narrows the sustenance of whomever He pleases.

22. Al-Basith: The Most Expansive, facilitating the accumulation of sustenance for whoever He wants.

23. Al-Khafidl : The One who brings down, that is, those who deserve to be brought down because of their own behavior.

24. Ar-Rafi’ : The Most Elevating, i.e. to those who deserve to be elevated because of their diligent efforts, namely those who belong to the pious.

25. Al-Mu’iz : The Giver of Glory, i.e. to the one who clings to His religion by giving him help and victory.

26. Al-Mudzil : The Giver of Humiliation, i.e. – to His enemies and the enemies of the Muslim Ummah as a whole.

27. As-Sami’ :’ The All-Hearing

28. Al-Bashir : ‘All-seeing,

29. Al-Hakam : The One who decides the law, as the judge who decides that no one can refuse His decision, nor can anyone prevent the continuation of His law.

30. Al-‘Adlu: The Most Just, and perfect in His justice.

31. Al-Lathief: The Most Subtle, i.e. knowing all the vague, the intricate and the small.

32. Al-Khobir: : The most vigilant / the giver of news.

33. Al-Halim: The Most Compassionate/Most Merciful, the merciful who is not hasty – committing anger and neither, rashly giving punishment.

34. Al Adhiem: : The Most Great, i.e. reaching the highest peak of the beacon of greatness because it is . with all kinds of properties of greatness and perfection.

35. Al-Ghafur : The Most Forgiving, His many forgiveness to His servants. :

36. As-Syakur “: The Most Rewarding, i.e. giving a great reward for small and insignificant deeds.

37. Al-‘Aliy: The Most High, i.e. reaching the highest level that cannot be described by anyone’s mind and cannot be understood by any clever brain.

38. Al-Kabir: The Most Great, whose greatness: cannot be followed by the five senses or human reason. .

39. Al-Hafidz : The Sustainer, which is to keep things from being damaged and shaken. He also keeps all the deeds of His servants, so that He will not waste any of them to give His reward.

40. Al-Muqit: The giver of sufficiency, whether in the form of physical or spiritual food.

41. Al-Hasib : The Most Guarantor, which guarantees sufficiency to all His servants, can also be interpreted as the One who judges the deeds of His servants on the Day of Judgment.

42. Al-Jalil: The Most Sublime, who has the attributes of nobleness because of the perfection of His attributes.

43. Al-Kariem: The Most Gracious, who is noble and gives anyone without being asked .or as a reimbursement .of something given.

44. Ar-Raqieb:’ The All-Researcher, who observes the movements of all things. and watches over them.

45. Al-Waasi’: The Most Extensive, meaning that His mercy is extended to everything that exists and His knowledge of everything is extensive.

46: Al-Mujib : The Most Gracious, who fulfills the requests of anyone who prays to Him.

47. Al-Hakim : The Most Wise, i.e. possessing the highest wisdom, the perfection of His knowledge and His neatness in making all things.

48. Al-Wadud : The Loving One, who desires all good for all His servants and also does good to them in all circumstances and conditions.

49. Al-Majid : The Most Noble, i.e. the one who reaches the top level in terms of glory and excellence.

50 Al-Baa’its : The Most Resurrecting, i.e. resurrecting the Messengers, resurrecting the spirit and will, as well as resurrecting the dead from their respective graves later after the arrival of the Last Day.

51. Ash-Shahid : The All-Witnessing or All-Knowing state of all creatures.

52. Al-Haq: Maha Haq, the eternal truth that will not change in the slightest.

53. Al-Wakil: The Sustainer of Submission, i.e. taking care of all the affairs of His servants and what they need.

54. Al-Qawiy: The Most Powerful, i.e. the one who has the most perfect power.

55. Al-Matin: The Most Sturdy or Mighty, i.e. possessing strength that has reached its peak.

56. Al-Waliy: All-protecting, i.e. protecting and organizing the interests of His creatures because of His great love for them and His unlimited help in their needs.

57. Al-Hamid: The Most Praiseworthy, who is deserving of praise and adulation.

58. Al-Muhshi : The All-Counting, who is not concealed from His sight and all deeds are taken into account as they deserve.

59. Al-Mubdi : The Initiator, who gives birth to something that originally did not exist and did not come into existence.

60. Al-Murid : The Most Repeating, – i.e. regrowing after its disappearance or after its destruction.

61. Al-Muhyi : The One who gives life, i.e. gives life to everything that has the right to live.

62. Al-Mumit: The Almighty of Death, i.e. taking away the life (spirit) from anything that is alive, then it is called dead.

63. Al-Hayy: : The Ever-Living, and His life is eternal.

64. Al-Oayyum : The One who stands alone, in His Essence, Attributes, Asmanya, and Af’al. He is also the one who makes everything other than Him stand. With Him also the heavens and the earth are established. ‘

65. Al-“waajid: The All-Rich, able to find whatever He wants, and thus not in need of anything because of His absolute richness. He is absolutely rich.

66. Al-Maajid : The Most Noble (same as no. 49) the only difference is that it is written in Arabic.

67. Al-Waahid : Almighty – One.

68. As-Shomad : The Most Needed / Dependent Place, which is always the goal and hope of people in times of desire and need.

69. Al-Qaadir: The Almighty

70. Al-Muqtadir: The Most Decisive

71. Al-Muqaddim : The Most Precedence, i.e. giving precedence to some things over others in their manifestation, or in their glory, difference in time and place.

72. Al-Mu’akhkhir : The One who delays or retreats.

73. Al-Awwal : The First, the very first of all that exists.

74. Al-Aakhir : The End, Eternal forever without end.

75. Adh-Dhohir : Mahanyata, i.e. revealing and manifesting His existence with evidences and signs of His creation.

76. Al-Baathin ‘ Most Hidden, cannot be understood by His Essence, so that no one can recognize His Essence (the term D.N. Kunhi Dzat).

77. Al-Waati: The Master, holding things in His power and belonging to Him.

78. Al-Muta’ali: The Most Holy/Highest is preserved from all shortcomings and lowliness.

79. Al-Barr: The Most Generous, many of His kindnesses and great: the pleasure bestowed upon Him.

80. At-Tawwab : The Most Recipient of Repentance, gives help to those who disobey to repent and then Allah will forgive them. Him.

81. Al-Muntaqim : The Most Tormentor:: the one who deserves to be . . to receive His punishment.

82. Al-“Afuw : The Most Forgiving, the redeemer of the wrongs of those who like to return to apologize to Him.

83. Ar-Ra’uf : The Most Compassionate, much to His mercy and compassion.

84. Maalikul-Mulki : The Master of the Kingdom, so all things that occur in the universe, the sky, the earth and its surroundings and what is behind the universe are all in accordance with His will and iradat.

85 Dzul-Jalali : The One who has greatness and honor, and the One who has excellence and perfection, the giver of bounties and pleasures that are very, much and abundant.

86. Al-Muqsith: The One who judges, i.e. gives victory to the wronged from the actions of the wrongdoers with His justice.

87. Al-Jaami’ : The Most Gathering, i.e. gathering the various scattered entities and also gathering the entire human race on the day of reckoning.

88. Al-Ghoniy: The Richest, so He does not need anything from other than His own Essence, but those other than Him are in great need of Him.

89. Al-Mughniy : The Giver of Wealth, i.e., He gives abundant wealth to whomever He wishes from among His servants.

90. Al-Maani’ : The Defender or the Rejector, i.e. defending His righteous servants and rejecting the causes that cause harm.

91. Adl-dlar: The Giver of Harm, i.e. by sending down His punishments upon His enemies.

92. An-Naafi’: The Bestower of Beneficence,’ i.e. by rationing the good that He bestows upon all servants and lands.

93. An-Nur : The Most Luminous, i.e. highlighting His own Essence and revealing it to others by showing the signs of His power.

94. Al-Haadi: The Guiding One, i.e. giving the right path to everything so that it is straightforward and preserved: its life.

95. Al-Badi’ : The Creator of the New, so that there is no example or equal before His creation.

96. Al-Baagi : The Eternal, i.e. His eternal life. forever and ever.

97. Al-Warits: The Most Heir, i.e. eternal after the annihilation of all creatures.

98. Ar-Rashid: The All-Scholar, i.e., the One who enlightens and guides all His servants, and whose rules and regulations are in accordance with the provisions outlined by His wisdom and scholarship.

99. Ash-Shabur : The Most Merciful who is not hasty in giving punishment nor does He hasten to execute something before its time.

Jalla-Jalaluh : True Glory.

Hadith of the Messenger of Allah, narrated by Ibn Majah.

Meaning:

“Allah has 99 names, whoever memorizes them enters heaven. Verily, Allah is odd and loves the odd (not even) the most”.

Ismul ‘Adhom (The Great Name) or commonly called the one name.

Allah swt. has a great name, whoever prays, his prayer will be answered. Many people are looking for this name, which is also commonly called “The One Name.” Sometimes there are people who teach it in certain ways and conditions, plus commentary, “if the gecko hears, the gecko also enters heaven”.

Shaykh Abdurrahman Shiddiq, the author of the book Amal Ma’rifat, strongly disapproved of this and even called it bid’ah (making things up).

One of my teachers said that the name in question (Ismul ‘Adhom) is a secret between a beloved servant and Himself, impossible to know and convey to others.

Shaykh Abu Hayyullah al-Marzugi in his book (one of the “scholars of the science of wisdom”) called Jawahirul-Luma’ah, there are many names mentioned of Ismul ‘Adhom.

Based on several Hadiths of the Messenger of Allah, including a Hadith narrated by Imam Abu Daud, from Buraidah r.a. he said:

Meaning: “The Prophet heard a man say his prayer: O Allah, I ask You, I bear witness that You are Allah, there is no God worthy of worship but You, the One, the One on whom to depend, who has no son and no daughter, nor is there anyone like Him.

Buraidah said further – Then the Messenger of Allah said, . By the One in Whose hand is my soul, this man has asked Allah by His great name. When a prayer is made by that name, Allah grants it and when it is asked by Ismul ‘Adhom, He gives it.

In addition, there is also another Hadith of the Prophet narrated from Asma the daughter of Yazid r. ‘anha, she said. The Prophet said:

Meaning: “The name of the Great Allah is in these two verses: – “wa ilahukum……. (Your Lord is One, there is no other God worthy of worship except Him Who is the Most Merciful) and in the opening of Surah Ali “Imran, -alif lam mim …….. (Alif Lam Mim, there is no other God except Him Who is the Most Living and Standing by Himself’.

Many Hadiths of the Prophet reveal this, but the Ismul ‘Adhom in question seems to be “hidden” in a long string of words.

Shaykh Sayyid Sabiq in his book Oawa’idul Islamiyah printed by Darul Outhub 1383 AH Cairo, explains: “…. if a person understands the meaning of all the names and impresses them on his own soul along with the investigation of these names, the essence of what is in this universe will become clear to him.” ………..’.

It is Al-Hallaj’s words that are at issue. Al-Hallaj, whose real name is Hussein Ibn Manshur, was born in 244 A.H. and died in 309 A.H. in Baghdad.

The allegation that he was a Shi’a is still not strong evidence. What is clear is that he had his own understanding as far as the knowledge he learned and believed in.

Among his many utterances, there is ‘confusion of words, sometimes as if Hulul, and sometimes it sounds Ittihad and sometimes also in the tones of Mahabbah (Love) which is excessive so that born from his tongue the words of Shathathah.

Those horrendous words are:

Meaning: “I am Al-Haq, that which is in my robe is God”.

According to a review, that he himself did not admit that the robe in question was the robe he was wearing, the robe in question was the robe of God himself:

Ana Ahwa Waman Ahwa Ana Nahnu Ruhani Hallalna ‘Badana.

“Meaning: I am longing, the one I am longing for is Me, we are two spirits united in body.

Judging by this wording, he is clearly in a state of Hulul (union between him and God). On the other hand, he himself states about his mortality.

What he says cannot be used as proof or taken as information for our guidance. It is certainly specific to him and born out of his own feelings (dzaugnya). Perhaps it was because of his “intoxication” which in Shufi terms is “sakar rububiyah”.

From this point of view, it is possible that Shaykh Outhubul ‘Azham ‘Abdul Oadir Jaelani q.s. would have wanted to prevent the killing of Al Hallaj, if it had happened during his lifetime.

The hadith of the Messenger of Allah (s.a.) presented by Imam Ghazaly (r.a.) reads:

Meaning:

Say la-Ilaha Illa Allah, even if they say, madman.

To those who have not reached such a level of feeling (intoxicated with love) do not try to imitate these words or easily make up similar words, other than what is listed in the Qur’an.

The danger is great. Without reaching a high level of feeling or awareness, one may end up resembling Fir’aun la’natullah (na’udzu billahi min dzalik).

However, in any case, the knowledge can be demanded by those who are interested in gaining knowledge in this field, and it is also good to study it as a comparative science. Hopefully, we can reach the level of makrifatullah in the sense of true realization.

What is important in our understanding is that we are “just a drop of dew compared to the infinite sea” when we compare ourselves to Allah SWT.

It is not words anymore, let it be lived with pure feeling and pure reason, surrender in the true sense, love that is not made up. Memorizing the names of Allah SWT. enter heaven.

To memorize the names of Allah is not a difficult and difficult matter, everyone will be able to. :

For a Muslim, memorizing these names certainly has its price and value even though in the sense of memorization. But does just memorizing them guarantee entry into heaven? What if

| What if a wicked or hypocrite memorizes them?.

– To answer that, we can say that the Kholis believers (believers who are clean in faith) are those who really live the Names of God for themselves and everything.

 For them, God, who has many names, is tajalli (manifest) and more manifest than anything else.

They are afraid to tell a lie (a characteristic of hypocrites) because it must be heard by Allah As-Sami’u (the All-hearing) must also be seen and known by Al-Bashir (the All-seeing) and Al-‘Alim (the All-knowing) and so on.

It is said that Allah is Ooribun (the closest) closer than oneself.

People who are ‘Arif Billah feel the reality of As-Salam (the savior) Al-Mu’min (the safeguard) Al-Muhaimin (the giver of happiness) therefore they do not feel fear and trepidation in this life. They are the ones addressed by Allah’s words:

Meaning:

“Know that the Guardians of Allah do not fear nor do they tremble”.

The provision for them has already been guaranteed, namely Ar-Razzaq (the Giver of Provision) and there is also a provision in the hands of Al-Mugtadir (the Most Determined). Since they do not know the amount of the provision, they ask earnestly because Allah is AlWahhab (All-Giving) and Al-Mujib (All-Permitting). ,

They believe that for Allah, there is no difficulty in granting what they want because of His generous nature, not as a human being one moment he is generous but another moment he is miserly.

When they eat and drink, they feel that Al-Muqit (All-Sufficient, including all food and drink) is even more evident to them than the food and drink they face.

All this is a play of flavors, a sense of faith, a sense of certainty, a sense of truth, a sense of beauty, a sense of love and a sense of humility in the truest sense of the word, mingling in a fun and beautiful way.

ARTICLE 3: TAWHIDUS – SHIFAT

(On the Oneness of the Attributes of Allah Sut.)

What is meant by the oneness of Allah’s attributes is in the sense of “subsuming all the attributes of creatures, including one’s own attributes, in or on the attributes of Allah SWT.”

The way to centralize the attributes of Allah is: “that whatever attributes are attached to substances such as the attributes of nature (power) iradat (will) ilmu (knowledge) hayat (life) sama’ (hearing) bashar (sight) kalam (speech) are essentially all the attributes of Allah”. What is in the creatures is actually only the mazhar of the attributes of Allah, because the attributes of these creatures are only majaz (shadows).

When your musyahadah becomes more stable (tahkik), you will finally be able to feel that your attributes are fana (vanished) in the attributes of Allah. You will realize that your hearing is the hearing of Allah, meaning that your hearing is not essentially the hearing of Allah but the hearing of Allah, and your sight is not essentially the sight of Allah.

No more is my knowledge, my life, or my power in its essence than is the knowledge, life, and power of Allah SWT.

The evidence (text) that justifies this is the existence of a Hadith Oudsi (the word of Allah that comes directly to the heart of the Messenger of Allah) which reads:

Meaning:

“Those who feel close to Me, not only carry out what I require of them, but the servant feels close to Me by carrying out sunnah (additional) deeds until I love him too. When : I have loved him, I become his hearing with which he hears, I become his sight with which he sees, I become his tongue with which he speaks. I have become his hand with which he holds, I have become his foot with which he walks and I have become his heart with which he dreams – narrated by Imam Bukhari.

The proper way to make the attributes of Allah appear is to have a firm grasp of the fact that the hearing of the slave is the hearing of Allah, which means that the hearing of the slave is the hearing of himself, then after the attributes of Sama’ Allah (the hearing of Allah) become apparent to your senses, you should move from one attribute to another with diligent musyahadah. (tadrij – one by one).

That is, the attributes of Bashar, Kalam, Knowledge, Iradat, or attributes such as ‘atho (giver) man’u (endure), all of which are attributes of Allah. But what the servant has is only “receiving” from Him.

When you have finished the serhuanya, you should see (shuhud) that only Allah is Hayyun (All-Living), so that means that the attribute of life is fanalah from you.

When you succeed in this way, which also means that you have fana sifat, you immediately reach the magom or level of bagobillah (eternal with the attributes of Allah).

This also means that you have achieved victory at that time with the correct knowledge or awareness.

Therefore, know Allah properly and with perfect knowledge. so that you can really feel Fana Fi Shifatillah (disappearing in / in the attributes of Allah) and Bago Bi Shifatillah (eternal with the attributes of Allah) Allah will tell you about the secrets of His glorious attributes.

Notes:

This section is the most important part that needs to be understood correctly. Judging by the wording of this book, (Durrun-Nafis) seems easy to implement, but it is not as easy as we think. The issue is quite complicated as it relates to feelings (dzauq). What is important is that there must first be a perfection of “understanding” on the basis of the arguments taught by the Prophet.

In Hadith Oudsi he said: “Allah says:

Meaning:

“All of you are misguided except those whom I guide, so ask for My guidance, I will guide you. All of you are hungry except those whom I have fed, so ask Me for food, I will feed you. O My servant, all of you are naked except the one to whom I have clothed, so ask Me for clothing, I will clothe you. O My servant, you all do wrong day and night, I am the one who forgives all sins, except Shirk….” (Narrated by Muslim, Abu ‘Uwainah, Ibn Hibban and Hakim from Abu Dzarrin).

With this Hadith it is clear that what do our strengths and abilities mean?

In addition, we should realize that all of our attributes are a trust. One day he will definitely return to his owner, Allah SWT.

Because these attributes and life are a trust, it is very true if we realize that the “essence” is from Allah, while we are just a mazharnya or mere backup.

Then how should we be tasked with maintaining the trust?

Allah as the owner of the trust has determined what to do with His trust. To carry out the trust, the mind is also placed on human energy and ability, so that all tasks will be able to be carried out. Whoever does not maintain his trust and does not use it according to the lines of the legal provisions conveyed by Him through His messenger then clearly means a misappropriation.

So clearly, if it is really “tajalli sifat” then the nature of such a person is even more diligent in worship by carrying out orders and avoiding prohibitions in accordance with the principles of truth of life.

They do this not because they are forced or coerced, nor do they expect anything.

We must not forget about our manners towards Allah as He says:

“Meaning:

“What you practice of virtue, it is from Allah, and of evil, it is from your lust.

This is the difference in principle between Jabariyah and Ahlul Kasyaf. (DN. ind.”)

Maqom Baqo Bisifatillah is the final goal that the claimants hope for and aim for. And at this point of destination are also most of the Prophets and the Guardians, but no one can go beyond this level except our Prophet Muhammad (S) or the Prophets and Guardians who are under the gidam (palm) of our Prophet.

To achieve benefit in the matter of tajalli – attributes – this should be by “tadrij” (one by one) not all at once, because sometimes one of the attributes is even heavier than the others.

In addition to this, a sense of “tamkin” (stability) will be gained which results in the strength to accept the tajalli of the Substance. There is no way a person will attain Tajalli Zat if he has not established in his heart Tajalli Sifat.

Whoever is able to reach this level will undoubtedly receive an official title from Allah as “Khalifatullah” like the title that Prophet Adam a.s. received.

Allah says this in the Qur’an:

Meaning: “And remember when Allah said to the angels, I have made a caliph on the earth”.

This means “to replace Me – to execute My laws on earth” (kholifah – successor). Allah also taught him the names of all these as He said:

Meaning:

“And He (Allah) taught Adam the names of all”. ‘

Furthermore, Allah also gave instructions to Prophet Adam a.s. about things that lead to misguidance including subtle things (hidden) considering the position of Prophet Adam a.s. as His kholifah.

Among the ‘Arif-Billah there are those who say: –

Meaning:

“The one who is aware of Allah, nothing is hidden from him”. ‘

Allah grants him laduni (knowledge directly from Allah), a knowledge that Allah inspires into the heart of His servant without learning through a teacher (talqien masyayikh), which will not be lost or forgotten.

A person who gets this kind of knowledge is a true ‘Alim as said by Shaykh Abu Yazid Bushthomi q.s. as well as according to other opinions of Arif Billah.

The real ‘Alim is not the one who only memorizes from the books, at any time when he forgets what he has memorized, he is no longer an ‘Alim. But the real pious people are those who get their knowledge directly from their Lord”.

They pick up that knowledge when they want, so they are also called “Alim Rabbani” as hinted by Allah in the Qur’an:

“We taught him (Prophet Khaidira.s.) knowledge from Our side”.

Laduni knowledge can also be interpreted as “the opening of the sir (secret) of the heart which then gives rise to an opinion on the intellect (kharij)”.

Shaykh Abu Yazid Bushthomi q.s. said of the Ulama Ahludh Dhohir, which words were also quoted by Imam Ghazali r.a. in his book Ihya ‘Ulumuddin :

Meaning:

“You get your knowledge in a state like a corpse and from something dead (books and books are inanimate objects) while we get our knowledge from the Living One and never die”.

Those who are at this level have a penetrating view-real or hidden-and it is clear to them all the essence of things thanks to the light bestowed upon them by Allah and is not shielded even by the weight of a zarrah. Nothing can obstruct their vision.

Allah says in the Qur’an:

Meaning:

“All that We bestow, here and there, is the gift of your Lord, and nothing can withhold the gift of . Your Lord’s gift”.

With the grace of God, they are able to hear the call from far or near, the call with the tongue that is zhohir or batin even though the call comes from behind the mountain of Qof (Jabal Qof).

As mentioned in the Hadith that the universe to a Wali is but a mere footstep

“by the grace and mercy of Allah alone.

Therefore, make every effort to reach such a level so that you too can feel such grace and mercy.

Allah’s words:

Meaning:

“Ask of Me and I will surely be granted”. There is a difference of opinion among the scholars about the meaning of ‘nature is substance’ or ‘nature is in substance’.

There is a difference of opinion among the scholars on the issue of attributes. Whether “nature is the same as matter or not”.

Ahlus-Sunnah scholars are of the view that the attributes of Allah are as pre-existent as the substance. The nature of Allah’s Exhibit is with His Exhibit as well.” …. There is no separation between the nature and the substance. In other words, “the attribute is the meaning attached to the substance” or “the attribute is an addition to the substance according to the meaning”.

Hence this school of thought holds that Allah is Qodirun Biqudratihi, Muridun Bi-lradatihi, ‘Alimun Bi ‘Ilmihi, Hayyun Bihayatihi, Sami’un Bi Sam’ihi, Bashirun Bi Basharihi, Mutakallimun Bi Kalamihi. (Allah is All-powerful with His power, All-willing with His will, All-knowing with His knowledge.

(Allah is All-powerful by His power, All-willing by His will, All-knowing by His knowledge, All-living by His life, All-hearing by His hearing, All-seeing by His sight, All-speaking by His words).

As for the opinion of the Shufis qaddasallahu asra-rahum, it is firm. The attribute is the Self of Maushuf (the attribute is the attributed substance), there is no difference in meaning, nor is it an addition to the Substance, nor is it attached to the Substance.

With this opinion it is clear that :

Allahu Qodirun Bidzatihi, Allahu Muridun Bidzatihi, Allahu ‘Alimun Bidzatihi, Allahu Hayyun Bidzatihi, Allahu Sami’un, Bashirun, Mutakallimun Bidzatihi.

