-- Muhammadiyah --

AnehDot Sufi

2012-08-19T01:01:00.001+08:00

Seorang Miskin Membangun Mesjid Paling Unik di Dunia

Mungkin kita tak percaya jika tidak melihat faktanya. Seorang yang tidak kaya, bahkan tergolong miskin, namun mampu membangun sebuah Masjid di Turki. Nama masjidnya pun paling aneh di dunia, yaitu “*Shanke Yadem*” (Anggap Saja Sudah Makan).
Sangat aneh bukan? Dibalik Masjid yang namanya paling aneh tersebut ada cerita yang sangat menarik dan mengandung pelajaran yang sangat berharga bagi kita.

Ceritanya begini : Di sebuah kawasan Al-Fateh, di pinggiran kota Istanbul ada seorang yang
wara’ dan sangat sederhana, namanya Khairuddin Afandi. Setiap kali ke pasar ia tidak membeli apa-apa. Saat merasa lapar dan ingin makan atau membeli sesuatu, seperti buah, daging atau manisan, ia berkata pada dirinya: Anggap saja sudah makan yang dalam bahasa Turkinya “ Shanke Yadem” .
Nah, apa yang dia lakukan setelah itu? Uang yang seharusnya digunakan untukmembeli keperluan makanannya itu dimasukkan ke dalan kotak (tromol)…Begitulah yang dia lakukan setiap bulan dan sepanjang tahun. Ia mampumenahan dirinya untuk tidak makan dan belanja kecuali sebatas menjaga kelangsungan hidupnya saja.

Hari berganti hari, bulan berganti bulan, tahun berganti tahun Khairuddin Afandi konsisten dengan amal dan niatnya yang kuat untuk mewujudkan impiannya membangun sebuah masjid. Tanpa terasa, akhirnya Khairuddin Afandi mampu mengumpulkan dana untuk membangun sebuah masjid kecil di daerah tempat tinggalnya. Bentuknyapun sangat sederhana, sebuah pagar persegi empat, ditandai dengan dua menara di sebelah kiri dan kanannya, sedangkan di sebelah arah kiblat ditengahnya dibuat seperti mihrab. Akhirnya, Khairuddin berhasil mewujudkan cita-citanya yang amat mulia itu dan masyarakat di sekitarnyapun keheranan, kok Khairuddin yang miskin itu di dalam dirinya tertanam sebuah cita-cita mulia, yakni membangun sebuah masjiddan berhasil dia wujudkan. Tidak bayak orang yang menyangka bahwa Khairudin ternyata orang yang sangat luar biasa dan banyak orang yang kaya yang tidak bisa berbuat kebaikan seperti Khairuddin Afandi.

Setelah masjid tersebut berdiri, masyarakat penasaran apa gerangan yang terjadi pada Akhiruddin Afandi. Mereka bertanya bagaimana ceritanya seorang yang miskin bisa membangun masjid. Setelah mereka mendengar cerita yang sangat menakjubkan itu, merekapun sepakat memberi namanya dengan: “Shanke yadem” (Angap Saja Saya Sudah makan).

Informasi di atas saya dapat di sini, sungguh luar biasa. Kita belajar banyak dari kesederhanaan, ketulusan dan keikhlasan Khairuddin. Beramal bisa dilakukan oleh siapa saja dan kapan saja tidak harus menjadi kaya dulu. Bahkan banyak orang yang diberikan kekayaan oleh Allah lantas menjadi lupa untuk beramal. Harta yang digunakan Khairuddin untuk membangun mesjid diperoleh dengan cara yang halal dan itulah salah satu penyebab orang senang datang ke mesjid yang dibangunnya walaupun mesjid tersebut sangat sederhana. Semoga di Indonesia akan banyak orang-orang seperti khairuddin yang beramal bukan karena ingin di puji orang akan tetapi semata-mata mengharapkan Ridho dari Allah SWT, amien.
Tak lupa kami sampaikan,, Taqabbalallahu minna wa minkum,, | Minal 'Aidzin wal Faidzin | Mohon maaf lahir dan bathin

Lailatul Qadar

2012-08-18T02:15:00.000+08:00

Allah revealed the Revelation, the Great Miracle, Holy Scripture, in the evening light, sprinkled with light, luminescence of the Supreme Light, more powerful than a thousand months of light.

Sheikh Abdul Qadir al-Jilany explained, "The angels in the fall, and (so is) ar-Ruh (Gabriel) in the evening." Gabriel descended along with 70 thousand angels, and he acted as its leader. Gabriel continued to greet those who were sitting (worship), while all the other angels to give one to those who are asleep. God continues to give greetings to those who stood up to him. As regards of Allah to His servants who believe that to be an expert paradise in heaven, with his word:
Qaulan min Rabbir Raheem Peace (Salam were spoken of God the Merciful). So, God is also pleased to give greetings to His servants who always do good in the world, have the grace of sublime goodness and happiness in the days' azali. That is the servant who always mortal 'or disappear from every creature, and eternal with God, always serene way to God Almighty the All-True.

On the night of Laylat al-Qadr was, nothing was left of a place but there are angels bow down there, or stand praying His faithful servant and the believing women. Except for places like churches, monasteries, temples and places of Zoroastrian gods, or some place that becomes immoral sewage. In places it is not angels kneel and pray to die.

Those angels are always praying for the believers and the believing women. Meanwhile, Gabriel, did not pray for the believers and the believing women, but just shook and shook hands with them.
If you all are in a state of worship, it is Gabriel greeting, "Hail to you, may be accepted and to get good." If you're in an adulterous encounter, Gabriel greeting, "Peace be upon you, may you get a pardon." If you encountered in sleep, Gabriel greeting, "Peace be upon you, may you get Ridla him." If you are already in the grave (dead) Gabriel greeting, "Peace be upon you the spirit of the fragrance and aroma."
Is what was spoken, "minKulliAmrinSalaam" (in all things, there Salam.)

There is no mention, that the angels were just greeted the faithful, while not in those who are immoral. Among experts that sinners are those who do kedhaliman, those who eat forbidden food, those who cut the rope sillaturrahim, pitting them, those who ate the orphan's property, they did not get the greeting of the angels. And what a disaster greater than such a disaster?

Though initiated by the grace Ramadlan months, mediated by forgiveness and ends with freedom from hell. While you do not have the part of the angel's greeting? Is not it all because you are away from the Merciful? and you also belong to the
Opponents of God and satan mensakralisasi action? You decorated with makeup facer road to hell? Similarly, because you are away and ignore the facer of the road to heaven? You also veil of God who has power over the dangers and virtues? Though the month is the month Ramadlan clarity, harmony with God the month, the month the pendzikir his people wait months and months of the shadiqin. So if there are no scars in your heart, and you do not root out immorality in your heart, away from the perpetrators and munkar, and influence what can be burned into your heart it? What do you expect from other than virtue? What are you leaving in your soul? Which happiness can be yours in there?

Remember, O man who is very sorry, for what is attached to you. Rise of kelelapan that lull you, make you negligent. Look at who gave the instructions to you, the remnants of the month you, repent and return to action. Enjoy this month with istigfar and compliance, so you reach for grace and mercy of God. You must be petrified by all the things that lead to a negative attitude to myself Weep at the instigation of dragging you to the defects of the soul, destruction and tragedy. How many people fast, but ultimately was never fast forever. Many people who stand up for worship, nature worship never forever. How many people do good, but without the reward of charity when it was over done. Amboi, whether we received fasting, worship is accepted, otherwise it is rejected and thrown into the face of our own? Amboi, how we have rejected the worship that should be accepted, and the honor of worship that should be rejected?
As word of the Prophet Muhammad,

"What a lot of people fast, but not more than hunger and thirst. How many people are up to worship, but only sheer exhaustion .."

Pendapat Tentang Hakekat Ekstase

2012-08-15T03:05:00.000+08:00

Syeikh Abu Nashr As-Sarraj

Syekh Abu Nashr as-Sarraj —rahimahullah— berkata: Para ahli tasawuf berbeda pendapat tentang wajd. Apa sebenarnya wajd itu? Maka Amr bin Utsman al-Makki mengatakan, “Wajd itu tidak mungkin bisa digambarkan dengan ungkapan apa pun, sebab ia merupakan rahasia Allah yang ada pada orang-orang mukmin yang yakin.”

Disebutkan dari al-Junaid —rahimahullah— yang mengatakan: Sebagaimana yang saya kira, bahwa wajd adalah apa yang terjadi secara kebetulan (al-mushadafah). Ini berdasarkan firman Allah:
“Dan mereka mendapati apa yang telah mereka kerjakan itu terwujud.” (Q.s. al-Kahfi: 49)

Yakni, mereka mendapatinya secara kebetulan. Dan firman Allah Swt.:
“Dan kebaikan apa saja yang kamu lakukan untuk dirimu, tentu kamu akan menemukan pahalanya di sisi Allah.” (Q.s. al-Baqarah:110)

Yakni, mereka temukan (secara kebetulan). Dan firman Allah Swt.:
“Tetapi bila didatanginya air itu, ia tidak mendapatinya suatu apa pun.” (Q.s. an-Nur: 35)

Yakni, ia tidak mendapatkan suatu apa pun.

Maka segala yang ditemukan oleh hati (secara kebetulan), baik duka maupun suka adalah wajd. Allah Swt. telah memberitahu tentang kondisi hati, bahwa ia bisa melihat. Kemampuan untuk melihat itulah yang disebut wajd. Allah Swt. berfirman: “Karena sesungguhnya bukanlah buta mata, tetapi buta hati yang ada di dalam dada.” (Q.s. al-Hajj: 46)

Yakni, buta karena tidak mampu mendapatkannya. Sehingga Allah Swt. membedakan antara hati yang mampu menemukan dengan yang tidak mampu menemukan.

Dikatakan pula, bahwa wajd adalah tersingkapnya tutup hati (mukasyafah) dari al-Haq. Apakah Anda tidak melihat seseorang yang semula tenang kemudian bergerak dan menarik nafas panjang? Tapi kadang di antara mereka ada yang lebih kuat melakukan wajd sehingga ia tetap tenang dan tidak terlihat gerakan apa pun. Allah Swt. berfirman, “(Yaitu) orang-orang yang apabila Nama Allah disebut maka hati mereka gemetar.” (Q.s. al-Hajj: 35)

Sebagian guru Sufi (syekh) terdahulu mengatakan, ”Wajd itu ada dua: wajd mulk (karena memiliki) dan wajd liqa’ (karena bertemu). Sebab Allah Swt. berfirman, ‘Maka barangsiapa tidak mendapatkan’ (Q.s. al-Baqarah: 196, an-Nisa’: 92 dan alMa’idah: 89). Yakni, tidak memiliki. Dan firman-Nya, “Dan mereka mendapati apa yang telah mereka kerjakan itu terwujud.” (Q.s. al-Kahfi: 49). Yakni, bertemu dengan apa yang mereka lakukan.

Sementara itu sebagian kaum Sufi yang lain mengatakan: Setiap wajd yang menemukan Anda lalu menguasai Anda, maka itu wajd mulk (karena memiliki), sedangkan setiap wajd yang Anda temukan maka itu disebut wajd liqa’ (karena bertemu), dimana Anda menemukan sesuatu dengan hati, tapi sesuatu itu tidak menetap dalam hati.

Saya mendengar Abu al-Hasan al-Hushri —rahimahullah— berkata: Manusia itu dibedakan menjadi empat macam: (1) Orang yang sekadar mengaku, dimana ia akan tersingkap; (2) Orang yang terhalangi, dimana suatu ketika akan bermanfaat baginya dan suatu ketika merupakan kerugian; (3) Orang yang mampu memahami secara hakikat (mutahaqqiq), dimana ia cukup dengan hakikatnya; (4) Orang yang dalam hatinya menemukan sesuatu (wajid), dimana ia telah fana dengan apa yang ia temukan.

Dikisahkan dari Sahl bin Abdullah —rahimahullah— yang juga mengatakan, “Setiap wajd yang tidak dilandasi dengan al-Kitab (al-Qur’an) dan as-Sunnah adalah tidak dibenarkan (bathil).”

Abu Said Ahmad bin Bisyr bin Ziyad bin al-A’rabi —rahimahullah— mengatakan, “Awal wajd adalah tersingkapnya hijab (tutup hati), ‘menyaksikan’ (musyahadah) Dzat Yang senantiasa memantau, hadirnya pemahaman, memperhatikan apa yang gaib, percakapan dengan rahasia hati dan tidak gundah dengan sesuatu yang hilang, dimana itu adalah fananya diri (nafs) sebagai identitas Anda.”

Abu Said —rahimahullah— mengatakan, “Wajd adalah tingkatan awal orang-orang khusus. Dimana ia merupakan ‘warisan’ pembenaran terhadap sesuatu yang gaib. Tatkala mereka merasakannya dan cahayanya telah menerangi hatinya, maka semua keraguan akan hilang.”

