Bidayah al-Salikin

CHAPTER I: THOREQAT MUTABAROH

 

There are 42 mutabaroh (recognized as valid) Thoreqat, all of which are based on the Qur’an and Hadith. Allah says in the Qur’an Surah Al-Jin verse 16:

 

“And that if they keep straight on that path (the religion of Islam), We will indeed give them fresh water to drink”. (QS. 72 AlJin: 16)

 

The mutabaroh Thoreqat all draw from the teachings of the Prophet Muhammad as narrated by Shaykh Bushiri in the Book of Burdah, which reads.

 

“All the masters of Thoreqat take from the Messenger of Allah. It’s just that some are like drawing water from the ocean or just taking splashes of rainwater”.

 

In conclusion, the Thoreqat that uses the basis of kitabullah and sunnah Rasul, is called Thoreqat Haq (true), which must be implemented as the Prophet said:

 

“I have left you two things which, if you hold fast to them, you will not be lost forever: the Book of Allah and the Sunnah of His Messenger”. (HR. Bukhari).

 

Therefore, do not hesitate, because Thoreqat Qoodiriyyah Naqsyabandiyyah in particular is the behavior of the Messenger and his Companions, as he said:

 

“Hold fast to my Sunnah and the Sunnah of the guided Khulata-urrasyidin”.

 

Also the Prophet’s words:

 

“My Companions are like stars in the sky, wherever you follow, you will be guided”.

 

 

 

 

 

 

CHAPTER II: ORIGINS OF THOREOAT

 

The origin of the Qoodiryyah Naqsyabandiyyah Thoreqat is from Sayyidina Ali k.w. and from Sayyidina Abu Bakr Siddiq r.a. Therefore, if we hold this second Thoreqat, it is exactly in line with the Hadith mentioned in Chapter l.

 

As for the Hadith that explains the origin of bai’at or talqin dhikr originating from the Prophet SAW which then wirid is called Thoreqat, namely the Hadith row of Syadad bin Aos, Thobrani Ahmad Yusuf Kaorani, which reads:

 

“And it was that the Prophet (SAW) sprinkled Kalimah Thayyibah mi on the Companions (RA) to clear their hearts and purify their souls and so that they could reach the Presence of Allah”.

 

As for the ways of mentalizing the dhikr of the Prophet SAW to his Companions, said Syadad ibnu Aos and Thobrani, there are two kinds:

– The method that is shared.

– Do it yourself.

 

As for the talqin of dhikr that was recited according to Shadad: “All of us with the Companions were in the mosque. Shortly thereafter came the Messenger of Allah SAW, he said: Is there anyone in this group who wanders? (that is, to the people of the book, namely the Jews and Christians). After getting an answer from the Companions that there was none, then the Prophet SAW closed the door and said: Raise your hands and say the phrase Laa ilaaha illallaah. Then the Companions said the phrase “Laa ilaaha illallaah” together. Then he said: Alhamdulillah, O Allah, You have forgiven me with this kalimah, and You have promised me that whoever recites it will be given Paradise. Then he said again: Remember, you should rejoice that Allah has forgiven you all”.

 

Looking at the Hadith of Shadad ibn Aos, it shows that the bai’at of dhikr was the practice of the Prophet and his Companions.

 

Because the Companions have already bai’at dhikr to the Prophet SAW, let alone us as people who are lay and feel a lot of sin, must require the talqin dhikr. Finman Allah in the Qur’an:

 

“Say. If you (truly) love Allah, follow me, and Allah will love you”. (QS. 3 Ali Imran: 31)

 

Part of it’ba to the Prophet (SAW) is talqin dhikr, because talqin dhikr is a tool for mahabbah to Allah.

 

The Prophet’s words:

 

“The sign of loving Allah is loving dhikrullah, while the sign of Allah’s anger is aversion to dhikrullah”. (Al-Hadith)

 

 

 

 

 

 

CHAPTER III : THE RECITATIONS OF DHIKR AND THEIR EXCELLENCE .

 

The recitation of dhikr is very much, including: Tasbih, Tahmid, Tahlil, Takbir, Tamjid, Sholawat, etc. But among the lafadz-iafadz dhikr mentioned above, there is the most important. According to the words of the Prophet Muhammad SAW, namely the kalimah Laa ilaaha illallaah, as stated in the Hadith:

 

“The best of what I say and what the Prophets said before me is Laa Ilaaha Illallah”. (Al-Hadith).

 

In fact there is a Hadith that explains the superiority of the kalimah. Sabda Rasulullah SAW::

 

“If the seven heavenly signs were weighed on one scale, and the kalimah Laa Ilaaha Illallah on another scale, the kalimah Laa Ilaaha Illallah would weigh more”.

 

In conclusion, the Hadiths mentioned above, including the Ulama, multiply Wirid to increase and strengthen faith as said by the Prophet SAW:

 

“Renew your faith” the Sanabat asked: How do we renew our faith, O Messenger of Allah? The Prophet replied: By multiplying the utterance of Laa Ilaaha Illallah”. (Al-Hadith).

 

What is why the Prophet SAW ordered to multiply the recitation of the kalimah Laa ilaaha illallaah ………? Because faith, according to the Ulama, is divided into five parts:

 

  1. Iman Mathbu (Faith of the Angels). This faith never decreases, nor does it increase; strictly speaking, the faith of the angels is fixed.
  2. Ma’sum Faith (Faith of the Prophets). This faith sometimes increases when Revelation comes, but never decreases, strictly avoiding shortcomings.
  3. Iman Makbul (Faith of the Muslims). This faith is sometimes increased when doing tho’at. Decreases when doing ma’siat. Strictly speaking, it will be accepted when doing tho’at to Allah SWT.
  4. Maohuf’s faith (the faith of the innovators). Strictly speaking, it is deferred. If the heretic stops doing heresy, his faith will be accepted by Allah SWT. The experts of heresy include: The Rofidhah or shamans, sorcerers etc.
  5. Iman Mardud (Rejected faith). Not accepted by Allah SWT such as the faith of polytheists, apostates, disbelievers.

 

According to the Hadith, it is clear that if you want to be strong in faith, you should recite the kalimah (Laa ilaaha illallaah).

 

Reciting the phrase Laa ilaaha illallaah according to the Fiaih experts in a day and night should not be less than 13 (thirteen) times. But according to Tasawwuf experts, it should not be less than 1,200 (one thousand two hundred) times, even more the more the reward increases.

 

In the Hadith, the superiority / efficacy of the kalimah is explained:

 

“Whoever says Laa Ilaaha Illallah and prolongs it with the intention of glorifying it, four thousand major sins will be destroyed for him” (Al-Hadith).

 

“Whoever says Laa Ilaaha Illallah sincerely and with a clean heart, he will definitely enter Paradise” (Al-Hadith).

 

The Kalimah Laa ilaaha illallaah is Our Fortress. Whoever enters that fortress will certainly be saved from Our punishment (Al-Hadith).

 

Companions asked the Prophet SAW: If Heaven is for who yaa Rasulullah ……… ? The Prophet replied: Heaven is for the experts of Laa ilaaha illallaah. The Companion asked again, If Hell is for who yaa Rasulullah ……… ? Answer the Messenger of Allah: It is for those who never read Laa ilaaha illallaah.

 

Any human being whose last utterance (at the time of his death) recites the phrase Laa ilaaha illallaah, will enter Paradise.

 

In order for people to be saved and become members of Paradise, the Prophet said: –

 

“Talqin by you those who are about to die with the kalimah Laa ilaaha illallaah”.

 

With this Hadith, it is clear that the one who should be taught to say the phrase Laa ilaaha illallaah, is the one “who is going to die”, not only to those who are facing the sacrament of death, because isn’t the person who is healthy wal’afiat also “going to” die?

 

Instead of waiting until we are already dying, it would be better if it is from now on, while we are still healthy and able, because if we are already sick, who sometimes cannot eat / drink, let alone being taught dhikr, if there is no faith in his heart, does not like dhikr from now on (practicing from now on), in shariah terms it will certainly be difficult.

 

When the hour of death comes, the eyes can no longer see, the ears can no longer hear, the mouth can no longer speak, and the will and ability are completely gone.

 

What remains is Knowledge and Life. Without practicing from now on to dhikr Laa ilaaha illallaah, when it will be implemented (in sakaratil maut) it is very unlikely to be able to. Like a soldier who holds a powerful weapon, if without practice, it will certainly be clumsy and stiff in the battlefield because it has never practiced before.

 

When the spirit (life) will come out of our body, first from the tip of the thumb of the foot, radiating to the knee, up again to the navel, continuing to the heart, back, to the heart, to the chest directly into the throat, to the brain……… then lepQS………

 

When the spirit comes out of the brain, if it is not accompanied by dhikr to Allah SWT, it is feared that we will die in a state of “su’ul khotimah”. However, if we are accustomed to mendawamkan (practice) dhikr from now on, so that dhikr absorbs into the whole body, Insya Aliah our soul will come out accompanied by dhikr to Allah.

 

Allah’s Word in the Qur’an:

 

“O tranquil soul, return to your Lord with a heart that is satisfied and pleased with Him. Then enter into the company of My servants, and enter into My Paradise” (QS. 89 Al-Fajr 27-30).

 

 

 

 

 

 

 

CHAPTER IV: CONDITIONS OF DHIKR

 

In the explanation of dhikr above, it should be noted that there are conditions for dhikr, namely that there must be a “teacher”. The teacher must be a human being who has received permission (mandate) from his teacher. Why there must be a teacher is in accordance with the words of Allah:

 

“So ask those who have knowledge if you do not know” (QS. 16 An-Nahl: 43).

 

The meaning of “ask the expert in dhikr” is that people should know about the subject of dhikr, lest there be: “reviling for not understanding, mocking for not knowing”, which eventually becomes a quarrel between fellow Muslims.

 

If this is the case, the loss will certainly be the Muslims, because there will be no unity among Muslims. Quarrels are caused by “prejudice” as described in the Word of Allah:

 

“O you who believe, avoid most of the prejudices, indeed some of them are sins” (QS. 49 Al-Hujurat: 12).

 

To avoid prejudice, we must ask the experts a lot of questions, whether it is by way of dialog, or discussion, or deliberation in order to be in benefit, peace and unity.

 

 

 

 

 

 

 

CHAPTER V : DIVISION OF WORSHIP

 

Where did the scholars come from to divide worship into: 1. Shari’at 2. Thoreqat 3. Hakikat

 

Allah’s Word:

 

 “O mankind, behold, there has come to you a lesson from your Lord and a cure for the diseases of the heart, and guidance and mercy for those who believe” (10 Yunus: 57).

 

What is meant by mau’idoh is Shan’at. What is meant by shifa is Thoreqat. What is meant by hudan warohmah is Hakikat.