Shaykhuna Al-‘arif Billah Maulana As-Sheikh Shiddieg Ibn Amirkhan Disciple of the late Al-Quthubur Rabbani Maulana Shaykh Muhammad Bin ‘Abdul Karim As-Saman .Al-Madaniy radliallahu ‘anhuma said : “The view that the attributes are nothing other than the maushuf is the view according to kasyaf, which is the opening of the wall by way of musyahadah. Those who hold this view stand by it because they are constantly in musyahadah to Allah, the Almighty, so Allah, the Almighty, opens for them the wall of nature so that it is clear to them that nature is not attached to matter according to the meaning, but nature itself is matter”.

In addition, they (Ahl al-Sufi) take the argument of reason (‘aqli) that if the attribute is other than the maushuf, it means that Allah cannot be known without the attribute, or in other words that “Allah is dependent on the attribute” so that He can be known.

Regarding the view that attributes are attached to or additional to matter (the Ash’ari school), it is based on the opinion of reason as well, according to the grammatical sense.

Attributes are among the isim musytag (published isim). Therefore, whenever there is a musytag isim, there must be a musytaq minhu (source of publication).

For example, Dodirun is a musytag isim. Oodirun must have come from the existence of Judrat. So Oudrat is the musytag minhu for the word Oodirun.

However Qudrat is not substance according to the meaning of the language, but the property of Oudrat will certainly not stand alone without substance, the two are not separated.

According to our opinion (Author D.N. Sheikh M. Nafis) that the above opinion can be used “before: we reach the level of mukafahah (face to face) and the level of musyahadah”.

But actually, when we reach the level of mukafahah and musyahadah, it will be clear that the understanding that “sifat is nothing other than maushuf”.

For example, a person in Java (Indonesia) might hear news from others about “hajarul aswad” which is located in one corner of the House of Allah in Mecca. The recipient of the news will certainly imagine “that there is one attached to it the color black”.

Such an image will certainly not be the same as the actual situation when compared between the image and the hajar aswad or in other words, not all black stones are the same as the hajar aswad.

If the recipient of the news came directly to the city of Mecca/Baitullah and directly “looked” and came face to face with the hajar aswad, he would definitely say “this is the hajar aswad that people attribute to it” understand. wasalam…

The difference of opinion between Ahlussufi and Mu’tazilah about “nature is substance”. “

In solving the problem of attributes between Ahlussufi and Mu’tazilah have the same wording but differ greatly in meaning.

Question: What is the difference of opinion between the Ahl al-Sufi and the Mu’tazilah about the notion of the nature of matter?

Answer: The Mu’tazilah opinion that sifat is zat (note: Mu’tazilah do not believe Allah has sifat) is in the sense of “ittihad” (integrated) as if sifat in the sense of “ujud istiqlal” and zat in the sense of “ujud istiglal” (there is a part). One part and the other part are combined as if sugar (sacchar nabat) were mixed with water.

Glory be to Allah from such a notion, the false notion of ‘Mutazilah. | This is the correct and acceptable description of the Tawheed of the Attributes and magam. When the tawalli of the Attributes is completed and established in the heart then Allah will bestow a higher level with a power to accept the charter of

Tawhidudz dzat. 

This is the fourth level for those who are wise. Billah.

POSTSCRIPT

For Article 3 part II. (Dn. ind.)

In the first and second chapters, it is clear to us about His Oneness. To talk about the Oneness of God, however, it is not possible to leave out or separate the subject of nature.

For example, if we look at a piece of white paper, there is a substance, a name “paper”, and of course there are also properties, white, thin, limp, and so on.

The substance, the name and the properties are a unity that cannot be separated. The well-known term is “Laisa Fihil-Infikak Wat-Tafarrug”.

If one of them is separated, it is no longer called paper, it is different from the substance of paper and different from its nature. .

This is just an example in the discussion in order to easily understand and understand the problem of the divinity of Allah SWT, although in fact Allah is nothing like Him.

It is recognized that there are many differences of opinion in discussing the issue of God, which is understandable because the problem discussed cannot be seen by the eye, cannot be touched by the hand, even the problem lies “above the peak of reason” which cannot be reached by reason itself. Imam Ghazali r.a. mentioned ‘faugathuril ‘agli’.

Allah says:

Meaning:

“No eye can see Him, rather He is the One who, puts the sight in the eye and He is the Most Subtle, the Most Alert, the Giver of News.” (Sura al-Baqarah 2:1).

Therefore, when we study this issue, it is better to take the opinion that we can understand and understand it easily, with a rule that we should not hold the opinion of the Mu tazilah.

Three different opinions:

1. Mu’tazilah:
2. Nature is Substance, in other words, God has no nature. If Allah is named Oodirun, then Power combines (ittihad) with Substance.
3. The nature of the servant is absolutely the servant’s.

2, Ash’ariyah:

1. Attributes are attached to the Substance according to the meaning. This is from the point of view of language. While in essence: is “laisa kamitslihi syai’un”.
2. The attributes of the slave are Allah’s trust in the slave and do not belong to the slave : . absolutely.

3. Ahl-Kasyaf:
4. The attribute is the maushuf (the attribute) This is understood by way of kasyaf on the magom musyahadah / mukafahah.
5. The servant’s nature is the mazhar of Allah’s nature. In the ultimate sense, the servant does not have anything.

Of these three opinions, we choose the second and third because they are generally accepted and guaranteed to be true.

Indeed, to reach the third level or opinion must obviously be based on the teachings contained in . The Book of Durrun-Nafis or other similar and compatible books.

The meaning of the term “the earth is only a foot away from the saints” is “distant hearing” in the form of karomah.

“Extraordinary” events, or “khawarigun lil adat” as the books call them, are not impossible.

La Istihalata Fil-Hawadith”.

Meaning:

“There is nothing impossible in the sphere of hawadith/creatures.” What is impossible is only stating and expressing it:

The only thing that is impossible is to claim that Allah has deficient attributes, to claim that Allah is more than one, or to claim that He does not exist. Obviously, if it states properties that are contrary to the perfection of Allah SWT, then that is what can be said to be impossible.

There are some opinions that do not accept the occurrence of these “khawarigun lil ‘adat” things against the Guardians, but there are more who recognize the existence of these things in terms of reality, which often occurs even among ordinary people.

This khawarigunlil’adat (out of the ordinary) is called a Miracle when it happens to the Prophets/Rasul-Rasul, called Karomah when it happens to the Guardians. It is called Ma’unah when it happens to a lay believer, while when it happens to a polytheist or a disbeliever it is called Istidraj.

Imam Ghazali r.a. emphasized the necessity of believing in the existence of khawarigunlil’adat with convincing proofs and races other than what he had experienced or what happened to the Guardians.

“Therefore, the terminology presented in this book has strong and convincing grounds.

The types of karomahs and what should be the attitude of the heart towards them, will be explained in the last part of this book. :

Allah says:

Meaning:

“Verily, those who say “Our Lord is Allah” and then they stand firm, angels will descend upon them (saying) Do not fear and tremble, and rejoice in the Paradise promised to you. We (the angels) help you in your worldly life and your hereafter. There you will get what you desire and whatever you want.”:

Indeed, everything that Allah has created applies His sunnah or laws, including the law of cause and effect (‘illat wa ma’lul).

The occurrence of kharigunlil’adat can happen through the ‘law of cause and effect’, as the verse above emphasizes the help of angels for the affairs of this world and the affairs of the hereafter.

“However, we must believe that anything can happen, whether there is a cause or not, because Allah is not affected by the ‘law of cause and effect’; if He wills it to be, it will be.”

Some terms in the Tauhidus-Sifat chapter.

Fana Fi Sifatillah / Bago Bisifatillah : It means “to vanish in the attributes of Allah and to remain with the attributes of Allah”. The words “in” or “with” in the above words should not be interpreted as Ittihad (unified) or Hulul (united). Because Ittihad or Hulul are two theories that cannot be accepted because in the sense of the two words it consists of the fusion and unity of two elements (elements), namely between the Substance of God and the servant, Hal Man: cannot be (impossible).

Isim Musytag / Mustaq Minhu : In Arabic there is what is called Asmaul Musytag.s namely, Mashdar, Isim Fa’il, Isim Maf’ul, Isim Makan, Isim Zaman, Isim Alat, Sifat and others. other. Musytag means that which is published Musytag Minhu means that which is published from it.

Laduni Science: Ladun means “side”. Laduni knowledge is knowledge received directly from the side of Allah. Prophet Moses a.s. was commanded by Allah to meet Khaidir a.s. a person who had the knowledge of laduni. He (Prophet Khaidir, a.s.) has shown things that are kharigun lil’adat. In addition to this there is what is called Science of Iktisabi (knowledge gained by effort).

The attributes of Allah that must be known/believed in are at least 20 (twenty) attributes.

1. EXISTENCE.

Allah must exist / Allah must exist. It is impossible that Allah does not exist.

Ask: Can this nature and things happen by themselves?

Reason answers: It cannot be.

Question: If not, then who created these worlds and things?

Answer: The One who created them must be the One who exists.

Question: What is His name?

Answer: No one knows His name except Himself. But He has some messengers, so from His messengers we will know about His name. In addition, there are also His names as titles or positions.

Ask: Who are His messengers and what do they say about the Supreme Being?

Answer: His last messenger was Muhammad, peace be upon him. According to what the messenger said, the name of the Supreme Being is Allah. It is the name of His own Substance.

Question: Can the truthfulness of the messenger’s words be guaranteed?

Answer: Of course, because history has proven the person of the messenger, a person who is always true, trustworthy, capable and frank in delivering news, has a praiseworthy character and traits throughout his life.

Question: Can the historical evidence also be guaranteed to be true?

Answer: The truth of history is proven by the course of history itself. In the course of history there is not a single refutation that shows the untruth of the presence, praiseworthiness, greatness of soul, leadership and personal glory of Muhammad (peace be upon him). In fact, in the course of history there are many convincing proofs.

Question: Is there any authentic (written) evidence of this?

Answer: The authentic evidence that has never changed its words and contents, since 14 centuries is Al’ Ouran. Its words and contents to this day remain quality, up to date and never stale.

Question: Then what is your conclusion about this. ‘

Answer: God must exist (Wujud).

2. QIDAM (Ready to Exist, beginningless and endless)

Allah’s existence must be Ready, Beginningless and Endless, with no beginning and no end. Common sense cannot accept that He has a beginning or an end later. If He has a beginning, there must be a beginning and so on like a circle. That cannot be. If something precedes Him, then one day He will end or perish. If He could perish, there is no way He could have created this world and everything in it.

3. BAQO’ (Eternal Eternity)

God, who exists, must be eternal. It cannot be that He can change or one day perish. If He can change and can be destroyed, what is the difference with these existing objects that are always undergoing changes.

4. MUKHOLAFATUHU LIL HAWADITS (Different or not the same, with something new)

Allah must be different and not the same as something new.

This universe and everything in it is called something new (hawadith) because it was “created”. New in the sense of being compared to the “Creator”. The Creator must be “prior” (godim) to what He created. They are definitely not the same and will never be the same.

5. OIYAMUHU TA’ALA BINAFSIHI’ (Allah’s Standing by Himself)

Allah stands alone, does not need a partner to confer and deliberate and does not need help from anyone and anything else. If there was a partner, he would be on an equal footing, or at least he would be influenced by the partner’s words. This is definitely not possible, impossible.

6. WAHDANIYAT (One/Single and incomprehensible)

Allah is single with no partner. The One who exists must be one. If He is more than one, it means that there is a rival and there will definitely be coexistence. This cannot be.

7. OUDRAT (Power)

Allah has unlimited power. His power is absolute, if He is not powerful how could He do, create, organize and so on. Human power is very limited including other creatures, limited by space and time and circumstances that are difficult to overcome.

8. IRADAT (Will)

The will of Allah is certain to happen. This creature also has a will, but not necessarily all of his will can occur. Of course, the will of Allah cannot be equated with the will of the creature.

9. SCIENCE. (Knowledge)

Allah’s knowledge is vast and unlimited. If He were not knowledgeable, could anything happen in this manner? Of course it would not happen.

It is impossible that Allah is ignorant. As for the knowledge of humans and other creatures, no matter how smart they are, there is still a limit. While Allah, the All-Existent, is the One who created reason and knowledge.

10. LIFE

God’s life is eternal. .

Life that has never been and will never die. If God could die, it would be the same as the creatures He created, which is impossible.

11. SAMA” (Hearing)

God’s hearing is very real.

His hearing is not affected by distance and circumstances. Human hearing is the opposite. Even the sole of an ant’s foot will surely be heard by Him.

12. BASHAR (Seeing)

“God’s vision is bright and clear. Nothing is hidden from His sight, not even a worm in a rock, not even an atom wherever it is. The ability to see and see that exists in creatures, is precisely His creation.

13. KALAM (Speech)

Allah’s speech is not affected by the arrangement of letters and sounds. His speech and words. His speech and words are not in the form of letters and sounds, because if they are in the form of letters and sounds, it means that Allah is influenced by the arrangement of letters and tones. It is impossible for Allah to be affected by anything,

14. OODIRUN (The Almighty)

15. MURIDUN (The Most Willing)

16. ‘ALIMUN (The All-Knowing)

17. HAYYUN (The Living One)

18. SAMIUN (The One who hears)

19. BASHIRUN (The All-Seeing)

20. MUTAKALLIMUN (The One who speaks).

The attributes that include His Glory (Jalal), Beauty (Jamal), Might (Oohhar) and Perfection (Karnal) are numerous, in accordance with His position as the Creator.

There is nothing inherent in Him that is lacking, weak, ignorant, ugly and limited as humans and other creatures in this universe have.

Most Holy and Most High is Allah jalla jalaluhu.

ARTICLE 4: TAUHIDUDZ DZAT (Oneness of Essence)

This article is the fourth article that explains about the Tawhiduz Zat, which is declaring the Oneness of Allah in His Substance.

This is the highest level and there is no higher level than this.

At this level is the culmination of the creature’s knowledge of Allah SWT. or the last destination of the journey towards Allah, the last port and city in the journey.

It is at this level that there will be a delicacy that cannot be described by words and sounds, by letters and numbers.

No one is able to exceed this level even the Prophets who were sent (mursal), even the angels muqarrabien. None of these creatures can reach the level of Kunhi Zat (the state of Zat). As Allah says:

Meaning: “Allah prevents you from recognizing the Kunhi Zat.” Similarly, the Hadith of the Messenger of Allah:

Meaning:

“You all remain unable to understand the Kunhi Zat of Allah SWT.”

Notes:

The notion of “declaring” the Oneness of the Substance should not be confused with the notion of “recognizing the Kunhi Substance”. According to the Arif Billah, we are prohibited from “knowing the Kunhi Zat” and it is impossible to achieve it. On the last page the “meaning and significance of the essence” has been explained. (DN ind. “)

Shaykh ‘Abdul Wahab Sha’roni q.s. in order to explain the meaning of the words of his teacher, Shaykh Sayyid ‘Ali Alkhawwash r.a. he said the following:

“There is no one among these creatures who can describe in his heart and find the Kunhi of the Substance of Allah Ta’ala, because Allah is not something “ain” that can be estimated by the intellect or that can be seen by the sight of the heart and the eyes of the head, even He is not actually something ‘ain that can be recognized or – ever known”.

Thus, once understood, one should worship Him with the correct offering or worship.

I reiterate that no one can attain TUHIDUZ-ZAT except the Prophet Muhammad (s.a.w.) himself and the saints who followed him.

(Note that what is meant in this paragraph is Tawhiduz-Zat and not Kunhi Zat).

The Kaifiyat (way) of stating Tawheeduz Zat is:

“We see with the eyes of the head and the eyes of the heart that there is nothing in this existence except the existence of Allah, the mortal of all substances including our own substance under the substance of Allah which stands by itself”.

All this other-than-Allah or “aghyar”, would not exist if it were not “held”. While all that is held (maujud) is Oo’im Bi Wujudillah (standing with the ujud of Allah).

All that is “made” (maujud) must have previously been Nothing and will return to Nothing. It is clear that this existence is flanked by Nothingness. In essence, it means non-existent or imaginary (empty) waham (supposition) alone, attributed (compared) to the fact of Allah’s Being.

Shaykh Shiddieg Bin Amirkhan said: “The existence of all that is other than Allah (aghyar)’ is like the reality we see in a dream, and when we wake up we realize that it does not exist.”

Die ‘Hissi’ and die ‘Ma’nawi’

Like what the Prophet once said:

Meaning: “All humans are actually in sleep. When they die then that is called waking / awake “.

Among Tashawuf experts explain that there are two kinds of death.

First: the so-called “dead hissi”, which is dead in the sense of separating the soul from the body.

Second’: the so-called “mati ma’nawi” death. along the meaning alone.

The second kind of death (mati-ma’nawi) is what the Messenger of Allah (saw) hinted at with his words:

Meaning: “Die before you die, whoever wants to see a corpse walking on the surface of the earth, look at Abu Bakr”.

Mati ma’nawi is also defined as the death of all ‘lust’, lust ammarah (lust that always leads to bad ways and lust that is only concerned solely with the affairs of the stomach and worldly pleasures). The death we are referring to here is fana in the ultimate sense.

The Prophet Muhammad (peace be upon him) said:

Meaning: “Know that everything other than Allah is false”.

Other evidence that shows the truth of the above description can be seen in the words of Allah and the hadiths of the Prophet Muhammad Saw.

Meaning:

“All men are mortal, while the only one who is eternal is the Substance of Allah, your Lord (O Muhammad) who has greatness and glory”.

Meaning:

“All things perish, except His Substance”.

The words “perish or vanish (halikun – fana)” in this verse are in the sense of “fana fil mustagbal” (future) “fana fil hadlir” (present) and “fana fil madli” (past).

Meaning:

“Allah is the One with whom there is nothing. (Hadith).

Added by the scholars:

Meaning: “And He (Allah) is the same now and in the past”.

The Prophet’s statement narrated by Imam Turmudzi:

“By Muhammad, in whose hand you are, if you stretch out a rope to the earth, it will reach Allah. Then the Prophet recited the verse – He is the beginning (without beginning) and the end (without end).

Said Arif Billah Maulana Sayyid “Abdullah Bin Ibrahim Mirghani rahimahullah salam Tuhfatul Mursalah: “everything that is possible in kharij (visible) in terms of “existence” is “‘ain wujudul Haqqi subhanahuwata’ala” (reality / proof of the existence of Allah SWT.).

In terms of “zhohir mumkin” (form and appearance) he is not God at all. Actually, the “mumkin form” is what is meant by “ain wujudul Hag SWT.”.

For example, the foam of the waves or ice, all of that is “ain wujudul water” in essence, but in its form and shape (dhohir) it cannot be said to be water.

Some ‘Arif Billah say that “this nature is Nuskhatul Haqqi (God’s Script) and some say that this nature is God’s Mirror.

Assyekhul Akbar wal Kibritul Ahmar q.s. in Pushush (the name of his book) states: “When Haq Ta’ala is wigayah (manifest) on an aspect for the servant, meaning that the Right of Allah Ta’ala is dhohir (manifest) on the servant’s mirror, then the servant is “bathin” (hidden). And vice versa, if the servant is wigayah on an aspect of Allah’s Right, it means that the servant is manifest in the mirror of Hag Ta’ala and Hag Ta’ala is hidden.

Thus you can make an ‘itibar (description) of all these things by looking for their opposites.

For ease of understanding, the words “the dhohir servant in the mirror of Hak Ta’ala in the sense of the wigayah servant in the Wujud Hak Ta’ala” are synonymous with the term “Shuhudul Katsrah Fil Wahdah”.

According to Shaykh Suhaimi q.s. “Putting this term first is so that it will not be difficult for the layperson to understand the description (‘itibar) in the words “mirror of Hak Ta’ala”, which ‘itibar is difficult to understand.

Similarly, if you want to understand the words “the Right of Allaah is in the mirror of the slave, or in other words, the Right of Allaah is wigayah in the slave,” then this ‘itibar is synonymous with the term “Shuhudul Wahdah Fil Katsrah”.

If it is not possible for you to distinguish between the two ‘itibars, two mirrors that are located in a direction that is not squashed so that there is a similarity in the appearance of the mirrors that the outer is the inner or the inner is the outer, then let it be understood that these ‘itibars are “tsabit” (fixed) in the Knowledge of Allah SWT.

Similarly, if you say that the Supreme Being is other than the creatures and the creatures are other than the Supreme Being, then this is because of a view or mirror on one aspect, that nature is not the Substance, or in other words, that nature is different from the Substance. –

Shaykh ‘Abdul Ghoni An Nablusi q.s. said: “What is meant by the state of the slave is not that he is Hak Ta’ala, but on the other hand it can be interpreted as ‘Itibar Hag Ta’ala because the slave is a being.

If you are so confused in this matter that you cannot understand what is physical and what is mental, then the above reasons and explanations should make it quite clear to you what the muttagien are seeking and demanding, even with limited conviction: |l

The limitation (tahdid) in the sense of the Right of Allah ta’ala is not a problem, for Allah it is jaiz (permissible), it can happen to the servant.

This limitation is based on the Prophet’s own statement that Allah Ta’ala can “change” in all forms.

According to the words of Shaykh An-Nablusi q.s., the limitation is in the sense of remaining convinced of the “very realness of Allah Ta’ala” and not changing in his mind, that Allah SWT is permanent from His origin.

The description of “Allah in awe” is based on the Hadith of the Prophet (peace and blessings of Allah be upon him) that Allah will appear on the Day of Judgment in the form of a creature and say “Ana Rabbukumul ‘Ala” (I am your Lord, the Most High) and the servant will reply with a firm “na ‘udzu billahi minka” (we seek refuge with Allah and you). Then Allah appears (tajalli) in His true form – just as the servant claimed. Then the servant prostrates to Him.

For the sake of clarity, we should understand that “the existence of anything other than Allah is mortal under the existence of Allah, so it is not that what exists is essentially only the existence of Allah, and the existence of this world is the mazhar of the existence of Allah”:

Among Arif Billah, an example is made just to bring understanding closer, namely : Froth, waves, and the sea, all three of which are essentially “water” or – in other words, all three of which are. “the reality of water”.

When the water moves, it is called a wave, which then creates foam from the movement of the wave. When the water moves, it is called a wave, which then creates foam from the movement of the wave.

So it is clear that in the ultimate sense everything is water or in another sense, the waves, foam and sea disappear, what is real is just water.

Thus, the nature is gone, and there is only the Form of Allah, who encompasses everything, as He says in His word “Wallahu bikulli syai’in muhith” (Allah encompasses everything): :

This definition of “encompassing”, according to the words of Shaykh Al’Alimul ‘Allamah al-‘Arif Billah Maulana ‘Abdurrahman Bin Abdul ‘Aziz Al Maghribi Al’umry Rahimahuilahu Ta’ala, the “encompassing” of Allah Ta’ala is His Substance and Attributes. This is because Allah, may He be glorified and exalted, is the name for the One who is obliged to exist and possesses the praiseworthy and perfect attributes. So the meaning of encompassing is not only in the sense of “His knowledge”, as most scholars believe, which is clearly not perfect in their understanding of the substance of Allah SWT. The words of Allah SWT:

Meaning: “To Allah belongs the West and the East, wherever you face there is the Substance of Allah.

Meaning:  “He (Allah) is with you, wherever / wherever you are”.

The meaning of “with” in this verse is certainly with His Substance which, in its meaning, is also “sifat”.

According to the words of Shaykh Abdul Wahab Sha’roni g-s. in Kitab Jawagitu wal jawahir : “Whoever says that Allah’s inclusion of His creatures is only in the sense of Attributes and not with His Substance means that there is a separation (infikak) between the Substance and the Attributes, which in this case is impossible.

However, if it is said that Allah’s inclusion of the slave is in the sense of attributes (along with Allah’s knowledge), which does not mean that there is no separation between the substance and the attributes.

If it is said that Allah’s “inclusion” of the servant is in the sense of an attribute (along with Allah’s knowledge) that does not separate the Substance from the Attributes, then it is said in order to perfect adab.

Therefore, study and understand this matter thoroughly because it is quite complicated.

Allah “laisa kamitslihi syai’un” (He has nothing in common with anything).

The substance of Allah SWT and His form is not “jisim” (a form), not “jauhar” (an undivided unity), nor is it “arad!” (the essence of jauhar but not jauhar), nor is it “ittihad” or “hulul” as Allah says:

Meaning:

“There is no likeness of Him to anything and He is All-Hearing and All-Seeing”.

