CHAPTER 1: THE ESSENCE OF NAFI AND ISBAT

The dhikr of nafi and isbat, in other words, the dhikr that renounces all gods and fixes on the one and only God, Allah, is the dhikr that has the greatest benefit and the greatest impact on mankind: LAA ILAAHA ILLALLAH, meaning there is no God but Allah.

God says in his word:

Know about God, that there is no God but Allah.

Prophet Muhammad (PBUH) said:

The most important thing is what I said and what the Prophets before me said, namely : LAA ILAAHA ILLALAAH.

Then the Prophet also said in Hadith:

Whoever says LAA ILAAHA ILLALLAAH sincerely, will definitely enter heaven.

In another Hadith our Lord said:

For those who say LAA ILAAHA ILLALLAAH, there is no need to fear evil in the grave and evil at the time of gathering on the Plain of Makhsyar.

Then the Messenger of Allah (SAW) also said:

If there is someone who says LAA ILAAHA ILLALLAH correctly, even if he has a sin as big as the earth, God will forgive his sin.

That sentence is called “Kalimat Thayyibah” which can purify the person who says it, from jali shirk as it can clean the soul of that person from khafi shirk and make that person a sincere and pure person. Likewise, this sentence can open the human heart from the veil that always prevents it from the truth, and cleanse the soul of the person from all dirt and animalistic traits.

The phrase LAA ILAAHA ILLALLAH grants kasyaf to the one who utters it forever, in addition to granting sidig, sincerity, ladunni knowledge, strange secrets and will be given musyahadah various addresses from God.

Such a gift is only obtained if the utterance of the sentence is taken and received from a heart that is pious and pure from other than God, not just picked up by hearing it from the mouths of ordinary people. The sentence nafi-isbar, although a short verse, but its meaning is very broad covering the entire heart if taken with grains of Tawheed from a living heart, the grains will grow. In contrast to the grains that do not reach and do not live.

The Messenger of Allah (SAW) said:

That Allah ta’ala has forbidden the fire of hell to lick the one who says LAA ILAAHA ILLALLAH which is addressed to Allah alone (HR. Bukhari-Muslim).

In another hadith:

A person who remembers Allah is like a shady tree in the midst of dry trees The Prophet also said:

The one who remembers God is like a living person in the midst of the dead.

In the Qur’an, God says:

Whoever opens his chest to Islam is in the midst of the Nur of his Lord. The hell of “wail” is reserved for those whose hearts are hardened and who do not remember Allah; they are in clear error (QS. Az-Zumar: 221

In the Qur’an God says:

It is God who sent His Messenger with guidance and the true religion, to overcome the whole religion to the people, even though it is disliked by the polytheists (Sūrat Ash-Shaf: 2).

Allah’s words in the Qur’an

It is He who sent a Messenger among the people who could not read and write, which means:

1. In order to convey information about the signs of the greatness of Allah SWT.
2. To clean the dirt of their hearts (Mazmunah nature), and
3. To teach them the contents of the Holy Book and its wisdom, even though they are in a state of misguidance.

In another place, Allah said to the Prophet Muhammad SAW:

Say, this is my way, call them back to Allah with a clear heart, say follow me and those who agree with me.

and those who agree with me (QS. Yusuf: 108)

Therefore, O my brothers and sisters, come to your senses and hasten back to seek forgiveness from your Lord and your spiritual entourage (Teachers). There is no other path that is shorter and no friend that can help you in this realm, except the path of God. We have not come to this filthy and despicable world to stay forever.

We come to this world not only to eat and drink and to release our corrupt desires, while your Prophet awaits your arrival to the baga realm with moping.

The Prophet said:

Grieve for my people who at the end of time will be divided into 73 groups.

From Abdullah bin Zaid, from Abdullah bin Umar it is explained that the Prophet said: “Bani Isra ‘il will split into 71 groups, Christians will split into 72 groups and my people will split into 73 groups. All of them will enter hell, except one group. People ask: Which is that one group?”. The Prophet said: “It is the one who traveled with me and my companions.”

Allah says:

Some of the people we have made are guided along the right and therefore they do justice (QS. Al-A’raf: 181).

God also says:

I did not make the jinn and mankind except to worship me (QS. Az-Zurriyat: 56).

The meaning of this verse is that humans and jinn were made so that they worship God. This worship is called “ma’rifat”, and ja can be obtained only by unveiling the veil of lust from the mirror of the heart with all its purity. Then the person so endowed sees the beauty of the treasury hidden in the secret of his heart as Allah SWT. said in a Hadith-Oudsi:

I am a hidden treasure.

I want to be known. I made creatures so that

I am known and recognized

From the Hadith it is clear that Allah made man for the sake of ma’rifat, namely knowing Him as well as possible.

Mar’rifat is of two kinds:

1. Ma’rifarsifat Allah. – 2. Ma’rifat of Allah’s substance.

Ma’rifat sifat is the virtue of the body in two states, namely the world and the hereafter. While ma’rifat zat is the virtue of the pure spirit in the hereafter.

God says:

That those humans on the next day will see God (QS. Al-Oiyamah: 23).

Therefore, the Prophet Muhammad SAW. always warned (menTalqinkan) Kalimat Thoyyibah to his sahabatsah in order to:

1. Cleaning his heart:
2. Cleanse his soul:
3. Establishes a relationship with his Lord:
4. Achieving holy happiness.

A hadith from Ali bin Abi Talib k.w. reads: “That he once heard the Messenger of Allah (SAW) narrate. that Gabriel said so: Never have I come down with a sentence greater than the sentence LAA ILAAHA ILALALLAAH, because with that sentence the heavens and the earth, mountains and vegetation, sea and land are established. That is the sentence of sincerity, the sentence of Islam, the sentence of closeness to God, the sentence of tagwa, the sentence of victory, and the sentence of power”.

In another hadith it is said: “That is the sentence of tawhid, that is the sentence of sincerity, that is the sentence of tagwa, that is the sentence of thoyyibah, that is the sentence of da’watulhag, that is the sentence of urwatul wusgo and that is the sentence of tsamma ‘ul jannah (price and buyer of heaven)”.

Also said the Prophet Muhammad SAW:

Renew your faith. The Companions asked: “How do we renew our faith, O Messenger of Allah?” The Prophet replied, by multiplying the utterance of LAA ILAAHA ILLALLAAH.

And the Prophet SAW. said also : “Whoever increases dhikrullah, he is free from hypocrisy”.

And he also said: “Dhikrullah is the hallmark of faith, freedom, freedom from hypocrisy, a bulwark against the attacks of the devil and a shield from the heat of hellfire”.

God says:

Do you not see Allah establishing a virtuous sentence like the establishment of a virtuous tree whose roots are firm and whose branches flourish in the sky, fed at all times with the permission of its Lord. This is the example that Allah has given to people, so that they may remember (QS. Ibrahim: 24).

This affirmation God bestows upon the hearts of His beloved servants, with His words: “Allah establishes those who believe with a fixed and firm word in the life of this world and the life of the Hereafter. Allah misleads the wrongdoer and he does as he pleases” (Ibrahim 27).

With this fitrah, it should be explained that Allah establishes the monotheism whose stump is in the seventh earth and its branches in the heavens, then sows the seeds of monotheism on the seedbed of the heart so that they grow from the tree of monotheism whose stump is in the secret space and acts of monotheism for the pleasure of God, as the goal of righteous deeds, then lives the human essence called tiflul ma’ani (complicated understandings).

Thus the word of God:

To him ascends the beautiful composition of words, namely LAA ILAAHA ILLALLAAH, and to him ascends righteous deeds (QS. Al-Fathir: 10).

In other words as well:

Whoever wishes to meet his Lord, let him do righteous deeds and not associate his Lord with anything else in his worship. (QS. Al-Kahf: 110)

CHAPTER II : DZIKR JAHAR

The method of doing dhikr jahar (dhikr with a loud voice) is that the person who is doing dhikr starts by saying LAA from below the center and raises it to the brain in the head, after which he says ILAAHA from the brain by lowering it slowly over the right shoulder. Then start again saying ILLALLAAH from the right shoulder by lowering the head to the base of the chest on the left and ending at the heart of the heart under the ribs of the stomach by breathing the lapadz of the name of Allah as loudly as possible so that it feels the movement on the whole body as if all parts of the damaged charity body are burning and radiating the Nur of God. The vibration covers the entire field of larifah so as to achieve the meaning of tahlil which means: “nothing is meant but Allah”. The Kalimar nafi eliminates all new forms of something from the view and likeness, then turns into a mortal view of the sentence isbar upright in the day and – to the Most Great dzar, then looking at the form of God’s Essence with a baga view.

After completing the dhikr with an odd number, we can finally recite :

SAYYIDUNA MUHAMMADUR RASULULLAH

SHOLLALLOHU ‘ALAIHI WASALLAM.

Among the conditions is that the one who is doing dhikr:

1. He should be in complete ablution:
2. Dhikr with a strong echoing sound,
3. A loud voice that can produce the NUR DZIKIR in the inner cavity of those who dhikr, so that their hearts are alive with the eternal Nurture of Life that is eternal, as Allah says in the Qur’an:

They do not taste death except the first and are preserved from the punishment of hell (QS. Ad-Dukhan: 56)

The Messenger of Allah (SAW) said regarding this issue: “Those who are mu min do not actually die, but they move from the mortal region to the baga village”.

And he also said: “You should reach death before you die. Whoever wants to see a dead body walking on the earth, let him look at the companion of Abubakar r.a.”.

The Prophet also said: “The mu’min is with the Nurullah that he made of him.

Sayyidina Umar r.a. said: “My day saw God with the Nur of God”.

Ru’yatullah or seeing God cannot be achieved in this world, but what can be achieved is to see the nature of God in the mirror of the heart.

