"O Allah! We seek goodness from Your Knowledge and with Your Power (and Might) We seek strength, and We ask from You Your Great Blessings, because You have the Power and We do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action (We are about to take) is better for my religion and faith, for our life and end [death], for here [in this world] and the hereafter then make it destined for us and make it easy for us and then add blessings [baraka'] in it, for us. O Allah! In Your Knowledge if this action is bad for us, bad for our religion and faith, for our life and end [death], for here [in this world] and the hereafter then turn it away from us and turn us away from it and whatever is better for us, ordain [destine] that for us and then make us satisfied with it."
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Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu
Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.
Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].
When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].
Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.
The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
"O '' Allah, endow us with good behaviour in Your company under all circumstances!
[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)
“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”
Sunday, August 31, 2008
(Among the contents extracted from the last Sermon delivered by Rasulullah SAW on the Ninth Day of Zulhijjah 10 AH at the Uranah Valley of Mount Arafah)
In the Name of Allah Most Beneficient and Most Merciful
O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you carefully and take this words to those who could not be present here today.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. ALLAH has forbidden you to take usury (Interest), therefore all interest obligation shall henceforth be repealed.
Beware of Satan, for your safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
O People, as much as you have your rights over your women, they too have their rights over you. If they have fulfilled your rights then they too deserve the rights to be fed and clothed in kindness. Treat your women well and be kind to them for they are your partners and comitted helpers. And your rights over them are to disallow anyone you dislike into your houses and you are forbidden to commit adultery.
O People, listen to me in earnest, worship Allah, perform the five daily prayers (Solah), fast during the month of Ramadhan, perform Zakat from your wealth, perform Hajj if you can afford to. Know that every Muslim is the brother of another Muslim. (All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white) You are all equal. Nobody is more superior than the other except in piety and good action.
Remember, that one day you will appear before Allah and be accountable for every deed you have committed. So beware, do not ever be lead astrayed from the path of righteousness after I am gone.
O People, No Prophet or Apostle will come after me and no new faith will be born. Therefore, O People, reason well, understand my words which I have conveyed to you. I leave behind two things; which if you hold to both strongly, forever, you will never be lead astrayed. That is - the QUR'AN and my SUNNAH (examples)
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me direcly. I bear witness O Allah that I have conveyed Your Message to Your people.
Taken from geocities.com/pgssajkm/home.html with thanks
Thursday, August 21, 2008
Hadits Qudsi: Muhammad is the One Who will Guide Us
On the authority of Anas (may Allah be pleased with him) from the Prophet (peace be upon him), who said:
The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord?
So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief form this place where we are.
And he will say: I am not in a position [to do that] - and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth.
So they will come to him and he will say: I am not in a position [to do that] - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46),
and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah.
So they will come to him and he will say: I am not in a position [to do that] - and he will mention the talking of a life other that for a life (Quran Chapter 28 Verses 15-16),
and he will fell ashamed in the sight of his Lord and will say: Go to Jesus, Allah's servant and messenger, Allah's word and spirit.
So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future.
So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself.
He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and HE will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Quran has confined and who must be there for eternity.
There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom.
It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (peace be upon him), who said:
Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, fillin that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.
It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).
Hadits Qudsi : Reciting the Essence of the Quran in Shalat
On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace be upon him), who said:
A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me - and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for.
Surat al-Fatihah, the first surah (chapter) of the Qur'an.
i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.
"Praise be to Allah, Lord of the Worlds."
"The Merciful, the Compassionate".
"Master of the Day of Judgement".
"It is You we worship and it is You we ask for help".
"Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray".
It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah).
Monday, August 18, 2008
Koleksi tulisan Allahyarham WAN MOHD. SHAGHIR ABDULLAH (Al-Fatihah)
SEBAGAIMANA al-Quran dengan kepelbagaian ilmunya, demikian juga halnya dengan hadis yang sangat banyak ilmu yang tertakluk dengannya. Di antara ilmu-ilmu itu ialah Ilmu Mushtalahul Hadis, Ilmu Dirayah Hadis dan Ilmu Rijal Hadis. Selain penghafal hadis dengan jumlah yang banyak, Sheikh Ahmad al-Fathani juga telah khatam pengajian ilmu-ilmu hadis terutama kitab-kitab dalam lingkungan Ahlus Sunni. Beliau belajar semua disiplin ilmu yang ada dalam persekitaran hadis.
