Sebuah Inti Sari Islam

OH FATHER! THIS MESSAGE IS FOR YOU إليك يا أبتي

2010-08-31T14:06:00.000+07:00

All praise is due to Allah alone, and blessings and peace of Allah be upon the last of the Prophets.

Oh father! This is my message to you... where I express my sorrow and grief... my concerns and distress... I am doing what I deem my duty of giving advice... as a reminder and a warning... You may gain by it the best a father can get out of his son... because a good son is the provision of the believer in this world and the Hereafter.

The Messenger of Allah, صلى الله عليه و سلم, has said:
إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية وعلم ينتفع به،
أو ولد صالح يدعو له
"When the son of Adam dies, his deeds ends except for three: charity that is ongoing, knowledge benefited from and a righteous son who will pray (supplicate) for him".

Every father who has had a role in the righteousness of his son, the goodness of his son grants him the reward of discipline… Then his son's good prayers follow him to the Hereafter.

However, if the father is the cause of affliction of his son, he commits a tremendous sin, and he will be held accountable for it in the Day of Resurrection.

If you had taken care of me when I was young, I would have surpassed some serious ordeals... But Allah has predetermined, and what He wished for, He has done, discipline is best in young age.

It is easier and more uncomplicated.
قد ينفع الأدب الأحداثَ في صغر *** وليس ينفعهم في بعده الأدبُ
إن الغصــونَ إذا عدّلتهـا اعتدلـت *** ولا يليــنُ إذا قـوّمتَـهُ الحطـــبُ
Discipline might be beneficial when young *** after that no discipline is of benefit
Young branches straighten if adjusted *** but firewood is never softened

Here father is the text of this message:

Your child has a right over you!

Certainly father! And his right is that you educate and discipline him well... so that he will be an asset and a reward for you with Allah, and to avoid the consequences of the question on the Day of Resurrection!
The Messenger of Allah, صلى الله عليه و سلم, has said:
إن لربك عليك حقاً، ولنفسك عليك حقاً، ولأهلك عليك حقاً،
ولولدك عليك حقاً، فأعط كل ذي حق حقه
"your Lord has a right over you, and you have a right over yourself, and your family has a right over you, and your child has a right over you, so give whoever has a right over you his right". [Reported by Muslim]

The Prophet, صلى الله عليه و سلم, has said in demonstration of the responsibility of discipline:
كلكم راع ومسؤول عن رعيته، والرجل راع في أهله، ومسؤول عن رعيته
"Every one of you is a guardian, and is responsible for his subjects …a husband is a guardian of his family and is responsible for it" [Agreed upon].

The Messenger of Allah, صلى الله عليه و سلم, has charged those who neglected that trust with a great sin, he has said:
ما من عبد يسترعيه الله رعية يموت يوم يموت وهو غاش لرعيته،
إلا حرم الله عليه الجنة
"whenever a guardian, who Allah has entrusted with wards, dies while he is cheating his wards, but Allah will forbid Paradise on him". [Reported by Al-Bukhari]

The Messenger of Allah, صلى الله عليه و سلم, has said:
كفى بالمرء إثماً أن يضيع من يقوت
"it is enough of a sin for a man to mislead those whom he provides for." [Narrated by Abu Dawud]

Ibn Al-Qayyim, may Allah have mercy on him, said:
وكم ممن أشقى ولده وفلذة كبده في الدنيا والآخرة، بإهماله، وترك تأديبه وإعانته على شهواته، ويزعم أنه يكرمه وقد أهانه، وأنه يرحمه وقد ظلمه، ففاته انتفاعه بولده، وفوت عليه حظه في الدنيا والآخرة، وإذا اعتبرت الفساد في الأولاد رأيت عامته من قبل الآباء
"How many parents are there who caused misery to their offspring in this world and the Hereafter; by neglecting him, and by not disciplining him and helping him to his lusts. He claims that he honors him, but he humiliates him, and that he mercies him while he has been unjust, so he missed benefiting from his son, and lost his share in this world and the Hereafter. And if you consider the corruption of the children, you will see that their corruption has come to them through their parents." [Tuhfat Al-Maudûd Bi-Ahkâm Al-Maulûd (The Amiable Guide to the Provisions of Raising the New-Born)]

In this sense, The Messenger of Allah, صلى الله عليه و سلم, has said:
كل مولود يولد على الفطرة فأبواه يهودانه أو يمجسانه أو ينصرانه
"Every child is born with a true faith (i.e. to worship none but Allah alone) but his parents convert him to Judaism or to Christianity or to Magianism". [Narrated by Al-Bukhari]

O father... Remember that
ليس اليتيم من انتهى أبواه *** من همّ الحياة وخلّفاه ذليلاً
إن اليتيم هو الذي تلقى له *** أمّــا تخلّـت أو أبـاً مشغــولاً
He is not an orphan whose parents perished *** from life and left him humiliated
An orphan is he who has *** a deserting mother or a busy father

No, father!

No father... What I see is that you have not built our house on a solid foundation of piety, faith and obedience... rather; you have empowered the devil in our house...

From the ways of empowering the Devil:

Songs: that wide spread evil which was pushing me to evil actions... it led me to committing violations with what it included of the inherent immorality and explicit meanings... which go into the song as salt dissolves in the water!

O father! Did you not realize that singing makes hypocrisy grow in the hearts... and that it is the spell to adultery...?

You do not see most of its people but having their modesty lost and fallen into prohibited matters...

Allah Almighty has prohibited singing in the text of the verse:
وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ
{And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allâh} [Surat Luqman: 6]

Transliteration: Wamina alnnasi man yashtaree lahwa alhadeethi liyudilla AAan sabeeli Allahi

TV SATELLITE CHANNELS: What would remain of modesty during the day time… satellite channels in our house would terminate it... with what they include of explicit singing… shameless movies... vile series. Where hundreds of stations are competing to kill chastity and modesty...
However, some of them aim at causing young people to fall into evil actions such as adultery, drinking alcohol, drugs and organized crime...
All of this was greatly affecting my personality... it made me a character full of everything except for modesty, chastity and obedience...
LACK OF RELIGIOUS ADHERENCE IN THE HOUSE: in addition to singing, which collects the lowest of devils at home... there is the social intermingling between men and women with which sanctities are violated...

The Messenger of Allah, صلى الله عليه و سلم, has prohibited it saying:
«إياكم والدخول على النساء!» قالوا: أفرأيت الحمو؟ قال: «الحمو الموت»
"Beware of entering upon women." A man said, "Allah's Apostle! What about Al-Hamu (the in-laws of the wife (the brothers of her husband or his nephews etc.))?" The Prophet replied: The in-laws of the wife are death itself." [Agreed upon]

And how many houses were destroyed by this social intermingling between men and women... How many houses it caused to lose chastity... it cut off the relations between relatives and cut off the affection and intimacy...

O father! Do not follow the footsteps of the devil...
وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاء وَالْمُنكَرِ
{And whosoever follows the footsteps of Shaitân (Satan), then, verily he commands Al-Fahshâ’ [i.e. to commit indecency (illegal sexual intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islâm)]}. [Surat An-Nûr: 21].

And ward off your home against sins and violations... warding off evil is of the causes of bliss in the home and the offspring... and in the intimacy in your home...

Allah the Almighty has said:
فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى (123)
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى
{whoever follows My Guidance he shall neither go astray, nor shall be distressed. (123) "But whosoever turns away from My Reminder (i.e. neither believes in this Qur’ân nor acts on its teachings.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."} [Surat Tâhâ: 124.123]

Not inciting for obedience and commitment: O Father, you have learned that Allah, glorified and exalted has commanded you to incite your family, your children and your relatives to obey Allah, glorified and exalted, He has said:
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ
{O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones} [Surat Ay-Tahrîm: 6]

It is clear from these texts that children should be raised according to Islam, that this is entrusted to the necks of their parents, and that it is the right of children over their parents and guardians, and others.
It is of the righteous acts of obedience with which parents draw nearer to their Lord, and continue to be rewarded for, as a continuation of the ongoing charity.
It was proven that the Prophet, صلى الله عليه و سلم, has said:
إذا مات ابن آدم انقطع عمله إلا من ثلاث: علم ينتفع به،
أو ولد صالح يدعو له، أو صدقة جارية
"When the son of Adam dies, his deeds ends except for three: charity that is ongoing, knowledge benefited from and a righteous son who will pray (supplicate) for him.", and that the one who neglects this trust is a sinner and disobedient to Allah. He bears the burden of his sin before his Lord, and then before His slaves!) [Guarding Virtue: 128 (Hirâsat Al-Fadîlah: 128)]

O father! Remember that the spreading of obedience and commitment in your house is the key to bliss.

Allah Almighty has said:
وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاء وَالأَرْضِ
{And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth} [Surat Al-A'râf: 96].

It is also the key to happiness and tranquility. Allah Almighty has said:
مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً
وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ
{Whoever works righteousness - whether male or female - while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).} [Surat An-Nahl: 97].

O father: Do not overlook us... with your absence from home, care is absent as well... emptiness prevails... and the dignity of the house descends to a very deep pit!
You are the glory and dignity of home when you are in it...
You are our example to follow... we consult you… your advice guides us... we feel safe by your directions and guidance...
If you leave me and my siblings for frivolous luxuries... or for never ending trades... or for fun trips, you must know that your home is inevitably apt to ruin and destruction...

And as that you have a right over yourself... your child and your family have a right upon you... their right is more than just a piece of bread... or something to drink and a shelter!

You are all what they want if you just know!

Why did you not command me to perform prayers?
Father: This is the Prophet; his Lord speaks to him and orders him to incite his family to perform prayers:
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ
وَالْعَاقِبَةُ لِلتَّقْوَى
{And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)]. We ask not of you a provision (i.e. to give Us something: money): We provide for you. And the good end (i.e. Paradise) is for the Muttaqûn (the pious} [Surat Tâhâ: 132].

Allah has praised one of His prophets because he was keen in performing prayers, He has said:
وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ
{And he used to enjoin on his family and his people As-Salât (the prayers) and the Zakât (alms giving)} [Surat Maryam: 55].

O father! Even though I have reached the age of seven I have not seen you encourage me to perform prayers... nevertheless, when I have reached the age of ten you have not, even once, reprimanded me for neglecting praying... and how many other times you have reprimanded me for inferior things such as the cleanliness of my clothes.

Have you not heard the Hadith of the Messenger of Allah صلى الله عليه و سلم when he has said:
علموا أبناءكم الصلاة وهم أبناء سبع، واضربوهم عليها وهم أبناء عشر، وفرقوا بينهم في المضاجع
"Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and separate between them in beds?" [Reported by Abu Dawud]

O father I wish that you had implanted in me the love for the Masjid when I was young...
I wish that you had me get used to going to it... and that you made me taste the sweetness of prayer and worship!

This – of course – is no excuse for me... or a justification to stop praying after that I have become a young man... but I regret it deeply that I have been denied the delight of prayer for one day of my time...

I was not getting the reward of growing up on the guidance and prayers on your hands, O father!

Prayers are light, illumination, sublimity and highness... it is the pledge of Islam, which if left by the slave of Allah, he rejects Islam.

The Messenger of Allah, صلى الله عليه و سلم, said:
العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر
"the pledge between us and them is prayer, whosoever leaves it becomes an Infidel" [Narrated by At-Tirmizi, who said: it is Good Authentic strange Hadith].
The Messenger of Allah, صلى الله عليه و سلم, has also said:
من حافظ عليها كانت له نوراً وبرهاناً ونجاة يوم القيامة،
ومن لم يحافظ عليها لم تكن له نوراً ولا برهاناً ولا نجاة يوم القيامة،
وكان يوم القيامة مع فرعون وقارون وهامان وأبي بن خلف
"whosoever keeps performing it (prayer), it will be a light, a proof and a means of survival on the Day of Resurrection. And whosoever neglects it, it will not be for him a light, a proof or a means of survival on the Day of Resurrection, and on the Day of Resurrection he will be with Pharaoh, Qârûn (Korah), Hâmân and Ubay ibn Khalaf" [Reported by Ahmad] .

Why did you not inquire about my companions?

O father I have accompanied the bad guys... and their thoughts have manipulated me... their desires have attracted me... their doubts have misled me...
I did not realize but that I have been indulged in many kinds of deadly vices and sins.
Why have you left me in their hands!

I have learned from some of them to neglect prayers...
I have kept pace with some of them in committing evil acts...
This one incites me to molestations... and that one encourages me to watch movies and series...
another one arouses my interest in vices and bad deeds...
they are all my aid to committing acts of disobedience...
they surround their victim as lions gather around their prey...
Why did you allow me to accompany them?

You have left me to be alone in the sea of life... tossed about by the waves in its bumpy courses... while you knew that I was too weak to lead my own lifeboat!

Whoever rides high waves without mastering the art of sailing... get drowned! Here I am drowning among bad companions... gulping their venom in deep silence!

O father, you are my eyes by which I see the good from the bad... particularly, during my adulthood, and beyond...

The Messenger of Allah, صلى الله عليه و سلم, has said:
المرء على دين خليله فلينظر أحدكم من يخالل
"man follows the creed of his close friends, so you should consider whom to befriend". [Declared Hasan (good) by Al-Albnai]
This is a Prophetic guidance to all those who have companions, to consider their religion and ethics before accompanying them.

If they are religiously well mannered, accompany them; but if they are not, you should leave them so that you would not be harmed by their bad ethics.

O father! There is no doubt that I am shortsighted to distinguish good friends from corrupt ones... And that I need you most in the beginning of my youth to ward off bad companions... and to follow how I am doing in life... to ask about my morals and my friends... and to direct me to the satisfactory ways of choosing the good companions.

People, my father, are like keys...

Some of them are keys for good, others are keys for evil; as the Messenger of Allah, صلى الله عليه و سلم, has said:
إن من الناس ناساً مفاتيح للخير مغاليق للشر
"of mankind there are some people who are keys for good and locks for evil" [Narrated by Ibn Majah and considered authentic by Al-Albani]

If you let me accompany people with my lack of vision... it is letting me enter evil from the widest doors...

I wish that you can see how many an innocent young man was being set up by his bad companions into smoking... even into using drugs and alcohol!

I wish you know how bad companions manipulated the minds of innocent people to commit violations and crimes.

And I wish you realize what effect bad company has on one's study, faith and character!

It is sufficient to demonstrate its tremendous harm the repugnant comparison set by the Messenger of Allah, صلى الله عليه و سلم. When he has said:
مثل الجليس الصالح والجليس السوء كحامل المسك ونافخ الكير،
فحامل المسك إما أن يحذيك وإما أن تبتاع منه، وإما أن تجد منه ريحاً طيبة، ونافخ الكير إما أن يحرق ثيابك وإما أن تجد منه ريحاً خبيثة
"The example of a good companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the musk seller you would either buy musk or enjoy its good smell while the blacksmith's bellows would either burn your clothes, or you get a bad nasty smell thereof." [Reported by Al-Bukhari]

How good a father who is not occupied by himself or his money or his luxuries to follow the conditions of his son...
Asking about his conditions with Allah...
his conditions with his study...
his conditions with his friends...
and his conditions at home, if he finds disorder in his conditions, he corrects it...
But if finds good conditions, he praises Allah and thanks Him...
He would be a good father and a loyal companion to his son...
And would become a role model that his son would imitate in ethics and behavior...

Where is my share of learning the Qur'an?

O father, how much my heart is lamenting… and my soul is hurting when I see a young man my age who knows, or almost knows the Qur'an by heart... this lamentation is not in envy of this young man... It is rather grieving over myself, that I did not find any one inciting me to participate in memorization workshops...

I did not find any one to take me to those good gatherings to be honored by reading and memorizing the Qur'an... and enjoying reading and reciting it.

Father, the Masjid was a few steps away from our house... I wished that I joined the faith workshops of memorizing Qur'an...

But – May Allah guide you – you used to go past the mosque to bring me movies... tapes of songs... to play and have fun... I did not look up to you as a helper or a motivator to stick to these workshops!

Where do you stand from the virtues of memorizing and reciting the Holy Qur'an... it is the Book of Allah which falsehood cannot come to it from before it or behind it, it is sent down by the All-Wise, Worthy of all praise... Whoever speaks by it is honest... whoever rules by its rulings is fair...
And whoever resorts to it is protected...

The Messenger of Allah, صلى الله عليه و سلم, has said:
إن الله يرفع بهذا الكتاب أقواماً ويضع به آخرين
"by this book (the Qur'an), Allah would exalt (to a high status) some peoples and degrade others". [Reported by Muslim]

This high status - Oh, father - includes parents and children as long as they prompt for the Qur'an, teach it and work by it... Had you exerted your best effort to raise me according to the Book of Allah, you would have gained a share from this high rank.

Whoever guides to good deeds is exactly like whoever performs them... Moreover, inciting of the memorization and recitation of the Holy Qur'an makes your child a virtuous and good son, whose reputation on earth and in heaven is good, so you will be rewarded immensely because of him... You will be blessed because of him... and you will be protected because of him... his righteous invocations will reach you in your life and death.
Abu Musa al-Ash'ari reported that the Messenger of Allah, صلى الله عليه و سلم, has said:
مثل المؤمن الذي يقرأ القرآن مثل الأُترجة ريحها طيب وطعمها طيب،
ومثل المؤمن الذي لا يقرأ القرآن كمثل التمرة لا ريح لها وطعمها حلو
"A believer who recites the Qur'an is like a citron (citrus fruit) whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Qur'an is like a date which has no fragrance but has a sweet taste."

Prayers and Peace of Allah be upon our Prophet Muhammad, And upon his family and companions.

THE FRUITS OF TAQWAA

2010-08-31T13:56:00.000+07:00

All praise belongs to Allaah, Lord of the Worlds.
Peace and Blessings of Allaah be upon Muhammad (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.), his family, his Companions and all those who follow him till the Last Day.

0 believing brothers!

Indeed the advice which Allaah has given to His servants from the time of Aadam up until now, has been to have taqwa (fear) of Him. Glorified and Exalted be He.

The Mighty the Majestic says,
وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُواْ اللَّهَ
وَإِن تَكْفُرُواْ فَإِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا
[النساء:131].
And We have instructed those who were given the scripture before you and yourselves to have taqwaa (fear) of Allaah. But if you disbelieve then to Allaah belongs whatever is in the Heavens and whatever is on the Earth. And ever is Allaah free of need and praiseworthy.

It is also the advice of the Messenger of Allaah (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.) to his nation:

Abee Umaamah Suddee Ibn 'Ujlaan al-Baahilee (R.A.) reports: I heard the Messenger of Allaah (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) giving a sermon in the farewell Hajj, saying,
اتقوا ربكم وصلّوا خمسكم، وصوموا شهركم، وأدّوا زكاة أموالكم،
وأطيعوا أمراءكم، تدخلوا جنة ربكم
"Fear -your Lord, pray your five prayers,fast the month Of Ramadaan, pay your zakaah, and obey your leaders, in doing so, you will enter your Lord's Paradise." Reported by at-Tirmidhee

Whenever the Messenger of Allaah sent a leader of a raiding party on a military expedition, he would advise him, to have a deep rooted taqwaa (fear) of Allaah and he would also advise the rest of his military party likewise.

The Pious Predecessors (salat) did not stop giving mutual advice for having taqwaa (fear) of Allaah in their sermons, their corresponding letters and their testaments after the Messenger of Allaah passed away.
'Umar Ibn al-Khattaab, radiyallaahu 'anhu, wrote to his son 'Abdullaah:
أما بعد... فإني أوصيك بتقوى الله عز وجل الذي لا بد لك من لقائه،
ولا منهى لك دونه، وهو يملك الدنيا والآخرة
"To proceed: Verily I advise you to have taqwaa (fear) of Allaah the Mighty and Majestic, for whoever fears Him, Allaah will protect him, and whoever gives a loan to Him, Allaah will reward him, and whoever thanks Him, Allaah will increase him."

'Alee, radiyallaahu 'anhu, , gave advice to a man, and he said:
"I advise you to have taqwaa (fear) of Allaah the Mighty, the Majestic. There is no escape in meeting Him and there is no other to meet you except Him when you reach the Hereafter, for verily Allaah owns this world and the Hereafter."

One of the righteous, wrote to his believing brother:
أما بعد.. أوصي بتقوى الله الذي هو نجيك في سريرتك، ورقيبك في علانيتك، فاجعل الله من بالك على كل حال في ليلك ونهارك، وخف الله بقدر قربه منك وقدرته عليك، واعلم أنك بعينه، لا تخرج من سلطانه إلى سلطان غيره،
ولا من ملكه إلى ملك غيره، فليعظم منه حذرك، وليكثر وجلك، والسلام
"I advise you with taqwaa (fear) of Allaah who knows your secrets and sees your open actions, so remember Allaah at every time of the night and day, and fear Allaah according to His nearness, and the power He has over you. And know that He always sees you. And do not leave His Rule for another rule, nor His Dominion, for another dominion, So glorify Him, by fearing Him immensely."

ومعنى التقوى: أن يجعل العبد بينه وبين ما يخافه وقاية، تقيه منه
The meaning of taqwaa is that the servant puts between himself and that which he fears, a guard that will protect him.

وتقوى العبد لربه: أن يجعل بينه وبين ما يخشاه من غضبه وسخطه
وقاية تقيه من ذلك بفعل طاعته واجتناب معاصي
The meaning of taqwaa regarding Allaah's servants is "That the servant puts between him and that which he fears, i.e. gaining the anger and the wrath of his Lord, a guard which will protect him." By obeying Him and abstaining from disobeying Him.

My noble brother, here are some sayings of our Pious Predecessors, in explaining the meaning of taqwaa (fear) of Allaah:

Ibn ‘Abbās said:
المتَّقون الذين يَحْذَرون من الله عقوبتَه في ترك ما يعرفون من الهدى ، ويَرجون رحمَته في التصديق بما جاء به
The people of taqwā are those who avoid Allah’s Punishment prepared for those who leave that which they know to be from Divine Guidance, and they are those who hope for His Mercy by affirming that which has come.

The taabi'ee Talq ibn Habeeb said:
التقوى: أن تعمل بطاعة الله على نور من الله، ترجو ثواب الله.
وأن تترك معصية الله على نور من الله، تخاف عقاب الله
"If an ordeal appears amongst you extinguish it with taqwaa. " When asked what is taqwaa, hereplied, "Taqwaa (piety) is that you act in obedience to Allaah, and hope in His mercy, upon a light from Him; and taqwaa is leaving acts of disobedience to Allaah out of fear of Him, upon a light from Him."

Ibn Mas'ood, radi allaahu 'anh , said: "Speaking about the statement of Allaah, the Most High,
: اتَّقُواْ اللَّهَ حَقَّ تُقَاتِهِ [آل عمران:102]
قال: أن يُطاع فلا يُعصى، ويذكر فلا ينسى، وأن يشكر فلا يكفر
“you who believe, have taqwaa (fear) of Allaah, as you should have of Him and do not die except as Muslims. is that Allaah is meant to b obeyed, and not disobeyed; remembered at all times, and not forgotten; and to be thanked, and we are not to be ungrateful to Him."

Hasan said:
المتقون اتَّقَوا ما حُرِّم عليهم ، وأدَّوا ما افْتُرِض عليهم
The people of taqwā are those that protect themselves from that which has been prohibited for them, and they fulfil that which has been obligated upon them.

‘Umar b. ‘Abd’l-‘Azīz said:

The taqwā of Allah is not achieved by fasting the day, or standing the night in prayer, or all that is good between that; rather taqwā of Allah is leaving that which Allah has prohibited and fulfilling that which Allah has obligated.

Hasan said:
ما زالت التقوى بالمتقين حتَّى تركوا كثيراً من الحلال مخافة الحرام
The Muttaqīn will not lose taqwā as long as they leave much of what is halāl fearing that they may fall into the harām.

Sufyān al-Thawri said

They have been named “the people of taqwā” because they protect themselves from that which is not normally protected against.

Maymūn b. al-Mihrān said:

The person who has taqwā is more severe in accounting himself than a miserly businessman does his partner.

Abu Hurayrah said: (radhy Allāhu ‘anhu) was asked about taqwā, so he said,فكيف صنعتَ
“Have you ever taken a path with thorns?” He said, نعم ، “Yes.” هل أخذتَ طريقاً ذا شوكٍ “So what did you do?” asked Abu Hurayrah. “If I saw a thorn, I would turn away from it, or pass it, or keep well away from it,” he said. “That is taqwā,” said Abu Hurayrah.
Hence, Ibn Mu‘taz said in his poem
“Shun sin, small
And large, for that is Taqwā.
Be like the one walking on
A path with thorns, avoiding what he sees.
Don’t belittle small sins
Indeed the Mountains are made from small stones.”

As ‘Umar b. ‘Abd’l-‘Azīz said:
وكتب عُمَرُ بنُ عبد العزيز إلى رجلٍ : أُوصيك بتقوى الله - عز وجل - التي لا يقبلُ غَيرَها ، ولا يَرْحَمُ إلاَّ أهلَها ، ولا يُثيبُ إلا عليها ، فإنَّ الواعظين بها كثير ، والعاملين بها قليل ، جعلنا الله وإيَّاك من المتقين
I advise you all to have taqwā of Allah, the Almighty and Exalted – the One who doesn’t accept anything but it (taqwā), and doesn’t confer Mercy except upon its people, and does not reward except those who have it – for those who preach about it are many, and those who actually practice it few – may Allah make you and I from the people of taqwā.

So strive my noble brother, in fearing, Allaah, the Mighty and Majestic, for He, glory be to Him, is entitled to he feared, revered and Glorified in your heart.

الفوائد المترتبة على التقوى في الدنيا
HERE ARE SOME OBVIOUS BENEFITS, WHICH ARE THE RESULTS OF FEARING ALLAAH, IN THIS WORLD:

أولاً: الفوائد المترتبة على التقوى في الدنيا
[1] VERILY, FEARING ALLAAH CAUSES THE GENERAL AFFAIRS OF MANKIND, TO BECOME EASY.

Allaah, the Most High, says,
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا الطلاق:4]
And whosoever has taqwaa(fear) of Allaah and keeps his duty to Him, He will make his matter easy for him.

فَأَمَّا مَن أَعْطَى وَاتَّقَى (5) وَصَدَّقَ بِالْحُسْنَى (6) فَسَنُيَسِّرُهُ لِلْيُسْرَى
[الليل:5 -7].
As for him, who gives (in charity) and keeps his duty to Allaah, and has taqwaa (fear) of Him and believes in al-husnaa (a reward from Allaah), we will make smooth for him, the path of ease.