Ia juga mengatakan, bahwa yang menghalangi seseorang untuk wajd adalah karena ia melihat pengaruh diri (nafsu) dan sangat bergantung pada berbagai keterkaitan dan sarana (sebab). Sebab diri akan tertutup oleh berbagai sebab dan sarananya. Maka tatkala sebab-sebab itu telah terputus, dzikirnya telah jernih, hatinya bersih dan lembut, nasihat dan dzikir bisa bermanfaat, menempatkan munajat pada posisi yang aneh dan ketika diseru maka ia mendengar seruan tersebut dengan telinga yang penuh kesadaran dan hati yang menyaksikan serta rahasia hati yang suci, kemudian ia menyaksikan apa yang sebelumnya tidak ada, maka itulah wajd. Sebab ia menemukan apa yang ada pada dirinya sesuatu yang tidak ada sama sekali.

Puasa Sufi Imam Al Ghozali

2012-08-15T03:01:00.002+08:00

There are really three levels of fasting: ordinary, special and very special.
Regular fasting, the intention is to hold yourself to eat, drink and biological relationship between husband and wife within a certain timeframe.
Special fasting, the intention is to keep the ears, eyes, tongue, hands and feet and other limbs of sin.

Fasting was very special, that is the fasting of the heart to stop thinking about cases, despised and worldly matters, there was just remembering Allah swt. and the hereafter. This type of fasting would be considered null and void when it comes to considering matters worldly matters other than Allah and not to the afterlife. Fasting is done by considering the case is null and worldly matters, but lead to an understanding of religion, because remember this is a sign of the hereafter, and excluding the worldly.

Those who go into very specific levels of fasting will feel guilty when the days are just filled with things that can break the fast. This guilt stems from a sense of sertajanji'm not sure of the gift of God Almighty. to replenish (a) His sustenance.
To this third degree belong to or can only be achieved by the Apostles, the saints of God, and they are always trying to draw closer to Him. It is not enough to describe with words, because it has become evident in the action (the action). Their purpose is purely devoted (dedicated) to Allah swt, ignore everything other than Him. Associated with the meaning of the word of Allah, "Say, God! Then let them play around in their error." (Q s. 6: 91).

The terms of the Inner
Fasting is a special kind of worship as practiced by the pious. Fasting means keeping all human organs in order not to commit sin, and must also satisfy the sixth condition:

A. Not Seeing what Allah hated.
One thing that is holy, refrain from looking at something that is reprehensible (makruh), or that can put about and neglect the heart of remembering Allah. Prophet Muhammad. said, "the view is one of the poisoned arrows of Satan's, who have been cursed God. Those guard his view, purely out of fear of Him, Allah swt. will give him the faith, as the sweet taste obtained from the heart." ( hr al-Hakim, hadith sahih). Jabir narrated from Anas that the Messenger of Allah. has said, "There are five things a person can break the fast: lying, spread issues (defamation), swear falsely, and gaze with lust."

2. Keeping Speech
Keeping the tongue (oral) of the words in vain, lying, cursing, slander, say nasty and rude, utter the word enmity (conflict and controversy); with more silent Dhikr and read the [reviewing] al-Qur ' an. This is an oral fasting. Said Sufyan said, "Verily, cursed will break the fast! Layth quotes Mujahid who said, 'There are two things that affect your fast, the swearing and lying."
Prophet. said, "Fasting is a shield. So whoever of you are fasting not to say vile and ignorant, if someone is attacked, say, I'm fasting! I am fasting '!" (H.r. Bukhari Muslim).

3. Keeping Hearing
Keep hearing from everything disgraceful, because every thing is forbidden to say also forbidden to be heard. That is why Allah Almighty. not distinguish between people who like to hear (that bastard) with those who love to eat (haram). In the Qur'an Allah swt. said, "They love to hear the lies and takes a no halal." (Q.s. 5: 42).
Likewise in another verse, Allah swt. said, "Why did the rabbis and priests among them does not prohibit them from utter sin, and take prohibited items?" (Q.s. 5: 63).

Therefore, you should sit back and away from the crab. Allah swt. says in His revelation, 'If you (still sitting with them), indeed, thou like them ... "(Qur'an 4: 140). That is why the Messenger of Allah. said," The curse and the audience, and association in sin. "( hr at Tirmidhi).

4. Keeping Attitude Behavior
Keeping all other limbs of sin: the feet and hands away from the makruh acts, and keep the stomach from questionable food halal status (doubtful) when fasting. Fasting had no sense of what's what when it's done by refraining from eating the halal and haram food just break the fast with. Whoever fasted as such, like a man building a palace, but tear down the city. Halal foods will also cause harm, not because of quality but because of the amount. So fasting is intended to overcome it. Because of fears whipped, or due to prolonged illness, a person can take medication to excess.
But it certainly does not make sense then there is a change drug to poison. Haram foods are toxic to the religious life; being kosher food like medicine, which will provide benefits when eaten in sufficient quantities, is not the case in excessive amounts. Indeed, the purpose of fasting is to encourage the birth of the mid stance.

The Prophet said, "How many people do not get something fast, except hunger and thirst for it!" (H.r. an Nasa'i, Ibn Majah). There are mean to people who break their fast with the food but unlawful. But there is also the interpretation of the person who is fasting, abstaining from food is halal, but breaking with flesh and blood human beings, because they had ruined his fast with a curse to others. Others interpret that they are fast but do not keep their limbs from sin.
5. Avoiding Excessive Eating
Break the fast by eating too much, so that his chest cavity becomes congested. No bag is more preferably not God Almighty. other than a full stomach (too much) with halal food. Can fasting be useful as a way to defeat the enemies of Allah swt. and control the passions, when we break their stomachs crammed with what we usually eat during the day? What's more, usually in the month of fasting still provided additional food, which would in a typical day is not available.

Indeed the essence of fasting is to weaken the power which is used by Satan to bring us toward evil. Therefore, it is more important (essential) if it is able to reduce the portion of the Ramadan dinner tonight than the night outside the month of Ramadan, when not fasting. Therefore it will not benefit at the time of fasting when it ate the usual amount of food eaten on a regular day. In fact, it is recommended to reduce sleep during the day, hoping to feel the weakening of physical strength, which will deliver on the purification of the soul.

Therefore, whoever has "put a" bag of food in the heart and chest, would be blind to the gift. Although the stomach is empty, not necessarily lift the hijab (veil) that lay between him and God, unless it has been able to clear the mind and fill it with remembering Allah swt. only. Thus is the culmination of everything, and the starting point of all this is to clear the stomach of food.

6. Towards Allah. with Fear and Hope
After breaking the fast, the heart should swing swung between fear (khauf) and hope that \ [kings']. Because whoever does not know, whether received so fast themselves among those who received His gift as well as people close to him, or fast is not acceptable, so that he be censured by his people. Thoughts like these that should be present in every person who has finished executing a service.

Of al Hasan bin Hasan al-Basri Abi'l, that once melintaslah group of people while laughing out loud. Hasan al-Basri said, 'Allah Almighty. has made the month of Ramadan as a race. At which point the vying with each other in His servants to worship. Some of them get to the final point and the first win, while others are left behind and lost. It is amazing to find people who can still laugh out loud and play in the (state) when they are lucky to earn the victory, and the losers get their vanity. By Allah, if the hijab is closed, those who do good will be met (reward) his good deeds, and those who commit crimes blamed also filled it produces. "In other words, people who received his fast will exult, while those who refused to be closed her laughter.
Of al Ahnaf bin Qais, that one day someone said to him, "You have parents; fasting will be." But al Ahnaf even said, "By fasting, actually I'm preparing myself for a long trip. Be patient in obeying Allah. Certainly would be easier than to bear his punishment."
Thus, it is a significant meaning of fasting.

The Importance of Addressing Aspects of aspect (Terms) Inner
Now you might say, "By holding food, drink and sexual desire, without having to pay attention to those inner conditions are valid. In the opinion of jurists, too, was concerned that fasting can be said to qualify, it is legitimate. Then why should we bother bother? "

You should be aware that the scholars of fiqh have set the terms of the fast outward with the arguments that is weaker than the arguments supporting the proposition that the terms need to be kept internal conditions. For example, about the swearing and the like. However keep in mind, that the scholars of fiqh saw liability limits of the fast with only consider the capacity of ordinary people are often inattentive, easily caught up in worldly affairs.

As for those who have knowledge of the End, will seriously consider and comply with the terms of mind, so that legitimate and acceptable worship.
This way they achieve by carrying out the terms that will deliver on the goal. According to their understanding, fasting is one way to appreciate one of the character of God Almighty, where the request (shamadiyyah), as well as examples of the angels, to the extent possible to avoid the temptation of lust, because angels are beings who were free from a similar impulse.

Human being has a degree in the animal, because it has a reasonable guidance will always be able to control his lust; but he was inferior (slightly lower) than the angels, because it is still ruled by the passions, so he must try to overcome the temptations of his desires.

Whenever a man ruled by his desires, then he will fall in the lowest levels, so there is no where longer than with animals. Whenever he is able to handle it, then he will rise to the level of angels. Angels are beings who are closest to Allah, the angels were thus set an example for the creatures who wanted to be close to God. Of course with all its service will make ourselves closer to Him. It's just not in the sense of near in-dimensional space, but rather the proximity of nature.
If so that is the secret of fasting for those who have the depth of spiritual understanding, whether the benefits of combining two (servings) to eat at break time, while satisfying other desires are restrained when during the day. And even if it so, then what is the meaning of the Hadith the Holy Prophet. which reads, "How many people who fasted did not get anything other than hunger and thirst?"

Telaga Sufi di Bulan Suci

2012-07-30T00:19:00.001+08:00

Wahai orang-orang yang beriman, diwajibkan puasa atas kamu sekalian, sebagaimana diwajibkan atas orang-orang sebelum kamu, agar kamu sekalian bertakwa. (Al-Qur ‘an, Al-Baqarah 183)

Sulthanul Auliya’ Syekh Abdul Qadir al-Jaelani dalam kitabnya AI-Ghunyah mengupas,

bahwa kata Ramadlan itu terdiri lima huruf: R-M-DL-A-N. Huruf Ra’ – (R) berarti Ridlwanallah (Ridla Allah), huruf Mim (M) berarti Mahabatullah (Mencintai Allah), huruf Dlad (DL) berarti Dlamanullah (dalam jaminan Allah), huruf Alif (A) berarti Ulfatullah (kasih sayang Allah), dan huruf Nun (N) berarti Nurullah (cahayaAllah).

Karena itulah bulan suci Ramadlan disebut sebagai bulan Ridla, bulan Cinta, bulan Kasih Sayang, bulan Lindungan, bulan Cahaya, sekaligus sebagai bulan anugerah dan karamah bagi para auliya dan orang-orang yang berbuat kebajikan.

Disebutkan para ulama sufi, bahwa bulan Ramadlan jika dibandingkan dengan bulan-bulan lainnya, ibarat kalbu di dalam dada, ibarat para nabi dengan umat manusia, dan ibarat Tanah Suci Haram dibanding dengan bumi lainnya.

Hari-hari yang penuh dengan dahaga dan lapar, malam-malam penuh keagungan dan anugerah kita arungi bersama-sama, agar kita bisa bersembunyi di balik tirai Ilahi dalam puasa yang sungguh-sungguh puasa: Puasa Hakiki.

Sebab, Ramadlan itu sendiri merupakan salah satu nama dari sekian nama Allah. Karenanya, bulan Ramadlan merupakan Bulan Ilahi, dimana Allah sendiri yang membalas pahala-pahala mereka yang berpuasa. Seakan-akan memang ada rahasia agung yang sangat pribadi antara Allah dengan para hamba-Nya. Setidak-tidaknya, hakikat takwa benar-benar dilimpahkan pada hamba-hamba Allah yang berpuasa, sebagaimana disebutkan “Haqqa Tuqaatih”, takwa yang hakiki.

Sebuah hadits menyebutkan, “Janganlah kalian semua mengatakan Ramadlan, sebab Ramadlan itu adalah nama dari nama-nama Allah Ta’ala.”
Maka Allah sendiri juga menyebutkan dengan kalimat “Syahru Ramadlan”, bukan Ramadlan saja. Hal demikian menunjukkan betapa pentingnya bulan ini, bahkan betapa Allah Ta’ala sampai membuat wahana yang amat istimewa dan khusus terhadap bulan Ramadlan tersebut.

Dalam hadits Shahih riwayat Imam Muslim, Rasulullah SAW bersabda, - dalam Hadits Qudsi - “Allah Azzawa-Jalla berfirman: “Setiap amal manusia kembali padanya, kecuali puasa. Sesungguhnya puasa itu hanya untuk- Ku, dan Akulah yang akan membalasnya sendiri. Puasa itu merupakan tameng, manakala di hari puasa kalian, maka janganlah melakukan hubungan suami-istri dan jangan pula berbuat kotor. Maka apabila ada seserang memakinya, katakanlah :

“Aku ini orang yang berpuasa. Dan demi Dzat Yang Menguasai Jiwa Muhammad, sungguh bau mulut orang yang berpuasa itu di sisi Allah lebih harum dibandingkan misik, di hari kiamat nanti. “

Dalam hadits lain disebutkan, “Hendaknya kamu berpuasa, karena puasa itu tidak ada bandingannya.” (HR. Nasa’i)

Makna puasa itu sendiri adalah mengekang dan mengangkat. Artinya mengekang segala keinginan yang mendorong kita untuk menyimpang dari perintah dan kehendak Allah, mengekang dari segala keinginan untuk berpaling pada selain Allah.