Allah is not friendly, begotten and begotten, nor does He have a partner. (5. Al-Ikhlash).

With the explanation of all this, it is possible to conclude this whole understanding and to say with full certainty (tahkik) “nothing exists in essence but Allah” means that the actions of the servant/creature are fanalah to the actions of Allah, the asmas of the servant/creature are fanalah to the asmas of Allah, the attributes of the servant/creature are fanalah to the attributes of Allah and finally the substance of the servant/creature is fanalah to the Essence of the Essence of Allah Ta’ala.

Everything that exists in this creature disappears and is merely imagination and delusion.

It also means that “atsar” (determination) disappears in “mu’ atstsir” (the one who determines). The servant is just like a thread floating in the air, wherever the wind blows there he is.

Henceforth, the servant is drowning in the sea of Ahadiyatullah (the Oneness of the Substance of Allah) as if it is impossible to be saved or as if he is drunk from drinking khamarul hagigat (alcohol) and is about to wake up due to the harshness of the drink):

With the existence and emergence of such a “feeling”, it can be said that he has succeeded in the level of “fana fillah” lost his form in the form of “fana fillah”.

But in fact this level has not yet reached a higher level, namely the level of – ‘Bago Billah” eternal with Allah, with a steady view, that it is Allah who declares the eternity of this view.

Shuhudul katsrah fil wahdah. (Seeing the many in the one)

We will repeat the explanation of this term again for better understanding, the definite view that this ujud akwan (event, situation and nature) is the mazhar Ujud Allah Ta’ala. All of these diverse realities (katsrah) are “qo’im (standing)” and they exist because of the existence of Allah SWT.

Like a tree, we see many leaves, branches and branches, trees and roots and so on, all of which come from seeds that appear to our hearts and minds, just seeds.

From this example, we can understand that the leaves, branches, twigs, trunks and roots are nature and this akwan, while the seed is for example, the One True God.

Note

This is just an example to facilitate understanding, so don’t twist the meaning, “then where did the seed come from?”. This example only focuses on the notion of the seed as the source of all things. (DN. ind. “) La

shuhudul wahdah fil katsrah means “the gaze of one on the many”, i.e. the direct gaze and understanding of the One, intimate and all-encompassing Allah on all the realms of existence, as in the example above, appearing to be only the seed from which all the leaves and so on emerge.

It is important to understand that the view in question is not the view in the sense of “gauli” and “Tafdhi” (words and speech) but is the view in the sense of “dzaugi’ (feeling).

Speech and words are merely to facilitate understanding. But what is important is to be judged, seen and responded to with feelings.

Notes:

The feeling in question is the stability of belief with a clear mind and heart. If it is merely spoken and said, then even a disbeliever or hypocrite can also say it and say it. (DN. ind. “)

Sayyidi Musthofa Al Bakry r.a. said: “The path taken by these people of Arif Billah, is obviously the path that is approved by Allah SWT. Their true path is not a path that can be touched by the five senses or seen by the eye, but the path is only by the belief of the heart and feelings which are unseen so clearly, the path they take is by means of Ilmu Dzaugi which cannot possibly be described in words and writing.

Notes:

One Sufi said, ma yakhruju baina shafataini illa isyaratan wa’tibar, meaning that what comes out of these two lips is only a sign and i’tibar. (DN. ind.)

Whoever says that it can be expressed accurately with words and images is clearly a kaafir zindik.

In the case of the manifestation of Allah’s Substance on a servant whom He wills, no one can describe such a state in words or writing. This is because it is an “amrun dzaugi” or emotional state. That is why some poets have said:

Meaning:

“He who has never felt, does not know”.

A friend who was A friend who is in Java, for example, hears a story about the fruit “saparjalin” (a type of guava fruit in the Arabian land) no matter how clear the words – and words describe the fruit, but there is absolutely no benefit before he feels or eats the fruit. Thus when he has eaten and tasted it he understands, this is how the saparjalin fruit tastes.

The teachers and shaykhs of Tasawwuf are merely pointing the way in the form of signs and images. They will certainly not be able to give a ta’rif (definition) of what Tajalli Zat actually is.

This is exactly what the Prophet (peace be upon him) said:

Meaning:

“It is not possible for us to recognize You with the most accurate recognition”. ‘

The Prophet said again:

Meaning:

“Whoever recognizes Allah is tongue-tied”.

Allah is in all realities

The meaning of the words “Allah is in all realizations” is in the sense of His essence and qayyumiyah, not at all in the sense of ittihad and hulul.

If you are unable to attain the realization of His Essence, and are only able to attain the level of attributes, this has already been explained in the previous section that no one can attain it except the Messenger of Allah (S) and His group of saints: The Messenger of Allah.

He said: Whenever a person feels the tajalli of the substance, it means that he disappears in the sea of the ahadiyat of Allah’s absolute form which is laisa kamitslihi syai’un.

He no longer sees what is called “deeds attributed to him” or “deeds attributed to other than himself”, nor does he himself compare, nor does he feel that he alone can attain these levels with earnestness, nor does he know why he can reach such levels, because he himself is “ghoib” looking at the Absolute.

Those who are at this level do not feel anything because it is the tawalli of the Substance that ends their gaze, as if all their own intellect is lost because of the very reality of Nur being seen.

It is understandable that such people almost do not adhere to the law, do not adhere to Shara’ or sometimes words are born that are not acceptable to the legal system and rules, nor are they acceptable to the Scholars of Shara’ so that the Scholars accuse him of zindiglq disbelief.

This is probably what Imam Junaid r.a. meant.

Meaning:

“It will not be possible for a person to reach the degree of hakikat unless he is able to face the accusation of zindig from a thousand Shiddigien”.

Shaykh Abdul Wahab Sha’rani r.a. asked his teacher Shaykh ‘Ali Al-Khawwashr.a. “what exactly is the degree of hakikat?” his teacher replied: “the degree of hakikat is lost in the sight of all these dhohir, not lost in the sense of lost form and form (nafsul amri), which is seen only Allah alone, who sees it. It is Allah alone, so he does not know what he should say, nor “does he know what he has said, nor is he bound by the rules of shara’ so they are accused of zindig by the Shiddiqeen.

The Shiddiqeen accused them for no other reason than to preserve the dhohir of the Prophet’s shari’a and not to let anyone follow in his footsteps, as happened to Hallaj (Husein Ibn Manshur):

Then he (Sh. Abd. Wahab Sha’roni) said to his teacher “if that is the case wahaiguru, no one will reach that level”. The teacher (Sh. “Ali al Khawwash) replied: “You are right, my student. But a teacher will be able to open the veil for his student until the student remains in perfect adab (sharia) like the Salafus Sholihien.

Maintaining and implementing the rulings of sharee’ah

Therefore, when it becomes clear to you that the secrets obtained in musyahadah, you should not tell or reveal them to anyone because telling these things is part of what is forbidden or prohibited by Allah SWT. and in fact Allah tells you to cover it as the Prophet said.

Meaning: .

“And Allah has some secrets that are forbidden to reveal, so therefore do not reveal it. |

If it is evident that it is with dzaugi, then keep doing everything that is commanded and avoiding everything that is forbidden, keep maintaining the adab or Shari’a so that the pleasure and beauty of the secret remains with you.

Follow the teachings of sharee’ah and keep it hidden except from the experts.

The so-called experts are those who prepare their hearts to be empty of anything other than Allah, those who bury all secrets in their own bosoms, which they do not tell anyone except those whom Allah Himself has ordered to be told.

It is important to remember that Magom Bago also means a return to practicing the letter of the law, amar ma’ruf nahi munkar, carrying out commands and avoiding prohibitions, what is right is right and wrong is wrong, giving what is appropriate to those entitled to receive it, fulfilling all rights and obligations as they should be:

Some conclusions:

The conclusion of this entire description is two things, first Magom Fana and second, Magom Bago.

What concerns mortal magom is:

1. Tauhidul Af’al.
2. Tauhidul Asma..:
3. Tauhidus Sifat
4. Tawheeduz Zat.

All of these have been explained in the previous chapters, ‘how they are understood and how they can be realized’.

Then what concerns the magom bago is:

1. Shuhudul Katsrah Fil Wahdah.
2. Shuhudul Wahdah Fil Katsrah.

Both of these have also been explained.

Among these two magoms (fana and bago) the highest is magombago. It can also be said, that the mortal magom is the magom of disappearance under ahadiyatullah while the bago magom is the eternal magom with wahidiyatullah.

About this magom bago it can also be expressed in other words “hawiyatullah and gayyumiyahNya (Allah’s divinity and His establishment) sariyun (intimate/encompassing) in every zarratul wujud.

Magom Bago is also named Magom Tajalli or Magom Zhuhur. The whole description can be summarized in 4 (four) sentences: .

Meaning:

“Whatever I see, only Allah I see with it”.

Meaning:

“Whatever I see, only Allah I see in it”.

Meaning:

“Whatever I see, only Allah I see before it”.

Meaning:

“Whatever I see, only Allah I see afterward”.

This magom tajalli cannot be attained before passing through the magom fana and magom “fana’ul-fana”.

There is no harm in listing here some of the opinions of the Arif Billah regarding the magom bago.

The opinion of Shaykhuna ‘Alimul ‘AHamah wal Bahru. mughrig Maulana Shaykh Abdullah bin Hijazi Al Mishrj rahimahullahu ta’ala is contained in the book Wirid Sahur: “The magom Billah will not be reached, except after succeeding in the level of fana. The attainment of this level of bago | is by jizib. If someone reaches the level of bago without passing the level of fana, it is rare (nadir)”.

Opinions amongst Sufis : .

1. Fana according to the understanding of Sufism is the fana of all the desires of bashariyah (humanity) and appears “real divine qualities.

2. Bagoitu is the appearance of Allah’s “go’im” in everything.

3. Al Bago’u An(y) Yakuna Minallahi, Lillahi, Billahi.

Meaning: “Bago’ is of Allah, for Allah, with Allah”.

Meaning: From Allah, all these things and all that happens are made.

Because of/for Allah, meaning that everything is also because of Allah, for Allah and essentially belongs to Allah.

By Allah, meaning that the existence and creation of all things is by Allah:

4. Shaykh Qutubuddin Qasthoni q.s. said: Magom Fana and Magom Bago are both . “ma’nawiyah nature” of the servant. When he succeeds at one level, he succeeds at another.

In other words, if he succeeds in Magom Fana, it means that he also becomes incapable of despicable traits and bashariah (humanity) and at the same time it means that he succeeds in Magom Bago, eternal with praiseworthy traits that are uluhiyah (divinity).

5. Shaykh Ibrahim bin Sofyan q.s. argues: faria and bago means containing the value of sincerity towards wahdaniyah (divinity) and upholding the qualities of servitude.

These are some opinions on the issue of fana and bago, which if someone manages to reach this level will be able to feel an extraordinary psychological pleasure, get the title of shiddig, mugarrabin, true tauhid experts, true arif billah.

Every breath of such a person has a high value, as if equal to the reward of a thousand martyrs as said by Outhubul Ghaus Mahyunnufus Maulana Sayid Al-‘Idrus q.s.. –

Meaning:

“Verily, every breath of an arif-billah is equal in reward to a thousand martyrs”.

The number of breaths in a day and night is estimated to be 28,000 Wallahu’alam.

In addition, the arif-billah person has received what is called “jannatun ma’jalah” (heaven that is obtained immediately), namely the heaven of makrifatullah and also gets what he wants and the pleasure of eternal eye sight as mentioned in Al. Our’an:

Meaning:

“In that heaven there is what they want and the pleasure of the sight of the eyes and they are eternal therein”.

Similarly, the Prophet said:

Meaning:

“In Paradise is a state that has never been seen by the eye, never heard by the ear and never pictured or imagined in the human heart”.

Allah opens the veil for them and Allah Himself introduces Himself, so that they can know Allah with perfect knowledge, they see with the Real Substance of Him who is laisa kamitslihi syai’un so that they feel close to the truth, they are not stricken with fear and trepidation forever as mentioned in the word of Allah.”

Meaning:

“Verily, the Guardians of Allah have no fear or trembling”.

They have and receive kingship and glory, as kings they can do whatever they want, no one can contradict their will even though they can make stones and sand into gold or silver.

Like the story of Ibrahim bin Idham r.a. at one time he wanted to cross the sea, he asked a ship captain (mallahun) to cross him to a destination, but all the crew members of the ship were not willing to cross him if they did not give a gold coin. He then prayed two rak’ahs. After he finished, he asked Allahumma Innahum Oad Sa’aluni Ma Laisa ‘Indi Wa ‘Indaka Katsir (O Allah, indeed they ask me for something I do not have, but You O Allah have everything in abundance). The sand on the beach became gold dinars with Allah’s permission.

Then he took one of them just to pay the crossing fee.

The jinn and humans generally submit to them, their will and desires are in accordance with the will of Allah, all creatures pay homage to them, including kings and worldly rulers.

It is true what Sayid Musthofa Ibny Kamajuddin al Bakry r.a. said in a wirid :

Meaning:

“Servants who are truly servants of Allah, To them, kings and rulers bow in respect, all creatures convey solemnity.

Shaykh Al-‘Arif Billahi Maulana Shaykh Shiddig bin Amir khan q.s. said: “All the worlds and material things pay homage to human beings, especially to those Arif Billah the main people, the experts of truth whose position when compared to the position of kings or rulers is much higher 10 : 1 (ten to one).

If the Kings or Rulers have a kingdom in the world, the Guardians are even more so, which they will also get a kingdom in the hereafter, while the value of the kingdom of the hereafter is far greater than the kingdom of the world.

In the afterlife they will get what is mentioned in the Qur’an, the word of Allah:

Meaning:

“When you see the Hereafter, you will see pleasure and a great kingdom. “It is evident how great the kingdom of the Hereafter is compared to the kingdom of this world, as well as what the Messenger of Allah (saw) said in his sayings, and the opinions of scholars who said: Addun-Ya Agallu Minal Oolil, Wa ‘Asyiquha Adzallu Minadz-Dzalil (The world is, in essence, less than a little, and more despicable than all that is despicable).

May Allah make us all belong to the group of shuhud and ahlul-minnah (full of aspirations) adorned with a sense of longing and love for Allah SWT. and feel the most beautiful delicacy, thanks to the intercession of the Prophet Muhammad:

Notes:

The next section is Part III which concludes the khotimah with an explanation of the levels of tajalli zat. Before coming to that part, please first follow the following explanation. (DN ind. “)

SOME EXPLANATIONS

(transliterated D.N.)

For this chapter it is necessary to explain a few terms and definitions, although the existing explanations are sufficient, Nature and Substance of Allah SWT.

The nature referred to in this book is something other than Allah, which is created or made, commonly referred to as “aghyar”.

So it is clear that “nature” is not the Substance of Allah.

This is our benchmark for understanding every issue related to Sufism that talks about the Godhead.

In this article there are the following words:

1. a) “Alam Nuskhatul Haqqi – Nature is the script of God.
2. b) The Mirror of God – In Arabic terms and generally among Sufis, the term Alam Mir’atul Haqqi is better known.
3. Alam Mazhar Wujudullah – Nature, the proof of God’s existence.
4. . Alam ‘Ainul Haqqi – Nature is the reality of God.

Words such as these cannot simply be seen and read according to the sound of the words alone (leterlijk), so the association is with the meaning of the words. The words and expressions of the Sufis are generally rumuz-rumuz, images as an expression of the heart and feelings.

As we understand, words are a means of communication between one party and another so that there is a relationship of understanding from both parties.

It is also understandable that words themselves can also lead to misperceptions of those who produce them.

However, if we go back to the idea that words are merely signs and descriptions, especially when they have to do with feelings, then there should be no need for prejudice against those who produce them.

It is even more horrifying when we compare it to a saying of the Prophet. .

Meaning:

“Allah created Adam in His likeness”.

Such words are difficult to reject, especially when it is remembered that they came from the tongue of the Messenger of Allah himself. narrated by a Hadith Imam who is famous for his accuracy in narrating hadith.

We will still accept and believe the words of the Prophet, but there must be a deeper understanding behind the lafaz and words in question.

Similarly, the Hadith of the Prophet in the form of Hadith Oudsi where Allah says “I am the vision, I am the feet, I am the hands….” and so on…. and so on….

How great are these words.

Is there anyone who asks and refutes?

Why would Allah want to be my hands and feet?

And why would that be?

There is no question and no argument.

Masha Allah, how great.

If so, what is wrong with Ahlul Arifin Billah producing the above description? If – they are obviously drowning in a sea of “feelings” and they end up speechless, confused, dazed and confused, is this to be blamed as well? If they say that they can no longer distinguish between servants and God, is it right to accuse them of “equating servants with God”?

Such an accusation is wrong.

What is the reason? The answer is simple. No servant has ever been able to distinguish between servant and God except originally God Himself. Not even the Messengers. The Messengers only conveyed what God said to them.

No man ever knew that God exists, that God is the Creator, that God is Life and so on, all of that was God’s revelation.

It was only after God told them these things through the Messengers and Prophets that mankind came to know the state of God, and only then could mankind distinguish between servants and God.

Since this discussion concerns the essence and the truth, it is appropriate that they say these words.

“Therefore, it is hoped that there will not be any horrible accusations against them (Arif Billah) who only use the words nuskhatul Haqqi, ‘ainul Haqqi, or mu’atul Haqqi and then immediately accuse them of heresy or with other words in the form of titles that are quite offensive, instead only bringing division and sharp separation among the Muslim Ummah itself.

In order to maintain the purity and continuity of the teachings of Islam, we should try to defend the truth of Islam and reject teachings that are obviously disbelieving and misguided. That rejection depends on: the strength of Da’wah to the extent that we can attract. by presenting the correct and healthy way of thinking as taught by Allah Himself: ‘

Meaning:

“Invite to the way of your Lord with wisdom and good advice and refute their arguments in a good way”.

Such a method, I think, does not mean destroying religious harmony in the Republic of Indonesia based on Pancasila.

Returning Tasawwuf to its base as suggested by Buya Prof. Dr. Hamka at the Anniversary Speech of PTAIN in Yogyakarta in 1959 is a reasonable suggestion, considering the many mystical movements that grow like mushrooms in the rainy season, not a few of which are separated from the basics of Faith throughout the teachings of Islam.

I think and hope that the improvement of the Book of Durrun Nafis, which has been translated into English, will, God willing, serve this purpose, bearing in mind that this Book was formerly (before the war) one of the most widely distributed and widely used books in the community. We Muslims who hold fast to the stance of Ahlu Sunnah Wal Jama’ah still have strength and a powerful weapon is “prayer” and hope to Allah SWT. in order to maintain the majesty of Islam everywhere and maintain Islam and the Muslims from all trials.

We still want the unity of the nation and the integrity of the Republic of Indonesia that we love in accordance with the principles of Pancasila, with a guarantee not to allow the growth of various beliefs and intentions that call Muslims to follow their teachings, which eventually leaf by leaf Muslims fly from the tree.

I have spoken about this matter only with the intention that the present Muslims and Islamic scholars should not be so quick to throw words and ostracize their fellow believers of the Prophet Muhammad (peace and blessings of Allaah be upon him) and the Holy Qur’an, and those who still believe in the Day of Resurrection, because this will eventually destroy the ranks of the Muslim Ummah itself.

definition of the word “nuskhatul Haqqi”

As explained earlier, the meaning of this word is “divine script”. Nature is the divine script. Because this nature is like a script or book, all of which can be read and studied to find the ultimate truth, which is Allah SWT.

Allah says a lot and calls on reasonable humans to read and study it, because whatever is displayed on the surface of this nature is “verses” that must be thought about. The collection of verses can also be said to be a text or book.

Ibn ‘Athoillah r.a. said that in order to read all this, one should not be like an ox that grinds rice in a mill because it will not reach its true destination.

A human being who thinks: Life needs Work, Work needs to Eat, Eat to increase Energy, Energy to get Work, Work to Eat and so on… and so on…. In the end, he is just like a circle that keeps spinning in a circle, no different from a cow in a rice mill.

When is the time for him to seek the ultimate truth? If he remains preoccupied in such a circulation, why does he not want to “read” the script in the form of himself in this nature?

If a person is willing to take the time to read the script of himself and nature, he will certainly reach the true purpose of life, will be able to recognize with perfect recognition the Creator of the script in the form of self and nature.

Then we can accept the example and expression that nature is the script of Godhead.

Definition of the word “Mirror of God”

In general, we mention the words “mirror” only in the sense of a loanword. To get a sense of the state of our body, whether it is neat or not, what and how the eyes look and look like, whether they are slanted or not, whether we want to know the tongue or the teeth, which cannot be seen directly by the eyes, generally we use a mirror.

But the eyes seen in the mirror, the teeth and the tongue “are just a shadow, not the actual situation.

Any “image” cannot possibly be held. If we hold it we only find a flat surface of mirror glass. Nature is God’s Mirror, because the “self” or Kunhi Zat (state of Being) of Allah SWT. cannot be seen by the eyes of this head. What can be seen with our eyes is only Nature and all the events that occur in Nature. This nature can be likened to God’s Mirror to at least be able to see “God’s reflection in the mirror” but what is displayed in the mirror – is not the God we are looking for.

Glory be to God rather than having a shadow. According to a saying among Sufis, there are two kinds of realms. The first is Alam Kabir and the second is Alam Shoghir: Alam Shoghir. Alam Kabir or the Greater Realm is this universe, while Alam Shoghir or the Lesser Realm “is man himself.

Philosophers call it the Micro Cosmos (small) and the Macro Cosmos (large).

The Small Realm is the “shadow of the Great Realm” because almost all kinds and types of the Great Realm are depicted and imagined in human beings:

Earth, Water, Fire and Air are the elements of the Great Realm which are all reflected in human beings. Plants and animals, the sky and – the earth also have their shadows and images in our human beings.

But clearly, the human self is not the universe and the universe is not the human self. This expression of reason is permissible and acceptable according to common sense.

Man is said by Allah Swt. to be His KHALIFAH on earth, which according to the meaning of the language means “His successor” on earth. But it must be remembered that man is not God on earth.

Meaning:

“Whoever knows himself, surely he can know his Lord”.

This sentence is quite famous among Sufis.

This hadith of the Prophet is the basic benchmark for the problem of realization of Allah SWT.

From this expression we can formulate a series of Insan – Nature – God.

The person is the reflection and mirror of Nature, Nature is also the reflection and mirror of God, but the person and Nature are “existent” (held) while God is the Substance of Wajibul Wujud. .

The person and Nature that we see are not their forms and shapes, but we see their “existence”. The existence of people and nature is “fana” in the sea of Allah’s Wujud. The existence of people and nature is just a “majaz”. .

The Right Form is the Form of Allah.

Finally, we can accept the expression that Nature is the Mirror of God. The meaning of the word “ainul Haqqi” (the reality of God).

Insan ‘ainul Haqqi or alam ‘ainul Haqqi, these are the words that are being made a fuss about, hence the bad accusations against them. As far as we have seen, no one has said for example “al-insan huwallah” or “al’alam huwallah” (man or nature, that is God) or the words “man or nature is equal to God”. No such words come from the mouths of true Sufis.

The real words from them are “insan/nature ‘ainul Hakki”.

If Ibn ‘Araby said:

“Al ‘Abdu Rabbun, Warrabbu ‘Abdun.

Ya Laita Shi’ri, Manil Mukallaf?

Ya Laita Shi’ri, Manil Mukallaf? .

In Qulta – ‘Abdun Fadzaka Rabbun

Aw Qulta Rabbun – Anna Yukallaf? – Meaning: | “The Servant is God, God is the Servant, how shu urku, who is burdened? If you say servant, then that is God, or you are God, how much is it burdened?

So this summary of words from Ibn ‘Araby is in the form of poetry. A poem is a string of words describing the author’s feelings. Whether or not it is accepted by others is not important, but he is satisfied with what he has expressed in the form of this poem, which describes his own confusion (tahayyur).

The poem makes clear his confusion, what and how. Let him drown in such confusion, it is his own business.

ibnu ‘Araby r.a. as a great Sufi of his time, was noted to be a devout follower of religious orders, should we accuse him of being a disbeliever? While the summary of his poem is his feelings, the vibration of his own heart, does he not want to involve others in the outburst of his feelings?

If Ibn ‘Araby r.a. were around today, we might say to him.