سبب لحماية الإنسان من ضرر الشيطان
[2] TAQWAA PROTECTS MANKIND FROM THE HARM OF SHAYTAAN.

Allaah, the Most High, says,
إِنَّ الَّذِينَ اتَّقَواْ إِذَا مَسَّهُمْ طَائِفٌ مِّنَ الشَّيْطَانِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ [الأعراف:201].
Verily those who have taqwaa (fear) of Allaah, when an evil thought comes to them from shaytaan, they remember (Allaah), and indeed they then see (aright).

إن التقوى: سبب لتفتيح البركات من السماء والأرض
[3] INDEED TAQWAA IS ALSO THE CAUSE FOR OPENING UP THE BLESSINGS FROM THE HEAVEN AND THE EARTH FOR THEM.

Allaah, the Most High, says,
وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاء وَالأَرْضِ [الأعراف:96].
And, if the people of the towns, had believed and had taqwaa, certainly We would have opened (bestowed) for them blessings from the heaven and the earth.'

إن التقوى: سببٌ في توفيق العبد في الفصل بين الحق والباطل، ومعرفة كل منهما
[4] TAQWAA, CAUSES THE SERVANT OF ALLAAH TO BE SUCCESSFUL IN DISTINGUISHING THE TRUTH FROM THE FALSEHOOD, AND TO HAVE KNOWLEDGE OF EACH ONE OF THEM.
Allaah, the Most High, says,
يِا أَيُّهَا الَّذِينَ آمَنُواْ إَن تَتَّقُواْ اللَّهَ يَجْعَل لَّكُمْ فُرْقَاناً... [الأنفال:29]،
0 you who believe, if you have taqwaa (fear) of Allaah, He will give you a Furqaan (criterion to judge between right and wrong).

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ
وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ [الحديد:28].
0 you who believe! (in Moses (Jews) and Jesus (Christians))! Fear Allaah, and believe too in his Messenger, (Muhammad (S.A.W.)) He will give you a light, in which you shall walk straight.

إن التقوى: سبب للخروج من المأزق، وحصول الرزق،
والسعة للمتقي من حيث لا يحتسب
[5]IF A BELIEVER IS IN DIFFICULTY, INDEED HAVING TAQWAA, ENABLES HIM TO COME OUT OF IT, AND TO ATTAIN PROVISIONS AND EASE FROM ALLAAH, THE LIKES OF WHICH HE COULD NEVER IMAGINE.

Allaah, the Most High, says,
: وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا (2)
وَيَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ [الطلاق:3،2].
And whosoever fears Allaah and keeps his duty to Him (has taqwaa), He will make a way for him, to get out (from every difficulty). And He will provide him (sources) he could never imagine.

إن التقوى: سبب لنيل الولاية فأولياء الله هم المتقون
[6] INDEED TAQWAA IS A MEANS OF ATTAINING GUARDIANSHIP OF ALLAAH'S DEEN.
FOR VERILY, THE GUARDIANS OF ALLAAH'S DEEN ARE THE ONES WHO FEAR HIM.

Allaah, the Most High, says,
إِنْ أَوْلِيَآؤُهُ إِلاَّ الْمُتَّقُونَ [الأنفال:34]
Its (true) guardians are not but the muttaqoon.

وإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ [الجاثية:19].
And Indeed the wrongdoers are friends and protectors of one another; but Allaah is the Friend and Protector of the miittaqeen (righteous and God fearing).

إن التقوى: سبب لعدم الخوف من ضرر وكيد الكافرين
[7] TAQWAA CAUSES A BELIEVER NOT TO BE FRIGHTENED BY ANY HARM CAUSED BY THE DISBELIEVERS OR BY THEIR PLOTS.

Allaah, the Most High, states,
وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا [آل عمران:120].
And if you are patient and have taqwaa (fear) of Allaah, their plot will not harm you at all. Indeed Allaah is encompassing of what they do.

إنها: سبب لنزول المدد من السماء عند الشدائد، ولقاء الأعداء،
[8] IT IS ALSO THE REASON, FOR WHICH ALLAAH SENDS HELP FROM THE HEAVENS AT THE TIME OF ADVERSITY, AND MEETING THE ENEMIES OF ALLAAH.

Allaah, the Most High, says,
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَاتَّقُواْ اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ (123)
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُم
بِثَلاَثَةِ آلاَفٍ مِّنَ الْمَلآئِكَةِ مُنزَلِينَ (124)
بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ
وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِينَ [آل عمران:123-125].
And already had Allaah given you victory at the Battle of Badr while you were a weak little force. Then have taqwaa of Allaah, so that you may be grateful. Remember when you (Muhammad S.A.W.) said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?" Yes, if you remain patient and have taqwaa of Allaah and the enemy comes rushing at you in rage, your Lord will reinforce you with five thousand angels, having marks (of distinction). And Allaah made it not except as a glad tiding for you and to reassure your heart; And victory is not except from Allaah, the Exalted in Might, the Wise.

The descending of help becomes a glad tiding for the believer, an assurance for the hearts and an attainment of help from the Most Powerful, the Most Wise. Allaah, the Most High, says,
وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِ
وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ [آل عمران:126
Allaah made it not, but as a message of good news for you, and as an assurance to your hearts. And there is no victory except from Allaah, the All Mighty, the All Wise.
إن التقوى: سبب لعدم العدوان وإئذاء عباد الله
[9] TAQWAA CAUSES A LACK OF ENMITY OR GRIEVANCE BETWEEN THE SERVANTS OF ALLAAH.

Allaah, the Most High, says,
وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ [المائدة:2]
Help you, one another in al-birr and at-taqwaa (virtue, righteousness and piety) but do not help one another in sin and transgression.

Allaah has stated in the story of Mary,
فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا (17)
قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَن مِنكَ إِن كُنتَ تَقِيًّا [مريم:18،17].
Then We sent to her our angel (Gabriel), and he appeared before her in the form of a man in all respects. She said, "Indeed - 1 seek refuge with the Most Merciful (Allaah) from you, (so leave me), if you do fear Allaah.',

إن التقوى: سبب لتعظيم شعائر الله،
[10] INDEED TAQWAA, CAUSES A BELIEVER TO HONOUR THE SYMBOLS OF ALLAAH (THE SACRED PLACES).

Allaah, the Most High, says,
وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ [الحج:32].
And whosoever honours the symbols of Allaah, then it is truly from the taqwaa of the heart.
إنها سبب: لصلاح الأعمال وقبولها، ومغفرة الذنوب،
[11] IT IS ALSO A MEANS BY WHICH A BELIEVER DOES GOOD ACTIONS, AND A CAUSE FOR THEM TO BE ACCEPTED BY ALLAAH. LIKEWISE IT IS A FORGIVENESS OF SINS.

Allaah, the Most High, says,
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيدًا (70)
يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ [الأحزاب:71،70].
0 You who believe! Have taqwaa (fear) of Allaah and always speak the truth. He will direct you to do righteous and correct actions and will forgive you your sins and whosoever obeys Allaah and His Messenger has indeed attained a great achievement.

إن التقوى: سبب لغض الصوت عند رسول الله ، وسواء كان ذلك في حياته،
أو بعد وفاته في قبره
[12] INDEED TAQWAA CAUSES A BELIEVER TO LOWER HIS VOICE IN FRONT OF THE MESSENGER OF ALLAAH ( ) WHETHER THAT WAS DURING HIS LIFE TIME OR AFTER HIS DEATH.

Allaah, the Most High, says,
إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ
أُوْلَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى [الحجرات:2].
Indeed those who lower their voices in the presence of Allaah's Messenger (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) they are the ones whose hearts, Allaah has tested for taqwaa (piety), for them is forgiveness and a great reward.

The scholars have said: It is disliked to raise ones voice, by the Prophet's grave just as it was disliked to raise ones voice in front of him while he was alive.

So just as he was respected while he was alive, he is to be respected while in his grave.

إن التقوى: سبب لنيل محبة الله عز وجل
وهذه المحبة تكون في الدنيا كما تكون في الآخرة
[13] INDEED TAQWAA CAUSES A BELIEVER TO ATTAIN ALLAAH'S LOVE, AND THIS LOVE WHICH ALLAAH BESTOWS UPON THE BELIEVERS IS FOR THIS LIFE AND THE HEREAFTER.

The Messenger of Allaah صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said that Allaah said:
ما تقرّب إليّ عبدٌ بشيء بأفضل مما افترضته عليه،
ولا يزال عبدي يتقرّب إليّ بالنوافل حتى أحبه،
فإذا أحببته كنت سمعه الذي يسمع به، وبصره الذي يبصر به،
ويده التي يبطش بها، ورجله التي يمشي بها، ولئن سألني لأعطينه،
ولئن استعاذ بي لأعيذنه
"There is no better way in which my servant comes close towards Me, except by the things I have made obligatory for him. And my servants who do the optional actions, keep on coming towards Me, until I Love him, and if I Love him, I become his hearing by which he hears, and his sight by which he sees, and his hand, by which he grasps with, and his feet by which he walks with, and if he asks Me, indeed 1 will grant him, and if he seeks protection in me, I will indeed protect him."

Allaah, the Most High, says,
بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ [آل عمران:76].
Yes, whosoever fulfils his pledge and has taqwaa (fear) of Allaah much, then indeed, Allaah loves those who are muttaqoon (righteous and God fearing.

إن التقوى: سبب لنيل العلم وتحصيله
[14] TAQWAA CAUSES A BELIEVER TO ATTAIN KNOWLEDGE, AND IT IS THE KEY TO KNOWLEDGE.

Allaah, the Most High, says,
وَاتَّقُواْ اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ [البقرة:182].
So have taqwaa of Allaah, and Allaah teaches you, and Allaah is the All-Knower of each and everything.

إن التقوى: سبب قوي تمنع صاحبها من الزيغ،
والضلال بعد أن مَنّ الله عليه بالهداية،
[15] TAQWAA CAUSES A BELIEVER TO BECOME STRONG. A PERSON WHO HAS TAQWAA WILL BE PROTECTED FROM DEVIATION, AND STRAYING FROM THE RIGHT PATH, AFTER ALLAAH HAS BESTOWED THE GUIDANCE UPON HIM.

Allaah, the Most High, says,
وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ
ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ [الأنعام:153].
And verily, this is My Straight Path, so follow it, and follow not other paths, for they will separate you away from His Path. This He has instructed for you, that you may become al-muttaqoon.

إن التقوى: سبب لنيل رحمة الله،
وهذه الرحمة تكون في الدنيا كما تكون في الآخرة،
[16] INDEED TAQWAA CAUSES A BELIEVER TO ATTAIN ALLAAH'S MERCY AND THIS MERCY IS FOR THIS LIFE AND THE HEREAFTER.

Allaah, the Most High, says,
وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَـاةَ
وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ [الأعراف:156].
And My Mercy embraces all things, that (mercy) i shall ordain for those who are the muttaqoon, and give zakaat; and those who believe in our Signs.

إنها: سببٌ لنيل معية الله الخاصة، فمعية الله لعباده تنقسم إلى قسمين
[17] TAQWAA CAUSES THE BELIEVER TO ATTAIN ALLAAH'S COMPANY, AND THIS IS OF TWO TYPES:

(i) معيّة عامة The first is general for all of His servants, where Allaah accompanies them by His Hearing, Seeing and Knowledge for verily, Allaah, the Most High, is the All-Hearer, Seer, and Knower of all His servants condition. Allaah, the Most High, says,

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ [الحديد:4].
And He is with you wherever you may be.

Allaah, the Most High, says,
أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَا يَكُونُ مِن نَّجْوَى ثَلاثَةٍ
إِلاَّ هُوَ رَابِعُهُمْ وَلا خَمْسَةٍ إِلاَّ هُوَ سَادِسُهُمْ وَلا أَدْنَى مِن ذَلِكَ وَلا أَكْثَرَ
إِلاَّ هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا [المجادلة:7].
Have you not seen that Allaah knows whatsoever is in the heavens and the Earth! There is no secret counsel of three, but He is their fourth (with his knowledge, while He Himself is over the throne, above the seventh heaven) nor of five, but He is their sixth not of less then that or more, but He is with them wheresoever they may be.

(ii) As for the second type, فهي المعيّة الخاصة it Is a specific type of accompanying which includes Allaah's help, support and aid.

As Allaah, the Most High stated,
لاَ تَحْزَنْ إِنَّ اللَّهَ مَعَنَا [التوبة:40]
Be not sad (or afraid), surely Allaah is with us.

Allaah, the Most High, says,
لا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى [طه:46].
He (Allaah) said Fear not Verily 1 am with you both (Moosaa and Haaroon), Hearing and Seeing.

There is no doubt that this specific type of accompanying is for those who fear Allaah.

Allaah, the Most High, says,
إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَواْ وَّالَّذِينَ هُم مُّحْسِنُونَ [النحل:6]
Truly, Allaah is with those, who have taqwaa (fear) of Him, and those who are the doers of good.
وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ [البقرة:194].
And know that indeed Allaah is with those who fear him (muttaqeen).

إن العاقبة تكون لهم
[18] INDEED THEY WILL HAVE A GOOD OUTCOME ON THE DAY OF JUDGEMENT DUE TO THEIR TAQWAA OF ALLAAH.

Allaah, the Most High, says,
وَالْعَاقِبَةُ لِلتَّقْوَى [طه:46]،
And the good end ( Paradise ) is for the muttaqoon.

وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَآبٍ [ص:49]،
And verily, for the muttaqoon is a good final return.

إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ [هود:49].
So be patient. Surely the good end is for the muttaqoon.

إنها: سببٌ لحصول البشرى في الحياة الدنيا، سواء بالرؤيا الصالحة،
أو بمحبة الناس له والثناء عليه
[19] INDEED IT CAUSES THE BELIEVER TO HAVE GLAD TIDINGS IN THIS LIFE, EITHER BY IT BEING A RIGHTEOUS DREAM OR BY THE LOVE AND PRAISE, WHICH THE PEOPLE HAVE FOR HIM.

Allaah, the Most High, says,
الَّذِينَ آمَنُواْ وَكَانُواْ يَتَّقُونَ (63
) لَهُمُ الْبُشْرَى فِي الْحَياةِ الدُّنْيَا وَفِي الآخِرَةِ [يونس:64،63].
Those who believed and used to fear Allaah, for them are glad tidings, in this life of the present world, and in the Hereafter.

Imaam Ahmad reported, from Aboo Dardaa that the Prophet said with regards to Allaah's statement,
لَهُمُ الْبُشْرَى فِي الْحَياةِ الدُّنْيَا
For them are Glad tidings
الرؤيا الصالحة يراها المسلم، أو تُرى له
That it is the true good dream (that conveys glad tidings) which the Muslim will see, or he will be seen in it by someone else".

Aboo 'Umar al-Ghafaarce, radiyallaahu 'anhu, reported that he asked the Messenger of Allaah صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يا رسول الله، الرجل يعمل العمل، ويحمده الناس عليه،
ويثنون عليه به فقال رسول الله : { تلك عاجل بشرى المؤمن }.
"O Messenger of Allaah! What about the man who does deeds ' which the people praise and commend him for?"
The Prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.) replied:
تلك عاجل بشرى المؤمن
"That is the good news this life for the believer."

إن التقوى: إذا أخذت النساء بأسبابها والتي من ضمنها عدم الخضوع في القول فإنها تكون سبباً في ألا يطمع فيهن الذين في قلوبهم مرض
[20] TAQWAA PREVENTS A WOMAN FROM SPEAKING SOFTLY, THUS STOPPING A MAN WHO HAS A SICKNESS IN HIS HEART (I.E. AN EVIL DESIRE FOR ADULTERY).

Allaah, the Most High, says,
يَا نِسَاء النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَيْتُنَّ فَلا تَخْضَعْنَ
بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلاً مَّعْرُوفًا [الأحزاب:32].
0 Wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), than be not soft in speech, lest he, in whose heart is a disease, should be moved with desire, but speak in an honourable manner.

إن التقوى: سببٌ لعدم الجور في الوصية
[21] INDEED, IT PREVENTS INJUSTICE IN MATTERS OF WEALTH (E.G. A WILL, TESTAMENT ETC.)

Allaah, the Most High, says,
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ
وَالأقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ [البقرة:180].
It is prescribed for you, when death approaches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners, this is a duty upon the muttaqoon (the pious).

إن التقوى: سببٌ في إعطاء المطلقة متعتها الواجبة لها
[22] IT CAUSES THE BELIEVER TO GIVE THE DIVORCED WOMAN HER PRESCRIBED COMPENSATION.

Allaah, the Most High, says,
وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ [البقرة:241].
And for the divorced women, maintenance (should be provided) on a reasonable (scale), this is a duty on the muttaqoon (the pious)

إن التقوى: سببٌ في عدم ضياع الأجر في الدنيا والآخرة،
[23] INDEED IT CAUSES A BELIEVER NOT TO LOSE GOOD REWARDS, WHICH HE HAS GAINED, FOR THIS LIFE OR THE HEREAFTER.

Allaah, the Most High, says - after He had bestowed His blessings upon Yoosuf, 'alayhis-salaam, by uniting him with his family:
إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ [يوسف:90].
Verily, he who fears, Allaah with obedience to Him, and is patient, then surely, Allaah makes not the rewards of the good-doers to be lost.

إن التقوى: سببٌ لحصول الهداية
[24] INDEED IT CAUSES A BELIEVER TO GAIN GUIDANCE.

Allaah, the Most High, says,
ألم (1) ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ [البقرة:2،1].
Alif Laam Meem. This is the Book about which there is no doubt, a guidance to those who are the muttaqoon. Who believe in the unseen, establish prayer, and spend out of what We have provided for them. Those are upon (right) guidance from their Lord, and it is those who are successful.

الفوائد المترتبة على التقوى في الآخرة
THE BENEFITS WHICH A BELIEVER CAN ATTAIN IN THE HEREAFTER DUE TO HAVING TAQWAA OF ALLAAH

إن التقوى: سببٌ للإكرام عند الله عز وجل
[1] INDEED IT CAUSES A BELIEVER TO BECOME NOBLE IN THE SIGHT OF ALLAAH.

Allaah, the Most High, says,
إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ [الحجرات:11].
Verily, the most honourable of you in the sight of Allaah is that (believer) who has taqwaa.
إن التقوى: سببٌ للفوز والفلاح
[2] IT CAUSES A BELIEVER TO BECOME SUCCESSFUL.

Allaah, the Most High, says,
وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقْهِ فَأُوْلَئِكَ هُمُ الْفَائِزُونَ [النور:52].
And whosoever obeys Allaah and His Messenger fears Allaah and keeps his duty (to Him), such are the successful

إنها: سببٌ للنجاة يوم القيامة من عذاب الله
[3] INDEED IT CAUSES A BELIEVER TO BE SAVED FROM THE PUNISHMENT OF ALLAAH, THE MOST HIGH, ON THE DAY OF JUDGEMENT.

Allaah, the Most High, says,
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَّقْضِيًّا (71)
ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا وَّنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا [مريم:72،71].
There is not one of you, but will pass over it (Hell).This is with your Lord, a decree which must be accomplished. Then He shall save those who used to fear Allaah and were dutiful to Him. And we shall leave the wrong doers therein (humbled) to their knees (in Hell).

وَسَيُجَنَّبُهَا الأَتْقَى [الليل:17].
And the muttaqoon, will be removed from it (Hell).

إنها: سببٌ لقبول الأعمال
[4] INDEED IT CAUSES A BELIEVER'S GOOD DEEDS TO BE ACCEPTED

Allaah, the Most High, says,,
إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ [المائدة:27].
Verily, Allaah accepts only from those who are the muttaqoon (the pious and god-fearing).

إن التقوى: سببٌ قويٌ لأن يرثوا الجنة
[5]IT CAUSES A BELIEVER TO INHERIT PARADISE .

Allaah, the Most High, says,
تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّا [مريم:63].
Such is the Paradise which we shall give as an inheritance, to those of our slaves who have been the muttaqoon (the pious and God-Fearing).

إن المتقين: لهم في الجنة غُرفٌ مبنيةٌ من فوقها غُرف
[6] INDEED, IT CAUSES A BELIEVER TO HAVE LOFTY ROOMS (IN PARADISE ) ONE ABOVE THE OTHER.

Allaah, the Most High, says,
لَكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ وَعْدَ اللَّهِ لا يُخْلِفُ اللَّهُ الْمِيعَادَ [الزمر:20].
But those who fear Allaah and keep their duty to their Lord, for them are built lofty rooms one above another, under which rivers flow. (This is) the Promise of Allaah, and Allaah does not fail in His promise.

There is a hadeeth that says:
إن في الجنة لغرفاً يرى بطونها من ظهورها، وظهورها من بطونها
} فقال أعرابي: لمن هذا يا رسول الله؟ قال : {
لمن أطاب الكلام، وأطعم الطعام، وصلّى بالليل والناس نيام }.
Indeed in Paradise , there are rooms whose front can be seen from their back and whose back call beseen, from their front (meaning they will be transparent). Then a bedouin asked: "To whom does it belong to 0 Messenger of Allaah. "He (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said to him, "He who has pleasant, speech, feeds the needy, and prays the night prayer, while the people are sleeping."

إنهم بسبب تقواهم: يكونون فوق الذين كفروا يوم القيامة في محشرهم، ومنشرهم، ومسيرهم، ومأواهم، فاستقروا في الدرجات في أعلى عليين
[7] INDEED IT CAUSES THE BELIEVERS TO HAVE A HIGH STATUS ABOVE THE DISBELIEVERS ON THE DAY OF JUDGEMENT, AND THAT THEY WILL DWELL IN THE HIGHEST PART OF PARADISE .

Allaah, the Most High, says,
زُيِّنَ لِلَّذِينَ كَفَرُواْ الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُواْ وَالَّذِينَ اتَّقَواْ
فَوْقَهُمْ يَوْمَ الْقِيَامَةِ وَاللَّهُ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ [البقرة:212].
Beautiful is the life of this world, for those who disbelieve, and they mock at those who believe. But those who obey Allaah's orders and keep away from what He has forbidden, will be above them on the Day of Resurrection.
And Allaah gives (of His bounty, blessings, favours on the Day of Resurrection) to whom He wills without a limit.

إنها: سببٌ في دخولهم الجنة، وذلك لأن الجنة أُعدت لهم،
[8] INDEED, IT CAUSES THEM TO ENTER PARADISE , AND THAT IS BECAUSE PARADISE HAS BEEN PREPARED FOR THOSE, WHO HAVE TAQWAA.

Allaah, the Most High, says,
وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ [آل عمران:133].
And be quick for forgiveness from your Lord, and for Paradise , that is as wide as the heavens and the Earth, prepared for the muttaqoon.

وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُواْ وَاتَّقَوْاْ لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلأدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ [المائدة:65].
And if only the People of the Scripture (Jews and Christians) h ad believed (in Muhammad and warded off evil and had become al-muttaqoon, We would have indeed blotted out their sins and admiitted them to the gardens of Paradise.

إن التقوى: سببٌ للتكفير من السيئات، والعفو عن الزلات
[9] IT CAUSES REMISSION OF BAD ACTIONS AND FORGIVENESS FOR THE MISTAKES A BELIEVER MIGHT COMMIT.

Allaah, the Most High, says,
وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا [الطلاق:5]،
And Whosoever fears Allaah and keeps his duty to Him. He will remit his sins from him, and will enlarge his reward .

وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُواْ وَاتَّقَوْاْ لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ [المائدة:65].
And if only the people of the Scripture (Jews and Christians) had believed (in Muhammad and warded off evil, and had become al-muttaqoon, We would have indeed blotted their sins and admitted them to the gardens of Paradise.

إن التقوى: سبب لنيل ما تشتهيه الأنفس، وتلذ الأعين،
[10] INDEED IT CAUSES THE BELIEVER TO HAVE WHAT HIS HEART DESIRES, AND WHAT IS PLEASING TO HIS EYES.

Allaah, the Most High, says,
جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِي مِن تَحْتِهَا الأَنْهَارُ لَهُمْ فِيهَا مَا يَشَآؤُونَ
كَذَلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ [النحل:31].
And paradise (gardens of eternity), which they will enter, under which rivers flow, they will have therein all that they wish, thus Allaah rewards the muttaqoon.
إن التقوى: سبب لعدم الخوف والحزن وعدم المساس بالسوء يوم القيامة،
[11] INDEED, IT CAUSES THE BELIEVER NOT TO FEAR NOR GRIEVE, AND NEITHER SHALL ANY EVIL TOUCH THEM ON THE DAY OF JUDGEMENT.

Allaah, the Most High, says,
وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوا بِمَفَازَتِهِمْ لا يَمَسُّهُمُ السُّوءُ وَلا هُمْ يَحْزَنُونَ [الزمر:61]
And Allaah, will deliver those who are the muttaqoon, to their places of success ( Paradise ), evil shall touch them not, nor shall they grieve.

أَلا إِنَّ أَوْلِيَاء اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (62) الَّذِينَ آمَنُواْ وَكَانُواْ يَتَّقُونَ [يونس:63،62].
No doubt! Verily, the awliyaa' (friends) of Allaah, no fear shall come upon them, nor shall they grieve.

إنهم يحشرون يوم القيامة وفداً إليه تعالى، والوفد: هم القادمون ركباناً،
وهو خير موفود،
[12] THEY WILL BE GATHERED ON THE DAY OF JUDGEMENT, WAFDAN (LIKE A DELEGATE PRESENTED BEFORE A KING OF HONOUR) AND THE MEANING OF WAFDAN, IS THAT THEY WILL COME TOWARDS ALLAAH, THE MOST HIGH, RIDING.

Allaah, the Most High, says,
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا [مريم:85].
The day We shall gather the muttaqoon unto the Most Beneficent, like a (wafd) delegate (presented before a King of Honour).

Ibn Katheer said, quoting. a hadeeth From Nu' maan ibn Sa'eed, he said: "We were sitting. with 'Alee, (R.A.) t, when 'Alee recited this verse,
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا [مريم:85].
"The day we shall gather the Muttaqoon untothe Most Beneficent like a delegate (presented before a King ofHonour)." He said,
لا والله ما على أرجلهم يحشرون، ولا يحشر الوفد على أرجلهم، ولكن بنوق لم ير الخلائق مثلها، عليها رحائل من ذهب، فيركبون عليها حتى يضربوا أبواب الجنة
"No, by Allaah, they will not he gathered upon their legs. The delegates will not be gathered upon their legs, but upon a she camel, the likes of which the creation has never seen before, its saddles will be made from gold, they will ride upon it until they knock at the gates of Paradise ."

