Shaykh Nooruddeen Durkee

Shaykh Abdullah Nooruddeen Durkee is the khalifah in the Western Hemisphere of Shaykh Ibrahim Muhammad al-Battawi, of theShadhuliyyah-Badawiyyah order for the Illumination of Hearts and Tranquillity of the Self.

Shaykh Ibrahim was a professor of Islamic Philosophy at al-Azhar University in Cairo for twenty five years and is now retired but continues in his 80's teaching and conducting weekly hadrah in his Zawiyah on Azhar Street in Cairo, may Allaah keep him and grant him good health. Shaykh Ibrahim granted Shaykh Noorudeen an ijaza [diploma] for teaching, preaching and taking the bay'ah in 1406 Hijri [1986 CE].

Additionally Shaykh Noorudeen has been granted an 'ijaza in Islamic Calling [da'wah] by Shaykh and H.E. Ambassador Umar Abdullah [ra] of the Comoro Islands, an 'ijaza in Islamic Introspection and Observation [muraqabah] by Shaykh and Dr. Seyed Ali Ashraf [ra] of Dhaka, Jeddah and Cambridge, and an 'ijaza in the Teaching, Propagation of Islam and the Nourishment of the Murids by Shaykh and Qadi [retd] Muhammad al-Jamal ar-Rif'ai of al-Quds ash-Shareef.

In the professional world he was granted a Masters Degree [M.Arch] in Islamic Building in 1983 by Dr. Hasan Fathy of the Institute of Appropriate Technology in Kuwait.

Shaykh Nooruddeen is the Founder of the Lama Foundation in San Cristobal (1966), New Mexico, the Islamic Study Center [ISC] of Flag Mountain, New Mexico (1970), the Dar al-Islam Foundation in Abiquiu New Mexico (1980).

Presently he is the Director of an-Noor Educational Trust and the Green Mountain School.

He is the editor, translator, and author of more than a dozen books the most recent of which is The Transliterated Tajwidi Qur'an which was published in Ramadan 2004.

His main work prior to that was the publication of the Two Volume Set of Madrassah Shadhuliyyah, ["Orisons" and "Origins"] which he compiled, translated and edited in Alexandria, Egypt from 1988 to 1994. He is also at work on a detailed set of memoirs titled The Book of Exile. The first volume of this work, "Embracing Islam" was published in a private edition in 1992.

He is the author of numerous essays which have been widely published both in the East and the West. Two recent essays can be found in "Muslim-Christian Dialogue: Promise and Problems" and "Jewish-Muslim Encounters: History, Philosophy and Culture" both published by Paragon Press. He is a past member of the International Inter-Religious Federation for World Peace and in 2003 was named an "Ambassador for Peace" in recognition of his many year of service to promoting understanding between believers.

>He regularly attends and speaks at major international conferences including the Conference of World Muslim leaders held right after 9/11 in Indonesia as a guest of the President of Indonesia and served as a delegate to the Millennium World Peace Summit held in 2000 at the United Nations in New York, He was chosen to offer prayers at the "God and World Peace"conference held in Washington, D.C. in 2003. In 2004 he was honored by the South East Asian community in Chicago for his work of transliteration and translation of the Qur'an.

He also serves as an advisor to "The Islamic Research Association" (ISRA) and actively participates in their public activities in support of the public celebration of the Mawlid an-Nabi, blessings of Allah and peace be upon him and his family, as well as that of the Isra wa Miraj.

Additionally he serves as a khateeb and an imaam for various nearby Muslim communities and also serves the incarcerated Muslm community in various maximum security prisons.

He and his wife Noura Durkee, well known for her books on Islamic Education, have been teachers in Islamic Sunday Schools for many years and he has been very active in working with the refuge communities of Bosniacs, Kosavars and, more recently, Afghans and Somalis living in the local Muslim community.

About Shaykh Hisham Muhammad Kabbani

Shaykh Muhammad Hisham Kabbani is a scholar and Sufi shaykh from the Middle East. He graduated from the American University of Beirut in Chemistry. From there he went to Belgium, to continue his Medical Degree in Louvain. Then he received his Islamic Law Degree from Damascus. From his childhood, he accompanied Shaykh 'Abdullah ad-Daghestani and Shaykh Muhammad Nazim al-Haqqani, the grandshaikhs of the Most Distinguished Naqshbandi Order in this time. He traveled extensively throughout the Middle East, Europe, and the Far East in the company of his shaykh.

In 1991 he moved to America and there established the foundation of the Naqshbandi-Haqqani Sufi Order of America.

Since that time, he has opened thirteen Sufi centers in Canada and the United States. He has lectured in many universities, including Oxford, the University of California at Berkeley, the University of Chicago, Columbia University, Howard, McGill, Concordia, Dawson College, as well as in many spiritual and religious centers throughout North America, Europe, the Far East and the Middle East.

Shaykh Hisham Kabbani's work wherever he goes is to spread the Sufi teachings of the brotherhood of mankind and the Unity of belief in God that is present in all religions and spiritual paths. His efforts are directed at bringing the diverse spectrum of religions and spiritual paths into harmony and concord, in recognition of mankind's responsibility as caretaker of this fragile planet and of one another.

