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.
Kamis, 04 Juni 2009
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.
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.
Minggu, 31 Mei 2009
RabiatulAdawiah (part 2)
Rabi'ah is the fourth child of four siblings. All women. His father named Rabi'ah, which means "four", not because it is the fourth of four children of his brother. Once upon a time his father prayed that he was a boy. The desire to have sons because the family Rabi'ah not including the family rich, but well short of the life and suffering full. Every day his father often sweat to extort support his family, while her children at that time is relatively small. Moreover, the presence of Rabi'ah, suffering the burden of his father, also felt the increased weight, so that later when the child was male, it is expected that the burden of suffering will be reduced because the boys can protect the entire family. Or at least can help to find his father's livelihood.
Even if the family is in the life of a lack of self, but my father always Rabi'ah life zuhud and piety. Rabi'ah is so, since even the small to completely lack dewasanya life, but it is not menciutkan heart to continue to worship God. Instead, he made the destitution of his family as a key to enter the Sufi, who then melegendakan named as one of the martyrdom of women in Sufi history row between the Sufi.
Rabi'ah is the fourth child of four siblings. All women. His father named Rabi'ah, which means "four", not because it is the fourth of four children of his brother. Once upon a time his father prayed that he was a boy. The desire to have sons because the family Rabi'ah not including the family rich, but well short of the life and suffering full. Every day his father often sweat to extort support his family, while her children at that time is relatively small. Moreover, the presence of Rabi'ah, suffering the burden of his father, also felt the increased weight, so that later when the child was male, it is expected that the burden of suffering will be reduced because the boys can protect the entire family. Or at least can help to find his father's livelihood.
Even if the family is in the life of a lack of self, but my father always Rabi'ah life zuhud and piety. Rabi'ah is so, since even the small to completely lack dewasanya life, but it is not menciutkan heart to continue to worship God. Instead, he made the destitution of his family as a key to enter the Sufi, who then melegendakan named as one of the martyrdom of women in Sufi history row between the Sufi.
Even if the family is in the life of a lack of self, but my father always Rabi'ah life zuhud and piety. Rabi'ah is so, since even the small to completely lack dewasanya life, but it is not menciutkan heart to continue to worship God. Instead, he made the destitution of his family as a key to enter the Sufi, who then melegendakan named as one of the martyrdom of women in Sufi history row between the Sufi.
Rabi'ah is the fourth child of four siblings. All women. His father named Rabi'ah, which means "four", not because it is the fourth of four children of his brother. Once upon a time his father prayed that he was a boy. The desire to have sons because the family Rabi'ah not including the family rich, but well short of the life and suffering full. Every day his father often sweat to extort support his family, while her children at that time is relatively small. Moreover, the presence of Rabi'ah, suffering the burden of his father, also felt the increased weight, so that later when the child was male, it is expected that the burden of suffering will be reduced because the boys can protect the entire family. Or at least can help to find his father's livelihood.
Even if the family is in the life of a lack of self, but my father always Rabi'ah life zuhud and piety. Rabi'ah is so, since even the small to completely lack dewasanya life, but it is not menciutkan heart to continue to worship God. Instead, he made the destitution of his family as a key to enter the Sufi, who then melegendakan named as one of the martyrdom of women in Sufi history row between the Sufi.
Rabiatul Adawiah Recognize the Love of God
Part 1
Whilom, Rabiah al-Adawiyah eat together with their families. Partake of food before the meal is available, Rabi'ah see his father and said, "My father, who will not be forever forbidden to be lawful. Moreover, because the father felt obliged to support us. "My father and mother by surprise to hear the words Rabi'ah. Food that is not in the mouth, so eventually eaten. He viewpoints Rabi'ah ray emission with the soft eyes, full of love. A smile, the father said, "Rabi'ah, how thou, if no more that we can get the goods unless forbidden?" Rabi'ah said: "Let us just keep hunger in the world, this is better than we menahannya later in the Hereafter in the Fire. "His father, of course, very astonished to hear Rabi'ah answers, because answers like that only didengarnya the senate-chamber which was attended by the Sufi or the righteous. Not thought by his father, that Rabi'ah young was thought to show maturity and have high morals (Abdul Mu'in Qandil).
Fragment on the actual story is only part of the glory of morals Rabi'ah al-Adawiyah, a Sufi woman of the name and teachings-ajarannya has been inspired for the lovers of God. Rabi'ah is a Sufi legendaries. History of life expressed by many different people, in the Sufi world and academia. Rabi'ah Sufi is the first to introduce the teachings Mahabbah (Love) of God, a ladder (maqam), or the levels passed by a salik (facer divine way). Rabi'ah Besides al-Adawiyah, another Sufi who introduced the teachings mahabbah is Maulana Jalaluddin Rumi, a Sufi poet born in Persia 604 years H/1207 M and died 672 years H/1273 M. Jalaluddin Rumi introduce many concepts Mahabbah through syai'ir-sya'irnya, especially in Matsnawi and Syria Diwan-i-i Tabriz.