Bahwa puasa itu merupakan ibadah yang tiada bandingnya, semata juga karena puasa itu merupakan jiwa penghapusan terhadap hal-hal yang berbau empiris. Sebab Ramadlan adalah nama Allah, suatu kegembiraan kita karena kita memasuki nama Allah. Sebab itulah puasa yang berarti meninggalkan, sangat berhubungan erat dengan proses hamba-hamba Allah dalam meninggalkan “keakuan, nafsu, dan seluruh sifat tercelanya” agar bisa fana’ ke hadirat Allah. Sebab dalam kata “meninggalkan” itu mengandung arti sebagai bentuk dari ketiadaan dan negasi, dan karenanya tidak ada bandingannya. Maksudnya, memasuki bulan Allah berarti juga tidak bisa membandingkan Allah dengan lainnya, sebagaimana dalam Al-Qur’an, “Tiada satu pun misal bagi-Nya. “

Intinya, puasa itu merupakan ibadah yang bisa menyempumakan spiritualitas para hamba. Bentuk-bentuk pengekangan itu sendiri mengandung pelajaran yang amat mahal nilainya. Setahun dalam 12 bulan, Allah memberi anugerah satu bulan saja, agar hamba-hamba-Nya menjadi merdeka. Merdeka dari seluruh ikatan duniawi, dan fana ‘kepada Allah dalam lembah bulan suci ini.

Mereka yang yang sedang menjalani bulan puasa, hakikatnya menempuh jalan kemerdekaan yang sesungguhnya. Hanya saja ada tipikal manusia berpuasa, sekadar menahan lapar dan dahaga, tetapi ia tidak mampu menahan godaan hawa nafsunya. Ada juga yang mampu menahan dahaga, sekaligus menahan diri dhahir dan batinya dari segala yang diharamkan Allah. Puncaknya adalah mereka yang berpuasa, menahan diri dari godaan fisik dan batin, sekaligus fana’ dalam Allah. Yang terakhir inilah disebut sebagai puasa Khawasul Khawas. Puasa dari segala hal selain Allah. Hanya kepada Allahlah dirinya hadir, dan tak ada lain kecuali kehadiran Allah dalam jiwanya.

Dalam tradisi Rasulullah SAW, bulan puasa merupakan bulan ubudiyah. Jika siang hari beliau menahan dari dari segala hal selain Allah, maka di malam hari beliau melakukan Qiyamul Lail, yang kelak disebut dengan tarawih, sebagai upaya bangkit dalam ma ‘rifatullah.
Setidak-tidaknya ada lima peristiwa besar berkait dengan bulan suci ini:

[B]Pertama,[/B] bulan ini disebut dengan bulan Ramadlan, yang merupakan salah satu asma ‘ dari sekian asma’ Allah Ta’ala. Berarti, bulan ini adalah awal mula hamba-hamba-Nya memasuki asma’ Allah lewat pancaran cahaya ma’rifatnya. Ma’rifat Asma’, itulah awal dari pengenalan hamba- Nya kepada-Nya, lalu dilanjutkan dengan ma’rifat Sifat, dan terakhir ma’ ri fat bi-Nuridz-Dzat (ma’rifat dengan cahaya Dzatullah). Penghayatan terhadap ma’rifat itu, tidak akan tercapai manakala hamba Allah tidak mau mengekang dirinya, keakuannya, hasrat-hasrat nafsunya, egonya, dan kepentingan-kepentingannya, melainkan hamba harus puasa dari segala hal, kecuali hanya Allah belaka, sebagai tujuan dan sekaligus juga wahana penyaksian (musyahadahnya).

[B]Kedua,[/B] bulan ini merupakan bulan di mana Kalamullah al-Qur’ an diturunkan dari Lauhul Mahfudz ke Langit Dunia secara global. Kalamullah itulah yang juga merupakan “ kepastian global” atas sejarah jagad raya ini. Turunnya al-Qur’an secara global, selaras dengan “Kun”-nya Allah, dan kelak melimpah secara historis dalam “Fayakuun”. Mengapa al-Qur’an diturunkan di bulan suci Ramadlan, karena Kalamullah itu adalah manifestasi dari sifat-Nya, “Al-Kalim”, di mana semaian wahananya haruslah mawjud pada asma ‘Nya, yaitu Ramadlan itu sendiri.

[B]Ketiga,[/B] di bulan ini ada Lailatul Qadr. Malam yang melebihi seribu bulan cahaya. Cahaya bulan itu sendiri merupakan pantulan dari matahari, dan manakala tiada matahari, bulan tak bercahaya, maka terjadi kegelelapan yang dahsyat. Dengan kata lain, Lailatul Qadr merupakan wahana di mana Cahaya-cahaya Allah itu mawjud, dalam jiwa-jiwa hambaNya yang beriman. Pendaran cahaya-Nya yang melebihi ribuan cahaya bulan, hanyalah simbol betapa tak terkirakan Cahaya-Nya itu. Mereka yang mempunyai jiwa yang telah fana , dalam “kegelapan malam fana’ul fana”’, adalah jiwa mereka yang mampu menyaksikan dalam musyahadah Cahaya-Nya. Karena itu, kefana ‘an itu hanya akan termawjud manakala para hamba itu senantiasa berdzikir, bertaqarrub, bermuqarabah, dan bertaubah dalam arti yang hakiki. Sebab Cahaya-cahaya-Nya, hanya bisa disongsong oleh Sirrul ‘Abdi, sebagai puncak ketakwaan hamba Allah itu sendiri. Sirrul ‘Abdi adalah hakikat kehambaan yang final. Wujudnya adalah adalah kesimaan hamba dalam kebaqa ‘an-Nya, sehingga sang hamba tak lagi “ada” , dan yang ada hanyalah Yang Maha Ada dalam Abadi-Nya.

[B]Keempat,[/B] di bulan ini para hamba menuai kemerdekaan dan kebebasan yang sesungguhnya. Sebab pintu-pintu surga dibuka, pintu-pintu neraka ditutup, syetan-syetan dibelenggu. Disebut merdeka dan bebas, karena para hamba dibebaskan diri dari upaya terikat oleh kepentingan duniawi, kepentingan ukhrawi, bahkan kepentingan dari segala hal selain Allah. Sebab, kebebasan itu tidak terwujud secara hakiki manakala hamba masih diperbudak oleh selain Allah. Wujudnya adalah cahaya hati yang terang benderang sebagai “Rumah Allah” dalam jiwanya, sebagaimana disebutkan, dalam sebuah hadits, “Qalbul Mu ‘mini Baitullah” (hati orang yang beriman adalah Rumah Allah).

[B]Kelima,[/B] munculnya dua kegembiraan: kegembiraan pertama, adalah ketika mereka yang berpuasa itu melakukan buka puasa (ifthar), dan kegembiraan kedua adalah kegembiraan ketika bertemu Tuhannya. Kegembiraan pertama bisa disebut sebagai kegembiraan lahiriah, dan kegembiraan kedua bisa disebut sebagai kegembiraan batiniah. Atau yang pertama adalah kegembiraan fana ‘nya hamba dalam kefitrahannya (dan karena itu disebut ifthar), lalu yang kedua adalah fana ‘ul fana’ dalam kebaqa’an-Nya, ketika menemui Tuhannya. Dua kegembiraan inilah yang sangat ditunggu-tunggu oleh hamba-hamba Allah. Hamba yang telah berfitrah, sekaligus hamba yang telah menjadi “Cermin Ilahi” dalam liqa’ (bertemu) dengan-Nya.

Mereka yang telah melakukan tradisi puasa sufistik, senantiasa akan merasakan puasa selama lamanya. Sebab di bulan Ramadlan itulah hamba Allah berada dalam khauf dan raja’ (ketakutan dan harapan), lalu meningkat lagi menjadi dalam qabdl dan basth (ketergenggaman dalam Kuasa Ilahi dan keleluasaan dalam rahmat-Nya), bahkan ada yang mencapai haibah dan uns (dalam lembah Kharisma Ilahi sekaligus juga dalam pelukan kemesraan yang tiada tara). Maka puasa, sesungguhnya adalah “perjuangan jiwa” yang disebut sebagai jihadul akbar (perjuangan besar).

(from : sufinews[dot]com)

A Family Happiness

2012-07-28T03:00:00.000+08:00

Marriage of two beings who met God in the bonds of the Sunnah of the Prophet. Like the people who will be a long journey, Departure pair of fellow travelers will navigate the vast sea of life, full of caution and always be alert in order to reach your destination safely and sejahtera.
As described in the Quran ar-Rum/30:21. 'Among the signs of greatness and power of God is that He created pairs of sejenismu that (you) are getting the peace of the (pair) it, and maketh mawaddah and mercy between you. Truly that is truly there are signs for people who think. '

Marriage is a pledge between the two bride to live in pairs. In Islam, live in pairs is the nature of life. Not only humans are disett to live in pairs, but other objects, animals and plants joke by Al Qur'an also created by God in pairs. 'All things We have created pairs that you may be aware (of Allah).' (Azzariat/51: 49).

Our quality will be known and verified only after we live in pairs, as in life will be known pair of quality, capacity and human nature. In married life that a person tested of his personality, his responsibilities, motherhood, paternity, A human, toughness, patience. So great is the meaning of life married to the Prophet said that in the home life was half a religious affairs. The other half are scattered in various fields of social, economic, political, cultural and other aspects of life. In a letter ar Rum 21 had mentioned that God created humans with the environment in pairs in the couple's marriage in order to obtain peace, get sakinah.

Al Qur'an explains, people referred to as Basyar and human. Basyar human meaning in the sense of physical equations. While psychological beings implies. Said the man picked up from the word meaning nasia yansa forget the meaning of the word uns intimate, also from the word meaning anasaÂ yanusu volatile. So humans are creatures who have intimate nature, but rather a desire to forget the turmoil and has never stopped. As human beings in a state of forgetting themselves and the influence of turbulence will, then he can not feel the serenity and tranquility of life. Now the couple husband and wife's life is that we menemukanÂ peace, which is embellished with romance. The ideal household is like a sea of taka-brimmed, all the tension, nervousness, anxiety, loneliness and fatigue will be lost if the tender docked in the port of conjugal love.

Is automatic? of course not, depending on whether the requirement is met or not. According to the traditions of the Prophet, a household will get peace and happiness when filled with the pillars, 'If God wills it a good home, then God will help achieve the following circumstances sebagaiÂ, First, there is a tendency kepadaÂ religion in the household . Second, the young and old. Third, in the daily lives hang in their meek. Fourth, simple in spending wealth. Fifth, so they are easy to repent. (HR. Dailami)

I Love You because I love Allah

2012-07-28T02:52:00.003+08:00

Imam Syafii was once asked by his wife, "My husband, do you love me?" He replied, "Yes, of course, you are part of my life." Hearing that his wife asked, "Are you also love God?
How could two loves together in the heart of a believer, love to God and also love me? "He smiled and told his wife with the soft eyes full of affection. "Because of my love for God, I love the creatures, treated with respect and loving my wife, my children and others. I love you because love for Allah. "

My friends, love couples love us because we love God, treat with respect our partners, loyal and loving with wholeheartedly. Life in the household is very dynamic, happiness, sadness, hatred, smiles all come and go. If the couple husband and wife understand each other and hold ditumbuhsuburkan, then there will always be the love that blossomed buds. If the shoots continue to sprout will always love the flowers are blooming, spreading fragrant fragrant fragrant morning welcomed a beautiful life. My best friend, husbands, wives facing a shortage of patience, will always remember his sacrifice. My best friend, his wife, be patient with the lack of a husband, always remember his kindness. When it comes problems and conflicts, rather than being sued complaining of weakness and sacrifice that has been done, but we recognized each other with wholeheartedly, understanding, praise. This is where the grace of God bestowed back down so that love blossomed again, interrupted by storm waves and ocean waves coming siling life changed.

A believer whose faith is a perfect pale pale moral good. At best you are a pale kind to his wife. (HR. Bukhari).

Last message from Wife

2012-06-30T00:41:00.001+08:00

That night his presence with solitude. Dipangkuannya little one sat together. At Home Amalia Amalia sounds of children being bershalawat. The young man gazing into the future. His beloved wife has left forever. Precisely when the depth of his love. Dihatinya unbearably painful wound. Feelings of guilt always enveloped her. He still remembered when leaving work, she invites prayer with her husband and her baby. His wife always reminds' Daddy do not forget to pray ya if not Mamah there. "A smile, looking at her face, but not well understood. The night they read the Koran together. Alternately reading and listening to each other. Everything goes so fast. Jokes and laughter decorate the house. Happiness that comes to bring peace of mind.