“Go ahead sir with all the confusion,

I am content with pondering,

I am silent for a thousand words,

my tongue is speechless,

you are you,

I am me,

I and you come from one clump,

the impression is that we return

In conclusion, the words “alam ‘ainul Haqqi” or “alam mazhhar wujudullah” are two sentences with the same meaning and purpose.

Allah Changes His State in All Forms

One of my teachers opened this issue with the words. “It is not impossible for Allah to manifest His attributes in the form of a creature, but it is impossible for a creature to be equal to Allah”. –

Allah’s Essence and Attributes have never and will never change. However, the manifestation of Allah SWT. is Allah’s own business and His own will.

Meaning:

“Whatever Allah wills comes to pass, and whatever Allah does not will does not come to pass”.

Perhaps this word “tahwil” is what Buya Hamka means by the word “incarnate” in his writings concerning the views of Ibn ‘Araby, page 146 Tasauf Development and Purification.

If Allah is transformed into all forms and conditions, as will happen on the Day of Judgment, then we do not recognize Him as God, saying “A’udzubillahi Minka” (I seek refuge in Allah from you), then there is no blame for that. What is not accepted is its “form and shape” not its ‘ain form.

The world as something “few of the few, the one who delights in it is despicable of all despicable. The most discussed among the Sufis is the problem of the world and the attitude towards it. Almost all of them agree to reject the world and this worldliness in various ways and practices, with variousriyadloh and exercises, ‘uzlah and zuhud, thirsty hungry stomachs, sticking out their eyes at night.

When we ask them “why are you doing this, toiling with your body, with your eyes sunken from staying up late, when will you ‘fight’?” they reply with their eyes straight ahead. They answer with their eyes straight ahead “this is called our hard struggle, but comfortable freshness must come, ‘inna ma’a) ‘usri yusran behind hardship accompanies pleasure, our hunger today, tomorrow we will be full, sunken eyes today, tomorrow it gets brighter and brighter, let us….

According to custom and habit, in terms of outward appearance and reality, what will be the fate of the people if they continue in this way. Where will be the people who give alms, where will be the activity of building mosques, where will be the struggle, and various questions are asked.

Some have criticized their attitude, saying that they only take care of themselves and no longer care about the struggles and interests of many people.

But they did and continue to do so. . But there was something odd and special.

A word that comes out of their mouths to build the soul of the ummah is more valuable than a thousand words and speeches of a thousand officials.

It is reported that kings and ministers come to bow down to them for blessings and prayers, and their words are feared, and their advice is listened to.

This is a fact and often happens.

How influential the words and words of His Excellency Tuan Guru H. Anang “Ilmi Martapura were to the Ibn Hajar gang, when he was alive, ask the former followers of Ibn Hajar who are still there today.

It was enough to shake the position of the horde within their own unit, even though they were previously determined to die or succeed.

Before the call of Tuan Guru, thousands of words and appeals, hundreds of mortars and thousands of bullets were fired, they were still able to survive. The humble Tuan’ Guru, prayed solemnly to the characteristics of worldly life:

1. Busy earning and spending money.
2. Prioritizing the interests of clothing, housing.
3. Busy with physical interests.
4. Busy with household or community affairs that are solely worldly.
5. Being more self-centered.
6. Trying their hardest to survive.
7. Needs time for nurturing, rest and sleep.
8. Often shows hostility.
9. And other physical characteristics similar to hayawaniah.

While the philosophical circles expressed their opinion, that this human being is “hayawanun-nathig” (Beast capable of speech and reason).

Humans bring together two opposing elements, namely the elements of malakiyah (angelic) and hayawaniyah (animalistic) or also called the elements of samawi (heaven) and elements of ardli (earth).

These two elements in man attract each other whoever wins in the struggle, then that is where this human being ends up. If he is attracted by the malakiyah or heavenly element then fortunate is the human being.

But on the contrary, if the pull of the hayawani or ardli element is stronger, then the human being is lost. .

So to answer the question above, take the example of Prophet Sulaeman a.s. who was wealthy but not stuck in his heart with wealth, his heart was truly the house of Allah, always dhikr and praise to Allah, wealth and treasure is not his place in the heart.

Take also the example of the Prophet Yusuf a.s., rank’ and the struggle for women. The mark of rank was only a piece of silver or copper or just a piece of gold, not located in the heart but located on the right or left shoulder, can be removed or installed, nor did he get stuck in women, and did not put women in his heart, – because this heart is absolutely completely the place of dhikr of Allah.

This is the answer to the question above, a simple method. The heart and spirit are elements of the heavens, let them not be dropped to the earth to become animal food, this way is the safe way. Follow the teachings of Allah and the Messenger and follow in the footsteps of Arif Billah, devoting the heart entirely to Allah, for Allah with Allah and of Allah.

CHAPTER 3 KHOTIMAH (conclusion)

A DESCRIPTION OF THE LEVELS OF THE TAJALLI OF MATTER

In this concluding section we will explain about the “levels of Tajalli Substance, let it be known to you that the Tajalli Substance is seven levels of “Tanazzul” (descent) from the Hidratus-Sarij, namely the Hidlrat Substance alone, which in its sense does not concern the Attributes and Asthma or in another sense, apart from: signs.

‘Arif Billah Sayyid ‘Abdullah bin Ibrahim al-Mirghani q.s. in his book Tuhfatul Mursalah states: “Kunhi Zat Allah Swt. cannot be described by the mind and the five senses (hissi), not limited (had) by the size of the mind and five senses, so such an effort is an impossible endeavor. It is only possible to achieve it by means of kasyaf.

The dignity of Tanazzul can be described as follows:

1 The Dignity of Ahadiyat:

This level is also called the “dignity of Kunhi Zat”, which is the state of the Substance alone, from which it is evident what is called sifat and asma. There is no other dignity higher than this. All the following dignities derive from this dignity.

2) The Dignity of Wahdah:

This level is the level of the attributes in their entirety. (ijmal) with all names, this is the essence of our Prophet Muhammad (S) as the origin of all that is, hawiyatul-alam or the essence of nature. Everything is from the Nur of our Prophet Muhammad Saw. as he said:

Meaning:

“The first thing that Allah made was the Nur of Ibrahim Ya Jabir. And Allah made from that Nur, all these things. And you, Jabir, are included in that. “

In another Hadith the Prophet said:

Meaning: “I am from Allah, and the believers are from me.”:

The Prophet said:

Meaning:

“Verily Allah created the Spirit of Prophet Muhammad from His Substance, then Allah created nature with His secrets from the Nur of Muhammad.”

In addition there is also a narration from Abdurrazag r.a which he received from Jabir r.a. Jabir once asked the Messenger of Allah. “O Messenger of Allah, tell me what was the first thing that Allah created?” The Messenger of Allah replied:

Meaning:

“Allah created before anything was the Nur of your Prophet from His Nur.”

From these hadiths it is clear that the Nur of Muhammad (peace be upon him) came from the Nur of His Substance. Allah gave him a name with His Nur as stated in the noble Qur’an:

Meaning:

“Indeed, Allah has brought you the Nur from Allah. That is the Nur of Muhammad (peace be upon him).”

As we know that Nur is one of the names of Allah SWT. He took this name for our Prophet because it is none other than Him in the true sense.

“For ease of understanding let us suppose “sun” with “sunlight”. The light of the sun indicates the existence of the sun, but the light itself is not : the sun in its form (surah) but the light of the sun we can call the sun as far as the description of the meaning only. (itibar ma’na). For if the light did not exist, we would say there is no sun but the sun is not light.

Since this is a “truth (hag)” ‘ then Allah also gave him another name with the name Al-Hag which is also one of the names of Allah SWT. as He said:

Meaning:

“O people, there has come Al-Hag from your Lord, namely our Prophet Muhammad Saw.”

3) Dignity of Wahidiyah: 

In this dignity, the attributes and asmas are also realized in the sense of ‘”munfashil” (decomposed). In the real dignity of wahdah – the attributes and asmas are in the sense of ijma then in this dignity they are in the sense of munfashil. This is also where the Kalam Oodim (the speech of Allah, the All-Present) was born, namely “annahu Anallahu”, meaning, verily I am Allah. The existence of the word speech (khithob) with kalam godim” means that there is a “dituturi” (target of conversation), namely the nature and asma. :

The three dignities mentioned are godim. As for the arrangement of the levels, this is merely an illustration (amrun ‘itibary) and should not be interpreted as if there are levels according to time and space or place.

So it is clearly evident in the realm of asma and the realm of ‘the attributes of the spirit of our Prophet Muhammad Saw. comprehensive on hidlrat wahdah and decomposed on hidlrat wahidiyah. In this realm of shahadah/real world, it is interpreted as the beginning of everything that is finished, the beginning of all possibilities that come from the hydlrat Mahabbah as mentioned in the Hadith of the Messenger of Allah, a Qudsi hadith (the word of Allah SWT.) which reads:.

Meaning:

“I (Allah) am a hidden treasure, then I desired to be known so I made a creature (Muhammad s.a.w) so that he would know or understand Me.”

Then later our Prophet Muhammad Saw. was born in the realm of shahadah or this realm, from which all the contents of this world are made.

The Messenger of Allah also said:

Meaning:

“I am the father or source of all spirits, and Adam the father or source of all bodies (basyariyat).”

Shaykh Abdul Gani said in Syarah Fushush: “The spirit of all bodies is one,” while what is multiplied is only the breath. So it is the breath that dies, but the spirit will not die because the establishment of the spirit is with Hag Ta’ala in all circumstances.” Our Prophet Muhammad (peace be upon him) as described earlier is clearly the father/source of all these things, as well as the source of all life.

This means that it is also clear that “be intimate . Nur Muhammad to all these things, like the intimacy of water to plants. Fafham fainnahu muhimmun (understand, indeed this is very . important) Shaykh Muhammad ibnu ‘Abdul Karim As-Saman – r.a. said in the composition of the prayer in the .book ‘Minhatul Muhammadiyah :

Meaning:

“The Alif of the Substance, is its secret intimacy in all zarrah and Ha’ is Hayatul “Alam (the life of the universe) from which it begins and remains.” The Alif and Ha in question are ‘itibar from the letters that appear in the name of our prophet Muhammad (peace be upon him) with the name that is better known in the sky, Ahmad.

Next follow the description of the levels of the dignity of tanazzul:

4. The Realm of the Spirits

It is at this level that all the spirits that are not composed are gathered and spread out.

5. Mitsal Realm – :

There is a form, but it cannot be divided because it is very fine. (note: the scientific term is atom, atidak, divided)

6. . Realm of Ajsad

It has form and shape and can be divided or subdivided.

7. The Realm of Man

Collected according to their meaning (amrun ‘itibary). from the 1st to the 6th. 

This seventh dignity is the last dignity, all of which are also commonly called the Seven Dignities.

A person who exists in the realm of human beings and then perfects his realization up to the first dignity, then that person can be given the title Insan Kamil (perfect human being).

Insan Kamil or “Perfect Man” is intended, where the nature of Jalal (glory) and the nature of Jamal (beauty) is collected which is very evident in our prophet Muhammad Saw. so that . it is appropriate if he is said or declared as the Seal of the Prophets.

Concluding remarks.

After you have studied what is contained in this Book, it would not be wrong if we include here summaries, although they are quite clear in their respective chapters and sections.

a). All deeds are God’s deeds. The servant has no works at all.

b). All asmas are essentially the Asmas of Allah.

1. c) ‘All attributes are essentially the ‘attributes of God, which’ exist in the servant is the mazhar of His Form

d). Muhammad (peace be upon him) is of the Nur of Allah’s Substance.

All these creatures and things are made from him.

For those who wish to acquire the treasury of Ulu-hiyah and the treasury of rabbaniyah, they should constantly remember Allah and send blessings upon the Prophet (peace and blessings of Allah be upon him) in order to facilitate the opening of the treasury of the heart to accommodate. “makrifatullah” in a short time.

In order to continuously remember and monotheize Allah SWT. are ways :

1) You see all movements and silence, speech or not speech, all of it is from Allah SWT. Whether it is from yourself or not. Then. with sincerity and diligence so that tahkik (steady) it for you with full feeling and. This method is called Tauhidul Af’al.

1. b) With the teacher’s signal, you move to the next method of Tawheedul Asma and Tawheedul-Sifat you see and look at with feeling and soul and firm conviction or in other words, by “the way of shuhudi”, “kasyfi” and “zauqi” no one is powerful, no one wills, no one knows, no one lives, sees, hears and speaks, except Allah, the Substance of Wajibul Wujud.

1. c) Then you move to the level of Tawheeduz-Zat with a certainty that nothing exists except Allah, fanakan all this akwan and yourself.

1. d) You immerse yourself in mortality, then you also fan the mortality from you, which means “it is not you who fan it but the fan is Allah SWT. This is what is called “fana-ul-fana”. When all that has achieved results, Allah will place you on a level of Bago Billah, by which Allah grants you with karomah (glory) and incomparable joy from the Holy Hydirat, as well as meaning that you have been lifted by Allah from the valley of humiliation and freed by Him from slavery and the shackles of lust, then you are free in the true sense as a servant of Allah SWT.

All the methods mentioned are the methods of musyahadah, which is also the closest way to God and the most excellent worship. .

Hadith of the Messenger of Allah.

It means:

“One moment of thinking with musyahadah is better than 70 years of sunnat worship without musyahadah.”

In the atmosphere of Makrifat, always “hudlur” (fixed) heart so that you do not feel inferior because of the lack of ‘your deeds that are zahir. For this, Shaykh Ibn ‘Athoilah in Kitab Hikam mentioned :

Meaning:

“If even one aspect of the knowledge of Makrifat is revealed to you, then there is nothing wrong with you doing even a little of the Sunnat deeds. Do you not know that the knowledge of Makrifat is a gift from Allah to you, while your deeds are merely your offerings to Him. Which of your deeds is more valuable than the gift that Allah has given you?” .

You also need to know and believe that Makrifat is actually a gift from Allah to His servant and not an effort by the servant.

In a saying of the Prophet.

Meaning: |

“My ma’rifat to my Lord is by the grace of my Lord as well.”

What we have mentioned above about continually sending blessings to the Prophet (peace and blessings be upon him) is to facilitate the opening of the treasures of the heart so that it can accommodate the ma’rifat of Allah in a short time, so the methods that we can mention here are as follows: ‘

1. A) Do your ablutions and sit facing the qiblah while seeking the help and blessings of our Prophet Muhammad (peace be upon him).

1. b) As you recite Allahumma Sholli (O Allah be well with you)… have Allah present to your senses, as your interlocutor.

1. c) At the words “Shollaita… (You be blessed). you should remember that the one saying ‘sholawat’ is actually the “secret of his Nur” which is friendly to you and to everything as explained in some of the hadiths mentioned above.

Do this on a daily basis out of a feeling of love for him, and Allah will open up for you the beauty of the essence of our Prophet and then Allah will raise you in musyahadah of the Absolute “wujudullah” in the womb of our Prophet Muhammad (peace be upon him). As you know that the Messenger of Allah has no shadow of his body which shows that the Nur of Muhammad is indeed from the Nur of the Substance of Allah SWT. ‘

In addition to the various beauties that you will find as mentioned above, you will also be among those who have truly inherited the Prophet (peace be upon him) who will be the Imam (follower) of many people, this is the opinion expressed by Shaykh Muhammad bin Abdul Karim g-s. in his treatise called “Ighastatul lihfan wa mu annisatul-lihwan”.

Shaykh Shiddig ibn Amirkhan rahimahullahu ta’ala states in the syarah of Ooshidah ‘Ainiyah: “You should know that our teacher Shaykh Abdul Karim Muhammad ibn Abdul Karim As-Saman q.s. was one of the scholars who continued to practice the teachings of this straight religion (gowim) and has also received warid (inner gift) with the “kalam godim” in which he continued to practice the commandment of Allah which reads :

Meaning:

“O you who believe, your trust is in Allah and your intercession should be to him (Muhammad).”

There is no better and nobler wasilah (intermediary) than Muhammad (peace be upon him). And he is also the wasilah (intercessor) for the servant who wants to know Allah.

You should know that whoever enters the realm of realization through the door (baab). This prophethood to the Hidlrat Zat Allah, according to the opinion of Ahlul-MuHaqqigir (hakikat experts) is far more perfect than passing through the door of Tauhidul. Asma and Sifat, and even more perfect than those who get it by way of jizbah.

Those who pass through this door of Prophethood are those who continue to carry out the laws of religion and continue to show their servile characteristics.

The Prophets and the Awliya who are perfect in their realization of the Substance of Allah SWT. by concentrating on Nur Muhammad, they are called “Prophets and Awliya who are under the gidam of Prophet Muhammad.

This is what our teacher (Shaykh Al-Arif Billah, Shiddig bin Amirkhan q.s.) authorized the faqir, (Muhammad Nafis bin Idris bin Husein Al Banjari) in his words: The Nur of Muhammad (peace be upon him) is intimate with all your wombs and trunks and with all your ka’inat as water is intimate with vegetation, insha Allah Ta’ala will open allah ta’ala to you to see the beauty of his substance which is obligatory and pure, because allah ta’ala cannot be known except by his Nur which is intimate with us by the washithoh of Nur Muhammad (peace be upon him). As for our rough and zhulmah body, we will never be able to recognize Allah Jalla Jalaluhu (Wallahu’alam).

Notes:

I have included the original wording according to the D.N. because this issue is key to the discussion of Nur Muhammad Wasithoh = organizer, Zhulmah = darkness (DN ind*).

Notes:

Before proceeding with the contents of the D.N. the eye is requested to first follow some additional explanations from the compiler of the Indonized D.N.*)

ADDITIONAL EXPLANATION

(For Chapter III (Khotimah))

By: Pen”. Indonesianized D.N.

The dignity of tanazzul, which is commonly referred to as the dignity of seven anazzul, means “descending”. The opposite word is “targy” which means “ascending”. Both terms are well known in Sufism circles. .

The story of the Prophet’s Mi’raj when he ascended to heaven is also called “targy” and when he descended to earth it is called “tanazzul”.

There is also another understanding, that we are not “targy” only, meaning not “hakikat” alone,:

“hakikat” alone, as a result of which we will leave the Shari’ah. And not “tanazzul” alone, meaning not the Shari’ah alone, as a result of which such worship will have no value.

Therefore, the author of the book D.N. states that with the existence of dignity or levels it should not be interpreted as “descending” according to the level of time and place.

Based on this formulation, it is obvious that Arif Billah’s opinion that “insan ‘ainul Haqqi” (Man is the reality of God).

The appearance of the theory of the Dignity of Tanazzul, the Dignity of Seven. this really facilitates the process of understanding and understanding, compared to the theory of af’al, asma, and sifat:

In the ladder of spiritual elevation, what is more important is “understanding” and “comprehension”. This means that the mind is able to accept.

Then the next step is “belief” although it may not be a firm belief. If a person is able to explore the area of “belief” then it means that he has begun to enter the value of taste or zaug, which is the main target of Tasawwuf. ,

If it has reached a level called “tahkik” or the stability of belief, it will not waver again under any circumstances and how punjuga, as if a thousand bullets to change the belief and its grip or intention is ignored. Especially if only a thousand words and. a thousand excuses.

This kind of person is called ahluttahkik and belongs to the muHaqqigin group. One of my teachers said “if you take a step back ikam kapir”. Ahadiyat, Wahdah, Wahidiyah

These three words can also be interpreted as the Oneness of Substance, the Oneness of Attributes and the Oneness of Asma. All three are gadim, because they cannot be separated.

It has already been explained that these terms exist in “itibar ma’na”.

Ahadiyat is a level where the understanding is only Kunhi Zat alone who is laisa kamitslihi syai’un. In this state it is also called “infinite fullness or some call it “filled emptiness”.

At that level “there is nothing, Space, and Empty do not exist”, there is only the Existent, even though the word Existent does not yet exist. It is at this level that the so-called Oiyamuhu Ta’ala Binafsihi is unreachable by human reason and thought.

Then, does the Existent One, Allah SWT, not yet have and possess attributes? Impossible: If it does not yet have properties, it means that the properties are something new, then attached or attached to the Substance. This is clearly not accepted by reason and cannot be the case with the Most Sacred Substance of Allah.

If this is the case then the nature of the Existent is already ready with the Existent itself, if the Existent is gadim then His nature is also gadim.

This level of understanding of the attributes is called the word Wahdah. But all the attributes and names of the attributes are hidden at the level of wahdah in the overall sense (mujmal).

It is impossible for there to be an Adaitu without a name. Even a newborn child is ready with his own name. Before he is given a name by someone else (his father and mother) everyone would spontaneously say the “baby” was born. The name “baby” is a name that is already available to him.

It is at this level of wahdah that the Being says “Verily I am Allah” unraveling His true name (munfashil) “I Am the Hidden Treasury, I Desire to Be Known Then I Make My Being Known to Me”. All of this is clearly unraveled. Spirit Realm, Mitsal Realm, and Ajsad/Ajsam Realm

In connection with Allah’s will that He be known, Allah made this Universe at certain levels.

The question is, what is the raw material for making this realm real? Glory be to Allah from wondering.

At that level Allah SWT. stands on His own, full of His own circumstances. At that level there is no

there is nothing and no one. So if Allah created the raw materials of this Nature and everything, it must be “raw materials” from Himself, not from something else because something else at that level does not yet exist. By “raw material from Himself” we can mean from His dark nature “Kun” and from His nature “Iradat” (will).

What we mean by the term “raw material” is, of course, Nur Muhammad as stated in several Hadiths of the Prophet. Before this Nur Muhammad is revealed as something “created” (creature), it must be the Nur Muhammad that is Created.

Thus, we can accept the Prophet’s Hadith that “Nur Muhammad is from the Nur of the Substance of Allah SWT.” If then it turns out that there are already raw materials, of course – there is no difficulty for Allah SWT. to further create the spirit, the realm of mitsal and the realm of ajsad / ajsam. Or in other words, that Allah Himself wanted to create something by first creating Nur Muhammad as its source.

I would like to try to bring an example, a person named “A” wants to build a house, hopefully it can produce understanding in order to understand this Tanazzul Dignity.

Example of A building a house

I.Qadim (the Prepared One)

1. Human

Esa Substance, Self Esa Sifat Sifat / form

THERE IS SOMETHING MISSING PAGE 162

The Dignity of Insan/Alam Insan

This human being or universe is clearly what is said to be “ainul Haqqi”. If man already understands, understands and is aware of the origin of his own spirit, the essence of his true self then he should and naturally with such awareness will not lower his dignity as a human being to the essence of animalism. Indeed, some may ask, did not man originate from the earth? As mentioned in the Qur’an? This seventh-degree theory does not undermine the evident proofs and texts in the Qur’an that man is made of earth.

As for the origin of man’s body from the earth, it has been explained earlier that man’s body belongs to the “earth element” (earth element).

But the spirit of man is not of the earth, as Allah Himself says in. Al-Our’an:

Meaning: “I breathed into him (Adam) from My Spirit.”

If a person who has understood and understood and is aware of his own nature, then based on a firm conviction he makes “musyahadah” in the correct way of musyahadah, there is nothing in his nature all this muhaddas, there is only Dodim – as Mazhar Wujud Allah he establishes the characteristics of servanthood, such a person is truly: a beloved servant of Allah as the Hadith of Oudsi means “his sight, hearing, feeling, energy (in the feet and hands) of his heart, recognized by Allah as the sight hearing, feeling, heart and energy of Allah himself.” (Oudsi Hadith: “The sight, hearing, feeling, heart and energy of Allah are recognized by Allah as the sight, hearing, feeling, heart and energy of Allah.”)

Some people think that when a person reaches this level, whatever they want to do will be easy for them.

This assumption may be correct but it may also be wrong. It is correct, because what they want is certainly in accordance with what Allah has destined for them and they are informed by Allah in that regard. The mistake is that if their abilities are such that it is considered that we can just ask them to fulfill our wishes, as often happens, for example, when someone is rumored to be a waliullah, people come to him in droves, asking him for various purposes and desires, even though the requests are generally worldly (asking for a lot of fortune, asking for healing of illnesses, asking for rank or position and so on).

The guardian sometimes does not want to serve, so it is considered wrong. Or the Wali says God willing, then it doesn’t work, then the Wali is blamed.

We must understand that those who reach a high level in the realization of Allah, their hearts and souls are full of “mahabbah” to Allah, love and longing only for Allah, could there be a tendency and desire for worldly things in excess? As the story of Ibrahim bin Adham r.a. sand can be transformed into money, but all he needed was a dinar just to pay for the crossing fare, not wanting to pocket as much money.