إن الجنة: تقرب لهم،
[13] PARADISE WILL BE BOUGHT, NEAR TO THEM, BECAUSE THEY HAVE TAQWAA.

Allaah. the Most High, says,
وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ [الشعراء:90]،
And Paradise will be brought near to the muttaqoon.

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ [ق:21].

إن تقواهم: سبب في عدم مساواتهم بالفجار والكفار
[14] INDEED, IT CAUSES THE BELIEVER, NOT TO BE ON THE SAME LEVEL, AS THE FUJJAAR, (WICKED, EVIL CRIMINALS ETC.) OR THE KUFFAAR (DISBELIEVERS).

Allaah, the Most High, says,
أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الأَرْضِ
أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ [ص:28].
Shall we treat those who believe and do righteous good deeds, as those who associate partners in worship with Allaah, and commit crimes on earth? Or shall we treat the muttaqoon as the fujjaar (wicked, evil criminals)?

إن كل صحبة وصداقة لغير الله فإنها تنقلب يوم القيامة
إلى عداوة إلا صحبة المتقين،
[15] EVERY TYPE OF COMPANIONSHIP OR FRIENDSHIP, WHICH WASFOR OTHER THAN ALLAAH WILL BE TRANSFORMED ON THE DAY OFJUDGEMENT INTO ENMITY, EXCEPT FOR THE COMPANIONSHIP OFTHOSE WHO HAD TAQWAA.

Allaah, the Most High, says,
الأَخِلاَّء يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ [الزخرف:67].
Friends, that day, will be foes, one to another except the muttaqoon .

إن لهم مقاماً أميناً وجناتٍ وعيوناً.. إلخ
[16] THEY WILL BE IN A PLACE OF SECURITY, AMONG GARDENS AND FOUNTAINS.

Allaah, the Most High, says,
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ (51) فِي جَنَّاتٍ وَعُيُونٍ (52)
يَلْبَسُونَ مِن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَقَابِلِينَ (53) كَذَلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ (54) يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ آمِنِينَ (55)
لا يَذُوقُونَ فِيهَا الْمَوْتَ إِلاَّ الْمَوْتَةَ الأُولَى وَوَقَاهُمْ عَذَابَ الْجَحِيمِ [الدخان:51-56].
Verily, the muttaqoon will be in a place of security (Paradise) among gardens and springs, dressed in fine silk and (also) in thick silk, facing each other, so (it will be), and we will marry them to female fair ones with wide lovely eyes (hoorin'een) they will call therein for every kind of peace and security.
They will never taste death therein, except the first death (of this world), and He will save them from the torment of the blazing fire.

إنه لهم مقعد صدق عند مليك مقتدر
[17] INDEED, THEY WILL HAVE A SEAT OF TRUTH (I.E., PARADISE ), NEAR THE OMNIPOTENT KING, ALLAAH, THE MOST HIGH.

Allaah, the Most High, says,
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (54) فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ [القمر:55،54].
In a seat of truth (i.e., Paradise ) near the Omnipotent King (Allaah, the Majestic, the Most High).

إن التقوى: سبب في ورود الأنهار المختلفة، فهذا نهر من ماء غير آسن،
وذلك نهر من لبن لم يتغير طعمه، وآخر من خمر لذة ااشاربين،
[18] TAQWAA IS THE CAUSE FOR HAVING DIFFERENT RIVERS IN PARADISE ONE OF SWEET WATER, THE OTHER BEING OF MILK, OF WHICH THE TASTE, NEVER CHANGES, AND YET ANOTHER BEING A RIVER OF WINE, DELICIOUS TO THOSE WHO DRINK IT.

Allaah, the Most High, says,
مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ فِيهَا أَنْهَارٌ مِّن مَّاء غَيْرِ آسِنٍ وَأَنْهَارٌ
مِن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّارِبِينَ
وَأَنْهَارٌ مِّنْ عَسَلٍ مُّصَفًّى وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ [محمد:15].
The description of Paradise, which the muttaqoon, have been promised is that, in it are the rivers of water the taste and smell of which are not changed, rivers of milk of which the taste never changes, rivers o f wine, delicious to those who drink it, and rivers of clarified honey therein for them is every kind of fruit, and forgiveness from their Lord.

There is a hadeeth in Saheeh al-Bukhaaree, in which the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said:
إذا سألتم الله تعالى فاسألوه الفردوس، فإنه أوسط الجنة وأعلى الجنة،
ومنه تفجر أنهار الجنة، وفوقه عرش الرحمن.
"Who you ask Allaah ,the Most High, then ask Him for al-Firdous, for verily, it is in the middle of Paradise, and it is the highest level of paradise, from where the rivers flow, and above it isthe Throne of the Most Merciful (Allaah)."

إن التقوى: سبب المسير تحت أشجار الجنة، والتنعم بظلالها
[19] TAQWAA CAUSES THE BELIEVER TO HAVE THE ABILITY TO TRAVEL UNDER THE SHADES OF THE TREES OF PARADISE, AND TO HAVE COMFORT FROM ITS SHADE.

Allaah, the Most High, says,
إِنَّ الْمُتَّقِينَ فِي ظِلالٍ وَعُيُونٍ (41) وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (42)
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ [المرسلات:41-43]،
Verily, the muttaqoon shall be amidst shades and springs, and fruits, such as they desire. Eat and drink in satisfaction for what you used to do.

Anas bin Maalik, radiyallaahu 'anhu, said, the Messenger of Allaah (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.) said:
إن في الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها
"Indeed in Paradise, is tree, wherein the rider will travel under its shade for a hundred -years and still not pass beyond it.

إن لهم البشرى في الآخرة بألا يحزنهم الفزع لأكبر، وتلقى الملائكة لهم،
[20] FOR THE MUTTAQOON, ON THE DAY OF JUDGEMENT WILL BE GLAD TIDINGS; THE GREATEST TERROR (ON THE DAY OF JUDGEMENT) WILL NOT GRIEVE THEM, AND THE ANGELS WILL MEET THEM.

Allaah, the Most High, says,
أَلا إِنَّ أَوْلِيَاء اللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (62)
الَّذِينَ آمَنُواْ وَكَانُواْ يَتَّقُونَ (63) لَهُمُ الْبُشْرَى فِي الْحَياةِ الدُّنْيَا وَفِي الآخِرَةِ [يونس:62-64].
No Doubt! Verily the Awliyaa (friends) of Allaah, no fear shall come upon them, nor shall they grieve, those who believed in Allaah, and used to fear Him much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world, and in the Hereafter.

Ibn Katheer said:
وأما بشراهم في الآخرة فكما قال تعالى: لا يَحْزُنُهُمُ الْفَزَعُ الأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلائِكَةُ هَذَا يَوْمُكُمُ الَّذِي كُنتُمْ تُوعَدُونَ [الأنبياء:103] ).
"As for the glad tidings in the Hereafter, it is what Allaah, the Most High, says,
The greatest terror (on the Day of Judgment) will not grieve them, and the angels will meet them (with the greeting): This is your day, which you were promised .

إن المتقين: لهم نعم الدار
[21] VERILY, THE MUTTAQOON, WILL HAVE A BETTER HOME IN THE HEREAFTER.

Allaah, the Most High, says,
وَلَدَارُ الآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ [النحل:30].
And the home of the Hereafter will be better, and excellent indeed will be the home of the muttaqoon.

إن المتقين: تضاعف أجورهم وحسناتهم،
[22] VERILY, THE MUTTAQOON, WILL HAVE THEIR REWARDS, AND THEIR GOOD ACTIONS MULTIPLIED, as Allaah, the Most High, said,
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ
وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ [الحديد:28].
0 you who believe! Have taqwaa of Allaah and believe in His Messenger; and He will bestow uponyou a double portion of His Mercy and He will provide you with a light by which you will walk.

So we ask Allaah the Mighty and Majestic to make us from His servants who have taqwaa and who are thankful. All praise is due to Allaah the Lord of the Worlds; and May all peace and blessings be upon our Prophet Muhammad upon his family and all his Companions.

The Sacrifice (Udhhiyah)

2010-08-31T13:45:00.000+07:00

The sacrifice – to slaughter an animal, a sheep, lamb, Ram, Cow or a Camel....depending on ones financial ability is an obligation upon those who are able, those who have been blessed with wealth.
Allaah says: Say; (O Muhammad). Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lords of the Worlds” Soorah an-Naam 6:162
It is to be carried out for the sake of Allaah like all other worship and good deeds and thus seek nearness to Allaah. It is to be done after the Eidul-Adhha Salat and can be done in the Tasreeq days, the three days following the Eid.
Abu Hurairah radhi’Allaahu anhu narrated that; The Messenger of Allaah sallallaahu alaihi wa salaam said; “Whoever has the capability and does not offer a sacrifice, then let him not approach our Musallah” (Hasan by Ahmad 1/321)
Jundub Bin Abdullaah al-Bajalee said: I witnessed the Messenger of Allaah sallallaahu alaihi wa sallam say on the Day of an-Nahr (slaughtering). Whomsoever slaughtered before prayer, then let him replace it with another sacrifice and whomsoever has not slaughtered then let him slaughter (Bukhari 5562)
This shows the obligation of slaughtering for those who are capable.
Whoever is the head of the household and is financially able to offer a sacrifice, then it is obligatory to do so on behalf of oneself and the family.
The head of the house hold must not remove any hair, bodily hair, from the head, moustash, hair from their private areas and nails. This prohibition takes effect from the first day of Dhul-Hijjah until the day of Eid. Rasool sallalaahu alaihi wa sallam said: “When the (first) ten days (of Dhul-Hijja) come and one of you wants to offer a sacrifice, then let him not remove anything from his hair or from his skin (finger nails)”. (Muslim 1977)
The recommended Sunnah is to slaughter in the land, area or locality one resides in this is so as to eat from it, store and give it out. Rasool sallallaahu alaihi wa sallam said; “Eat, store and give sadakah”. (Bukhari 5569)
If one is not able to go to a farm to do it them self on the day of Eid after Eid Salat, then there are certain reliable Butchers like ‘Dial Halal in Walthamstow; who do the slaughtering on the day of Eid, if not possible then the Tasreeq days.
The slaughtering on the day of Eid is Ibaadah (worship) it is not for the poor, it is for oneself and the family. If one has extra money, then one can give Sadakah. Send the money abroad to a Muslim country or through a charity for the poor and with the Sadakah money buy an animal, slaughter and to be given out to the poor.
* For more reading please refer to; The Ruling Concerning the Two Eids from the Purified Sunnah By Shaykh Ali Hasan al-Halabi

DEAR DAUGHTER

2010-08-31T13:41:00.000+07:00

DEAR DAUGHTER:

- If a person writes down all the important things in his life, he will end up with a long list.
However, once he tries to classify it in order of importance, his children and offspring will be on its top, since they are more precious than money, leisure, needs, desires and all his wishes in life.
The proof for this is, my dear daughter, is when one of his children gets seriously sick, he stays up all night, and travels here and there, and pays his money, and he might even borrow it and indebt himself, all this for the sake of his children.

- Therefore, when he talks to his son and offers him advice, he is utterly sincere and genuinely truthful, and it was said long ago: “The leader does not cheat his people.”

DEAR DAUGHTER:

- I was shocked today by witnessing the reality of Muslim girls, living in a whirl-pool of struggle.
Thus sometimes she hears that voice inviting her to retrogression and leaving behind any principles of chastity.
Other times, on the other hand, she hears that sincere voice strongly shaking her from inside, and telling her: “Slow down, that it is the path of misguidance and perdition”.
Thus these voices rush to her hearing and bring thoughts like waves to her mind.

DEAR DAUGHTER:

- Let us be frank in a manner committed only to the regulations of Islam, let us be clear in a way surrounded only by the fence of modesty and chastity, in order for it to be a step towards correction and a transition to betterment.

- Apart from emotions and away from their deceitful mirage, had a girl that establishes an unlawful relationship been honest to herself; she would have asked herself:
What does this young man want?
What motivates him to be in this relationship?
Even, what does he say to his friends when he meets them?
And how do they talk about me?

- My daughter, I am absolutely certain that once she rids her mind of her emotions’ delusions, she will definitely and confidently say: His goal is lust.
Therefore, does she not fear unfaithfulness?
Do you think he deserves your trust?
A young man who plays with fire establishing an unlawful relationship, a young man unanchored from religion, manners and faithfulness, a young man driven primarily and ultimately by lust, how can you trust him with yourself?

- He has been unfaithful to his Lord, faith and nation, and this girl will not be the dearest he has, and the sooner he gets his purpose, the sooner she is, may Allah forbid, a victim of desperation, sadness and regret.

- My daughter, as soon as those young men find themselves on their own, they laugh out loud at the one they have deceived, the one that has been convinced by insidious promises and honeyed words.

DEAR DAUGHTER:

- Allah is indeed the All-Wise, the Omniscient; He has not created anything except for a reason, whether the children of Adam know it or are ignorant of it.
Allah has willed in his infinite wisdom that women have passionate emotions, responding to stimuli and exploding with an enormous flow of feelings that shape her behavior and guide it.
- And when a girl is bound to a person, either close or far, then what limits will her love reach?
A girl kissing the TV screen when she sees his picture, another loves his speech and looks for and impatiently awaits to hear his words, and whenever his image is out of her sight, or her ears are unable to hear his voice, she feels increasingly anxious, and more and more bothered since he has become her soothing balm.

DEAR DAUGHTER:

Apart from the unlawfulness of this, its religious violation, what is left in this girl’s heart for the love of Allah and his Messenger, can there be any place left for the recital of Allah’s words and tasting their meanings?
Where does she stand who ardently awaits for her lover’s call during the last third of the night when divine descends?
How far is she distracted from giving herself before Him and finding delight in addressing Him?
Furthermore, does she even take care of her worldly interests?
She is ready to skip her studies in order to meet him, and she is eager to neglect her household matters for his sake.

- This enormous amount of wasted emotions flows, floods and drowns all morals of goodness and faithfulness to parents, who no longer have a spot in her heart, and drains all feelings of love and affection towards her lifelong companion, her spouse, in whom she is supposed to find comfort.
And after a while, she gives birth to children whose obedience and kindness she seeks.
However she cannot find enough reserve of feelings to channel towards them, and as a result of this deficiency, they are brought up in a dysfunctional way.

- Allah the Exalted and Glorified has endowed the female with these emotions and tenderness for wisdoms He has decreed, amongst which is keeping them as a reserve nourishing marital life with the waters of life, stability and peace of mind, A reserve showering righteous children and offspring in order to be uprightly brought up.
Then why are these emotions wasted, only for her to pluck the fruits of sorrow in this world, and live in fear of scandal.

DEAR DAUGHTER:

- When you come back home, and lay on your bed, give yourself a few minutes to remember the image of the righteous devout girl, distant from any doubt-abiding status. Compare her with the other girl that has been extensively affected by the foolishness of unlawful relationships.
Tell me, for Allah’s sake, which one is more probable to enjoy peace of mind and a greater stability in life?
Which one is more praiseworthy?
The one who has overcome her inner self and desires, overpowering her instincts, still suffering from a certain emptiness and desires as the rest do?
Or is the other one who succumbs to her desires is more praiseworthy? It is a self-posed question, imposed by reality.
Why does the former succeed while the latter does not?
Why does one overcome obstacles while the other one stands defeated before them?

DEAR DAUGHTER:

- I am utterly surprised to see Muslim girls heedlessly chase what their enemies dictate to them: following fashions, rebelling against their Hijab (veil) and modesty.
Now we see, day after day, new manifestations of this rebelliousness.
My dear daughter, they are deceivingly avoiding the Hijab with flagrant tricks.
Needless to bring you Fatawa (religious opinions) containing the verdict of the wrongdoings of many girls.
However, the true believer, my daughter, is the one who fears Allah and has conscience of Him, leaded by His Messenger’s صلى الله عليه وسلم words:
دعْ ما يريبك إلى ما لا يريبك
“Leave that which raises your doubts and seek that which does not.” [Declared authentic by Al-Albani]

She understands that tricking and cheating the rules will not benefit her in any way on the day she meets Allah, the Omniscient, with whatever her heart concealed.

DEAR DAUGHTER:

- When you look into the mirror, you see a light-filled face flowing with vitality and youth.
When you come and go, you enjoy your full health and energetic youth. However, you must have visited your grandmother someday, and you must have seen an old woman, whose bones have weakened and whose strength has vanished.
Once upon a time, she too used to be a young lady and a flower like you, but years have passed too fast and too many days were spent, until youth’s flower was buried under the rubbles of senility.
The days of youth are gone, and all is left is a stone-carved image in her memory. And there you are, my daughter, on the same road.
The pale and aging image you see will be your final destination in a few numbered years. Therefore, beware of wasting the time of youth and the prime of life; do not drain your vitality in that which brings you nothing but regret and bad consequences.

DEAR DAUGHTER:

- If only had those chasing desires and short-lived possessions reflected on their true fate, they would think more than twice regarding their convictions.
Imagine a person who has obtained all possessions in life, has tasted all its luxuries and has not experienced, a single day, anything to spoil his mood.

The same person will instantly forget all this, was he to be dipped once into the torments of hellfire. May Allah protect us all from it.

- On the other hand, another person who had the most miserable life will instantly forget all, was he to be dipped once into the bliss of paradise.

Anas Ibn Malik, may Allah be pleased with him, said: Allah’s Messenger صلى الله عليه وسلم said:
«يؤتى بأنعم أهل الدنيا من أهل النار يوم القيامة فيُصبغ في النار صبغةً ثم يقال: يا ابن آدم هل رأيت خيراً قط؟ هل مرَّ بك نعيمٌ قط
فيقول: لا والله يارب،
ويؤتى بأشد الناس بؤساً في الدنيا من أهل الجنة فيُصبغ صبغةً في الجنة
فيقال له: يا ابن آدم هل رأيت بؤساً قط؟ هل مرَّ بك شدةٌ قط
فيقول: لا والله يارب ما مرَّ بي بؤسٌ قطّ ولا رأيت شدةً قط»
“One amongst the dwellers of Hellfire who had led a life of ease and luxury amongst the people of the world would be made to dip in Hellfire only once on the Day of Resurrection, and then it would be said to him: “O, son of Adam, have you ever found any comfort, did you happen to ever get any material blessing?” He would say: “By Allah, no, my Lord.” And then the most miserable person in this world, from amongst the inmates of Paradise will be brought, and he would be made to dip once in Paradise and it would be said to him: “0, son of Adam, have you ever faced, any hardship? Or had any distress fallen to your lot?” And he would say: “By Allah, no, my Lord, never have I faced any hardship or experienced any distress.”” [Narrated by Muslim]

Finally, I ask Almighty Allah to benefit you with this letter.
And Allah’s peace and blessings be upon our Prophet Mohammed.

WHY MUST WE BE GENEROUS ON RAMADAN?

2010-08-31T13:39:00.000+07:00

In the Name of Allah, Most Gracious, Most Merciful

All praise is due to Allah, Lord of the Realms; and Prayers and Peace of Allah be upon our Prophet Muhammad, and upon all his family and companions.

Ibn Rajab, may Allah have mercy upon him, said in Lata'if Al-Ma‘arif, addressing the increasing generosity of The Prophet, صلى الله عليه وسلم, in the month of Ramadan: It has many implications, including:

1- The honor of time and the reward for an act multiplied.
أفضل الصدقة في رمضان

2- To assist the fasting, standing (at night in prayer), and those who remember Allah to do their acts of worship, thereupon a reward like theirs is assured to the assistant.

It is narrated by Zayd Ibn Khalid, may Allah be pleased with him, from The Prophet, صلى الله عليه وسلم, that he said:
من فطر صائماً فله مثل أجره، من غير أن ينقص من أجر الصائم شيء
«He, who serves food to a fasting person to break his fast, receives a reward like his reward, without reducing anything from the reward of the fasting person.» [reported by At-Tirmizi and others]

3- During the month of Ramadan, Allah Almighty bestows generously His mercy and forgiveness upon His servants, and emancipates slaves in large quantities from the Hell-fire, especially on the night of Al-Qadr (the night of decree).
Allah bestows mercy upon those of His servants who are merciful to others, as confirmed by The Prophet, Prayers and Peace of Allah be upon him:
إنما يرحم الله من عباده الرحماء
«Verily, Allah bestows mercy only upon those of His servants who are merciful to others.» [Reported by Al-Bukhari]
So, he, who gives generously to the servants of Allah, Allah Almighty, subsequently, bestows generously upon him out of His bounties, and it is known that the reward always is given from the same kind of deed.
4- The combination of fasting and giving in charity is among the things that guarantees Paradise.

Along these lines, it is narrated by ‘Ali, May Allah be pleased with him, from The Prophet, صلى الله عليه وسلم, that he said: «
«إن في الجنة غرفا يرى ظهورها من بطونها وبطونها من ظهورها» . قالوا: لمن يا رسول الله؟ قال: «لمن طيب الكلام، وأطعم الطعام، وأدام الصيام، وصلى بالليل والناس نيام»
In paradise there are rooms which their back are apparent from its front and its front is apparent from the back»,
the companions asked: for whom are these rooms ‘Oh’ Messenger of Allah?
He said: «for those who talk to the people kindly, feed the people, observed fast plenty, and perform prayers when others are sleeping.»[reported by At-Tirmizi]

All those characteristics gather in Ramadan, where the believer observes fasts, stands (at night in prayer), gives in charity, and speaks good and pleasant words, since the fasting person is forbidden to engage in vain discourse and obscenity.

Furthermore, fasting, giving in charity and prayer convey him who perform them to the presence of Allah Almighty.

One of the righteous forefathers said:
" الصلاة توصل صاحبها إلى نصف الطريق، والصيام يوصله إلى باب الملك، والصدقة تأخذه بيده فتدخله على الملك "
"Prayer conveys its doer to half the way, fasting leads him to the gate of The Sovereign, and charity takes him by his hand and admits him to the presence of The Sovereign."

وفي صحيح مسلم عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال: «من أصبح منكم اليوم صائماً؟ » قال أبو بكر: أنا، قال: «من تبع منكم اليوم جنازة؟» قال أبو بكر: أنا، قال: «فمن أطعم اليوم مسكيناً؟» قال أبو بكر: أنا، قال: «من تصدق بصدقةٍ؟» قال أبو بكر: أنا، قال: «فمن عاد منكم مريضاً؟» قال أبو بكر: أنا، قال: «ما اجتمعن في امرئ إلا دخل الجنة»
It is narrated by Abu Hurairah, may Allah be pleased with him, The Prophet, صلى الله عليه وسلم, that he said: «Who among you has observed fast today?» Abu Bakr said:" I." he further asked: «Who among you has followed a funeral today?» Abu Bakr said:" I." he asked again: «Who among you has served food to a needy today?» Abu Bakr said:" I." he asked: «Who among you has given in charity?» Abu Bakr said: "I." he asked (for the fifth time): «Who among you has visited a patient to inquire about his health?» Abu Bakr said: "I." on that The Prophet, صلى الله عليه وسلم, said: «Those (characteristics) never gather in a man but that he will enter Paradise.» [Reported by Muslim]

5- The combination of fasting and charity is more convenient to expiate sins, safeguard, and keep one away from Hell-fire, especially when voluntary night prayer is joined to them.

It is proven from The Messenger of Allah, صلى الله عليه وسلم, that he said:
«الصيام جنة»
«Fasting is a protective shield (from the Hellfire).» [reported by Al-Bukhari]

According to another narration:
«جُنَّة أحدكم من النار كجنته من القتال»
«Fasting is as an armor of a fasting person against Hellfire like one’s armor in a battle» [Reported by An-Nasa'i]

It is also narrated by Mu‘ath, may Allah be pleased with him, from The Prophet, Prayers and Peace of Allah be upon him, that he said:
«الصدقة تطفيء الخطيئة كما يطفيء الماء النار.
وقيام الرجل في جوف الليل»
«No doubt, charity extinguishes (i.e. expiates) sins in the same way as the water extinguishes fire; likewise, standing up at night for voluntary night prayer.» [Reported by Al-Albani]

Abu Ad-Darda', may Allah be pleased with him, used to say:
صلوا في ظلمة الليل ركعتين لظلمة القبور، صوموا يوماً شديداً حرُّه لحر يوم النشور، تصدَّقوا بصدقة لشرِّ يوم عسير
"Pray two Rak‘as in the darkness of night (perchance their reward would illuminate) for your sake in the darkness of the grave; and observe fast on a very hot day, (perchance its reward would cool) for the heat of the Day of Resurrection; and give charity (perchance its reward would remove) for the evil of a severe day."
6- One could not flee from deficiency and shortcoming in fasting, and in order for fasting to expiate sins, it is requisite for one to refrain from the things he is required to ward off, as mentioned in a Hadith reported by Ibn Hibban in his Sahih.

The laymen could hardly refrain from all such things in their fasting, as it should be. For this reason, a man is forbidden to say: "I have fasted the whole month of Ramadan,” or "I have spent all nights of Ramadan standing (in prayer)."

Thus, charity comes to mend that shortage and defect. This is why Zakat Al-Fitr has been enjoined at the end of Ramadan, as a means to purify the fasting person from vain discourse and obscenity.

Fasting and charity are functioned in expiations for oaths, proscriptions of Ihram, and having sexual intercourse with one's wife during the day of Ramadan.

So, in the early days of Islam, Allah Almighty gave Muslims the freedom to choose between fasting and feeding the needy. However, this was abrogated, and feeding remained an alternative only for him who has no power to fast, due to his old age.

Whoever delays to compensate the fasts of Ramadan until the coming of the next Ramadan, it becomes incumbent upon him to compensate it along with feeding a needy per day, as a means of strengthening according to the majority of scholars.

That is the fatwa given by the companions, may Allah be pleased with them. The same applies to him who breaks fast for the sake of another, like the pregnant and the breastfeeding woman, according to the opinion of a set of scholars.

7- The fasting person leaves his food and drink for the Sake of Allah.

So, if he aids fasting persons like him on their piety, through serving them with food and drink, he then will be in the position of him who leaves a desire for the Sake of Allah, and gives others preference over him with it, or supports them from it.

For this reason, he is encouraged, at the time of breaking his fast, to have fasting persons share with him the meal, for at that time, food and drink are the dearest to him, and if he supports them from it, he will be like those who give food to others, in spite of their love for it. furthermore, by doing so, he will give thanks to Allah for making food and drink permissible for him after forbidding them to him (during fasting). This is a grace that is not valued, except when deprived from it.

Some of the righteous forefathers was asked: "Why has fasting been ordained?" he said: "In order that the rich would taste hunger, thereby forget not the hungry.” That is indeed one of the wisdoms and merits of fasting.