In the morning he found his wife slipped while washing. Without thinking, she rushed to a nearby clinic. Arriving at the clinic she lives beyond help. The tears flowed uncontrollably. Once his wife left him to go faster. Still ringing message from his wife's beautiful 'Father, do not forget to pray ya if not Mamah there.' The words were burned into his heart. I thought of him so far that he could not be a good priest. Amid the busy works sometimes neglect prayer. To abandon the prayers that have hurt his wife. Once she was gone forever and will never return, lost feeling enveloped him. 'I sincerely Mas the departure of my wife .. the most beautiful message from my wife as if to remind me to always be a good priest for my child with praying five times.' He said that night. Subhanallah.

Beautiful patience

2012-06-30T00:38:00.001+08:00

Throughout our lives, trials and temptations come and go because of the meaning of life itself is how to deal with it. Trials and temptations of life is a challenge that will sort out where people are time-tested and where the weak, Where are those who believe and where people do not believe. For the life of a believer will always bring good luck because he was grateful when obtaining favors and be patient when facing difficulties. Instead unbelievers always unlucky, when obtaining favors he forgot himself, and when faced with severe difficulties he had forgotten memories. Patient is stable without complaining in the face of trials and obstacles, in a certain period, in order to achieve the goal. Islam teaches patience was wonderful.
First, stand in the face of the first blow. Prophet once said, Innamassabru indassad matil uulaa. Meaning: Patience really is when faced with the first blow.
Second, when a misfortune befalls, immediately remembering Allah and beg forgiveness. The Word of God, '(Those who are patient) who when a misfortune befalls them, say,' surely we are Allah's and indeed to Him we shall return. '(Al-Baqara: 156).
Third, do not reveal musibahnya to others, as exemplified by the wife of Abu Talkhah (Umm Sulaim) when it left his son dead. (Reported by Muslim narrated in the hadith).
Fourth, the patient with all the trials with sincerity to Allah. Allah says in the hadith Qudsy, 'My servant is faithful, who resigned to be patient with her lover in me when I call back (dead), to which no proper reply from me other than heaven. "(Narrated by Bukhari)Best Peoplekeyword: short Kultum, Kultum example, Kultum about the patient, short Kultum, Kultum about sincerity, Kultum funny, short Kultum Islam, a collection of short Kultum, examples of short lectures islam, Kultum impatient, short wah, a collection of short speeches, example of short Kultum, Kultum about patience, Islamic Kultum brief, brief Kultum patient, islam Kultum brief, brief Kultum sincere, Islamic lectures about the patient, patient and sincere wisdom, patience in islam, Kultum example of patience, wisdom of patience in islam, Kultum example of sincerity, examples of short speeches islami, islami Kultum best, Kultum examples, examples of short speeches, example Kultum example, the hadith about the trials of life

Mate, Love And Wealth

2012-06-30T00:36:00.002+08:00

No one takes into account the property of the person who will be the husband or wife, because the property is also a need for authority and the human secondary. Property values but not on the amount of which and for what. If people get a lot of business property is lawful, then it is God's gift, and if the property is a lot of it is used to make as much benefit for the family, society and nation, then that is the greatest worship. Therefore obsessi people on the property (while it is thinking, doing research, while it is initiated) is to be meaningful worship. The birth of love it like a treasure, but essentially he is a person who was digging the grace of God. Subsequently when it was successful in gathering wealth, the challenge is to what the treasure is, to satisfy his lust with a spree Spree? to build the family empire that is guaranteed period of seven kerunannya depannnya? or to increase the ability to defend the truth and the welfare of the people evenly?
Human behavior is also influenced by the pattern of consumption. Nutritious food that will have positive influence on physical and mental abilities, which are less nutritious foods will make a person physically weak and mentally weak could be. Similarly, the halal food will make the consumers have the ethos of halal and kosher easy to perform acts, resistance to unlawful acts. Instead nutritious food that is haram even encourage consumers will easily do anything unlawful. The Prophet said in his Hadith, that piece of meat in our bodies comes from haram foods will encourage the behavior that leads us to hell (qith `at al lahmi min al haram ahaqqu ila's true). Prophet also said, what the devil was walking in the human body following the path of blood circulation. This means that the person whose life is brought up by the product devil (evil) and he will always be drawn on a dickens act (crime).
Is wrong, expect eternal happiness in the household to rely solely on material well-being. Material happiness will be the robustness of faith if the person involved hard work and lawful as acquired. Former poor people who later went on to become a wealthy person in lawful, he would be told of her past poverty with a beautiful smile. Instead of poor people who used to be the heir to great wealth, but then went bankrupt because they do not have the right work ethic, he sadly and bitterly recounted his past glory. The beauty is if the household from the beginning, the couple's chance to go through stages of life's struggle to succeed together. Next is the happiness of the parents, if successfully passed the ethos of hard work and lawful to the children, not just inherit a lot of wealth. Of course quite a fortune, if a woman is wooed by a pious man, as a young man was lucky to get a faithful wife and sholehah. Continue to be equally rich and blessed be, bring the sake of the world hereafter.

Fafiru Ilallah (Run to Allah)

2011-10-05T14:08:00.001+08:00

Amid the waves of life that makes slumped, sore and hurt. There is no more effort and resources than just running to God, pleading for His help. Miracles amid the temptations that are so real. God provides for His servants who begged for help. That's what happened to a mother that while her family and slammed with a variety of test trials. His house will be confiscated by the bank. Stay a few days the bank officer will conduct a foreclosure. Her family could only weep with sadness. 'I have to be tough, exchanging grief with hope' he said. 'Hope is the only pray only to God, begging Him for help. besides the obligatory prayers, my prayers every night tahajud felt tears had dried up. "heartbreaking sobs sounded.

That morning all the families covered by the plaintive cry on the porch, waiting for the moments of our home foreclosures. We want to see our house for the last time. The house where the children were born and raised with love and affection. The neighbors could not help touching to see us. The neighbors present waiting for a bank officer is present. Suddenly we were startled by the arrival of a letter of cancellation of arrest. Subhanallah, Glory to God. He screamed with delight. Her prayer was heard by God. Her husband always reminded that at this stage of test and trial always come and go. Whether true or not words husbands, this event further cemented himself and his family for the steady road to please Allah. Following in the exam, his son dikelopak swollen eyes. According to the doctor's examination he required surgery. Waktunyapun been determined, a few days. Medically he believes that surgery is the only way to heal the sick son. But do not forget to say a prayer to God himself. Every night he prayed tahajud run.

'Subhanallah, before falling dash operation. Dikelopak eye disease that was my son disappeared and healed. At first I hesitated, how is it possible to get rid of? We then went to a specialist and my son declared cured until the doctor is also confused and asked if I had gone to another doctor? "he said wiping his tears with a continued trickle. God really was testing himself and his family, when it passed them all rmah ladder of life is so wonderful and now as owner of the restaurant is quite crowded, family life has become more peaceful and happy. Although hard work is a habit but an obligation to pray five times more to make himself and his family even more excited to carry it out. 'And I've agreed with her husband and children to set aside income to house our restaurant Amalia. It was rizki we obtained our lives become increasingly abundant blessing, full of peace. "Said he.

'Treat people who are sick with shodaqoh, bentengilah your property with charity, and deny yourselves of disaster by praying (Narrated by Bayhaqi)

Secret Heart (Sirr)

2011-09-23T20:48:00.001+08:00

Sheikh Abu Nasr as-Sarraj. Some Sufis say, "Secrets of the liver (sirr) is something that can not be felt by the turmoil soul (an-nafs), which was used as magical secret by al-Haq and always supervised."

Other Sufis say, "That secret is there are two kinds: Secrets for al-Haq, which is something that always watched him without any intermediary, and the secret to being where he always watched him with an intermediary."

It says, "That secret is the secret and to secret, he is a of truth and will not appear unless the haq. While what appears on the creature then it's not a secret.

Narrated from al-Husayn ibn Mansur al-Hallaj - rahimahullah - who said, "Our secrets are the` girl 'that virginity can not be torn down by the fantasy of a dreamer. "

Abu Ya'qub Yusuf ibn al-Husayn al-Razi - rahimahullah - said, "The heart of the figures is the cemetery that holds many secrets."
He also said, "If my shirt buttoned to know my secret! then I'll take it off. "

Some of them were expressed in a string of poems:
People who can feel
secret
He really has
hide all
Both are in secret
feel happy
It is no secret that people
be happy
signaled by
secret heart
because of him and her
he was equally fooled

Another said:
O secret of all
secrets of a supremely soft
so vague allegations
all living
And the spiritual and physical
looks of things
for everything else
An-Nuri had said:
I swear, it will not
entrust my secrets and
secret
to other than our
would all be secret
open
No, my eyes already
although see at a glance
Our secret is also seen
by the sight of each eye
But the alleged kujadikan
between me and him
as intermediaries that
able to disclose
confidential content

These are the problems they are up to us, where the actual problems they are still many more that have not been revealed.
Told from Amr ibn Uthman al-Makki - rahimahullah who said, "All science is diparo into two parts: the first half is the question, and the other half is the answer." - May God always gives us taufik.
"He is forgetting dhikr. Namely forget your remembrance of Allah Ta'ala. and forgetting everything except God Almighty and wajalla. "

Glory (Karamah)
Some Sufis say, that Karamah (glory) is reached before the emergence of what will of god (desire). While other Sufis say that the glory is giving above what is expected.

Thought
When al-Harith al-Muhasibi - rahimahullah - ¬ asked to think about, he said, "Thought is in doing things with al-Haq."
Sufis say, "Thinking is taking lessons properly."
Meanwhile, other Sufis say, "Thought is a condition glorify Allah Almighty that filled my heart." While the distinction between thought and thought (tafakkur), is that thinking (tafakkur) is a wandering heart, while the thought is that the cessation of the heart in understanding what he knew.

Taking Lessons (I'tibar)
Al-Harith ibn Asad al-Muhasibi - rahimahullah - said, "Take a lesson (i` Tibar) is to make something as an argument over something else. "While the other according to the Sufis," I `Tibar is something in which there is faith clearly and be understood by reason. "
Other Sufis say, "I` Tibar is something that can penetrate magic with nothing that could - in the way. "

Intention
Whether the intention was? "The Sufis say," Intention is a strong intent to do something. "While other Sufis say," The intention is to know the name of the deeds (charity). "
Al Junaid - rahimahullah - said, "The intention is to draw ¬ deed." While others have said, "The intention of a believer is God the Most High."

Truth (Ash-Shawab)
Is ash-shawab (truth) it? According to a people, ash-shawab menauhidkan only God alone. Al Junaid - rahimahullah - said, "The truth is every utterance that comes from His permission."

Affection
Al Junaid - rahimahullah - was once asked, "What is a feeling of compassion for fellow beings?" Then he answered, "You give them something of yourself that they need, not burden them with something they are not capable of doing and not talking with them about something they do not understand it. "

Devotion
Sufis say, "piety is the practice problems and don'ts." Sufis others have said, "piety is to leave things that are doubtful." The others also said, "piety is a symbol of the sanctity of the believers, as the Kaaba as a symbol the sanctity of Mecca. "It says," piety is a light in the heart that can distinguish between the Truth and falsehood. "
Sahl bin Abdullah al-Junaid, al-Harith and Abu al-Said Muhasibi - rahimahumullah - said, "piety is the secret of the heart with a balance between outward-looking."

Verses Dhikr

2011-09-18T17:14:00.001+08:00

Sheikh Muhyiddin Ibn Araby

"So dzikirlah to Me, then I Dhikr to you."
Meaning, dzikirlah obedient unto me by answering, with obedience, with the will, then I remember thee grace dfengan overflow, overflow

penempuhan road through to me and Nurul Yaqin overflow.
"That is the dhikr of Allah by standing and sitting and sleeping and the long vigil in the creation of the heavens and the earth. Our Lord You have not created all these vanity.Glory ngkau, then protect us from the torment of hell. "
"That is the dhikr of Allah" in all conditions, with a variety of situations.

"By standing" in the Spirit and Musyahadah maqom.
"And sitting" in the heart through Mukasyafah position.
"And sleep" ie when the position they are in the throes of lust position, through Mujahadah (struggle against the passions. "
"And the vigil" to the depths of the soul that in a pure and clean from dirt imagination.
"In the creation of the heavens and the earth." That is the creation of the spirit and physical nature, then bermunajat, when bermusyahadah:

"Our Lord You have not created all these vanity." Vanity aadalah means something other than yourself, because besides you is vanity, even thou make it as expression of Asma 'and your character.

"Glory to Thee," Truly Blessed art thou, if found besides you, that everything no matter where you must accompany it.
"And protect us from the torment of hell." From Hell veil of the universe from Af'al-af'alMu, and hijab Af'al of your nature, from the nature of DzatMu Hijab, complete with sufficient protection.

"O ye who believe! Berdzikirlah dhikr Allah by as much as possible, and bersabihlah Him in the morning and evening."

"O ye who believe! Berdzikirlah dhikr Allah by as much as possible," by Lisan at Maqom Nafu, to Present at Maqom Qalbu, with Munajat in Maqom Sirr, and with Musyahadah in Maqom Ruh, as well as in Maqom Wushul KHafa ', and Fana 'in Maqom Essence.

"And bersabihlah Him" through the effort of entering Tajrid Af'al, Nature and Essence.

"In the morning" when the time dawn light heart.
"And the evening." When the darkness comes lust, and the evening sun's disappearance Spirit through annihilated in Essence. Ie from dawn until light hearted mortal 'in eternity forever.