 

This is also the saying of the Prophet Muhammad, which reads:

 

“Shari’at is speech. Thoreqat is practice. Hakikat is behavior (conduct). Ma rifat is the base of wealth (capital)”. Even more explained by the Ulama: “Shan’at is the boat, Thoreqat is the sea. Hakikat is the berian (pearl).”

 

Some say: Shari’ah is the tree, Thoreqat is the life, and Essence is the fruit. Shari’a without Thoreqat is unlawful, and Thoreqat without conditions is invalid.

 

Whoever is practicing Shari’a and Thoreqat is correct, because practicing Shari’a means holding (implementing) the religion brought by the Prophet Muhammad SAW, strictly enforcing Allah’s commands and avoiding all kinds of forbidden (munkarot).

 

As for Thoreqat, it is taking the most important of the religion, being neat in behavior, willing to restrain the passions, and forcing the anger to be absorbed in tho’at to Allah SWT.

 

As for the Essence, it is the reaching of the intended, strictly speaking musyahadah (the watchfulness of the eyes of the heart to the Essence of Allah who is Laissa kamitslihi syai’un).

 

To achieve these three kinds, there are also three kinds of knowledge, namely:

 

  1. Fiqh 2. Tassawwuf 3. Usuludadin.

 

These three kinds of knowledge are to strengthen the worship of Allah. Fiqh 1 to validate the worship of Allah. Tasawwuft : to cleanse the heart so that it is sincere. Usuluddin : to straighten the resolve to be precise to whom we worship, because all of it is regulated in Usuluddin.

 

 

 

 

 

 

 

 

CHAPTER VI : TALQIN & BAI’AT DHIKR

 

We have already explained the bai’at of dhikr that is recited in congregation. In this chapter we will explain the bai’at of dhikr that is not done in congregation (individually).

 

The originator of this method was Sayyidina Ali r.a.

 

Yusuf Al-Karani’s statement with another, with a saheeh sanad: Sayyidina Ali r.a. asked the Prophet Muhammad: “O Messenger of Allah, may you guide me to the path that is closest to Allah, the easiest for all of us servants of Allah to follow, and the best for Allah”.

 

The Messenger of Allah replied: “It is obligatory upon you and all our followers to perform the remembrance of Allah”.

 

Sayyidina Ali asked again: “How is dhikr done, O Messenger of Allah? ?”

 

The Prophet’s words “Close your eyes both of you listen I will say three times, after that you also imitate saying, and I will listen”.

 

Then the Prophet said the phrase Laa ilaaha illallaah three times while he closed his eyes, his voice slightly raised. Sayyidina Ali listened. Then Sayyidina Ali also imitated the Prophet’s way earlier and was listened to by the Prophet.

 

It is this method of talqin that Sayyidina Ali k.w. attributed to talqin dhikr.

 

The dhikr prescribed by the Prophet Muhammad SAW is called Dhikr Jahar. meaning clear because the dhikr is spoken by the mouth. The implementation of reciting the dhikr is warned from the Prophet SAW and also from the Ulama.

 

He draws the kalimah ilaaha from the navel, all the way up to the brain. Then the kalimah ilaaha must cover (pass through) the upper and lower right breast which is between k.!. two fingers from the pipple of the breast. Then the kalimah Illallaah is passed to the left breast, must penetrate to the heart accompanied by the utterance of a loud voice.

 

Why should it be with a loud voice, because the heart is likened to a hard stone, even harder than a stone. If we are going to split a stone, we must hit it hard accompanied by strong energy. Similarly, the human heart is hard. In order to become soft, the dhikr must be loud, accompanied by a loud voice as well. “

 

According to Imam Al-Ghazali: “It is Sunnat to recite the dhikr of jahar in the mosque, because the large number of voices makes the heart soften faster, just as if a stone is hit in a crowd, it will break faster.”

 

In fact, Ibrahim al-Mathbuli put it this way: “Raise the voice of your dhikr so that it will break the veil between the servant and his Lord”.

 

The cause of the hijab of the heart is “roan”, strictly speaking, a black spot in the heart. What makes roan happen is from sinful deeds.

 

Allah’s word in the Quran:

 

“It is not so; in fact, what they seek to do closes their hearts”. (QS. 83 Al-Muthaffifin: 14)

 

When the heart is black. the person becomes dark-eyed which eventually blindly, his life indulges in lust. If this is the case, Allah says in Al-Duran:

 

“And follow not him whose heart We have turned away from remembrance of Us, and hearken to his lusts, and his state is a transgression” (al-Kahf 18:28).

 

The things that make people’s morals and character corrupt are caused by forgetting Allah, as Allah says in the Qur’an Surah Toha verse 124:

 

“And whoever turns away from My warning, then surely for him is a narrow life, and we will gather him on the Day of Resurrection blind”. (QS. 20 Thaha: 124).

 

Thus, the conclusion is that the difficulty of his life is not because he is lacking or destitute in material possessions, but everything is difficult, poor or destitute in a state of wealth.

 

What is meant by “blind” here, is in line with the Word of Allah in Surah Al-Hajj verse 46:

 

“For it is not the eye that is blind, but the heart within the breast that is blind”. (QS. 22 Al-Hajj: 46)

 

Said Mr. Shaykh Abdul Doogir Al-jaelani q.s. : The cause of the blindness of the eyes of the heart is the denial of the essence of Alan’s command. The cause of disbelief is due to being carried away by the commands of various evil desires, such as arrogance, vengeance, envy, miserliness ujub. swearing. complaining, lying, etc., strictly speaking every despicable trait (madzmumah).

 

As for the remedy for eliminating the madzmumah trait, it is by cleaning the mirror of the heart with the kalimah of Tawhid, with knowledge, with charity and fighting lust with a great war dhohir-batin, until it results in the life of the heart with the light of Tawhid.

 

According to the scholars of Ushuluddin, the meaning of Tawheed is to worship only Allah truly. there is no God but Allah who is One in His Essence, His Attributes, and His Afal. According to Sufism experts, Tawheed means keeping the heart from looking at other than Allah.

 

The tool to achieve or produce Tauhid according to Thoreqat experts is by multiplying dhikrullah, as Allah’s Word in Surah Al-Ahzab verse 41:

 

“O you who believe, remember (the name of) Allah, as much as you can”. (QS. 33 Al-Ahzab: 41).

 

The most important dhikr is the kalimah Laa Ilaaha Illallaah.

 

 

 

 

 

 

 

CHAPTER VII : FADILAH DHIKR

 

Allah’s Word:

 

And remember Allah as much as you can so that you may prosper” (62 Al-Jumu’ah: 19).

 

The believer whose heart is at peace is the one who remembers Allah forever.

 

Hadith and Abdullah bin ‘Abbas, the Prophet said:

 

“Do I need to tell you the best of your deeds, the highest of deeds, better than charity of gold and silver, and better than you meeting your (religious) enemies, then you kill them, then they kill you ? The Companions replied: “Just do it, O Messenger of Allah”. The Messenger of Allah replied: “It is dhikrullah”.

 

In fact, kewarid is in praise of dhikr to dhikr, which the Prophet said: “Whenever you all pass through the Garden of Paradise, then stay comfortably there”. The Companions said: “What is the Garden of Paradise, O Messenger of Allah …? ?” The Prophet said again: “That is the Majlis Dzikir. Not merely a group that dhikr in a Majlis, where the Majlis is certainly used for dhikr to Allah. As well as the Angels gathered in the Majlis and filled with the Grace of Allah “.

 

Allah’s words: “The man who remembers Allah, that man is on the side of Allah”.

 

The Prophet said: “There is no community that gathers in remembrance of Allah while hoping for nothing but the pleasure of Allah”.

 

Then Allah called out to his people from the heavens:

 

“Stand up, all of you, and surely you will be forgiven by Me and all your bad deeds will be replaced with good deeds”.

 

Allah SWT. has Angels whose job is to go around following the Dhikr Council, when they meet the Dhikr Council then they come to sit together with the people who are there. Some Angels cover each other with their wings until they cover the Majlis to the sky. When the Majlis is finished and dispersed, the Angels rise back to the sky.

 

By Allah SWT. asked: “Where are you all ….. from?”

 

The Angels replied: “I have just returned from your servants on earth, Yaa Allah”. Allah SWT. asked again: “How were My servants when you left …………..?” The angels replied: “They are remembering You, O Allah, reciting Tasbih, Tahlil, Tahmid, and others. And thanking You, O Allah”. Allah asked again: “What are they asking for? ?” The angel replied: “Begging to be allowed into Your Paradise, O Allah”. Allah said: “Have they known My Paradise …. ?” The angel replied: “No, O Allah”. God said again: “Especially if they already know. What else can they ask for?” Answer. Angel: “Begging to be saved from Hell”. Allah said: “Do they know My Hell?” The Angel replied: “No, O Allah”. Allah said: “What else do they ask for…?” The Angel replied: “Begging for Your forgiveness, O Allah”. Allah said: “Bear witness, all of you, that I forgive them all, and grant all their supplications”.

 

Shaykh Ali Al-Mursafi explains in the book Minhajaz-Salik laa Ashroofil Masaalik: “Actually, there are thirty-five kinds of blessings of dhikr.”

 

  1. According to Allah’s command (OS.33 Al-Ahzab: 14): “Yaa ayyuhal ladziina Jaamanudzkurulilaaha dzikron katsiiroo”. “O you who believe, remember the name of Allah, as much as you can”.

 

  1. The remembrance of Allah to you all, of which He said: “Fadzkurunii adzkurkum”. (Remember Me, and I will remember you).

 

  1. Allah’s blessings be upon you all.

 

  1. Allah honors you all when your hearts remember Allah. (His words: “Waladzikrullaahi akbar” (The remembrance of Allah is greater than your remembrance of Allah).

 

  1. Ensure that your limbs are always used in obedience to Allah.

 

  1. The Angels are close to you and they are very happy because you are remembering.

 

  1. The closeness of Allah to you is instantaneous, as the Prophet said: “I am in the presence of the lap of My servants who are mahabbah to Me, and I am with them when they remember Me”.

 

  1. The angel Hafadhoh immediately writes down all the good deeds of the one who makes dhikr.

 

  1. The distance of Shaytan from you all. Shaykh Afdholuddin said: “Actually, the devil is riding on one of the servants, when the servant is forgetting Allah, because the devil is forever clinging to the servant of Allah whenever he forgets Allah. When the servant makes dhikr, the devil immediately moves away from him. Had we been unveiled, we would have seen the devil riding on us, like we ride on a donkey.”