Shaykh Hisham, as a Sufi shaykh, has been given the authority and permission to guide his followers to the Love of God and to the stations to which they have been destined by their Creator. His arduous spiritual training of 40 years at the hands of his grandshaykh and his shaykh, has endowed him with the sublime qualities of wisdom, light, intellect, and compassion necessary for a true Master on the Path.

Shaykh Hisham's outreach mission in the Americas is his unique contribution to the Endeavor of Humankind in reaching for its highest destiny--nearness to God. His endeavors to bring unity of hearts in their movement towards the Divine Essence is what may be his greatest legacy to the West.

Al-Ghazaly Modern sheikh Al-Nawawi Bantani

Name sheik Nawawi Banten is not foreign for Indonesian Muslims. In fact, often be equated with the figure kebesarannya classical scholars madzhab Syafi'i Imam Nawawi (w.676 H/l277 M). Through his works are in traditional pesantren-pesantren that until now many be, the name origin Kiai Banten as if this is still alive and continues to espouse the teachings of Islam to give a sermon soothing. In each Majlis ta'lim always be his main reference in the various sciences; nation's science, fiqh, tafsir mysticism up. His works are meritorious in direct mainstrim scientific institutions in the developed-Iembaga boarding under the auspices of the NU.

Among community pesantrens sheik Nawawi known not only as scholars author the book, but also he is professor sejati (the great Scholar). Nawawi has put a lot of meritorious basis teologis boundaries and ethical tradition of scientific education in boarding institutions. He participated in many established figures keintelektualan founder of the pesantren who also many figures to be the founder of the organization Nahdlatul Ulama (NU). When KH. Hasyim Asyari often referred to as figures that can not be released from the history of NU, the sheik Nawawi is the main teacher. In between the instruction books of this teacher, often KH. Hasyim Asyari bernostalgia tells about the life of sheikh Nawawi, sometimes mengenangnya until meneteskan tears because the size of his devotion to the sheik Nawawi.

Reveals a network of intellectual scholars Indonesia NU stand before the organization of the study is the one to the attention of the observer NU. Especially when keterkaitannya drawn up with the success of the ulama-ulama in the traditional career keilmuannya in Mecca and Medina. One factor in the lack of study about this is the result from the perception of some people the simple to the NU. NU is understood as a religious organization that seems to move in only with a number of social-political measures praktisnya political journey, and not as an intellectual organization that engaged in religious and scientific scholars of the print. So that people are astonished and amazed when terkagum-lately witnessed many of the young NU mengusung movement which is very forward thinking, bold and progressif. They do not realize that the body of NU also has intellectual roots tradition of the scholarly and well-established representative. With the NU stands to save the Islamic scholarly tradition that is almost tercerabut from the root of scientific scholars salaf. Figure scholars such as sheik Nawawi Banten is an influential figure scholars from the typical model of thought so.

He holds firm to maintain traidisi scholarly classic, a scholarly tradition that can not be released from the sustainability evolutif in scholarly pembentukkan Islam. The amount of influence the pattern of thought and understanding sheik Nawawi Banten against the ulama leaders in Indonesia, it can be said as Nawawi's axis. root of the scholarly tradition and NU pesantren. Therefore, it is interesting if the figures here described the Kiai this with a number of fundamental ideas that will become more characteristic patterns of thought and the struggle of the students in the pesantren-pesantren.

Life sheik Nawawi
Sheik Nawawi Banten has the full name of Abu Abd al-Mu'ti Muhammad ibn Umar al-Tanara al-ox-Bantani al. He was better known as Muhammad al-Nawawi al-ox Bantani. Tanara was born in the village, Serang, Banten in 1815 M/1230 H. On 25 Syawal 1314 H/1897 M. Nawawi winded expel the last 84 years in age. He dimakamkan in the cemetery near Ma'la Siti Khadijah, wife of the Prophet Ummul Believers. As leaders in the Islamic nation's pride, especially in Java Banten, Muslims in the village Tanara, Banten Tirtayasa each year on Friday last week Syawwal always khol event held to commemorate the heritage trail sheik Nawawi Banten.

His father named Kiai Umar, an official who led the penghulu Mosque. From silsilahnya, Nawawi is a descendant of the over-12's to Syarif Maulana Hidayatullah (Sunan Gunung Jati, Cirebon), which is descended from the son of Maulana Hasanuddin (Sultan Banten I) that bemama Sunyararas (Tajul 'Throne). Nasabnya continued with the Prophet Muhammad through Imam Ja'far As-Shodiq, Imam Muhammad al Baqir, Imam Ali Zainal Abidin, Sayyidina Husen, Fatimah al-Zahra.

At the age of 15 years, he got the opportunity to go to Mecca to fulfill the Hajj. There he learned to utilize science Kalam, Arabic language and literature, science of Hadith, Tafsir and especially the science of fiqh. After three years studying in Mecca he returned to the area in 1833 year with the religious vocabulary knowledge relatively more to help his father teach the santri. Nawawi who since has shown little direct kecerdasannya get sympathy from people coming to make a boarding membludak were built by his father santri coming from various corners. However, only a few years later he decided to leave Mecca in accordance with the dream to stay and settle there.