We have previously mentioned the traceable Hadith narrated by Salman, may Allah be pleased with him, in which he said:

"It (Ramadan) is the month of equality. He, who could not give others preference over himself, should not fail, at least, to be of these who support others."

Many righteous forefathers used to fast and support others from, or give others preference over themselves with their meals of breaking fast, and spend their days and nights with their bellies empty.

Whenever Ibn ‘Umar, may Allah be pleased with them, fasted, he would break his fast only with the needy. If his family happened to prevent them from him one night, he would not have his supper on that night.

Whenever a beggar came to him while he was getting his meal of breaking fast, he would take his share of food and give it to him, and return to find his family having finished the remaining food in the bowl, thereupon he would fast on the coming day, without eating anything.

A righteous predecessor had a desire for a certain kind of food and he was fasting. At the time of breaking fast, this food was presented in front of him, but he heard a beggar saying: "Who is it to give a goodly loan to (Allah) the respite giver, the faithful Who is free of need?" he said: "His destitute servant who is bankrupt of good deeds." He stood and carried out the bowl and came out to him with it, and spent that night with his belly empty.

On another occasion, a beggar came to Imam Ahmad, may Allah have mercy upon him, and he gave him two loafs he had prepared for the meal of breaking fast.

Al-Hasan, may Allah have mercy upon him, used to serve his brothers (in religion) with food while he was fasting voluntarily, and sit to comfort them while eating.

Ibn Al-Mubarak, may Allah have mercy upon him, used to serve his brothers (in religion) when travelling with different kinds of sweet and other edibles while he was fasting.

Allah's peace be upon those souls! Allah's mercy be upon those spirits! Nothing remained of them but news and traditions.

How different are those who withhold the right that is due on them, from those who give others preference over themselves (with all they have)!

Do not compare our tales to them***
for the healthy when walks isn’t like the paralyzed

8- There are further implications: Ash-Shafe‘i, may Allah have mercy upon him, said:
للرجل الزيادة بالجودة في شهر رمضان اقتداء برسول الله صلى الله عليه وسلم ولحاجة الناس فيه إلى مصالحهم، ولتشاغل كثير منهم بالصوم والصلاة عن مكاسبهم
"It is better for one to increase his generosity in the month of Ramadan, in imitation of The Messenger of Allah, صلى الله عليه وسلم. People in it are in need for what sustains them, as a lot of them engage in fasting and prayers from their labors." That is the opinion of Al-Qadi Abu Ya‘la and a lot of our companions.

Revised to agree with authentic hadeeth

Prepared by: Pungky Hardaniarto

SOME WORDS ON HOPE كلمات في الرجاء

2010-08-31T13:35:00.000+07:00

In the name of Allah the most Gracious, the most Merciful
Praise be to Allah, and peace and blessings be upon His Messenger

Hope is one of the pillars of worship; because Worship is based on love, fear, and hope.

And hope is a great work of the heart, the religious texts concerted on mentioning it, and praising its people.

Allah the Almighty said:
أُوْلَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمْ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ
“Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment.” [Al-Isra' 17:57]

So seeking the means to Him is requesting to be close to Him by means of worship and love; hence, He stated the three stages of faith as love, fear, and hope.

Allah the Almighty said:
مَنْ كَانَ يَرْجُواْ لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لآتٍ
“Whoever should hope for the meeting with Allah - indeed, the term decreed by Allah is coming.” [Al-Ankabut 29:5]

He also said:
أُوْلَئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَحِيمٌ
“those expect the mercy of Allah. And Allah is Forgiving and Merciful.” [Al-Baqarah 2:218]

In Sahih Muslim, the Prophet, صلى الله عليه وسلم, said:
لا يموتن أحدكم إلا وهو يحسن الظن بربه
"None of you should die but hoping only good from Allah, the Exalted and Glorious".
It is in the Sahih that the Prophet, peace be upon him, said:
يقول الله عز وجل: «أنا عند ظن عبدي، فليظن بي ما شاء
"Allah the Almighty says: I am as my slave thinks of Me, so let him think of Me as he wishes". [Declared authentic by Al-Albani]

THE LIMITS OF HOPE

1 - It was said that: hope is a sharpener that prompts the hearts to hasten to their beloved's country, which is Allah and the Hereafter, and it makes the journey appealing to the hearts.
2 - It was said that: hope is to be optimistic about the generosity of Allah, blessed and exalted, and to be satisfied to view His generosity.
3 - It was said that: hope is confidence in Allah, Blessed and Exalted.
4 - It was said that: hope is to look at the magnitude of Allah's mercy.

COMBINING BETWEEN FEAR, HOPE AND LOVE

Through his path to Allah, the believer should combine the three pillars; love is like the head of a bird, fear and hope are its wings; when the head and wings of the bird are sound, then the bird will have a good flight, but when the head is cut off, the bird is dead, and when it loses its wings the bird is vulnerable to every hunter and predator, as was stated by Ibn al-Qayyim, may Allah have mercy on him.

TYPES OF HOPE

There are three types of hope: two praiseworthy types and one type which is deceptive and blameworthy.

The first two types: the hope of a man who obeys Allah knowingly under the light of Allah; he is hoping for His reward, and the hope of a man who committed sins and repented from them, he is hoping for the forgiveness of Allah and His pardoning, kindness, His goodwill, and His forbearing, and generosity, those two types are praiseworthy.

And the third type: it is the hope of a man, who is excessively negligent and commits sins abundantly, he hopes for the mercy of Allah without working to deserve it; this is vanity, wishful thinking, and false hope.

THE DIFFERENCE BETWEEN HOPE AND WISHFUL THINKING

The difference between hope and wishful thinking is that wishful thinking goes with indolence; a wishful thinker does not exert any effort or show any diligence.

Hope goes with exerting efforts, and the correct trust in Allah.

The first: is like those wishing to have a piece of land to sow and harvest.

And the second: is like those who plough their land, farm it, and sow it, and hope that the plants come out and grow.

A QUESTION: which is more complete: the hope of the good doer who hopes for the reward of his good doing, or the hope of the repentant sinner who hopes for the forgiveness of his Lord and His pardoning?

THE ANSWER: there is a dispute regarding this issue: one group favoured the hope of the good doer because he has taken the means to obtain it, the other group favoured the hope of the repentant sinner because his hope is free from the means of work: it is combined with the humility of sin.

HOPE DOES NOT APPLY EXCEPT WITH THE RIGHT DEEDS

The scholars unanimously agreed that hope does not apply except with the right deeds.

But leaving work and persistence in committing sins; just depending on the mercy of Allah, and thinking well of Him, the Almighty, is not hope at all; however, it is ignorance, foolishness, and arrogance; because the mercy of Allah is close to those who do good deeds, not to those who are negligent, stubborn and persistent in committing sins.

Ibn al-Qayyim, may Allah have mercy on him, said about those who persist in committing sins depending on the mercy of Allah:
وهذا الضرب في الناس قد تعلق بنصوص الرجاء، واتَّكل عليها، وتعلق بكلتا يديه، وإذا عوتب على الخطايا، والانهماك فيها سرد لك ما يحفظه من سعة رحمة الله، ومغفرته، ونصوص الرجاء. وللجهال من هذا الضرب من الناس في هذا الباب غرائب وعجائب
"This type of people has depended on the texts of hope, counted on them, and are hanging with both hands to them, if they were reprimanded because of their indulgence on sins, they would quickly narrate what they learn about the magnitude of Allah's mercy, and His forgiveness and the texts on hope. There are a lot of odds and wonders of this kind of ignorant people" (The Sufficient Answer, Ibn al-Qayyim, p. 67-68).

Then he, may Allah have mercy on him, quoted many examples of the anecdotes of those people.

THE REGULATOR OF GOOD HOPE

Ibn al-Qayyim, may Allah have mercy on him, said:
فحسن الظن إنما يكون مع انعقاد أسباب النجاة، وأما على انعقاد أسباب الهلاك فلا يتأتَّى إحسان الظن.
فإن قيل: بل يتأتى ذلك، ويكون مستندُ حسنِ الظنِّ سعةَ مغفرةِ الله، ورحمته، وعفوه، وجوده، وأنَّ رحمَتَه سبقت غضبَه، وأنه لا تنفعه العقوبة، ولا يضره العفو.
قيل: الأمر هكذا، والله فوق ذلك أجلُّ، وأكرم، وأجود، وأرحم، وإنما يضع ذلك في محله اللائق به؛ فإنه سبحانه موصوف بالحكمة، والعزة، والانتقام، وشدة البطش، وعقوبة من يستحق؛ فلو كان المعوَّلُ حسن الظن على صفاته، وأسمائه لاشترك في ذلك البرُّ والفاجر، والمؤمن والكافر، ووليه وعدوُّه؛ فما ينفع المجرمَ أسماؤه، وصفاته، وقد باء بسخطه، وغضبه، وتعرض للعْنته، ووقع في محارمه، وانتهك حرماته؟!
بل حسن الظن ينفع مَنْ تاب، وندم، وأقلع، وبدَّل السيئة بالحسنة، واستقبل بقية عمره بالخير والطاعة، ثم حسَّن الظن بعدها؛ فهذا هو حسن الظن، والأول غرور، والله المستعان
"Good hope is combined with the reasons of escape (from hellfire), but when there are reasons for doom, there is no place for good hope.
If it is said: nevertheless, but there is a place for good hope, and the evidence to this is the magnitude of Allah's forgiveness, mercy, pardoning, and generosity, and that His mercy is put before his wrath, and that punishment will not benefit Him and that forgiveness will not harm Him.
it will be said: it is like that, and above that Allah is more dignified, more generous, and more merciful, but He puts all that in the appropriate place; for He has the attributes of wisdom, dignity, revenge, and the severity of seizure, and that He punishes who deserves to be punished; so if it is to be dependent on His names and attributes, the righteous and the immoral, and the believer and the infidel, and his friends and his enemy; would all rely on His attributes, so how could the offender benefit from His attributes, while he is a subject of His rage, wrath, and curse; he has disobeyed His commands and violated His sanctities?!
So thinking well of Allah benefits only those who repent and remorse, and who give up committing sins, and who exchange evil with good, and spend the rest of their life in righteousness and obedience, and after that they think well of Allah; this is well thinking, but the former is arrogance, we seek help from Allah" (The Sufficient Answer, p. 76-77).

THE BENEFITS OF HOPE

After we have been shown the limits and regulations of hope, here are some of its benefits and attributes; because if hope is put in its right place and if directed correctly it will produce great fruits.

Some of the virtues and fruits of hope are:

1 - To show slavery, poverty, and the need to what the slave hopes from his Lord, and what he looks for from His kindness, and that he cannot do without His bliss and kindness the blink of an eye.

2 – That hope is favoured by Allah; as Allah the Almighty loves from His slaves to hope from Him, and ask Him of His bounty; because He is the right King the oft-Generous; He is the most munificent when asked, and the most generous when He gives.
The oft-generous likes it more when he is hoped for, aspired to and asked.

3 - Getting rid of the wrath of Allah; he who does not beg Allah, Allah gets angry with him, and the one who begs is hoping and requesting.

4 - Hope is a sharpener that prompts the slave to hasten in his journey to Allah, and it makes the journey appealing to him, it incites him to continue and abide by the right path; but for hope none would have taken this journey as fear alone does not motivate the slave, however, he is motivated by love, is disturbed by fear and is prompted by hope.

5 - Hope puts the slave on the threshold of love; whenever his hope intensifies and he gets what he hopes for, his love for Allah the Almighty and praising Him increase, as well as his state of pleasance of Him and by Him.

6 - Hope puts the believer on the highest standings which is praising: the essence of worship; if the believer obtained what he hoped for it is a motive to praise Allah.

7 - Hope requires a greater knowledge of Allah, His names and their meaning, and the believer's attachment to them; because the hoper is attached to the Beautiful Names of Allah, worshiping and invoking Allah by them.

8 - Love is not separate from hope; each one of them extends the other, and strengthens it.

9 - Fear requires hope, and hope requires fear; every hoper is fearful, and every fearful is a hoper.

10 - If a person's heart is attached to hope from his Lord, and that Allah gives him what he hopes for, that is nicer and sweeter on the slave, than when he does not get what he hoped for.

11 - There is awaiting and anticipation in hope, as well as expecting Allah's grace, which require the attachment of the heart to the mentioning of Allah and knowing His beautiful names and attributes, and that the hearts wander in the beautiful garden of His names and take their share from the attribute of each one of them. (See: "the Paths of the Successful" Ibn al-Qayyim 2 / 36-55)

O Allah, I ask You for Your love, Your fear and hope. O Allah, bless our Prophet Muhammad.

THE ACTIVE CALLER TO ALLAH الداعية الحـي

2010-08-31T13:30:00.000+07:00

The active caller to Allah is the caller that is present in everywhere, and performs his role accurately in every situation.
In his house, he is the best husband and father.
In the street, he is a caller to everyone he meets.
In the transportation means, his blessings cover all the passengers.
When he enters a governmental institution, he gains rewards by advising an employee in secret, advising a woman does not wear lawful dress or reminding his neighbors in the line with something good.
He is blessed in all his movements like the rain which gives benefits wherever it falls.

The active caller has reassured heart and patient mind.
He is pious, generous and pure.
His beneficence is for all, his guidance is wherever he goes, and his wise words destroy all curtains cover the hearts of the oblivious people.
When he talks people listen to him, and when he gives da’wa people obey him.
He is active and intuitive. When he faces handicaps, he looks at it patiently and says: “Come or not to come.”
He is like Muhammad (صلى الله عليه وسلم) in his manners, like Abu Bakr (may Allah be pleased with him) in his belief, like Omar (may Allah be pleased with him) in his insistence, like Othman (may Allah be pleased with him) in his shyness, like Ali (may Allah be pleased with him) in his steadiness, like Al-Fudail in his temperance, like Ahmed bin Hanbal in his fiqh and like bin Taymya in his endurance.

His appearance suites his exalted role; he wears clean and modest clothes, and his piousness is clear with no mannerism.
When people see him, they remember Allah almighty.

He does not care for the trivial things, does not bargain the dealers to lower the prices, and does not feel ashamed from removing the stones from the mid of the street.
He smiles for everyone he meets and keeps his prestige from the deeds of the pixie people.

He is ready to give da’wa in everywhere. If you opened his case, you would find it full with sweet, booklets and simple gifts.
He always has in his case recorded tapes for preachers and recorded tapes for the Holy Quran in addition to perfume bottles; these are the tools of the active caller.

He uses the sweet for making contact with people, and uses the books for guidance and da’wa, and provides the gifts when he invites someone to a lecture or Khutba, and gives the tape as a ransom for singing tape he convinced its owner to get rid of it, and provides the perfume for purifying and reassuring the hearts.

If you saw him coming with his smiley face and attractive appearance, you would throw each amulet does not benefit or harm.

The hearts fall in the trap of this caller to Allah, because the hearts of the believers loves each other.

The prophet صلى الله عليه وسلم said:
الأرواح جنود مجندة، ما تعارف منها ائتلف، وما تناكر منها اختلف
“Souls are troops collected together and those who familiarized with each other (in the heaven from where these come) would have affinity, with one another (in the world) and those amongst them who opposed each other (in the Heaven) would also be divergent (in the world).” [Narrated by Muslim]

When he talks the eyes look at him, and the tears of fearing Allah down when he says the words of love and affectionate for the sake of Allah.
And if Allah has destined guidance to someone among his audience, you would find the whims die in the presence of his belief.
And you could imagine (at that time) the Satan crying: “Woe to me, woe to me, the righteous man has snatched him from me!”

The active caller to Allah utilizes whatever is available and do not curse darkness, instead he participate in lightening a candle.
If he could not achieve his goal through some way, he would search for another way.
If he found nothing to use but his tongue and his hand signals, he would use them putting his trust in Allah Who guides to the Straight Way.

The active caller to Allah is the one who looks for the opportunities, seeks them and does not wait them till they come to him.
He takes the initiative and does not wait the actions in order to take reactions.
He does not know what people call them accidents or chances; rather he is intuitive ready to deal with any situation properly.

The active caller to Allah works hard in quiet; he does not like talking much.
He is not arrogant and does not remind others with his generosity.
His slogan after taking the orders from his leaders is “It had been known and will be implemented by God willing.”
And if he is asked about a duty was enjoined upon him, he would say: “I am fulfilling it by Allah’s help.”
And if he accomplished his responsibility, he would say: “The mission had done, and thanks to Allah.” This is the supreme shape of obedience.

The active caller to Allah cares for his religion whether he is professor, student, engineer, doctor, driver, passenger, employer, employee, married ,single, poor, rich, healthy, ill, sighted, blind, normal or handicapped; and whether he is in house, university, school, shop, bus, street or governmental institution.
He utilizes his tongue, hand, self and money for the sake of the religion. His actions are an application to the saying of Allah almighty:
قُلْ إِنَّ صَلاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (162)
لا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ
“Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. (162) No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims."”[Al-Anam 6:162-163]

And his slogan is:
قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي
وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
“Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him."” [Yusuf 12:108]

The prophet صلى الله عليه وسلم said:
المؤمن يألف ويؤلف، ولا خير فيمن لا يألف ولا يُؤلف
“The true believer is the one who gets accustomed with people and people get accustomed with him, and there is no good in the one that does not get accustomed with people and people do not get accustomed with him.” [Al-Haythamy]

Ad-Daleel Ila Al-Wasael Wa-Alafkar Ad-Dawia

Compiled by: the Center of giving da’wa and Guidance in Mecca

A Religion Called ISLAM

2010-08-31T13:26:00.000+07:00

A Religion Called ISLAM

The Qur’an

This booklet is for every freethinking and broadminded human being whose goal
is to find the truth. We encourage you to read this booklet with an open mind.
For a few moments, please set aside your pre—conceived notions and take a
critical look at what is presented. It will open before you a new dimension of
your role as a human being in this univers.

When we want to talk about Islam as a way of life, it is a very difficult task
especially in the West because of several misconceptions and stereotypes that are
prevalent about Islam and Muslims.

One of the surprising facts for most non-Muslims is that Islam has over 975
million followers all over the world. Islam has a revelation, a holy book, called
the Qur’an which was revealed to the prophet Muhammad (peace be upon him),
about fourteen hundred years ago. The Qur’an is the last and final revelation
until the end of human existence on earth.

When we talk about Islam or Christianity, we should not consider some Muslims’
and Christians’ wrongdoing as a way to judge Islam or Christianity.
As far as scripture goes, let us see what Dr. Maurice Bucailie said in his book: The
Bible, the Qur’an and Science, which was published by the American Trust
Publications 1979:

“Thanks to its undisputed authenticity, the text of the Qur’an holds a unique place
among the books of Revelation, shared neither by the Old nor the New
Testament. In the first two sections of this work, a review was made of the
alterations undergone by the Old Testament and the Gospels before they were
handed down to us in the form we know today. The same is not true for the
Qur’an for the simple reason that it was written down at the time of the prophet”.
Somebody with a counter argument might ask,

"How would I know that the Qur’an is a revelation from Allah? Do you have any
evidence?’

I have evidence that the Qur’an is a revelation from Allah and this evidence is
presented in the next few pages. When the revelation of the Qur’an commenced
in 622 A.D., it was a linguistic miracle. The Qur’an has a challenge in it. The
challenge is for anybody to produce some thing like or similar to the Qur’an.
This challenge was presented in the Qur’an in Surah (Chapter) No.17, Verse
No.88 which is translated as follows:

“Say: If the whole of mankind and Jinn were together to produce the like
of this Qur’an, they could not produce the like thereof, even if they back
up each other with help and support.”

Years passed and nobody was able to meet the challenge. Later (after several
years) the challenge in the Qur’an was eased asking for anyone to produce even
ten Surahs like those in it. This was in the Qur’an in Chapter No. 11, Verse no.
13 which is translated as follows:

“Or they may say, “He forged it” Say, “Bring ye then ten Surahs forged,
like unto it, and call (to your aid) whomsoever ye can, other than Allah!
If ye speak the truth”

Again years passed and nobody was able to successfully meet the challenge.
Later the challenge was eased for the second time to produce one Surah like or
similar to the Surahs in the Qur'an.

The challenge (to anyone) to produce one Surah was presented in the Qur’an in
more than a Surah, one of them was in Surah No. 2, Verse No. 23 which is
translated as follows:

"And If ye are in doubt as to what We have revealed from time to time to
Our servant, then produce a Sura like thereunto; and call your witnesses
or helpers besides Allah, if what you say is true."

Since then more than fourteen hundred years have passed, and nobody has been
able to meet the challenge, and nobody will, because the Qur’an is the only
existing book containing the word of Allaah which no man can match or imitate.

The most eloquent people in the Arabic language spent years going over and
searching the Qur’an, trying to find any weak or inadequate word or sentence,
but they could not. They even went further, trying to find a way to substitute a
word or a sentence in the Qur'an, hoping to convey a similar meaning as the
original one, but they failed to do so. As a result of this, many people, especially
linguists, throughout the last fourteen hundred years believed in the Qur’an as a
revelation beyond any human capacity.

In the beginning of the modern ages, some non-Muslims argued that the
appreciation of the Arabic language has declined even among the native speakers
themselves, and that most of the non-Muslims cannot speak Arabic. They
conclude that the Qur'an will not stay till the end of the human existence on earth
as a miracle. This is not a valid argument because, there are still millions of
people all over the world who have a very good command of the Arabic language
and could appreciate the linguistic miracle of the Qur’an. But the Qur’an has
something else for the modem ages. Some people have noticed that there are
many facts about the science of astronomy, human reproduction and other
scientific fields in the Qur’an.

Modem scientists have been amazed by the accuracy of scientific information
presented in the Qur’an. Some people wrote books about this phenomenon which
attracted the attention of many people in the west-both Muslims and Non-
Muslims.

One of these books is a specialized book in embryology entitled The Developing
Human by Dr.Keith L. Moore, published by W.B. Saunders, 1982. In the third
edition of this book, Dr. Moore said:

“It is cited in the Koran, the holy book of the Muslims, that human beings are
produced from a mixture of secretions from the male and the female”.

Several references are made to the creation of a human being from a sperm drop and it is
also suggested that the resulting organism settles in the woman like a seed, six
days after its beginning. (The human blastocyst begins to implant about six days
after fertilization.) The Koran, (and prophet saying), also states that the sperm
drop develops “into a clot of congealed blood” (an implanted blastocyst or a
spontaneously aborted conceptus would resemble a blood clot.) Reference is also
made to the leech-like appearance of the Embryo ..."

This was part of what. Dr. Moore wrote in his book. Later, after more research
and study of the Qur’anic terms used to describe the development of the embryo
in the mother’s womb and other related descriptions, Dr. Moore found that the
Qur’anic terms and statements are amazing in their scientific accuracy. Therefore,
Dr. ‘Moore decided to add a chapter to the next edition of his book to discuss the
scientific accuracy of the Qur’anic version, which was revealed fourteen hundred
years ago. In the seventh Saudi Medical Meeting, Dr. Moore wrote a paper about
Human Embryology in the Qur'an and the Hadith. He said in the paper; “I was
amazed at the scientific accuracy of these statements (in the Qur’an), which were
made in the 7th century A.D.”

Now the question Is: If the Qur'an describes these scientific facts with
great accuracy, how, could it be a human work? Let us see what Dr. Maurice
Bucaille said after he had read the Qur’an:
“My first goal was to read the Qur’an and to make a sentence by sentence
analysis of it... my approach was to pay special attention to the description of
numerous natural phenomena given in the Qur’an; the highly accurate nature of
certain details referring to them in the Book, which was only apparent in the
original, struck me’ by the fact that they were in keeping with present-day ideas
although a man living at the time of Muhammad couldn't have suspected this at’
all... what initially strikes the reader confronted for the first time with a text of
this kind is the sheer abundance of subjects discussed.., where as monumental
errors are to be found in the Bible I could not find a single error in the Qur’an. I
had to stop and ask myself:
If a man was the author of the Qur’an how could he have written facts in the
seventh century A.D. that today are shown to be in keeping with modern
scientific knowledge?...

What human explanation can there be to this observation? In my opinion there is
no explanation; there is no special reason why an inhabitant of the Arabian
Peninsula should have had scientific knowledge on certain subjects that was ten
centuries ahead...It is an established fact that at the time of the Qur’anic
Revelation, i.e. within a period of roughly twenty three years straddling Hegira
(622 A.D.), scientific knowledge had not progressed for centuries and the period
of activity in Islamic civilization, with its accompanying scientific upsurge, came
after the close of the Qur’anic revelation.”
In addition to what Dr. Bucaille said, there are more examples from different
scientific fields other than embryology.
When I searched the Qur’an for verses which refer to scientific facts, I found a
large number of such verses. I will try to give as many examples as the space
permits.

The Qur’an states several facts about astronomy which were discovered in the
late twentieth century. One of these facts is about the expansion of the universe.
Let us see what Dr. Bucaille said about that:
The expansion of the universe is the most imposing discovery of modern science
today it is a firmly established concept and the only debate centers around the
way this is taking place.

It was first suggested by the general theory of relativity and is backed up by
physics in the examination of the galactic spectrum; the regular movement
towards the red section of their spectrum may be explained by the distancing of
one galaxy from another.

Thus the size of the Universe is probably constantly increasing and this increase
will become bigger the further away the galaxies are from us. The speeds at
which these celestial bodies are moving may, in the course of this perpetual
expansion, go from fractions of the speed of light to speeds faster than this.
The following Verse of the Qur'an Sura 51, verse 47 where God is speaking, may
perhaps be compared with modern ideas;
“The heaven, We have built it with power. Verily We are expanding it.”
“Heaven” is the translation of the word “sama” and this is exactly the
extraterrestrial world that is meant. “We are. expanding it” is the translation of
the plural present participle” musi’una” of the verb “aus'a” a meaning" to make
wider”, more spacious, to extend, to expand.”

Another example from a different scientific field is about the living things in
general which we can find in more than one verse in the Qur’an. For example
Surah 21, Verse 30 was chosen by Dr. Bucaille to present how the Qur’an talked
about these scientific facts. The Verse is translated as follows:
“ Do not the Unbelievers see that the heavens and the earth were joined
together, then We clove them asunder and We got every living thing out
of the water. Will they then not believe? ”

The notion of “getting something out of something” does not give rise to any
doubts. The phrase can equally mean that every living thing was made of water
(as its essential component) or that every living thing originated in water. The
two possible meanings are strictly in accordance with scientific data. Life is in fact
of aquatic origin and water is the major component of all living cells. Without
water, life is not possible. When the possibility of life on another planet is
discussed, the first question is always: does it contain a sufficient quantity of
water to support life?