 

  1. Strengthening the servant’s faith and love for his Lord.

 

  1. Eliminate hypocrisy.

 

  1. Guarded from the temptations of the devil.

 

  1. Guarded from Hell.

 

  1. Allah’s favor upon you is that He has made you people who always remember Him, not people who forget Him.

 

15 Illumination of the heart by the light of dhikr.

 

  1. I am with those who remember Me. (Hadith Dudsi).

 

  1. The remembrance of the heart from forgetfulness when there is a whisper to that which is reprehensible.

 

  1. The doors of the heavens are opened for the angels to ascend with the deeds of dhikr.

 

  1. All the creatures and the earth that are used for dhikr listen to the dhikr, and all of them boast of themselves to all the places that are not used for dhikr.

 

  1. The softness of the heart and the solemnity of dhikr.

 

  1. All evil will be dissolved by the kalimah of dhikr.

 

  1. Tranquil and peaceful)

 

  1. Angels take a break from writing down any bad deeds.

 

  1. Relief from the severity of the hardship on the day of Diyamah.

 

  1. Dhikr is more important than Hajj, war or charity.

 

  1. Allah gives more than the one who asks without dhikr, even though the one who makes dhikr does not ask for anything.

 

  1. The one who makes dhikr is overwhelmed by mercy, given peace of mind, pleased and blessed.

 

  1. One who makes dhikr for a full day will have all his sins forgiven.

 

  1. Someone calls out from the sky: “O you who remember, arise, for I replace your bad deeds with good deeds, and I forgive you your sins”.

 

  1. A pious Majlis because of dhikr, nurturing a thousand bad Majlis.

 

  1. On the Day of Aiyamah, those who increase the remembrance of Allah will be seated on a platform of Nur, and the angels and prophets will be proud of the position of the remembrancer, because his face will shine more like the 14th month.

 

  1. Rest assured, the experts of dhikr will receive karomah from Allah SWT on the day of Diyamah.

 

  1. The masters of dhikr enjoy themselves at all times in the Garden of Paradise.

 

  1. Making the earth illuminated. The Prophet said: “The one who remembers Allah in the company of those who forget, is like a green plant in the midst of dry arid grass.”

 

  1. As for the dhikr of Khoffi (Faint), the strictness of the dhikr is that no one knows, except the dhikr himself and Allah SWT. By Allah, the Khoffi dhikr will be stored in a warehouse until the day of Diyamah. When the dhikr experts will enter Paradise, Allah SWT says: “For all of you, there is a reward from Me, which is the dhikr of Khoffi.” (Dhikr that cannot be known by makhlua).

 

 

 

 

 

 

 

CHAPTER VIII: LEVELS OF DHIKR

 

There are three levels of dhikr:

 

  1. Dhikr with the tongue while forgetting the heart.

This kind of dhikr is called traditional dhikr. And its fruit is that it becomes a punishment, because it becomes a sin. For example: The tongue says Laa ilaaha illallaah but the heart remembers other than Allah, such as the dhikr when we are shocked by an earthquake, when a child falls etc.

 

  1. Dhikr with l’isan but his heart remembers Allah.

This is called the dhikr of worship and its fruit is certainly reward: His tongue says Laa ilaaha Iillallaah and his heart remembers the meaning of the kalimah.

 

  1. Dhikr with the whole body vibrating.

This dhikr is called the dhikr of mahabbah and ma’rifat. And its fruits no one knows except Allah alone. Example: The tongue says Laa ilaaha illallaah accompanied by the swaying of the head from the bottom to the atQS. to the right and left, and the dhikr penetrates into his heart. Why is it called the dhikr of mahabbah wal ma ‘rifat because the preamble before the dhikr is said:

 

My Lord, You are the only one I am referring to, it is Your pleasure that I am hoping for, give me the ability to be able to love and marrifat to You”.

 

This third dhikr is practiced by experts of Thoreqat Dodiriyyah Naqsyabandiyyah. In practicing dzikr inn, there are conditions, including that you must first study with a Mursyid Teacher, namely a Teacher who has received permission from his Teacher to give a diploma of dzikr, which is called a Deputy or Khalifah.

 

Whoever practices the dhikr as practiced by the Thoreqat without first taking a teacher, then his teacher is shaytan.

 

Therefore, anyone who wants to practice this third dhikr must first go to the teacher, as said by Mr. Shaykh Abdul Godir Al-Jaelani QS.

 

“As for what is obligatory upon mankind, it is to look for something that will revive the hearts of the talqin in this world before the time runs out (of death).”

 

According to Shaykh Abdul Karim As-Sama’ani about the dhikr of mahabbah wal mar’rifat, which is explained in the book Bidaayatus Saalikiin: “If the student of Thoreqat has reached istigrag (spread throughout his body to the bones, heart and heart are filled with the kalimah), he can say the dhikr with the letters of munkatt’ah, strictly speaking letters in pieces, such as: La. He, He, . …….. il, il, il ……… hu, hu, hu, ……… ih, ih, ih, ……. ar, ar, ar. ………, he, he, he, …….. ri, ri, ri, …….., ah, ah, ah, ……., because they all have meaning.

 

In fact, according to Sheikh Abil Hasan Sadzill’s statement, “Where the heart is marrifat, the tongue will be dull, for example: like a person who hunts deer, when he is far away, for example, he will call or shout, still clearly mentioning “Kijang” but when he is close, it is enough to say a piece of speech, whether it is the final syllable or the beginning, for example by saying: kij – kij – kij … orjang-jang -jang ……..

 

According to the scholars of Thoreqat: “Where the dhikr has covered his whole body, the person’s body has been carried away by the dhikr, there will be khushu and his tears will flow, and he will feel hot all over his body. After that the person will be immersed in a sea of mahabbah and marrifat, which is called Bahrul Hayat which means “Sea of Life”.

 

If the dhikr expert struggles, forgetting about modesty when making dhikr, it should not be considered strange because it is likened to a person who is fishing, carried away by the feeling when the fish swallows the hook, in accordance with the Word of Allah in Surah Al-Hadid verse 16:

 

“Has the time not come for those who believe to submit their hearts to the remembrance of Allah” (57 Al-Hadid: 16).

 

This verse explains that the way dhikr reaches the rank of khushu is that it must be a dhikr that can be bai’at or guru first.

 

The number of times to say the phrase Laa ilaaha illallaah is unlimited, as said by the Prophet Muhammad SAW:

 

“Increase the remembrance of Allah so that they (the hypocrites) say that you are a madman”.

 

The recitation of dhikr prescribed by the Thoreqat is 165 times at a time, no less, more is recommended.

 

Why 165….. ??

 

It is based on the Hadith of the Prophet Muhammad which means – “You should say tahlil, all of you, thirty-three times, five times”. So 33 x5 = 165.

 

Also according to the alphabetists, the naktu nyakalimah is: Laa=31: Ilaaha=36: Ila=32: Allaah=66, 165 in total.

 

According to a’dadil huruf, if we count the number it is 12. (165 = 1+6+5+12). This is also the number of letters: Laa=2: Hlaaha=3, Illaa=3: Allaah = 4, the number is 12.

 

According to the Hadith of the Prophet SAW: “Whoever recites the kalimah Laa ilaaha IIlallaah, can erase the sins of that day”. (12h).

 

Its 12 letters contain 12 obligations: 6 external and 6 internal obligations.

 

Six dhohir obligations, namely: 1. Thaharoh, (cleaning the dhohir such as: Wudhu, Adus jinabathaid, nifas wiladah and so on), 2. Prayers, 3. Zakat, 4. Fasting, 5. Hajji:. and 6. Jihad (war).

 

There are two kinds of war: 1. War against the destroyers of Religion and State, which is called asgor war (small), 2. Jihad Akbar (big war), which is the biggest war, fighting lust, in accordance with the words of the Prophet Muhammad SAW:

 

“Let us return from the small war to the big war, the war against lust”.

 

As for how to fight lust, that is, do not obey everything that lust wants, even if it seems good, because everything that is favored by lust is bad, Ibn Athaillaah said in Kitab Al-Hikam: “Whenever you face two things that are confusing, you must see which one is the most difficult for lust. Then you should follow the thing that is heavier on the passions, which is the right thing.”

 

Also the statement of /bnu Athaillaah: “Some people indulge in their lusts, which means that they are more eager to do good deeds or Sunnahs, but sometimes they find it difficult to do the obligatory things.”

 

The time of worship is determined by Allah, such as the time of prayer should not be delayed until later not done, so the time is extended. For example, the time of Dhuhr is until approximately three o’clock, so that people can choose whether to pray at the beginning of the time or in the middle or at the end.

 

The six inner obligations are: 1. Ridlo, 2. Patience, 3. Tawakal: 4. Tafwid: 5. Taslim, 6. Taubat.

 

We will elaborate on each one of them insha Allah. The kalimah of Laa ilaaha illallaah is very complete, as it says

 

The Prophet (SAW):

 

“Allah, the Almighty, has forbidden the fire of Hell to lick the one who utters the words Ia Ilaaha Illallaah, which are addressed to Allah alone”.

 

Explaining again in Hadith, Ibn Asakir from Sayyidina Ali r.a. received from the Messenger of Allah SAW his words: “Gave me the hadith of Archangel Gabriel who received it from Allah Ta’ala :

 

“La ilaaha Illaah is My fortress, whoever utters it has entered My fortress. And whoever enters My fortress is indeed saved from My punishment.”

 

“If any of the servants recites the phrase Laa laaha illallaah one hundred times, Allah will raise him up on the Day of Qiyamah with his face as brightly lit as the fourteenth of the month”.

 

There is a Hadith narrated by Imam Nisai from Ibn Sayyidil Khudrii who received from the Messenger of Allah SAW, he said: “Prophet Musa a.s. said to Allah: “O Allah, give me guidance to always remember You. The word of Allah: “Recite the kalimah Laa ilaaha ilallah. Prophet Musa a.s. said again: “All Your servants should recite this phrase, because Your servant wants provisions for Your servants”.

 

Allah SWT says: “If the seven layers of the heavens and all of them except Me, plus the seven layers of the earth, were then weighed with the kalimah Laa Haaha illallaah, surely the kalimah Laa ilaaha ilallaah would be heavier.”

 

Ibn Abi Dunya and BaiHaqi reported that Abi Hurairah r.a. said: “The Angel of Death came to a man who died, then the angel split the body of the deceased. There was no good deed on the part of the deceased, so he cut open his heart, and there was no good deed on the part of the deceased. Then he opened his beard and found that the tip of his tongue was attached to the roof of his mouth while reciting the phrase Laa ilaaha ilallaah, so the man’s sins were forgiven because there was a sincere phrase.”

 

 

 

 

 

CHAPTER IX: HISTORY

 

There is a saga narrated by our Imam, Muhammad bin Idrjs As-Shafi’i r.a. who said: “Once when I was in the city of Mecca, I saw a Christian man whose name was Asgaf circumambulating the Ka’bah. I asked him why he had left the religion of his ancestors.”

 

He said: “I replaced the religion of my ancestors with a better religion. The reason for this is that once upon a time I was on a ship at sea. In the middle of the voyage the ship was hit by a terrible storm and the ship split apart. It so happened that with a piece of board that I was holding on to, I was stranded on an island.