"That those who believe and whose hearts find satisfaction in the dhikr of Allah.Remember the remembrance of Allah hearts so serene. "(Ar-Ra'd: 28)

"That the people who believe" that those who know him his heart back.

"And their hearts find satisfaction in the dhikr of Allah. Remember the remembrance of Allah hearts so serene. "."

With a passion dhikr through Oral, and in favor Tafakkur-pleasure, or Dhikr Qalbu through reflection on the nature Malakut, looking at properties and Most Beautiful Supreme magnificence.

In qualifying there dhikr:
• Lust Dhikr with Oral and reflect the joy.
• Dhikr Qalbu by viewing its properties.
• Dhikr Sirr with Munajat.
• Spirit with Musyahadah Dhikr.
Dhikr • Silent Soul (Khafa ') with a longing ma'syuk fun.
• Dhikrullah with mortal 'in Him.

Lust is always experiencing the feel cramped when his character and his words appear, to affect the liver. When the dhikr of Allah, so calm passions and doubts sirnalah (warily) as the Prophet: "Verily Satan put his trunk in the human heart, and when human beings dhikr, he withdrew, until the heart so calm."

So also the heart Dhikr in nature and view the world Malakut Jabarut. All dhikr does not occur except after awakening a sense of peace. While the charity; pious there as a "cleansing" and "periasan soul".
"Undoubtedly Dhikr of Allah is greater" (Al-Ankabut)
[Pagebreak]
That is Dhikr Essence in Maqom Fana 'Pure and Rahmat Allah in Maqom Tamkin (spiritual independence with Him) in Maqom Baqo' is greater than all existing dhikr.
"And when the prayer has been accomplished so menebarlah on earth and go for the grace of God, and berdzikirlah as much as possible so that you achieve happiness." (Al-Gomaa: 10)

"And when the prayer has been accomplished so menebarlah on earth" is a command to bertebar in the dust of the earth and reached for the grace of God after the prayer. All of that as a cue to return to the decomposition after the servant annihilated in Al-Jam'u maqom (maqom blends with God) in the nature of prayer.

Because it quits in maqom al-Hijab Jam'u is the God of creation, the Essence of Nature hijab.

So "berurai" is being turned in nature when the conditions of Al-Baqo 'after Fana' with the Essential Being and walk with God in kemakhlukan, and gain fadhal God, which is reaching the parts Tajallinya Asma 'and nature, and returned to earth Maqom lust, lust and harmonize human with God Almighty.

"Dann berdzikirlah as much as possible." Namely hadirkanlah Single Essential Unity in shades of "Many" its properties. That he is not veiled by the "diversity of many" of KemahatunggalanNya, away from the misguided after earning guidance, and discipline is always continuous in Istiqomah in the alignment and the [fulfillment of God's Rights and Human beings simultaneously; keep the "Mix" and "explained" simultaneously as well.

"In order for you achieve happiness" with the back, great enangan, yaityu wisdom to "blend".

"And who is more dzolim compared to those who obstruct remembering God's name in the mosques of Allah, and try to knock it down?" (Al-Baqoroh: 114)

Who is more dzolim and more destroyed than the people who undermine the truth of God Almighty, who menhalabngi mosques are places prostration to Allah, who was none other than the heart-the heart of faith, which in dlamnya know God Almighty. Until the heart bowed down with Essence of mortality.

Because the heart is called His name in Dhikr of Ismul A'dzom (Great Name), because Ismul A'dzom it will not appear except in heart, namely Tajallinya Essence in all of nature, or asthma specifically, each of which there are Plenary berselaras the readiness of his servant heart.

So the most dzolim also try knocking down mosques that dhikr heart from the way it dirty, beat interfere with a variety of imagination, with a mixture of a damaging slander in it, which dragged lust and satan, doubt and disorders.

In the world they are untouchable, because batilnya akidahnya religion and, in addition to its efforts undermine the truth of the religion of Allah Almighty, while the punishment in the hereafter they won big, which is veiled from God Almighty, for his belief.

"In homes, God allows His name diluhurkan and called. In it he bertabih Him morning and evening. "

"Those men are not neglected by the trade and sale and purchase, from the remembrance of Allah ..." (An-Nur 36)

"In homes," hearts of believers, God gives guidance to the desired location in various stages.

"God allowed His name diluhurkan" elevated buildings, diluhurkan degree-degree.
"And called," in remembrance, Asthma with his verbal, and berakhlaq mujahadah with a variety of manners in maqom lust, and the presence of liver, muroqobah, noble in character with the nature of the heart maqom ..
Besides Munajat, dialogue and the realization of the essence in maqom Sirr (Secret Qalbu), as well as in the light Musyahadah Maqom Ruh, sink, covered, and annihilated in Maqom Essence.

"In it he bertabih Him morning and evening." Through Tanzih, Tawheed, Tajrid and Tafrid, both in the morning and the afternoon tajalli curtain.

"The men" are those who are classified as individuals who quickly rushed toward God, dismissing everything but God, alone with God, and rise with God Almighty.
"What is not neglected by the trade and sale and purchase," with no exchange with the world zuhudnya contempt, also did not sell himself with his property, "the remembrance of Allah ..."

(This article is part of Penafsirasn Sheikh Muhyiddin Ibn 'Araby surrounding verses about Dhikrullah, and many verses of remembrance that we have not quoted. Editor simply quoting from his Sufi Tafsir "Tafsirul Qur'anil' Adzim," Dar al-Fikr, Beirut.)

Imam Al-Ghazaly

2011-09-10T17:08:00.002+08:00

Actually there are three levels of fasting: ordinary, special and very special.
Normal fasting, the intention is to hold ourselves to eat, drink and biological relationship between husband and wife within a certain timeframe.
Fasting particular, the intention is to keep the ear, eye, tongue, hands and feet and also other limbs of sin.

Moderate fasting is very special, the intention is to prevent fast heart from thinking about the case of contempt and worldly matters, there is only the remembrance of Allah swt. and the hereafter. This type of fasting would be considered null and void when it comes to worldly matters considering the case but Allah and not for the hereafter. Fasting is done by considering the case is null and worldly matters, except the push towards the understanding of religion, because this is a sign to remember the Hereafter, and are not included in the worldly.

Those who enter into a very special level of fasting would feel guilty if the days are just filled with things that can break the fast. This guilt stems from a sense of sertajanji'm not sure of the gift of God Almighty. for moderation (with) his sustenance.
For this third level is a property or can only be achieved by the Apostles, the saints of God and those who are always trying to get closer to Him. It is not sufficiently described with words, because it has become evident in the action (the action). Their purpose was purely devoted (dedicated) to Allah swt, ignoring everything but Him. Related to the meaning of the word of Allah, "Say, God! Then let them play around in the astray." (Q s. 6: 91).

Terms of Mind
Special Fasting is a type of worship as practiced by the righteous. Fasting means keeping the whole human organs in order not to sin and must also meet the sixth condition:

1. Not Seeing What hated Allah.
One thing that is holy, refrain from looking at something that was denounced (makruh), or which can be put about and ignore the heart of the remembrance of Allah swt. Prophet Muhammad. said, "the view is one of the poisoned arrows of Satan's, who have been cursed God. Whoever maintain his view, purely out of fear of Him, Allah swt.'ll give faith, as the sweet taste obtained from the heart." ( hr al-Hakim, authentic hadith). Jabir relates from Anas that the Messenger of Allah.has said, "There are five things a person can break the fast: lying, mengurnpat, spread issues (defamation), swear falsely, and gaze with lust."

2. Keeping Speech
Keeping the tongue (oral) of the words in vain, lying, cursing, slander, say nasty and rude, blurting out words of hostility (conflict and controversy); with more silence, Dhikr and read the [reviewing] al-Qur ' an. This is an oral fasting. Said Sufyan said, "Verily, swearing will affect your fast! Layth quotes Mujahid who said, 'There are two things that ruin the fast, which is cursed and lied."
Prophet. said, "Fasting is a shield. So whoever among you are fasting not to say vile and ignorant, if there are people who attack or memakimu, say, I'm fast! I'm fasting '!" (H.r. Bukhari, Muslim).

3. Keeping Hearing
Keeping the hearing of everything reprehensible; because every thing is forbidden to say also forbidden to be heard. That is why Allah Almighty. does not distinguish between people who like to hear (the forbidden) with those who love to eat (haram). In the Qur'an Allah. said, "They love to hear lies, and consuming no halal." (Q.s. 5: 42).
Likewise in another verse, Allah swt. said, "Why did the rabbis and priests among them does not prohibit them from utter sin and eaten the forbidden?" (Q.s. 5: 63).

Therefore, it should be quiet and away from the detractors. Allah swt. says in His revelation, 'If you (still sitting with them), indeed, thou like them ... "(Q, 4: 140). That is why the Messenger of Allah. said," The curse and the audience, and association in sin. "( hr at Tirmidhi).

4. Keeping Attitudes Behavior
Keeping all other limbs from sin: the feet and hands away from the makruh deeds, and keep the stomach from questionable food halal status (doubtful) when fasting.Fasting does not mean anything if done by refraining from eating the halal and haram food just break the fast with. Whoever fasted as such, like a man building a castle, but knocking down the town. Halal food will also cause harm, not because of their quality but because of the amount. So fasting is intended to overcome it.Because of fears whipped, or due to prolonged illness, a person can take medication to excess.
But it certainly does not make sense then there is a change drug with poison.Haram food is poison harmful to the religious life; is being halal food like medicine, which will provide benefits if eaten in sufficient quantities, is not the case in excessive amounts. Indeed, the purpose of fasting is to encourage the birth of the mid stance.

The Prophet said, "How many people who do not get something fast, except hunger and thirst alone!" (H.r. an Nasa'i, Ibn Majah). It's there that mean to people who break their fast with food but unlawful. But some are interpreting a person who is fasting, abstaining from food is kosher, but breaking with flesh and blood human beings, because they had ruined his fast with a curse to others. Others interpret that they are fasting but did not keep his limbs from sin.

5. Avoiding Excessive Eating
Breaking the fast with a meal that is not excessive, so the chest cavity becomes congested. No bag is more disliked God Almighty. other than a full stomach (excessive) with halal food. Can fasting be useful as a way to defeat the enemies of Allah. and controlling the passions, when we break their stomachs crammed with what we usually eat during the day? Moreover, usually in the month of fasting is still provided additional food, which was on a typical day is not available.

Indeed the essence of fasting is to weaken the power which is used by Satan to bring us toward evil. Therefore, it is more important (essential) if it is able to reduce the portion in the month of Ramadan dinner than night night outside of Ramadan, when not fasting. Therefore it will not benefit at the time of fasting when kept eating the usual meals eaten on the day weekdays. In fact, it is recommended to reduce sleep during the day, hoping to feel the weakening of physical strength, which will be delivered to the purification of the soul.

Therefore, whoever has been "put" the bag of food between the heart and chest, would be blind to that gift. Although the stomach is empty, not necessarily raised the hijab (veil) that lie between him and God, unless it has been able to empty the mind and fill it with remembering Allah swt. alone. Thus is the culmination of everything, and starting point of all this is to clear the stomach of food.

6. Jump to Allah. with Fear and Hope
After breaking the fast, the heart should swing swinging between fear (khauf) and hope that [king ']. Because whoever does not know whether his fast that he received, including those who receive His gifts as well as people close to him, or his fast not accepted, so he became someone who was denounced by him.Thoughts like these that should be present in every person who has finished executing a service.

From al Hasan ibn Abil Hasan al-Basri, that a group of people when melintaslah while laughing uproariously. Hasan al-Basri and said, 'Allah. Ramadan as a month has made the race. At which point his servants vying with each other in worship.Some of them get to the final point first, and win, while others are left behind and lost. It is amazing to find someone who can still laugh out loud and play in between (state) when they are lucky to earn the victory, and they are the losers get nothing.By Allah, if the hijab is closed, those who do good will be met (the reward) his good deeds, and those who commit crimes blamed also met by the had done. "In other words, people who received his fast will rejoice, while those who refused to be closed her laughter.
From al Ahnaf bin Qais, that one day someone said to him, "You have parents; fasting will be melemahkanmu." But al Ahnaf even answered, "By fasting, actually I'm preparing myself for a long trip. Be patient in obeying Allah. Will certainly be easier than endure his punishment."
Thus, it is the significant meaning of fasting.

Importance of Addressing Aspects of aspect (Terms) Inner
Now you might say, "By holding eating, drinking and sexual desire, without having to pay attention to those inner conditions are valid. In the opinion of jurists, too, that fasting in question can already be said to qualify, are legitimate. So why should we bother bother? "

You must realize that the scholars of fiqh have set the terms of the fast outward with the arguments are weaker than the arguments supporting the proposition that the terms inner need fulfilled the requirements. For example, the cursing and the like. However keep in mind, that the scholars of fiqh fasting looked liability limits by only considering the capacity of ordinary people who often lax, easily caught up in worldly affairs.