The heart is a stone and if so nothing can be achieved as God says:

Then harden your heart, become a stone or harder than stone (QS. Al-Bagarah: 74).

Therefore, just as a stone cannot be broken with extraordinary strength, so too dhikr will not make an impression on all the kinks of the heart, except with extraordinary strength, namely with dhikr jahar.

In another place Allah says in His holy book:

If they had been straight on the right path, We would have sent down upon them abundant rainfall.

Shaykh Kamil Ibrahim Al-Mathuli r.a. said: “Raise your voice when you dhikr until you reach the gathering of inner strength (Jam’iyat), like the people of Arifin. Jam’iyat is the gathering of thoughts and feelings of “Tawajjuh” (facing God), always tending to Him out of all other thoughts and feelings”.

Sufi scholars say: “When students perform the dhikr of LAA ILAAHA ILLALLAAH by focusing their attention on something other than it, all levels of the teachings of Thorekat are quickly revealed, sometimes within an hour, which cannot be achieved by saying other words within a month, or more than a month”.

Shaykh Abdul Mawahib Ash-Shazili r.a. said: “The scholars differed in opinion about dhikr, saying: “Which is better, the dhikr of jahar or sir?” I said: “Dhikr al-jahar is preferable, so that it will increase the firmness of one’s resolve, the firmness of one’s heart in tawhid to Allah, and the strength of one’s will against the influences of creatures, for a person who is just learning.” The same applies to dhikr sir.

The same applies to the dhikr of sir, which is essential for those who have reached the level of strong belief in Allah and are firm in their hearts against all the temptations of the Shaytaan and the lusts.

Imam Bukhori r.a. said in his Sahih book in the Chapter on Dhikr after Fard Prayers: “It was narrated from Isaac ibn ‘Abdur-Rahman from Jura’id from Amir, that Ma’bud Ibn ‘Abbas narrated”:

That raising the voice in dhikr when people after completing the obligatory prayer, actually happened during the time of the Prophet SAW.

Then Ibn Abbas r.a. said again: “I actually knew and listened to the loud voice generation in the dhikr”.

Shaykh Ahmad Al-Kosasin r.a. adds: “This situation is proof of the merit or virtue of making the dhikr loud, so that it is heard by others, which is called the dhikr of Jahar.

The Prophet once asked his companions: “Have I not shown you something that is a virtue in this world and the Hereafter ? They replied: “No”. The Prophet also said:

Attend the assembly of dhikr if you yourself move your tongue with the dhikr of Allah.

God says:

Be patient with those who call to the remembrance of their Lord morning and evening as they seek the pleasure of Allah (QS. Al-Kahf: 28).

CHAPTER III: TALQIN AND BAI’AT

Talqin is the teacher’s warning to the student, while bai’at, also called ‘ahad, is the student’s willingness and loyalty before the teacher to practice and do all the virtues he is commanded.

Many hadiths describe instances of the Prophet taking ‘ahad when he bai’ated his companions.

It was narrated by Ahmad r.a. and Tabrani r.a. that the Prophet SAW. once Talqinkan his companions in groups or individually.

Talqin in groups has been told by Syaddad bin ‘Aus r.a.: “One day when we were near the Prophet SAW, the Prophet SAW said” :

Are any of you foreigners? So I answered: “No.”

Then the Messenger of Allah closed the door and said: “Raise your hands and say LAA IILAAHA ILLALLAAH'”, then he said: “Praise be to Allah, my Lord, that You have sent me with this word and that You have made it a blessing of Paradise for me and that You have never broken a promise”. Then he said: “Have I not given you the good news that Allah has forgiven you all?”.

Then the Prophet said:

There is no group of people who gather and do dhikrullah with no other intention but for God alone, unless there will be a voice from the sky. Rise up all of you, you have been forgiven your sins and have exchanged past crimes for virtues.

Therefore God says:

So rejoice in your allegiance, for what you have done is a great triumph.

It was narrated by Yusuf Al-Kurani r.a. and his companions with a sound sannad: “That Sayyidina ‘Ali k.w. asked the Prophet: “O Messenger of Allah, show me the shortest path to Allah and the easiest and the best that a servant can take to Allah?”. So the Messenger of Allah said: “You should do the eternal dhikr of Allah (dhikr of dawam) and the best utterance that I have ever done and that the Prophets before me did, namely LAA ILAAHA ILLALLAAH. If the seven heavens and the earth were weighed on one scale, and the words LAA ILAAHA ILLALLAAH on another scale, the words LAA ILAAHA ILLALLAAH would weigh more on the other scale.”

Then he said: “O ‘Ali, the Hour will not come if there are still people on earth who say LAA ILAAHA ILLALLAAH. Sayyidina ‘Ali said: How do I make dhikr, O Messenger of Allah?”

The Prophet replied: “Close your eyes and hear me say it three times, then you say it three times too, while I listen to it. So the Messenger of Allah said LAA ILAAHA ILLALLAAH three times, while his eyes were closed, and his voice was loud, and ‘Ali listened to him. Then ‘Ali said LAA ILAAHA ILLALLAAH three times, and the Prophet listened to him.

This is how the Talqin of dhikr was conveyed by ‘Ali ibn Abi Talib (peace be upon him) who later explained that the Talqin of dhikr which is bathiniyah, is done with isbat not with nafi, namely with the lafadz isim zat as Allah says in the Qur’an:

Say “Allah”, then leave their nature of playing in error (QS. AlAn’aam: 91).

The Prophet warned Sayyidina ‘Ali k.w.: “O ‘Ali close your eyes, close your lips and fold your tongue, then say : “Allah, Allah”.

This is the method that Sayyidina Abu Bakr r.a. has learned and taken in secret from the Prophet, and this is the dhikr that can be firmly planted in the heart.

It is because of this that the Prophet praised Sayyidina Abu Bakr r.a, not because of the many fasts and prayers, but because of something that was embedded in his heart.

Allah’s words in the Qur’an:

And those who have firm faith and keep their hearts calm with dhikrullah, does not dhikrullah calm and reassure the heart? (QS. Ar-Ra’du: 28)

These two paths of dhikr, the dhikr of Jahar and khofi, are the basis of all THOREQAT, and are spread out in their details by the grace of God, the Most Gracious.

Indeed, dhikr is the cause of man’s wusulnya to Allah SWT, and it is also the cause of man’s mahabbah to Him.

Therefore, people will not be able to avoid what is wrong and what is the hardness of the heart and so what gives rise to all anger, but people who hope for the Grace of Allah by practicing dhikr. And when they succeed, they will return to being good people, as Allah says in Hadith Oudsi:

I am very close to the one whose heart can get rid of faults Furthermore, it is explained that:

1. Then the dhikr remains with the latifah “Qolbi” (subtlety of the heart), which is located under the left breast, about twoajari from the left breast. When he feels dhikr in it, a light shines down from his shoulder upwards, or a strong vibration is felt in it.

2. The teacher then makes Talqinkan with the latifah “Ruhi” which is located under the right breast, about two fingers from the right breast. And after doing dzikr together, dzikr in the heart like a person looking at both directions (right-left), united his inner view into one direction. After feeling the movement and firmness of the dhikr,

3. Then the teacher recites the “Sirri” larifah. This “Sirri” larifah is placed above the left breast, about two fingers. And the dhikr must feel constant.

4. Then the teacher will recite the “Khofi” larifah, which is located above the right breast, about two fingers.

5. Then the teacher will recite the “Akhfa” latifah, which is located in the middle of the chest, and the dhikr should be firmly established as in the other latifahs.

6. After that, it is recited again with the “Nafsi” latifah, which is located between the eyes and forehead. Here it is filled with firm heart full of dhikr in all the latifah.

7. Then it reaches the latifah “Jasad” (atifatul Qolab) which means the smoothness of the whole body that is full of dhikr, after thorough dhikr in each part of its members, so that it penetrates all the roots of the fur of faith with a limp vibration and or feel infiltrating the dhikr appears throughout the body.

Therefore, such a state of movement of dhikr in the heart from the bottom to the top is named by Tasawwuf experts “Sulthonud dhikr” (king of dhikr).

God has said:

And indeed the remembrance of Allah is very beneficial.

Furthermore, God also says:

Remember your Lord with all humility and khofi, not with a loud voice, always morning and evening and do not be those who forget God (QS. Al-A’raf: 205).

Herein lies the privilege of the First Caliph Abubakar r.a. The Prophet said about his education: “There is nothing that Allah poured into my chest, but I poured it back into Abubakar’s chest”.

And the Prophet said further: “Allah does not look at your face, but He looks at the content of your heart”.

And the Prophet said next: “Every thing has its container, and the container of tagwa is the heart of the ‘Arifin'”. The Prophet said: “Whoever says LAA ILAAHA ILLALLAAH but does not practice it as commanded, then God condemns him: O my servant, you are lying, you say what you do not do”.

If you don’t know, ask your teacher, as Allah commands in the Qur’an:

Ask the people of knowledge if you do not know (QS. An-Nahl: 43).

Many of God’s words warn those who forget God, including his words:

Whoever does not like to pay attention to My warning, for that person will be caused a narrow life, then we gather him on the Day of Resurrection blind (QS.Thaha: 124).

In other words, Allah SWT says:

Whoever in this world is blind, then in the hereafter will be more blind and misguided (QS. Bani Israel: 72).

In the Qur’an, Allah SWT also warns:

If called blind, it is not blindness of the eyes, but blindness of the heart, which lies in the chest (QS. Al-Haj: 46).

Therefore, let us pay attention to the words of our Elder Sheikh Abdul Oodir Al-Jaelani q.s.a.: “The reasons that blind the day are among them ignorance, or not understanding the essence of divine orders. The reason for ignorance is that if the soul has been dominated by the nature of the soul of the wrongdoer, such as: arrogance, envy, spite, miserliness, seeing oneself as superior, like revealing other people’s secrets, like bringing news of fighting, lying, lying and such of it on the despicable traits, which often drop man into the valley of destruction and humiliation “.