From the Animal Kingdom there are so many facts stated in the Qur’an. One of
these facts is about the source of the constituents of animal milk which has been
described in the Qur’an fourteen hundred years before. It has been understood
only in recent times. Let us see how Dr. Bucaille explained that when he made
comments on Sura 16,Verse 66 which is translated as follows:
“ Verily, in cattle there is a lesson for you. We give you to drink of
what is inside their bodies, coming from a conjunction between
the contents of the intestine and the blood, a milk pure and pleasant
for those who drink it.”

“From a scientific point of view, physiological notions must be called upon to
grasp the meaning of this verse. The substances that ensure the general nutrition
of the body come from chemical transformations which occur along the length of
the digestive tract. These substances come from the contents of the intestine. On
arrival in the intestine at the appropriate stage of chemical transformation, they
pass through its wall and towards the systematic circulation.

This passage is effected in two ways: either directly, by what are called the
‘lymphatic vessels’, or indirectly, by the portal circulation. This conducts them
first to the liver, where they undergo alterations, and from here they then
emerge to join the systematic circulation. In this way everything passes through
the bloodstream..

The constituents of milk are secreted by the mammary glands. These are
nourished, as it were, by the product of food digestion brought to them via the
bloodstream. Blood therefore plays the role of collector and conductor of what
has been extracted from food, and it brings nutrition to the mammary glands, the
producers of milk, as it does to any other organ. Here the initial process which
sets everything else in motion is the bringing together of the contents of the
intestine and blood, at the level of the intestinal wall itself. This very precise
concept is the result of the discoveries made in the chemistry and physiology of
the digestive system. It was totally unknown at the time of the Prophet
Muhammad and has been understood only in recent times. The discovery of the
circulation of the blood, was made by Harvey roughly ten centuries after. The
Qur’anic Revelation. I consider that the existence in the Qur’an of the verse
referring to these concepts can have no human explanation on account of the
period in which they were formulated.”

The last example I would cite from Dr. Bucaille’s book is what I consider a very
interesting one, because this example illustrates where the Qur’an showed the
people facts that have not even been discovered without the help of the
information given in the Qur’an. This example is about the story of the Pharaoh
and Moses which was presented in the Qur’an in more than one Surah.
The Verses which inspire Dr. Bucaille to do the research around this incident are
in Sura 10, Verses 90 to 92, which means as follows:

“We (Allah) took children of Israel across the sea. Pharaoh with his hosts
pursued them in rebellion and hostility till, when the fact of his drowning
overtook him he said: I believe there is no True God except the God in
whom the Children 0f Israel believe. I am of those who submit
themselves to Him. (It was said to him)’ Now! Thou has rebelled and
caused depravity: This day We save thee in thy body so that thou mayest
be a sign for those who come after thee’ But verily, many among
mankind are heedless of Our signs.

This is what the Holy Qur’an said about the story of Moses and the Pharaoh and
the sign Allah left for the people who come after the Pharaoh to see who has a
revelation from Allah and who does not have.
Let us hear from Dr. Bucaille how he conducted research to verify this Qur’anic
story:
“In June 1975, the Egyptian high authorities very kindly allowed me to examine
the parts of the Pharaoh’s body that had been covered until then. They also
allowed me to take photographs...

What may already be derived from this examination is the discovery of multiple
lesions of the bones with broad lacunae, some of which may have been mortal
although it is not yet possible to ascertain whether some of them occurred before
or after the Pharaoh’s death. He most probably died either from drowning,
according to the scriptural narrations, or from very violent shocks preceding the
moment when he was drowned or both at once.

The connection of these lesions with the deterioration whose sources have been
mentioned above renders the correct preservation of the mummy of the Pharaoh
somewhat problematical, unless precautionary and restorative measures are not
taken very soon. These measures should ensure that the only concrete evidence
which we still possess today concerning the death, of the Pharaoh of the Exodus
and the rescue of his body, willed by God; does not disappear with the passage of
time.

It is always desirable for man to apply himself to the preservation of relics of his
history, but here we have something which goes beyond that: it is the material
presence of the mummified body of the man. who knew Moses, resisted his pleas,
pursued him as he took flight and lost his life in the process. His earthly remains
were saved by the Will of God from destruction to become a sign to man, as it is
written in the Qur’an.

Those who seek among modern data for proof of the veracity of the Holy
Scriptures will find a magnificent illustration of the verses of the Qur’an dealing
with the Pharaoh’s body by visiting the Royal Mummies Room of the Egyptian
Museum, Cairo!”

These are a few examples just to illustrate what I am talking about in this
booklet. There are over a hundred of these examples in several scientific fields in
the Qur’an which all have been proven to be scientifically true; in this Book which
was revealed fourteen hundred years ago. Anybody who would like to examine
more of these concepts could read the Qur’an and find out for himself or, an
interested person could get Dr. Bucaille’s book The Bible The Qur’an and Science,
which is available in bookstores and check the accuracy of what he referred to.
Not only Dr. Bucaille and Dr. Moore, but many scholars have researched these
concepts and a lot of this research was presented on September 23rd, 1985 in
the conference which was held in Cairo under the title of The Scientific Concepts
in the Qur’an.

Several papers were presented at the conference. One of the most interesting
papers was from Dr. T.V. Persuade, a professor at the University of Manitoba,
Canada, about human reproduction. Another interesting paper was presented by
Dr. Marshal Johnson Ph.D., the Director of Daniel Baugh Institute, Philadelphia,
U.S.A., also about embryology in the Qur’an. Dr. Johnson said at the conference
that he started to use the Qur’anic terms in teaching embryology to his students
because they were more accurate and easier to learn than the terms in
textbooks.

Dr. Arthur Elson from the City University in London, U.K., stated that he was
amazed by the scientific accuracy of the statements which had been made in the
Qur’an. He had no doubt in his mind that these were not human words because
these facts had just been discovered recently.

I would like to quote a Verse from the Qur’an which may sum up the purpose of
having these scientific facts in the Qur’an as signs for the people.
The verse is from Sura 41, Verse 53 which is translated as follows:
" We (Allah) will show them (the unbelievers) Our signs in the farthest
regions, and within their own selves until it becomes manifest to them
that this is the Truth.”

What is the Qur'an all about?

The Qur'an is written in beautiful prose that continues to be marvelled by the
experts of the Arabic language. But it is not merely a literary masterpiece.

The Qur'an contains scientific facts and explanations that fascinate scientists of all
fields. But it is not an encyclopaedia of science.
The Qur’an mentions stories of people and places in the past with vivid detail. But
it is not merely a book of history.

So what is Qur'an?

The Qur'an is a revelation from the Creator of this universe to all human beings.
Its most important message is the Unity of God (tawheed) - that there is only
One Supreme Being who has no partners and is not dependent on anyone or
anything. He is the Creator of everything and the whole universe is in His control.
He is the only One worthy of being worshipped.

It is impossible for the created to fully comprehend the Creator - so the Qur'an
makes us aware of Him by mentioning His Attributes. He is the most Merciful, the
Loving, the Majestic, the Oft-Forgiving. The name that He has chosen for Himself
is Allah. In His infinite mercy, Allah has not left mankind to wander searching for
the correct path. He has revealed the Qur'an which includes a code for all people
to follow. Islam is not just a set of beliefs. It is a complete way of life which
covers all spheres of human activity - the social, economic, political, educational
as well as the spiritual. Islam enjoins good manners for every occasion and
stresses treating people, particularly relatives and neighbours, with kindness. The
family enjoys a high status in Islam - it is viewed as the nucleus of society.
Allah has also sent messengers to guide mankind to the truth and to be an
example for others to emulate. Stories of these messengers starting from Adam
and including those of Noah, Abraham, Moses and Jesus, and ending with
Muhammad (may peace be upon them all) are found in the Qur'an.
This final revelation from Allah to mankind has been safeguarded from any
alteration. Since the Qur'an has been preserved in its original Arabic it has not
lost any meaning in translation to another language. Millions of people from all
parts of the world have memorized the complete Qur'an. So even if all printed
copies of the Qur'an were destroyed it would continue to live in the hearts of
these people.

What do Muslims believe?

There is only one true God, Allah, who alone is worthy of being worshipped.
Mankind has been guided at various times by the messengers of Allah of whom
the most prominent were Noah, Abraham, Moses, Jesus and Muhammad. The
final message was sent to the last prophet, Muhammad, which replaces all
previous messages. None of the prophets claimed to be god or part-god - they
were human and were obedient to Allah.

Finally, I want to inform you that Islam is the universal message of Allah to all
mankind and prophet Muhammad (peace be upon him) is the last and final
messenger of Allah. Therefore, Allah will not accept any way of life except Islam.
He said in the Gracious Qur’an which is translated as follows:

" And any one who chooses a way of life other than Islam, it will not be
accepted from him and in the hereafter he will be one of the losers. "
(3:85)

Please save yourself from the hell fire by embracing Islam

Mengupas Sejarah Wangsit Prabu Siliwangi

2010-08-31T02:24:00.000+07:00

Wangsit Prabu Siliwangi
Wangsit Prabu Siliwangi mengandung hakekat yang sangat tinggi oleh karena di dalamnya digambarkan situasi kondisi sosial beberapa masa utama dengan karakter pemimpinnya dalam kurun waktu perjalanan panjang sejarah negeri ini pasca kepergian Prabu Siliwangi (ngahyang/menghilang). Peristiwa itu ditandai dengan menghilangnya Pajajaran.

Sesuai sabda Prabu Siliwangi bahwa kelak kemudian akan ada banyak orang yang berusaha membuka misteri Pajajaran. Namun yang terjadi mereka yang berusaha mencari hanyalah 0rang-orang sombong dan takabur.

Seperti diungkapkan dalam naskah tersebut berikut ini :
”Ti mimiti poé ieu, Pajajaran leungit ti alam hirup. Leungit dayeuhna, leungit nagarana. Pajajaran moal ninggalkeun tapak, jaba ti ngaran pikeun nu mapay. Sabab bukti anu kari, bakal réa nu malungkir! Tapi engké jaga bakal aya nu nyoba-nyoba, supaya anu laleungit kapanggih deui. Nya bisa, ngan mapayna kudu maké amparan. Tapi anu marapayna loba nu arieu-aing pang pinterna. Mudu arédan heula.”

Artinya :
“Semenjak hari ini, Pajajaran hilang dari alam nyata. Hilang kotanya, hilang negaranya. Pajajaran tidak akan meninggalkan jejak, selain nama untuk mereka yang berusaha menelusuri. Sebab bukti yang ada akan banyak yang menolak! tapi suatu saat akan ada yang mencoba, supaya yang hilang bisa ditemukan kembali. Bisa saja, hanya menelusurinya harus memakai dasar. Tapi yang menelusurinya banyak yang sok pintar dan sombong. Dan bahkan berlebihan kalau bicara.”

Namun dalam naskah Wangsit Siliwangi ini dikatakan bahwa pada akhirnya yang mampu membuka misteri Pajajaran adalah sosok yang dikatakan sebagai ”Budak Angon” (Anak Gembala). Sebagai perlambang sosok yang dikatakan oleh Prabu Siliwangi sebagai orang yang baik perangainya.

”Sakabéh turunan dia ku ngaing bakal dilanglang. Tapi, ngan di waktu anu perelu. Ngaing bakal datang deui, nulungan nu barutuh, mantuan anu sarusah, tapi ngan nu hadé laku-lampahna. Mun ngaing datang moal kadeuleu; mun ngaing nyarita moal kadéngé. Mémang ngaing bakal datang. Tapi ngan ka nu rancagé haténa, ka nu weruh di semu anu saéstu, anu ngarti kana wangi anu sajati jeung nu surti lantip pikirna, nu hadé laku lampahna. Mun ngaing datang; teu ngarupa teu nyawara, tapi méré céré ku wawangi.”

Artinya :
”Semua keturunan kalian akan aku kunjungi, tapi hanya pada waktu tertentu dan saat diperlukan. Aku akan datang lagi, menolong yang perlu, membantu yang susah, tapi hanya mereka yang bagus perangainya. Apabila aku datang takkan terlihat; apabila aku berbicara takkan terdengar. Memang aku akan datang tapi hanya untuk mereka yang baik hatinya, mereka yang mengerti dan satu tujuan, yang mengerti tentang harum sejati juga mempunyai jalan pikiran yang lurus dan bagus tingkah lakunya. Ketika aku datang, tidak berupa dan bersuara tapi memberi ciri de¬ngan wewangian.”

Selanjutnya dikatakan juga apa yang dilakukan oleh sosok ”Budak Angon” ini sbb :
”Aya nu wani ngoréhan terus terus, teu ngahiding ka panglarang; ngoréhan bari ngalawan, ngalawan sabari seuri. Nyaéta budak angon; imahna di birit leuwi, pantona batu satangtungeun, kahieuman ku handeuleum, karimbunan ku hanjuang. Ari ngangonna? Lain kebo lain embé, lain méong lain banténg, tapi kalakay jeung tutunggul. Inyana jongjon ngorehan, ngumpulkeun anu kapanggih. Sabagian disumputkeun, sabab acan wayah ngalalakonkeun. Engke mun geus wayah jeung mangsana, baris loba nu kabuka jeung raréang ménta dilalakonkeun. Tapi, mudu ngalaman loba lalakon, anggeus nyorang: undur jaman datang jaman, saban jaman mawa lalakon. Lilana saban jaman, sarua jeung waktuna nyukma, ngusumah jeung nitis, laju nitis dipinda sukma.”

Artinya :
”Ada yang berani menelusuri terus menerus, tidak mengindahkan larangan, mencari sambil melawan, melawan sambil tertawa. Dialah Anak Gembala; Rumahnya di belakang sungai, pintunya setinggi batu, tertutupi pohon handeuleum dan hanjuang. Apa yang dia gembalakan? bukan kerbau bukan domba, bukan pula harimau ataupun banteng, tetapi ranting daun kering dan sisa potongan pohon. Dia terus mencari, mengumpulkan semua yang dia temui, tapi akan menemui banyak sejarah/kejadian, selesai jaman yang satu datang lagi satu jaman yang jadi sejarah/kejadian baru, setiap jaman membuat sejarah. Setiap waktu akan berulang itu dan itu lagi.”

Dari bait di atas digambarkan bahwa sosok ”Budak Angon” adalah sosok yang misterius dan tersembunyi. Apa yang dilakukannya bukanlah seperti seorang penggembala pada umumnya, akan tetapi terus berjalan mencari hakekat jawaban dan mengumpulkan apa yang menurut orang lain dianggap sudah tidak berguna atau bermanfaat. Dalam hal ini dilambangkan dengan ranting daun kering dan tunggak pohon. Sehingga secara hakekat yang dimaksudkan semua itu sebenarnya adalah hal-hal yang berkaitan dengan sejarah kejadian (asal-usul/sebab-musabab) termasuk karya-karya warisan leluhur seperti halnya yang kita baca ini. Dimana hal-hal semacam itu karena kemajuan jaman oleh generasi digital sekarang ini dianggap sudah usang/kuno tidak berguna dan bermanfaat. Pada akhirnya yang tersirat dalam hakekat perjalanan panjang sejarah negeri ini adalah berputarnya Roda Cokro Manggilingan (pengulangan perjalanan sejarah).

Gambaran situasi jaman dalam naskah Wangsit Siliwangi diawali dengan lambang datangnya ”Kerbau Bule” dan juga ”Monyet-monyet” yang kemudian ganti menyerbu selepas Kerbau Bule pergi. Ilustrasi ini melambangkan saat datangnya para penjajah yang berdatangan ke negeri ini, baik itu Portugis maupun Belanda. Dengan politik adu domba mereka maka terjadi peperangan antar saudara. Sejarah banyak yang hilang dan diputarbalikkan.

Seperti yang tertulis berikut ini :
”Daréngékeun! Nu kiwari ngamusuhan urang, jaradi rajana ngan bakal nepi mangsa: tanah bugel sisi Cibantaeun dijieun kandang kebo dongkol. Tah di dinya, sanagara bakal jadi sampalan, sampalan kebo barulé, nu diangon ku jalma jangkung nu tutunjuk di alun-alun. Ti harita, raja-raja dibelenggu. Kebo bulé nyekel bubuntut, turunan urang narik waluku, ngan narikna henteu karasa, sabab murah jaman seubeuh hakan.
Ti dinya, waluku ditumpakan kunyuk; laju turunan urang aya nu lilir, tapi lilirna cara nu kara hudang tina ngimpi. Ti nu laleungit, tambah loba nu manggihna. Tapi loba nu pahili, aya kabawa nu lain mudu diala! Turunan urang loba nu hanteu engeuh, yén jaman ganti lalakon ! Ti dinya gehger sanagara. Panto nutup di buburak ku nu ngaranteur pamuka jalan; tapi jalan nu pasingsal!. Nu tutunjuk nyumput jauh; alun-alun jadi suwung, kebo bulé kalalabur; laju sampalan nu diranjah monyét! Turunan urang ngareunah seuri, tapi seuri teu anggeus, sabab kaburu: warung béak ku monyét, sawah béak ku monyét, leuit béak ku monyét, kebon béak ku monyét, sawah béak ku monyét, cawéné rareuneuh ku monyét. Sagala-gala diranjah ku monyét. Turunan urang sieun ku nu niru-niru monyét. Panarat dicekel ku monyet bari diuk dina bubuntut. Walukuna ditarik ku turunan urang keneh. Loba nu paraeh kalaparan. ti dinya, turunan urang ngarep-ngarep pelak jagong, sabari nyanyahoanan maresék caturangga. Hanteu arengeuh, yén jaman geus ganti deui lalakon.”

Artinya :
”Dengarkan! yang saat ini memusuhi kita, akan berkuasa hanya untuk sementara waktu : tanahnya kering padahal di pinggir sungai Cibantaeun dijadikan kandang kerbau kosong. Nah di situlah, sebuah negara akan pecah, pecah oleh kerbau bule, yang digembalakan oleh orang yang tinggi dan memerintah di pusat kota. Semenjak itu, raja-raja dibelenggu. Kerbau bule memegang kendali, dan keturunan kita hanya jadi orang suruhan. Tapi kendali itu tak terasa sebab semuanya serba dipenuhi dan murah serta banyak pilihan.Semenjak itu, pekerjaan dikuasai monyet. Suatu saat nanti keturunan kita akan ada yang sadar, tapi sadar seperti terbangun dari mimpi. Dari yang hilang dulu semakin banyak yang terbongkar. Tapi banyak yang tertukar sejarahnya, banyak yang dicuri bahkan dijual! Keturunan kita banyak yang tidak tahu, bahwa jaman sudah berganti! Pada saat itu geger di seluruh negara. Pintu dihancurkan oleh mereka para pemimpin, tapi pemimpin yang salah arah!Yang memerintah bersembunyi, pusat kota kosong, kerbau bule kabur. Negara pecahan diserbu monyet! keturunan kita enak tertawa, tapi tertawa yang terpotong, sebab ternyata, pasar habis oleh penyakit, sawah habis oleh penyakit, tempat padi habis oleh penyakit, kebun habis oleh penyakit, perempuan hamil oleh penyakit. semuanya diserbu oleh penyakit. Keturunan kita takut oleh segala yang berbau penyakit. Semua alat digunakan untuk menyembuhkan penyakit sebab sudah semakin parah. yang mengerjakannya masih bangsa sendiri. Banyak yang mati kelaparan. Semenjak itu keturunan kita banyak yang berharap bisa bercocok tanam sambil sok tahu membuka lahan. Mereka tidak sadar bahwa jaman sudah berganti cerita lagi.”

Kemudian akhirnya masuk pada masa Perang Dunia II dengan datangnya pasukan Jepang yang dilambangkan dengan gemuruh yang datang dari ujung laut utara. Dimana masa penjajahan Jepang menandai berakhirnya penindasan di negeri ini. Terutama peristiwa jatuhnya bom atom di Nagasaki dan Hiroshima oleh Amerika, sebagai perlambang dalam naskah Wangsit Siliwangi bahwa situasi carut marut yang terjadi ada yang menghentikan yaitu orang seberang.

”Laju hawar-hawar, ti tungtung sagara kalér ngaguruh ngagulugur, galudra megarkeun endog. Génjlong saamparan jagat! Ari di urang ? Ramé ku nu mangpring. Pangpring sabuluh-buluh gading. Monyét ngumpul ting rumpuyuk. Laju ngamuk turunan urang; ngamukna teu jeung aturan. loba nu paraéh teu boga dosa. Puguh musuh, dijieun batur; puguh batur disebut musuh. Ngadak-ngadak loba nu pangkat nu maréntah cara nu édan, nu bingung tambah baringung; barudak satepak jaradi bapa. nu ngaramuk tambah rosa; ngamukna teu ngilik bulu. Nu barodas dibuburak, nu harideung disieuh-sieuh. Mani sahéng buana urang, sabab nu ngaramuk, henteu beda tina tawon, dipaléngpéng keuna sayangna. Sanusa dijieun jagal. Tapi, kaburu aya nu nyapih; nu nyapihna urang sabrang.”

Artinya :
”Lalu sayup-sayup dari ujung laut utara terdengar gemuruh, burung menetaskan telur. Riuh seluruh bumi! sementara di sini? Ramai oleh perang, saling menindas antar sesama. Penyakit bermunculan di sana sini. Lalu keturunan kita mengamuk: mengamuk tanpa aturan. Banyak yang mati tanpa dosa, jelas-jelas musuh dijadikan teman; yang jelas-jelas teman dijadikan musuh. Mendadak banyak pemimpin dengan caranya sendiri. yang bingung semakin bingung. Banyak anak kecil sudah menjadi bapa. Yang mengamuk tambah berkuasa; mengamuk tanpa pandang bulu. Yang Putih dihancurkan, yang Hitam diusir. Kepulauan ini semakin kacau, sebab banyak yang mengamuk, tidak beda dengan tawon, hanya karena dirusak sarangnya. Seluruh nusa dihancurkan dan dikejar. Tetapi, ada yang menghentikan, yang menghentikan adalah orang seberang.”

Lalu selanjutnya terdapat suatu masa yang digambarkan dengan munculnya seorang pemimpin negeri ini dengan gambaran sbb :
”Laju ngadeg deui raja, asalna jalma biasa. Tapi mémang titisan raja. Titisan raja baheula jeung biangna hiji putri pulo Dewata. da puguh titisan raja; raja anyar hésé apes ku rogahala!”

Artinya :
”Lalu berdiri lagi penguasa yang berasal dari orang biasa. Tapi memang keturunan raja dahulu kala dan ibunya adalah seorang putri Pulau Dewata. Karena jelas keturunan raja; penguasa baru susah dianiaya!”

Siapakah sosok yang dimaksud dalam bait ini? Dia adalah Soekarno, Presiden RI pertama. Ibunda Soekarno adalah Ida Ayu Nyoman Rai seorang putri bangsawan Bali. Ayahnya seorang guru bernama Raden Soekeni Sosrodihardjo. Namun dari penelusuran secara spiritual, ayahanda Soekarno sejatinya adalah Kanjeng Susuhunan Pakubuwono X. Nama kecil Soekarno adalah Raden Mas Malikul Koesno. Beliau termasuk ”anak ciritan” dalam lingkaran kraton Solo. (Silakan dibuktikan..) Pada masa kepemimpinan Soekarno banyak terjadi upaya pembunuhan terhadap diri beliau, namun selalu saja terlindungi dan terselamatkan.

Selanjutnya setelah berganti masa digambarkan bahwa semakin maju semakin banyak penguasa yang buta tuli, memerintah sambil menyembah berhala. Kondisi ini melambangkan pemimpin yang tidak mau mengerti penderitaan rakyat. Memerintah tidak dengan hati tapi segala sesuatunya hanya mengandalkan akal pikiran/logika dan kepentingan pribadi ataupun kelompok sebagai berhalanya. Sehingga yang terjadi digambarkan banyak muncul peristiwa di luar penalaran. Menjadikan orang-orang pintar hanya bisa omong alias pinter keblinger.

Seperti yang dikatakan sbb :
”Mingkin hareup mingkin hareup, loba buta nu baruta, naritah deui nyembah berhala. Laju bubuntut salah nu ngatur, panarat pabeulit dina cacadan; da nu ngawalukuna lain jalma tukang tani. Nya karuhan: taraté hépé sawaréh, kembang kapas hapa buahna; buah paré loba nu teu asup kana aseupan. Da bonganan, nu ngebonna tukang barohong; nu tanina ngan wungkul jangji; nu palinter loba teuing, ngan pinterna kabalinger.”

Artinya :
”Semakin maju semakin banyak penguasa yang buta tuli, memerintah sambil menyembah berhala. Lalu anak-anak muda salah pergaulan, aturan hanya menjadi bahan omong¬an, karena yang membuatnya bukan orang yang mengerti aturan itu sendiri. Sudah pasti: bunga teratai hampa sebagian, bunga kapas kosong buahnya, buah pare banyak yang tidak masuk kukusan. Sebab yang berjanjinya banyak tukang bohong, semua diberangus janji-janji belaka, terlalu banyak orang pintar, tapi pintar keblinger.”

Lalu dalam situasi dan kondisi tersebut yang tidak berbeda dengan saat ini kemudian muncul sosok orang yang dikatakan dalam naskah Wangsit Siliwangi sbb :
”Ti dinya datang budak janggotan. Datangna sajamang hideung bari nyorén kanéron butut, ngageuingkeun nu keur sasar, ngélingan nu keur paroho. Tapi henteu diwararo! Da pinterna kabalinger, hayang meunang sorangan. Arinyana teu areungeuh, langit anggeus semu beureum, haseup ngebul tina pirunan. Boro-boro dék ngawaro, malah budak nu janggotan, ku arinyana ditéwak diasupkeun ka pangbérokan. Laju arinyana ngawut-ngawut dapur batur, majarkeun néangan musuh; padahal arinyana nyiar-nyiar pimusuheun. Sing waspada! Sabab engké arinyana, bakal nyaram Pajajaran didongéngkeun. Sabab sarieuneun kanyahoan, saenyana arinyana anu jadi gara-gara sagala jadi dangdarat. Buta-buta nu baruta; ming¬kin hareup mingkin bedegong, ngaleuwihan kebo bulé. Arinyana teu nyaraho, jaman manusa dikawasaan ku sato!”