 

On the island there were many trees whose fruit was very sweet, sweeter than honey and softer than sea foam. There was also a river whose water was so clear and cool that it was refreshing to drink.

 

Up in the trees, there were so many different kinds of birds making noise. The sun was setting, I ate some fruit and drank the river water.

 

Day turned to night. The wind blew the leaves of the trees, and there was the sound of branches falling. The sound of the sea waves rumbled as the tide began to rise. The birds have gone silent, except for the sound of crickets.

 

My heart began to feel anxiety, fear and horror. My body felt cold, but my heart felt hot with the fear of being visited by buQS animals.

 

Soon I climbed up a big, tall tree and leaned on a big branch, and before I knew it I was asleep.

 

In the middle of the night I woke up and saw a creature coming up from the surface of the sea, and it was saying Tasbeeh to Allah Ta’ala, which read : Laa ilaaha illallaahul-ghoffaar Muhammagur rosulullaahinnabiyyul mukhtaar. The creature crawled

 

to the shore and saw its head like the head of a casuarina bird, its face like a human face, its feet like camel’s feet, and its tail like the tail of a fish. My fear increased, feeling that the creature would pounce. Helpless and terrified, I fainted.

 

When I woke up, I felt that I was below near the creature, I got up and was about to run. but the creature said: “Shut up …… If you don’t shut up, I’ll eat you”.

 

I obeyed and sat on the ground. resigned.

 

“What religion are you …… ? asked the creature.

 

“Christian” I replied.

 

“It is a great loss that you have adopted that religion, and now you should convert to the religion of Hanifiyyah (Islam), because if you are not Muslim, you will certainly be persecuted by the Jin mu’min who populate this island. No one will be safe on this island except those who are Muslims.”

 

“How to convert to Islam is ……… ?” I asked.

 

That creature taught me: “Ashhadu an-laa ilaaha illallaah, wa ashhadu anna Muhammadarrusulullaah'”.

 

I followed by saying the kalimah.

 

Then the creature said again: “Are you going to stay on this island or are you going back to your family…. ?” I answered that I was going home.

 

The creature said again: “Stay where you are. Soon there will be a ship passing by this island”, said the creature as it left, then entered the sea again.

 

It wasn’t long before a ship passed by the island, and after I made a signal to the ship, it seemed to stop and they lowered a lifeboat to pick me up. When I got on board, I saw twelve people. I asked the passengers what religion they belonged to. They replied that they were Christians. Then I recounted my experience from beginning to end, leaving no stone unturned.

 

After I finished my story, all the passengers on the ship immediately converted to Islam.

 

The second saga, narrated by Sheikh Abdullah Al-Jafi’i in the book Raodur-Riyaohiin.

 

“Once upon a time there was a king who was very despotic and cruel, who had no compassion for his fellow beings, no love for the weak, and who was arrogant enough to think he was the ruling king.

 

His people are not cared for, he follows his lusts and anger, feels he is the most powerful, and no one will dare to oppose him.

 

His daily life was surrounded only by beautiful girls. From every village, beautiful girls were brought to his palace.

 

He worships the uncommon, namely demons and devils, stones and fire.

 

At one point, the king was fought by Islamic forces and was defeated, and the king was taken prisoner, shackled by Islamic forces. The decision of the Supreme Court was that the king should be put to death.

 

The Islamic troops and the people deliberated on how to execute the king, so that it would be painful and slow. Everyone agreed that the king would be boiled in a cauldron of lead with a blazing fire.

 

When the punishment was about to be carried out, the king called out to all his worshippers for help, but no one came to help him. Finally the king despaired, then Oia cursed at all those he worshipped, and realizing all his mistakes, changed his belief. While raising his head to the sky and his tongue uttered the phrase Laa ilaaha lallaah, while crying, praying sincerely, asking Allah’s forgiveness and asking to be saved from torment.

 

With Allah’s power and love for His servants, even though the king of ilu was a disobedient person, if he repented to Him, he would certainly be forgiven. Suddenly it rained very heavily, unexpectedly because it was not the season.

 

By the power of God, the rain fell exactly where the shackled king and the blazing fire were in a flash, accompanied by a hurricane that blew the tin box and the shackled king up into the air between heaven and earth.

 

The king constantly praised the Holy One and recited the phrase Laa ilaaha Illallaah without fail. The scaffold finally fell in a place where the people did not believe and worship Allah.

 

The king continued to say the kalimah ikhlas, accompanied by thick conviction, truly believing in his words and determination, not deviating from what he said, namely the kalimah Laa ilaaha illallaah, penetrating into his heart, sinking into his heart.

 

After the king and his box fell to the ground, the people helped him out and unshackled him. Then the people asked him why he was on the scaffold and shackled. The king recounted all his experiences without missing anything from beginning to end. He recounted how he had behaved in the past, his cruelty and arrogance, which was followed by the invasion of his country by the Islamic army, which was defeated and he was taken prisoner and finally sentenced to death by being boiled in a pot filled with liquid lead panQS.

 

After he finished telling the story, the people in that place immediately all believed in Allah SWT.

 

The third saga. Narrated by Shaykh Abi Saad Al-Gurtubi: “I heard from some of the Hadith Atsar, strictly speaking from the Sahabah, that the one who recites the phrase Laa laaha illailaah 70,000 (seventy thousand) times, will be the redeemer of the gan of Hellfire. Therefore, I then practiced reciting it 70,000 times, expecting the blessings of the Hadith’s promise. Firstly, because I expected to be able to redeem my experts (family). Secondly, I practiced it for my provision in the hereafter.

 

It so happened that one day a young man stayed at my house. The young man had mukasyafah, could see the unseen world. could see Heaven and Hell. All the residents believed, only I still doubted. Among my neighbors was one who wanted to be visited by me and the young man. The young man and I went to visit him. At my neighbor’s house, food and drink were served.

 

Suddenly, the young man shouted very loudly. The whole house was shocked and astonished. The young man was quickly helped and massaged.

 

When the young man came to his senses, he said loudly: “Alas…Sir, my mother is burning in the fires of Hell”. Then the young man fainted again.

 

It was only then that I believed in the young man’s ability to have mukasafah. Compassion arose and I said to myself. “Today I will try the truth of the Hadith, Allah SWT inspired me to practice reading the kalimah ikhlas 70,000 times, read it slowly and no one knows, except Allah SWT.”

 

After reading 70,000 times, I said again to myself, “The hadith is true, and those who narrated the hadith are also all true. O Allah, may this 70,000 times recitation of Laa ilaaha illallaah be the redemption of this young man’s mother’s woman”.

 

Before I could finish my sentence, the young man suddenly got up and said: “Father, now my mother is out of Hell by the blessing of the phrase Laa ilaaha illallaah 70,000 times Alhamdulillah ……..”.

 

The conclusion from the above three Hikayats shows that reciting the Laa ilaaha illallaah kalimah is very beneficial, therefore Thoreqat experts in their wirid emphasize the recitation of the kalimah.

 

 

 

 

 

 

CHAPTER X : THE WISDOM OF DHIKR JAHAR

 

The wisdom of dhikr Jahar is 6 things:

 

  1. lIjtima’i Satati Qolbi Sahibihi.

Collecting the fragmentation of the memory of the human heart that is in dhikr. The memory of the heart. according to Tasawwuf experts there are seventy thousand memories. According to the word of Allah which reads: “The movements of the heart in a day and night are 70,000. the same as the number of movements of the burag in Heaven. All of this is just kayidah, strictly speaking what is appropriate, right and wrong. Except for one that is definitely true, which is the movement of the heart in remembrance of Allah.” For example: When we are praying, it is felt that in the heart a lot of glances to other than Allah, remember the need or distress, so lost khusyu’nya prayer, whereas khusyu’ in prayer is the main requirement of the validity of prayer: The words of Allah s.w.t. (O.S. Al-Mu’minun verse 1)

 

“Indeed, fortunate are those who believe, (i.e.) those who are solemn in their prayers” (QS. A-Mu’minun

 

Because khusyu’ in prayer is very difficult, Tasawwuf experts practice ways to be khusyu’ as Allah says in Surah An-Nisa verse 103 which reads:

 

“So when you have completed your prayer, remember Allah” (4 An-Nisa: 103).

 

The dhikr done by the Companions and the Guardians, as well as by Tasawwuf experts from the Qoodiriyyah Naqsyabandiyyah group, is the kalimah Laa ilaaha illallaah, because this kalimah is sufficient to focus the body and soul in surrender to Aliah Ta’ala, so that when reciting the Toyyibah kalimah based on the instructions of his Sheikh (Guru Mursyid), his heart is happy, as Allah says in Surah Az-Zumar verse 23:

 

“Tremble with it the skins of those who fear their Lord, then become calm their skins and hearts at the remembrance of Allah” (39 Az-Zumar: 23).

 

  1. Himmatun A’liyah.

Making high ideals in carrying out worship to Allah and upholding Allah’s law. Firm in the face of many pains / obstacles, not whiny, really firmly uphold all that is commanded by Allah, as Allah says in the Qur’an:

 

“Verily, the believers are those who, when the name of Allah is mentioned, tremble in their hearts, and when His verses are recited to them, their faith increases, and it is to their Lord that they put their trust” (Al-Anfal: 2).

 

  1. Anisul Mutawahis. Taming things that are often wild.

For example, he likes to do everything that is circumcised. But after doing dhikr, you become diligent in doing the circumcision, such as praying Tahajud, Isrok, Dhuha and so on.

 

  1. Jarrul Khoer. Attracting to goodness,

For example, inviting others to worship or leading in all acts of worship.

 

  1. Khotrotus Samawiyyah. Whispers from the sky.

The signs of the arrival of the khotrotus samawiyyah are: the hairs stand up, the heart is a bit trembling, the feeling of horror, a lot of sadness, which in the end cannot bear the sadness, crying while not knowing what is sad, forgetting about shame.

 

Crying is not an ordinary cry, because if you deliberately want to cry like that, you won’t be able to. If you had a pile of money, a chest of gold, you wouldn’t be able to cry like that, because this is truly a mercy from Allah, the Almighty, intended for His beloved servants. As Allah says in the Qur’an which means: “When the verses of the Qur’an are revealed to the Messengers, you will see, O Muhammad, their eyes welling up with tears, for they know that it is the truth from Allah”.

 

  1. Miftahul Ghaib. The unveiling of everything that is obscure,

As Allah says in the Qur’an Surah Jin verses 26-27.

 

“So He does not reveal the unseen to anyone except to the Messenger whom He pleases, and He has indeed set guards before him and behind him” (72 Al-Jin: 26-27).

 

To know about the supernatural is not easy, you must first know the difference between angels and shaytan. Both are subtle beings that can take any form.