Whilom, Rabiah al-Adawiyah eat together with their families. Partake of food before the meal is available, Rabi'ah see his father and said, "My father, who will not be forever forbidden to be lawful. Moreover, because the father felt obliged to support us. "My father and mother by surprise to hear the words Rabi'ah. Food that is not in the mouth, so eventually eaten. He viewpoints Rabi'ah ray emission with the soft eyes, full of love. A smile, the father said, "Rabi'ah, how thou, if no more that we can get the goods unless forbidden?" Rabi'ah said: "Let us just keep hunger in the world, this is better than we menahannya later in the Hereafter in the Fire. "His father, of course, very astonished to hear Rabi'ah answers, because answers like that only didengarnya the senate-chamber which was attended by the Sufi or the righteous. Not thought by his father, that Rabi'ah young was thought to show maturity and have high morals (Abdul Mu'in Qandil).
Fragment on the actual story is only part of the glory of morals Rabi'ah al-Adawiyah, a Sufi woman of the name and teachings-ajarannya has been inspired for the lovers of God. Rabi'ah is a Sufi legendaries. History of life expressed by many different people, in the Sufi world and academia. Rabi'ah Sufi is the first to introduce the teachings Mahabbah (Love) of God, a ladder (maqam), or the levels passed by a salik (facer divine way). Rabi'ah Besides al-Adawiyah, another Sufi who introduced the teachings mahabbah is Maulana Jalaluddin Rumi, a Sufi poet born in Persia 604 years H/1207 M and died 672 years H/1273 M. Jalaluddin Rumi introduce many concepts Mahabbah through syai'ir-sya'irnya, especially in Matsnawi and Syria Diwan-i-i Tabriz.
Whilom, Rabiah al-Adawiyah eat together with their families. Partake of food before the meal is available, Rabi'ah see his father and said, "My father, who will not be forever forbidden to be lawful. Moreover, because the father felt obliged to support us. "My father and mother by surprise to hear the words Rabi'ah. Food that is not in the mouth, so eventually eaten. He viewpoints Rabi'ah ray emission with the soft eyes, full of love. A smile, the father said, "Rabi'ah, how thou, if no more that we can get the goods unless forbidden?" Rabi'ah said: "Let us just keep hunger in the world, this is better than we menahannya later in the Hereafter in the Fire. "His father, of course, very astonished to hear Rabi'ah answers, because answers like that only didengarnya the senate-chamber which was attended by the Sufi or the righteous. Not thought by his father, that Rabi'ah young was thought to show maturity and have high morals (Abdul Mu'in Qandil).
Fragment on the actual story is only part of the glory of morals Rabi'ah al-Adawiyah, a Sufi woman of the name and teachings-ajarannya has been inspired for the lovers of God. Rabi'ah is a Sufi legendaries. History of life expressed by many different people, in the Sufi world and academia. Rabi'ah Sufi is the first to introduce the teachings Mahabbah (Love) of God, a ladder (maqam), or the levels passed by a salik (facer divine way). Rabi'ah Besides al-Adawiyah, another Sufi who introduced the teachings mahabbah is Maulana Jalaluddin Rumi, a Sufi poet born in Persia 604 years H/1207 M and died 672 years H/1273 M. Jalaluddin Rumi introduce many concepts Mahabbah through syai'ir-sya'irnya, especially in Matsnawi and Syria Diwan-i-i Tabriz.
Whilom, Rabiah al-Adawiyah eat together with their families. Partake of food before the meal is available, Rabi'ah see his father and said, "My father, who will not be forever forbidden to be lawful. Moreover, because the father felt obliged to support us. "My father and mother by surprise to hear the words Rabi'ah. Food that is not in the mouth, so eventually eaten. He viewpoints Rabi'ah ray emission with the soft eyes, full of love. A smile, the father said, "Rabi'ah, how thou, if no more that we can get the goods unless forbidden?" Rabi'ah said: "Let us just keep hunger in the world, this is better than we menahannya later in the Hereafter in the Fire. "His father, of course, very astonished to hear Rabi'ah answers, because answers like that only didengarnya the senate-chamber which was attended by the Sufi or the righteous. Not thought by his father, that Rabi'ah young was thought to show maturity and have high morals (Abdul Mu'in Qandil).
Fragment on the actual story is only part of the glory of morals Rabi'ah al-Adawiyah, a Sufi woman of the name and teachings-ajarannya has been inspired for the lovers of God. Rabi'ah is a Sufi legendaries. History of life expressed by many different people, in the Sufi world and academia. Rabi'ah Sufi is the first to introduce the teachings Mahabbah (Love) of God, a ladder (maqam), or the levels passed by a salik (facer divine way). Rabi'ah Besides al-Adawiyah, another Sufi who introduced the teachings mahabbah is Maulana Jalaluddin Rumi, a Sufi poet born in Persia 604 years H/1207 M and died 672 years H/1273 M. Jalaluddin Rumi introduce many concepts Mahabbah through syai'ir-sya'irnya, especially in Matsnawi and Syria Diwan-i-i Tabriz.
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