In Mecca he was to continue the study of the teachers, a popular first time he's following the guidance Syeikh preacher Sambas (Penyatu Thariqat Qodiriyah-Naqsyabandiyah in Indonesia) and the sheik Abdul Gani Duma, Indonesian scholars who lived there. After learning that the Sayid Ahmad Dimyati, Ahmad Zaini Dahlan that both in Mecca. Are in Medina, he studied at the Muhammad al-Hanbali preacher. Then she continue the lesson on the great ulama-ulama in Egypt and Syria (Syiria). According to Abdul-Jabbar that Nawawi pemah also travel to the knowledge of Egypt. Sejatinya teachers also came from Egypt such as sheik and the sheik Sumbulawini Yusuf Ahmad Nahrawi.

Once he decided to choose life in Mecca and he was leaving the village home draw more knowledge in Mecca for 30 years. Then in 1860 began teaching at the Nawawi environment Masjid al-Haram. Achievements mengajarnya enough because with the depth of religious knowledge, he was a sheikh in there. In the year 1870 increased kesibukannya because he had to write many books. The initiative to write a lot of pressure coming from some colleagues who ask to write some books. Most requests came from the friend who comes from the cow, because it needed to be back in the area of origin. Insistence that each can be seen in his work which is often written on the friend request. Books that are written most of the books comments (Syarh) from the works of previous scholars who are considered popular and difficult to understand. The reason for writing the request Syarh than other people, Nawawi also wishes to preserve the works of the preceding changes often (ta'rif) and reduction.

Nawawi in his work always consult with the ulama-ulama other large, before boarding the print naskahnya first read them. View the city from various places and often the publication of the print on the back as seen on the paper that can be tulisnya quickly spread to various corners of the world to the region and Egypt Syiria. Because his work is rife with the language that is easily understood and solid contents Nawawi even this name is included in category one of the great scholars in the century to 14 H/19 M. Kemasyhurannya because he got a degree: A 'yan' Ulama 'al-Qarn M AI-Ra' 'Asyar Li al-Hijrah,. AI-Imam al-Mul1aqqiq wa al-Fahhamah al-Mudaqqiq, and Sayyid 'Ulama al-Hijaz.

Kesibukannya in writing Nawawi create difficulty in organizing time so that it was not uncommon to teach the beginner it is often mendelegasikan students seniornya to help him. This way as soon imitated in the method of learning a few pesantren in Java. Here it is advisable santri beginners should take some basic knowledge before learning directly in the learning process so that Kiai Kiai with no experience difficulties.

Field of Theology
Works great Nawawi pembaharuannya thought that the idea of leaving Egypt, the categorization into seven areas, namely the field commentary, nation, fiqh, mysticism, the history of the prophets, the language and rhetoric. Almost all fields are written in the book except some areas of the commentary written only one book. The number of written works that can be made that the evidence Syeikh Nawawi is a multidisciplinary productive author, he knows all the many fields of scholarly Islam. Broadest perspective knowledge Nawawi who are making it difficult for the observer's imagination to explore all the konprehenshif-intact.

In some writings often confess Nawawi himself as a follower Asy'ari theology (al-Asyari al-I'tiqodiy). His works are examined in many areas of Indonesia in this dianranya Fath ai-Majid, Durari al-Tijan, Nur al Dzulam, al-Futuhat al-Madaniyah, al-Tsumar al-Yaniah, Bahjat al-Wasail, as-Kasyifat and Suja Mirqat al-Su'ud.

In line with the principles of pattern dibangunnya think that, in the field of theology following the flow of theology Nawawi Imam Abu Hasan al-Asyari and Imam Abu Mansur al-Maturidi. As the sheikh Asyariyah Nawawi many sifa-introduce the concept of the nature of God. A Muslim must believe that God has a nature that can be done from the (His Act), because the nature of God is done. He divides the nature of God in three parts: compulsory, and impossible mumkin. Compulsory nature of nature that is inherent in God and not the impossible, and impossible that nature is not inherent in God, and the absence of a mandatory, while mumkin nature that is there and can not have in God. Nawawi Although not the first person to discuss the concept sifatiyah God, but in the context of Indonesia votes Nawawi who successfully introduce Asyari theology as theology a strong system in this country.

Then the proof naqliy and 'aqliy, according to him should be used together, but sometimes occur when the antagonism between them, then naql take precedence. Liability for someone who believes all things related to the faith of God's existence can only be known by naql, not from aql. Even the nature of the above three are introduced to the Prophet. Mukallaf and each is required to keep in mind rapih understanding pikirannya intellect.

Themes to note here is about the omnipotence of God (Absolutenes of God). As theologian Asy'ary other, Nawawi placing himself as the flow of which is located in the middle between two extreme flow of theology: Qadariyah and Jabbariyah, as adopted by ahlussunnah wal-Jama'ah. He recognizes the omnipotence of God but the concept is not until the concept jabariyah who believes that all acts sebenamya man dinisbatkan on God and not on disandarkan human, human being has no power whatsoever. For this in the context of Indonesia sebenamya Nawawi has been successfully raised and re-invigorate the academic in the field of Religion and theology mengeliminir tendency successful expansion draft absolutisme Jabbariyah in Indonesia with a draft resignation bi God.