Sheikh Ahmad al-Fathani telah memperoleh sanad musalsal yang dianggap penting dalam ilmu hadis. Dalam umur masih muda, Sheikh Ahmad al-Fathani telah menguasai ilmu-ilmu hadis. Ini terbukti apabila beliau telah diberikan ijazah oleh dua orang gurunya di Madinah pada tahun 1319 H/1901 M.
Ijazah hadis yang pertama diberikan oleh Saiyid Muhammad Ali bin Saiyid Zhahir al-Watri al-Hanafi pada tarikh 26 Rejab 1319 H/1901 M dan ijazah hadis yang kedua diberikan oleh Saiyid Abdul Qadir as-Syibli at-Tharablusi as-Syami al-Hanafi. Kedua-dua ulama itu adalah ulama besar ahli hadis pada zaman itu yang mengajar di Masjid Nabawi, Madinah.
Sheikh Ahmad al-Fathani juga menyusun kitab mengenai hadis dalam bahasa Arab dan bahasa Melayu. Yang bahasa Arab masih dalam bentuk manuskrip, manakala dalam bahasa Melayu yang pernah diterbitkan di antaranya ialah Bisyarah al-‘Amilin wa Nazarah al-Ghafilin. Dalam karya beliau Hadiqatul Azhar war Rayahin juga banyak terdapat hadis dan terjemahannya.
Selain itu, sekurang-kurangnya ada tiga kitab yang membicarakan hadis dalam bahasa Melayu telah ditashhih oleh Sheikh Ahmad al-Fathani. Pada ketiga-tiga karya tersebut, terdapat puisi beliau yang ditulis dalam bahasa Arab dan bahasa Melayu. Kitab-kitab yang dimaksudkan ialah Kasyful Ghummah karya Sheikh Daud bin Abdullah al-Fathani, Al-Jauharul Mauhub karya Sheikh Wan Ali bin Abdur Rahman Kutan, al-Kalantani dan Al-Kaukabud Durriy karya Sheikh Muhammad bin Ismail al-Fathani.
Sebelum membicarakan puisi-puisi Sheikh Ahmad al-Fathani pada kitab-kitab yang tersebut, penulis senaraikan sanad lengkap beliau dalam bidang ilmu hadis yang khusus mengenai kitab-kitab hadis shahih. Sanad yang dimaksudkan adalah:
*Sheikh Ahmad al-Fathani, belajar kepada:
*Saiyid Ahmad bin Zaini Dahlan, belajar kepada:
*Maulana Sheikh Utsman bin Hasan ad-Dimyathi al Azhari, belajar kepada:
*Ramai ulama, yang paling terkenal dan banyak disebut ada tiga orang, iaitu: Sheikh Abdullah bin Hijazi asy-Syarqawi, Sheikh Muhammad al-Amir al-Kabir, dan Sheikh Muhammad bin Ali asy-Syanwani. Khusus sanad daripada Allamah Sheikh Abdullah bin Hijazi asy-Syarqawi, belajar kepada:
*Allamah asy-Syamsu Muhammad Salim al-Hifni, belajar kepada:
*Allamah Abdul Aziz az-Ziyadi, belajar kepada:
*Asy-Syamsu Muhammad bin al-Alauddin al-Babli, belajar kepada:
* Sheikh Salim bin Muhammad as-Sanhuri, belajar kepada:
*An-Najmu Muhammad bin Ahmad al-Ghaithi, belajar kepada:
*Sheikh al-Islam Zakaria bin Muhammad al-Anshari, belajar kepada:
*Al-Hafiz asy-sheikh Ahmad bin Ali bin Hajar al-Asqallani, belajar kepada:
*Abi Ishaq Ibrahim bin Ahmad at-Tanukhi, belajar kepada:
*Abi al-Abbas Ahmad bin Abi Thalib al-Hajjar, belajar kepada:
*Al-Husein bin al-Mubarak az-Zabidi al-Hanbali, belajar kepada:
*Abi al-Waqti Abdul Awwal ibnu Isa as-Sijzi, belajar kepada:
*Abi al-Hasan Abdur Rahman bin Muzhaffar bin Daud ad-Dawudi, belajar kepada:
*Abi Muhammad Abdullah bin Ahmad as-Sarakhsi, belajar kepada:
*Abi Abdullah Muhammad bin Yusuf bin Mathar al-Farabri, belajar kepada:
*Muallif Sahih Bukhari, al-Imam al-Hafizh al-Hujjah Abi Abdullah Muhammad bin Ismail bin Ibrahim al-Bukhari.