 

To distinguish between them, Sulthon Aoliya Shaykh Abdul Qoodir AlJaelani AS was asked by his students: “How do angels differ from shaytans? ……. ? His answer: “Shaitan likes to invite to ma’shiat, while Angels point to munjiah, which is the path of salvation in this world and the hereafter.

 

As for the Kalimah Laa ilaaha illallaah, it has many names:

 

  1. Kalimah Taohid 7. Kalimah Miftahul-Jannah
  2. Kalimah Thoyyibah 8. Kalimah Nafi Isbat
  3. Kalimah Ikhlas 9. Kalimah Afdholu-Dzikir
  4. Kalimah Haq 10. Kalimah Tagwa
  5. Kalimah Najah 11. Kalimah Tsamanul Jannah
  6. Kalmahn Urwatul-wutsqo 12. Kalmah Isabitah, etc.

 

As for the meaning of the kalimah, it is to deify Allah, so that there is no God but Allah, and to give thanks only to Allah Ta’ala.

 

The meaning of kalimah Thoyyibah is the best speech, only mentioning the Asma Allah, so the Ulama explain that all good deeds are brought by Angels and then shown, examined by Angels who correct charity, in case it is contaminated by ujub, riya, or others. Therefore, good deeds are not directly to Allah SWT, but through intermediaries, namely angels.

 

Whereas the kalimah Thoyyibah (Kalimah Laa ilaaha illallaah) rises before Allah by itself, without anyone bringing it, without intermediaries, as Allah’s Word in Surah Fathir verse 10:

 

“To Him ascend the good sayings (Kalimah Tauhid) and the righteous deeds””. (QS.35 Fathir:10)

 

Obviously, the kalimah Thoyyibah even though it does not use the intention, there is still a reward, in contrast to other deeds that are based on the intention, as explained in the Hadith of the Prophet SAW which means. “Verily the validity of charity must be with intention”. Shaykh Abu Sa’id Al-Khoroz said: “Where Allah wills to make a servant a Wali, it begins with opening to the servant the door of dhikr. When the servant feels comfortable in dhikr, then the Durbah (Realm of Musyahadah) is opened to him. Then he is raised to Majlis Unshi (a very serene throne), then seated on the Seat of Tawhid. Then he is opened from all his veils and put into Darul Fardaniyah (a solitary place). Then he is put into Hijabul Jalal wal Udrmah. That is where the servant is appointed by Allah as Waliyullah”.

 

Abdullah Ats-Tsasuri said: “Actually, the heart of the Sufi is forever facing Allah and perpetuating dhikr in his heart and his Iisan. That is what elevates dhikr to the level of dhikr of Dzat (dhikr that reaches the feeling, called dhikr Sirri) or dhikrur-Ruh. Furthermore, it rises again to Mutsabatil Arshi (the door of the Throne).

 

According to the Sufis: “As for the Throne, it is the heart of man which remains eternally in Alamul Kholgi wa Hikmah. And again the heart is like his Throne in Alamul Armnri wal Qudrat”.

 

According to some: “The heart of man is like the Throne, and his chest is like a Chair, as the Hadith Qudsi says: “There is nothing that brings honor to Me except the hearts of My servants who are mu’min”.

 

So the conclusion of Hadith Dudsi is: “The earth and the sky are not considered vast by Allah, but the most vast is the heart of the mu’min servant of Allah, so that the vastness of the heart is equal to the vastness of the Throne belonging to Allah.”

 

 

 

 

 

 

 

 

CHAPTER XI: SELF-EXAMINATION

 

Wa’lam. You should know that knowing one’s true self is fard (obligatory), i.e. it is obligatory upon every adult human being, because the realization of Allah is delayed until one knows one’s true self.

 

Sabda Rasululiah SAW:

 

“He who knows himself, knows his Lord”

 

Why ma’rifat to Allah is fardhu ‘ain, because how can worship Allah, if you do not know the ma’bud (who is worshiped), is not worship of Allah is obligatory, as Allah’s Word (Q.S. 51 Adz-Dzariyat verse 56):

 

“And I did not create the jinn and mankind, but that they should worship Me” (Q.S. 51 Adz-Dzanyat: 56).

 

Hence, anything that delays fard ‘ain is fard. The conclusion is that knowing oneself is fardhu ‘ain. On the other hand, anyone who is ignorant of himself is even more ignorant of his Lord.

 

Therefore, he must know himself in order to mar’rifat to his Lord.

 

According to Sufis, what is meant here is the subtle self called Ruh, as Allah says:

 

“And (also) in yourselves. So do you not see” (QS. 51 Adz-Dzaniyat: 21).

 

What is meant by self is all that is subtle in the body, if we do not know it while we are alive, of course we will not know it when we die. If we do not know, of course we will not know Allah, as Allah says in Surah Al-Isra verse 72:

 

“And whoever is blind in this world will be even more blind in the Hereafter and more astray from the right path” (17 Al-Isra: 72).

 

What is meant by blindness here is blindness in the eyes of the heart, as Allah says in the Qur’an which means: “Actually, you are not blind in sight, but blind in the eyes of the heart that is in your hearts.”

 

Wa’lam. Know, all of you, that man is actually composed of ten Latifahs.

 

The Jima’ is called Alamul Amri, which is :

 

  1. Latifatul Qolbi. 2. Latifatur Ruhi. 3. Latifatus Sirri. 4. Latifatul Khoffi. 5. Latifatul Akhfa.

 

The other five are called Alamul Kholgi, which are :

 

  1. Water.
  2. Land (Earth).
  3. Fire.
  4. Eve (Air/Wind) 1 to 4 are often called opat factors.
  5. Latifatun Nafsi.

 

Where these four factors are united, they are called “Latifatul Qolab”, which is the subtle part of the body. That is the opinion of the intellect or philosopher.

 

As a result of the number of latifah that exist throughout the body, there are 7 (seven):

 

  1. Latifatul Qolbi (Latifah of the heart).

Its place is approximately 2 fingers below the left breast. What fills the latifah is Lawamah Lust, which has 7 (seven) followers, namely:

  1. Easily attracted. 4. Want to be praised.
  2. Unjust. 5. Unaware of mercy.
  3. Swearing 6.
  4. Neglect of duty.

 

  1. Latifatur Ruh.

Its place is approximately 2 fingers below the right breast. What fills this latifah is Mulhimah Lust (Sawiyah), there are 7 (seven) followers, namely:

  1. Gracious. 4. Low-hearted.
  2. Realizing his mistake 5.
  3. Friendly. 6. Patient
  4. Endure hardship.

 

  1. Latifatus Sirri.

It is located approximately 2 fingers above the left breast. What fills this latifah is Mutmainah Lust. There are 6 (six) followers, namely:

  1. Compassion for fellow creatures 4.
  2. Tawakal 5. Ridho.
  3. Loves to worship: 6. Fear of sin.

 

  1. Latifatul Khoffi.

The place is about 2 fingers above the right breast, which fills this latifah is Lust Mardiyah (Rodhiyah). There are 7 (seven) followers, namely:

  1. Good behavior.
  2. Abandoning everything other than Allah.
  3. Compassion for fellow creatures.
  4. Always invite to goodness.
  5. Forgive the mistakes of others.
  6. Compassion for fellow human beings.
  7. Cares about the feelings of others.

 

  1. Latifatul Akhfa.

Its place is in the middle of the chest. What fills this latifah is the Mardliyyah Lust, meaning Perfection.There are 3 (three) followers, namely :

 

*Ilmul-yagin (yagin tahunya).

– His rank: Fanali-afal.

– His view: Laa Ma’buda Illallaah.

 

*Ainul-yagin (real year).

– Its rank: Mortal fis-traits.

-His view: Laa Magsuada Illaliaan.

 

*Haqgul-yagin (absolute knowledge).

– Rank: Fanafidz-dzat.

– His view: Laa Maujuda Illallaah.

 

  1. Latifatun Nafsi.

Its place is between the two eyebrows (in the middle of the forehead). What fills this latifah is the Lust of Anger. There are 7 (seven) followers, namely:

  1. Miserly. 4. Stupid.
  2. Ambitious. 5. Arrogant.
  3. Hasud. 6. Shahwat.
  4. Angry.

 

  1. Latifatul Qolab.

What fills this latifah is Kamilah Lust. This one has no followers, because it comes from the four factors, namely :

  1. Water light is white (the essence of water).
  2. The light of the wind is yellow (the core of the wind).
  3. The light of the fire is red (the core of the fire).
  4. The light of the earth is black (earth’s core).

 

As for Nafsu Kamilah, it is a perfect lust, it is a permanent character/tabi’at, always in goodness and can then rise to a more perfect rank so that it is happy and istigomah in worship accompanied by willing to give guidance to others and can perfect all its shortcomings, in fact its magom is called taja/li asma was-sifat. His behavior lasts tagorub to Allah forever so he is called Insan Kamil Mukammil.

 

 

 

 

 

 

CHAPTER XII : DHIKR KHOFI

 

When the Prophet Muhammad and Sayyidina Abu Bakar Siddiq r.a. were hiding in Hiro Cave, the disbelieving Quraysh hunted the Prophet to the cave, and they found him at the mouth of the cave. Sayyidina Abu Bakr was very worried, worried that they knew that the Prophet was there. Then the Prophet SAW said, as stated in Surah At-Taubah verse 40):

 

“Do not grieve, surely Allah is with us” (QS 9 At-Taubah: 40).

 

Sayyidina Abu Bakr said: “O Messenger of Allah, I ask you to guide me, so that my heart will be at peace and I will not feel indecisive like now”.

 

The Prophet said: “Recite by you the Asma Allah”.

 

“How to say the kalimah and where to place it, O Messenger of Allah” said Sayyidina Abu Bakr. “You must remember your Lord in your heart with humility, shame and fear, no need for loud speech (not spoken), enough with the vibration of the heart, the beat of the heart. The way to do dhikr like that must be from morning to evening and remember continuously, there is no forgetfulness, “said the Prophet SAW. “What if you forget, Rasulullah?” asked Sayyidina Abu Bakr: “You must remember Aliah. Where you forget, try to remember again”, said the Prophet SAW. So if it is compared, like a clock (rotary watch), when it stops turning again. After Sayyidina Abu Bakar could yazan from the Prophet Muhammad SAW, his heart felt calm, not worried and afraid to see the group of infidels who would kill the Prophet SAW, as Allah’s Word (A.S. Al-Fath verse 26):

 

“Then Allah sent down tranquility upon His Messenger, and upon the believers, and He enjoined upon them the word of piety, and they are entitled to it, and are worthy of it” (48 Al-Fath. 26).