Indeed, the issue of karomah for the people of Arif Bilah, is in accordance with the words of Allah and the words of the Messenger of Allah, have been promised by Allah for them.

Our attitude towards them should be one of respect and gratitude, because honoring the saints of Allah is very beneficial. But we should not press them with our wishes and desires.

We will discuss this issue of karomah on another page.

It is not true that the Arif Billah recognize themselves as God.

Any human being who recognizes himself as God is “shirk”. Just as Fir’aun la’natullah alaihi, once recognized himself as God, was eventually destroyed.

Many evidences show how dangerous it is when someone recognizes himself as God, moreover such words come out of his mouth with full of arrogance.

What then of the horrendous utterances of Al-Hallaj (Husein ibn Manshur)? What about the utterances of Abu Yazid Busthomi r.a. which sound quite horrifying? And what about the poetry and rhymes with beautiful language that they composed on the same theme?

In Sumatra there is Hamzah Fansuri, in Java there is Sheikh Siti Jenar, in Kalimantan there is H. Abdul Hamid Habulung (known as Datuk Habulung) and many more perhaps, who have both uttered words like Al-Hallaj. Regardless of the fact that they have been sentenced to death by the rulers of their time, which is understandable due to political and other influences, we will try to give an objective assessment as given by Imam Ghazali r.a. or Sheikh Abdul Oadir Jaelani q.s.. Sulthonul-Awliya.

Our assessment is:

1. Pharaoh’s speech was full of arrogance in the position of a King in the King, an opponent of Prophet Moses “a.s. a person who wants to be worshiped and worshipped.

2. Pharaoh can we say the biggest “worldly figure” in human history, behind his justice as . The king of kings tucked a “cowardly soul” to require thousands of sorcerers, thousands of bodyguards (protectors of his safety). Almost the same as the story of Napoleon, a famous dictator but most afraid of rats.

3 Pharaoh in his history never felt his weaknesses, his shortcomings, what he said was an absolute law that could not be denied.

And there are many more historical evidences that show that the nature and character of Pharaoh was very much against the principles of righteousness. It would be more accurate to say that he was a lion king of the jungle who did not understand himself at all and eventually starved to death in a dark cave because he was old and lame. In short, Fir’aun deserved the curse of Allah SWT.

With the distinctive characteristics of Fir’aun’s personality, the differences with the Arif Billahradliallahu ‘anhum can be clearly seen:

1. The Arif Billah are refined, the subtlety of their feelings is reflected in their beautiful poetry and sya’ir, humility is reflected in their attitude to life.

2. Ibadat for them was no longer something that felt ‘forced’, but something of beauty in their lives.

3. Excessive worldly lust was not in their dictionary.

4. They never fear and tremble in the face of the world and worldliness, full of confidence that their life in the hereafter is much more valuable.

And there are many more distinctive personality traits of those who truly live the truth of life, such as. Al-Hallaj, Mahyuddin Ibn ‘Araby, Abu Yazid Busthomi r. ‘anhum and others.

Similarly, Hamzah Fansuri, Shaykh Siti Jenar, H. Abdul Hamid Habulung (Datuk Habulung), the names we mention are not people who live with justice and abundant wealth, but live with simplicity.

We are not including in this discussion those who are obviously advocating the abandonment of Shari’ah.

And what we are discussing here is wanting to draw a clear and bright line between the words of Pharaoh and the words of Arif Billah about the I-ness of God.

The first line that we have drawn is the far and opposite difference between the two (Pharaoh and Arif Billah) in terms of personality. With this difference, there must also be a difference in the impressions contained in the words, even though both of them utter the same words in tone.

These impressions are:

1. Pharaoh spoke the words with the integrity of himself “addressed” to others with a specific intention, so that people who listened to his words recognized him as God.

2. Arif Billah “spoke the words as an outlet of his “subtle and eternal voice” after receiving the “kalam gadim” which came out in a state of shock (syatathoh) of loss of mind and loss of feeling.

3. Arif Billah’s words were not addressed to anyone amongst other human beings, but only as if he was a latecomer imitating the words or speech that came from the bottom of his own heart.

The essence of these words is the same as the revelations received by the Messengers and Prophets. The difference is that the revelation to the Messengers and Prophets has values and elements of education and lessons (paedagogical) that need to be conveyed to the jains, while the kalam gadim they receive is only: for themselves. About Nur Muhammad Saw.

There are many scholars who reject the teachings of Nur Muhammad and many who accept and believe in it. The compiler of the Book of Durrun Napis (Shaykh Muhammad Napis) is one of those who believe in this teaching, which he received or received a diploma from his teacher Shaykh Shiddig bin Amirkhan q.s..

The compiler himself (H. Haderanie HN) has also received this diploma from one of his teachers, H. Habran Negara whom he received the diploma from His Excellency

Tuan Guru H. Anang llmy Martapura rahmatullah ‘alaihi.

The only point of difference is whether the hadiths relating to the teachings of Nur Muhammad are weak (dlo’if) or strong (shohih). Since this is an ‘ikhtilaf’ (difference of opinion) on the subject of hadiths, it is up to each claimant to accept or not.

For clarity, let us include here the results of Buya Hamka’s investigation of the teachings of Al Hallaj and Ibn ‘Araby regarding Nur Muhammad in his book called Tasauf Development and Purification pages 97/98. About Nur Muhammad. It was he (Al-Hallaj) who first stated that this natural event was originally from the Hakikatul Muhammadiyah, or Nur Muhammad.

“Nur Muhammad is the origin of all events. Almost the same journey of equation is with the reflection of the Philosopher who states that the beginning of the occurrence is “First Agal”. According to him, the Prophet Muhammad occurred in two forms. A form that is gadim and Azali. He has occurred before the occurrence of all that exists. From him disauk all knowledge and ‘irfan. The second is his human form, as a Messenger and Prophet sent by God. The human form passes away. But the natural form continues to exist throughout nature. So it is from the Nur of the natural form that all Nur is taken to create all Prophets and Messengers. Apostles and Awliya.

“The light of all prophethood is from the Nur. And their light is taken from their light. There is no more luminous and manifest light that is more glorious than the light: the Oadim, which precedes his glorious light. His will precedes all wills, his form precedes all that is ‘adam, his name precedes even Oalam itself, for it happens before anything happens.

“All that is known is but one drop from the ocean of knowledge. Above it the mega thunders, below it the lightning flashes and radiates, bringing down rain and giving fertility. All knowledge is but a drop from its ocean. All wisdom is but a cup from its river. An age is but one cup from its river. An age is but a small moment of its distant time”.

“In terms of events he is the beginning, in terms of prophethood he is the end. Al-Hag is with him, and with him is the essence. He is the first in relationship, he is the last in prophethood, and he is the inner in essence and the outer in marrifat”.

“In short, Nur Muhammad is the center of the Unity of nature, and the center of the Unity of the Prophets, and the Prophets are the Prophets. All kinds of wisdom, and Prophethood is the emanation of its radiance. Page 146/147. Al-hagigatul Muhammadiyah (Ibn ‘Araby)

The Lord God is one and only one. He is the Absolute Being, so the Nur of Allah is part of him, which is the essence of Muhammadiyah. That is the first fact in uluhiyah.

It is from him that all realms occur in every level. Such as Alam Jabarut, Alam Malakut, . Alam Mitsal, Alam Ajsam and Alam Arwah. He is all . the perfection of knowledge and charity that turned out in the Prophet from Adam to Muhammad. And up to the Guardians and all the bodies of “Insan Kamil”.

Nur Muhammad or the essence of Muhammadiyah is Oadim, because he is part of Ahadiyat. Part of One and One. he remains, the essence of Muhammadiyah is what fills Adam’s body and Muhammad’s body. And when Muhammad died as a body, the Nur Muhammad or the essence of Muhammadiyah remained. So Allah, Adam, and Muhammad are one. And Insan Kamil is him too in essence.

This is the collection of this understanding if we want to popularize it, but if we want to investigate into Ibn Araby’s own books, if we want to “catch” the conclusion we meet with various “ways. out” that have been provided, namely formulaic words and gestures.

This is partly what we have quoted from Buya Hamka’s book.

According to the extent of the study that I demand on this issue is as follows:

1. Nur Muhammad rather than Nur Zatadalah in the sense of gadim on Hidlrat / Dignity Wahdah real him in “mujmal” (comprehensive).

2. Nur Muhammad or Nur Zat in the sense of “tafshili” (decomposed) is an asma on Hidlrat Wahidiyah.

3. In connection with the Substance of Allah SWT, the words Nur Muhammad or Nur Zat or Nur, should not be interpreted with the meaning of “Light” in Indonesian. Because the definition of light is the return effect of something and has a dependence on that something.

4. Nur is Nur, one of the Asma Allah (99 names). For example, if there is someone named Nur Hayati, according to the meaning of the language it is “the light of life”. So it is not correct to call him with the words “Hey Light of Life here you are”. The person named Nur Hayati himself would certainly not understand the call.

5. In the study, the teacher always emphasizes ‘Remember, don’t “Muhammad who was in Makkah, got rich like the Keresten deifying Isa”‘. (Remember, not Muhammad in Mecca, it will be like Christians deifying Isa).

6. Muhammad means according to the language “the praiseworthy” (in the banjar language “nang pahaharatnya.” hence the words Nur Muhammad: in the intention of his martyrdom, the praiseworthy Asma Allah Nur, so as not to be tasawwur / mixed up with Muhammad the Apostle of God Who is buried in Medina. –

It is a misunderstanding if Nur Muhammad

7. in the sense of gadim is stated as “part of the Ahadiyat of Allah SWT.” Glory be to Allah from being divided.

A lot of information can be expressed to explain this issue, but the most important thing is never to hold the opinion that Muhammad, peace be upon him, who is lying in his grave in Medina, is gadim.

In a Hadith of the Messenger of Allah, narrated by Imam Baihagy and declared saheeh: .

Meaning:

“The Messenger of Allah said: When Adam had recognized his mistake he said / begged : O my Lord I beg You for the truth of Muhammad, but You forgive me. Then Allah said to Adam: O Adam how do you know about Muhammad when I have not made him? Adam replied: “My Lord, when You created me, I raised my head and I saw written on the pillar of the Throne, La Ilaha Illa Allah, Muhammad Messenger of Allah”.

Karomah for the Guardians/Arif Billah We would like to resume the discussion on karomah that was mentioned in the last section of D.N.’s book.

As explained earlier, the Karomah for the Guardians is similar to the mu’jizat for the Messengers and Prophets, both of whom are “Khariqun lil ‘adat”. –

Karomah is not inherited; whoever Allah wills can become one. The door to guardianship is not closed. If someone on the surface has shown things that are kharigun lil ‘adat (out of the ordinary) which these people are associated with, it actually involves two possibilities. The first possibility is that it is because of the prayers that have been made in connection with the destiny that Allah has ordained for him, from his grandparents who have gone before him. According to the stories of the elders, among the descendants of Sheikh Muhammad Arsyad Pelampaian Martapura, there were always some of his descendants who reached the charisma of having karomah. This is actually related to the prayer of Sheikh Muhammad Arsyad’s own mother on a night in Ramadan finding Lailatul Oadar at that time he prayed that among his descendants in 7 (ujuh) descendants were blessed by Allah SWT: the rank of guardianship and karomah.

The second possibility is that there is diligence in studying so that the title of Alim k manan is stable and will not waver (istigomah) and continuous acts of worship plus certain exercises.

In general, the descendants of Sheikh Muhammad Arshad who are seen to have karomah are those who are truly at the level of Ulama / Master Teacher and are also seen to be humble in speech and attitude, for example the late Master Teacher H. Anang Ilmi. This is our reasoning which states that the guardianship of the jitu is not a monopoly of the descendants nor is the door closed. Allah says:

Meaning:

“Allah has promised those who do righteous deeds to appoint them as caliphs as Allah appointed those before them on the earth, and Allah established for them their religion which Allah is pleased with them. And Allah will replace their fear with security.”

“In this verse there are three words of emphasis (accentuation) La-Yastakhlifannahum, Walayumakkinannahum, . Walayubaddilannahum These three words use mun littasydid” (word stress) to show that Allah’s promise is with full seriousness towards those who believe and do good deeds.

In another verse Allah commands us with His words Kuunuu Rabbaniyyin (Be ye the family of God). The “rabbaniy” people are the ones who receive karomah.

In another verse Allah says:

Meaning:

“Indeed, those who say: “Our Lord is Allah,” and they remain steadfast, angels will descend upon them, saying: “Fear not and tremble not, and rejoice in the Paradise which is promised to you. We (angels) help you in your worldly life, and your hereafter, and you get what you want and whatever we want.”

The existence of things that are kharigun lil’adat is in line with the law of reason

Things that are kharigun lil’adat often happen among people. This is a fact. In the Qur’an many such things are narrated about the Messengers and Prophets, even about others such as Ashabul Kahfi or Siti Maryam, the mother of Prophet Isa a.S. “

The question is, can this be accepted by common sense? To answer that then we will ask again, whether the mind is willing to accept that “Allah is all-powerful and can do as He pleases”.

There is a difference of opinion among the scholars on this issue of “kharigun lil’adat” towards other than the Messengers or Prophets and certain people as mentioned in the Qur’an.

The first opinion was pioneered by Imam Ghazali. r.a. about the possibility of things that are kharigun lil’adat for people other than the Prophets or Apostles, on the grounds that what is told by the Qur’an turns out that there are those who get a level of privilege capable of doing extraordinary things, even though they are not of the rank of Prophet or Apostle, such as Ashabul Kahfi and others. Remembering also that in accordance with Allah’s unlimited power and ability, it is “must” for Allah to give privileges to the servant He wants. (The meaning of “must” is taken from the meaning of the word “jaiz” which according to today’s grammar might be interpreted as “may”). In addition, the above-mentioned verse from the Qur’an confirms that “the angels help those who are istigomah (steadfast) in this world and in the Hereafter”.

The second view is led by Ibn Rushdi, who does not accept this view at all, arguing that the kharigun lil’adat that are mentioned in the Qur’an are obligatory, based on faith and belief. But for anything other than that, it does not apply, because all of this must happen “in accordance with the laws of cause and effect that have become “suhatullah” which cannot change, according to Allah’s own words “there is no change for sunnatullah”.

In response to these two different opinions, we will lean more towards the basics of the opinion expressed by Imam Ghazali with one note, that we are not obliged to believe in the “news about kharigun lil’adat against someone other than what is reported by the Qur’an, but we are obliged to believe that events that are kharigun.lil’adat can happen to anyone, if desired by Allah SWT. considering that the Oudrat and Iradat of Allah SWT. unlimited.

This belief is clearly not contrary to common sense, because common sense also recognizes that Allah can do as He pleases as mentioned in many verses of the Qur’an. Then what about Ibn Rushdi’s statement that all events are inevitably based on the “law of causality” while Allah states that He does not change what He has determined as His “sunnah”.

For this reason, we can see from the wording of the verse quoted above that the angels can help with anything that those who have reached the level of istigomah desire, whether it is worldly affairs or the affairs of the hereafter. So it is clear that we can say that the “help of angels” is the application of the law of cause and effect. It’s just that the way in which Angels help, is clearly not as “usually” happens in the real world. So for this we can conclude as follows:

1. “Extraordinary” events for the Waliullah which are called “karomah” can happen.

2. The term “extraordinary” or Kharigun liYadat means that it does not apply according to the laws of custom in the natural world, but it does not mean that it contradicts the laws of cause and effect.

3. It does not contradict reason, because reason can accept and believe that God can do as He pleases.

4. Reality shows that extraordinary things often happen among human beings.

Types of karomah, and the attitude of the heart towards them. The types of karomah are listed in the Book of D.N. in the last section as 40 kinds, 20 for the hereafter and 20 for the world, For each person who is given karomah by Allah SWT. not necessarily the fortieth he has. | The desires of those of us who study the science of makrifat, the way of knowing Allah, must be separated from these types of karomah. If karomah is used as the goal in learning the science of makrifat, then the real goal, which is Allah, the All-Existent, will not be obtained. It is possible for a person to find strange things, but it is a veil between him and Allah SWT.

Many who study the science of makrifat are only driven by the desire to get things: things that are odd or extraordinary. If they do not find it, there is boredom in pursuing further studies.

If the teacher advises them not to be influenced by such things, then the teacher is considered a bona fide teacher, even though the teacher really wants to lead the student along the proper path.

Shaykh Muhammad As-Saman Al Madany, Shaykh Abu Yazid Busthomi, not to mention Ibn “Athoillah, and many more ‘Arif Billah advised not to get carried away with the issue of karomah. The most important thing is “istigomah” (a stance that will not be shaken) remains in the combination of sharia and hakikat. Shaykh Abu Yazid Busthoni r.a reminded “look at the laws of Shari’ah that are implemented, do not get carried away with the miracles / oddities that are shown”. If he can fly, the bird can. If he can reach a distant place in an instant, then so can the devil.

These words clearly call for caution in our response to karomah.

(Continued from Book D.N)

1. The necessity of going through a guru is customary. The pull of God is more valuable.

Al ‘Arif Billah Maulana Shaykh Muhammad bin Ahmad AlJauhary rahmatullah ‘alaihi said “A firm hold on Allah is a necessity to keep following and carrying out all His commands and staying away from His prohibitions. It is not a necessity to reach Allah through the intercession of a teacher (shaykh) as is commonly thought by some Shufis.

The wasithoh of the teacher is just a habit. God conveys a servant to Him, by His own will, with several kinds of attraction (jadzabaat)”.

Some of the ways God pulls to convey a servant to Him, among others, is by “reading shclawat” as much as possible 10,000 times every night with the following lafazh (utterance) of sholawat:

Meaning: “O Allah, bestow prosperity and safety upon the ummiy Prophet Muhammad, and upon his family and companions.”

Shaykh Malawy rahmatullah ‘alam further stated: “Whoever practices what is contained in this treatise, God willing, will receive “jizbah” immediately” from his Lord. The value of jizbah is far: higher than the deeds of jinn and humans as said by our Prophet Muhammad Saw:

Meaning:

“One pull from several pulls of God, will not be equalized with the deeds of jinn and humans.”

Note, from our Indonesianized D.N. on taking a teacher It is true that it is customary to go through a teacher in the pursuit of Tasawwuf. But in many cases, there are many expressions and formulas and signs in this science that must be understood. If you study it on your own through the books of Sufism, you will inevitably encounter formulas and signs. Without a teacher, there are many possibilities of misunderstanding, which can lead to misleading results. The teacher is not someone who will definitely lead the student to Allah. Not at all. The teacher merely shows the way, gives understanding, and comprehension. But all that depends entirely on the will of God Himself. Moreover, when it comes to the true understanding of makrifat, it is “Allah Himself who introduces Himself”.

2. Knowledge without charity is useless

You should put into practice all the knowledge that you know so that you will be victorious in this world and the next, as we have mentioned in this paper, because the Messenger of Allah said:

Meaning:

“Verily, the person who will be most severely punished on the Day of Judgment is the one who has knowledge but does not utilize his knowledge.”

Shaykh Ruslan r.a. said in his poem:

Meaning:

“A knowledgeable person who does not utilize his knowledge will be punished before an idol worshipper.”

Similarly, a deed that is not based on knowledge is of no value and worth, and may even lead to misguidance.

As the verse reads:

Meaning:

“Knowledge without charity is a great sin, and charity without knowledge is a real misdirection.”

Knowledge and charity enable a person to obtain ilmuladuni as mentioned in the word of Allah:

Meaning:

“Fear Allah, and Allah will teach you knowledge directly.”

Hadith of the Messenger of Allah.

Meaning:

“Whoever practices what he knows. Allah will teach him knowledge that he never knew.” :

The knowledge in question is knowledge that comes directly from Allah SWT. without first being studied, a knowledge that will also bring him to the level of makrifatullah.

A person will not reach the level of makrifatullah without laduni knowledge. The definition of makrifatullah is actually “Allah introducing himself”.

3. Knowing oneself can recognize God, after knowing God he no longer understands himself.

Makrifat is related to self-knowledge. Self-knowledge is also related to the knowledge of God. Furthermore, when a person has realized Allah, then he realizes that he himself actually does not have any knowledge.

Hadith of the Prophet :

Meaning:

“The one who truly realizes Allah is the one who knows himself better.”

Makrifat is “kasyaf” which means that the essence of everything is revealed to him, he becomes mortal, then he becomes mortal himself, meaning that it is not himself who is mortal, it is Allah who is mortal,

From this level directly reaches the level of Bago Billah, which means, Allah covers everything.

It will taste sweetness and beauty, more .sweet than sugar, more beautiful than beautiful.

We can divide this fana into three levels:

1, Fana of Knowledge

This fana of everything is in essence, seen in terms of your knowledge and knowledge.

2. Fana “Ain

The fana of all things, as far as the eyes of your heart are concerned.

3. Fana Hag

Fana in the true sense, the fana of himself and the fana he sees in the ultimate sense.

4. Weakness of opinion to find God, means it is a discovery.

Shaykh Junaid r.a. said “How also to reach God,.is not due to “cause” and “nazhor” (observation of the mind) it is simply a gift of God who is Lathief, in the sign of certainty – and tahkik imam (stability of irnan).

Said Shiddig Al-Akbar r.a.:.

Meaning:

“The weakness of finding an opinion, then that is actually the discovery.”

Sayyidul ‘Arifin, Sayyidina ‘Ali bin Abi Tholib r.a. .karamallahu wajhahu said:

Meaning:

“Everything that comes to your mind – all of it is annihilation, and Allah is different from all of it.” Shaykh Abu Ja’far bin Abdullah Suhrawardi r.a. said: “You should know that there are several levels of reaching or meeting with God.” This is the opinion of the masters.

This is the opinion of the masters.

A person who reaches “confident silence” is one of the levels of reaching.

There are also different levels of reaching this point. There are those who reach the point of stopping the Af’al at the tajali af’almaka fanalah his own fi’il (action), or actions other than himself at the stop and the Af’al of Allah, which means that he has gone beyond the limits of “tadbir” (regulation) and “ikhtiar” (effort).

Some of them reach the stopping point of Sifat. The limit of his stop at magom haibah (a deep sense of awe) so that he can witness the nature of Jalal and the nature of Jamal Allah SWT.

In addition, some of them reach the level of Substance because their hearts are adorned with nurul yakin and musyahadah. These are the khawwas and the mugarrabin.

This is what we mean by “different levels of reaching” someone to Aliah – SWT.

5. Inner knowledge is secret knowledge

You should know that the knowledge we have presented in this treatise is a subtle and deep secret knowledge. Rarely can one understand it except those Ulama who in their understanding (rasikh) are those who have gained light on their words, a secret that they have inherited from the Prophets and the Awliya.

In addition, they, namely the Ulama who are rasikh, actually practice what the Prophets and the Awliya practiced. They have earned “khashais” (some privileges) for practicing what they know.

Allah says:

Meaning:

“Such are some of the examples and examples that we present to people, but none can understand them except the pious.”

The Messenger of Allah (saw) said:

Meaning:

“We Prophets, Allah has commanded us to speak to people according to their level of intelligence.”

Conveying subtle matters, if the level of intelligence is not considered, is likely to cause fitnah among them. As our Prophet Muhammad (peace be upon him) said:

Meaning:

“Whatever a person speaks to a people in a way that their intelligence level is not capable of understanding, will only cause fitnah against them.”

Hadith of the Messenger of Allah:

Meaning:

“Indeed, some knowledge is like a hidden pearl, which no one knows except the Alim Billah.”

The knowledgeable person is the one who knows the Substance of Allah. His attributes and His Asma and Af’al. Allah is with their knowledge and they practice diligently what they know without blemish.

Imam Ghazali r.a. explains in Ihya Ulumuddin: “The prohibition is due to the difficulty of understanding”.

The hadith further emphasizes:

Meaning:

“Abu Bakr’s superiority over you is not due to his many prayers and many fasts, but it is due to a secret that lies in his chest/heart.”

Notes:

For this in particular a little explanation is needed about:

1) What is a secret and

2) Who is said to be the expert. .

According to my study and observation, the secret in question involves two aspects.

First: “secrets that can be spoken, written down and described.

Second: there are also secrets that are impossible to say, write and describe.