Berikut pula disertakan puisi-puisi Sheikh Ahmad al-Fathani dalam ketiga-tiga kitab yang disebutkan.
Adapun puisi-puisi tersebut tidak disertakan bersama syarahnya, seperti mana yang terkandung dalam kitab. Mengenai syarah-syarahnya dapat dirujuk melalui kitab-kitab tersebut atau buku penulis berjudul Sheikh Ahmad al-Fathani: Pemikir Agung Melayu dan Islam, Jilid 2, yang dimulai halaman 231.
Puisi pada kitab Kasyful Ghummah karya Sheikh Daud Abdullah al-Fathani
Puisi Sheikh Ahmad al-Fathani yang menerangkan mengenai kitab Kasyful Ghummah terdapat pada cetakan pertama kitab tersebut oleh Mathba’ah al-Miriyah al-Kainah, Mekah pada tahun 1303 H. Transliterasinya adalah sebagai yang berikut:
“Puji bagi Tuhan,
yang menjadikan mawa’izh itu tazkirah lil ummah
Dan dibukakan dengan dia daripada mereka itu
yang menerimanya akan ghummah
Dan shalawat dan salam atas Nabi
al-Hadi ila Rasyad
Dan atas keluarganya dan tolannya
syufa’ana yaumal ma’ad
Maka telah sempurnalah ini kitab yang mustathab
Hudanl lil muttaqin wa zikra li ulil al-bab
Sungguhnya telah disebutkan padanya
Akhbarut tifaf as-saq bis-saq
Dan ahwal pada hari yang padanya
ila rabbikal masaq
Dan dicetera padanya akan segala
yang menakuti daripada ahwal al-jahim
Dan dinazham pada suluk asrarnya akan segala
lu’lu’ akhbar jannatin na’im
Dan lain daripada ahwal yang barzakhiyah
Dan segala pekerjaan yang ukhrawiyah
Barang yang sayogianya mengambil ibarat
dengan dia oleh ‘aqilun
Dan hendaklah beramal bagi seumpama tsawab
yang tersebut padanya oleh ’amilun
Dan adalah hamba muqabalahkan pada tashhihnya
dengan Mukhtashar asy-Sya’rani
bagi asalnya yang Arabi
Iaitu at-Tazkirat al-Qurthubiyah
Dan hamba tashlihkan setengah daripada
barang yang zhahir padanya tahrif,
maka jadilah ia bersih seolah-olah
atawa sabaik zahabiyah
Dan adalah capnya pada al-Mathba’ah al-Miriyah,
yang pada Makkah al-Mahmiyah
Dan selesainya pada pertengahan Syawal,
sanah 1303 Hijrah an-Nabi Shallallahu alaihi
wa ‘ala alihi wa shahbihi wa syarafi wa karam
Puisi pada kitab Al-Jauharul Mauhub karya Sheikh Wan Ali Kutan al-Kalantani
Pada kitab Al-Jauharul Mauhub wa Munabbihatul Qulub karya Sheikh Wan Ali bin Abdur Rahman bin Abdul Ghafur Kutan al-Kalantani, terdapat puisi Sheikh Ahmad al-Fathani yang digubah dalam bentuk sastera Arab yang terdiri daripada 27 bait. Tiap-tiap satu bait dua baris, dua baris. Selain itu, terdapat juga puisi beliau yang digubah dalam bahasa Melayu. Puisi yang digubah dalam bahasa Melayu transliterasinya adalah sebagai yang berikut:
“Puji itu bagi Allah,
yang dengan kurnia-Nya
sempurna segala yang dituntuti
Dan rahmat dan sejahtera
atas afdal segala Nabi yang diikuti
Dan atas kelurganya dan taulannya
yang semulia-mulia mereka itu,
yang dengan kepujiannya disebuti
Kemudian daripada itu,
Maka dengan pertolongan
Tuhan al-Malikul Wahhab
Dan dengan kemegahan
Penghulu kita an-nathiqu bish-shawab
Telah sempurnalah ini kitab yang mustathab
Yang ialah bagi segala hati yang lalai itu,
sebesar-besar cerca dan 'itab
Yang menyaksi akan dia
khitamuhu miskun dan pada
Yang dinamakan dia
dengan al-Jauharul Mauhub