 

These are the origins of the Naqsyabandiyyah Order. After Sayyidina Abu Bakr was given the wirid from the Messenger of Allah (SAW), he feared Allah so much that the Companions explained: “When we approach Sayyidina Abu Bakr, it smells from his mouth like he has eaten fried sheep’s liver, and it sounds from his heart like the sound of boiling coconut oil in a frying pan.”

 

Such information is in the Hadith narrated by Imam Ahmad and Tabrani which reads: “Not only did Allah SWT pour a secret into my chest, but I also poured the secret into the chest of Sayyidina Abu Bakr.”

 

What is meant by secret is the Dhikr of Khoffi

 

The Prophet said to the Companions:

 

“If the faith of Abu Bakr is weighed against the faith of the jinn and humans, other than the Prophets and Messengers, Abu Bakr’s faith will certainly be heavier.”

 

“What is the reason why Sayyidina Abu Bakr is so high in faith, surpassing the other Companions, O Messenger of Allah, when his prayers, fasting and sidgoh are the same ………. ?” asked the Companions. ?” asked the Companions.

 

The Prophet said: “You will not surpass Abu Bakr in terms of the number of prayers, fasting and sidgoh, but the superiority of Abu Bakr is because in him there is a secret, which remains in his heart.”

 

After Sayyidina Abu Bakar Siddiq was given a diploma by the Prophet Muhammad, the practice became famous at that time, so the wirid was called Siddiqiyyah, based on the name Sayyidina Abu Bakar Siddiq r.a.

 

Please note that the actual designation of genealogy is different because of the different times.

 

Starting from the time of Sayyidina Abu Bakr to Shaykh Thoofur bin Isa Abi Yazid al-Busthami, it is called Thoreqat Sidadiqiyyah.

 

From Shaykh Thoofur to Shaykh Muhammad Bahauddin Husaeni al-Uwesi al-Bukhori, it is called Khowajikaniyyah.

 

From the beginning: Shaykh Bahauddin to Shaykh Abdullah AlAhrori, the name of the Thoreqat Naqsyabandiyyah. The meaning of Nagsyabandi comes from the phrase Nagsun-bandun which means to stamp, he explained: Applying an eternal stamp that cannot be redeemed/erased by anything, as for erasing it by forgetting.

 

According to history, when Sheikh Bahauddin Nagsyabandi was dhikr to Aliah, in his heart until it was clearly visible the birth of the latadz Jata’lah penetrated into his chest. So from then until now, it is called Thoreqat Naqsyabandiyyah.

 

 

 

 

 

 

 

 

CHAPTER XIII: ALAMUL AMRI & PRINCIPAL THOREODAT ALAMUL AMRI

 

Alamul Amri is the realm of government. In that realm there is a region called the region of Ulul “Azmi. firmly have patience as Allah’s Word in the Qur’an which means : “You must be patient like the patience of Ulul ‘Azrmi from some of the Messengers”.

 

  1. Latifatul Qolbi: the region of Prophet Adama ss.

 

  1. Latifatul Ruh: the region of Prophet Ibrahima.s.

 

  1. Latifatus Sir : the territory of Prophet Musaa.s.

 

  1. Latifatul Khoffi: the territory of Prophet Isaa.s.

 

  1. Latifatul Akhfa: the territory of the Prophet Muhammad.

 

  1. Latifatun Nafsi without region

 

  1. Latifatul Qolab without region.

 

The seven latifahs must be filled with the dhikr of Khoffi and in order to increase them, the permission of the Guru who gives the diploma is required. When the dhikr has risen to the latifah throughout the body, it is called Sulthonul Azkar, meaning the king of all dhikr.

 

THOREODAT PRINCIPAL

 

The origins of Thoreqat are only two, namely Thoreqat Dodiriyyah and Thoreqat Naqsyabandiyyah.

 

Its origin is from the Companions’ Tariqat, namely from Sayyidina Ali and Sayyidina Abu Bakar Siddiq r.a. and at that time it did not use the names Dodiriyyah and Naqsyabandiyyah. .

 

According to Shaykh Akbar Sayyidina Bahaudain Nagsyabandi: “As for the origin of my Thoreqat, it is the end of other Thoreqats, because it is the Thoreqat of the Companions, no less no more. It is called the end of the Thoreqat, because it is the Thoreqat that can perpetuate physical and mental worship and can be practiced by the old and the young, by women and men, by the ignorant and the clever, by the rich and the poor, by the people and the officials. In fact, to such an extent, this Thoreqat is not only for the living, even the dead can be given a diploma in this Thoreqat”.

 

Also his statement: “Immediately you act to learn this Thoreqat, surely you will be BaHaqia and will get a very expensive diamond and will smell a fragrance. Thoreqat that can not be shaken by the heart and can eliminate you doubt in the servant. and clean from all inner impurities such as : Ujub, ria, surmn’ah, takabur and the like, in fact it is so easy, kholwat can be done in the light, uzlahnya in the middle of the crowd “.

 

Thus it can “hide in the light”, as Allah says in Al-Duran Surah An-Nur verse 37:

 

“Men who are not distracted by trade and commerce from the remembrance of Allah” (24 An-Anur: 37).

 

Sayyidatina Rabi’ah Adawiyah said in her poem :

 

“Inwardly I speak to Almighty Allah, but outwardly I converse with my fellow human beings. My body is with mankind in assembly. But my heart is alone loving Allah”.

 

In fact, Abu Sa’ad Al-Khorez said. “The perfect human being is not because he can issue karamat alone, but the perfect human being is an ordinary human being who mixes with other humans, whether trading, or farming, if the man has a wife, if the woman has a husband, only that his heart never forgets Allah even for a blink of an eye”.

 

Therefore, the leaders of Thoreqat Naqsyabandiyyah choose dhikr of the heart, because the heart is the place where Allah judges, the place of faith, the storehouse of all kinds of secrets, and the source of various lights. even the body will be good, because the heart is good, as the Prophet MuhammadSAW said:

 

“Remember, there is a lump of flesh in the body; if the flesh is good, the body will be good, and if the flesh is damaged, the whole body will be damaged. Remember, that lump of meat is the heart”.

 

He also said, “It is not said that a person believes until he binds his heart to all the things that are obligatory to believe in. Likewise, acts of worship are not valid unless the intention is made, and the place of intention is in the heart.”

 

The four Imams are unanimously agreed that the work of the limbs is not acceptable unless it is accompanied by the deeds of the heart. However, the deeds of the heart can be accepted even if they are not accompanied by the deeds of the body. The reason is that if the deeds of the heart are not accepted, of course the faith will also not be accepted, while faith is determined by the heart, as Allah says in the Qur’an (Q.S. Al-Mujadalah verse 22):

 

“Those are the ones in whose hearts Allah has instilled faith and strengthened them with the help that comes from Him” (58 Al-Mujadilah:22).

 

The spirit of faith is the dhikr of khoffi, because the strength of faith is due to the remembrance of the heart to Allah Ta’ala.

 

The Prophet Muhammad said: “There are five kinds of faith. Whoever lacks one of the five is not called a believer. First: Surrender to the command of Allah: Second: Acceptance of Allah’s fate, Third: Surrendering body and soul to Allah: Fourth: Trust in Allah, Fifth: Sabarketika gets calamity”.

 

Al-Hadith narrated by Al-Bazari, from Ibrahim bin Adham : “The heart of a Mu’min is clean like a mirror / glass, so if the shaytan comes to his heart, it will be clearly visible as we see the reflection of the mirror, if he commits a sin, then in his heart there will be a black spot. If he repents, the black spot will be erased. If he returns to ma’shiat and does not repent, then his heart will have more black spots, until finally it will be completely black. If this is the case, he will not accept any advice, finally blinded by the eyes of his heart, unable to take the essence of the Haq and unable to benefit the religion and take the affairs of the hereafter lightly, and look at the affairs of the world, meaning more concerned with the affairs of the world than the affairs of the hereafter” as Allah’s Word (O.S. AlAraf verse 201):

 

“Verily, those who fear Allah, when they are afflicted with the misgivings of the Shaytaan, remember Allah, and then they see their faults” (7 Al-A’raf: 201).

 

The devil is so clever that he can enter the heart because :

  1. Shahwat.
  2. Anger.
  3. Hasud.
  4. Greed.
  5. Greed, etc.

 

If the entrance is closed, of course the devil will not be able to enter.

 

Once upon a time, Qaos bin Hazaz met with the devil, and the devil asked him: “How do you get into the hearts of people ………?” He replied: “Where the heart of man is forgetting Allah, there is the opportunity for me to enter the heart of man and there is plenty of food, until I am fat like a castrated camel. When the man remembers Allah, then I am destroyed. from the size of a camel to the size of a sparrow”.

 

Ba’dul ‘Arifin said: “As for dhikr in the heart, it is the sword of the disciples”. It is the sword of the disciple who is learning Thoreqat, and with it he can kill his enemies and repel any danger that shocks him. When a man is startled, he is like a disease in his chest.”

 

The tool (weapon) to resist that is none other than Dzikir Khoffi.

 

The scholars of Tasawwuf said: “Whoever is destined to be good by Allah SWT, then Allah will open the key so that his heart becomes dhikr and Allah instills confidence in his heart”.

 

 

 

 

 

 

 

CHAPTER XIV: THE LINEAGE OF THOREQAT NAQSYABANDIYYAH

 

(According to Abuya Dr. Sheikh H. Jalaluddin)

  1. Allah S.W.T.
  2. Angel Jibrila.s.
  3. Kangjeng Nabi.Muhammad sAw
  4. Sayyidina Abu Bakr Siddiq r.a. sareng Sayyidina Ali k.w.
  5. Shaykh Parisy r.a.
  6. Shaykh Dosim bin Muhammad bin Sayyidina Abu Bakr.a.
  7. Sheikh Imam Ja’far Siddiq r.a.
  8. Shaykh Abu Yazid Busthamir.a.
  9. Shaykh Abu Hasan Kharganir.a.
  10. Shaykh Abi ‘Ali Farmaqy r.a.
  11. Sheikh Yusuf Hamdanir.a.
  12. Shaykh Abdul Khaliq Fajduani r.a. (Imam Khaujakan).
  13. Sheikh Arif Riju Career.a.
  14. Sheikh Mahmud Anjiri r.a.
  15. Shaykh ‘Ali Banitami r.a.
  16. Sheikh Muhammad Baba’s Samasir.a.
  17. Sheikh Amir Kulailir.a.
  18. Shaykh Bahauddin Shah Nagsyabangy r.a.
  19. Shaykh Muhammad Alauddin ‘Athari r.a.
  20. Shaykh Yakub Jarkhir.a.
  21. Shaykh Ubaidullah Ahrari Samarqandy r.a. 22. Shaykh Muhammad Zahidi r.a.
  22. Shaykh Darwishy Muhammadr.a.

24, Shaykh Muhammad Chauyjaki Amkanaki r.a.