Whereas those who have knowledge of the End, will consider seriously and comply with the terms inner, so that legitimate and acceptable worship.
This way they achieve by carrying out the terms that will be delivered to the destination. According to their understanding, fasting is one way to appreciate one of the morals of Allah, that is the place to ask (shamadiyyah), as well as examples of the angels, to the extent possible to avoid the temptation of lust, because angels are creatures free from a similar impetus.

Human being has a degree above the animal, because it has a reasonable guidance will always be able to control his lust; but he is inferior (slightly lower) than the angels, because it is still dominated by the passions, so he must try to overcome the temptations of his desires.

Whenever a man ruled by his desires, then he will fall in the lowest levels, so there is no place else other than with animals. Whenever he is able to handle it, then he will be raised to the level of angels. Angels are beings who are closest to Allah, the angels thus became an example for the creatures who wanted to be close to God. Of course with all the worship will make ourselves closer to Him. It's just not in the sense close in dimensions of space, but rather on the proximity of nature.
If so that is the secret of fasting for those who have the depth of spiritual understanding, whether the benefits of combining the two (portions) meal at sunset, while satisfying other desires are retained when the daytime. And even if it so, then what is the meaning of the Hadith the Prophet. which reads, "How many people who fasted did not get anything other than hunger and thirst?"

Aurad

2011-09-09T19:32:00.001+08:00

Syeikh Abul Hasan Asy-Asyadzily
Wirid atau kebiasaan ubudiyah orang-orang shiddiqin itu ada dua puluh macam:
1-Puasa,
2-Shalat,
3-Dzikir,
4-Membaca Al-Qur’an,
5-Menjaga tubuh (dari tindakan haram)
6-Mencerca nafsu dari syahwatnya,
7-Amar ma’ruf
8-Nahi munkar

Semua kategori tersebut didasarkan pada:
9-Zuhud terhadap dunia
10-Tawakkal kepada Allah
11-Ridha pada keputusan Allah
12-Cinta yang murni yang didasarkan empat perkara:
13-Iman
14-Tauhid
15-Niat yang benar
16-Cita-cita yang luhur.

Namun semua ini tak bisa diharapkan kecuali dengan empat karakter di bawah ini:
17-Ilmu
18-Wara’
19-Takut penuh rindu kepada Allah
20-Tawadhu’ kepada sesama hamba Allah.

Ibadah para shiddiqin (ungkapan ini mengutip fatwa gurunya) ada dua puluh macam:
Makanlah kamu sekalian; minumlah; berpakaianlah; bepergianlah; menikahlah; bertempat tinggallah; letakkanlah segala hal pada porsi yang sesuai dengan perintah Allah Swt.; janganlah berlebih-lebihan; beribadahlah kepada Allah dan bersyukur kepada-Nya; seharusnya Anda sekalian mencegah bencana; menanggung beban; mencurahkan kebajikan. Semua ini merupakan separo kecerdasan.
Separo yang lain adalah: menunaikan kewajiban-kewajiban; menjauhi larangan-larangan; ridha terhadap qadha Allah;

Dan diantara ibadah kepada Allah adalah tafakkur terhadap perintah Allah; sedangkan berpegang teguh kepada agama Allah merupakan dasar ibadah dan zuhud duniawi. Sedang prinsip utamanya adalah tawakkal kepada Allah.

Ini semua merupakan ibadah orang-orang yang sehat jiwanya dari orang-orang yang beriman. Kalau Anda sakit jiwa, maka carilah kesembuhan dan pembebasan melalui para Ulama; namun pilihlah diantara mereka ini yang taqwa, yang senantiasa memberi petunjuk dan bertawakkal kepada Allah.
Aku pernah bertanya kepada guruku tentang wirid ahli hakikat. Sang guru menjawab, “Engkau harus menggugurkan hawa nafsu, dan senantiasa mahabbah kepada Allah.”

Memang, cinta itu menolak untuk digunakan oleh pecinta kepada selain yang dicintainya.
Suatu ketika ada seseorang yang bertanya kepada guru --semoga Allah merahmatinya -- “Berilah saya amalan dan wirid-wirid.”

Lantas guru marah dan berkata, “Apakah aku ini Rasul? Lalu memberi perintah kewajiban-kewajiban? jelas, segala yang fardhu itu sudah maklum, segala larangan itu sudah populer. Karena itu jagalah kefardhuan, dan tolaklah kemaksiatan, jagalah hatimu dari hasrat duniawi dan hasrat pada wanita, mencintai kedudukan serta memprioritaskan syahwat. Terimalah apa yang telah diberikan Allah Swt. kepadamu. Apabila ada jalan keluar menuju ridha bagimu, bersyukurlah. Bila yang keluar adalah jalan siksaan, maka bersabarlah. Cinta kepada Allah itu merupakan pusat dimana segala kebaikan berpusat padanya. Cinta itu merupakan dasar dari ragam karamah. Untuk membentengi semua itu perlu ada empat macam:

Wara’ yang benar;
Niat yang benar;
Amal yang ikhlas dan
Bersahabat dengan pengetahuan.

Ini semua pun tidak akan sempurna kecuali dengan berguru pada orang yang shalih atau berguru kepada syeikh yang bisa mensukseskannya.

from : sufinews(dot)com

The spirit should not perish (Ruh yg tidak dapat binasa)

2011-09-09T19:30:00.001+08:00

Spirit bear is a mandate that special human soul (ar-Ruhul khassah lil Insaan). What we mean by mastery of the mandate is taklif promise in the form of openness to the possibility of obtaining a reward and punishment with obedience and rebellion. This spirit is never die nor perish, instead it immortal after death; both the pleasure and happiness or in Jahannam and misery. That's the spirit of the place ma'rifat. Basically, the soil does not take the place of faith and ma'rifat, as revealed by the Hadith and witnessed by the testimonies of contemplation. Religious teachings prohibit researching the nature and characteristics of the soul, because that could reach only those who in-depth knowledge (arrasyikhuna fil-ilmi).

How can it be spoken or narrated, but the spirit that has amazing characteristics that have not been able to captured or ingested by most of the mind or one of the holes from the pits of hell, because its relationship with the body only uses the body as an instrument of knowledge through the hunter net means senses. Thus, agency or body is a tool, vehicle and nets spirit. Extinction or destruction of equipment, damage to vehicles and the nets do not require destruction of the hunter.

True, if the nets or traps were damaged after a hunt, then the damage (doom) is the booty, because she was spared from the load. For this reason, the Prophet. said, "Death is something that is precious to believers."

If the nets were damaged before the expiration of hunting, what happens is a loss, regret and profound sorrow. For this reason, people neglect to say:
"My Lord, I restore (the world) that I do good works to which I have left." (Surat Al-Mu'minun: 99-100).

However, if he likes on the world, enjoy it and his heart loved him, then he also beautify the shape of what is related to the world, then the punishment that befell him became two-fold: First, losses due to expiry of hunting that can only be done by nets of the body.Second, following a net loss of his love towards the net.
This is one of the principle of knowledge about the grave. If it continues to investigate in depth, you will know for certain nature.

Perhaps you want to investigate it in depth to know its nature. Here you need to know, that this book does not cover it; you simply feel satisfied with smaller samples. You should understand that death is the thing that destroy the body. You know, that the destruction of the hand is when the hand is no longer obey you, even though his physical remains intact, while its power was paralyzed. With it you can harness the power of the hand.
So, you must understand and understand that death is the destruction of the body's energy force. Then it ruin your death, the hands, feet, eyes and all your senses, while you yourself remain eternal. That is the nature or your identity, where the identity, it is you.

Now you are human like in a state of infancy, and perhaps none of the bodies that you attached to yourself. Everything was gone, and it could happen with any food as his successor. While you are you, your body is not the body that.

If you have a girlfriend that you really miss, through your senses, then the breakup with your lover it is a very painful punishment.

The whole world of delights and pleasures are very loved and missed, but can not be achieved except by the senses. It makes no difference torture for the drunk love, whether it is separated with his girlfriend or he is restricted by the curtain and the pupils of her eyes gouged out as punishment. Or she was abducted from her lover to a place, until he could not see it. Pain they experienced because they can not see or look at it.

The person who loves wealth, family, home furnishings, slave woman and her clothing, feel the pain when parting with all that. Are all the objects of the world's deprived people or he himself kept out of these objects, such as when hartabenda was moved to another place, then built a curtain between himself and his belongings were.
Mautlah that destroy you and the property, he becomes a wall between yourself. Sense of torment and pain that happens to you depending upon what you love and love these items.

Death brings you to God, and decide your relationship with all our senses are busy and confusing. The pleasures and delights you stand before God depends on the level of your love to Him, you remember the fun and call Him. Therefore, Allah warns you, He says in the Hadith Qudsi, "I am a definite portion, and then make sure your department prepared to be persistent."

Most complete expression to describe the enjoyment and happiness of heaven is, "It's for them in heaven is what they enjoy and they like."
The most perfect expression to represent and describe the punishment of the hereafter is the word of God, which reads:
"And prevented them with what they desire." (Surat Saba ': 54).

That makes it just tastes delicious, but the delicacy that appears when you meet with what is desirable, and there was nothing sad, except taste, too. Despair comes when parting with a loved what.

Now you do not get fooled by stating, "If this is the cause of the punishment of the grave, then akujelas free and safe from the punishment of those, because there are no ties between my soul with worldly pleasures."

It will not be able to know the truth, as long as you do not throw the world and out of the world completely. How many men selling female slave, with the notion that there is no connection between her heart anything with him. However, after the slave woman was brought by the purchaser, his heart burning in the fire separation, and continued to flare.In fact, might therefore he committed suicide, by drowning themselves in rivers or oceans, or burn yourself on fire.

Similarly with you in the grave condition of all earthly things are liked by your heart. For this reason, the Prophet. said, "Love what you love, because in fact you will split up and leave."

Behind this there is more devastating punishment from above, of regret when he was prevented from looking at the face of Allah, the Exalted.

The amount of value lost revealed by death, although before the die is very small value according to you, because death is the cause of ketersingkapan, ketampakan not previously visible. As sleep is the cause of the exposure of the supernatural, through symbols or no symbol.

Sleep is the brother of death. It's just a lower value. Those are the two forms of punishment which doubled for each of the dead, because it is more loving than God.Aimed at joy than the love of God other than Him. Both are very important, if you know the nature of the soul and immortality in the afterlife, and the relationship or its implications, and things that are counterproductive and consistent human instinct.

Ihsan, Tasawuf, dan Psikoterapi

2011-09-09T19:17:00.001+08:00

DR. Nurcholis MadjidIn conjunction with the noble morality of education we see the relationship with the teachings kesufian ihsan or Sufism. According K.H. Hashim Muhammad Ash'ari, quoting the Book of al-Ilahiyyah Futuhat, there are eight conditions that must be met by the person who will run the Order:Qashd saheeh, that is, in undergoing the Order that he must have the correct destination, that is the intention of living it as ubudiyyah, the servitude to God Almighty Righteous (al-Haqq), and intends to meet haqq al-rubbiyyah, namely the right of the Deity Allah Ta ' style, not to reach for sacred or rank, nor is it to obtain results which are lust like to praise others and so on;

Shidq Sharif, honesty means a firm, namely that the students must justify and looked at his teacher as having secrets privilege (sir al-khushushiyyah) that will bring students into the presence of the Divine or hadlrat al-Ilahiyyah;
Mardliyyah adab, that is, manners blessed, namely that people who follow the Order must be running manners justified religious teachings, such as the attitude of compassion to people of lower, respect for others each and higher, honest, fair and straight to the self own, and do not give help to others just because of self-interest;
Ahwal zakiyyah that is, behavior that is clean, that people entered the Order is his behavior and utterances should be in line with the Shari'ah of Prophet Muhammad.;
Hifz al-hurma, that is, maintain the honor, which is that people who follow the Order must respect the teacher, absent or unseen, living or dead, and respecting fellow Muslim brothers, stoic attitudes of hostility and sisters, with respect for people of higher and love to people of lower;
Husn al-khidmah, that is, people who entered the Order should enhance the quality of service to teachers, on a fellow Muslim brothers, and to Allah. By running all His commands and stay away from all prohibitions of al-Siddiq al-and that's un-maqshud al-a'dzham (great goal) follow the Order;
Raf 'al-Himma, that is, enhance the quality of care determination, namely that people do not enter the Order for the purposes of the world and the hereafter, but because it wanted to achieve ma'rifat khashshah (ma'rifat or special knowledge or special) of Allah.;
Nufudz al-'azimah, that is, the preservation of determination and purpose, namely that the person who entered the Order shall preserve the commitment and goals, maintaining continuity running thariqatnya, to achieve ma'rifat khashshah of Allaah, and if he did do good with sustainable so successful (See, Muhammad Hashim Ash'ari, al-al-Muntatshirah Durrar fi al-Masa'il al-Tis' al'Asyarah, with no place of publication, 1359 H/1940 M, p.. 16-17).

KH. Hashim Ash'ari also asserts that the purpose of running is to enhance the manners, manners or akhlaq.Ia quoting a verse from the Book of Al-Mabahits al-Ashliyyah, thus:

"The purpose of education is the Order manners, in all behavior, and that's madzhabnya."