Iaitu kitab yang terpenuh
dengan guna-gunaan yang mathlub
Dan indah-indahan yang padanya marghub
Daripada ahadits Nabawiyah
Dan atsar Salafiyah
Dan fawaid yang ’ajibah
Dan faraid yang gharibah
Dan asrar yang lami’ah
Dan akhbar yang jami’ah
Dan nashaih dan mawa’izh yang mufidah
Dan ma’arif dan ‘ulum ‘adidah
Langit segala bintang yang ’alaih
Dan laut segala mutiara yang ghaliyah
Dan kebun segala bunga-bungaan yang bahiyah
Dan pokok segala buah-buahan yang syahiyah
Ta’lif guru yang a’zham
bagi segala guru yang masyhur
Maka dialah matahari ilmu
dan mereka itu budur
wa al-Fadhil al-Kamil
Tuan Sheikh Wan Ali Kutan al-Kalantan
Ibnu al-Marhum Wan Abdur Rahman
Ibnu Abdul Ghafur afadhallahu Taala alaihi
sawabighul judi wal ihsan”
Puisi pada kitab Al-Kaukab Ad-Durriy karya Sheikh Muhammad Bin Ismail Daud Al-Fathani
Kitab yang akan dibicarakan
ini bukanlah kitab khusus membicarakan hadis seperti dua
kitab yang telah dibicarakan. Namun disebabkan cerita-cerita di dalamnya lebih banyak bersumber daripada hadis, maka dikategorikan
di bawah judul Puisi Sheikh
Ahmad Al-Fathani Pada Kitab-Kitab Hadis.
Kitab ini dengan judul lengkapnya Al-Kaukabud Durriy fin Nuril Muhammadiyi, adalah merupakan karya ulama dunia Melayu yang terkenal, iaitu Sheikh Muhammad bin Ismail Daudy al-Fathani, atau digelar juga dengan Sheikh Nik Mat Kecik al-Fathani.
Kitab yang bercorak
Islam Melayu klasik ini telah ditashhih oleh Sheikh Ahmad al-Fathani, dan padanya terdapat puisi beliau yang ditulis dalam bahasa Arab dan bahasa Melayu. Puisi yang digubah dalam bahasa Melayu transliterasinya adalah sebagai yang berikut:
Maka telah selesailah thaba’ ini kitab
yang mengandung akan beberapa banyak ajaib
Yang menyatakan daripada
akan badai’ dan gharaib
bagi segala mata,
bahawa berkuhul ia,
dengan itsmid muthala’ahkan ibaratnya
Dan bagi segala telinga,
bahawa berlazat-lazat ia,
dengan halawah mendengarkan hikayatnya.
Yang diisnadkan sekaliannya,
kepada tsiqat al-ulama zawit tahqiq
Maka lazimlah atas segala hati,
bahawa ada ia baginya Aba Bakar as-Shiddiq
jikalau dituliskan risalah ini,
atas shafaih al-fiddah dengan ma’ az-zahab
niscaya berpatutanlah demikian itu,
dengan mahasinnya yang indah lagi ‘ajab
Sunday, August 3, 2008
Prepared by the Research Committee of IslamToday.net under the supervision of Sheikh `Abd al-Wahhâb al-Turayri
The Prophet (peace be upon him) said: "Every human being from Adam's descendants was created upon 360 mafsil. So whoever magnifies Allah, praises Him, declares Allah's oneness, glorifies Him, seeks His forgiveness, (and likewise whoever) removes a stone, thorns, or a bone from a footpath, or calls to what is right, or forbids what is wrong, will have it counted for him to the number of those 360 digitals. Indeed, he walks that day and removes himself away from Hell." [Sahîh Muslim (1675)]
This hadîth has been causing a lot of unnecessary confusion and debate in recent years. This has been the case ever since the Arabic word mafsil was defined in Arabic medical books as corresponding precisely with the English word "joint" as it is defined in the field of anatomy.