According to the term, what is said to be secret is something that is hidden. In Arabic it is said “Sir”. Psychology (mental science) or Inner Science is a science that talks about what is hidden in humans. This science belongs to the first aspect above. The same applies to Metaphysics, the science that reveals what is behind the real world. It is also a hidden/secret science. The secret in the second aspect is the true nature or meaning of something that is hidden in the first aspect. For example, who can show exactly what “taste” is. Is it like an atom, a molecule, how far away is it, etc., etc.? No one has been able to pinpoint it, despite today’s rapid technological advances. Who can deny the existence of flavor? There is no one who denies it… The discourse in the Book of D.N. is that of the hidden things. It speaks as far as it can be written and described. But it remains within the circle of what is said of signs and itibar. –

Who is said to be the expert?

There are many who think that to study this deen, one has to be well-versed in the conditions, deep in jurisprudence, and know all the rulings in detail (tafshili). He said that we should not give this knowledge to anyone other than that.

“Finally, there are many recitations in which this knowledge is hidden, taught even by people who are not experts. People want to find inner satisfaction by seeking knowledge in that direction, but when burdened with various conditions and “provisions that are difficult to implement, they eventually retreat regularly or there is a tendency to fill the mind with practical methods, which even produce results that are not in accordance with the correct teachings.

But what can we say, they feel that they have received the spiritual replenishment they wanted. We should not be surprised, that people who are in the desert who are running out of water and do not find anything to quench their thirst, at such times, even dirty water will be drunk. as the Prophet said, Kadal Fagru ‘Yuritsul Kufra (meaning: Almost the poor person suffers from disbelief).

My teachers and I do not think that. to study this science must be complete with other sciences. The definition of “experts” is people who have the intelligence to be able to understand the problem, and there is an enthusiasm to explore mystical matters. Of course, they must already understand what is good and what is bad, even if their understanding is “ijmali” (global – total).

Like a Muslim, they would understand and say the two creeds, pray, fast and so on.

If “ala gadri ‘ugulihim” (according to their intelligence) is not possible, then there is clearly a danger for the claimant. Intelligence is, of course, a matter of age, or an element which, according to psychologists, increases with age. It is also not possible to give it to someone who is old enough but whose attitude is characterized by stupidity or ignorance. This depends on the teacher’s observation of his students.

If the first view is taken, in which one has to go into detail about the rite of prayer, jurisprudence and so on, is that possible, and it takes a long time to devote attention to these matters? What if we run out of time?

Hopefully this will clarify what we mean by the words “secret” and “expert”. (D.N. transliterated).

6. The prohibition on revealing divine secrets. Imam Ghazali (r.a.) emphasized that “secrets are related to the interests of religion.

All secrets are inseparable from the interests and uses of religion. Based on that, there is no reason to prohibit the birth of it to those who are experts.

Sahl At-Tustury r.a. also said:

Meaning:

“For the pious, there are three kinds of knowledge: 1) Knowledge of the external world, which should be imparted to the experts of the external world; 2) Knowledge of the internal world, which should not be imparted except to the experts of the internal world; and 3) Knowledge of Allah, which no one can reveal.”

Some Arif Billah said:

Meaning:

“Revealing the secrets of the deity is kufr.” They went on to say: “The deity has secrets which, if revealed, invalidate prophethood; the prophethood has secrets which, if revealed, invalidate all knowledge”. For the Ulama there is also a secret, if they reveal it, then the law is void” (Li-rrububiyyati sirrun, law azhhara labuthilatin-nubuwwatu, walinnubuwwatisirrun law kusyifa labuthilatil-‘ilmu. Walil ‘ulama-‘isirrun, law azhharuuhu labuthilatil ahkam).

For all of that, the Prophet said:

Meaning:

“You are speaking to people who have not reached the level of intelligence, do you want them to disbelieve in Allah and His Messenger?”.

7. It is a danger to reveal the “gadim kalam” said Abu Hurairah r.a. about the Hadith of the Messenger of Allah narrated by Imam Bukhari r.a:

Meaning: “I memorized two kinds of knowledge from the Messenger of Allah. I memorized two kinds of knowledge from the Messenger of Allah (s.a.w.a.), one of which I narrated, but the other of which if I narrated, someone would cut my neck.”

Sayyidina ‘Ali bin Abi Talib k.w. said:

Meaning:

“O my Lord, if I were to show you the jewel of my knowledge, people would say that I am among the idolaters. Muslim men slay my blood, they think what I show is the worst, and what they do is the best.”

Ibn’Abbasr.a. stated about the interpretation of Al-guran which reads:

Meaning:

“It is Allah who made the seven heavens and the seven earths and sent down the command to them.”

To this he said:

Meaning:

“If I interpreted this verse, you would stone me and in another narration you would say that I am a disbeliever.”

Notes:

We have already mentioned kalam gadim in the previous section. These words were spoken or born from the mouths of some of the Arif Billah so that some of them had to deal with the ruler, who at that time was the ruler of the Islamic government. Similarly, if it happens today, especially if it is spread widely regardless of the level and intelligence of the people, it will at least cause fitnah.

The attitude of a person who can cause fitnah is a sin and a mistake. But what if the “kalam gadim” were not born? What if the words are not born in one’s own heart?

Then I answer: “That is his own business with Allah”. What if the person has doubts? Whenever there is doubt, it is not “kalam gadim” but the words of one’s own desires. For this it is clearly wrong. For example, if a person thinks that the cooked chicken in front of him is pork, then if he eats it, he is eating something forbidden to him. Similarly, if a lump of pork is in front of him, he thinks that it is halal meat and eats it without hesitation, then the law may forgive him.

The Hadith of the Messenger of Allah (peace and blessings of Allah be upon him), which was accepted by Sayyidina ‘Ali (may Allah be pleased with him), is contained in Ihya ‘Ulumuddin, pages 319/320 of Volume 1 (Maktab wal Mathba’ah Al-Masyhad Al-Husaini Cairo Printing Press):

Meaning:

“Ali (a.s.) narrated it from the Prophet (s.a.w.) who said: Verily, the Most High Allah praises Himself every day by saying, Verily, I am God the Ruler of the Universe, verily, I am God, there is no other God but Me, the Ever-Living and Self-Sustaining, verily, I am God, there is no other God but Me, the Most High and the Most Great, verily, I am God, there is no other God but Me, neither begotten nor born. Verily, I am Allah, there is no other God but Me, the All-Forgiving and the All-Forgiving, verily, I am Allah, there is no other God but Me, the One Who gives birth to all things and to Me they return, I am the Glorious, the Wise, the Compassionate, the Merciful, the Master of the Day of Judgment, the Creator of good and evil, the Creator of Heaven and Hell, the One, the Only, the Self-Sufficient, the One “Who has no friends and no children…and so on.”

This hadith has been recorded for quite a long time, but this is enough.

According to Imam Ghazali r.a. whoever wants to pray with it should replace the phrase Ini Anallahu La Ilaha Illa Ana, replaced with Innaka Antallahu La Ilaha Illa Anta (Verily You are God there is no other God but You), whoever prays so, is recorded as a person who prostrates continuously, and is neighbors with: Rasulullah, Ibrahim a.s. Moses a.s. ‘Isa a.s. and the other Prophets are honored by Allah, in addition, it is recorded that the one who prays so is equal in reward to the worshipers in the heavens and the earth.

The point of including these words is not only that they can be used in prayer, but also that if you want to reveal the “kalam gadim”, you can replace them with the words, “You are Allah, none but You are the Most …” and so on.

In this way, it is safe in terms of essence and safe in terms of Shari’ah. There is no one to accuse, slander and punish.

This is all that the author has to say about what I consider to be important, and it should be fully understood. May we all be blessed by Allah. Furthermore, please follow the following information from the Malay-language Kitab D.N. (D.N. ind. “)

8. Shareat, Tariqah, Hakikat, cannot be separated

Said Sahl At-Tustury (Abdullah At-Tustury) r.a.

Meaning: .

“Do not speak about the secrets of the divine, until they/the listeners are fixed in their stance.”

Similarly Prophet ‘Isa a.s. said:

Meaning: “Do not hang jewels around the necks of pigs.”

We need to explain to you the meaning of shareat, which cannot be separated from the intention of the heart, whether you do it or not.

1. a) Shareat, are the decrees of Allah and the Messenger concerning commands and prohibitions, and the manner of doing them in the strict sense,

1. b) Tariqah, meaning, you deliberately practice all knowledge because of Allah,

1. c) Hakikat is concerned with the inner matter which with a response is always directed to Allah through the light of the truth that is fixed on the heart.

Shareat and hakikat are both permissible (not mutually exclusive), which means that the external cannot happen without an inner motivation. Likewise, the absence of the inner motivation means that the outer cannot happen.

This is what the scholars say: ‘As-Syari’atu Bila Hagigatin ‘Athilatun (Shareat without Essence is useless and Essence without Shareat is wrong).

Al-Outhubur-Rabbaniy Maulana Shaykh Abdul Oadir Jaelani q.s. also said:

Meaning:

“Any essence that is not confirmed by Shareat is kufr zindiq.”

 Shaykh Ibn ‘Ubbad q.s. recorded the words of some Arif Billah saying: “Whoever says that hakikat is contradicted by sharee’ah is a disbeliever”.

You should also know that matters of Shareeth are explained in a science called “science of figih” and matters of the inner nature are explained in a kind of science called “science of tasauf”. Both of these are derived from the teachings of our Prophet Muhammad (peace be upon him).

Furthermore Imam Junaedi r.a. said:

Meaning:

“Whoever does only shareeth without tashawuf is fasig, and whoever does only tasauf without shareeth is zindig. Whoever combines both (shar’i and hakikat/figih and tasnuf) is righteous.”

As for this matter of shareat, thorigat and hakikat, it is likened to a coconut. Shareat is like the shell, thorigat is like the contents, and hakikat is like the oil. The shell serves to protect the contents, while the oil is something that is hidden in the contents.

It is this oil that is kept secret or hidden and should not be taught to a non-expert. That is an example of the essence.

(Note: please study the meaning of the words “secret” and “expert” in the previous note).

9, Knowledge of the Essence (tasauf) is a Laduni Science, whoever denies it will be punished, and whoever does not know it may die astray.

According to the commentary on the Book of Al-Hikam, Ibn Ruslan argues that what is meant by the Science of Essence is a Laduni Science that is “conscience”. This knowledge is what has been taught to all spirits (in the spirit world) when God spoke to the spirits “Alastu Birabbikum?” (Am I not your Lord?) Then all the spirits answered: Balaa Ya Rabbi (Yes, my Lord). This was also what was taught to Prophet Adam a.s. as He said ‘Wa ‘Allamaadamal Asma’a Kullaha (Allah taught Adam all the names). However, this knowledge is hidden because of human beings in general.

When all the coverings of darkness are removed, then the essence is revealed clearly and clearly. This is also what is meant by the Hadith of the Prophet “Whoever practices his knowledge, Allah bequeaths to him knowledge that he has never known / learned before. Allah will give him taufig, honor him by all creatures and provide him with Paradise in the Hereafter.

There is a temporary physical allegation that Sufis hide their knowledge, which is not true. They state that the Prophets and Messengers never hid what Allah SWT conveyed. With the above-mentioned Hadiths of the Prophet, it is clear that the Arif Billah are not trying to hide their knowledge.

“knowledge” (ilmu hakikat) but the delivery of that knowledge should be with caution, while looking at the level of intelligence, enthusiasm, diligence. them in religion.

Imam Hujjatul Islam Imam Ghazali r.a. in the Book of “Ihya” emphasizes, whoever does not acquire this knowledge (inner knowledge) then -: it is feared that they will die in disbelief.

Those who remain in love with the world and remain in the confinement of their lusts, will not find the sense of “tahkik” / stability of this knowledge, even though in other sciences he succeeds. At least he will not be given the feeling of the sweetness of knowledge.

| Those who deny this knowledge, however, will not be able to taste the beauty of this knowledge, and it is unlikely that they will be able to get “mukasyafah” (opening of the veil) as experienced by the Shiddigien and AhlulMugarrabien.

Mukasyafah is a description of the cleanliness of the heart, so that it radiates the light of truth – a life that is also accompanied by “karomah” and “magom wilayah” (guardianship).

For this reason, diligence, mujahadah (earnestness), riyadloh (practice), murogobah (peeking) and musyahadah are necessary and should never deny or be hostile to the Ahlul-Karimah, rather it is necessary to take lessons from them.

10. The door of clairvoyance and karomah is not closed The words of our Prophet Muhammad (peace be upon him):

Meaning:

“Whoever seeks something with sincerity, he will surely get it.”

We should not be influenced by the opinion that no one can obtain the “magom of guardianship” nowadays because it is nearing the end of time. That opinion is “mardud” (rejected).

It is also indicative of envy and disbelief. If they think that Allah has no power to grant His servants karomah and wilayah, then this is kufr. The truth is that there is no difficulty whatsoever for Allah to bestow guardianship on His servants, whenever He wishes, now or in the future, just as it was not difficult for Him to bestow guardianship on those before Him.

The attainment of arahantship is related to one’s diligence, earnestness, and certain practices. So as to hasten its arrival. According to the words of Shaykh Yusuf al-Mishri (may Allah have mercy on him) when he lectured at the Grand Mosque, “The view among Sufis that the magom of guardianship can be attained by the efforts mentioned above is a well-accepted view.”

Those who have attained the rank of guardianship are those who are really diligent in worship and fight against their own desires. The possibility of being granted the rank of guardianship without such effort is a rare occurrence.

According to the words of Shaykh Muhammad bin Abdul Karim g-s. in his treatise “Unwanul Jalwati fi Sha’nilkhalwati” that one will attain the rank of wali and abdal (guardian-successor) in general by performing all the prerequisites.

The pillars are:

1. Khalwat, which means seclusion
2. Enduring hunger, fasting
3. Not talking much
4. Keeping watch at night, not sleeping much.

Like what Mahyuddin Ibnul-‘Araby q.s. once said:

Meaning:

“O those who desire the rank of Abdal, but have no intention of doing good deeds,” there is no way that you can feel it, and you are not an expert, if you do not carry out all its aspects. The palace of guardianship is divided into certain pillars, according to the opinion of our elders, among which there is the guardian of abdal, namely, silence and seclusion, enduring hunger and vigil, praising and glorifying Allah, the Most High.”

11. Mujahadah, murogabah, riyadloh

The meaning of mujahadah mentioned above, is full of determination to fight and resist. vibrations of the mind. Riyadlah is strenuous training in order to resist the vibrations of lust by fasting, seclusion, waking up in the middle of the night and not talking much and continuous worship.

Murogabah is peering at and paying attention to, one’s self earnestly which is essentially devoid of any power and ability, because one is in the sea of musyahadah. Muragabah will be successful when there is constant remembrance in which all other things, including oneself, come out and are excluded from the remembrance of Allah. Such an insight will reach the level of musyahadah (witnessing) which at that level means that there is no more dhikr from the one who is dhikr.

Such is the situation as what was said by the temporary Arif Billah “ana atubu min gauli La Ilaha Illa Allah” (I repent from “saying la ilaha illa Allah”). (Note: Be careful to understand this to mean that ana (the selfhood of the dhikr) has become mortal, as the Oudsi hadith says, Allah says: La Ilaha Illa Allah Kalami means, lailaha illa Allah is my word. : (DN. ind.z)

Shaykh Abu Abbas Al-Mursi r.a. said:

Meaning:

“If I were protected from my Lord even for the blink of an eye, I would no longer be considered a human being.”

Shaykhul Islam q.s. (meaning Shaykh Ruslan g-s.) emphasized murogabah as follows: “murogabah is always keeping the heart focused on Allah SWT. like a cat peeping at a mouse,. neglect a little, the mouse that is peeped and loved will run away”. Such is the state of the person who is murogabah towards his Lord.

If there is a flaw in bermurogabah, there will also be a flaw in the intention (ghorod) of realizing Allah SWT.

This is what Shaykh Umar AlFaridl g.s. meant:

Meaning:

“If there is any desire in my heart other than You, O Lord, due to negligence and forgetfulness, I condemn myself to fall into the valley of apostasy.”

12. The negation of the I-ness of the self, with the kalimah La Ilaha Illallah and the Tajalli of the Substance of Allah with musyahadah

Sayyid Abdullah bin Ibrahim al-Mirghani q.s. one of the famous saints of Allah in the Land of Tho’if states in the Book of Tuhfatul Mursalah: “The kaifiyat (method) of murogabah is andanafikan / eliminate your inayah (ananiyah – selfishness) which is what is meant by the phrase La Ilaha Illallah,

If someone asks you: “If there is only one Being, then what is it that is denied and initbated? If someone asks you: “If there is only one being, then what is it that is denied and negated?” Then you should answer: “What is denied or negated is actually the delusion and doubt that there is something other than the being of Allah, may He be exalted.” i

So clearly, what is negated is what is presumed and doubted, namely with the kalimah La Ilaha.

That negation includes the negation of ourselves. Then with the kalimah Illallah means that Allah is the One Who Exists. .

If that has become a habit (gholib) then it means that it remains in itsbat.

Such a state is very beautiful and very sweet, sweeter than cane sugar (sakar nabat) and more delicious than a virgin bird.

About musyahadah (af’al, asma, sifat and zat) sometimes with nazhor fikir/opinion-thought as the first energy, then increases to feeling.

It is at this level of dzaug that musyahadah actually occurs. The tasauf term is clearly “idrakus-syai” bidzdzauqi (finding something is by feeling). This term is a saying of Shaykh Shiddig bin Amrikhan in Kitab OlQoshidah ‘Ainiyah.

The affirmation of the “Alimul ‘Allamah (Supreme Master)…

Shaykh Abdullah bin Hijazi As-Syarkawi rahmatullah ‘alaihi, that what musyahadah means in terms of “seeing Allah Ta’ala with Hag Ta’ala”. |

The opinion of Shaykh Jaili q.s. that “nazhor shuhud / vision of musyahadah” is, showing Allah to you over the realities that exist so that the tajalli of Allah Ta’ala is evident without doubt and there is nothing like Him, which view is the grace and grace of Allah.

Shuhud, which is not in the sense of hulul (unity), is not divided like the divisions of the body, nor is it tashbih (likeness), nor is it in the sense of being touched.

Allah Ta’ala remains in His attributes of purity, perfection and elevation.

With regard to the Auliya, it is common that Allah is tajalli in all His Mazhar, as you know that Allah was tajalli in a tree seen by Prophet Musa a.s. where Prophet Musa a.s. heard the call of Allah Ta’ala “Annahu AnaAllahu Lailaha Illa Ana” (Indeed I am Allah, there is no other God but Me). At that time Prophet Moses a.s. did not oppose (munkar) to that fact, fully believed and confirmed it.

Hubaya-hubaya, all you ikhwan, please do and practice musyahadah at every place and time and do not get tired of it in order to get immediate rewards and karomah copying from God because it seems that God is very quick to convey to him the one who always does musyahadah of rahman. .

Explanation of rasa (induced DN).

In a handwritten treatise in my possession, dated 1320 AH, anonymously, there is a description of rasa, which is divided into three terms: 1) the sense of the perceptible, 2) the perceptible, and 3) the sense of tajalli. .

In another explanation, rasa is divided into three parts: 1) physical rasa, 2) spiritual rasa, and 3) conscience rasa. Identical to the terms above.

1. a) physical taste, is the taste of sweet, bitter, salty, sour, and so on.
2. b) spiritual taste, is the feeling of joy, sadness, confusion, a sense of calm and. so on.
3. c) conscience, which is the sense of truth, the sense of God, the sense of freedom, the sense of confidence and so on.

The deepest of these three kinds of feelings is conscience. This is the subject of discussion in the Book of Durrun-Nafis.

The three names of these feelings can basically be distinguished in the discussion but cannot be separated.

If a person’s observation of divine matters reaches the level of “conscience” such as the sense of truth, then that person will defend it even at the cost of his own life. Even if they have to be sacrificed, they do not complain, do not sway their stance, nor do they feel the slightest fear and trepidation.

These are the ones Allah is referring to in His words: “Ala Anna Awliyaallahi Lakhaufun ‘Alaihim Walahum Yahzanun” (Know, that verily the Awliya of Allah do not fear and tremble). .

Maintaining the truth that is worldly and for the sake of the world, then such truth is not the real truth nor is it the absolute truth. Sacrificing for the sake of the world is a great loss.

As for sacrifice for the sake of Allah, it means sacrificing, for the sake of the truth of Allah alone, then such sacrifice is called “sacrifice for Allah”. These are the Awliya. :

Please follow the rest of the description in Kitab Durrun Nafis about karomah and sholawat.

KAROMAH

I (Shaykh Muhammad Nafis) would like to finish this book with the words of Imam Ghazali r.a. in the book Minhajul ‘abidin, I need to point out that Allah will bestow on a servant who always obeys Him, remains in service to Him, and actually carries out all His laws during life, along the path of Tasauf, that servant will get 40 (forty) kinds of karomah, 20 of which are obtained in this world, and the other 20 will be obtained in the hereafter. ‘ .

The kinds of karomahs obtained in this world are:

1. Allah remembers the servant and praises him as long as he remembers and praises Allah.

2. Allah, may He be glorified and exalted, expresses His gratitude to the servant and increases his influence. You can feel how if fellow servants can thank and appreciate each other, it is said that the thanks and appreciation are from Allah, the First and the Last.

3. Receiving the gift of Allah’s love (mahabbah). How it feels when you are loved and loved by your king or boss with which you will benefit anytime and anywhere, it is said that if you get the love of Allah SWT.

4. Allah SWT, provides whatever he wants to do.

5, Allah always provides help and guards him against his enemies and preserves him from all kinds of evil.

6. Allah always guarantees his sustenance in every situation without seeking it with difficulty.

7. Allah explains his heart and feelings in the face of all kinds of changes and alternations whatsoever.

8. God gives him glory and he is not subject to the world, rather he honors and submits to all kings.

9. His will is without blemish because of the influence of the world, nor is he affected by all kinds of worldly beauty.

10. Rich in heart, richer than the people of wealth, always good in will and generous in heart, not weeping because of hunger, and not grieving because of poverty.

11. Luminous in heart and with that light always gets the right guidance, the guidance of knowledge and subtle secrets (asrar) which for others require old age to get it.

12. He is open-minded and bright-eyed in responding to all kinds of worldly difficulties and the difficulties of others; in fact, others come to him with their difficulties.

13. Cruel and rude people, good people or people who do not pay homage because of his authority.

14. Everyone loved him, listening to his words, as Allah says:

Meaning: “Allah made compassion for them.”

15. Many people sought his blessings, and took blessings on everything he said.

16. In one moment (a short distance of time) going where he wants, on the ground or in the air, is not a difficulty for them.

17. All animals, no matter what they are, are subject to his commands. It is said that Abul Hasan Al-Yamani when searching for firewood was accompanied by a tiger.

18. Having the key to the earth, if he wants water to gush, even in the desert it will happen.

19. Being the leader and follower of the people, being the means for those who need it, the people bow to him. .

20. Mustajab all prayers, whoever asks and desires through him will be granted, anyone who asks for his intercession will be obtained. These are all the karomahs he obtained in this world.

About the karomah that he got in the hereafter is as follows:

21. Allah made it easy for him at the time of death, because su’ul khatimah (pain at the end of his life) is something that is most feared by all Awliya and Prophets so that the Prophet Muhammad himself prayed:

Meaning:

“O Allah make it easy for me at the time of death.”

That ease is like drinking sweet and comfortable water when thirsty.

As Allah SWT says:

Meaning:

“They are those whom the Angel of Death passes away in a good state. The angel said to them “salamun ‘alaikum” (peace be upon you).” –

22. Remain in realization and faith, because death is the end of all grievances and the end of all tears and sorrow.

As Allah says:

Meaning:

“Allah establishes for those who believe a constant word, namely the phrase La Ilaha Illallah Muhammadurrasulullah, in the life of this world and the Hereafter.”

23. At the time of death, he gets pleasant news about himself, as Allah says in Al-Our’an:

Meaning:

“Do not fear and tremble and rejoice in the Paradise prepared for you.”

24. Eternity in heaven and company with Allah Ar-Rahman.

25. His spirit is welcomed by the Angels with greatness and glory, many people worship him to get reward from Allah.

26. Release from questions in the grave.

27. His grave will be filled with light, and he will feel in the grave a beautiful garden, a garden of Paradise until the Day of Resurrection.