How to get rid of these bad qualities?

The way to get rid of these despicable traits is by cleaning the mirror of the heart by cleaning tawhid, knowledge, charity and mujahadah which is really inward and outward, so that the dead heart is alive again with Nur-Tauhid.

The Prophet SAW has said: “For every thing there is a cleaning tool, and the cleaning tool of the heart is “DZIKRULLAH'”. Know that cleansing the soul and rejecting the vile desires of the lust is fardhu? ain law, requires great struggle and enormous effort”.

Allah SWT says in the Qur’an:

Whoever struggles or mujahadah, actually struggles for himself.

Allah also says in the Qur’an:

As for those who fear God and prevent themselves from abominable desires, their reward and place is paradise. (QS. An-Nazi’at: 40-41)

So said God in the history of Prophet Yusuf a.s.: “I cannot give up my lusts, for they always urge me to do evil, unless my Lord loves me.” (Yusuf: 53)

‘And also said the Prophet Muhammad : “What I fear more than all the fears of my people, is following lust and longing and empty dreams. As for following lust, it ultimately prevents humans from reaching the right, while longing and empty expectations, will forget him to the hereafter “.

Rasulullah SAW also said:

The main jihad, is a person’s jihad for himself and his lust (HR. Bukhori Muslim)

In another saying our lord the Prophet SAW reminded: “The so-called strong man is not the one who is mighty in attacking, but the mighty man is the one who can control himself when he is angry” (HR.Bukhori-Muslim).

The next word of the Prophet SAW: “Your most dangerous enemy is your lust that lies between your two stomachs”.

The word of Allah SWT in the Qur’an:

Surely the one who cleanses himself is victorious, and surely the one who wastes himself is wretched (QS. Ash-Syamsi: 9-10).

What is mentioned above is a despicable soul that is always found in every person, at every time and age.

All religions and sects agree to call him a despicable soul and express anxiety to hate him, to guard against being deceived and to prevent our personality from leaning towards the deception of lust. Therefore, the first and main work of the Thoregat scholars is to educate the student to be able to master himself, to do riyadhah and exercises, to be able to oppose his passions, to be ready to change his habits and desires.

The Thorekat teachers warned the students to abandon these traits and did not like to accustom them to making profit and loss calculations.

The Prophet said: “Reckon with yourself before you face God’s reckoning”.

The scholars of “Arifin (Tasawwuf)” half said: “There is nothing wrong with following the desires that are permitted to us, if it turns out to strengthen worship, such as: there is nothing wrong with wearing magnificent clothes to give birth to God’s favor. There is nothing wrong with eating and drinking delicious food for the sake of the health of the grateful limbs and the strengthening of the senses, as has been permitted by Sufi scholars and the Shaivite Thoregates.”

The ma’rifat expert Shaykh Shaziti r.a. once said to his friends: “Eat and drink from good food, drink delicious drinks, sleep on a soft place, dress in fine clothes, and practice the remembrance of your Lord”.

Allah’s Word:

O you who believe, take care that the influence of your wealth and your offspring does not corrupt you from dhikrullah. Whoever does so, surely they will lose (QS. Al-Munafiqun: 9)

God’s words as well: |

Eat and drink of that which Allah has granted you, and do not seek to corrupt the earth (QS. Al-Bagarah: 60).

When the servant of Allah feels that saying “Alhamdulillah”, then every member of his body is also grateful to Allah. On the other hand, if a person does not feel this way, he only says thanks, but in his heart he does not, and even dares to deny God’s destiny.

Shaykh Ali Al-Qadir r.a. said: “Let us be proud in the world of Sufis, sleeping on a quiet mat, God has entered him into the high heaven”.

The above statement proves that there are many kings and princes of the world, whose greatness and luxury do not prevent them from Dhikrullah.

So they were rewarded and punished, and God admitted them by His mercy into the high heaven.

This example is emulated by Sufi scholars in the Nagsyabandiyyah, Shaziliyyah and Kubrawiyyah Thorekat.

In the book “Ar-Rashikhar” Mr. Shaykh Bahaudin Nagsyabandi r.a. has said: “Every kind of food must be good, worship must also be good”.

These few sentences are enough to show to “Arif Budiman, that not all worldly pleasures are removed by Sufis.

Shaykh Abdul Qadir Al-Jaelani q.s.a. said: “Your possessions are your khadamm and you are the khadam of Allah. So your life in this world must be a “model” person and your life in the hereafter will be a noble person”.

The Prophet said: “It is not a good person if you leave the world for the hereafter, or vice versa leave the hereafter for the world, but to achieve both, because the world is the way to the hereafter and do not depend on people”. (Ibn As-Sakir)

God’s words in the Qur’an:

Pursue what God has given you for the Hereafter, but do not forget your lot in the world. Do good as God has done good to you, and do not aspire to do mischief on the earth, for God dislikes those who do mischief (Al-Qosos: 77).

CHAPTER IV : THE OBLIGATION TO MENTION THE SANNAD THOREKAT

Know that whoever does not know his father and ancestors in Thoregat is rejected and not recognized. His words are an unaccepted information, even he is considered not his father’s descendants, so he is included in the words of the Prophet Muhammad : .

Cursed by Allah is anyone who is not descended from his father.

Said Shaykh Sha’rani r.a. in the book Al-Anwarul Qudsiyah: “The Thorekat scholars are unanimously agreed that it is obligatory to take a person as one’s shaykh, who will guide him in removing those qualities that prevent him from approaching his Lord with his heart, so that his prayers will be valid. This comes under the heading of the ruling that if something is not obligatory except with it, then it is obligatory. There is no doubt that treating mental illnesses is obligatory, as is stated in many hadiths and the words of God, among which are the following.

The words of Allah swt.

Those who disbelieve have a disease in their hearts. Allah will add to that sickness, and for them is a most painful punishment because of their lies (QS. Al-Baqarah: 10).

In another word Allah SWT says:

As for those in whose hearts there is a disease (doubt), then the filth increases on top of the filth, and they die in their disbelief (QS. At-Taubah: 125).

In other words Allah SWT says:

Therefore erase the sins that are outward and inward.

So you know that anyone who does not have a shaykh (murshid) who guides him to the way out of these characteristics is considered a ma’siat for Allah and His Messenger, because he cannot be guided about the way to cure it. Even if he does all the taglief things, he will not benefit from not having a teacher or shaykh, just as he will not benefit from memorizing a thousand books.

The Salaf who lived during the period of the Prophet, the Companions and the Tabi’in all agree that such a person is not counted among their ranks, should not give Talqin dhikr and should not explain anything about the thoregat because in the thoregat there is a secret, the essence of which is to bind the hearts of one Companion to another Companion up to the Messenger of Allah, until the lesson is to Allah Jalla Jalalluhu.

Anyone who does not have a genealogical relationship with the Prophet SAW, is considered cut off from the abundance of light and does not become the inheritance of the Messenger of Allah SAW. Such a person is not taken bai ‘at and is not given a diploma, because the thoregat or path to God is both external and internal. The external is the Shari’at and the internal is the Essence.

The Shari’ah is related to the Essence and the Essence is related to the Shari’ah. Any Shari’ah that is not corroborated by the essence is not accepted. And any essence that is not proven by the Shari’a is not accepted either.

The Shari’ah is offering worship to God and the essence is obtaining musyahadah from Him.

The expert of the external is the expert of the Shari’a and the expert of the internal is the expert of the essence. If selected both are the true essence.

The Prophet said: “Shari’at is speech, Thorekar is action, hakikat is a state and Ma’rifat is the main capital”, (Jami’ul Usul 53).

So know that Allah SWT makes for his servants the causes of many human souls all of which are related to him, the Lord who is Rabbaniyyah.

That connection can be achieved by Talqin and ra’lim from the Shaykh who already has a valid diploma which is the basis or sannad up to the one who has the first Thoregat. namely Our Lord Prophet Muhammada SAW.

Therefore the teaching of dhikr will not give a perfect Jaedah but with Talqin.

Has said our master Mr. Sheikh Abdul Qadir AlJaelani who has been purified by Allah sirnya: “Embrace O my children, may God taufig us and you and all Muslims. I beseech you that you keep the Shari’ah and maintain its limits. Know, my children, that our Thoregar is based on the Book and the Sunnah, and that the foundations of Thoregar are five:

1. High ideals,
2. Preserving honor,
3. Improving solemnity,
4. Carrying out the ideal,
5. Raising favors,

Whoever has high aspirations, will have high dignity.

Whoever maintains the honor of Allah, Allah will maintain his honor.

Whoever improves the service, he is obliged to obtain mercy.

He who strives to achieve his goal is always guided.

Whoever magnifies Allah’s favors is grateful to Him. Whoever is grateful to Him will get additional favors promised by Allah.

So said Shaykh Sha’rani r.a. Abstain from calling yourself “thoregat” if you do not fulfill the contents of the book and sunnah, because such a thing is kufr. All Sufi Thoregat are about the character of the Prophet Muhammad (pbuh) and his journey and the Sunnah of God.

Then know also, that riyadhah and training will not benefit, that it will not bring you closer to God as long as your actions are not in accordance with the Shari’a and in line with the Sunnah.

Shari’a and in line with the Sunnah.

And in that regard said Shaykh Junaid Al Baghdadi r.a. the holy Sir: “All Thoregat is blocked to creatures, except for those who follow the footsteps of the Prophet Muhammad”.

The Prophet also said:

I leave you two things that are guidelines so that you do not go astray, namely: Kitabullah and my Sunnah.