As a consequence, people began to seek anatomical lessons from the hadîth. Some people argued that we need to believe the human being has 360 joints – as defined by modern medical terminology – regardless of what empirical observations might tell us. Other people sought to find a "scientific miracle" in the hadîth by "proving" that the human body does indeed contain 360 joints as defined by the field of anatomy or some tailor-made definition.
Even the enemies of Islam have gotten into the act. They set about trying to cast doubt on Islam through demonstrating that the body does not have 360 joints – again according to some particular, contemporary definition of the word "joint".
What we all must realize is that when an anatomist determines that a human being has a certain number of "joints" in her body, she is using a term that has a particular definition in her field of expertise. This definition may not necessarily coincide with the meaning intended by the Arabic word mafsil in a hadîth text of 1400 years ago.
This is further complicated by the fact that the same concept is referred to later in the hadîth as "those 360 digitals". The Arabic word here is sulâmâ, which usually refers to the digital bones of the hand and foot. This implies the number of bones more that it does the number of joints. What it tells us for certain is that the intended meaning of mafsil in the hadîth is clearly different from how the English word "joint" is defined in contemporary anatomy.
There is absolutely no reason to assume that the intended meaning of the word mafsil in the hadîth would just happen to coincide with the definition of "joint" in a modern medical textbook. It is wrong to impose this or any other particular, terminological meaning upon the Arabic word in the hadîth. There are many ways that the word mafsil can be understood in the hadîth while still taking the hadîth on its literal, apparent meaning.
This kind of textual uncertainty is one of the major reasons why the popular tendency today of interpreting the Qur'ân and Sunnah in so-called "scientific" terms is ill-advised.
The English word "joint", as an anatomical term, is the location at which two or more bones come together.
Joints, furthermore, are classified anatomically into simple and compound, depending on the number of bones involved, and into complex and combination joints:
1. Simple joint: 2 articulation surfaces (shoulder joint, hip joint…)
2. Compound joint: 3 or more articulation surfaces (radiocarpal joint…)
3. Complex joint: 2 or more articulation surfaces and an articular disc or meniscus (knee joint…)
From this brief exposition, it should be clear that the number of joints in a skeleton does not correlate with the number of articulation surfaces. The number of articulation surfaces would usually be much higher, and this would differ depending on the animal in question.
This shows us one possible ambiguity into the meaning of the hadîth. The Arabic word mafsil can be used linguistically to mean "articulation" in a very loose sense, even though today its usage has been normalized in the field of anatomy to specifically mean "the location at which two or more bones come together ". It was not restricted to that narrow meaning 1400 years ago.
There are other possibilities for the meaning of mafsil in the hadîth. For instance, it might refer to the number of ranges of motion the human body is capable of. This dynamic understanding of the word is a perfectly sensible one in the context of the hadîth, since the topic of the hadîth is our actions and how Allah rewards us for our good deeds. The hadîth is not discussing a topic of anatomy, but rather one of worship.
This leads to a totally different calculation, since some joints are immovable, others are slightly movable, whole still others are freely movable. Understandably, calculating the number of possible motions would be highly subjective, depending on the criteria used to define a motion.
What matters, with respect to our understanding of the hadîth, is that Allah rewards us for our deeds many times over, and this correlates in some way to an aspect of how He created our functioning bodies. The hadîth is telling us about a matter of the Unseen – Allah's great generosity, mercy, and reward – and not a matter of anatomy.
And Allah knows best.
“Religion is Sincerity”
Abû Ruqayyah Tamîm b. `Aws al-Dârî relates that the Prophet (peace be upon him) said: “Religion is Sincerity.”
We asked: “To whom, O Messenger of Allah?”
He said: “To Allah, His Book, His Messenger, and the leaders of the Muslims and to the common Muslim.” [Sahîh Muslim]
The meaning of ‘Religion is sincerity’:
The terms in both the subject and the predicate of this sentence are categorical. This conveys in Arabic an all-inclusive meaning. It is as if the Prophet (peace be upon him) had said: “Religion is naught but sincerity.”
This is a very weighty statement showing the importance of sincerity in Islam. It brings us immediately to ask the question that the Companions asked: Sincerity to whom? The Prophet (peace be upon him) responded by mentioning five things to which Muslims must be sincere. We shall briefly touch upon each of these.