Citing Abu al-Hasan al-Syadzili, KH. Hashim Ash'ari explores four manners that one can not be called a follower of the Order if it does not go through, however the extent of knowledge of the person. Four manners or morality of it is:
Steer clear of all persons acting dzalim, such as rulers or rich people who do injustice to others;
Honoring those who focus on the afterlife;
Helping the needy;
Always perform prayers in congregation with the crowd said KH Hashim next Ash'ari, "It has been said Imam al-Din Ibn Muhy al'Arabi, ra. The four-character, then anyone who runs all four, he really has combined all the virtues, namely:
Ta'zhim hurumat al-Muslims, that is, to uphold the honor of all Muslims;
Al-fuqara solemn wa al-masakin, that is, serving the needy and poor;
Wal-inshaf min nafsihi, meaning, honest and fair about yourself;
Tark al-intishar la-ha, that is, not give aid merely because of self-interest. "
Furthermore, KH. Hashim Ash'ari, citing Suhrawardi, explaining that the way the Sufis is the intention to cleanse the soul and keep the passions, and to escape from various forms of 'ujub, takabbur, riya' and hubb al-dunya (amazed at myself, arrogant , selfless love, and love of earthly life), and others, manners and undergo a spiritual nature, as sincere, humble (tawadldlu), resignation (lean and trust in God), always gives the heart's favor on each event and to the people Other (Ridla), and so on, and that they might obtain from God ma'rifat and manners in the presence of God (ibid, p.. 18).
Kesufian a religious branch of Islam that often seemed controversial. Some characters become the target of criticism, even the torture or murder, due to the establishment or the practice of those who are deemed to deviate from the true religion.
Although KH. Hashim Ash'ari, as is evident from the above so appreciate Sufism and Sufis, but he is known to be very hard on every symptom of irregularities in the Order practice. This attitude he expressed in his treatise he wrote in 1360 H. Al-Tibyanfi al-nahy 'an al-Arham Muqatha'at wa al-Aqarib wa al-Ikhwan (New York: Printing NU, tt.).
So charity is manifested in Sufism, and then practiced through the teachings of the Order, in the last analysis is an insight into the whole, truth, or truth in the dimensions of the piece. Ability to capture the full truth that the most difficult level attainable by man, even the most elusive. The reason is, the whole truth in its dimensions, it is in itself contains a paradox, and people can learn to catch the whole truth if he is trained to see the paradoxes and tried to capture the essence of what lies behind the outward appearance of it.
A discussion of the full truth in the paradoxical form is usually done with reference to the story in the Bible about Moses., With one described as a servant of God who obtained 'ladunni science, the science which is given directly by God. These figures in the literature usually identified as kesufian Khidlir Prophet (al-Khidlr), which presumably is the name of the symbol of the truth which is always green agar and never die (khidlr means green).
The story is told how a great prophet like Moses did not hold, and protested loudly ever see behavior that the wise man and became his teacher, as its actions damage the boat belonged to a poor fisherman, killing the boy who was playing and enforce the wallhouse nearly collapsed in a village whose inhabitants being unfriendly to both of them.And then Moses, aware of the vagaries of his teacher when he obtained the information when they were about to break: the teacher's poor destructive fishing boat, is just to save his precious from the danger of robbers who chose the boats - which look good and intact; he killed the boy because he knew from God that the child will grow up to be criminals and make miserable parents, while his parents were devout men, women, and he also knew that God would replace it with a child who is more holy, he upheld the wallhouse which collapsed, because in it there is a property of the orphan who now lives in town and he intends to protect the treasure that can be utilized by the orphans and survivors of the disruption theft akhlaqnya villagers low.

The appearance of paradoxical figures kesufian already quite well known. Even in a very general assumption, the odds are often just regarded as part of the character qualities such as "saints" or the beloved of Allah (wali). But precisely here lies the problem of the most complicated, that is, according to the philosophers kesufian own, no one guardian who claimed to be a guardian, let alone do the things that are strange to be known as a guardian, let alone do the things that are strange to be known as a guardian . Also no one knows that a person's guardian except a guardian himself. As said by the author of al-Afkar Nata'ij was quoted as saying ole KH. Hasyim Asyari: A guardian will not open the door of fame and recognition, even if if he is able to bury him he certainly would do it. So anyone who wanted him stand out, including the class of the Order he was not the slightest, quite the opposite, he was opposed to their behavior (class of the Order). (Muhammad Hashim Ash'ari, Al-Durar among others Muntatsirah fi al-Masa'il al-Tis' al-'Asyarah, "in op cit, p.. 8-9)
The view of the wholeness of truth that contains this paradox is also reflected in statements about the nature or attitude of God himself, as for instance, that He is the Beginning and the End, who was born and the Mind, and that He is Forgiving and Merciful, but also Supreme Strikes azhab him: "Tell My servants that I am indeed the Most Forgiving and Merciful, and that the real azabku is a very painful punishment." (Surah al-Hijr 15:49-50).

Because God is the Almighty (Munday; wahid), it is not possible manifestation of His consists of two parts, first as the All-Forgiving and Most Merciful, and the second as the doom of his most poignant. The paradox is only a relative form, while its absolute form is behind the paradox, that precisely because kemutlakannya then not be able to catch it.
Humans only have to train yourself to look at the paradoxes, and try to get a taste (in the words of al-Ghazali, dzawq) the full truth behind the paradoxes, without necessarily knowing the absolute essence and can not be achieved by the relative that.
Citing Treatise Qusyayriyyah and syarahnya, KH. Hashim Ash'ari that monotheism recognize three levels: the first assessment that the existence of God, secondly, the knowledge (the science and theory) that the existence of God is one and third, the emergence of a taste of vision at the All-True (al-Haqq).
The first, is the monotheism of the laity, the second, the exoteric monotheistic scholars (ahl al-Zahir) and the third, is the monotheism of the Sufis who have reached ma'rifat and who have experience of nature. (Hashim Ash'ari, "Al-Durrar," in op. Cit., P.. 10-11).
Legal paradox by Sufis tried intensely internalized it is in fact the law or the Sunnah of Allah (sunnatullah) also, as mentioned in the word of God: "And of everything We have created a form in pairs (ie, consists of two parts paradoxical), that ye contemplate. "(Surah al-Dzariyat 51:49).

"Glory to Him who has created everything in pairs; of everything that grown earth, of themselves (human) itself, and of other things you do not know (ie, can not you understand)." (Sura Yasin 36:36)

A hadith mentions the words of the Prophet. "Berakhlaq ye with the morality of God." With regard to the legal issues of this paradoxical, because the Prophet was of course also meant, among others, to have the attitude that we appreciate the taste, will the full truth, which may consist of paradoxes, by trying to accept the wisdom is behind, such as (supposed) attitude towards the behavior of Moses his teacher, al-Khidlr.
By accepting the reality-kenyataun paradoxical as he believes in the wisdom behind the outward appearance, a person will experience peace or turmoil to "rebel" attitude due to reject the paradoxes can be suppressed. This can have a healing effect restructuring den soul, as it now began many techniques used in healing psychotherapist.
It is said by Prof.. Mohammed Shaalan, Professor of the Department of Neuro-den pschiciatry chairman of Al-Azhar University, Cairo, who see the connection with modern psychology kesufian experience flow CG Jung: "The use paradox is not explicitly described as a technique in Jungian therapy, but the base of it is there. Recently it has been given a name and clarified as technique. Paradoxes serve to bring out a person from complacency of accepting either I or concepts so That a different and higher state of consciousness is Attained IMMEDIATELY. With the Sufis, the use of paradox is not restricted to technique but is a genuine expression of his state of consciousness. By example and action rather than by Preaching and teaching, a Sufi conveys directly to the intuition of his followers the paradoxical nature of truth (Prof. Dr. Mohammed Shaalan, "Some Parallel Practices in the between and the Sufi path of individucation", in J. Marvin Spiegelman, Ph.D., et al., ed., Sufism, Islam and Jungian Psychology (Scottsdale, Arizona: Falcon Press, 1991), p.. 88.
The use of paradox is not clearly described as a technique of "healing" in Jung's therapeutic care, but basically there. Recently, this paradox has been given a name and described as a technique. Paradox is useful to release someone from a sense of complacency in accepting the concepts that are yes or no, so that different levels of consciousness higher den can be immediately achieved.
With a Sufi, the use of paradox is not restricted only as a technique but a genuine expression of Sufi's level of consciousness. Through demonstration and action, rather than through discourse and teaching, a mystic intuition of his followers are directly present (paradoxical nature of truth). A verse confirms that we must be fair as well as doing good deeds that is the word of Allah: "Verily Allah commands justice and charity attitude." (Surah al-Nahl 16:90)

Of the various possible interpretations of the word, do justice to every one is understood within the framework of the view that berkeseimbangan ('adl itself means balance) between the parts that seem paradoxical, without partiality, and with acceptance according to what it is. Then the charity can be interpreted as a sincere effort to appreciate the wisdom behind in terms of paradoxes.
So sincere and resigned attitude, namely Islam, is not possible without the attitude of believing in God, a faith, which produces a positive-optimistic outlook on Him and His creation. From here also seems clear that Islam will lead us to peace (salaam) and safety (Salama), and faith will deliver us to a safe (feel safe) and a sense of shade or protection (mandate), then, finally ihsan will not confuse us toward a happy life (hasanah).

How To Beat The urge of lust and sin

2011-01-21T15:43:00.000+08:00

The new man can be spared from the disease of sin and the crimes when he believes that sin and crime is more dangerous and more memudhoratkan from a thief, snake or other wild animals and so on. And when strength, majesty and authority of God every moment into consideration.

In daily life, it looks real that people can leave the desire, willingness, and the will-the will of his heart. For instance, one who have diabetes, the doctor forbade him from actually eating sweet foods. So the man, for the sake of his life, touching sweet foods even he does not want. So as well as spiritual and motivated by sexual desire. If the majesty and power of Allah Ta'ala has embedded in his heart to the right, then the attitude will not obey God he felt worse than eating fire and is worse than death.

Many people know the power and authority, Allah Ta'ala, and he believes that many deny Him is a severe punishment, so much was exactly going away from sin, kemungkaran and away from the attitude against the law. See some people get "death" before death came. What was experienced by the akhyaar, abdaal, and quthub, what there is in them? The answer is the belief that earlier. Full knowledge and qath'i sure, for sure and in fitra force someone to a certain thing. Inkling of Allah Ta'ala can not be sufficient. Doubt is not dapt benefit. The effect has been invested only in convictions. The confident knowledge about the attributes of Allah Ta'ala, it is more of an impact than the effect caused by lightning is very scary. Because of the influence that the people bowed their heads and bowed.

So how much faith one has, as much as was then that he would avoid sin.

Tabligh Islamic Peace kicked off Hollywood!

2011-01-21T15:41:00.000+08:00

Tabligh Islamic Peace kicked off Hollywood!

Members of the Ahmadiyya Youth Organization of Los Angeles has distributed over 1,000 brochures promoting the peace of Islam, condemned the forms of terrorism at the center of the entertainment world, Hollywood.

On Sunday, November 28 the Ahmadiyya Youth has been distributing flyers "Muslims for Peace" on the streets of Hollywood on thousands of local residents who sit roadside to watch the annual Hollywood Christmas Parade.

They consisted of eight group arrived several hours before the parade starts and split along Hollywood, Sunset Boulevard and Vine, distributes more than 1000 flyers. Many positive comments received by the youths from receiving handouts. The majority of people who receive full-page color brochure is grateful to the youth because it has been getting a positive message of Islam to the public. "It was nice to see you here!" Said one parade participant.

Flyers "Muslims for Peace" is part of a national campaign by the Ahmadiyya Muslim Community in the U.S. to condemn terrorism and stand up to enforce the peace. The campaign has been hugely successful in cities like New York, where a large advertisement on the side of a bus in downtown Manhattan has become part of the distribution of leaflets "Muslims for peace" by members of the Ahmadiyya Community.

Promote peace and condemn terrorism are the two main points of socialization. This brochure also expressed included also the motto of the Ahmadiyya Muslims around the world: "Love for All Hatred For None"

Imam Shamshad Nasir of the Baitul Hameed Mosque in Chino said, "The purpose of this campaign is to convey the true teachings of Islam as taught by the Quran and the Prophet Muhammad." This brochure also contains excerpts from the teachings of Judaism - a quote that is also found in the Holy Quran Surah 5, verse 33, where it says, "If you kill one innocent person, then as if you had killed all mankind... "

Imam Shamshad further stressed that, in the rise of terrorism associated with Muslims then, "is our job even very important - to get out the message of Peace and to educate our neighbors about the true teachings of Islam, which does not let terrorism or the killing of people totally innocent. Our youth has led in the distribution of leaflets and their efforts should be highly commended for it. the process of change from violence to peace must first begin in a person's heart, and then by our actions that spread out the world. "

Preparing children Descendants

2011-01-21T15:38:00.000+08:00

Preparing children Descendants

A lot of people prepare their offspring. And all their efforts, they muster for it. That is how their offspring so that, after the death they became the owner and successors for their possessions. If humans only up to a limit that's all, and he did not do anything for God, meaning it is a living hell.