The Hadith states: “The scholars are the heirs of the Prophets”. And the Prophet also said: “You should always be with Allah and if you are not with Allah, you should be with someone who is with Allah so that you will be conveyed to Him”.

Then the Prophet also said: “Friends are like stars. Whichever one you follow, you will be guided”.

In another place, the Prophet said -: “Blessed are those who see me and remember me. Blessed are those who see those who see and who believe in me. And blessed are all hubaya-hubaya, good is the way home for him”.

Shaykh Abdullah As-Salmi r.a. whose pure sir has said: “The Messenger of Allah’s words about the happiness of the one who sees him and sees the one who sees him mean blessing and mean ‘musyahadah, just like their musyahadah with the Companions”.

Thus from age to age, moving on to the masters of wisdom and the saints of Allah in all ages, all acquire the traces of a view that is full of wisdom and full of musyahadah, all coming from our Lord Prophet Muhammad SAW to his companions in all different ages, all one style, all one state of affairs, and thus the traces of this view from the teacher to the students until the end of time, because the backing or isnad is the same as the isnad of the law and the genealogy is the same as the implementation of the teachers of divine knowledge is a ray of light, This is the entire wisdom of the sea of Muhammad and the secret view of the holy angelic view of the reality of God, which is the ladder of the disciples, the level of the salik, who wants to climb to the level of the angelic realm, to the realm of jabarut, into the realm of lahut, connecting with the spirits of the living Sheikhs to the Messenger of Allah SAW and to the Presence of Allah SWT This increase in lineage scatters various secrets of tajaliyat and blessings shown by tawajjuh to Him, with a unanimous intention and a single will to convey it.

It is the teachers or shaykhs who are the Thoregat or path to Allah, the guides to the twists and turns of that path. They are the final door that will lead the student through the path to God.

Therefore, every student needs a shaykh. Every person who wants not to go astray needs guidance on the right path. Except for those who have obtained the message and the diamond of words, those whom God has chosen to be the ultimate servants. To him is bestowed education. To him was given inspiration to avoid shaytan and the influence of lust, such as Prophet Ibrahim, our Prophet Muhammad SAW. and Uwais Al Oarni from the class of Aulia-aulia, and Wali Allah who have been blessed by God with his grace.

It cannot be denied that it is our Prophet who is the pinnacle of victory, the pinnacle of wealth, the pinnacle of salvation and greatness.

All were taken up by the Companions, then by the Tabiin, then by the Tabi ‘it Tabiin, century after century, period after period. | There are always saints of God, Aulia and Shadigin and Abdal. Between the student and the teacher, such as Hasan Al Basri r.a. and his student “Utbah Al-Ghulam r.a. Just as there is no escape between Siri As Sagati r.a. and his slave and his brother’s son Abul Oasim Al Junaidi Al-Baghdadi r.a. and others that if we spread out, there will be no end. If we extend it, there will be no end.

All of them studied and copied their knowledge. There is no Prophet but there is for him a Companion who takes from him guidance who copies his teachings and follows his journey, and obtains guidance from the abundance of his knowledge.

This follower then stands at the place of connection, continuing the points of establishment that have been obtained from his teacher.

Thus God speaks with a place of continuity in the Holy Book as Allah says:

Your guardians are Allah and His Messenger and the believers who establish prayer and pay alms, who bow and prostrate themselves. Whoever is a guardian of Allah and His Messenger and of those who believe, know that it is about Allah who always wins (QS. Al-Maidah: 55-56).

Furthermore, Allah’s words in the Qur’an:

“It is not your wealth nor your children that will bring you closer to Me, but those who believe, those who do righteous deeds. It is they who have a double reward for their deeds. They are the ones who truly believe and trust. (QS. As-Saba: 37)

Abu Hurairah r.a. narrated that the Prophet said: “Our Lord is astonished to see that there is a group that is prevented from going to heaven by chains (Lineage)”.

Shaykh Abdul Qadir Al-Jaelani q.s.a. said: “First, it is obligatory for people to try to revive their hearts for the Hereafter from the Talqin in this world, before the time runs out because this world is the garden of the Hereafter. Whoever does not plant in that garden, he will not reap the results later in the hereafter”.

The Prophet also said: “Return to your families and teach them a lesson”.

Know that Talqin for half of the world’s experts must take from people who are knowledgeable, noble and trying, according to the lives of the salaf and mujtahids in the world of Thoregat who walk in suluk and education, before leaving the world they take Thoregat in taking blessings.

People call Talqin dzikr for half of the rich people, business people, employees, seafarers (fishermen), merchants, shepherds and the like, all of them take Thoregat tabarruk, to eliminate the forgetfulness of the heart to God, to expect to be released from the strong reinforcements and the power of all evil interference and resentment, so that they are aware of returning to khushu’ and returning home to the eternal village, leaving the area full of sins.

They rise to the level of repentance

The shaykhs endeavor to remove from them the evil soul (which can cut them off from virtue and from good hopes) and remove all faults that become sins, in order to return to good deeds.

The shaykhs strive with all their clever tactics and advise their students with wisdom.

Suppose a teacher says to his students, first of all commanding them. Abandon and avoid by you the actions of everything that leads to injustice. Correct yourself and immediately repent to the best of your ability. Otherwise I will not give you the Talqin of dhikr and will not guide you. It is likely that the student will run away from him and sometimes lose hope.

This is all the wisdom of the instructions inherited from the actions of the Prophet. Which was done with nobles, great people and kings.

Shaykh Abdul Qadir Al-Jaelani q.s.a. said: “When a poor person comes to you, then do not start with him talking about knowledge, but you must prioritize love for him, because knowledge will make him afraid and your soft and gentle attitude will make him docile with you”.

So the word of Allah SWT: “Call the people to the way of Allah with wisdom and good stories”. (QS. An-Nahl: 125)

Allah’s Word: “Then by the mercy of Allah soften your heart towards them, O Muhammad. If you, a man of evil character, had been harsh, they would have fled from you. Therefore, forgive them their sins concerning all matters, then when you have made up your mind, surrender to Allah. Allah loves those who surrender themselves to Him.” (QS. Ali Imran: 159)

Finally, all praise is due to Allah and there is no blessing except from Him, Allah swt.

This book, called “MIFTAHUS SHUDUR”, which means “Key to the Opening of the Chest”, expresses the description of DZIKIR to Allah who is merciful and forgiving, collected from the sayings of the great scholars of Tasawwuf and Thoregat.

May Allah forgive him and may Allah benefit us with His blessings, secrets and knowledge.

Ameen.

Wabillahit Taufiq wal hidayah.

PRAKATA

Assalamu ‘alaikum Warahmatullahi Wabarakatuh.

Alhamdulillah wasyukurillah, we submit all matters with gratitude to the Presence of Allah SWT, that we can compile again a book called MIFTAHUS SHUDUR JUZ II, with smooth conditions.

Dear readers, the composition of this Book is taken from various books by Tasawwuf scholars from the Book of ALFATHUR ROBBANI by Mr. Shaykh Abdul Oodir Jaelani q.s.a. and the Book of AWARIFUL MAARIF by Shaykh Abdul Qohir As-Suhrowardi and the Book of ASSUFIYATU FILILHAMIHIM, by Ustadz Kamil As-Soltowi.

Then after this book was compiled, we submitted it to the Honorable Prof. Dr. ABOEBAKAR ATJEH with the intention that apart from further research and his approval, we hoped that this book would be translated.

After approximately 15 days, the translation was completed and returned to our own hands on July 25, 1975.

Alhamdulillah, we feel infinitely happy, expressing our deepest gratitude for the generosity of Mr. Prof. DR. ABOEBAKAR ATJEH, who is an advocate of knowledge, a broad disseminator of the teachings of the Religion of Allah (Islam), especially the Science of Tasawwuf and Thoregat, not only by speech and writing, but by full practice. :

May God bestow His mercy. Amen.

In this book, full of information from the scholars of Tasawwuf, which explains the “atsarnya Dzikrullah” (the result of those who practice the remembrance of Allah) which is to be practiced by all Muslims, in order to examine the inner self of each person and declare my perfect deeds (good deeds) which in that inner self will be eroded from the tricks of the devil, get rid of all the temptations of the devil and stem the persuasion of lust.

According to the words of the Prophet Muhammad SAW: “Dhikr to Allah SWT is a medicine to cure all diseases of the heart”.

Likewise, dhikr is to reassure the human heart, as Allah SWT says in the Qur’an: “Know that the remembrance of Allah is a way to reassure the human heart”. Also to strengthen the faith of the servant of Allah.

Sabda Rasulullah SAW: “Dhikrullah is a sign of strong faith to be patient and steadfast in the face of all calamities”. Likewise, gratitude expresses gratitude for his grace, which finally becomes a servant who is tagwa to Allah SWT (faithfully serving himself, obeying Allah’s commands in particular and also faithfully serving the interests of society in general), therefore Allah SWT commands:

“O you who believe, piety to Allah in earnest and never die except in Islam” (QS.Ali Imran 102).

Dear readers.

Let us convince our hearts as sure as possible that the teachings of Islam really include dhahir and bathin lessons that point towards happiness and prosperity in the world and the hereafter.

Finally, I hope that this book will be useful for the compiler in particular and for Muslims in general.

Amin Ya Robbal ‘Alamin.

Wassalamu ‘alaikum Warahmatullahi Wabarakatuh.

Suryalaya, September 2, 1975 Elders of Suryalaya Pesantren,

(KHA. SHOHIBUL WAFA TADJUL ‘ARIFIN)  

MUQADDIMAH 

“Praise be to Allah, the exclamation point of all worlds. Allah who approves of whoever of His servants follows the straight path. I praise Allah, the Most Holy, and I thank Him for His abundant favors. I acknowledge that there is no God but Allah alone, there is no partner for Him. And I acknowledge that Muhammad is His servant and His messenger, who preached for all good and forbade all evil.