  1. Sheikh Muhammad Bagi Billahir.a.
  2. Shaykh Muhammad Farugi Sarhihi (Imam Robbanir.a.)
  3. Shaykh Muhammad Maksumr.a.
  4. Shaykh Syaifuddin r.a.
  5. Shaykh Nur Muhammad Badawi r.a.
  6. Sheikh Shamsuddin Habibullah Jan Janany r.a.
  7. Shaykh Abdullah Bahlawi r.a.
  8. Sheikh Khalid Aurdy r.a.
  9. Shaykh Abdullah Affangy r.a. 34. Shaykh Sulaiman Durdy r.a.
  10. Shaykh Sulaiman Zuhdy r.a.
  11. Shaykh ‘Ali Ridha Istiqamah ra.
  12. Sheikh Dr. H. Jalaluddin r.a.

 

 

 

 

 

 

 

CHAPTER XV: SILSILAH THOREQAT QODIRIYYAH-NAQSYABANDIYYAH

 

  1. Allah S.W.T.
  2. Sayyidina Jibrla.s.
  3. Kangjeng Prophet Muhammad sAw
  4. Sayyidina’Ali k.w.
  5. Sayyidina Hussein r.a.
  6. Sayyidina Zaenal Abidin r.a.
  7. Sayyidina Muhammad Baqirr.a.
  8. Sayyidina Ja’far Shodigr.a.
  9. Sayyidina Imam Musal Kadhim.
  10. Shaykh Abdul Hasan bin MusarRidor.a.
  11. Shaykh Ma’ruful Karkhir.a.
  12. Sheikh Sirri Sagothi r.a.
  13. Shaykh Abuil Doosim Al-Junaedil Baghdadir.a.
  14. Shaykh Abu Bakrin Dilfisy Shiblir.a.
  15. Shaykh Abul Fadini ‘Abdul Wahid At-Tamimi r.a.
  16. Shaykh Abul Faroj Ath-Thurthusi r.a.
  17. Shaykh Abul Hasan ‘Ali bin Yusuf Al-Dirusyi Al-Haksari r.a.
  18. Shaykh Abu Sa’idil Mubarok ibn ‘Ali Al-Makhzumi r.a.
  19. Sheikh Abdul Dodir Al-Jaelani g.s.
  20. Sheikh Abdul Azizra.
  21. Shaykh Muhammad Al-Hattak r.a.
  22. Sheikh Shamsuddin r.a.
  23. Shaykh Sharofuddin r.a.
  24. Sheikh Nuruddin r.a.
  25. Shaykh Waliyuddin r.a.
  26. Shaykh Hishamudain r.a.
  27. Sheikh Yahyar.a.
  28. Shaykh Abu Bakrinra.
  29. Shaykh Abdurrohim r.a.
  30. Shaykh Uthmanr.a.
  31. Shaykh Abdul Fattah r.a.
  32. Shaykh Muhammad Murrod r.a. .
  33. Sheikh Syamsuddiin r.a.
  34. Sheikh Ahmad Khootib As-Syambaasi Ibn Abdul Shootfaar r.a.
  35. Sheikh Tholhah (Grand Master of Mount Sembung Cirebon) r.a.
  36. Sheikh Abdullah Mubarok bin Nur Muhammad r.a. (Abah Sepuh) Suryalaya Islamic Boarding School.
  37. Sheikh K.H.A. Shohibulwafa Tajul Arifin r.a. (Abah Anom) Suryalaya Islamic Boarding School.

 

 

 

 

 

 

 

CHAPTER XVI: ROBITHOH & GENEALOGY 

 

“Robithoh” and Silsilah are not only in Thoreqat Qoodiriyyah Naqsyabandiyyah (TQN), but all Thoreqat without “robithoh” and Silsilah is like “a child without a father”.

 

Insha Allah, we will explain it one by one, but before explaining the ruling, we need to tashowwur it first, because according to Ushul Fiqh: “Al-Hukmu bisy-syaei farun ‘an tashowwurohi”. Meaning: The ruling on a matter is a branch of Tasawwuf, which is to prove or examine the meaning of each word or sentence.

 

Now what is at issue is “robithoh”. Before explaining the ruling, it is necessary to first explain the meaning of the phrase, not to immediately determine “polytheism”, “cult of the individual”, or to judge that it deviates from the Islamic faith and so on.

 

Some people think that “robithoh” is worshiping the “Guru” or “Wali”. This assumption is clearly wrong, because even those who think it often do “robithoh”, but they are not aware because they do not understand the meaning of “robithoh”.

 

As for the definition of “robithoh”, according to Arabic lugot is “Ibsarotun an ta’alluqil qolbi bisyaein ‘ala wajhil mahabbah”, meaning : The connection of the heart to various things while liking them. When examining from that definition of course by all of them also felt, because every human being sometimes remembers a thing accompanied by imagined and favored.

 

One day a man misses a woman and imagines her face accompanied by love. If “robithoh” comes out of the Islamic faith, of course all Muslims are polytheists, even those who polytheize them are also included, because they also do that. For example, in prayer, remembering the rice fields / gardens, remembering debts, etc., is that also not called “robithoh”” ………. ?

 

The definition of “robithoh” according to Thoreqat experts, namely: /barotun an tashowwuri shauroti shaehihi fi madrokihi f qolbi, meaning: An example of remembering the teacher at the time of idrak, strictly speaking when encountering unseen things that are not understood, unreachable by the mind, then robithoh to the teacher, later it will be the cause we can understand these things. It’s just that we won’t understand the matter of behavior unless we remember the teacher first.

 

Or robithoh is remembering the teacher until they feel they are not far from the teacher, there is a proverb “far in the eyes close in the heart”, until whatever instructions from the teacher, really not careless in practicing it, especially when going to run wiridan dhikr.

 

Such work is not polytheistic, it does not deviate from the Islamic faith because it is just a means of reaching khushu’, as if we were dhikr in the presence of the teacher.

 

According to the scholars of Sufism in Jamiul Usulil Auliya, it goes like this: “The tariqat that uses “robithoh” is the closest tariqat. In fact, it is also called : Those who do not use robithoh will not be able to reach the meaning of the asnaa, which is ma’ntat and mahabbah.”

 

The Torah’s ruling on the existence of “robithoh” is taken from the verse in Surah At-Taubah verse 119:

 

“O you who believe, fear Allah and be with the truthful”. (At-Taubah:119).

 

Also the Hadith statement which reads: “You must be with Allah. If that is not possible, you should be with those who are already with Allah, for they will draw you closer to Allah”.

 

So the conclusion is that “robithoh” is not worship of creatures, but merely a means to an end. If the goal is something that is obligatory, then the means by which the goal is achieved also becomes obligatory.

 

The rules of jurisprudence are as follows: “Lil wasailhukmul magosid min babila yatimmul wajib ila bihi fahuwa wajib”. This means: “If a matter that leads to the ruling referred to in some of the chapters is not fully obligatory except for that matter, then that matter is obligatory.”

 

So “robithoh” is a means of conveying what is intended, namely “wusul salik”, strictly speaking those who practice Thoreqat to marrifat. So the conclusion is that “Tobithoh” is obligatory.

 

Example: Prophet Yusuf a.s. when tempted by Siti Zulaeha, had he not seen the “Burhan” of Allah, when he was about to unite with Siti Zulaeha, he saw the face of his father, namely Prophet Jacob a.s. so that Prophet Yusuf was shocked and realized, so he avoided doing the deeds forbidden by Allah. As the Word of Allah SWT (O.S. Yusuf: 24):

 

“Indeed, the woman intended to do this with Joseph, and Joseph intended to do it with her too, had he not seen a sign from his Lord. Thus, that We might turn away from him evil and abomination. Verily, Joseph was one of Our chosen servants.” (Quran 12 Yusuf: 24).

 

That is why the experts of Thoreqat Doodiryyah Naqsyabandiyyah stipulate the existence of “robithoh”, which is remembering the Guru so that the student where there is an intention to practice ma’shiat, when he feels that he is in the presence of his Guru, will realize and feel ashamed to practice something that is ma’shiat.

 

Some of Thoreqat’s disciples have experienced this, who were once evil people and ma’shiat, eventually becoming people of obedience and worship. That is the meaning of “robithoh” according to Thoreqat.

 

If “robithoh” is considered to deviate from the Islamic faith, if you think about it, in the commemoration of the Proclamation of Indonesian Independence after singing the song “Indonesia Raya”, we observe a moment of silence for the fighters of the Indonesian nation. That too is “robithoh”.

 

Remember not to be prejudiced against fellow Muslims, let alone punish “kufr” against those who like to do “robithoh””. The word of the Prophet Muhammad SAW: “Whoever calls his neighbor kafir when the accused is a Muslim, then the kufr will turn back to the accuser”.

 

Regarding “robithoh” and “Ihsan” are different, because Ihsan is a pillar of religion. Whereas “robithoh” is a requirement in Thoreqat. In short, Thoreqat is a tool for humans to feel as if they are in the presence of Allah, to feel that they are not separated from the sight and hearing of Allah, to feel that they are ashamed of Allah SWT who created the universe.

 

It is very difficult to achieve this, so efforts must be made, including “robithoh”, because most people do not feel ashamed of what they are not exposed to.

 

Unseen, unheard, even by those who are heard and seen, there is little shame in practicing ma’shiat, let alone by Allah, who is unimaginable and invisible to the eye, certainly far from feeling shame.

 

Therefore, we should be ashamed of the obvious like humans, let alone of Allah, the One who has no equal, no resemblance in anything.

 

If someone mentions that imagining the Guru is polytheism (if only…!), in our opinion if you imagine the teacher or mother/father or other creatures in general, it is not polytheism. but if you imagine Allah, it is clearly polytheism. What is the reason? Because Allah is not to be imagined, but the substance Jaitsa karnistlihi syaiun …

 

Those who reject Thoreqat have the smell of the Wahabi ideology, which originated from Ibn Taymiyyah’s ideology, which was rejected by the scholars of the sunnah wal jama’ah.

 

According to the scholars of Tasawwuf:

 

“Be afraid of saying that the Sufi Way is not from the Qur’an and Hadith. Indeed, your words may make you kufr, because in fact the Sufi Way is the character of the Prophet Muhammad (PBUH) and the journey (tharigat) towards Allah”.

 

However, there are still many people who dispute or ridicule the understanding of Sufism. It is not the mocker’s fault, but the mocker is sick in his understanding. For example: A person with a sick eye hates to see the light of the sun. The sick person says that sweet water is called bitter. They say this because they are sick.

 

The master of sha’ir said: “Wakam min aa’ibin gaolan shohihaa wa fathu minal fahmis sagiimi”. (There are not a few people who mock or criticize the right words. Yet they do so because their understanding is sick).

 

Hopefully, this information will be of benefit to those who are still unsure about Thoreqat and Robithoh. Amen.