Unfortunately, some historians point terlanjur modem theology Asyariyah system as a theology that can not arouse resistance colonialism. Phenomenon when colonialism was at that time the entire region, and Islam does not have the strength of theology is one that can melawannya, even areas that are not affected Asyariyah also participated. In the context of Islamic theology Java Asyariyah in a certain degree sebenamya can have the attitude of merdekanya force after resignation to God. Through the concept of self-surrender to Allah, Muslims disadarkan that no other power except Allah. Invincible power of God not by strength kolonialis. This is where the role of location in pensosialisasian Nawawi theology Asyariyahnya which can arouse the students gather in Mecca in the "Java colony". In some opportunities that provoke Nawawi often work together with the Dutch colonial (non Muslims) ruling unlawful. And often the collection of this kind are always suspected by the Dutch colonial has the potential to do because of resistance to them.

While in the field of Jurisprudence is not excessive if Syeikh Nawawi said as a "torch" sect priest Syafi'i to the Indonesian context. Through works such as fiqhnya a Syarh Safinat /-Naja, a Syarh Sullam /-Taufiq, a Nihayat / Zain-fi Irsyad a /-Mubtadi 'and in a Tasyrih / a Fathul Qarib, so KH. Nawawi successfully introduce madzhab Syafi'i perfectly And, of dedication KH. Nawawi who devote their lives only for teaching and writing get wide appreciation of many. Results writings that have been published after the wide-spread in various areas to give an impression for the readers. In the year 1870 the University scholars alAzhar Egypt pemah invites to give short lectures on a forum discussion ilmiyah. They were interested because of the name invites KH. Nawawi already known through his works that has been spread in Egypt.

Sufi brilliant
Far in the field of mysticism, Nawawi with intellectual activity it reflects the vibrant disciplines-science religion. In this field it has a concept that is identical with the mysticism ortodok. Nawawi course of his work shows a brilliant Sufi, he has a lot of any posts in the field of mysticism that can be used as a reference standard for a Sufi. Brockleman, an author from the Netherlands have recorded 3 works Nawawi who can represent the views tasawufnya: namely Misbah al-Zulam, Qami 'al-Thugyan and Salalim al Fudala. There are so many Nawawi refers to the book Ihya 'Ulumuddin alGazali. In fact, this book is essential reference for every tarekat.
View tasawufnya although not dependent on the teacher sheik Sambas preacher, a theologian of mysticism origin cow tarekat to lead an organization, not even a member of tarekat, but it has a view that the relation between tarekat practice, and the fact Syariat very closely. To more easily understand the relevance of this Nawawi mengibaratkan Syariat with a ship, with marine and tarekat marrow is a diamond in the ocean that can be obtained with the ship sailing on the sea. In the process pengamalannya Syariat (law) and tarekat is the beginning of the trip (ibtida'i) a Sufi, is the essence of basil and Syariat tarikat. This view indicates that the sheik Nawawi does not reject the practices tarekat during tarekat does not teach the hat as opposed to the teachings of Islam, Syariat.

Expose tasawufnya this concept appears consistent with the experience of spirituality pijakannya ulama salaf. Theme-friend who used not far from the classical formula scholars mysticism. Model exposure mysticism is what makes Nawawi have to be with other prominent Sufi Indonesia. la dimakzulkan can (be) mysticism typology of the characteristics of Indonesia, such as Hamzah Fansuri, Nuruddin al-Raniri, Abdurrauf Sinkel and so forth

Sufi's legendary Nangroe Aceh

Aceh has long been known as the only area of emphasis keislamannya most prominent. In addition menonjolnya color in the Islamic socio-cultural life there, was in Mecca Serambi has also saved a number of famous Sufi such Samsuddin Sumatrani.

Syamsuddin Sumatrani is one of the leading Sufi leaders who had participated mengguratkan pattern esoteris on the face of Islam in Aceh. Unfortunately, the Sufi way of life is very difficult to dirangkai in full. This is in addition to not finding the note otobiografisnya, also because langkanya resources that can be accurately referred to.

Even less does not like Prof. researchers. Dr. Azis Dahlan had to conduct research disertasinya, had difficulty with langkanya sources Sufi leaders about this one. Among the older sources that can be found on the portrait is Sumatrani Syamsuddin Hikayat Aceh, the Aceh Adat, Bustanu and the al-Salathin. Itupun not taking his life journey in detail. However, from serpihan-serpihan limited historical data, which is presumably enough for us to get a picture akan kiprahnya following thoughts spectrum.

About the origin-usulnya, is not known exactly when and where he was born. About a Sumatrani always diiringkan behind the name, it is penisbahan himself to "the land of Sumatra" alias Pasai Ocean. For the island of Sumatra in this tempo DOELOE never stood a kingdom that is quite famous, which is Pasai Ocean. That is why it is also sometimes called Syamsuddin Pasai.


According to the historian, penisbahan name with a hint Sumatrani or Pasai the two possibilities. Possible first, her parents were Pasai (Sumatra). Thus it can be suspected that he alone was born and raised in Pasai. If he was not born in Pasai, the possibility that both the leading scholars on zamannya has long lived in Pasai he even died and buried there.

Talking about the role of central Sumatra and the development of Islamic Affairs Pasai is leading the first of Banda Aceh. At least Pasai Ocean leading to the first century to the range-14 and M 15, ie, before finally Pasai domination by the Portuguese in the year 1514. While beralihnya calyx Pasai power of the kingdom of Aceh Darussalam to the new progress in the year 1524.