Artinya :
”Pada saat itu datang pemuda berjanggut, datangnya memakai baju serba hitam sambil menyanding sarung tua. Membangunkan semua yang salah arah, mengingatkan pada yang lupa, tapi tidak dianggap. Karena pintar keblinger, maunya menang sendiri. Mereka tidak sadar, langit sudah memerah, asap mengepul dari perapian. Alih-alih dianggap, pemuda berjanggut ditangkap dimasukan ke penjara. Lalu mereka mengacak-ngacak tanah orang lain, beralasan mencari musuh tapi sebenarnya mereka sengaja membuat permusuhan. Waspadalah! sebab mereka nanti akan melarang untuk menceritakan Pajajaran. Sebab takut ketahuan, bahwa me¬reka yang jadi gara-gara selama ini. Penguasa yang buta, semakin hari semakin berkuasa melebihi kerbau bule, mereka tidak sadar jaman manusia sudah dikuasai oleh kelakuan hewan.”

Sosok ”Pemuda Berjanggut” di atas adalah lambang laki-laki sejati yang sangat kuat prinsip dan akidahnya serta selalu eling (dilambangkan dengan baju serba hitam). Dan dia juga seorang yang tekun dan taat beribadah serta kuat dalam memegang ajaran leluhur (dilambangkan dengan menyanding sarung tua). Digambarkan bahwa di tengah situasi negeri yang panas membara (carut marut) dimana manusia dipenuhi nafsu angkara, ”Pemuda Berjanggut” datang mengingatkan yang pada lupa untuk kembali eling. Namun tidak dianggap.

Lalu pada alinea menjelang akhir dikatakan :
”Jayana buta-buta, hanteu pati lila; tapi, bongan kacarida teuing nyangsara ka somah anu pada ngarep-ngarep caringin reuntas di alun-alun. Buta bakal jaradi wadal, wadal pamolahna sorangan. Iraha mangsana? Engké, mun geus témbong budak angon! Ti dinya loba nu ribut, ti dapur laju salembur, ti lembur jadi sanagara! Nu barodo jaradi gélo marantuan nu garelut, dikokolotan ku budak buncireung! Matakna garelut? Marebutkeun warisan. Nu hawek hayang loba; nu boga hak marénta bagianana. Ngan nu aréling caricing. Arinyana mah ngalalajoan. Tapi kabarérang.”

Artinya :
”Kekuasaan penguasa buta tidak berlangsung lama, tapi karena sudah kelewatan menyengsarakan rakyat yang sudah berharap agar ada mu’jizat datang untuk mereka. Penguasa itu akan menjadi tumbal, tumbal untuk perbuatannya sendiri. Kapan waktunya? Nanti, saat munculnya Anak Gembala! Di situ akan banyak huru-hara, yang bermula di satu daerah semakin lama semakin besar meluas di seluruh negara. Yang tidak tahu menjadi gila dan ikut-ikutan menyerobot dan bertengkar, dipimpin oleh pemuda gendut! Sebabnya bertengkar? memperebutkan tanah. Yang sudah punya ingin lebih, yang berhak meminta bagiannya. Hanya yang sadar pada diam, mereka hanya menonton tapi tetap terbawa-bawa.”

Situasi tersebut di atas adalah gambaran apa yang terjadi sekarang ini. Kalau kita perhatikan dengan cermat alinea ini, maka memang saat ini seluruh rakyat sedang berharap-harap menunggu datangnya mu’jizat di tengah-tengah carut marut yang sedang berlangsung di negeri ini. Bencana datang bertubi-tubi. Huru-hara terjadi di mana-mana. Pemuda Gendut merupakan lambang orang yang rakus dan serakah serta memiliki kepentingan pribadi. Dalam bait ini dikatakan bahwa penguasa tersebut akan tumbang pada saat munculnya “Budak Angon”. Dimana kemunculannya ditandai dengan banyak terjadi huru-hara yang bermula di daerah lalu meluas ke seluruh negeri.

Dalam mengkaji Wangsit Siliwangi ini kita telah menemui lelakon atau pemeran utama yang dikatakan dengan istilah ”Budak Angon” (Anak Gembala) dan ”Budak Janggotan” (Pemuda Berjanggut).
Coba mari kita simak alinea berikut :
”Nu garelut laju rareureuh; laju kakara arengeuh; kabéh gé taya nu meunang bagian. Sabab warisan sakabéh béak, béakna ku nu nyarekel gadéan. Buta-buta laju nyarusup, nu garelut jadi kareueung, sarieuneun ditempuhkeun leungitna nagara. Laju naréangan budak angon, nu saungna di birit leuwi nu pantona batu satangtung, nu dihateup ku handeuleum ditihangan ku hanjuang. Naréanganana budak tumbal. sejana dék marénta tumbal. Tapi, budak angon enggeus euweuh, geus narindak babarengan jeung budak anu janggotan; geus mariang pindah ngababakan, parindah ka Lebak Cawéné!”

Artinya :
”Yang bertengkar lalu terdiam dan sadar ternyata mereka memperebutkan pepesan kosong, sebab tanah sudah habis oleh mereka yang punya uang. Para penguasa lalu menyusup, yang bertengkar ketakutan, ketakutan kehilangan negara, lalu mereka mencari Budak Angon, yang rumahnya di ujung sungai yang pintunya setinggi batu, yang rimbun oleh pohon handeuleum dan hanjuang. Semua mencari tumbal, tapi Budak Angon sudah tidak ada, sudah pergi bersama Budak Janggotan, pergi membuka lahan baru di Lebak Cawéné!”

Perselisihan yang terjadi adalah sia-sia belaka. Karena selalu saja pihak penguasa membantu yang kuat, berdiri angkuh di atas yang lemah. Ada saat dimana ”wong cilik” sebagai lambang ”si lemah yang tertindas” mencari penuh harap sosok ”Budak Angon dan Budak Janggotan.” Namun yang dicari sulit ditemukan karena telah pergi ke Lebak Cawéné. Dimanakah Lebak Cawéné ? Lebak Cawéné adalah suatu lembah seperti cawan, yang dikatakan di dalam Serat Musarar Joyoboyo sebagai Gunung Perahu. Tempat itu digambarkan sebagai suatu lembah atau bukit dimana permukaannya cekung seperti tertumbuk perahu besar. Dikatakan oleh bapak Budi Marhaen, secara gambaran spiritual, di tempat itu terdapat 2 sumber air besar dan ditandai dengan 3 pohon beringin (Ringin Telu).

Lebih lanjut dikatakan :
”Nu kasampak ngan kari gagak, keur ngelak dina tutunggul. Daréngékeun! Jaman bakal ganti deui. tapi engké, lamun Gunung Gedé anggeus bitu, disusul ku tujuh gunung. Génjlong deui sajajagat. Urang Sunda disarambat; urang Sunda ngahampura. Hadé deui saka¬béhanana. Sanagara sahiji deui. Nusa Jaya, jaya deui; sabab ngadeg ratu adil; ratu adil nu sajati. Tapi ratu saha? Ti mana asalna éta ratu? Engké ogé dia nyaraho. Ayeuna mah, siar ku dia éta budak angon! Jig geura narindak! Tapi, ulah ngalieuk ka tukang!”

Artinya :
”Yang ditemui hanya gagak yang berkoar di dahan mati. Dengarkan! jaman akan berganti lagi, tapi nanti, setelah Gunung Gede meletus, disusul oleh tujuh gunung. Ribut lagi seluruh bumi. Orang sunda dipanggil-panggil, orang sunda memaafkan. Baik lagi semuanya. Negara bersatu kembali. Nusa jaya lagi, sebab berdiri ratu adil, ratu adil yang sejati. Tapi ratu siapa? darimana asalnya sang ratu? Nanti juga kalian akan tahu. Sekarang, carilah Anak Gembala. Segeralah pergi. Tapi ingat, jangan menoleh ke belakang!”

Perlambang "gagak berkoar di dahan mati" bermakna situasi dimana banyak suara-suara tanpa arti. Rakyat menjerit-jerit, penguasa mengumbar janji-janji kosong. Sedangkan negara digambarkan banyak ditimpa bencana. Sekarang ini banyak gunung di nusantara sedang aktif bahkan beberapa gunung telah meletus. Ribut seluruh bumi merupakan lambang keresahan dunia internasional dewasa ini terhadap perubahan iklim dunia dan pemanasan global. Hal ini ditandai dengan banyak bencana yang terjadi di banyak negara. Nampaknya kita sedang memasuki tahapan situasi ini. Mari kita renungkan dan perhatikan dengan apa yang sedang terjadi di seluruh negeri ini. Gunung-gunung telah mulai aktif, banyak terjadi bencana dengan unsur Air, Api, Angin dan Tanah dimana-mana, banyak pula terjadi huru-hara (demonstrasi/kerusuhan) sebagai lambang ketidakpuasan di berbagai tempat. Apakah ini terjadi secara kebetulan ?
Tentu bagi yang memahami, ini semua adalah merupakan skenario langit.
Hal ini akan kita bedah lagi setelah sampai pada kesimpulan setelah kita mengkaji karya-karya leluhur lainnya.

Wallahu a'lam bissawaab

Syeh Siti Jenar (Lemah Abang) dalam Mengenal Tuhan

2010-08-31T02:21:00.000+07:00

Ajaran Siti Jenar memahami Tuhan sebagai ruh yang tertinggi, ruh maulana yang utama, yang mulia yang sakti, yang suci tanpa kekurangan. Itulah Hyang Widhi, ruh maulana yang tinggi dan suci menjelma menjadi diri manusia.
Hyang Widhi itu di mana-mana, tidak di langit, tidak di bumi, tidak di utara atau selatan. Manusia tidak akan menemukan biarpun keliling dunia. Ruh maulana ada dalam diri manusia karena ruh manusia sebagai penjelmaan ruh maulana, sebagaimana dirinya yang sama-sama menggunakan hidup ini dengan indera, jasad yang akan kembali pada asalnya, busuk, kotor, hancur, tanah. Jika manusia itu mati ruhnya kembali bersatu ke asalnya, yaitu ruh maulana yang bebas dari segala penderitaan. Lebih lanjut Siti Jenar mengungkapkan sifat-sifat hakikat ruh manusia adalah ruh diri manusia yang tidak berubah, tidak berawal, tidak berakhir, tidak bermula, ruh tidak lupa dan tidak tidur, yang tidak terikat dengan rangsangan indera yang meliputi jasad manusia.
Syeh Siti Jenar mengaku bahwa, “aku adalah Allah, Allah adalah aku”. Lihatlah, Allah ada dalam diriku, aku ada dalam diri Allah. Pengakuan Siti Jenar bukan bermaksud mengaku-aku dirinya sebagai Tuhan Allah Sang Pencipta ajali abadi, melainkan kesadarannya tetap teguh sebagai makhluk yang diciptakan Tuhan. Siti Jenar merasa bahwa dirinya bersatu dengan “ruh” Tuhan. Memang ada persamaan antara ruh manusia dengan “ruh” Tuhan atau Zat. Keduanya bersatu di dalam diri manusia. Persatuan antara ruh Tuhan dengan ruh manusia terbatas pada persatuan manusia denganNya. Persatuannya merupakan persatuan Zat sifat, ruh bersatu dengan Zat sifat Tuhan dalam gelombang energi dan frekuensi yang sama. Inilah prinsip kemanunggalan dalam ajaran tentang manunggaling kawula Gusti atau jumbuhing kawula Gusti. Bersatunya dua menjadi satu, atau dwi tunggal. Diumpamakan wiji wonten salebeting wit.

Pandangan Syeh Lemah Abang Tentang Manusia
Dalam memandang hakikat manusia Siti Jenar membedakan antara jiwa dan akal. Jiwa merupakan suara hati nurani manusia yang merupakan ungkapan dari zat Tuhan, maka hati nurani harus ditaati dan dituruti perintahnya. Jiwa merupakan kehendak Tuhan, juga merupakan penjelmaan dari Hyang Widdhi (Tuhan) di dalam jiwa, sehingga raga dianggap sebagai wajah Hyang Widdhi. Jiwa yang berasal dari Tuhan itu mempunyai sifat zat Tuhan yakni kekal, sesudah manusia raganya mati maka lepaslah jiwa dari belenggu raganya. Demikian pula akal merupakan kehendak, tetapi angan-angan dan ingatan yang kebenarannya tidak sepenuhnya dapat dipercaya, karena selalu berubah-ubah.
Menurut sabdalangit, perbedaan karakter jiwa dan akal yang bertolak belakang dalam pandangan Siti Jenar, disebabkan oleh adanya garis demarkasi yang menjadi pemisah antara sifat hakikat jiwa dan akal-budi. Jiwa terletak di luar nafsu, sementara akal-budi letaknya berada di dalam nafsu. Mengenai perbedaan jiwa dan akal, dalam wirayat Saloka Jati diungkapkan bahwa akal-budi umpama kodhok kinemulan ing leng atau wit jroning wiji (pohon ada di dalam biji). Sedangkan jiwa umpama kodhok angemuli ing leng atau wiji jroning wit (biji ada di dalam pohon).
Bagi Syeh Siti Jenar, proses timbulnya pengetahuan datang secara bersamaan dengan munculnya kesadaran subyek terhadap obyek. Maka pengetahuan mengenai kebenaran Tuhan akan diperoleh seseorang bersama dengan penyadaran diri orang itu. Jika ingin mengetahui Tuhanmu, ketahuilah (terlebih dahulu) dirimu sendiri. Syeh Lemah bang percaya bahwa kebenaran yang diperoleh dari hal-hal di atas ilmu pengetahuan, mengenai wahyu dan Tuhan bersifat intuitif. Kemampuan intuitif ini ada bersamaan dengan munculnya kesadaran dalam diri seseorang.

Pandangan Syeh Lemah Bang Tentang Kehidupan Dunia
Pandangan Syeh Jenar tentang dunia adalah bahwa hidup di dunia ini sesungguhnya adalah mati. Dikatakan demikian karena hidup di dunia ini ada surga dan neraka yang tidak bisa ditolak oleh manusia. Manusia yang mendapatkan surga mereka akan mendapatkan kebahagiaan, ketenangan, kesenangan. Sebaliknya rasa bingung, kalut, muak, risih, menderita itu termasuk neraka. Jika manusia hidup mulia, sehat, cukup pangan, sandang, papan maka ia dalam surga. Tetapi kesenangan atau surga di dunia ini bersifat sementara atau sekejap saja, karena betapapun juga manusia dan sarana kehidupannya pasti akan menemui kehancuran.
Syeh Jenar mengumpamakan bahwa manusia hidup ini sesungguhnya mayat yang gentayangan untuk mencari pangan pakaian dan papan serta mengejar kekayaan yang dapat menyenangkan jasmani. Manusia bergembira atas apa yang ia raih, yang memuaskan dan menyenangkan jiwanya, padahal ia tidak sadar bahwa semua kesenangan itu akan binasa. Namun begitu manusia suka sombong dan bangga atas kepemilikan kekayaan, tetapi tidak menyadari bahwa dirinya adalah bangkai. Manusia justru merasa dirinya mulia dan bahagia, karena manusia tidak menyadari bahwa harta bendanya merupakan penggoda manusia yang menyebabkan keterikatannya pada dunia.
Jika manusia tidak menyadari itu semua, hidup ini sesungguhnya derita. Pandangan seperti itu menjadikan sikap dan pandangan Siti Jenar menjadi ekstrim dalam memandang kehidupan dunia. Hidup di dunia ini adalah mati, tempat baik dan buruk, sakit dan sehat, mujur dan celaka, bahagia dan sempurna, surga dan neraka, semua bercampur aduk menjadi satu. Dengan adanya peraturan maka manusia menjadi terbebani sejak lahir hingga mati. Maka Syeh Siti Jenar sangat menekankan pada upaya manusia untuk hidup yang abadi agar tahan mengalami hidup di dunia ini. Siti Jenar kemudian mengajarkan bagaimana mencari kamoksan (mukswa/mosca) yakni mati sempurna beserta raganya lenyap masuk ke dalam ruh (warongko manjing curigo). Hidup ini mati, karena mati itu hidup yang sesungguhnya karena manusia bebas dari segala beban dan derita. Karena hidup sesudah kematian adalah hidup yang sejati, dan abadi.

Syeh Siti Jenar Mengkritik Ulama dan Para Santrinya
Alasan yang mendasari mengapa Syeh Siti Jenar mengkritik habis-habisan para ulama dan santrinya karena dalam kacamata Syeh Siti, mereka hanya berkutat pada amalan syariat (sembah raga). Padahal masih banyak tugas manusia yang lebih utama harus dilakukan untuk mencapai tataran kemuliaan yang sejati. Dogma-dogma, dan ketakutan neraka serta bujuk rayu surga justru membelenggu raga, akal budi, dan jiwa manusia. Maka manusia menjadi terkungkung rutinitas lalu lupa akan tugas-tugas beratnya. Manusia demikian menjadi gagal dalam upaya menemukan Tuhannya.

Kritik Syeh Lemah Bang Atas Konsep Surga-Neraka
Konsep surga-neraka dalam ajaran Siti Jenar berbeda sekali dengan apa yang diajarkan oleh para ulama. Menurut Syeh Siti Jenar, surga dan neraka adalah dalam hidup ini. Sementara para ulama mengajarkan surga dan neraka merupakan balasan yang diberikan kepada manusia atas amalnya yang bakal diterima kelak sesudah kematian (akherat).
Menurut Syeh Siti, orang mukmin telah keliru karena mengerjakan shalat jungkir balik, mengharap-harap surga, sedang surga sesudah kematian itu tidak ada, shalat itu tidak perlu dan orang tidak perlu mengajak orang lain untuk shalat. Shalat minta apa, minta rizki ? Tuhan toh tidak memberi lantaran shalat.
Santri yang menjual ilmu dengan siapa pun mau menyembah Tuhan di masjid, di dalamnya terdapat Tuhan yang bohong. Para ulama telah menyesatkan manusia dengan menipu mereka jungkir balik lima kali, pagi, siang, sore, malam hanya untuk memohon-mohon imbalan surga kelak. Sehingga orang banyak tergiur oleh omongan palsunya, dan orang menjadi gelisah tak enak ketika terlambat mengerjakan shalat. Orang seperti itu sungguh bodoh dan tak tau diri, jikalau pun seseorang menyadari bahwa shalat itu dilakukan karena merupakan kebutuhan diri manusia sendiri untuk menyembah Tuhannya, manusia ternyata tidak menyadari keserakahannya; dengan minta-minta imbalan/hadiah surga. Orang-orang telah terbius oleh para ulama, sehingga mereka suka berzikir, dan disibukkan oleh kegiatan menghitung-hitung pahalanya tiap hari. Sebaliknya, lupa bahwa sejatinya kebaikan itu harus diimplementasikan kepada sesama (habluminannas).
Lebih lanjut Syekh Siti Jenar menuduh para ulama dan murid mereka sebagai orang dungu dan dangkal ilmu, karena menafsirkan surga sebagai balasan yang nanti diterima di akhirat. Penafsiran demikian adalah penafsiran yang sangat sempit. Hidup para ulama adalah hidup asal hidup, tidak mengerti hakekat, tetapi jika disuruh mati mereka menolak mentah-mentah. Surga dan neraka letaknya pada manusia masing-masing. Orang bergelimang harta, hidupnya merasa selalu terancam oleh para pesaing bisnisnya, tidur tak nyeyak, makan tak enak, jalan pun gelisah, itulah neraka. Sebaliknya, seorang petani di lereng gunung terpencil, hasil bercocok tanam cukup untuk makan sekeluarga, menempati rumah kecil yang tenang, tiap sore dapat duduk bersantai di halaman rumah sambil memandang hamparan sawah hijau menghampar, hatinya sesejuk udaranya, tenang jiwanya, itulah surga. Kehidupan ini telah memberi manusia mana surga mana neraka.
Syeh Siti Jenar memandang alam semesta sebagai makrokosmos dan mikrokosmos (manusia) sekurangnya kedua hal ini merupakan barang baru ciptaan Tuhan yang sama-sama akan mengalami kerusakan, tidak kekal dan tidak abadi. Manusia terdiri atas jiwa dan raga yang intinya ialah jiwa sebagai penjelmaan zat Tuhan.
Sedangkan raga adalah bentuk luar dari jiwa yang dilengkapi pancaindera, sebagai organ tubuh seperti daging, otot, darah, dan tulang. Semua aspek keragaan atau ketubuhan adalah barang pinjaman yang suatu saat, setelah manusia terlepas dari kematian di dunia ini, akan kembali berubah asalnya yaitu unsur bumi (tanah).
Syeh Lemah Bang, mengatakan bahwa;
“Bukan kehendak angan-angan, bukan ingatan, pikiran atau niat, hawa nafsu pun bukan, bukan pula kekosongan atau kehampaan. Penampilanku sebagai mayat baru, andai menjadi gusti jasadku dapat busuk bercampur debu, nafasku terhembus di segala penjuru dunia, tanah, api, air, kembali sebagai asalnya, yaitu kembali menjadi baru. Bumi langit dan sebagainya adalah kepunyaan seluruh manusia, manusialah yang memberi nama”.

Kesimpulan
Pandangan Syeh Lemah Bang; tentang terlepasnya manusia dari belenggu alam kematian yakni hidup di alam dunia ini, berawal dari konsepnya tentang ketuhanan, manusia dan alam. Manusia adalah jelmaan zat Tuhan. Hubungan jiwa dari Tuhan dan raga, berakhir sesudah manusia menemui ajal atau kematian duniawi. Sesudah itu manusia bisa manunggal dengan Tuhan dalam keabadian. Pada saat itu semua bentuk badan wadag (jasad) atau kebutuhan jasmanisah ditinggal karena jasad merupakan barang baru (hawadist) yang dikenai kerusakan dan semacam barang pinjaman yang harus dikembalikan kepada yang punya yaitu Tuhan sendiri.
Terlepas dari ajaran Siti Jenar yang sangat ekstrim memandang dunia sebagai bentuk penderitaan total yang harus segera ditinggalkan rupanya terinspirasi oleh ajaran seorang sufi dari Bagdad, Hussein Ibnu Al Hallaj, yang menolak segala kehidupan dunia. Hal ini berbeda dengan konsep Islam secara umum yang memadang hidup di dunia sebagai khalifah Tuhan.

TANYA JAWAB DENGAN SYEH SITI JENAR

2010-08-31T02:19:00.000+07:00

Ajaran Syekh Siti Jenar dikenal sebagai ajaran ilmu kebatinan. Suatu ajaran yang menekankan aspek kejiwaan dari pada aspek lahiriah yang kasat mata. Intinya ialah konsep tujuan hidup. Titik akhir dari ajaran Siti Jenar ialah tercapainya manunggaling kawula-Gusti. Yaitu bersatunya antara roh manusia dengan Dzat Allah. Paham inilah yang hampir sama dengan ajaran para zuhud, wali dan orang-orang khowash. Zuhud banyak dijumpai dalam dunia tasawuf. Mereka merupakan orang-orang atau kelompok yang menjauhkan diri dari kemewahan dan kesenangan duniawi. Sebab mereka mempunyai tujuan hidup yang lebih utama, yakni ingin mencapai kesucian jiwa atau roh.
Inti ajaran Syeh Siti Jenar adalah pencapaian spiritualitas yang tinggi dalam penyatuan antara makhluk dengan Dzat Pencipta, yang lebih populer disebut sebagai manunggaling kawula-Gusti. Bagian-bagian dari ajaran itu adalah meliputi penguasaan hidup, pengetahuan tentang pintu kehidupan, tentang kematian, tempat kelak sesudah ajal, hidup kekal tak berakhir, dan tentang kedudukan Yang Mahaluhur. Paham yang hampir senada dengan falsafah Jawa kuno.
Suatu ketika Syeh Siti Jenar mengajarkan ilmu kepada para murid-muridnya. Syeh Siti Jenar berkata,”Manusia harus berpegang pada akal, meyakini pula dua puluh sifat yang dimiliki Allah”. Antara lain yakni; wujud, tak berawal, tak berakhir, berlainan dengan barang baru, berkuasa, berkehendak, berpengetahuan, memiliki ilmu secara hakikat dan sebagainya. Para santri mengajukan pertanyaan- pertanyaan sebagai berikut;

Tentang Ketuhanan

M (murid) ; Apakah wujud dari Tuhan itu dapat dimiliki oleh manusia ?”
S (Syeh Jenar) ; Memang, sifat wujud itu bisa dimiliki manusia dan itulah inti dari ajaran ini. Selama manusia mampu menjernihkan kalbunya, maka ia akan mempunyai sifat-sifat itu. Sifat tersebut pun sudah kumiliki. Kalian bisa melakukannya dengan mengamalkan apa yang hendak kuajarkan. Allah adalah satu-satunya yang wajib disembah. Dia tidak tampak dan tidak berbentuk. Tidak terlihat oleh mata. Sedangkan alam dan segala isinya merupakan cerminan dari wujud Allah yang tampak. Seseorang bisa meyakini adanya Allah karena ia melihat pancaran wujudNya melalui jagad raya ini. Allah tidak berawal dan berakhir, memiliki sifat langgeng, tak mengalami perubahan sedikitpun. Allah berada di mana-mana, bukan ini dan bukan itu. Dia berbeda dengan segala wujud barang baru yang ada di dunia.

M ; Wahai Kanjeng Syeh, jelaskan kepada kami tentang hakikat kodrat !”
S ; Kodrat adalah kekuasaan pribadi Tuhan. Tak ada yang menyamainya. KekuatanNya tanpa sarana. kehadiranNya berasal dari ketiadaan, luar dan dalam tiada berbeda. Tak dapat ditafsirkan. Jika engkau menghendaki sesuatu maka pasti kalian rencanakan matang-matang dan pasti pikirkan berulang-ulang. Itupun masih sering meleset. Namun Allah tidak demikian, bila menghendaki sesuatu tak perlu dipersoalkan terlebih dahulu.

M ; Kalau begitu Allah tidak memerlukan sesuatu ?
S ; Benar Allah tidak memerlukan sesuatu. Karena itu jika kalian hidup tanpa memerlukan sesuatu, tanpa butuh harta benda, tanpa butuh jabatan, tanpa butuh pujian, maka kalian akan merasakan hidup yang sesungguhnya. Kalian akan memiliki sifat Allah tersebut.

M ; Kalau manusia menghindari sesuatu dan merasa tidak memerlukan apapun, apakah akhirnya dapat disamakan dengan Allah ?
S ; Tidak ! walaupun manusia hidup tanpa bergantung sama sekali kepada duniawi, namun ia tetap berbeda dengan Allah. Tidak bisa disamakan dengan Tuhan. Allah adalah pencipta dan kalian adalah yang diciptakan. Allah berdiri sendiri, tanpa memerlukan bantuan. Hidupnya tanpa roh, tidak merasa sakit dan kesedihan, Allah muncul sekehendaknya.