 

SILSILAH

 

Sisilah means the successive generations of Thoreqat. In Hadith, the “Sanad” or “Rowi” of the Hadith.

 

Why should you know your lineage? Because according to Sufi scholars: “Indeed, a person who does not know his father and grandfather in Thoreqat, then that person who studies “Thoreqat “Mardud”, meaning not accepted.

 

Also the words of Rosuluilah SAW:

 

“Allah curses the one who calls or claims fatherhood to someone who is not his father”.

 

The meaning of this Hadith, according to the experts of Thoreqat, is that the meaning of Bapak here is the Guru of Thoreqat. If someone practices Thoreqat without a Guru, it is the same as claiming to be the Father to a non-Father.

 

The example of lineage is like the bunches in a banana. If we sell bananas by the bunch, even the smallest bananas will have a price, because they are carried away by the big ones that come from the same bunch. In a train, there are locomotives, cars, and freight trains. The freight train is linked to the cars, and the cars are linked to the locomotives. If the locomotive reaches its destination, the cars and freight trains will also reach their destination.

 

Likewise with us in the lineage of Thoreqat Doodiriyyah Naqsyabandiyyah, even though we are stupid people, hopefully, accompanied by praying to Allah SWT, we will be carried by the helm or locomotive to the destination.

 

If the top of the Thoreqat is from the Prophet or the Companions, or the locomotive is a Wali, hopefully we will be carried along by it. As the Hadith from Abu Hurairah r.a reads: “Blessed is the one who looks at us and believes in us. Blessed is the one who sees us and believes in us until the end of his life”.

 

In fact, there is a Hadith from Abu Hurairah r.a. which explains as follows: “Glorify Allah on the Day of Qiyamah to the people who are lined up for Paradise from various lineages.” Strictly speaking in the series of their respective groups, as Allah says (QS. Bani Isro’ilayat 71):

 

“(Remember) a day (on which) We will call each nation by its leader”. (QS. 17 Ai-lsra: 11).

 

The conclusion of this verse is that every leader must have his subordinates, every imam must have a ma’mum. Every teacher has a student. Every child has a mother and father. Every Thoreqat has its siisilah.

 

The “Raden” derivative is also recognized as a derivative of his ancestor such as the Habib or Sayyidi derivative. But none of that is in the Hadith or Qur’an.

 

Similarly, the genealogy of the Thoreqat explains the descent of the Thoreqat, for example, if someone is called an heir, the origin must be correct.

 

A practice that is called “Mutabaroh” must have a lineage, a clear origin that flows until now. The Prophet said in a saheeh hadith: “A/ ulamaa’u warosatul anbiyaa”. Meaning: The Ulama are the heirs of the Prophets. The heir is certainly there is a genealogy or descent, because it is not suddenly clever, of course there must be a teacher, the teacher there is another teacher.

 

Because it does not know its origin in receiving knowledge, so it does not reach the Prophet, it indicates that it is not diligent in knowing the genealogy. Unlike the case with Ulama in Arabia, the Jiama at the Grand Mosque, in receiving a knowledge there is a lineage that reaches the Prophet Muhammad.

 

Let alone Hadith experts, even the Aurod Dalailul Khoerot has a lineage that goes all the way back to Shaykh Sulaeman Al Zazuli r.a. It is therefore appropriate that many people today do not respect the Ulama because they do not know their lineage, to the point that they feel they are clever by themselves, without a teacher. Some think that the previous Ulama were stupid and labeled them as “orthodox” and “old-fashioned”,

 

Some even say: “There is nothing in the Qur’an, there is nothing in the Hadith, it is bid’ah, wrong, go to Hell”, even though those who say themselves are taglid to the scholars, because they did not receive the Hadith directly from the Prophet Muhammad.

 

Imam Bukhori and Imam Muslim are “scholars”. If they are considered wrong, also the previous scholars are considered wrong, such as the Mujtahidin who are salaf and kholaf, mutagoddimin and muta-akhirin, all of them are considered wrong, even though they are still close to the time of the Prophet Muhammad, let alone people who feel they are smarter and blame others, plus in the present time which is very far from the time of the Prophet, it is certainly thousands of percent wrong compared to the scholars who are blamed by them.

 

People who have the understanding of “self-righteousness and consider others wrong”, that is the behavior of Iblis. In the AiQur’an it is explained about the history of Prophet Adam a.s., where Iblis did not want to bow down to Prophet Adam a.s., because he felt himself the most noble, more noble than Prophet Adam a.s..

 

 

 

CHAPTER XVII: MANAQIB

 

The origin of the word Managib according to the Arabic lugot means “path on the mountain” or “incline”. In Sundanese it means “level” or the current term “up-grading”.

 

The term Managib is: “Ma urrifa bihi minal khisho lil hamidati wal akhlagil kamidati”. Things that are known to come out of praiseworthy things and good manners can also be called signs of greatness.

 

In the managib there are three contents:

 

  1. History: 2. Karamat: 3. Wasiyat.

 

As for the ruling on reciting the Managib, it is Sunnah, because the Managib can make up for sins, as the hadeeth narrated by Ahmad and Tabrani reads:

 

“Commemorating the righteous will result in the expiation of sins, and mercy and blessings will descend on the commemorator.” The Qoodiriyyah Naqsyabandiyyah Thoreqat members used to recite the Managib, mainly hoping for the blessings and mercy of Allah, while being shaded by the karamat of the one who owned the Managib.

 

There is another way to expect blessings, which is according to the Word of Allah (Q.S. Lugman verse 15):

 

“And follow the path of those who return to Me, then only to Me shall you return, then I will show you what you have done” (Q.S. 31 Lugman: 15).

 

Conclusion of the above verse: We are believers, besides being obedient to Allah and His Kasul, we must also follow the path of those who have tagorrub to Allah, namely the Auliya of Allah.

 

Therefore, it is now clear that the ruling on reciting the Managib is “Sunnah”. Among other things, the evidence related to Managib in the Qur’an Surah At-Taubah verse 100 :

 

“Those who were the first to enter Islam among the Muhajirin and Anshor and those who followed them well, Allah was pleased with them and they were pleased with Allah and Allah prepared for them a paradise in which rivers flow, and they will remain therein forever. That is a great victory.” (QS. 9 AtTaubah: 100)

 

Therefore, it is not only the Guardians who have the Managib, but the Companions of Muhajirin and Anshor also have the Managib (see Book of Bukhori Juz 4). Thus it is clear that the Managib is in the Qur’an and Hadith.

 

Therefore, to people who recite Managib should not be blamed, because all of that is just a reminder of the morals of the Sholihin and Sodigin, so that we can emulate them, because they also imitate the morals of the Prophet SAW.

 

People who follow those who imitate the Prophet SAW are the same as those who imitate the Prophet SAW, because according to the Qoidah of Munatigoh experts: Annal mundarija fil mun darniji mundarijun tahta dzali kassae’i. Conclusion: If we imitate / follow the journey of Allah’s Guardians, it is the same as imitating the behavior of the Prophet Muhammad, because the behavior of the Guardians, does not come out of the basics of Al-Duran and Sunnah, because Allah does not make someone a Wali but because they are tagwa to Allah, as Allah says:

 

“Those who have the right to control it are only the righteous”. (Q. S. Al-Anfal: 34).

 

Thus, anyone who loves the Guardians is equal to the love of the Prophet. (See Hadith Dudsi).

 

On the contrary, if anyone hates the Guardians, it is the same as hating the Prophet and anyone who hates the Prophet is challenging war to Allah.

 

So for those who hate/anti-Managib the Guardians, it is the same as challenging war to Allah.

 

In this case there are many things that are not understood by the intellect, are not accessible by knowledge, in fact, they seem to be out of Shari’a.

 

Shaykh Abdul Qoodir Al-Jaelani g.s. said: “When you hear various sayings or some of the sayings that come out of the masters of Tasawwuf and the perfect masters of Ma’rifat, i.e. with the Guardians whose dhohirs do not seem to agree with the Shari’a that shows from the things that make misguidance, you must tawaguf. If you are not experts in tawaguf, ask Allah, the Exalted, to guide you in matters of which you are ignorant.”

 

In fact, some of the sayings of the Guardians are disguised so that they cannot be immediately understood, but they are in fact in agreement with the Qur’an and Hadith. Therefore, those who blame the words of the Guardians are among those who are sick at heart.

 

According to Allah’s Word in the Qur’an:

 

“In truth, they deny what they do not know”.

 

Also the Word of Allah in Surah Al-Ahqaf verse 11:

 

“And because they are not guided by it, they will say : “This is an old lie”. (QS. 46 Al-Ahqaf: 11)

 

Such are the people who are against the Managibnya of the Saints, like the Quraysh who did not believe in Rosulullaah SAM, so are the people who are against the karamat of the Saints.

 

If someone says: “How come there are more Guardians than Prophets, like Shaykh Abdul Qoodir when reviving a dead person says “Qum bi idzni”, while Prophet Isha a.s. says “Dum biidznillah”,

 

The above statement is nothing but “not knowing”, then mocking, reviling everything, even though the meaning of karamat is : Amrun khowarigun liffadzat, meaning: things that are out of the ordinary.

 

Shaykh Munawi said: “He who does not remember Allah will not disbelieve in the karamat. In fact, any behavior or event is a matter that comes out of the Wali Allah, which is approved by Allah.

 

See Hadith Oudsi: “Every servant is very devoted to Allah by observing the Sunnah, therefore Allah is pleased with that servant.

 

All kinds of things / events that are khowarig, do not pursue to be understood by the intellect, it is enough to be based on the power of Allah. as Allah says in Al-Duran : Yafalullaahu mayyasyaa’u wajahkumu maa yuridu (Allah makes as He wills, and punishes as He wills). Do not ask about anything created by Aliah.

 

If anyone is against karamat, it is the same as being against the Qur’an because in the Qur’an there are many verses that show the existence of karamat, such as Asop bin Barkhoya the commander of Prophet Sulaiman a.s. can move the palace of Queen Bilgis in the blink of an eye, or Ashabul Kahfi was in the cave for 309 years, or Siti Maryam whenever she will dine always comes a dish from the supernatural.

 

They are all Karamat, because they did not come from the Prophet.

 

If anyone does not believe in karamat, it is tantamount to denying the Qur’an. Once again it is explained that reciting the Managaib is not a “cult” or “deifying”, but simply imitating the Sholihin, so that we can imitate their morals, which have earned the title / title “Beloved of Allah”.

 

This is all, hopefully there will be some benefit to the readers in general, especially to the Ikhwan Thoreqat Doodiriyyah Naqsyabandiyyah wherever they are.

 

May we all be included in the people who are blessed by Allah SWT. Amin Ya Robbal ‘Alamin.

 

Wabillahit Taufiq Wal Hidayah.

 

Wassalamu’alaikum Warahmatullahi Wabarakatuh