The role and influence
During the government Mukammil Sayyid (1589-1604), Syamsuddin Sumatrani have become confident sultan of Aceh. Unfortunately in the Bustan al-Salathin not own travel disingkapkan how Syamsuddin Sumatrani so that it becomes the most trusted scholars in the kingdom palace Aceh for three or four decades.
Syamsuddin Sumatrani died in the year 1039 H/1630 M, and for some period of the last decade of his life he was leading the religious leaders and respected patriarch. He is in patronage, and even closely related to the Kingdom of the ruler of Aceh Darussalam.
Syamsuddin Sumatrani is one of the four most prominent scholars. He and influential role in the history of the establishment and development of Islamic intelektualitas in Aceh in the range of l7-century and several decades before. The four scholars are Hamzah Fansuri (?-?), Syamsuddin Sumatrani (? -1630), Nuruddin Raniri (? -1658), And Abdul-Rauf Singkel (1615/20-1693). There is not about the relationship between Syamsuddin Sumatrani with three other scholars, it's good disinggung necessary.

About the relationship with Hamzah Fansuri Syamsuddin Sumatrani, historian A. Hasjmy Syamsuddin Sumatrani looked likely as students from Hamzah Fansuri. This view found with two paper Syamsuddin Sumatrani which is a review (syarah) against teaching Hamzah Fansuri. Both papers are Sumatrani Syamsuddin Syarah Ruba'i Hamzah Fansuri and Syarah Syair tuna.

The relationship with Nuruddin ar-Raniri, this is not known exactly. Clear is that seven years after Syamsuddin Sumatrani died, Raniri obtain a position as previously obtained Syamsuddin Sumatrani. He was appointed mufti kingdom of Aceh in the year 1637 by Sultan Iskandar Tsani. Because fatwanya the zindiq-men-kan (mengkafirkan) understand wahdatul Syamsuddin Sumatrani exist, then the entrant Hamzah Fansuri and Syamsuddin Sumatrani punished by the authorities with the penalty kill. Even literature-literature that they have burned out. However, the cohort Sumatrani understand it does not appear to have vanished altogether.

In the year 1644 range Raniri removed position as mufti of the kingdom of Aceh Darussalam. He was forced to return to Ranir, Gujarat. Instead, Sultanah Tajul Nature Safiatuddin (1641-1675) and then entrust his kingdom to the mufti Saifur Rijal. Saifur is a Minang Rijal who also understand the wahdatul exist. At that time it was new back home to Aceh to be the study of religion in India. Thus, the mysticism Syamsuddin Sumatrani understand that back in the coloring style Islamic Kingdom of Aceh Darussalam.

His works
From the results of the research, Prof.. Dr. Azis Dahlan is known of a number of papers as part, or derived from the essay-length Syamsuddin Sumatrani, or mentioned that Syamsuddin Sumatrani teaching that says that. His paper is part of the Arabic, some speak Malay (ox). Among the works that can be found tulisnya is as follows:

Jawhar al-Haqa'iq (30 pages; Arabic), his work is the most complete that has been edited oleb Van Nieuwenhuijze. Scripture presents this teaching about the dignity of seven and a way to juxtapose themselves to God.

Tract Tubayyin Mulahazhat al-Muwahhidin wa al-Mulhidin fi Dzikr God (8 balaman; Arabic). Works that have been edited oleb Van Nieuwenhuijze this, in spite of relatively short, simply because it contains important explanation of the difference of views between people who are not mulhid with mulhid.

Mir'at al-Mu'minin (70 pages; Malay language). This explains his teachings on faith in God, the apostles, His Books, His angels and His Last Day, and his degree. So teaching in this paper to discuss the grain belief, in line with the tenet Ahlus Sunnah wal Jama'ah (precisely Asy'ariah-Sanusiah).

Syarah Ruba'i Hamzah Fansuri (24 pages; Malay language). This paper is a review of the 39 stanza (156 lines) versify Hamzah Fansuri. Its contents include the unity of existence (wahdat al-existent).

Syarah Sya'ir tuna (20 balaman; Malay language). This paper is a review (syarh) terbadap 48 lines sya'ir Hamzah Fansuri criticize the matter of Nur Muhammad, and how to achieve the temporal 'in God.

Nur al-Daqa'iq (9 pages in Arabic, 19 pages Me1ayu). Paper that has been ditranskripsi by AH. This Johns (1953) contains confidential discussion about science makrifah (seven dignity).

Thariq al-Salikin (18 pages; Malay language). This paper contains an explanation of some terms, such as shape, 'adam, haqq, falsehood, shall, mumkin, mumtani' and so forth.

Mir'at Iman al-Bahr, or the Book of al-Nur (12 pages; Malay language). This paper talks about ma'rifah, dignity, and about seven ruh.

Kitab al-Harakah (4 pages; have the Arabic-speaking and there is also a Malay-speaking). The paper talked about the dignity ma'rifah or seven.


Teachings Tasawufnya
Syamsuddin Sumatrani known as a Sufi who teach understand wahdatul exist (oneness of existence) with the understand Ibn Arabi wahdatul exist. Wahdatul term existence itself is not given by Ibn Arabi himself. That is, Ibn Arabi was never stated that the system thought it was tasawufnya understand wahdatul exist.

From the results of the research toilet. Chittick, Sadr al-Din al-Qunawi (w. 673/1274) is the first person to use the term wahdatul exist, only al-Qunawi not use it as a technical term is independent. Besides al-Qunawi, there are many more who use the term wahdatul exist. However, the most prominent role in wahdatul exist popularize the term is Taqi al-Din Ibn Taymiyyah (w. 728/1328). He is a critic of the teachings of Ibn Arabi and his followers.