What good is it for him? when he died, whether he will come umtuk see who becomes the owner of the property that legacy? And if by that he would get peace? history would have been exhausted and that he will never return to the world. Therefore, whatever is gained from such efforts, namely that an example of the life of hell in this world and also that will lead to punishment in the hereafter?

By considering the Quran syarif will note that there are two promises about not going to return again the people who have died. First, for the people of the Fire as it was spoken:

"Haroomun Wa 'alaa laa qoryatin ahlaknaahaa annahum yarji'uun - and banned for a country's population which We have destroyed that they will not come back." (Al-Anbiya: 96). The word ahlaknaahaa (We have been destroyed) is also fixed on the punishment. From that concluded that people who have broken lives will not be back again.

And so too have the same promise to the people of Paradise. "Khoolidiina fiiha laa yabghuuna anhaa hiwalaa - they will abide therein, they do not want to move from it." (Al-Kahf: 109)

Two Kinds of sustenance

2011-01-21T15:36:00.000+08:00

Actually there are two kinds of sustenance. The first as ibtilaa (trials) and the second as ishthifa (optional).

Sustenance of a temptation is sustenance that does not exist any relationship with God. Even the sustenance of this one make people further away from God, until finally he lost. Toward this, Allah Ta'ala has hinted:

"laa tulhikum amwaalukum"
property you do not get you. (Al-Munaafiqun: 10)

Sustenance as ishthifa is reserved for God's sustenance. God will be protective for people like that. And everything that is on them, they regard as belonging to God alone. And that they prove their deeds of charity.

Look at the condition of the Companions of the Prophet when the trial comes, and all things that exist in one of them, all delivered in the way of Allan ta'ala. Abu Bakr ra was the most first-come, wearing a cloth hand over all his property. And Allah ta'ala has replied to the reward for the cloth, ie was he who first became caliph.

In summary to be filled by a true beauty, goodness and spiritual delights, a treasure that can be useful is a treasure that is spent in Allah's way.

The ignorant think that the government opposes

2011-01-04T12:50:00.000+08:00

Among the case ignorance is not willing to submit to the government. People are ignorant view that obedience to the government is a humility. While opposing the government, they think of as a form of virtue and freedom. Therefore, they can not be collected on top of leadership caused by the attitude of those who do not submit (the leader) and the conceit that there is in them.

Then came the religion of Islam for their menyelisihi. Islamic rule to hear and obey the government that Muslims, because in it there is benefit. Allah Almighty says
يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم
"O ye who believe, obey Allah and obey the messenger and the leader of you" (An-Nisa ': 59)

In this verse was ordered to obey the government. And he commanded to abide in good things. He also said:
لا طاعة لمخلوق في معصية الخالق
"There is no obedience to the creature in adulterous to his Maker" (Narrated by Ahmad, dishahihkan by Sheikh Al-Bany in Saheeh Al-Jami ')

And he also said:
إنما الطاعة في المعروف
"Verily obedience is only in the case that either alone" (Narrated by Bukhari and Muslim)

Shall abide by the government in addition to cases that contain disobedience to God. If the government ordered to act immoral, it is not necessary to be obeyed, but should not be opposed in the case-case to another. So this disobedience special case containing with disobedience. And it is not invalidated by bai'at to the government because of this. So do not oppose the government as long as he (the government) a Muslim. Because by keeping the government (Muslim), will be maintained unity and blood (the Muslims will be awake), and the cause of the emergence of security.

Also, people who didzalimi can ask for justice (the government) for those who mendzaliminya, restore rights to their owners, and put the law in the middle man with full justice. Although the government is not straight religion, even if he was a wicked (expert immoral) though. With notes, during the wickedness that has not reached the level of kufr as the Prophet
اسمعوا وأطيعوا, إلا أن تروا كفرا بواحا عندكم عليه من الله برهان
"Hear and obey you (your government), except when you see the disbelief is real and you have the proof in the face of God" (Narrated by Bukhari and Muslim)

During disobedience by not kufr, then the government is entitled to be heard and obeyed. The wickedness, are the responsibility himself. While loyalty and obedience to him is for the good of the Muslims.

Therefore, when asked to some priests, "Lo So and so wicked (expert immoral), but he is one who has power. And indeed the 'Allan was a righteous but he's weak. Which one among them who deserve to be rulers? "So they answered," A wicked but powerful (more worthy to be ruler). For wickedness will return to himself, while his strength will bring benefits to the Muslims. As for the righteous one, actually kesalihannya for himself, and weakness will bring evil to the Muslims "

And still be heard and obeyed the leaders, although he was a wicked (expert immoral), even though doing evil and dzalim. Messenger of Allah said
أطع وإن أخذ مالك وضرب ظهرك
"Obey (the ruling) that, although he robbed and beat back your treasure" (Narrated by Muslim)

Since in the pass, there are more benefits than damage. And the damage that would result from the attitude of opposition to the government greater than the damage incurred due to obey him, even though he was in a state sinner. The negative impact that will arise from their resistance to the government is spill blood, loss of security and divorced-berainya unity.

And what a result obtained by people who came out of ketaaan to the government, as has been told in history? What effect is obtained when there slander of those who oppose Uthman ra?, When they rise up and revolt and kill the Commander of the Faithful Uthman ra? Result obtained by them is humility and humiliation, because they rebelled to the Commander of the Faithful and killed him. And the musliminpun (until now) always overwritten various humility, humiliation, and damage.

And likewise the right part of government (which we must exert) is that we remain patient in the pass, despite its partial damage. It is lighter than out of obedience to him. Therefore, Prophet oblige to obey the government, not for apostasy from Islam, though he was a wicked and dzalim. Due to be patient over the damage that nature is a partial preventive measures against the emergence of greater damage. And do the lightest among the two cases dangerous to reject the most severe case of both, then this is the case most ma'ruf (good).

This is the difference between ignorant people and people of Islam in the attitude to the government. People principled ignorance, will not be obedient to the government. They judge that the stick is a humility and humiliation. While the teachings of Islam ordered the Muslims to obey the government, although they have wickedness and kedzaliman. Islam ordered the Muslims to remain patient with their attitude, because in it there is benefit for the Muslims.

As for out of obedience to him, will bring kemudharatan to the Muslims themselves. Even greater damage than the damage caused by the attitude stays above obedience to them. It is with a note, deviations that they do not remove them (ruler) of Islam. This is a great rule brought by Islam at large in addressing this matter.

As for those ignorant, as the explanations that have been past, not the view will be obligatory to obey and comply with and be bound to the government. For example, those who disbelieve boasting a kebebaasan and democracy, what happens in their community today? They occur in society and animalistic savagery action, murder, robbery, moral decadence, crime and the fragility of security. Though they are large categories of countries that have forces in the field of weapons of destruction. Will tatapi their situation as a state animal, wal 'iyyadzu billah'. This is because they remain above what is held and carried out by ignorant people first.

He ordered his people to hear and obey the government. He was ordered to give advice to them in a confidential manner, that is between them (rulers) with those who advise him alone.

As for talk about their ugliness, they berate and talk about them behind their (backbiting), then this is an act of perfidy to them. Because this will awaken people to their hatred and make glad the bad guys. This is the attitude of treason to the government.

As for praying for good to them, did not mention the ugliness and lack of them in assemblies, then this is the advice for them.

Whoever has a desire to advise a leader, so he could deliver it personally either by oral or written. Or the way through people who have a track with the leader is to be submitted to him. And if the delivery of advice was not possible, then he is in this case ma'dzur, has udzur.

But when he was in the assemblies, or in the pulpit, or in front of the studio recordings, and he denounced, and it degrades the government, then it is not advice, but this is a form of betrayal to him. The definition includes advice for their kindness to pray for them, cover the disgrace and gaps, and do not express it in public. And includes advice to the government is running the job that the government is charged to employees and workers, and promised to run it well

The ignorance pray to the saints and righteous people

2011-01-04T12:48:00.000+08:00

Those who ascribe ignorance of God Almighty through prayer and worship to those deeds. The objective is to seek their intercession with Allah. Because they think that God and the righteous people will love it. As Allah says
ويعبدون من دون الله ما لا يضرهم ولا ينفعهم ويقولون هؤلاء شفعاؤنا عند الله

"And they worship other than Allah that which can not bring kemudharatan to them and not (also) benefit. And they said, "They are intercessors to us on the sight of Allah" (Yunus: 18)
والذين اتخذوا من دونه أولياء ما نعبدهم إلا ليقربونا إلى الله زلفى

"And those who take protectors other than Allah (say), 'We do not worship them only that they get closer to God with us in close enough'" (Az-Zumar: 3)

And this is the biggest case, the Messenger of Allah has menyelisihi them. Then he saw to come with the mission of al-hearted (monotheism). And reported that sincerity was the teachings of Allah which Allah has sent all His apostles with him. And it's not going to be accepted practice, but from a sincere one. And whoever is doing something that they (ignorant people) think is good, truly Allah has forbidden Paradise for him and make hell as a place of residence.

It is a matter which causes people divided into two groups, namely the believers and infidels. From this place of hostility and karenanyalah jihad is prescribed, as Allah Almighty says,
وقاتلوهم حتى لا تكون فتنة ويكون الدين كله لله

"And fight them until there is no fitnah (kesyirikan) and the religion is entirely only for Allah" (Al-Anfaal: 39)

Choose between God or regulated passions

2011-01-04T12:47:00.000+08:00

In the animal world, the aspect of freedom in all things is very prominent. But the freedom prevailing in the world of creatures that's perfectly natural. Children impregnate their mother would not matter taboo. And the parent preyed his son, also open an act of sadism. Loud noises at any tempatpun not a mistake. Because once again, in the animal kingdom there are no binding rules, no norms that limit and special Shari'a rolled out for them as 'bermuamalah' with each other.

Of course, there are very big differences between animal and human world. Human beings are civilized. In particular Allah bestow human mind, heart and soul that is straight. Allah's mercy for them continues to send the apostles to keep them from deviation and warn them from straying. Allah did not let them out without assistance and guidance from Him. That way, all their organs will function properly to hear and perform the commandments of God Almighty, Essence of the Creator.

That's the body's organs functioning essentially, that is used profusely for obedience to Him, not used to violate and oppose his rule. Not surprisingly, when the munafikin called the silent, deaf and blind, because the three organs are not they functioned as his means of obtaining guidance and obedience to Him. Allah Almighty says about them:

"They are deaf, dumb and blind, then they will not return (to the right path)" (Al-Baqarah :17-18)

So the verdict for them in this world for not heeding the Shari'a and the guidance of God Almighty, in spite of lip acknowledged as the Muslims. This applies to anyone who has as their criteria.

In Islam, a person entitled to speak, argue, and act. However, it should not collide with all the signs of Islamic rule, the rule of the Divine which contains all the necessary good of mankind. If not, kehancuranlah that will happen. Both the devastation that struck the community, individual or a nation though. Because, as said by Imam Al-Syatibi rahimahullah in Muwaafaqaat, Islamic goal is to alleviate people from the snares mukallaf passions and ultimately obedient only to Allah and His Messenger.

When there is a reluctance to follow the Shari'a, or with other languages are reluctant to set Islam, basically he has given up her chains tangled passions that will always lead to ugliness. Yes, lust is only going to drag people to the darkness by darkness, with no light at all.

Strange indeed, escape from the rule of God Almighty to be a victim of lust with a broad meaning. Dare to speak evil with courage because it can guarantee the economy, spending the days in sin, seizing the property of others, menzhalimi innocent man, threw the lives of others without a justifiable reason, trampling on the honor others, this little example of translation from the noose of human lust.

In particular, what is voiced by liberal circles is contrary to the rules of God, even common sense was not able to receive it. Conscious or not, they were peddling garbage from Western nations who did want the destruction of Islam through "ghazwul Fikri" (the war of ideas). They knew it would be more effective if penyuara their ideas came from the Muslims. For that, people now need the very existence of the figure of the Caliph Umar ibn Khatab radhiallahu'anhu very firmly against the deviant thoughts. Formerly, a blow to the head successfully realize people have strange ideas about the verses of Allah swt.

May Allah restore the Ummah to follow the rules and glorify God of glory.

Adab-adab in reading the Quran

2011-01-04T12:43:00.000+08:00

1. Purification ritual
2. Clean mouth with miswak
3. Reading the Qur'an in a clean
4. Sit facing the Qiblah with khusyu ', slow down, appreciate as he bowed his head
5. Ta'awudz read when starting to read it in a voice hardened, ie read "A'udzubillahi minasyaithaanirrajiim"
6. Reading with Tartil, slowly
7. Tadabbur (appreciate)
8. Crying and trying to cry (in the verses of threat)
9. Enhance voice bacaanya
10. Bacaanya if his voice does not bother the people who were praying, the man who was sleeping, and who is reading
11. Not talking to anyone at the time to read, except for emergency and urgent nature
12. Read the Qur'an Manuscripts
13. No laughs, no bersendau joke and not looking at something that could make her turn

Source: Aadaab Islamiyah, Muslim Daily Adab Exemplary works 'Abdul Hamid bin' As-Suhaibani Abdirrahman. Reader Ibn Kathir