M ; Jika Allah berkehendak, maka apakah kehendak seseorang itu karena kemauan Allah ?
S ; Untuk sampai pada jawaban itu, kita harus membedakan seseorang mana. Manusia itu dibedakan menjadi beberapa tingkatan. Ada yang awam, ada yang khowash. Orang awam hanya beribadah secara syariat, tanpa dapat memelihara kalbu, maka ia masih jauh bisa berhubungan dengan Allah. Sedangkan orang-orang khowash, termasuk para nabi, rasul, dan waliyullah, mereka beribadah secara utuh. Bahkan sampai pula pada tingkatan hakikat. Kalau kalbunya sudah bersih dari duniawi dan menyatu dengan cahaya Ilahi, maka kehendak dan kemauannya itu berasal dari Allah. Perbuatannya adalah perbuatan Allah. Maka jangan heran jika ada orang yang diberi karomah sehingga segala ucapannya menjadi bertuah.

M ; Kalau begitu, ibadahnya orang yang sudah khowash itu merupakan kehendak Allah ?
S ; Benar ! mereka mempunyai kejernihan akal budi. Memiliki kebersihan jiwa dan ilmu. Shalat lima waktu dan berzikir merupakan kehendak yang sangat dalam. Bukan kehendak nafsunya, namun kehendak Allah. Semangatnya sedemikian besar. Mereka shalat tidak mengharapkan pahala, tetapi merupakan suatu kewajiban (diri) dan pengabdian. Badan haluslah yang mendorong untuk menjalankan.

M ; Banyak orang melakukan shalat tetapi tidak menyentuh kepada Yang Disembah. Ini bagaimana ?
S ; Memang banyak orang yang secara lahiriah tampak khusuk shalatnya. Bibirnya sibuk mengucapkan zikir dan doa-doa, namun hatinya ramai oleh urusan duniawi mereka. Islam yang demikian ini ibarat kelapa, mereka hanya makan serabutnya. Padahal yang paling nikmat adalah buah/daging kelapa dan air kelapanya. Mereka sembahyang lima waktu sebatas lahiriah saja. Tidak berpengaruh sama sekali kepada akal budinya. Padahal sembahyang itu diharapkan dapat mencegah keji dan munkar namun mereka tak mampu melakukannya dalam kehidupan sehari-hari. Kalaupun hakikat shalatnya itu membekas pada budinya itupun hanya sedikit. Buat apa sembahyang lima kali jika perangainya buruk ? masih suka mencuri dan berbohong. Untuk apa bibir lelah berzikir menyebut asma Allah, jika masih berwatak suka mengingkari asma. Kadang-kadang pula mereka berharap pahala. Shalatnya saja belum tentu dihargai oleh Allah, tetapi buru-buru meminta balasan,…..aneh!

M ; Wahai Syeh, ada hadits Rasulullah yang menyebutkan bahwa amal hamba yang pertama kali diperhitungkan adalah sembahyang. Jika sembahyangnya baik, maka semua dianggap baik. Ini bagaimana ?
S ; Itu perlu ditafsirkan. Tidak boleh dipahami secara dangkal makna dari hadits tersebut. Hadits itu mengandung logika sebagai berikut; Orang yang tekun mengerjakan sembahyang dengan sempurna, maka perilaku, budi pekerti dan kalbunya juga harus terpengaruh menjadi baik. Sebab sembahyang yang dilakukan dengan jiwa yang bersih akan berpengaruh pula bagi cabang kehidupan lainnya. Lebih lanjut Syeh Siti Jenar mengatakan; sebaliknya hadits itu tidak berlaku bagi orang yang tekun mengerjakan sembahyang tetapi hatinya masih kotor, tersimpan keinginan-keinginan nafsu misalnya ingin dipuji orang lain, terdapat ujub dan sombong, serta budinya menyimpang dan menabrak tatanan yang dilarang.

M ; Apakah ada tuntunan mengenai pakaian seseorang yang sedang melakukan sembahyang ?
S ; Sesungguhnya aku (Syeh Siti Jenar) tidak sependapat jika ada orang yang mengenakan pakaian gamis dan meniru-niru pakaian orang Arab dalam melakukan shalat. Jika selesai shalat, jubah atau gamis itu dilepaskan. Sedangkan shalat orang tersebut tidaklah menyentuh hatinya. Meskipun berlama-lama merunduk di masjid, namun masih mencintai duniawi. Sembahyang yang pakaiannya kedombrangan, merunduk di masjid berlama-lama sampai lupa anak istri. Sedangkan ia masih menyintai duniawi dan mengumbar nafsu manusiawinya. Bahkan dalam kehidupan sehari-hari, ia seringkali menyusahkan orang lain. Maka orang yang demikian itu tidak terpengaruh oleh sembahyang yang dilakukan. Biasanya tipe orang seperti itu sibuk menghitung pahala. Dia sangat keliru dan bodoh. Pahala yang masih jauh tetapi diperhitungkan. Sungguh, sedikit pun tak akan dapat dicapainya.

M ; Dzat Yang Luhur dan Sejati itu sesungguhnya siapa, wahai Syekh ?
S ; Gusti Allah. Gusti Allah adalah Dzat yang tinggi dan terhormat. Ia memiliki dua puluh sifat, semua timbul atas kehendakNya. Ia mampu mencurahkan ilmu kebesaran, kasampurnan, kebaikan, keramahan, kekebalan dalam segala bentuk, memerintah umat. Dapat muncul di segala tempat dan sakti sekali. Aku (Syekh Siti Jenar) merasa wajib dan menuruti kehendakNya. Sebagaimana ajaran jabariyah, dengan kesungguhan dan konsekuen, selalu kuat cita-citanya, kokoh tak tergoyahkan terhadap sesuatu yang tidak suci, berpegang teguh kepadaNya selama hidup, tak akan menyembah terhadap ciptaanNya, baik dalam wujud maupun dalam pengertian.

M ; Mengapa Kanjeng Syekh dianggap oleh para wali sebagai wali murtad ?
S ; Karena ajaranku tidak mudah dipahami orang awam.

M ; Bagaimana ajaran Kanjeng Syeh yang dianggap sesat ?
S ; Aku adalah penjelmaan dari Dzat Luhur, yang memiliki semangat, sakti, dan kekal akan kematian. Dengan hilangnya dunia Gusti Allah telah memberi kekuasaan kepadaku dapat manunggal denganNya, dapat langgeng mengembara melebihi kecepatan peluru. Bukannya akal, bukannya nyawa, bukan penghidupan yang tanpa penjelasan dari mana asalnya dan kemana tujuannya.

M ; Apa hubungannya antara kanjeng Syeh Siti Jenar dengan Allah, yang kau sebut sebagai Dzat sejati ?
S ; Dzat yang sejati menguasai wujud penampilanku. Karena kehendakNya maka wajarlah jika aku tidak mendapat kesulitan. Aku bisa berkelana ke mana-mana. Tidak merasa haus dan lelah, tanpa sakit dan lapar, karena ilmu kelepasan diri, tanpa suatu daya kekuatan. Semua itu disebabkan jiwaku tiada bandingannya. Secara lahiriah memang tidak berbuat sesuatu, tetapi tiba-tiba sudah berada di tempat lain. Gusti Kang Murbeng Dumadi (Allah) yang kuikuti, kutaati siang malam, yang kuturut segala perintahNya. Tiada menyembah Tuhan lain, kecuali setia terhadap suara hati nuraniku. Allah Mahasuci.

M ; Wahai Syeh jelaskan apa yang di maksud bahwa Allah itu Maha Suci ?
S ; Allah Mahasuci itu hanyalah sebatas istilah saja. Merupakan nama saja. Sebenarnya hal itu dapat disamakan dengan bentuk penampilanku. Jika kalian melihatku, maka tampak dari luar sebagai warangka (kerangka), sedangkan di dalamnya adalah kerisnya (intinya) Hyang Agung, yang tak ada bedanya dengan kerangka. Tuhan itu wujud yang tidak dapat dilihat dengan mata, tetapi dilambangkan seperti bintang yang bersinar cemerlang. Sifat-sifatNya berwujud samar-samar bila dilihat, warnanya indah sekali seperti cahaya.

M ; Di manakah Tuhan berada ? kami membayangkan Dia ada di langit ke 7 dan bersemayam di atas singgasana layaknya raja.
S ; Siti Jenar mendadak tertawa. Setelah tertawanya reda, ia berkata, “Itu salah besar, itu kebodohan. Sesungguhnya Tuhan tidak berada di langit ketujuh dan tidak bertahta di singgasana atau arsy (Kursi). Bila kalian membayangkan demikian, maka hati kalian sudah musyrik. Berdosa besar. Karena kalian menyamakan Dia dengan raja atau dengan penguasa.

M ; Kami jadi bingung, Kanjeng Syekh, lantas Tuhan itu ada di mana ?
S ; Kalau kalian bertanya demikian, maka jawabnya mudah. Gusti Allah itu tidak kemana-mana, tetapi ada di mana-mana.

M ; Kami semakin tak mengerti. Bisakah Kanjeng Syeh memberi penjelasan yang lebih gamblang ?
S ; Gusti Allah itu berada pada dzat yang tempatnya tidak jauh. Dia bersemayam di dalam tubuh kita. Tetapi hanya orang yang khowash, orang yang terpilih dapat melihat. Tentunya dengan mata batin. Hanya mereka yang dapat merasakannya.

M ; Apakah Allah itu berupa roh atau sukma ?
S ; Bukan roh dan bukan sukma. Allah adalah wujud yang tak dapat dilihat oleh mata, tetapi dilambangkan seperti bintang-bintang bersinar cemerlang. Sudah kukatakan tadi, warnanya indah sekali. Ia memiliki dua puluh sifat seperti; sifat ada, tak berawal, tak berakhir, berbeda dengan barang-barang yang baru, hidup sendiri dan tidak memerlukan bantuan dari sesuatu, berkuasa, berkehendak, mendengar, melihat, berilmu, hidup dan berbicara. Sifat Gusti Allah yang duapuluh itu terkumpul menjadi satu wujud mutlak yang disebut dengan Dzat. Sifat duapuluh itu juga menjelma pada diriku. Karena itu aku yakin tidak akan mengalami sakit dan sehat, punya budi kebenaran, kesempurnaan, kebaikan dan keramahan. Roh ku memiliki sifat duapuluh itu, sedangkan ragaku yang lahiriah memiliki sifat nur Muhammad.

M ; Wahai Syekh, bukankah Muhammad SAW itu seorang nabi. Apakah Syekh mengaku sebagai Nabi ? Sedangkan dikatakan bahwa setelah nabi Muhammad, di dunia ini tidak ada kenabian lagi ?
S ; Jangan salah menafsirkan kata-kataku. Jika salah, maka kau akan sesat dan timbul fitnah. Tentu saja memfitnah diriku. Begini, bahwa rohku adalah roh Ilahi. Karena aku pun memiliki sifat duapuluh. Sedangkan badan wadag ku, jasadku ini, adalah jasad Muhammad. Dari segi lahiriah Muhammad adalah manusia. Namun manusia Muhammad berbeda dengan orang kebanyakan. Muhammad memiliki jasad yang kudus, yang suci. Aku dan dia sama-sama merasakan kehidupan, merasakan manfaat panca indera. Dan panca indra itu hanyalah meminjam. Jika sudah diminta kembali oleh Pemiliknya akan berubah menjadi tanah yang busuk, berbau, hancur dan najis. Nabi atau wali, jika sesudah kematian jasadnya menjadi tak bermanfaat. Bahkan berbau, kotor, najis, busuk dan hancur. Warangka jika sudah ditinggalkan kerisnya maka tiada guna.

M ; Jika seseorang sudah mati, berarti selesai sudah kehidupannya ?
S ; Siapa bilang begitu ? Tidak ! meskipun jasadnya mati, tetapi sebenarnya ia tidaklah mati. Karena itu, kalian semua harus mengerti bahwa dunia ini sesungguhnya bukanlah kehidupan. Buktinya ada mati. Di dunia ini, kehidupan disebut kematian. Coba rasakan ! Aku mengajarkan kepada kalian untuk tidak menyintai dunia ini dan tidak terpesona terhadap keindahannya. Carilah kebenaran dan kebahagiaan sejati demi kehidupan mendatang, kehidupan setelah kematian. Kalian akan berarti jika telah menemui kematian dan hidup sesudah itu. Engkau harus memilih hidup yang tak bisa mati. Dan hidup yang tak bisa mati itu hanya kalian rasakan setelah nyawa terlepas dari badan. Kehidupan itu akan dapat dirasakan dengan tanpa gangguan seperti sekarang ini. Ketahuilah, hidup yang sesungguhnya adalah setelah nyawa lenyap dari badan.

M ; Agar dapat meraih kehidupan dalam kemuliaan sejati kelak, dalam kehidupan di dunia ini dibutuhkan kebenaran dan kebahagian sejati. Bagaimanakah cara mendapatkannya Kanjeng Syekh ?
S ; Jiwa manusia adalah suara hati nurani. suara hati nurani merupakan ungkapan Dzat Allah yang harus ditaati perintahnya. Maka ikutilah hati nuranimu.

M ; Bagaimana caranya meyakinkan bahwa suatu bisikan adalah suara hati nurani yang sesungguhnya ?
S ; Kalian harus cermat, karena hati nurani berbeda dengan akal budi, jiwa itu milik Allah, sedangkan akal milik manusia. Akal bersifat manusiawi, karena itu kadang-kadang akal tak mampu menemukan keajaiban Allah. Kehendak, angan-angan, ingatan, merupakan suatu akal yang tak kebal atas kegilaan. Suatu ketika akal bisa menjadi bingung sehingga membuat seseorang lupa diri. Akal seringkali tidak jujur. Siang malam membuat kepalsuan demi memakmurkan kepentingan pribadi.

M ; Bukankah manusia menjadi lebih mulia jika dibandingkan dengan makhluk lainnya, karena manusia diberi akal oleh Allah ?
S ; Ya, itulah yang membedakan. Tapi jangan lupa bahwa akal seringkali tidak jujur. Sering bersifat dengki, suka memaksa, melanggar aturan, jahat, suka disanjung-sanjung, sombong, yang ahirnya membuat manusia justru tidak berharga samasekali. Lebih hina dari makhluk lainnya.

M ; Jadi kita harus menggunakan akal sesuai dengan jiwa atau kehendak Allah ?
S ; Ya, benar. Jika seseorang mampu mengendalikan akalnya dengan ajaran Allah, dengan kebenaran, dan dengan jiwa yang bersih, maka ia bermanfaat. Menjadikan diri lebih mulia.

M ; Apa yang menghalangi seseorang sehingga gagal dalam dalam menempuh manunggaling kawula-Gusti ?
S ; Jangan mementingkan kehidupan duniawi. Sebab kehidupan duniawi yang kalian jalani penuh kotoran. Akal kalian mudah tercemar dengan kotoran sifat dan mudah dikuasai oleh nafsu, sehingga menghalangi kalian untuk bisa menuju pada tahap manunggaling kawula-Gusti.

M ; Di dunia ini ada yang cantik, tampan dan gagah. Bagaimana kedudukan orang-orang tersebut jika kelak telah terlepas rohnya ?
S ; Kalian jangan menyintai dan mengagumi bentuk yang cantik, tampan atau gagah. Sebab sebenarnya badan wadag (jasad) laksana sangkar yang mengurung jiwa. Badan wadag merupakan beban yang memberatkan dan menyakitkan roh kalian.

M ; Wahai Syekh, benarkah sesudah kematian ada surga neraka ?
S ; Para wali memang mengajarkan demikian. Inilah ajaran yang justru menurutku menyesatkan karena terlalu dangkal. Para wali hanya mengajarkan “serabut” atau kulitnya, tidak sampai pada isinya; tidak sampai pada hakikat yang sebenarnya. Para wali mengajarkan bahwa surga dan neraka hanya dijumpai kelak setelah kiamat. Adanya di akherat. Dan orang-orang awam menelan mentah-mentah keterangan itu. Siksa kubur hanya dijumpai dan dirasakan badan wadag ketika di tanam di kuburan. Para wali memang bertujuan baik, tetapi diputus sampai di situ. Mereka enggan menjelaskan lebih dalam dan lebih sampai pada makna yang hakiki.

M ; Kalau menurut Syekh bagaimana ?
S ; Begini, untuk menemui dan merasakan surga dan neraka maka seseorang tidak harus menunggu sampai mati atau sampai datangnya kiamat. Di dunia ini saja kita sudah dapat merasakan surga dan siksa neraka. Karena sesungguhnya surga dan neraka itu berada di dalam jiwa kalian. Berada di dalam jiwa setiap manusia yang bernafas. Jika jiwa manusia telah bersih dari gangguan hawa nafsu dan dapat menyatu dengan Gusti Allah, maka di dunia ini ia akan merasakan suatu kenikmatan surga. Jika budi kalian, misalnya menolong orang lemah, lalu hati menjadi ikhlas dan puas, maka itulah yang disebut surga. Sedangkan neraka, perwujudannya adalah jika hawa nafsu telah menguasai diri seseorang. Kemudian jiwanya meronta dan merasa bersalah. Maka dia tentu tersiksa. Ia tidak bisa tidur, gelisah pikirannya, sedih dan bermacam-macam rasa tak enak. Itulah yang dinamakan neraka.

M ; Jadi surga dan neraka di akherat tidak berlaku ? maksud kami tidak ada ?
S ; Surga dan neraka di hari kiamat, di akherat kelak, sudah diterangkan dalam Al Quran. Itu perkara gaib dan erat kaitannya dengan iman. Kalian harus meyakininya.

M ; Untuk apa meyakini ? bukankah jika di dunia berbudi baik dan beriman kepada Allah sudah merasakan surga. Sedangkan surga dan neraka di akhirat hanyalah bersifat menakut-nakuti manusia agar tidak berbuat buruk ?
S ; Pendapatmu memang cerdas dan kritis. Namun kalian tidak usah mempertanyakan, apakah kelak di akhirat ada surga dan neraka. Itu urusan Gusti Allah. Kalian harus meyakini. Karena meyakini hari akhir merupakan rukun iman. Sekali lagi, untuk mendapatkan surga pun kalian tak perlu menunggu datangnya hari akhir. Meskipun seseorang sembahyang seribu kali setiap hari, toh akhirnya mati juga. Walaupun badanmu kau tutupi dengan kain surban dan jubah, namun akhirnya menjadi debu juga. Maka jiwalah yang paling penting. Jika keadaan jiwa seperti Tuhan, maka surga akan didapatkannya. Kenikmatan luar biasa akan dirasakan.

M ; Wahai Syeh, sesungguhnya yang menjadi pikiranku adalah sebelum ada dunia ini, apakah sudah ada dunia lainnya. Atau setelah kiamat, apakah Tuhan membuat dunia baru lagi seperti sekarang ?
S ; Sebelum dunia ada, apakah ada dunia lain, itu hanya Allah yang tahu. Tetapi sekarang kita berada di dunia ini menempati ruang dan waktu. Dunia ini asalnya adalah baru. Kemudian mengalami kerusakan dan kelak akhirnya menjadi hancur. Lenyap tak berharga. Setelah kiamat, apakah Tuhan membuat dunia baru untuk keduakalinya ? Tidak !

M ; Wahai Syekh, kalau begitu dunia erat kaitannya dengan raga kita, sedangkan jiwa erat kaitannya dengan alam akhirat ?
S ; Benar, dunia itu erat kaitannya dengan raga. Raga mempunyai sifat seperti alam semesta, yang semula baru kemudian rusak. Sedangkan jiwa tidak akan mengenal kerusakan karena jiwa merupakan penjelmaan Dzat Allah. Ketahuilah bahwa raga adalah barang pinjaman yang suatu saat akan diminta oleh Pemiliknya. Ketahuilah wahai murid-muridku. Raga ini sesungguhnya sangkar yang membelenggu dan menyulitkan jiwa. Agar jiwa menjadi bebas, maka suatu saat kelak, kalian akan kuajarai bagaimana cara melepas jiwa dari raga. Ilmu melepas jiwa artinya bahwa kematian adalah titik awal kehidupan yang sebenarnya. Jika seseorang raganya mati, maka jiwanya menjadi merdeka, bebas dan tidak terkungkung lagi. Sebab raga berhubungan erat dengan alam semesta. Sedangkan jiwa berhubungan erat dengan Dzat Tuhan. selamanya jiwa tak akan bisa mati atau rusak.

M ; Apakah yang dimaksud jalan kehidupan, wahai Syekh ?
S ; Jalan kehidupan adalah jalan menuju kepada hidup yang sebenar-benarnya, setelah engkau mengalami kematian. Jika seorang bayi lahir, maka bukanlah awal kehidupan, namun merupakan awal “kehidupan palsu” seperti yang kalian rasakan saat ini. Inilah yang sesungguhnya kematian sejati.

M ; Jika demikian badan ini tidak bisa merasakan kehidupan yang sebenar-benarnya ?
S ; Ya, tidak bisa. Kehidupan sejati tidak dapat dirasakan oleh raga, karena jika raga mati akan tetapi dapat dirasakan oleh jiwa. Membusuk menjadi tanah.

M ; Bagaimana jika sekarang ini seseorang berbuat dosa. Apakah jiwanya ikut bertanggungjawab. Sedangkan yang melakukan dosanya adalah raga.
S ; Tetap ikut bertanggungjawab, karena jiwa yang menyatu ke dalam raga tidak bisa mencegah hawa nafsunya serta akal yang suka berbuat buruk.

M ; Maaf saya belum paham Syekh.
S ; Ketahuilah, setiap orang yang lahir di dunia ini maka jiwanya menyatu dengan akal. Selain akal dalam diri manusia juga ada hawa nafsu. Ketika seseorang berbuat buruk, berarti raganya didorong dan dipengaruhi oleh hawa nafsu dan akalnya. Akal dan nafsu memang suka berbuat buruk. Apabila jiwa mencegah (melalui hati nurani), maka raga tidak akan berbuat buruk. Akan tetapi jika jiwa membiarkannya, maka raga tetap melakukannya. Karena itu bagaimanapun juga jiwalah yang akan mempertanggungjawabkan perbuatan baik dan buruk raganya.

M ; Tadi Syekh mengatakan jiwa adalah penjelmaan dzat Tuhan. Mengapa kadang-kadang jiwa mau mencegah dan kadang membiarkannya ?
S ; Perlu kalian semua ingat, bahwa di dalam raga ini terdapat nafsu-nafsu. Jika nafsu kuat menguasai, maka jiwa menjadi terbelenggu. Karena itulah mengapa aku katakan bahwa kehidupan sekarang ini adalah kematian. Sedangkan setelah ajal merupakan awal kehidupan. Sesudah kematian maka seseorang akan mencapai kebebasan jiwanya.

Ajaran Syekh Siti Jenar memang agak beda dengan ajaran para wali sanga. Siti Jenar mengajarkan bahwa Tuhan adalah Zat yang mendasari adanya manusia, hewan, tumbuhan dan segala yang ada. Keberadaan segala di dunia ini tergantung pada adanya Zat. Tanpa ada Zat Yang Mahakuasa, maka mustahil sesuatu yang wujud itu ada.
Ajaran ini tidak pernah disampaikan oleh para Wali Sanga. Mereka menyadari bahwa umatnya masih terlalu awam terhadap Islam, sehingga memberi materi yang ringan dan praktis saja.

Guru Sejati, dan Sedulur Papat Lima Pancer Menurut Kejawen

2010-08-31T02:16:00.000+07:00

HAKEKAT GURU SEJATI
Kembali pada pembahasan Guru Sejati. Melalui 3 langkahnya (Triwikrama) Dewa Wishnu (Yang Hidup), mengarungi empat macam zaman (kertayuga, tirtayuga, kaliyuga, dwaparayuga), lalu lahirlah manusia dengan konstruksi terdiri dari fisik dan metafisik di dunia (zaman mercapada). Fisik berupa jasad atau raga, sedangkan metafisiknya adalah roh beserta unsur-unsur yang lebih rumit lagi. Ilmu Jawa melihat bahwa roh manusia memiliki pamomong (pembimbing) yang disebut pancer atau guru sejati. Pamomong atau Guru Sejati berdiri sendiri menjadi pendamping dan pembimbing roh atau sukma. Roh atau sukma di siram “air suci” oleh guru sejati, sehingga sukma menjadi sukma sejati. Di sini tampak Guru sejati memiliki fungsi sebagai resources atau sumber “pelita” kehidupan. Guru Sejati layak dipercaya sebagai “guru” karena ia bersifat teguh dan memiliki hakekat “sifat-sifat” Tuhan (frekuensi kebaikan) yang abadi konsisten tidak berubah-ubah (kang langgeng tan owah gingsir). Guru Sejati adalah proyeksi dari rahsa/rasa/sirr yang merupakan rahsa/sirr yang sumbernya adalah kehendak Tuhan; terminologi Jawa menyebutnya sebagai Rasa Sejati. Dengan kata lain rasa sejati sebagai proyeksi atas “rahsaning” Tuhan (sirrullah). Sehingga tak diragukan lagi bila peranan Guru Sejati akan “mewarnai” energi hidup atau roh menjadi energi suci (roh suci/ruhul kuddus). Roh kudus/roh al quds/sukma sejati, telah mendapat “petunjuk” Tuhan –dalam konteks ini hakikat rasa sejati– maka peranan roh tersebut tidak lain sebagai “utusan Tuhan”. Jiwa, hawa atau nafs yang telah diperkuat dengan sukma sejati atau dalam terminologi Arab disebut ruh al quds. Disebut juga sebagai an-nafs an-natiqah, dalam terminologi Arab juga disebut sebagai an-nafs al-muthmainah, adalah sebagai “penasihat spiritual” bagi jiwa/nafs/hawa. Jiwa perlu di dampingi oleh Guru Sejati karena ia dapat dikalahkan oleh nafsu yang berasal dari jasad/raga/organ tubuh manusia. Jiwa yang ditundukkan oleh nafsu hanya akan merubah karakternya menjadi jahat.
Menurut ngelmu Kejawen, ilmu seseorang dikatakan sudah mencapai puncaknya apabila sudah bisa menemui wujud Guru Sejati. Guru Sejati benar-benar bisa mewujud dalam bentuk “halus”, wujudnya mirip dengan diri kita sendiri. Mungkin sebagian pembaca yang budiman ada yang secara sengaja atau tidak pernah menyaksikan, berdialog, atau sekedar melihat diri sendiri tampak menjelma menjadi dua, seperti melihat cermin. Itulah Guru Sejati anda. Atau bagi yang dapat meraga sukma, maka akan melihat kembarannya yang mirip sukma atau badan halusnya sendiri. Wujud kembaran (berbeda dengan konsep sedulur kembar) itu lah entitas Guru Sejati. Karena Guru Sejati memiliki sifat hakekat Tuhan, maka segala nasehatnya akan tepat dan benar adanya. Tidak akan menyesatkan. Oleh sebab itu bagi yang dapat bertemu Guru Sejati, saran dan nasehatnya layak diikuti. Bagi yang belum bisa bertemu Guru Sejati, anda jangan pesimis, sebab Guru Sejati akan selalu mengirim pesan-pesan berupa sinyal dan getaran melalui Hati Nurani anda. Maka anda dapat mencermati suara hati nurani anda sendiri untuk memperoleh petunjuk penting bagi permasalahan yang anda hadapi.
Namun permasalahannya, jika kita kurang mengasah ketajaman batin, sulit untuk membedakan apakah yang kita rasakan merupakan kehendak hati nurani (kareping rahsa) ataukah kemauan hati atau hawa nafsu (rahsaning karep). Artinya, Guru Sejati menggerakkan suara hati nurani yang diidentifikasi pula sebagai kareping rahsa atau kehendak rasa (petunjuk Tuhan) sedangkan hawa nafsu tidak lain merupakan rahsaning karep atau rasanya keinginan.
Sarat utama kita bertemu dengan Guru Sejati kita adalah dengan laku prihatin; yakni selalu mengolah rahsa, mesu budi, maladihening, mengolah batin dengan cara membersihkan hati dari hawa nafsu, dan menjaga kesucian jiwa dan raga. Sebab orang yang dapat bertemu langsung dengan Guru Sejati nya sendiri, hanyalah orang-orang yang terpilih dan pinilih.