Sincerity to Allah:
Being sincere to Allah is of paramount importance in Islam. There are two aspects to this sincerity. The first of these is sincerity in worship. We must worship Allah alone, offering all of our devotions to him and to no other. The second is sincerity in our belief. We must have absolute faith that Allah alone is our Creator, our Sustainer, and our Lord.
Allah says: “They were not commanded but that they should worship Allah sincerely and worship none but Him, and that they should perform prayer and pay Zakâh. That is the right religion.” [Sûrah Al-Bayyinah: 5]
Sincerity to His Book:
Sincerity to Allah’s Book comprises a number of ideas. We must believe in what the Qur’ân tells us and doubt nothing that it says. We must know that the Qur’ân is Allah’s word that was revealed to Muhammad (peace be upon him).
Likewise, we must submit to Allah’s commands found within it and guide our lives by its teachings. We must believe that the laws enumerated in the Qur’ân are the best of laws that can never be rivaled by man-made laws.
Another aspect of this sincerity is to come to the defense of the Qur’ân from those who would aspire to corrupt, abuse, and misinterpret it with their tongues. Allah has taken the preservation of the Qur’ân upon Himself. However, this does not mean that people will not try to misrepresent it and corrupt how people approach it and understand it.
Sincerity to Allah’s Messenger (peace be upon him):
We must have unwavering faith that Muhammad (peace be upon him) is indeed the Messenger of Allah and that everything that he tells us is true. We must obey him in all of his commands and prohibitions. We must know that everything that comes to us by way of the Prophet (peace be upon him) comes from Allah, for Allah informs us: “He does not speak of his own accord. It is but revelation that is revealed to him.” [Sûrah al-Najm: 3-4]
Allah equates obeying the Messenger (peace be upon him) to belief when He says: “O you who believe, obey Allah and obey His Messenger” [Sûrah al-Nisâ’: 59]
Obedience to the Messenger (peace be upon him) is obedience to Allah. Allah says: “Whoever obeys the Messenger has indeed obeyed Allah.” [Sûrah al-Nisâ’: 80]
He also says: “Whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it.” [Sûrah al-Hashr: 7]
Sincerity to Allah’s Messenger (peace be upon him) also includes coming to his defense. During his lifetime, this meant literally defending him and physically standing by his side. Today, it means to defend his honor from those who malign it and his Sunnah from those who would disparage it or corrupt it.
Sincerity to the leaders of the Muslims:
There are two classes of people being referred to here. The first are the scholars whose duty is to know the religion, put it into practice, and teach it to the people. The second are the Muslim rulers whose duty is to carry out the Law of Islam.
Sincerity to the scholars entails loving them, respecting them, and helping them to propagate the faith. It also includes learning from them and benefiting from their knowledge. Sincerity to the scholars, however, does not mean to follow them blindly. If we find that we disagree with a scholar on a matter, we should seek out the evidence for what he says. Then, if we find that he is correct, we should follow him and if we find that he is mistaken, we should inform him respectfully of his error without disparaging him or belittling his knowledge.
Sincerity to the scholars also includes being careful of the statements and opinions that we attribute to them so that we do not falsely attribute to them anything that they did not say.
Sincerity to the Muslim rulers entails loving the righteous and just people among them. It also means to recognize the leadership of those in authority and to love that there is solidarity to among Muslims in their support and to hate disunity and dissention. It means to obey them in everything that entails no disobedience to Allah and to hate those who rise up against them.
Allah says: “O you who believe, obey Allah and obey His Messenger and those in authority among you.” [Sûrah al-Nisâ’: 59]
We must obey the Muslim rulers in everything that does not entail disobedience to Allah, and we must refrain from rising up against them even if they fall short of what is expected from them. The Prophet (peace be upon him) said: “There will be rulers over you. You will agree with some of what they come with and reject some of it. Whoever rejects what must be rejected will maintain his innocence and whoever hates it will maintain his innocence. However, those who accept (what should be denied) and follow the ruler will be sinners.”
The Companions said: “O Messenger of Allah, shall we fight these rulers?”
He said: “No, as long as they pray.” [Sunan al-Tirmidhî]
The Prophet (peace be upon him) said: “The best among your Imams (rulers) are those whom you love and they love you, pray (make supplication) for you and