28. Calm and happy his spirit is in the belly of the “thuyur” (bird) on the ‘Throne of Allah Ta’ala, gathering with his pious friends while joking happily.

29. Resurrected to the realm of mahshar with ceremonies of greatness, glory and beauty, angels bring crowns and beautiful clothes and the fastest vehicles.

30. White face full of light, as Allah says:

Meaning:

“On that day, their faces will shine brightly, laughing with joy.”

31. Safe from the chaos of the Day of Judgment. As Allah says:

Meaning:

“Or those who come to the Day of Resurrection in safety.”

32. Receiving a record book of deeds on the right side, and some do not even need a record book.

33. Exemption from all reckoning and counting, at least counted or counted with a relief.

34. Weighing the scales of good deeds, some even without being weighed.

35. Drinking the water of the Prophet’s pool which removes thirst and thirst forever.

36. There is no difficulty in climbing Shirotal Mustagim quickly without hearing the thunder of hellfire.

37. Given the right to intercede on the Day of Judgment, as also given haksyafaat to the Prophets and Messengers. :

38. Eternal in heaven with greatness.

39. Always get pleasure, safe and sound.

40. Meeting with Allah in the most beautiful, infinite and indescribable encounter’.

Imam Ghazali r.a. further stated that all of these are summaries only and if they were to be elaborated upon, the book Minhajul ‘Abidin would not be sufficient to contain a description of each one of the karomahs in question.

One type of karomah can also be explained with various other additions, for example about angels, about places of war and so on.

In addition, only Allah knows the full range of pleasures enjoyed by the people of karomah. Allah Himself has said:

Meaning:

“No one knows what is hidden for them from the angels who are cool to look at, in return for what they do.”

Similarly, the Prophet said:

Meaning:

“Allah has created in heaven something that no eye has ever seen, no ear has ever heard, and no human heart has ever pictured.”

According to Imam Al-Ousyairi (Abdul Oashim Al-Ousyairi) q.s.. “Let it be known to you that those Auliya who have received the karomahs, they remain in obedience and are protected from all kinds of sinful deeds. ‘

That is what is called Istigomah.

Some of the Arif Billah said:

Meaning:

“Istigomah is better than a thousand karomahs in the sense of kharigun lil ‘adat.”

In fact, the karomah that is “kharigun lil’adat” can be given by Allah SWT. to a person whose istigomah is not perfect.

According to Shaykh Ibn ‘Ibbad r.a. in his syarah, the real karomah is the result of the perfection of istigomah. The real istigomah is, firstly, the valid and true faith in Allah, and secondly, following and implementing the teachings of the Messenger of Allah (peace and blessings of Allaah be upon him) both inwardly and outwardly”.

As for the karomah that is kharigun lil’adat, there are many of them found in the scholars of the essence, but such karomah is sometimes given by Allah to those whose istigomah is not perfect.

According to Imam Abu Hasan as-Syadzali (r.a), istigomah includes two kinds of karomah, which are the pinnacle of all karomah. The first is the karomah of faith and yaqin, the second is the karomah of charity by carrying out all the commands and teachings of the Messenger of Allah (saw). away from all kinds of prejudice and deceit.

Anyone who is blessed with these two kinds of karomah, but the attitude of the person instead only remembers others and prioritizes other affairs than Allah SWT. then such a person is a “kadzdzab” (liar) and is guilty of a big mistake against science and charity.

Such a person can be compared to a person of high rank sitting next to the king and favored by the king himself, instead he himself chose to become a shepherd of animals or look for other work that was harder for him, abandoning the royal rank and position that had been given to him.

Any karomah that a person gets without being accompanied by Allah SWT. then it cannot be called karomahlagi but rather “istidraj” (gift with God’s wrath).

Sayid Abu Abbasal Mursir.a. said: “It is not called the karomah of the one who can travel far in the blink of an eye to wherever he wishes, but the real karomah is the one who can subdue his own desires, then he can reach his Lord.”

Someone asked Sahl ibn Abdulllah r.a. “Is the one who can disappear in an extraordinary way (kharigunlil’adat) a sign of karomah.” He replied: “The real karomah is that of a person who is able to remove the blameworthy traits from himself and replace them with praiseworthy traits.”

The teachers of Tasauf emphasized: “Do not be surprised if a person has no money in his pocket, then under extraordinary circumstances he is able to take out whatever money he wants from his pocket, but you should be surprised if you see a person who used to have money in his pocket, then, when he needs it, it is not in his pocket.”

Another person told Abu Murta’asyr.a. that there was a person who could walk on water, he emphasized “a person who can do contrary to the demands of his despicable desires (against the will of his desires) is even better than a person who can walk on water and fly in the air.”

Abu Yazid Busthomi r.a. said: “If there is a person who can spread his prayer mat on water and can also sit in the air, then do not be deceived by such a thing, the important thing is that you pay attention to how he carries out the commands and avoids the prohibitions.”

Someone asked him (Abu Yazid Busthami) “How is it that a person who can travel in one night from here reaches Makkah?” He replied: “That even the cursed shaitan can also walk from West to East in one second (lahzhoh). He was again asked about a person who is able to walk in water. He replied “that fish are better at swimming in water and birds are better at flying in the air.” Do you wonder about such things?

-According to Shaykh Junaid (r.a.), the wall for those who are khawwas (privileged) is the one whose gaze is fixed on the delights of pleasure and whose gaze is stopped from looking at the karomah.

You need to know that the karomah for the Arif Billah or Ahlullah is “karomah ma’nawi'”. The karomah ma’nawi include, among others, makrifat to Allah with longing for Him, glorifying Allah at every time, place and opportunity, feeling ashamed of Allah considering His favors which are .countless, full tagwa to Allah immediately carry out all His orders and stay away from all His prohibitions, sincerely and honestly doing obedience that is he does not feel that he himself is doing the obedience, but. all are solely His favors, gifts, and mercy which are carried out happily, as what is said by Allah SWT:

Meaning:

“Say by you, O Muhammad, by His bounty and grace. So that is why they should rejoice, it is better than what they gather, that is, better than the deeds they do that they think are from themselves.”

Those who see all their deeds as Allah’s bounty and mercy towards them, this group is called “khawwash” (special people) at the intermediate level (wustho).

The group of high level khawwash or called “khawwasul khawwash” are those who perform worship not feeling for their power and strength but solely from Allah SWT.

Allah says:

Meaning:

“All the favors that are yours are from Allah.”

They are someone who is always pleased and longs to meet his Lord, sticking to Him, tawakal / full surrender, not stuck in his heart to the world, present his heart with Allah, wherever and under any circumstances, gratitude for all His favors, always improving adab, carrying out physical and mental shareat.

This is actually the greatest karomah.

Wallahu ‘alam. ‘ Fadlilat (Merits) of Reciting Salah

In addition to making it easier for you to gain glory in the sight of Allah, it is noted here about the advantages of reciting the blessings of Allah upon the Prophet Muhammad.

The blessings of Allah upon the Prophet are His mercy and bestowal of greatness. Any other salutation is just a supplication.

You should know that salutation is one of the ways that can further strengthen the feeling of closeness to Allah, a more appropriate way that is conveyed to the Prophet Muhammad Saw. as an expression of great gratitude for his instructions to us, with salutation it will also repel all difficulties and favors, attracting all the benefits in life in this world and the hereafter.

In the words of Allah SWT:

Meaning:

“Verily Allah and all the Angels say peace upon the Prophet Muhammad, O believers say peace upon him and say peace.”

The Prophet said:

Meaning:

“Whoever says peace upon me once, Allah will say peace upon him (the reciter) ten times. This means that Allah will have mercy on the reader.”

The Messenger of Allah (saw) said again in this regard: “Whoever wants to meet his Lord and receive the mercy of his Lord, then recite the blessings of Allah, because it will remove all ties and difficulties and prevent grief. Whoever recites the blessings of Allah for me a hundred times will have a hundred desires granted for him, thirty for him in this world and the rest for him in the Hereafter. ,

A master of Tasauf told me: I had a neighbor (jaar) whose work was full of sin, until he himself forgot what he was doing because it was so much. I taught him to repent, but he did not seem to pay much attention to my advice…. When the sinner passed away, I saw him in a high place, dressed in a green garment, one of the garments of heaven, a garment of the people of heaven. Then I asked him, by what means did you get this high position? He replied, “One day I attended a gathering of dhikr. There a pious man said that whoever recites the blessings of the Prophet (peace and blessings of Allah be upon him) will surely attain heaven. So then together with those present I said sholawat in a rather loud voice, it turned out that with that Allah had given forgiveness to all of us including myself with the abundance of mercy from Allah SWT.

There is also a story, a mother who has a son who is unusually naughty, a sinner who commits many crimes. The mother told her son to repent, but the son apparently did not pay much attention to his mother’s advice. Not long after the child died, the mother dreamed of seeing her son being punished so that it caused tremendous grief to the mother. But one day the mother dreamed again seeing her son in a pleasant state with pleasure, then the mother asked her son, previously I saw you in punishment, but now it is the opposite, what is the reason? The son replied: O mother, at one time there was a person who passed by this grave (pesarean), apparently that person realized that one day he too would die. The person was very sorry for all his sins then he sat down and recited verses of the Qur’an and recited sholawat.

The man then prayed and gave the reward of what he read to the grave. His prayer was answered by Allah, so that I myself feel the gift of merit from that person now. Therefore, O my mother, know that sholawat brings light in the grave and erases sins, bringing mercy to the living and the dead.

There is another story, two children were traveling on a long journey. On the way the father died. The son was extremely sad – no friends no relatives especially when he saw the dead father’s face, blackened.

Seeing his father with that horrible black color, his sadness increased. Because of his grief, the child fell asleep beside his father’s corpse. In his sleep, the son saw a man who was handsome and radiant, coming and rubbing his father’s face. Suddenly the son saw that his father’s face was pure white. The son asked the man, “Who are you?” The man replied:” I am Muhammad Rosulullah, your father had many sins and committed many sins, however, your father was a person who recited a lot of sholawat for me. The result is what you see today.” After the son awoke from sleep, he saw a white light on his father’s face. The son thanked Allah for His mercy, then hurried to bury his father’s body.

Wallahu subhanahu wata’ala wa’alam.

Meaning:

“May Allah make us and all of you among the ahlil-minnati and the people of shuhud. May Allah make us and all of you among those who are always longing and feeling, for the sake of the greatness of Muhammad as the leader of all that exists, and for the sake of the family and companions of Arif Billah who have been immersed in the sea of the Oneness of the Substance clean from the notions and notions of Ittihad, Hulul and Limited. I have completed the preparation of this treatise in the city of Makkah Musyarrafah, at the late hour of ‘isha, on the night of Wednesday, 217 Muharram of the Arabian year of ‘basithoh, when the circulation of the sun on the scorpion (Scorpio) of the Hijri year has been mentioned Allah knows better and to Him is the place of return and home. May Allah also guide me and my friends who share the way of Allah, to virtue and reality.

Forgive me, O Allah, and my parents and anyone else who has benefited from this treatise. Peace be upon our Master Muhammad, the leader of the Messengers, as well as upon his family and companions, the Tabi’in and Tabi’it-Tabi’in until the Day of Judgment, for them is all that is good.

Only to You, O Allah, is all praise and adoration at all times for Your mercy, O Most Merciful of all mercies.

The compiler wishes to convey, may Allah have mercy on him, who has compiled this treatise, a servant who is fagir and lowly, a servant who recognizes full of sins and shortcomings,. A servant who always expects the forgiveness of the Almighty God, who most desires the pleasure of the Almighty God, who most desires the pleasure of the Almighty God the Designer-Muhammad Nafis bin Idris bin Hussein in Banjarmasin”) where he was born, in Mecca where he lived, Syafi’i mazhabnya, Asy arie iktiknya, Juanaidie followed, Oadiriyah thorikat, Syathariyah clothing, Nagsyabandiyah practice, Khalwatiyah food, Samaniyah drink, may Allah also forgive him and his parents, teachers, all Muslims and Muslims, believers and believers, living and dead.

Congratulations and prosperity to our Prophet Muhammad (peace be upon him), the best of creatures, and to the families of his companions and his pure wives, and prosperity until the merciful Day of Resurrection.”

LITERATURE LIST

1. Ihya “Ulumuddin – Imam Ghazali r.a.
2. Ar-Risalatul-Ousyairiyah – Imam Abil Oosim Abdul Karim, tahkik – Dr. Abdul Halim Mahmud and Mahmud bin Sharif
3. Insan Kamil – Al Jilli
4. Tanwirul Oulub Fi Mu’amalatil ‘Allamil Ghuyub – Sheikh M. Amin Al Kurdy
5. Sirajut-Tholibin, Syarah Minhajul ‘Abidin – Sheikh Ihsan M. Dahlan Aljampasy Al-Kediri.
6. Al-Adzkaar – Imam Nawawi
7. Jawahirul Luma’ah-Sheikh Abi Hayyillah Al-Marzugi.
8. Books of Tafsir ,
9. Indonesian books by Buya Hamka, KH Sirajudin Abbas and others.

Excerpt from Kitab IHYA ‘ULUMUDDIN page 311 / 312 Juz 1 published by Al-Masyad Al-Husaini. Cairo

ADVANTAGES (KADLILAT) OF SHOLAWAT . TO THE MESSENGER OF ALLAH (PEACE AND BLESSINGS BE UPON HIM).

Allah says: Verily Allah and the Angels send blessings on the Prophet Muhammad, O believers, send blessings and peace upon him. It is narrated that . The Messenger of Allah (s.a.w.a.) came one day with a cheerful face as he said: “That Jibril a.s. has come to me with good news, he said: – Do you not feel happy, O Muhammad, that whoever from your Ummah says peace and blessings upon you once, I will say peace and blessings upon him ten times?” (Hadith narrated from Abi Tholhah).

The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever says a little or a lot of peace and blessings for me, the angels will say peace and blessings for him”. He further said: “The best people for me are those who say many blessings for me” (Hadith from Abi Mas’udr.a.).

The Messenger of Allah also said: “A humble believer is one who does not say Salah for me when my name is mentioned next to him” (Oosim bin Asbagh from Hasan bin Ali r.a.).

“Repeat the blessings of Allah for me on the day of Juma’t” (Hadith of Ausbin Aus). “Whoever of my Ummah utters the blessings of Allah upon me, ten good deeds will be written for him and ten evil deeds will be erased from him” (Hadith of ‘Amru Ibn Dinar, plus the word-sincerity from his heart Allah also utters the blessings of Allah upon him ten times and Allah raises him ten degrees).

The Messenger of Allah further said: “Whoever says when he hears the call to prayer from the igomatAllahumma Rabba Hadzihid Da’watit Tammati Wassholatil Oo’imati … Halallah for him is my intercession.

The Messenger of Allah said: “Whoever writes the blessings of Allah for me in a book, the angels will always say istighfar for the one who writes it, as long as my name remains in the book.” (Imam Thobrani in Awsath, Abu Shaykh from Abu Hurairah r.a.).

The Messenger of Allah said: “Verily, angels are scattered on the earth to convey the greetings of my Ummah to me.” (Hadith from Abu Hurairah r.a.) “No one sends greetings to me, but Allah sends them to my spirit, so that I respond to them.”

Someone asked the Messenger of Allah. “How do we say the salutation to you, O Messenger of Allah?” The Messenger of Allah replied: “Say:”

Meaning:

“O Allah, prosper Muhammad, his family, wives and descendants, as You have prospered Abraham and his family. Indeed, You are the Most Praiseworthy and the Most Noble.” (Hadith from Humaid As-Sa’idi).

Some scholars said: “I was compiling a book of Hadith and I included the salutation in it, but I did not include the greeting of peace. Then I dreamed that I met the Messenger of Allah in my sleep, and he said to me: “Why don’t you include the salutation of peace for me in your book?”. So since then I have continued to include the greetings of peace and blessings. .

It was narrated from Abil Hasan who said: “I dreamt that I saw the Messenger of Allah in my sleep, and I asked him: O Messenger of Allah, what reward was given to Shafi’i when he mentioned in his book, Arrisalah, Sholallahu ‘Ala Muhammadin Kullama Dzakarahudz Dza-kirun Waghafala ‘An Dzikrihil Ghofilun (May Allah grant prosperity to Muhammad when he remembers and when he fails to remember). Then the Messenger of Allah replied: “Verily, Shafi’i has been rewarded by me that he is not subject to the reckoning.”

Notes:

I have inserted in this translation the words of Sayyidina ‘Umar Ibnul-Khathab r.a., with the intention that his words may be taken to heart. (KH. DR. Haderanie H.N)

When ‘Umar Ibnul-Khathab r.a. heard the news of the Prophet’s death, he wept and said: “By my father, you and by my mother, O Messenger of Allah, cormorant branches once cried alone in front of you when you were preaching in front of people on the pulpit, the branches cried because of separation from you, O Messenger of Allah, then you put your hand on the branches with your full love, so that the branches stopped crying. If the palm branches are sad with pitiable cries, how much more your ummah that you left behind, O Messenger of Allah.”

“By my father, you and my mother, O Messenger of Allah, how “happy this heart is, Allah has confirmed your specialty, O Messenger of Allah, next to Him. To obey you is to obey Him, as He has said, “Whoever obeys the Messenger obeys Allah.”

“For the sake of my father, you and for the sake of my mother, O Messenger of Allah, it is obvious that you are very special in the sight of Allah. The news of forgiveness for you before the news of sin arrives, Allah says “Allah forgives you for your call to them.”

“By my father, you and by my mother, O Messenger of Allah. Allah raised you up as the last of the Prophets, yet you were the first to be mentioned. Allah says: “Remember you when We made a promise to the Prophets, to you (Muhammad), Noah and Abraham.”

For the sake of my father, you and for the sake of my mother, it is obvious that your privileges in His sight, the people of hell desire “to be able to obey you, but they are already between the layers of hell heard their complaints. “Wretched are we, why did we not obey Allah and the Messenger in the past.”

“By my father, you and by my mother, O Messenger of Allah, in the hands of Moses son of ‘Imran, by the grace of Allah with his staff, flowing water menganak river, relieving thirst and scorching heat, but even greater what happened to the fingers of your hands, O Messenger of Allah, from between your fingers has flowed the milk of grace and pleasure, relieving thirst and thirst, filling the stomach when hungry.

“By my father, you and by my mother, O Messenger of Allah.” How great is the gift of Allah to Sulaiman Ibn Daud, with beautiful expanses and comfortable breezes for months, but even more beautiful is your journey, O Messenger of Allah. With a lightning-fast Burag, you ascended in the distance to the seventh heaven, you prayed Fajr at Abthah in an atmosphere of silence and beauty.

“Great is Allah’s gift to ‘Isa bin Maryam, able to bring the dead to life, but even greater what happened to you, O Messenger of Allah, a piece of mutton can talk to you, humbly before you the piece of meat said “Don’t you eat me, O Messenger of Allah, because I have been spiked with malignant poison”.

“O Messenger of Allah, Noah once prayed: “O God, do not let the disbelievers dwell on this earth”, you are different from that, O Messenger of Allah, you have never prayed to harm us, even though we used to want to destroy your life, we whipped your face “your face until it bled, your teeth broke down, . but how beautiful your prayer, O Messenger of Allah, “O God, forgive my people, O God, they do not understand.””

“O Messenger of Allah, how short is my time following O Messenger of Allah, how short is your age, not as long as the age of Noah a.s.. But as short as your age is, many people believe in you, far more than Noah’s followers, even though it was that long.” “

information about the saying “Umar Bin Khatab r.a.”

1) The weeping palm branch, on which the Prophet used to stand to preach, was removed after the mitzvah. Sahih Hadith, muttafagun ‘alaihi from Jabir and Ibn ‘Umar r.a. huma.

2) The story of the milk flowing from the fingers of the Messenger of Allah (S) is a muttafaqun ‘alaihi hadith from Anas and others (Muttafaqun – consensus of scholars: hadith). 

3) The story of Isra, also muttafagun ‘alaihi.

4) The story of the poisoned goat meat, talking to the Messenger of Allah, is a Hadith from Jabir r.a.

5) The story about the torture of the Jahiliyyah people on the Messenger of Allah, until his face bled and his teeth fell out, is a Muttafagun ‘alaihi Hadith, from Sahal bin Sa’ad r.a.

6) The Prophet’s supplication “Allahum ahdi gaumi innahum la ya’lamun” (O Allah, guide my people, for they do not understand) is a Hadith narrated by Bahaqi. ,

Excerpt from Tanwirul Oulub by Shaykh Muhammad Amin Al-Khurdi, Shafi’i school of thought, Thoriqa Naqsyabandy. Published by Najamuddin Amin Al-Khurdy in Nurutsagafah in 1377 AH.

ABOUT SELF-LUST

Know that knowing / realizing the self is a very important thing for each individual or individual. Because anyone who understands himself will certainly understand his Lord.

Strictly speaking, who understands, recognizes, realizes about himself who is lowly, weak, full of shortcomings and mortal, surely he can recognize, understand and realize Allah SWT. which has glory, power, and eternity. So vice versa, who does not understand about himself, means he understands less about his Lord.

So it should be that a person who really has a mind rolls up his sleeves to study the science of macrifat with full sincerity without despair and weakness to demand, so that it does not happen, when death comes near while he has a blind disease because of ignorance. Because if after death, it is impossible for him to find a bright path, as Allah SWT says.

Meaning:

“Whoever while still living in this world remains in blindness, then in the hereafter he will be more blind and misguided.”

Furthermore, you should know that lust / self is a “Lathifah Rabbaniyah” (Light of Godhead which is very subtle).

And that is what is called “spirit” before it comes into contact with the body. Allah created the spirits before the bodies were created.

At that time the state of the spirit was neighboring with Allah SWT. and very close. When Allah ordered the spirits to have contact with the body, then the spirits knew about al-ghair (that which is other than God) so since then the spirits have been walled off from Hidratul Haqqi (divine hydrate).

So that’s why the spirits are eager for “al mudzakir” (who can receive warnings) as Allah SWT says:

Meaning:

“Warn (O Muhammad) because remembrance is beneficial for those who believe.”

Rohadalah is a “bright distant” on the body.

If it radiates in the mind and body of a person, he has reached the level of consciousness (yagzhohbangun). But if it shines only on the mind, not on the body, then such a person is still in a state of sleep. When the brilliance of the jauhar is interrupted, it means death. | The root cause of all sin, negligence, lust and shirk, is to be pleased and willing with the urges of one’s own lusts. Have you not noticed that Pharaoh is a sign of a person who is willing to give in to the urges of his own desires completely, to the extent of disobedience that exceeds the limit, to the extent that he said as mentioned in the Qur’an: “

Meaning:

“I (Fir’aun) am the most high.”

The basis of all kinds of obedience, awareness, compassion and musyahadah, is that there is no willingness to accept the urges of lust. At that time there is nothing more beneficial for a person than to educate/examine himself. For the study is seen from the impressions that arise in the passions, by training oneself seriously on the seven levels of lust.

1) Nafsul Ammarah (lust whose role is to command bad things)

This lust tends to the nature of the body, encourages to indulge in worldly delights and forbidden happiness according to Shara (law) and drags / pulls the heart towards lowliness. This is the place of all kinds of evil and the source of all despicable morals such as arrogance, greed, lust, malice, blind anger, fellowship.

And this is a level common to passions that have not been trained in earnest. (mujahadah).

2) Nafsul Lawwamah

This lust gets light with the light of the heart, so it submits to the power of reason, but sometimes it rebels against the insistence of reason, then regret arises and the soul feels painful. This lust is the source of all regret.

3. Nafsul Muthma’innah (serene lust).

This lust glows with the light of the heart until it feels empty of despicable traits and calmly serene towards perfection. Its magam is the beginning of perfection. When a salik (aspirant) places his stance on this serene soul, he is counted a Tariqat adept who moves from a life of uncertain color to one that is fixed in his stance. His companions are intoxicated with the divine, those who have arrived, awakening him. Full of a sense of dependence on the Most High God.

4) Nafsul Mulhimah (the inspired soul) Allah inspires in him knowledge, a sense of tawadlu’ (submission) gona’ah (modesty) and sakhawah (generosity). It is the source of patience and gratitude.