Among the people who follow Sufi Ibn Arabi's thought is Sumatrani Syamsuddin. Syamsuddin Sumatrani teaching about God with the familiar pattern wahdatul form can be known about the meaning of the sentence pembicaraannya nation no god illallah, which literally means there is no god but Allah. He explained that the nation is for salik (facer road mysticism) beginners level (al-mubtadi) is understood with the understanding that there is no ma'bud (who worshiped) but Allah.

Meanwhile, for salik already on the secondary level (al-mutawassith), the nation is understood with the understanding that there was no intent (desired) except Allah. As for salik already on the final level (al-muntaha), the nation is understood with the understanding that no existent except God.
However, he reminded that there are basic differences between the wahdatul existence of the nation the truth (al-muwahhidin al-shiddiqin), wahdatul familiar with the existence of the zindiq pantheist. Viewed from one side, both parties concur that it appears to define the meaning of the sentence in the nation is no god illallah, ie there is no existence besides Him, are all natural form is a shadow or majazi. But actually the two sides have differences in understanding the very basic. For the pantheist who zindiq alias astray, they understand that the existence of God does not exist, except in the womb of nature exist. So for the panteis this, the whole existence is a natural form of God exists and God is the existence of nature (both in terms of the existence and terms of penampakannya).

So the tenet of pantheism that mengidentikkan God with nature. They define the essence of unity in nature kejamakan without discriminating between the dignity of God with the natural dignity. Understand the way Syamsuddin Sumatrani is and understand the vanity of being rejected by the nation the truth.

For Syamsuddin Sumatrani, understood as Ibn Arabi, asdalah Wujud oneness does not mean there is anything that has a real existence, except God. While the nature or anything other than the existence of God is realized as (maujud) by God. Therefore, viewed from the aspect of existence is with himself, nature was not there (ma'dum), but if viewed from the aspect of "God exists because it exists" then it is clear that there are natural (maujud).

Thus the dignity of God is very different from the dignity of nature. This is described in the dignity ajarannya seven, which is one of seven extant with dignity. Tulisnya:

I'lam, know that (se) sungguhnya dignity that God existed seven dignity; dignity ahadiyyah first, second wahdah dignity, dignity wahidiyyah third, fourth-grade natural spirit, the dignity mitsal fifth, sixth martabt natural ajsam seventh and natural human dignity.

But the fact ahadiyyah called Allah Ta'ala, Allah Ta'ala dignity Dzat and wahdah called the fact that Muhammad, he was called God's nature, and called wahidiyyah (fact) and the man Adam 'alaihi al-Salam, and we, it is called asthma Allah Ta'ala, the natural dignity of spirit (the fact) all of life, the dignity mitsal nature (the fact) everything, the natural dignity ajsam it (the fact) all the body, the nature of human dignity (the fact) all men. The dignity ahadiyyah, wahdah and wahidiyyah that anniyyat Allah Ta'ala, the spirit of nature, natural mitsal natural ajsam natural and human dignity that anniyyat al-beings.

Above description is Prof. Syamsuddin Sumatrani. Dr. Abdul Aziz Dahlan comment: of the dignity of the first three disebutnya with 'anniyyat God, is meant dignity actual existence of God; Medium dignity next four against the so-called dignity anniyyat al-beings, then the actual existence is dimaksudkannya being.

Thus, the three first-grade is qadim (previously without beginning) and baqa (eternal without inference); Medium dignity next four muhdats called (which is used / created). Therefore, the term 'nature is not used for three first-grade, but clearly for the next four dignity. From all of that dapatlah understood that the divine dignity that no other of the three first-grade, medium-grade or natural being to the dignity of the next four. Allah knows best.

Love The Gate Guardian

There is a light memendar nun much there. Not completely full of eyes looked enchantment. Beautiful and stunning, no right to a climax but also from our sense of the peak, the peak of the wave, such as Love, sometimes menghempas as anchor-anchor hempas awareness on the beach, sometimes so far outside the limit of expectations, although it's closer to our own soul.

Suddenly there was light in front of our eyes. In fact a gigantic gate, full of majesty charisma. Gates was speaking as it were: "I am the gate, the beloved of God." Neck only foot we step, entering the gate, all the awareness we sirna in the flood wave is driven by a love wind fury longing. The first word that sounds there is alignment and praised Puja:

"Praise be to Allah who has meluapi valley guardian of the heart with His love overflow to Him. He is making the palace so special flood the soul that loved him, always witnessing his greatness. He also is spread through the ma'rifatullah secret-a secret life. Kalbunya ago in a garden paradise. Garden is filled with paintings ma'rifatullah that there is no counterpart. While the soul-spirit they were in the Garden Malakut, not a moment but also the spirit in the immortality of his. Duh, confidential arwahnya, dance mendendangkan rosary in his Jabarut Ocean. "