SEDULUR; PAPAT KEBLAT, LIMA PANCER
Atau Keblat Papat,Lima Pancer, di lain sisi diartikan juga sebagai kesadaran mikrokosmos. Dalam diri manusia (inner world) sedulur papat sebagai perlambang empat unsur badan manusia yang mengiringi seseorang sejak dilahirkan di muka bumi. Sebelum bayi lahir akan didahului oleh keluarnya air ketuban atau air kawah. Setelah bayi keluar dari rahim ibu, akan segera disusul oleh plasenta atau ari-ari. Sewaktu bayi lahir juga disertai keluarnya darah dan daging. Maka sedulur papat terdiri dari unsur kawah sebagai kakak, ari-ari sebagai adik, dan darah-daging sebagai dulur kembarnya. Jika ke-empat unsur disatukan maka jadilah jasad, yang kemudian dihidupkan oleh roh sebagai unsur kelima yakni pancer. Konsepsi tersebut kemudian dihubungkan dengan hakekat doa; dalam pandangan Jawa doa merupakan niat atau kebulatan tekad yang harus melibatkan unsur semua unsur raga dan jiwa secara kompak. Maka untuk mengawali suatu pekerjaan disebut dibutuhkan sikap amateg aji (niat ingsun) atau artikulasi kemantaban niat dalam mengawali segala sesuatu kegiatan/rencana/usaha). Itulah alasan mengapa dalam tradisi Jawa untuk mengawali suatu pekerjaan berat maupun ringan diawali dengan mengucap; kakang kawah adi ari-ari, kadhangku kang lahir nunggal sedino lan kadhangku kang lahir nunggal sewengi, sedulurku papat kiblat, kelimo pancer…ewang-ewangono aku..saperlu ono gawe ….

MENGOLAH GURU SEJATI
Guru Sejati yakni rahsa sejati; meretas ke dalam sukma sejati, atau sukma suci, kira-kira sepadan dengan makna roh kudus (ruhul kudus/ruh al quds). Kita mendayagunakan Guru Sejati kita dengan cara mengarahkan kekuatan metafisik sedulur papat (dalam lingkup mikrokosmos) untuk selalu waspada dan jangan sampai tunduk oleh hawa nafsu. Bersamaan menyatukan kekuatan mikrokosmos dengan kekuatan makrokosmos yakni papat keblat alam semesta yang berupa energi alam dari empat arah mata angin, lantas melebur ke dalam kekuatan pancer yang bersifat transenden (Tuhan Yang Mahakuasa). Setiap orang bisa bertemu Guru Sejatinya, dengan syarat kita dapat menguasai hawa nafsu negatif; nafsu lauwamah (nafsu serakah; makan, minum, kebutuhan ragawi), amarah (nafsu angkara murka), supiyah (mengejar kenikmatan duniawi) dan mengapai nafsu positif dalam sukma sejati (al mutmainah). Sehingga jasad dan nafs/hawa nafsu lah yang harus mengikuti kehendak sukma sejati untuk menyamakan frekuensinya dengan gelombang Yang Maha Suci. Sukma menjadi suci tatkala sukma kita sesuai dengan karakter dan sifat hakekat gelombang Dzat Yang Maha Suci, yang telah meretas ke dalam sifat hakekat Guru Sejati. Yakni sifat-sifat Sang Khaliq yang (minimal) meliputi 20 sifat. Peleburan ini dalam terminologi Jawa disebut manunggaling kawula-Gusti.

Tradisi Jawa mengajarkan tatacara membangun sukma sejati dengan cara ‘manunggaling kawula Gusti’ atau penyatuan/penyamaan sifat hakikat makhluk dengan Sang Pencipta (wahdatul wujud). Sebagaimana makna warangka manjing curiga; manusia masuk kedalam diri “Tuhan”, ibarat Arya Sena masuk kedalam tubuh Dewaruci. Atau sebaliknya, Tuhan menitis ke dalam diri manusia; curigo manjing warongko, laksana Dewa Wishnu menitis ke dalam diri Prabu Kreshna.
Sebagai upaya manunggaling kawula gusti, segenap upaya awal dapat dilakukan seperti melalui ritual mesu budi, maladihening, tarak brata, tapa brata, puja brata, bangun di dalam tidur, sembahyang di dalam bekerja. Tujuannya agar supaya mencapai tataran hakekat yakni dengan meninggalkan nafsul lauwamah, amarah, supiyah, dan menggapai nafsul mutmainah. Kejawen mengajarkan bahwa sepanjang hidup manusia hendaknya laksana berada dalam “bulan suci Ramadhan”. Artinya, semangat dan kegigihan melakukan kebaikan, membelenggu setan (hawa nafsu) hendaknya dilakukan sepanjang hidupnya, jangan hanya sebulan dalam setahun. Selesai puasa lantas lepas kendali lagi. Pencapaian hidup manusia pada tataran tarekat dan hakikat secara intensif akan mendapat hadiah berupa kesucian ilmu makrifat. Suatu saat nanti, jika Tuhan telah menetapkan kehendakNya, manusia dapat ‘menyelam’ ke dalam tataran tertinggi yakni makna kodratullah. Yakni substansi dari manunggaling kawula gusti sebagai ajaran paling mendasar dalam ilmu Kejawen khususnya dalam anasir ajaran Syeh Siti Jenar. Manunggling Kawula Gusti = bersatunya Dzat Pencipta ke dalam diri mahluk. Pancaran Dzat telah bersemayan menerangi ke dalam Guru Sejati, sukma sejati.

TANDA PENCAPAIAN SPIRITUALITAS TINGGI
Keberhasilan mengolah Guru Sejati, tatarannya akan dapat dicapai apabila kita sudah benar-benar ‘lepas’ dari basyor atau raga/tubuh. Yakni jiwa yang telah merdeka dari penjajahan jasad. Bukan berarti kita harus meninggalkan segala kegiatan dan aktivitas kehidupan duniawi, itu salah besar !! Sebaliknya, kehidupan duniawi menjadi modal atau bekal utama meraih kemuliaan baik di dunia maupun kelak setelah ajal tiba. Maka seluruh kegiatan dan aktivitas kehidupan duniawi sudah tidak dicemari oleh hawa nafsu. Kebaikan yang dilakukan tidak didasari “pamrih”; sekalipun dengan mengharap-harap iming-iming pahala-surga, atau takut ancaman dosa-neraka. Melainkan kesadaran makrokosmos dan mikrokosmos akan kodrat manusia sebagai makhluk Tuhan, hendaklah memposisikan diri bukan sebagai seteruNya, tetapi sebagai “sekutuNya”, sepadan dan merasuk ke dalam gelombang Ilahiah. Kesadaran spiritual bahwa kemuliaan hidup kita apabila kita dapat bermanfaat untuk kebaikan bagi sesama tanpa membeda-bedakan masalah sara. Orang yang memiliki kesadaran demikian, hakekat kehendaknya merupakan kehendak Tuhan. Apa yang dikatakan menjadi terwujud, setiap doa akan terkabul. Ucapannya diumpamakan “idu geni” (ludah api) yang diucapkan pasti terwujud. Kalimatnya menjadi “Sabda Pendita Ratu”, selalu menjadi kenyataan.
Selain itu, tataran tinggi pencapaian “ilmu batin/spiritual” dapat ditandai apabila kita dapat menjumpai wujud “diri” kita sendiri, yang tidak lain adalah Guru Sejati kita. Lebih dari itu, kita dapat berdialog dengan Guru Sejati untuk mendengarkan nasehat-nasehatnya, petuah dan petunjuknya. Guru sejati berperan sebagai “mursyid” yang tidak akan pernah bicara omong kosong dan sesat, sebab Guru Sejati sejatinya adalah pancaran dari gelombang Yang Maha Suci. Di sana lah, kita sudah dekat dengan relung ’sastra jendra hayuning rat’ yakni ilmu linuwih, “ibu” dari dari segala macam ilmu, karena mata (batin) kita akan melihat apa-apa yang menjadi rahasia alam semesta, sekalipun tertutup oleh pandangan visual manusia maupun teknologi.
Tanda-tanda pencapaian itu antara lain, kadang seseorang diizinkan Tuhan untuk mengetahui apa yang akan terjadi di masa mendatang, melalui vision, mimpi, maupun getaran hati nurani. Semua itu dapat merupakan petunjuk Tuhan. Maka tidak aneh apabila di masa silam nenek moyang kita, para leluhur bumi nusantara yang memperoleh kawaskitan, kemudian menuangkannya dalam berbagai karya sastra kuno berupa; suluk, serat, dan jangka atau ramalan (prediksi). Jangka atau prediksi diterima oleh budaya Jawa sebagai anugerah besar dari Tuhan, terkadang dianggap sebagai peringatan Tuhan, agar supaya manusia dapat mengkoreksi diri, hati-hati, selalu eling-waspadha dan melakukan langkah antisipasi.

PENTINGKAH GURU SEJATI ?
Peran Guru Sejati sudah jelas saya paparkan di awal pembahasan ini. Namun demikian perlu kami kemukakan betapa pentingnya Guru Sejati dalam kehidupan kita yang penuh ranjau ini. Perahu kehidupan kita berlabuh dalam samudra kehidupan yang penuh dengan marabahaya. Kita harus selalu eling dan waspadha, sebab setiap saat kemungkinan terburuk dapat menimpa siapa saja yang lengah. Guru Sejati akan selalu memberi peringatan kepada kita akan marabahaya yang mengancam diri kita. Guru Sejati akan mengarahkan kita agar terhindar dari malapetaka, dan bagaimana jalan keluar harus ditempuh. Karena Guru Sejati merupakan entitas zat atau energi kebaikan dari pancaran cahaya Illahi, maka Guru Sejati memiliki kewaskitaan luarbiasa. Guru Sejati sangat cermat mengidentifikasi masalah, dan memiliki ketepatan tinggi dalam mengambil keputusan dan jalan keluar. Biasanya Guru Sejati “bekerja” secara preventif antisipatif, membimbing kita agar supaya tidak melangkah menuju kepada hal-hal yang akan berujung pada kesengsaraan, malapetaka, atau musibah.

ANASIR ASING
Konsep tentang guru sejati sebagaimana ajaran Jawa, dapat ditelusuri melalui konsep sedulur papat lima pancer, dalam konsep pewayangan yang makna dan hakikatnya dapat dipelajari sebagaimana tokoh dalam Pendawa Lima (lihat dalam tulisan Pusaka Kalimasadha). Namun demikian, dalam perjalanannya mengalami pasang surut dan proses dialektika dengan anasir asing yakni; Hindu, Budha, Arab. Leluhur bangsa kita memiliki karakter selalu positif thinking, toleransi tinggi, andap asor. Sehingga nenek moyang kita, para leluhur yang masih peduli dengan kearifan lokal, secara arif dan bijaksana mereka tampil sebagai penyelaras sekaligus cagar kebudayaan Jawa. Setelah Islam masuk ke Nusantara, ajaran Kejawen mendapat anasir Arab dan terjadi sinkretisme, sedulur papat keblat kemudian diartikan pula sebagai empat macam nafsu manusia yakni nafsu lauwamah (biologis), amarah (angkara murka), supiyah (kenikmatan/birahi/psikologis), dan mutmainah (kemurnian dan kejujuran). Sedangkan ke lima yakni pancer diwujudkan dalam dimensi nafsu mulhimah (sebagai pengendali utama atau tali suh atas keempat nafsu sebelumnya. Konvergensi antara Kejawen dengan tradisi Arab disusunlah klasifikasi sifat-sifat nafsu jasadiah di atas dengan diaplikasikan ke dalam lambang aslinya yakni tokoh wayang; 1. Lauwamah = Dosomuko, 2. Amarah = Kumbokarno, 3. Supiyah = Sarpo Kenoko, 4. Mutma’inah = Gunawan Wibisono.
Tulisan ini saya persembahkan kepada seluruh pembaca yang budiman sebagai penambah referensi dan informasi untuk generasi bangsa. Karena kita sadari sulitnya mendapatkan referensi sehingga seringkali dalam beberapa pembahasan maknanya menjadi salah kaprah. Mudah-mudahan tulisan ini bermanfaat bagi siapapun, walau sedikit dan masih banyak kekurangan di sana-sini.

PENGENALAN RUH SEBAGAI TAHAP AWAL PENGENALAN DIRI

2010-08-31T01:41:00.000+07:00

Acuan dalam pengamalan tarekat bertumpu kepada tradisi dan akhlak nubuwah (kenabian), dan mencakup secara esensial tentang jalan sufi dalam melewati maqomat dan ahwal tertentu. Setelah ia tersucikan jasmaniahnya, kemudian melangkah kepada aktivitas aktivitas, yang meliputi:

Pertama, tazkiyah an nafs atau pensucian jiwa, artinya mensucikan diri dari berbagai kecenderungan buruk, tercela, dan hewani serta menghiasinya dengan sifat sifat terpuji dan malakuti.

Kedua, tashfiyah al qalb, pensucian kalbu. Ini berarti menghapus dari hati kecintaan akan kenikmatan duniawi yang sifatnya sementara dan kekhawatirannya atas kesedihan, serta memantapkan dalam tempatnya kecintaan kepada Allah semata.

Ketiga, takhalliyah as Sirr atau pengosongan jiwa dari segenap pikiran yang bakal mengalihkan perhatian dari dzikir atau ingat kepada Allah.

Keempat, tajalliyah ar Ruh atau pencerahan ruh, berarti mengisi ruh dengan cahaya Allah dan gelora cintanya.

Qasrun = Merupakan unsur jasmaniah, berarti istana yang menunjukan betapa keunikan struktur tubuh manusia.
Sadrun = (Latifah al-nafs) sebagai unsur jiwa
Qalbun = (Latifah al-qalb) sebagai unsur rohaniah
Fuadun = (Latifah al-ruh) Unsur rohaniah
Syagafun = (Latifah al-sirr) unsur rohaniah
Lubbun = (Latifah al-khafi) unsur rohaniah
Sirrun = (Latifah al-akhfa) unsur rohaniah

Hal ini relevan dengan firman Allah SWT dalam hadist qudsi:

"Aku jadikan pada tubuh anak Adam (manusia) itu qasrun (istana), di situ ada sadrun (dada), di dalam dada itu ada qalbu (tempat bolak balik ingatan), di dalamnya ada lagi fu'ad (jujur ingatannya), di dalamnya pula ada syagaf (kerinduan), di dalamnya lagi ada lubbun (merasa terialu rindu), dan di dalam lubbun ada sirrun (mesra), sedangkan di dalam sirrun ada "Aku".

Ahmad al-Shirhindi dalam Kharisudin memaknai hadist qudsi di atas melalui sistem interiorisasi dalam diri manusia yang strukturnya yang dapat diperhatikan dalam gambaran di atas.

Pada dasarnya lathifah-lathifah tersebut berasal dari alam amri (perintah) Allah : "Kun fayakun", yang artinya, "jadi maka jadilah" (QS : 36: 82) merupakan al-ruh yang bersifat immaterial. Semua yang berasal dari alam al-khalqi (alam ciptaan) bersifat material. Karena qudrat dan iradat Allah ketika Allah telah menjadikan badan jasmaniah manusia, selanjutnya Allah menitipkan kelima lathifah tersebut ke
dalam badan jasmani manusia dengan keterikatan yang sangat kuat.

Lathifah-lathifah itulah yang mengendalikan kehidupan batiniah seseorang, maka tempatnya ada di dalam badan manusia. Lathifah ini pada tahapan selanjutnya merupakan istilah praktis yang berkonotasi tempat.

Umpamanya :

Lathifah al-nafsi sebagai tempatnya al-nafsu al-amarah.
Lathifah al-qalbi sebagai tempatnya nafsu al-lawamah.
Lathifah al-Ruhi sebagai tempatnya al-nafsu al-mulhimmah, dan seterusnya.

Dengan kata lain bertempatnya lathifah yang bersifat immaterial ke dalam badan jasmani manusia adalah sepenuhnya karena kuasa Allah.

Lathifah sebagai kendaraan media bagi ruh bereksistensi dalam diri manusia yang bersifat barzakhiyah (keadaan antara kehidupan jasmaniah dan rohaniah).

Pada hakekatnya penciptaan ruh manusia (lima lathifah), tidak melalui sistem evolusi. Ruh ditiupkan oleh Allah ke dalam jasad manusia melalui proses. Ketika jasad Nabi Adam a.s telah tercipta dengan sempurna, maka Allah memerintahkan ruh Nya untuk memasuki jasad Nabi Adam a.s.

Maka dengan enggan ia menerima perintah tersebut. Ruh memasuki jasad dengan berat hati karena harus masuk ke tempat yang gelap. Akhirnya ruh mendapat sabda Allah:

"Jika seandainya kamu mau masuk dengan senang, maka kamu nanti juga akan keluar dengan mudah dan senang, tetapi bila kamu masuk dengan paksa, maka kamupun akan keluar dengan terpaksa".

Ruh memasuki melalui ubun-ubun, kemudian turun sampai ke batas mata, selanjutnya sampai ke hidung, mulut, dan seterusnya sampai ke ujung jari kaki. Setiap anggota tubuh Adam yang dilalui ruh menjadi hidup, bergerak, berucap, bersin dan memuji Allah. Dari proses inilah muncul
sejarah mistis tentang karakter manusia, sejarah salat (takbir, ruku dan sujud), dan tentang struktur ruhaniah manusia (ruh, jiwa dan raga).

Bahkan dalam al Qur'an tergambarkan ketika ruh sampai ke lutut, maka Adam sudah tergesa gesa ingin berdiri. Sebagaimana firman Allah : "Manusia tercipta dalam ketergesa-gesaan" (Q.S.21:37).

Pada proses penciptaan anak Adam pun juga demikian, proses bersatunya ruh ke dalam badan melalui tahapan. Ketika sperma berhasil bersatu dengan ovum dalam rahim seorang ibu, maka terjadilah zygot (sel calon janin yang diploid ). Ketika itulah Allah meniupkan sebagian ruhnya (QS : 23 : 9), yaitu ruh al-hayat. Pada tahapan selanjutnya Allah
menambahkan ruhnya, yaitu ruh al-hayawan, maka jadilah ia potensi untuk bergerak dan berkembang, serta tumbuh yang memang sudah ada bersama dengan masuknya ruh al-hayat.

Sedangkan tahapan selanjutnya adalah peniupan ruh yang terakhir, yaitu ketika proses penciptaan fisik manusia telah sempurna (bahkan mungkin setelah lahir). Allah meniupkan ruh al-insan (haqiqat Muhammadiyah).

Maka dengan ini, manusia dapat merasa dan berpikir. Sehingga layak menerima taklif syari' (kewajiban syari'at) dari Allah dan menjadi khalifah Nya.

Itulah tiga jenis ruh dan nafs yang ada dalam diri manusia, sebagai potensi yang menjadi sudut pandang dari fokus pembahasan lathifah (kesadaran).

Lima lathifah yang ada di dalam diri manusia itu adalah tingkatan kelembutan kesadaran manusia.

Sehingga yang dibahas bukan hakikatnya, karena hakikat adalah urusan Tuhan (QS : 17 : 85), tetapi aktivitas dan karakteristiknya.

Lathifah al-qalb, bukan qalb (jantung) jasmaniah itu sendiri, tetapi suatu lathifah (kelembutan), atau kesadaran yang bersifat rubbaniyah (ketuhanan) dan ruhaniah.

Walaupun demikian, ia berada dalam qalb (jantung) manusia sebagai media bereksistensi. Menurut Al Ghazall, di dalam jantung itulah memancarnya ruh manusia itu. Lathifah inilah hakikatnya manusia. Ialah yang mengetahui, dia yang bertanggung jawab, dia yang akan disiksa dan diberi pahala. Lathifah ini pula yang dimaksudkan sabda Nabi "Sesungguhnya Allah tidak akan memandang rupa dan hartamu, tetapi ia memandang hatimu".

Lathifah al-qalb bereksistensi di dalam jantung jasmani manusia, maka jantung fisik manusia ibaratnya sebagai pusat gelombang, sedangkan letak di bawah susu kiri jarak dua jari (yang dinyatakan sebagai letaknya lathifah al-qalb) adalah ibarat "channelnya". Jika seseorang ingin berhubungan dengan lathifah ini, maka ia harus berkonsentrasi pada tempat ini. Lathifah ini memiliki nur berwarna kuning yang tak terhinggakan (di luar kemampuan indera fisik).

Demikian juga dengan Lathifah al-ruh, dia bukan ruh atau hakikat ruh itu sendiri. Tetapi lathifah al-ruh adalah suatu identitas yang lebih dalam dari lathifah al-qalb. Dia tidak dapat diketahui hakikatnya, tetapi dapat dirasakan adanya, dan diketahui gejala dan karakteristiknya. Lathifah ini terletak di bawah susu kanan jarak dua jari dan condong ke arah kanan. Warna cahayanya merah yang tak terhinggakan. Selain tempatnya sifat-sifat yang baik, dalam lathifah
ini bersemayam sifat bahimiyah atau sifat binatang jinak. Dengan lathifah ini pula seorang salik akan merasakan fana al-sifat (hanya sifat Allah saja yang kekal), dan tampak pada pandangan batiniah.

Lathifah al-sirri merupakan lathifah yang paling dalam, terutama bagi para sufi besar terdahulu yang kebanyakan hanya menginformasikan tentang tiga lathifah manusia, yaitu qalb, ruh dan sirr. Sufi yang pertama kali mengungkap sistem interiorisasi lathifah manusia adalah Amir Ibn Usman Al Makki (w. 904 M), yang menurutnya manusia terdiri dari empat lapisan kesadaran, yaitu raga, qalbu, ruh dan sirr.

Dalam temuan Imam al Robbani al Mujaddid, lathifah ini belum merupakan latifiah yang terdalam. Ia masih berada di tengah tengah lathifah al ruhaniyat manusia. Tampaknya inilah sebabnya sehingga al Mujaddid dapat merasakan pengalaman spiritual yang lebih tinggi dari para sufi sebelumnya, seperti Abu Yazid al Bustami, al-Hallaj (309
H), dan Ibnu Arabi (637 H). Setelah ia mengalami "ittihad" dengan Tuhan, ia masih mengalami berbagai pengalaman ruhaniah, sehingga pada tataran tertinggi manusia ia merasakan sepenuhnya, bahwa abid dan ma'bud adalah berbeda, manusia adalah hamba, sedangkan Allah adalah Tuhan.

Hal yang diketahui dari lathifah ini adalah, ia memiliki nur yang berwarna putih berkilauan. Terletak di atas susu kiri jarak sekitar dua jari, berhubungan dengan hati jasmaniah (hepar). Selain lathifah ini merupakan manifestasi sifat-sifat yang baik, ia juga merupakan
sarangnya sifat sabbu'iyyah atau sifat binatang buas. Dengan lathifah ini seseorang salik akan dapat merasakan fana' fi al-dzat, dzat Allah saja yang tampak dalam pandangan batinnya.

Lathifah al-khafi adalah lathifah al-robbaniah al-ruhaniah yang terletak lebih dalam dari lathifah al-sirri. Penggunaan istilah ini mengacu kepada hadis Nabi : "Sebaik-baik dzikir adalah khafi dan sebaik baik rizki adalah yang mencukupi". Hakikatnya merupakan rahasia Ilahiyah. Tetapi bagi para sufi, keberadaanya merupakan kenyataan yang tidak dapat dipungkiri. Cahayanya berwarna hitam, letaknya berada di atas susu sebelah kanan jarak dua jari condong ke
kanan, berhubungan dengan limpa jasmani. Selain sebagai realitas dari nafsu yang baik, dalam lathifah ini bersemayam sifat syaithoniyyah seperti hasad, kibir (takabbur, sombong), khianat dan serakah.

Lathifah yang paling lembut dan paling dalam adalah Lathifah al-akhfa. Tempatnya berada di tengah-tengah dada dan berhubungan dengan empedu jasmaniah manusia. Lathifah ini memiliki nur cahaya berwarna hijau yang tak terhinggakan. Dalam lathifah ini seseorang salik akan dapat merasakan'isyq (kerinduan) yang mendalam kepada Nabi Muhammad s.a.w. sehingga sering sering ruhaniah Nabi datang mengunjungi.

Relevan dengan pendapat al-Qusyairi yang menegaskan tentang tiga alat dalam tubuh manusia dalam upaya kontemplasi, yaitu:

Pertama, qalb yang berfungsi untuk mengetahui sifat-sifat Allah.Kedua, ruh berfungsi untuk mencintai Allah, dan
Ketiga, sirr berfungsi untuk melihat Allah.

Dengan demikian proses ma'rifat kepada Allah menurut al Qusyairi dapat digambarkan sebagai berikut dibawah ini.

Aktivitas spiritual itu mengalir di dalam kerangka makna dan fungsi rahmatan lil 'alamin; Tradisi kenabian pada hakekatnya tidak lepas dari mission sacred, misi yang suci tentang kemanusiaan dan kealam semestaan untuk merefleksikan asma Allah.