5) Nafsul Arradliyah (willing soul)

This lust is that which is willing (ridlo) towards Allah . (As Allah says “Wa Radlu ‘Anhu” (they are willing to Him). The state of this soul / desire is full of submission to Allah SWT. and always feels delicious with the emergence of “hairah” (admiration) because of the fact that Allah made him, as mentioned in a syi’ir. –

Meaning:

“Free meaningYa God, add to me a sense of hairah, – because my love for You exceeds the limit, love completely burning hot.”

6) Nafsul Al-mardliyah (diridloi soul)

This lust gets the pleasure of Allah, appears to be a trace of God’s pleasure, gets karomah, sincere and always remembers, at this level the salik puts his first step to Makrifat to Allah with the correct recognition, it is in this soul that feels Tajalli Af’al.

7) Nafsul-Kamilah (Perfect Lust)

There is complete perfection, despicable as a deep nature, with this increasing steadily to a higher level and then this kamilah soul pushes to return to humans, giving instructions to the servant of Allah, his magam is the magam Tajjati Asma from Shifat, and his state is Baga Billah walking with Allah, to Allah and the soul returns-from Allah to Allah, there is no space and place for him except Allah, his knowledge is useful from Allah, as expressed in this syiir:

Meaning:

“After fana fillah, become what you want, your knowledge, no ignorance. your behavior, no sin.”

Some excerpts from the book Al-Adzkar Al Muntakhabatu Min Kalami Sayyidil Abraari Shallallallahu ‘Alaihi Wasallam, compiled by Al-Imam As Sheikhul Islam, Mahyuddin Abi Zakaria Yahya bin Syarafun-Nawawi.

1. Recitation when going to sleep or lying in bed

1. It is narrated in Sahih Bukhari (may Allah have mercy on him) from Hudhayfah and Abi Dzarrin (may Allah be pleased with them) that the Messenger of Allah (peace and blessings of Allah be upon him), when he was in his bed, used to say the words: “I am going to sleep”. He would say the following words

Meaning:

 “In your name, O Allah, I live and I die (Al-Adzkar page 83).”

2. It is narrated in Sahih Muslim from al-Barra’ ibn ‘Azibr.’anhuma and it is also narrated in Sahih al-Bukhary and Muslim from ‘Ali (a).

“Verily, the Messenger of Allah said to ‘Ali and Fatimah r.’anhuma – when you both (‘Ali and Fatimah) enter your beds or you lie down, you should say Takbir 33 times, glorify 33 times, andahmid 33 times.”

In another narration, takbir 34 times, ‘Ali said

“Since I heard that from the Messenger of Allah, I have never left it” (Al-Adzkar -sda).

3. Narrated in the two Sahih books of Bukhary and Muslim from Abi Hurairahr.a. he said:

The Messenger of Allah (saw) said: “When one of you lies down in his bed, let him first wipe his bed with a cloth, for he does not know if anyone will replace him. “Then he said:

Meaning:

“With Your Name, O my Lord, I lay my lamb (geger, Javanese or higa Banjar language) and with You also I raise him (wake up), if You hold my spirit, give grace: to him, and if You send him (in a dream) then keep him, as You keep the souls of Your righteous servants.” Another narration wipes the cloth three times (Al-Adzkar page 84).”

4. In Sahih al-Bukhary and Muslim, ‘Aisha r’anha reported that when the Messenger of Allah (peace and blessings of Allah be upon him) lay down on his bed, he would blow on his two palms with “mu’awwidzat” (words of refuge) and then he would wipe his body with them. The narration says that he does this every night, then he recites Oul hua Allah, Oula’udzu Birrabil Falag, Oul ‘Audzu Birabbinnas, then he sweeps his body as far as it can be swept, starting from the head, face and front of the body. He did this three times. (Al-Adzkar page 84).

5. Also narrated in Shoheh Bukhary and Muslim from Abi Mas’ud Al-Anshory Al-Badry (Anshor fighter of the battle of Badr) “Uqbah bin ‘Amer r.a. he said: “The Messenger of Allah said: “The last two verses of Surah al-Baqarah, whoever recites them, will be sufficient for him.” What is meant by sufficient is the maintenance of the night and the establishment of the night prayer. (Al-Adzakar page 84).

6. In al-Bukhary and Muslim, al-Barra’ ibn ‘Azibr (may Allah be pleased with him) said: The Messenger of Allah said to me: “When you (Barra”) want to go to bed, perform ablution like ablution for prayer, then lie on your right side, and say (recite):

Meaning:

“O Allah, I surrender myself only to You, and I surrender all my affairs only to You, and I rest myself only in You, hoping and fearing only in You. I believe in the Book that You have revealed and in the Prophet that You have sent.

When you die, die in a state of purity. And make this recitation, the end of what you say.” (Al-Adzkar page 84).

7. Prayer in times of adversity

Narrated by two Hadith Imams, ‘Bukhary and Muslim from Ibn ‘Abbasr.a. huma, the Messenger of Allah said these words when in trouble: ,

8. In the Book of Imam Turmudzi (Hadith narrator), Anas r.a. reported that the Prophet said. “Verily, when the Messenger of Allah faced a difficult matter, he said the words:”

Al-Hakim (the narrator of the Hadith) said that this Hadith has a sound chain of transmission – Al-Adzkar page 111.

9. Saying when feeling anxious and trembling In the Book of Ibnus-Sunniy, from Abi Musa 3 Al-Ash’arier.a., he said “The Messenger of Allah (saw) said, whoever feels anxious and trembling then he should pray with these words:

Meaning:

“A man asked the Messenger of Allah, O Messenger of Allah, what if a person who is selling, is worried about being cheated by people, can this be recited? The Messenger of Allah replied: “Yes, say it and teach it, whoever says it, Allah removes his worry and his trepidation””. (Al-Adzkar page 113).

10. Narrated in the Book of Ibn Sunniy from Alir.a. he said: “The Messenger of Allah said: O ‘Ali, would you like me to teach you some words that you will recite when a calamity occurs?” I (‘Ali) replied, Yes.

Then the Messenger of Allah said:

“When a calamity occurs, you should say these words:

“Verily, Allah will turn away the calamity by (the blessing of) this recitation. (Al-Adzkar page 113).

11. Recitation in times of economic hardship In the Book of Ibn Sunniy it is mentioned that Ibn ‘Umar r.a. received it from the Prophet. The Prophet said: “When one of you – experiencing difficulties in his livelihood, let him say these words when he leaves his house:” :

Meaning:

“With the name of Allah upon me, my wealth, and my religion, O Allah, please me with Your decree, bless me with what You have ordained for me, so that I do not desire what You delay, nor do I desire what You delay.”

Excerpt from the Book: Al-Jawahirul-Luma’ah, Compiled by Shaykh Abu Hayyilah Al-Mazugi, pages 43 and 44.

SOME OF THE BENEFITS OF ISMUZ-ZAT (ALLAH)

1. Some of the benefits of mentioning the name of Allah is that it facilitates the arrival of sustenance. Recite the asma every day 5000 times. Not past a week, sustenance will come to you from all directions.

2. Whoever wants to pray with Ismul-‘Azhom should write wagaf as written below (see the picture on the front page), when the moon shows half (gamarus-syathrain) while reciting Ismuz-Zat (Allah) 66 times and asking / requesting what is desired. Mustajab in a short time.

3. For the fulfillment of everything you want, good or bad, you dhikr with Lafzhul Jalalah (Allah) preceded by Ya’un-nida (the word Ya Allah) 66 times, then you say this prayer:

Bismillahirrahmanirrahiem Alhamdulillahi rabbil ‘alamien. washalla-llahu ‘ala sayyidina muhammadin wa’ala aalihi washahbihi wasallama ya Arhamar-rahimien 3x Ya rahman ya rahiem 3x ya khairal mas’ulien ya mujibu da’watal mu-dlthorrien ya ilaha al’alamien bika anzalta hajati wa anta ‘alamu bi fagdli ha … allahumma anta ‘alamu bi fagdli ha. .. allahumma anta laha wa likulli hajatin fagdliha bi fadlli bismillahirrahmanirrahiem ma yaftahillahulinnasi min-rahmatin fala mumsika-laha. . Read this prayer 10 (ten) times.

4. Next, you think of this Noble Asma, 3456 (three thousand four hundred and fifty-six times), when it reaches the number 96 (nine six) times, you should recite the following prayer once, then your wish will be fulfilled, no matter what it is.

“Allahumma inni as’aluka bi ‘azhomatil uluhiyyati wa bi asraarir-rububiyyati wa bi’izzatis-sarmadiyati wa biHaqqi dzatiksl’aliyyatil-munazzahati ‘anil kaifiyyati was syubhiyyati wa bihaqqi malaaikatika ahlis-. Shifatil jauhariyyati wa bi’arsyika alla-dzi taghsyahul anwaaru ma fihi minal as-raari illa magadlaita hajati… (mention the hajat. what) uminuka ya allah ya allah ya allah al-guddus al-guddus al-guddus, irfa’ ‘anni hijabazzhulumati wa a-rini binurika ma ashhartahu lifibadika ahlil-gulubit-thohirrati, ya man kasaa gulubal ‘arifina bi nuril uluhiyyati falan tasta-thi’al malaa-ikatu raf’a ru’usihim min sathwatil-jabarutiyyah, ya man gala fi mahkami kitabihil ‘azizi wakalimatihil azaliyyah – allahu nurussamawati wal ardli mastalu nurihi ka misykatin fiha mish bahun, almishbahu fizujajatin, azzujajatu ka’annaha kaukabun durriyyun yugadu min syajaratin mubaraka tin zainatunatin la syargiyyatin wala gharbiyyah, yakadu zaituha judli’u wa lau lam tamsashu narun, nurun ‘ala nurin, yahdillahu linurihi may-yasya’u wa yad)i-ribullahul-amstala linnasi, wallahu bi kulli syai’in ‘aliem” Meaning:

“O Allah I ask You, by the greatness and secrets of divinity, by the great glory, by the truth of Your high Substance, clear of all forms and obscurities, and by the truth of Your Angels who have brilliant qualities, by Your ‘Throne which is full of all light, whatever is in the ‘Throne is all secret. I trust in You, O Allah, O Allah, O Allah, the Three Holy Ones, lift the wall of darkness from me, show me for the sake of Your Nur, what You have shown to Your servants. You have shown to Your servants those who have bright hearts, O Lord, who have clothed the hearts of the wise with the Nur of the Godhead, so that even the angels are unable to raise their heads because of the greatness, O Allah, who has said in His glorious book and His azali sentence, the Nur of the heavens and the earth, His Nur is like a translucent glass, there is in it a lamp, “It is like a crystal glass twinkling, lit with a blessed olive wood (its flame does not sway) neither to the east nor to the west, – almost its oil alone can illuminate even without the touch of fire, Nur above Nur, Allah gives guidance to His Nur to whomsoever He wills, and Allah gives examples for people, and Allah is aware of everything. “

Excerpt from Sirajut-Tholibien (Volume I) Syarah Minhajul ‘Abidien Ila Jannati Rabbil ‘Alamien By : Shaykh Ihsan Muhammad Dahlan Al-Jampisy Al-Kediri (Page 5)

Some of what relates to the “Basmalah” (saying Bismillahirrahmanirrahiem) there are notions. subtle, some argue: The letter Bai is Baha’ullah (the Scholarship of Allah) and the letter Sin is Sanaa’ullah (the Exaltation of Allah) and the letter Mim is Maj-dullah (the Glory of Allah). Another opinion is that Ba is Baka-Utta’ibien (Weeping of the repentant) and Sin is Sahwul Ghofilien (Negligence of the negligent) and Mim is Maghfiratuhu Lilmudzhibien (Forgiveness of the sinner).

Most of the Sufis say: the word Allah is for Ahlus-Shofa (those whose hearts are clean), the word Ar-Rahmaan is for Ahlul-Wafaa (those who have reached the perfection of faith), and the word Ar-Raheem is for Ahlul-Jafaa (those whose character is still rough).

They said: Allah placed all knowledge on Ba, meaning, Bi Kaana Maa Kaana Bi Yakuunu Ma Yakuunu (with Me (Allah) there is that which has been and with Me (Allah) there will be that which will be) Fa Wujudul ‘Awalim Bi (Then the manifestation of all this ‘nature is with Me (Allah). There is nothing else except Me, the ultimate form but by name.

This is the sense in which they say “I see nothing but I see Allah, in it or before it.”  (Page 31)

From the matters concerning the subtle understanding, they (the objectors) refute Imam Ghazali’s statement in the Book of Ihya regarding Imam Sahl At-Tusturiy’s saying “Verily the secret of the Godhead, if it were apparent, would nullify Prophethood. And indeed the secret of Prophethood, if it were to become apparent, would be the nullification of knowledge, and indeed the secret of the ‘Ulama, if it were to become apparent, would be the nullification of law and shara’.”

Ibnul Oayyim said (in refutation): “Look at the fallacy of this ugly notion, which is that they claim that the heart of sharee’ah is different from the heart of sharee’ah. That is one of the errors of both of them (Sahl and Ghazali).”

The answer to that is that it is not appropriate to refute what Sahl and Ghazali said, because both of them said it only in the sense of “Fard” and “Destiny”. | (Additional explanation from D.N. transliterated)

If a person already knows his destiny, which is a divine secret, then the teachings of the Prophet and the scholars seem to cease to exist, because it is already real for him, and it is true. At the same time all the obligations imposed on him are no longer a compulsion but something very delicious beauty.

In an expression the Prophet once said: “That when a person sees the reality of the situation in the grave” even though it is a divine secret, then that person must not care about his worldly life anymore.

With that then the person will carry out – ibadatnya not because it is forced or forced. (Page 35)

The author of Minhajul ‘Abidin (Imam Ghazali) may Allah have mercy on him said: “have you not heard” clearly – have you not heard to what was narrated from Abi Hurairah r.a. he said: “I have memorized from the Messenger of Allah (saw) two sacks (Al-jiraab – Wia min jildin / sacks of leather) ‘of knowledge. One of them I distributed to the people.

As for the other one, if I had distributed it, you would have cut my throat. The words of Ibn ‘Abbas r.a. about Allah’s words ‘Allahulladzi khalaga…bainahunna’ if I (Ibn ‘Abas) mention the interpretation as I know it, you will stone me. That is to say, your intelligence does not reach there to find it, so we deny me about it. In another wording (lafadz): You would have said that Ibn ‘Abbas is a disbeliever. . (Page 50)

…then about Haqqul-Yaqin, it is his realization of everything without ‘hulul’, ‘ittihad’ and not “ittishol”. Like a mirror, you can see your face in the mirror, without hulul and ittihad. | This is Musyahadah Dzaugiy (insight through feeling) and no one can achieve it except the expert. The one who has this magam, does not abandon worship, because worship for him has become a habit. Sometimes the worship is verbal and sometimes it is with the heart and sometimes it is with the limbs. His movements are always good, his breath is counted as ibadat, then he is protected from falling into things that violate shara’/because he feels his presence is always with Allah in every situation. This is the confirmation of Al’allamah (a very pious person) Sayyid Ahmad Dardir and Al’llamah sayyid Ahmad bin Muhammad As-Showi.

Note from D.N. that was translated into English

Hulul: Unification.

Example: like the union of sugar and flour and other ingredients in a loaf of bread.

lttihad: Unified.

Example: like the coming together of tea, sugar and water in a glass of sweet tea.

Ittishol : Connected.

Example: like a spliced thread.

Infishol : Separated.

Example: like the separation of all these things.

All four of these understandings are rejected and harmful to the ‘itikad while the correct one is “fana fillah wa baga billah” and there are no more signs and ‘itibar (words and images)’ that can express it. This is a matter of “dzauqiy” (feeling). ..:

(Page 51)

…. I do not know except Allah and I do not know except Allah” this is the meaning of the author’s (AlGhazali) saying “whoever sees Allah Al-Hag, sees Allah in everything… and so on.”

And if someone says that he does not see in all directions, then what he says is true: “I see nothing but the sun.” In fact, the light of the sun comes from the sun itself, and the light itself belongs to the sun, not that the light comes out of the sun.

All that exists is the nur of the An-warul-Qudratil-Azaliyah (the Light of the original Oudrat) and the atsar of the atsar of the anwarul-gudratul azaliyah.

Just as the sun sheds light on all that exists, there is nothing in this ujud except Allah.

Whoever knows Him will understand that all these things that are other than Allah are false.

Indeed, all these things are false except the Essence of Allah. This does not mean that something is invalid and perishes only at some time in the future. Even now it is false and perishes in the sense of “eternally” and “forever”. There is no other description except that.

Q&A

1. In the book Beautiful Gems (Ad-Durun Nafis) there is a little about Nur Muhammad. My question is: “Is believing in Nur Muhammad an obligation or not? Does not believing in it count as kufr?

Answer: The issue of Nur Muhammad is a matter of “khilafiyah” (difference of opinion) and has been a subject of discussion among the Ulama for thousands of years. According to my research, none of the followers of the teachings of Nur Muhammad have disbelieved those who do not accept them. On the contrary, those who do not accept the teachings easily hurl accusations of “heresy” against them. The followers of Nur Muhammad’s teachings only oblige their followers to believe in them.

2. Is Wihdatul Wujud really a “heretical and misleading” teaching?

Answer: The notion of Wihdatul Wujud, which declares “God Himself”, is clearly a “heretical and misleading” notion and anyone who accepts such a teaching is a polytheist. On the other hand, the view described in Ad-Durrun-Nafis is the view of Ahlul Kasyaf, a group within Ahlus-Sunnah Wal Jama’ah, which also adheres to the Shari’ah (figih) of the Four Schools. The words Wihdatul Wujud are merely “a term”, difficult to find in the Qur’an and Hadith of the Prophet. It is the same with terms such as: Figih,

Jlumu Kalam, Tasawuf and others, these words are never found in the Qur’an and hadith of the Prophet but they have been accepted by the Islamic world for centuries. Clearly, then, “whether it is heretical or not depends on the content of its teachings.”

3. On page 117 the words of Shaykh Junaid r.a. are quoted: “It is not possible to reach the degree of hakikat unless one is able to face the accusation of zindig from a thousand shiddigien.” What I ask: “what do these words mean?”

Answer: To answer that, let me quote an interesting news report from TVRI dated 17-3-1989, there was a young man who “pursued electronics, making robots, a combination of art and technology. His colleagues and many people said he was crazy, crazy, stupid and other ridicule for this effort. But the young man did not care. He believed in what he was doing. After success, all the ridicule turned into praise, appreciating the creativity of the young man. The results of his work actually attracted many enthusiasts. . So it is clear that the words of Shaykh Junaid (r.a.) are nothing other than to encourage the claimants to “stand firm”, even if thousands of others say they are wrong. Even being killed will not shake one’s conviction.

4. The words “a moment of tafakkur is better than 70 years of worship” seem to undermine the value of worship. Or in other words, “tafakkur is better than worship.” What do these words actually mean?

Answer: We must first understand the nature of Sufis, that what they talk about is “themselves.” They do not feel the need to talk about themselves. They do not feel the need to talk about others. Whether other people worship well or not is not their concern. All they need is for their worship to be “weighty” in God’s estimation. The principle of “mukmin ‘indallah” (believing on the side of God) is what they care about. In addition, the words can be interpreted as a “kinayah word” (loan word). For example “A moment of vibration – the pen of a high-ranking official, will be of higher value than the hard work of a farmer for years. “Tafakkur”, is highly recommended by Religion. With tafakkur and contemplation of nature, self, -life and life, gives rise to understanding that leads to the truth. The truth leads to high consciousness, not following the crowd, nor being forced or compelled.

5. On page 117 there is the following sentence: “For the Godhead there is a secret,-which, if revealed, invalidates prophethood. For prophethood there is also a secret, which if revealed invalidates all knowledge. For the scholars there is a secret which, if revealed, invalidates all knowledge.

Answer: Indeed, this phrase, if misunderstood, allows one to remove the Shar’i ruling.

They think that if they have attained the knowledge of Makrifat, then there is no need to pray and so on. But this is not what is meant by this phrase. The truth is, when a person opens to him the secrets of divinity, sees the real events of the grave, heaven, hell, and so on, then naturally that person increases his worship diligence, increases his feelings close to Allah, sin is hated by him. This is what is called “oralul hal” (circumstances. that speak). Even if no Prophet had been sent, he would still uphold the values of the truth of life and the nature of servitude with diligence and earnestness. Towards the Prophets, especially towards the Prophet Muhammad (peace and blessings of Allah be upon him), his love deepened. All the teachings of the Ulama in the form of legal provisions are implemented willingly, sincerely and full of submission. He did not feel any “element of coercion” because the essence of the truth contained in the laws was clearly and clearly witnessed. This is what is meant by “void of prophethood, void of knowledge and void of law”. So, what is meant by the word “void” is “no question” because it is so obvious. For example, what Shaykh Ibrahim At-Tamimy experienced. He received a recitation lesson from Prophet Khaidir (peace be upon him), which he received from the Prophet (peace be upon him). Shaykh Ibrahim At-Tamimy (one of the wali-abdal) asked Prophet Khaidir a.s.. ‘What is the specialty of this recitation?” Prophet Khaidir a.s. replied: “Ask the Messenger of Allah who taught me”. Shaykh – Ibrahim At-Tamimy r.a. lived around the second century Hijri, which is hundreds of years after the death of the Prophet. One night, he dreamed of meeting the Messenger of Allah. Then he asked the Prophet: “O Messenger of Allah, is it true that you taught this recitation to Khaidir a.s.?” The Messenger of Allah replied: “Yes.” Then the Prophet explained the specialty of the recitation. In this case, Sheikh Ibrahim At-Tamimy r.a. was as sure as he could be, because dreaming of meeting the Messenger of Allah in a dream must be true, according to the hadith of the Prophet himself stating that the devil or Iblis was unable to resemble and claim Muhammad the Messenger of Allah. Shaykh Ibrahim At-Tamirmyr.a. “Does not question” whether or not there is a hadith regarding the recitation, and if there is, he does not question whether the hadith is saheeh or doif. The same applies to the ruling on the recitation, whether it is bid’ah or not, and so on. This is just one example, hopefully to the satisfaction of the questioner.

6. On page 204, the words of a Sufi are quoted as “I Repent of Saying Lailahailla Allah”. These words indicate “no longer wanting” to say the words of monotheism. What is your opinion?” –

Answer: The speech of Sufis in general, behind the “explicit” there is the “implicit”. It is only the Sufis themselves who can understand the “implied” meaning. This is where the disputes and accusations of the scholars come from. To be able to understand these strange utterances of theirs, it should be through their eyes as well. For me personally, I think that these words are too “daring”

to say, and is very dangerous for ordinary people. In addition, it invites disputes.

Nevertheless, I still have a good opinion of them. The reason is: pa

1) In his solitude the words were born in a state of “Syatathoh” without being controlled by reason.

2) He used to utter the words of Tawheed in a state of complete selflessness, and he did not feel that the words of Tawheed were uttered by the grace and mercy of Allah.

3) He used to think that the words of Tawheed were entirely his own, born from his own tongue and based on his own knowledge and abilities. He did not know that there is a Sahih Hadith Qudsi which reads: “La laha Illa Allah is My speech (Allah) and it is My fortress, whoever enters My fortress, he is safe from My punishment.”

After contemplating all that, the Sufi realizes that what he believed before was wrong. So the Sufi’s repentance, with deep regret, shook his bones, his tears beaded: “I repent saying the word La Ilaha Illa.”

Allah as before, Once, “I thought the words were mine, “because of my ability, ‘ “because of my intelligence, “now the candlestick glitters in this heart, “once, ignorance-ignorance, “all, because of You, for You, – “and Yours, now, . “Inna Lillah. La Ilaha Illa Allah

7. In the translation of Tanwirul Oulub on page 241 there is a phrase:

“After fana fillah,

“Be what you want to be,

“Yimumu, there is no ignorance,

“Your behavior, no sin.

This expression seems to imply that there is no sin in anything one does.

What is the meaning of this expression?

Answer: For this, please refer to the entire commentary. There the matter of lust is discussed according to its levels. Obviously, if a person reaches the seventh level of lust, in terms of his attitude to life, rather than just knowing and understanding, then surely a person at that level of lust has “no intention” of doing anything that would violate the law. And he/she already truly understands what is forbidden and what is commanded. This is what the expression means. For example, if a person is an adult, there is no way that he would speak, behave or act like a “toddler”.

These are some questions and answers regarding the contents of the Book of Beautiful Gems (Ad-Durrun-Nafis) which I have collected from several oral and written questions. I would like to thank all the questioners.