Then a gate, so majestic and beautiful, carve the inscription written by QALAM Ruhani. "All for God Puja, which has opened the gate Love Him for His Kekasih. Then He become chains that shackle one's soul, so that they in the firm must khidmah on him, while the light-light his overflowing intellect-their intellect. Then clear, the magic-the magic power of his, while the heart-mind they awake from haru biru tipudaya the menumpah the charm-charm lahiriyah print Jagad universe, until finally reach ma'rifat plenary. Amboi, ruh-ruh they tersingkapkan of plenary kemahasucian His attributes and His majesty. They facer street presence and His pleasure in secret closeness with Him, through tremendous longing tarekat revenge him, until they termanifestasi in fact, through his testimony oneness. They have be from them, and He menyirnakan them from them, and they drowned in the sea Kemaha-an-He-He. He separates the troops-troops sprawl in the union book of his was selected for his beloved. So they protected by the anonymity of the soul through limpahan light-light, so that he became a manifestation of the object, in addition to the Single-Dirian Him. "

If we want to know only the gate-gate Kekasih Allah, not only desire and ambition to become Kekasih him. For someone to be the degree Kekasih His rights are God, and God himself who gave the area to His servants whom He will.

Just enough light on the blessings of the guardian loved loved him that, indeed more than enough for us. While our knowledge on the guardian of the world that are part of the mystery-the mystery of God, not more than limpahan-limpahan divine, so we are more confident in him on this during our faith.

The Auliya Allah is Ahlullah. They sprawl on the earth as "signs" godlike, with a certain amount, and specific tasks. Among them is the ditampakkan karamahnya, some are not ditampakkan at all. Therefore, the servants of God who were given exceptional intensity, not at all called Waliyullah, and not necessarily that also does not have a surplus at all, do not get a degree Wali Allah. The Auliya is that they always Ubudiyah to pour one's soul to God, and keep at kemaksiatan of soul to God.

In our society, are often trapped by the facts that metafisikal so terrible that someone from the show. Then we claim that the person is classified Waliyullah. In fact the words of a Sufi sheikh, "If you see someone can fly, can penetrate geographical limit quickly, can even penetrate the elapsed time and the future, do not you consider that a Wali Allah, he does not follow along the Sunnah of Rasulullah SAW."

Why? For the sciences there is a certain wisdom that can be learned, so that someone has a certain grandeur in the extraordinary space and time, and so-called science Ironically as Karamah Sciences. In fact karamah was limpahan grace of God, not because of the efforts of the servant of God.

Karamah own terms is not the guardian of. If it appears on the self karamah guardian, merely as a guide only on the truth ibadahnya, luhurnya position, but with a permanent foothold in terms of command of the Prophet SAW. If not, then just karamah humiliation syetan. Therefore among the righteous there is to know the degree kewaliannya, and other people know. Some of them do not know the degree kewaliannya own and other people also do not know. In fact, there are other people who know, but does not know himself.

But in the Islamic community also have rejected the concept of a guardian. Even with the simple claim that Auliya called 'it's as if only a normal degree of someone's degree of faith. Of course, this same group kelirunya with groups that they consider a person, the origin has a grandeur, and called Waliyullah, especially if the person is from the ulama or Kiai.

Uncurl views humankind as guardian of our audience, that something that complex. There ganjalan-ganjalan primordial and psychological, even ganjalan intellectual.

Al-Quthub Abu Al-Abbas al-Mursi, Allah meridlainya, asserts in the book written by students, Lathaiful Minan, the work of Ibn Athaillah as-Sakandari, "Waliyullah covered by the science and ma'rifat-ma'rifat, while the fact is always witnessed by the heart, so while he was giving advice as if what is said as identical with the permission of Allah. And must be understood, for the God who is allowed to reach a parable spoken, will give a good deed to all beings, while the cue-isyaratnya a beautiful finery for the souls of the creatures. "

"The primary basis of the Guardian that," said Abu Al-Abbas, "is quite feel with God, receive His Science, and get help through musyahadah to him. Allah Ta'ala said: "Whoever bertawakkal to God, then He is the mencukupinya." (QS. Ath-Thalaq: 3). "Is not God's servants have been sufficient?" (QS. Az-Zumar: 36). "Is not he know that Allah is Forgiving Know?" (QS. al-'Alaq: 14). "Are you not simply with the Lord, that He is Witness to all things?" (QS. Fushshilat: 53).
Agung sheik Abdul Halim Mahmud in giving a special note on the paper as Lathaiful Minan-length strip Sakandari guardian about this. This is done so because, as-Sakandari start writing the book was guardian of the discourse, as indeed, the big book you want to criticize thorough biography of the two largest Waliyullah during the period, namely Sulthanul Auliya 'sheik Abu Al-Hasan asy-ra and his Syadzili, sheik Abu Al-Abbas al-Mursi.

In a paragraph that often become the main reference is the guardian of the world: "Remember that the Wali-wali Allah does not have that fear and uneasiness. Those who believe and they bertaqwa. They get the excitement of life in the world and in the Hereafter. No changes to the sentence-the sentence of God. That is a great victory. "(QS. Yunus: 62-64)
In a hadith Qudsi mentioned a very popular, "Rasulullah SAW said: Allah Ta'ala said:" Who memusuhi Guardians Me, then surely I allow him to diperangi. And not a servant of my approach to my self that I love more than what I have enjoined upon. And my servants are always on my approach to the Sunnah of worship-worship, so I love him. So when I mencintainya, I am pendengarannya where he heard, and to be where it's eyes to see, and a hand in which he beat, and into his leg where he was running. If he appealed to me, Akupasti gave him, if he was seeking protection to me I will surely protect it. "

Because of al-Hakim at-Tirmidzi, one of the great Sufi mid-century generation, which is writing the book, to the monumental, Khatamul Auliya '(signs of guardian), which contains 156 of them questions about the Sufi world, and who can answer it , then he will get the signs of the guardian. He is also writing a book 'Ilmul Auliya.