“My Lord, bestow mercy and prosperity upon Your servant and messenger Muhammad and upon his family and companions.”

Translation from Arabic: PROF. DR. K.H. ABOEBAKAR ATJEH.

Afterwards, AshSyeikh Shohibul Wafa Tajul ‘Arifin in Suryalaya – Tasikrnalaya (the head of the Suryalaya Islamic Boarding School) asked me to write a good introduction to his murshidic treatise “MIFTAHUS SHUDUR”, the second volume of which is in Arabic, while I am not an expert in this language, except with the help of God and the blessing of Mr. Shaykh.

When I looked at this treatise, I found it to be one of the best books on Sufism, especially the part that states the Tarikat and Dhikr, for the Mubradi, Salik and Hakikat. We thank Allah for the publication of this righteous deed and hopefully it will be rewarded by Allah, the best of rewards in this world and the Hereafter. |

Indeed, the study of tasawwuf is very important, especially in this period of moral decay for the older generation and the younger generation, for which there is no other way but for us to return them all to the love of God and the love of humanity. An Arabic proverb says: “In the treatment of man, the main thing is his spirit and heart, as well as the way of thinking of the man.” “If external medicine, including legal torture, does not work anymore, the final medicine is tassawuf.” (Akhirud Jawa At-Tasawwuf).

A great scholar in Egypt, Sheikh Sayyid Sabiq, in his famous book “Annasirul Quwwah Fil Islam” (The subject matter of strength in Islam) about the lessons of tasawwuf: “Sufism is one of the most important sciences of Islamic knowledge, which is essentially the soul of Islam and its pearl … and the return to its cleanliness and purity does not require us to sacrifice much thought, if we return to the Qur’an and Sunnah, and also return to the lives of the Imams of Sufism, whom people follow and take their knowledge.” …..

And His Eminence the Great Prof. Sheikh of Al-Azhar University has announced a decision to organize a committee to revive the Sufi orders, and I (i.e. Sayyid Sabig) am one of the founders of this committee (pp. 91-92). |

Shaykh Abdul Wahid Yahya has said: “The tariqat are the paths that lead from many regions to their headquarters. And every point of departure from that area is the beginning of that path. The lines of the path cannot be counted, but they all end at the headquarters. What is meant by the headquarters is the Qur’an and the Sunnatus Shahibah.”

He also said: “Tarikat and hakikat, when they come together, are called Tasawwuf. Tasawwif is not a particular school, because it is the absolute essence. Tarikat is not a course of study of different kinds, but it is only a “thurug” (meaning the path that leads all deeds to the absolute essence of “at-tauhid wahid”).

However, dividing the hag into its problems is the essence of tasawwuf. The Sunnah gives the intelligence clearly and not vaguely, except that the sharia and the essence are both according to the closest of all the lessons of the Prophet Muhammad SAW.

What actually happens is that each tarikat is sahih, connecting to the “Silsilah”, connecting back to the Messenger. And the truth is that Sufism (not from Greece or Hinduism) but from Arab Islam. Just as it is the Qur’an that continues the origin of Sufism, it is the Sunnah that is intertwined with Islam in the land of Arabia. When tasawwuf holds on to its apostle rather than the Qur’an then by itself it does not find anything before it but by understanding the Qur’an and understanding Tafsir and Tadbir. The Qur’an was interpreted at first linguistically, then manthiq and then Kalam or Philosophy. But its Sufi interpretation requires a long time to dig from its deep valleys and complicated reasoning. And if the Qur’an is the source of Shari’ah and Essence together, then it is impossible to find between them any deficiency or difference of understanding. How can there be differences of understanding when the source of both is one? And how can there be a difference of understanding, when the essence does not stand except on the Shari’ah in its basis and in its chain?

There is no doubt that there is a complicated condition in Sufism, which is the traces of feeling in the spirit, or by the deep term “Al-Barkah”, which means that the science of Sufism cannot be achieved except through the intermediary of the “Sheikh”.

And this is where the word “Thurug” or “Tarikar” comes from, and from here also the birth of genealogy. The lineage is nothing but a blessing, .which passes from the shaykh to the disciple who is expected to become a shaykh as well, thus giving its mark in turn to the disciples.

In order not to lengthen this preamble, we summarize that the preamble to tasawwuf is a very complicated sentence that relates to the nature of tasawwuf itself, namely that tasawwuf is not an act of science, not a scientific discussion or philosophy, but something that cannot see itself in the writings on tasawwuf, as written by the great Sufi scholars. About what returns to Islam and Muslims all its virtues, scientifically, charitably, societally, in every way and in every color.

We take the Hulasah from my Mukaddimahmukaddimah which is not modest in length about the human benefit of what is called “Ar Tasawwufal Wa’i”, which means the pursuit of perfection, every thing that can be perceived or contemplated, material or spiritual, special or public, private or public with our reading. And the charity of this treatise, which is Mursyidiyah (giving guidance and leadership is from the hands of our Lord Sheikh of Suryalaya).

We ask Allah to promote our Ikhwanikhwan under the name “Kamal”, this is for us an obligatory goal and a direction that cannot be abandoned.

And so we begin by improving our relationship and manners with Allah, and learning to purify ourselves, learning to worship properly, and calling mankind to this way. –

And this is the nature that makes charity obligatory, which must be considered. No one can understand it except one who is skilled in the use of understanding and subtle feelings.

My Lord, how do I ask You for a drop that I may join them.

My Lord, how do we get in touch with You, to narrate our plight while it is not hidden from You. How do we carve out our hopes, while those hopes and words come from You and return to You.

My Lord, how gentle and merciful You are to us, while our ignorance abounds. How merciful You are to us with our unworthy deeds. My Lord, how close You are to us, how far we are from You.

My Lord, it is You we seek and Your pleasure we hope for. Amen.

Jakarta, July 25, 1975 Wassalam, Prof. K.H. Aboebakar Atjeh

THE FIFTH CHAPTER EXPLAINS DHIKR AND ITS ESSENCE IN SPIRITUAL EDUCATION

In the name of Allah, the Most Compassionate, the Most Merciful.

Know ye, that the thoregat of our Master r.a. is the thoregat of dhikr only, and no other thoregat.

The thoregat of dhikr consists of dhikr with the tongue and dhikr with the heart.

With that dhikr, victory is achieved, supplication is achieved and everything desired is achieved.

Dhikr is from Allah and back to Allah and with Allah all that is encountered.

If there is a desire about your affairs to something else, bringing forgetfulness of Allah SWT, leave it and quickly return to dhikr, because there is an asma that rises to the sky.

Your heart is clean with your Lord and your Lord is with you, not far from you, He approaches you and knows you.

Whoever knows Allah will know wisdom. Allah says in the Qur’an:

“We do not take away the reward of those who do good deeds.”

The shaykh observed that only when the veil is lifted on a person does the student’s remembrance of Allah shine through.

First and foremost, the student should seek refuge with Allah through his special dhikr, for its roots are firmly planted in the earth and its branches in the heavens.

Then, there is the dhikr that is organized individually with the kaifiat and numbers prescribed in the Sufi Thoregat. There is also the dhikr of the congregation (together) at certain times and this kind of dhikr is more powerful, more powerful in revealing the veil from the heart that is maddened by the individual.

In congregational dhikr, each person who dhikr, his dhikr returns to himself, and the person who listens to his dhikr also gets a reward. Has not Allah Almighty commanded His servants to help each other in virtue and piety?

Dhikr in congregation comes under this heading, which means the remembrance of Allah, may He be glorified and exalted, so that the believer can keep himself away from ghoflah (forgetfulness) of Allah, may He be glorified and exalted, because ghoflah leads to sin, and dhikr helps him to avoid sin.

As for the meaning of Tasawwuf, it will lead people to cleanse their hearts from lowly traits, and fill them with all virtues. And when it is convinced of his heart with the holy NUR ALLAH, so that the person submits to Allah. Then he gives priority to REMEMBERING ALLAH over following his lusts and from everything other than Allah, because that Allah, the Great and Mighty, is a worship that is sought after, favored and loved. It is from Him that we came to be and to Him that we return as our end.

Allah SWT made this world a place of practicing all commands and avoiding all prohibitions, while He made the hereafter, the place of the results of the former deeds that achieve glory and majesty.

We are not burdened with our lives in this world but we must declare ourselves with full responsibility, dare to control (mujahadah) dhohir and bathin so that we can distinguish in this world (with the mujahadah) what is evil from what is good. “

Has not Allah Ta’ala said: (O.S. Az Zalzalah: 7 – 8).

“Whoever does the weight of a mustard seed of good deeds, it will be seen and weighed. And whoever does the mustard seed of an evil deed, he will surely see his reward.”

As for God, He needs no help from others. There is no benefit for Him from those who do good deeds and no harm for Him from those who disobey. The benefit and the harm return to the servant.

And an experiment is made to test the believer, that he has the passions of the bissu’ (evil desires) that can stir up the desires that are in his nature that captivate him, but Allah tells him to refrain from them and fear doing that which is not good.

So he is on a difficult journey. If he likes to follow the lusts of his lusts, he angers his Lord, and if he likes the commands of his Lord, he angers his lusts. There is no third option for him to choose other than this.

As long as the illusions are invisible to the eye but perceptible to the heart -there cannot be no Nur that is hidden from the sight of the eye and perceptible to the heart, to counteract the illusions, then out come those who act and obey lust from the darkness to the bright Nur with the permission of their Lord. And it has been shown by the practices practiced by Shaykh Arifin’s masters that dhikrullah can produce the light of the Nur and the privileges and secrets that can cure the sickness of the hearts of the mu’min.