Variety The Guardian
The sheikh of the Sufi kind of Guardians to share with various versions, including the degree of each in front of Allah Ta'ala. In the book of Al-Aliyah Mafakhirul fi al-Ma'atsir asy-Syadzilyah mentioned when discussing a matter Quthub Guardians. Sheikh bin Katilah Syamsuddin Rahimahullaahu Ta'ala narrated: "I was sitting in front guruku, terlintas ago to ask about the Guardian Quthub. "What is the meaning of Quthub O my lord?" Then he said, "that many Quthub. Each Sufi muqaddam or promoter can be referred to as Quthub it.

While al-Quthubul Ghauts al-Fard al-Jami 'the only one. This means that the Guardians Nuqaba 'is the number 300. They have been separated from rekadaya appetite, and they have 10 amaliyah: amaliyah be lahiriyah four, and six amaliyah be bathiniyah. Four amaliyah lahiriyah that include:

1) that many of Worship, 2) Conducting zuhud essential, 3) Pressing self desire, 4) with a maximum Mujahadah. While lelaku batinnya: 1) repentance, 2) Inabat, 3) Muhasabah, 4) Tafakkur, 5) up in God, 6) Riyadlah. Among the 300 Guardian is the priest and pemukanya, and he referred to as Quthub it.

While the Guardians Nujaba 'number 40 Guardians. There are 70 of the Guardians. Their task is the load-bear the burden of human hardship. Because it is a diperjuangkan rights of others (not themselves). They have eight amaliyah: batiniyah are four, and four more are lahiriyah: What are lahiriyah is 1) Futuwwah (matter entirely on the rights of others), 2) Tawadlu ', 3) Maintaining Adab (with God and each other), and 4) of Worship maximally. While the Batiniyah, 1) Sabar, 2) Ridla, 3) Syukur), 4) Malu.

Abdal The Guardians of 7 people. They are referred to as the plenary, and maintain a balance istiqamah servitude. They have been separated from the imagination and delusion, and they have eight amaliyah birth and mind. Lahiriyah that: 1) Silent, 2) awake from sleep, 3) hunger and 4) 'Uzlah. Of each of the four amaliyah lahiriyah is also divided into four also: Lahiriyah and Batiniyah:
First, the still, silent lahiriyah of the talk, but only berdzikir Allah Ta'ala. While Batinnya, is silent batinnya of all the details and diversity of news inward. Second, awake from sleep in lahiriyah, batinnya awake from negligence of dzikrullah. Third, the hungry, two. Abrar Laparnya circles, because perfection penempuhan toward God, and because laparnya the Muqarrabun full meal with godlike grace joy (uns). Fourth, 'uzlah, lahiriyah are not located in the middle of crowd, the batiniyah leave feeling happy with a lot of people, because only with the joy of God.

Amaliyah Batiniyah the Abdal, also there are four principals: 1) Tajrid (only alone with God), 2) Tafrid (the only God), 3) Al-Jam'u (located in the Unity of God, 3) Tauhid.

Variety of the Guardians have called Two Imam (Imamani), the two private, one on the right side of the Quthub and the other in the left side. On the right side always looked natural Malakut (natural mind) - and more glorious in rank rather than the friends on the left - while that on the left side always looked to the nature of the Jagad (malak). Quthub figure on the right is representative of Quthub. But each has four amaliyah Batin, and four amaliyah Born. That is Lahiriyah: Zuhud, Wara ', Amar nahi Ma'ruf and Munkar. While that is Batiniyah: Honesty hearts, Ikhlas, Mememlihara Malu and Muraqabah.

Other guardian called al-Ghauts, a figure that is majestic and noble lord, in which all the human help is needed, especially to explain the secret essence fact-godlike. They also appealed to the prayer of al-Ghauts, because al-Ghauts very diijabahi doanya. If he happens to witness direct affirmation, such as Uwais al-Qarni in the time of Rasul SAW. And one can not be called Qutub when Quthub has no citation and integral nature of the Guardians.

Al-Umana ', are also protean Guardians of Malamatiyah, namely those who hide batinnya world, and does not appear at all in the world lahiriyahnya. Usually the Umana 'has pursuivant Ahlul Futuwwah, those who care to humanity.
Al-Afraad, the Guardian is very special, outside the view of the world Quthub.

The Quthub always talk rationally with Akbar, the Light-Ruh light (Ruhul Anwar), with a noble Pena (Qalamul Al-A'la), with a very beautiful Purity (Al-Qudsul Al-Abha), the Court of Asthma ( Ismul A'dzam), with Kibritul Ahmar (Red Berlian like), with Yaqut the mememancarkan light ruhani, with asthma-Asma', letters, and circle-circle Asma letter. He spoke with matahati light on the secret terdalam in the secret hole. He was a man who learned the material and knowledge batiniyah with tremendous depth of meaning that, in the tafsir, hadith, fiqih, ushul, language, wisdom and ethics. An illustration is depicted on the Sulthanul Aulioya Syeikhul Quthub Abu Al-Hasan asy-Syadzily - I hope God continues meridhoi.