This is based on the words of Allah Ta’ala (O.S. Al-Bagoroh 152):

“Call upon me, and I will call upon you. When you remember and mention God, the lid of forgetfulness is opened to you, so you then become a true remembrancer, “and a true thankful”.

In the Qur’an, God warns:

“Give thanks to Me and do not disbelieve in Me.”

“And thus, you will have abundant and blessed mercy, you will be kept from evil, and the reward bestowed upon you by your Lord will increase,” as He says: (O.S. Al-Ahzab 35): . .

“As for the men who remember Allah a lot, as well as the women, Allah has provided for them forgiveness and a great reward.”

Do not forget that Allah is the one who gives ra’rif (definition) to those who have hearts. He gives it to those whose hearts remember Allah while standing, while sitting, while lying down and so on.

The wise scholars say that the physical blessing that God gives to man is that he should move his physical body, but the spiritual blessing is that he should move his heart. The Qur’an states: “That dhikr is a cure for the heart and a way to calm the heart”.

Then Allah says: (O.S. Al-Ra’du 28):

“That those who believe and their hearts are calmed, is by the remembrance of Allah. Does the remembrance of Allah not calm the heart?”

Since the purpose of dhikr is to keep the heart in constant contact with Allah, then ja performs prayers and his prayers also contain dhikr, giving zakat is also dhikr, fasting is dhikr, Hajj is dhikr, learning the science of figih for religion is dhikr, giving fatwas in the law of God is dhikr, reading the Qur’an is also dhikr, sending blessings to the Prophet (SAW) is also dhikr, and commanding ma’ruf nahi munkar is nothing but dhikr and so on:

As for the deeds of worship, they are various, but what is remembered in them is one : “Allah SWT” Allah has not commanded any act of worship and obedience, except for the remembrance of Him.

As for us, when we say that all the wise and God-knowing Sheikhs teach their disciples with dhikr, we do not mean that these Sheikhs forbid teaching other acts of worship besides dhikr, but we mean that these Sheikhs cleanse the spirit in the presence of God in a Sufi manner, in dhikr in congregation and individually. And this is in addition to the worship that God has commanded in the obligatory and supererogatory acts of worship, and in the obligatory acts of worship, because this is the strongest hope for the perfection of spiritual education.

And there is no doubt that the one who remembers Allah and takes this Sufi path, as indicated by the valid practice, feels from the sweetness of worship and obedience what the one who forgets Allah most of the time does not feel, just as the one who remembers Allah feels the meanings of the noble Qur’an and the holy Sunnah that others never feel.

As for the leading Sufi scholars, they accustom their disciples first to dhikr with the tongue which increases regularly from dhikr of the heart, by deliberation then leading to dhikr of the heart, by habit, then to Sirri dhikr. And the sign of silent dhikr is that if you leave the words of dhikr, then silent dhikr will not leave you, that silent dhikr itself conveys you from ghoibah to hudur.

And said my master Shaykh Ibn Athoilah As Sakandari r.a.: “Half of the address is that the fire is not extinguished and the Nur is certainly not lost.”

As for the wise Sheikh helping his student who is in the state of salik to subdue his passions and defeat his nafs, among other things, that lust in its initial dignity, is he lust that drives to evil, most of the commands of lust are to personal pleasure and instinctive desires.

The remembrance of Allah, may He be glorified and exalted, illuminates the passions of anger more brightly, just as a lamp illuminates a dark room, and raises the soul from evil to softness.

Then at that time a person regrets committing sins and wishes to correct his behavior in relation to worshiping his Lord. He is not willing to remain in forgetfulness and disobedience any longer, he repents and seeks forgiveness and approaches the guidance of his Lord.

When that person is earnest in his suluk and follows the wise instructions of his Sheikh, while they are always in remembrance of their Lord, there disappears from his heart by the power of dhikr the darkness of forgetfulness and disobedience, little by little. The lust is released from all lowliness and filled with all virtues, then it can reach “Anwarul Haq”, the Nur full of truth fixed on God. Then he calmly prostrates to his Lord and remains with his Lord. He loves God and God loves him.

So it is clear to us from what has been mentioned earlier, that dhikrullah can lift a mu’min servant “from the earth of desire to the sky of ma’rifat. This is also what the wise master of God, Tuanku Syeikh, once said to his students, in a beautiful saying: “In the highest asma’, one can rise to the sky (attain high dignity)”.

Then the Shaykh r.a. said afterwards: “Your heart is now with your Lord and your Lord is with you, not far from you, He draws you close to Him, and acquaints you with Him”.

As for what is called dhikr, it means what has been explained in a sahih Hadith, narrated by Bukhari, with a chain of transmission from the Prophet (PBUH) that he said: “Allah says: “I am what My servant thinks I am, and I am with him when he remembers Me, when he remembers Me in himself, I remember him in Myself, and when he remembers Me in a large space, I remember him in a better space than his”.

As for a servant’s distance from his Lord and his closeness, it does not mean distance and distance, rather the distance is due to the heart’s forgetfulness of Allah and the closeness is due to the heart’s presence with Allah.

The distance is the veil and the closeness is the opening of the veil.

Closeness is the opening of the veil (kasyaf).

Hijab is darkness and Kasyaaf is Nur.

Darkness is ignorance and Nur is Ma’rifat.

And the measure of Ma’rifat of the mu’min is none other than the relationship with God. This relationship is not meant to be a relationship of substance with the substance of Allah, the Most High, rather than such closeness.

As for that relationship, with the relationship of faith in Allah and belief in it, love for Him holding sincerely to Him and submitting to Him, being present with Him and demanding pleasure and favor from none other than the Most Holy God, there is no God but He who lives and creates.

So my Lord Abu Sa’id Al-Harraz r.a. said: “When Allah, the Almighty, appoints one of His servants as a Wali over His other servants, He opens to him the door of dhikr, then when he feels comfortable in dhikr, He opens to him “Babul Qurb”, then raises him to “Majlisul Uns” (inner calm), then places him on the seat of tawhid, then removes from him the hijab (covering) and then puts him in “darul fardaniyyah” and opens to him “hijabul jalali wal ‘uzmati”.

When his gaze falls on jalal and uzmah kekallah he looks with nothing else, only Huwa (he is) Allah, then at that time the gaze of a servant is in the period of fana. So he is strong in his guardianship and safe from the invitation of his lust.

I mentioned his view which is written in. The Book and the Sunnah. He saw that these two are the main lines of the necessity of Dhikr, that much Dhikr is with the tongue and with the heart.

Oral dhikr will convey and help him to the dhikr of the heart.

And said my Lord Abulhasan Ash-Shagzili r.a.: The mustard seed and the deeds of the heart are as great as the mountain of the deeds of the members.

Let the disciples be afraid of the movement of the shaitan, for he shuts people off from dhikr, makes them anxious until they are crushed in their hearts, that you dhikr with your tongue but there is no hudur in your heart. What is the benefit of this kind of dhikr?

This kind of dhikr, even though it is said like it is nothing, has no benefit, no fruit and no result, keep yourself away from it (such waswaas).

Let the student understand that ghoflah by leaving the dhikr is worse than ghoflah in the dhikr.

And if he wishes to strive for hudur, let him sit with his shaykh, and his sincere ikhwan, who have attained uns (peace of mind) in the path to Allah.

Indeed, the spirit influences one half to the other half, as I have heard from my master the shaykh himself, and I have verified his statement by the practice of charity, which shows that forgetfulness is always present in the forgetful, and hudur is always present in the hudurist.

With regard to the specific remembrance of Allah, he meant the remembrance of God with the remembrance of the tongue and heart in congregation and individually, i.e. the loud remembrance (jahar) and the khofi remembrance.

This is the virtue of charity and the results are very close, as has been proven by practice.

As for those who examine the tajribah amaliyah, they are Sufis of the time and always take turns, so that the habit of practice can be sought by a mu’min to cultivate love for Allah of pure love. The word of Allah in the Qur’an Surah Al-Bagarah verse 165:

“And those who believe are very much in love with Allah”

Love for Allah, gives a mark to him more than his love for other than Allah, as the mark that was once found by the Companions of the Prophet Muhammad SAW.

Immediately Allah marks them with various blessings, including as Allah says (QS. An-Nur: 36).

“In the houses that Allah has permitted to be used and mention His name, sanctifying the name of God in the holy house, both morning and evening.”

In the Book of “Al-Fathur Robbani” by our Elder Mr. Sheikh Abdul Qadir Al-Jaelani q.s.a he said “O my people, keep away your shaitan sincerely by saying : “LAA ILAAHA ILLALLAAH”, not just by being spoken”.

Then the Prophet said:

“Keep your shaitan away by saying LAA ILAHA ILLALLAAH, MUHAMMADUR ROSULULLOH, because the shaitan is in pain with the utterance of these words, as the pain of one of your camels because of the number of riders and the flood of cargo on it.

And the Prophet said in a famous Hadith:

“No one is alone with Satan,” said the Companion: “You are not accompanied by Satan, O Messenger of Allah?” The Prophet said: “Neither am I alone with such a situation, except that Allah Ta’ala the Most High and Great helps me from the current situation, so I am safe.”

And also said the Prophet SAW:

“If it were not that the shaytans cover the hearts of the children of Adam, surely the mu’min would look at the malakut sky and the earth.”

This is why it is mentioned that Iblis is a creature cursed by Allah.

It is mentioned in the Glorious Qur’an, where Iblis said. (S. Al-Arof 16-17). , –

“I will occupy (obstruct) Your straight path for them, then I will come to them from the front and from the back and from the right and from the left (to tempt them) and you will not find most of the believers to be people of gratitude to You”.

And the words of Allah Ta’ala : (O.S. Az-Zukharuf 36):

“And whoever keeps away from dhikrul-rohman, will be influenced by the Shaitan, who is his companion”

And Allah’s words: (O.S. An-Nissa’ 60).

“And the shaytans intend to lead them astray with the farthest astray” Similarly, He says (O.S. Al-Ahzab 41).

“O you who believe, remember Allah, with much remembrance and praise of Him, morning and evening.”

And indeed there have been instructions about their dhikr of the people of Tasawwuf, both in a certain way and with a certain number in the Sufi Thoregat, where they say that saying the phrase “LAA” starts at the middle of the body, from below the center is raised to the brain in the head.

And the phrase “ILAAHA” down the right, then the word “ILLALLAAH” strikes the left shoulder.

That is how you guard against the temptation of the shaitan according to the words of the Prophet SAW. :

“Dhikr to Allah SWT, so a fortress from the temptation of the shaitan”

The main help to fight the devil and reject him, is the Kalimatul Ikhlas (LAA ILAAHA ILLALLAAH) and the remembrance of a person to his Mighty and Great Lord.

As the Prophet (SAW) narrated from his Lord, the Mighty and the Great, that he said: : (Hadiths Oudsi).

“LA ILAAHA ILLALLAAH is my fortress. Whoever utters it, enters My fortress. And whoever enters My fortress is safe from My punishment.”

In that Allah SWT. says:

“That indeed those who are pious, when they are about to be tempted by a group of the shaytans, then they remember, then they take heed.”

Allah, the Mighty and Powerful, also informs us that a brightly lit heart cannot be achieved except by the remembrance of Allah.

For by doing so, the veil of darkness and doubt and ghoflah is removed from the heart, and by the remembrance of Allah, all distress is removed. | As for dhikr, it is nothing other than the key to tagwa and wara”. Tagwa is the door to the Hereafter, just as lust is nothing but the door to this world.

Allah also says:

“Dhikr you as described, may you be among the pious.”

Allah, the Blessed and Most High, also says: “That people will become pious through dhikr.”

As for the struggle against the shaitan, it is inward, that is, with the heart and heart and faith. So when you attack him, the helper is Rahman, and the place you hold on to is Allah, who shows religion and your hope is to look deliciously at the Lord of Mercy.

Your warfare against the unbelievers is an external warfare with swords and spears, and your helpers are the leadership of a king and his servants.

If you are killed in this external struggle, your reward is eternity in “Darul Bag”.

If you are killed in the struggle against the shaytans and oppose them until the time of your death, your reward is to see the face of the Lord of all worlds when they meet on the Day of Judgment.

If you are killed by the disbelievers then you are a martyr. And if you are carried away by the shaitan because you follow him and follow his actions, then you are rejected from the Powerful and Mighty King (Allah SWT).

So the struggle to attack the zahir has an end. whereas attacking the shaitan and lust is endless and has no end.

The Prophet (SAW) said:

The word of Allah Ta’ala (O.S. Al-Hijr 99)..:

“Worship your Lord until you are absolutely sure”.

Convinced until death and meeting God,

The Prophet said, when returning from the war of Tabuk: “We are returning from small jihad to great jihad.”

“The Prophet SAW wanted to attack the shaitan and hawa because of its permanence and difficulty of guarding, and feared from Su ‘ul Khatimah.

Explanation from our leader Sheikh Abdul Godir AlJaelani q.s.a. as follows..: “O my Brothers, as for Tawheed it burns the shaytans that are human and jinn, because Tawheed is fire for the shaytans and Nur for Tawheed experts.

But how can you say LAA ILAAHA ILLALLAAH when you have many deities in your heart? And if you cling to anything, and cling to other than Allah, then that is your realization.”

“It will not benefit you to have monotheism of the tongue and a heart of polytheism. It will not benefit you to clean the body while the heart is full of impurities.”

“The monotheist is attacked by his shaitan, while the polytheist is attacked by his shaitan.”..:

“Sincerity is the essence of speech and action, because when it is empty, it is a skin with no content. The skin is of no use except for fire. Listen to his words and practice them, because sincerity can remove the fire in your lust and destroy the child of your lust.”

“Do not be present in a place that increases the fire of your nature, which can destroy the house of your religion and faith with the ignition of your nature, desires and shaytaan, so that your religion, faith and taqwa will be lost.”

“Do not listen to the words of the hypocrites, who are the ones who like to make things up, to carve out beauty, because your nature depends on words alone, just as if a person cooks bread without salt, of course your stomach will not accept it when you eat it. This is the meaning of destroying the house (of your religion)”.

Knowledge must be taken from the mouths of the Rijal, not just from books. The Rijal are men, who are the rightists, who are pious, who do the commands and leave the prohibitions, who are the heirs of the wise Prophet, who are charitable and sincere.

The others, not piety, are only deception and falsehood.

The dignity of guardianship is bestowed upon the pious, both in this world and in the Hereafter, and the basis of its purpose and the implementation of its development for them is also to be happy in this world and to be happy in the Hereafter.

As for the essence of repentance, that is a pious person, who carries out the commands of Allah SWT. and stay away from His prohibitions in all his movements.

And among them there are those who say: “That virtue lies entirely in two sentences”.

First: Glorifying and practicing the commands of Allah SWT.

Second: Being gentle and compassionate to the servants of Allah.

And everyone who does not glorify and practice the commands of Allah SWT. and not affectionate towards fellow human beings, he is certainly far from Allah SWT.

So says Allah (O.S. Ali Imran 112):

The doom of disgrace has been cast upon him, except for those who connect themselves to Allah SWT. in particular and connect themselves with their fellow human beings in general.

That Allah loves a servant is: who is tagwa, who does good and is patient. If you have a khatir (trajectory of the heart) that is valid (true) / good suspicion then you will recognize them, love them and befriend them. The valid khatir is when your heart is enlightened with the ma’rifat of Allah, the Mighty and Majestic.

Do not be so inclined to your khatir that the ma’rifat is valid (true) and virtue and truth become clear to you.

Close your vision from all that is unlawful, restrain yourself from the invitation of lust, accustom your body to eat what is lawful, nurture your inner being with muragabah for Allah and nurture your outer being by following the Sunnah of the Prophet, then be your khatir sahih (true), also sahih for you ma’rifat towards Allah.

That which I educate is the mind and heart. As for passions, dispositions and customs, they are not, because there is no glory for them, if the mind and heart are not educated in the true ma’rifat, namely LAA ILAAHA ILLALLAAH.

As for the one who turns his heart to anything other than Allah, he is veiled from Allah, and every one who remembers and turns his heart to something other than what he is reminded of is veiled with a thousand layers.

| Because dhikr is a deed in all states of the heart, and a feeling that can bring closer to the magam yakin, musyahadah shuhud, the dignity of being open to all the unseen, namely the fortress of Allah the Great. Whoever enters into it, becomes safe from all sins, both physical and mental. (Hadith Oudsi). .

As for the origin of dhikr, it is to taste delicious and sweet, so when it has permeated you there is no other result but khushu’ and dumu (shedding tears), burning all defiance in the heart and taste, and drowning (in that pleasure).

Such is the address of victory.

The dhikr is done by the one who dhikr is so engrossed, that he can see all the miraculous and the strange and all the great secrets and great kaifiat. The Messenger of Allah (SAW) said:

“The dhikr of La Ilaaha Illallaah has no reward for him except to be opened by the Lord of the veil until the Lord sets him free” Says Allah Ta’ala (O.S Al-An-aam 91) .

“Say Allah (Remember Allah), then leave alone what those who gather together while playing in misguidance.”

Then khushu’ is not accompanied by moving his tongue with dhikr until it remains in his mind, and that is “Magammul Akbar” and that is where the ‘Kalam’ is.

Know that this is the tawajjuh that quickly gains victory and increases worship and riadhah, and persists with all kinds of fixed tawajjuh to Allah until he is burned out of his heart from other than Allah by his dhikr, so that it reaches its limit (wukuf). ‘

So if he is accompanied by all that riadhah, he will certainly reach a very perfect place again high immediately, with no doubt anymore.

And the Prophet said:

“There is no one who says Laa Ilaaha Illallaah sincerely in his heart, unless God opens the door of the sky so that he can look at the ‘Arsh”

Imam Gazali r.a. took the reason for the validity of the Sufi Thoregat that occurs (wagi’i) and then the reason for the validity of the nagli, so he said: “That this is the Thoregat practiced by the Companions and the Tabi’in and everything that is done points to the lives of the Companions, the Guardians, the Sufis and so on”.

This story will not benefit the unbeliever as long as he does not see and practice such a thing himself.

The Sufi Thoregat gives precedence to mujahadah and the purging of despicable traits and the severing of all ties of the heart from other than Allah and directing all its love to Allah.

When all this is accomplished, it is Allah who controls the heart of His servant and preserves it by giving it the light of Knowledge.

So even if a person’s heart is preserved, there is an abundant outpouring of mercy and the essence of the divine work that is bestowed upon him shines through.

So there is nothing for the servant but to be prepared to receive special cleanliness and give himmah and the right will and desire to obtain high magam and remain with a calm heart waiting for what Allah Ta’ala will open from His mercy to him.

As for the Prophets, the Saints and the holy ones like them, the command of God is opened to them and the Nur is bestowed in their bosoms, not only by studying or investigating, or looking at books, especially Sufi books in search of inspiration, but by zuhud and detachment from all the influences of worldly ties, emptying the heart of its doubts and exerting all its love for God.

So whoever God is for him, he is for God. This is what Hujjatul Islam Al-Gazali r.a. said.

He further said: “And indeed this specialty of the Sufi Thoregat will not be possible to reach God by learning alone but by zauq (hope), hal, changing the nature from the despicable to the praiseworthy. Indeed those Sufis are certain that their Sufi path is the right one. He has a special way of Allah, and that their journey is the best of journeys, and their Thoregat is the true Thoregat. Their morals are as clean as morals”.

Even if all the thinkers, all the wisdom of the Sufis, and the knowledge of all the scholars were gathered together, to change something about their journey, their character, and to replace it with something better than it, no one would find a path as good as this Sufi path.

As for all his movements and his silence on the outside and on the inside, all of them are drawn from the “Misykarun Nubuwwah Nur” and there is no more behind him “Nurun Nubuwwah” on this earth, which is the Nur that gives brilliant light to all of nature.

In summary, what do people always say about the Thoregat of cleansing oneself? First and foremost, the requirement is to cleanse the heart completely from anything other than Allah. And that is the key. This goes like the tahrim in prayer, where the whole heart is immersed in the remembrance of Allah.

At the end of the day, the complete fana in Allah (destruction as if one does not see oneself anymore) is as mentioned in Surah Ar-Rahman 26-27:

“All that exists will perish, the eternal is God Himself, the Great and the Glorious” (Everything is destroyed, except Aliah who exists solely).

Al-Bazari r.a. also said: “The heart has in it the attributes of ‘Al-Latrifah, Ar-Rabbaniyyah, ArRohaniyyah’ (gentleness, Godliness and the nature of soul and spirit), which are related to the human body. That is the essence of the human being and that is what can reach the place of Nur that God has sent to him.

Thus, one then attains Kkasyafar (openness) of all kinds of essence.”

Materialistic people think that the path of ma’rifat is the five senses, including the intellect.

As for Imam Gazali’s opinion, that ma’rifat is above all paths and the most important and great wasilah. Such is the wasilah “al-kasyafful al-batini” or wasilah “Giham ar-ruhi”, which brings the man to have good qualities in himself, and cleanses the heart and keeps away from the way of thinking of the marerialistic people.

And it is meant by this that ma’rifat cannot be attained, except by means of a perfect, clean heart that is not affected by contact with worldly concerns…

And thus, those who possess the pure heart are those who are constant, who make dhikr, who cleanse themselves, and dive into the sea of true ma’rifat as given the understanding by Hujjatul Islam mam Gazalir.a). Ka

As for the heart, it is nothing other than the key that will convey to the religious ma’arif which consists of that man when diving into himself and continuing to return to his heart, there will emerge for him a spring of knowledge called “ilmu-Laduniyyah” and “Al-Ma’arifatul Oudsiyyah”.

The Prophet (SAW) is reported to have said:

“That the heart is dirty like rusty iron and its cleanser is Dhikrullah”.

And Mr. Shaykh Abdul Qadir Al-Jaelani q.s.a. said:

The heart is the place of the Knowledge of the Essence because it is the “Latifattur Robbaniyah” that governs all the limbs. It is a means of penetrating to the essence that has been understood, just as in glass there are various forms. That is the image that is filled in the glass, which is similar to its shape.

Similarly, whatever is understood about the essence, it is the form that fills in the heart, while the heart is dirty (many mistakes), so if someone finds what the Prophet (SAW) shows, then he succeeds in getting the essence. And if not, he moves to a black nature, which will take people away from the bright light of the Nur.

Black because of the love of the world and different from that, is because there is no wara’, because whoever is firm in his heart only the love of the world, lost his wara’nya, then mixed up the state of halal and haram, lost the difference entirely, lost his shame than his Lord and lost also muragabahrnrya.

O my friends, accept what your Prophet has told you and enlighten your hearts with the medicine that the Prophet has shown you.

If a person is sick and a doctor has given him medicine, he will live until he is healthy again. |

Remembrance of your Lord, the Mighty and the High, both in your seclusion and outside your seclusion (crowds), and make your eyesight so that you seem to see Him, then if you do not see, then He is the one who sees you.

Whoever remembers Allah with his heart is called a Dhikr expert. But whoever does not utter the remembrance of Allah with his heart is not one of the rememberers.

The tongue is a tool of the heart, and the heart is the place where advice is followed, and the heart is the place where advice is heeded. If the heart is far away (does not pay attention) to advice, the eyes of the heart are blind.

Said the Prophet SAW: 

“That in the body of the son of Adam there is a clot of blood. If the blood is good, then the whole body of the son of Adam is good. If the blood clot is damaged, then the entire body of the son of Adam is damaged. Note, that what is meant is the heart “

And also said the Prophet :

Allah does not look at your appearance, but at your heart.”

Allah also says (O.S. Az-Zumar 17-18)

“As for those who abstain from the temptation of Iblis to worship him, then they return to Allah (dhikrullah), for them is rejoicing. So give the glad tidings to My servant.”

Who hear and who follow good speech. These are the ones who are guided by Allah and these are the ones who have hearts (pay attention to the bahtin).

And it is our lord Prophet Muhammad SAW. taught the “sentence of Thoyyibah” Gnengucapkan Dzikir LAA ILAAHA ILLALLAH) to his companions r.a. to clean his heart and purify himself and bring them closer to the presence of Allah and get pure happiness. – .

Half the people asked him about ‘Tasawwuf’. He answered: “Cleansing the heart from what is favored by humans and keeping away from bad dispositions and favoring human traits, keeping away disputes influenced by lust, then placing its traits in spiritual traits, submitting to the Knowledge of Hakikar and then following all the shari’a of the Messenger of Allah (SAW)”.

Imam Al-Gazali r.a. said: “Among the symbols of the Sufis are : Whoever takes only the Shari’a but does not want to know about the essence, that person is wicked”.

“And whoever takes the essence but does not observe the Shari’ah is a zindig disbeliever”.

The one who does the shari’a and practices tasawwuf is the one who is called the real expert.

We have already mentioned that the dignity of WUSUL (reaching Allah) is a THREE-way journey:

First: ISLAM

Second: FAITH

Third: IKHSAN |

As for a servant of Allah, if he remains busy in worship, he is in the charter of ISLAM or the charter of SYARI’AT.

When the charity passes to the heart with cleanliness and desolation from evil, filled with the perfect virtue of Ikhlas, then that person is in the charter of IMAN or the charter of THOREQAT.

When the human being reaches the dignity of Ibadat for Allah alone, as if Allah sees him, then he is in the magam IKHSAN or magam HAKIKAT. .

Hence the expression: “The SYARI’AT is that you worship Allah”.

The THOREOAT is that you go towards Allah, and the HAKIKAT is that you actually witness Allah, the Creator.”

Said also Mr. Sheikh Abdul Qadir Al-Jaelanri gsa. : “There is no other goal of the Tasawwuf expert, but only to clean the inner man with the NUR TAUHID and MA’RIFAT”.

As for the Sufi who is true in his ‘TTasawwuf, cleanse his heart from anything other than Allah and his love for Allah. Carrying out earnestly and carrying out the commands of Allah that can elevate himself, emptying his heart apart from Allah, and decorating it with dhikrullah, the Almighty and Great.

The Prophet’s words:

“The address of loving Allah is loving dhikrullah, while the address of being angry with Allah, is being averse to dhikrullah”. ‘ A servant who loves Allah, does not “feel ownership of something, he surrenders everything that exists to his beloved, namely Allah. . Then likewise our master Sheikh Abdul Qadir Al. Jaelani gsa. advises: “As for what is obligatory upon man, is to seek the life of the heart for the Hereafter, in this world from the Talqin before the end of his time”, because of the words of Allah Ta’ala (O.S. An-Nahl: 43).

“Ask the people of Dhikr (Bai’ at), if you do not know.

Taking bai’ at from Mr. Sheikh Arif Billah, is an important matter in Tasawwuf to seek belief.

In a Noble Hadith, it is narrated: “Study by you the nature of certainty” means: sit with the experts of certainty.

The bai’at that exists after the death of the Prophet, is to continue the bai’at carried out by the Prophet himself, and the Ulamaulama Arif Billah are the successors of our Prophet in teaching people the manners of religion that are outward and inward.

As for the inner manners, it is more difficult for us because it is to secure the outer manners. And also because it requires a “khofi” (subtle) warfare between a man and his lusts and shaitan and the world’s deceptive temptations and diseases of the heart such as: hasad, ujub, ria, hypocrisy, and others. 

Whoever follows the Thoregat of Tasawwuf by not following his imam who is Arif Billah (Bai’at), he is lost at the beginning of his steps, even though it is noble enough for us to be together for the Thoregat of the conscientious Tasawwuf expert.

It is narrated that Prophet Musa a.s, one of the Apostles who was among the “Ulul Azmi” Apostles, once asked Prophet Khadir a.s about the science of essence. Then he said: ,

“Moses said to him, is it permissible for me to follow you so that you will teach me the knowledge that has been taught to you as guidance”.

This is a strong evidence for the obligation to follow Tasawwuf, which is the Science of the Heart from the expert.

And to this end my Guru Arif Billah, Tuanku Shaykh Ali Agal r.a. envisioned this in his words: If there is no spiritual teacher,

The way to reach God Rabanni, Not seeing the vast sea, Not being clever is not satisfied, Dumb in the vast sea, Piling up the salt of unaware eyes, If not electrical contact, . At the head of the iaterdidik, Wrong goal wrong investigate, What appears waves, not nur pelikik, Finally the Lord God who can help at any time timely help LAA ILAAHA ILLALLAAH, King hag and real

My Lord, make us of those who mu’min and who believe.

We pray to you, will you make our knowledge useful, our sins are forgiven from beginning to end with the shafa ‘at of the Prophet Muhammad SAW. , the Chief of all Prophets and Messengers and with the blessings of the Wali-wali, especially my Lord Sheikh Abdul Qadir Al Jaelani gsa., the King of all ‘Arifin and the subject matter of all those who are engrossed in God and the Teachers of the experts of Hakikat, as well as with the blessings of the Muslims and the mu’min all of them there is no exception.

Praise be to Allah, the Lord of all worlds, please accept the prayers of those who wish for the abundance of Your blessings.

Suryalaya Islamic Boarding School, July 1975