Haruman Dzulhijjah Nursantara

 Sabit Januari Dzul Hijjah Di Nusantara Komentar Keatas Sajak Dr.Abdad al-Rauwi 

Alangkah indahnya jika sang pencari berbisik halus

Dimalam sejuk angin utara berhembus ke pulau mutiara

Gelora kasih tiada padam dek riak air telaga tujuhDari setitis air Yunus dia menjadi danau dan lautCintanya menderu dialunan jalal Diwan al-kamil Ahmad Thomson sudah berkunjung ditaman zikirDihadapan deru hempasan ombak Lakal Hamdu dikarang

Syahdunya angin malam bergema di Jabal AlamSetelah sampai ke Mekah dan Madinah disuruh pulangDemikian Abu Hassan Shadhili mendaki dan menuruniGunung-gunung Timur Barat dan kilau ulamak duniawiSinar fajar purnama bertebaran pada qalbu para Awliya 

Firasat Wali Bahlil pernah berguru kepada Shaykh Alawisudah membaca riak air muka fuqara MalaysiaTanya pada lima serangkai yang bertemu baraka ituAhmad Atjie bersusah payah kembara dari BandungMembawa dua sahabat terbang hingga ke Tangier

Nakhoda Kapal sedang mengadakan perayaan besarAyuh kamu naik semua ke Bahtera Nuh ZamanMakanlah sirr bijian dan tanaman yang akan bercambahTidak boleh bertayamum jika menjumpai Air Segar 

Alangkah sukar berebut kasih dengan ratusan ribuan fuqaraDari negeri china hingga hujung benua di Chiapas Bersama Amir Nafia dan Hajji Issa, engkau lihat satu kampung

Dan zawiya kayu dan tanah hampir mencecah kepalaJambak suffina dirai kanak-kanak dan wanitaBukan hanya lelaki gah bicara dan membacaPara sarjana dan doctor falsafah tidak bisa mengalahAku aku aku lebih bijaksana dan banyak ijazah

Tapi mana bunga boi wangi setiap musim haji Pulau Bintan dan Penyengat seluruh Riau menyambut kamiTuhfah al-Nafis bagai bersinar kembali tatkalaMelangkah masuk ke mesjid Sultan putih kuning hijauHujan gerimis pagi 11 Disember 2005 menyatukan jiwa resah

Lima paksi atau makam Sultan dan Yam Di Pertuan MudaDisisinya kubur sang Wali Sheikh Habib Hussein al-AlawiMaka kami bacakan Fatihah dan Qul HuwaLlah Untuk roh shuhada para wali dan raja sultan berimanTermasuk al-marhum Raja Ali Haji Syahid bertempor Belanda

Bukan naik kapal feri 200 penumpang atau perahu pompomDari Stulang Laut merentas 150 km ke Tanjung Pinang Tatkala terlupa membawa naskah Diwan kerana disangka Singkat ziarah pagi Ahad namun jangan lupa doa banyak-banyak

Demikian pesan sang amir Johor yang pernah bersua fuqara tuaDipadang pasir ceruk Sahara, maka lagu Lakal-Hamdu jadi penyatuSemerbak Fansuri yang hilang akan harum lagiDiatas banjaran gunung , pulau dan tasik serata Nusantara

Begitu juga zikir Ala Ya Latifu dan Ya HafizuHabis makam-makam dan istana dan kubu diterokaiMembuka rahsia nur dan baraka dengan kunci al-Miftah Bergembiralah oh muridku, seru Guru kami suatu hari dia turun dari biliknya atas bangunan zawiya .Tidak pasti di Granada atau Norwich atau AchnairgnSebab adanya Wali Allah dikalangan kamu semua !Ini rahsia baru dibukakan sebentar tadi, bisik sahabatku

Satu malam selepas kembali dari Ribat Ukay PerdanaMenjadi saksi kepada peristiwa ini dan kisah Imam Yasin DuttonJika ingin tahu- kuncinya Istiqama sepanjang hayat.Amat jarang lima fuqara dijemput buka bicara

Seminar Pengakraban Malaysia- Riau.  Syed Anwar menyingkap mesej Tarbiyya Islamiyya Asliyya.  Dr.Hakimi dengan rahsia amar Salat dan Zakat 

Berkelip mata Bapak Huzrin Hood pewaris raja riau  Segera dicalonkan menjadi amir Riau selepas keluar penjara . Diambang Shawal bahagia dari penjara Sukamiskin Bandung.  Satu kamar dengan Pak Sukarno ditahan tidak lama duluSempat dia mengarang buku Kerana Aku Bukan Robin Hood

Dan diizin keluar bertemu dan berbayat pada Rais Abu Bakr Rieger Oh Nusantara, Oh Bandung, Oh Penang, Oh Patani, Oh Kuala LumpurOh Riau, Oh Singapura…pemburuan ruh-ruh gersang dimulakanLupakan sebentar Brunei dan Mindanao serta ribuan pulau rempah.

Apabila Shaykh Darqawi keluar dari gua khalwa di TafilaletAtau Kota Fez penuh baraka dan misteri ahli sufi dan umaraKamu bebas sekarang, menyanyi atau berzikir sambil berdiriBerjalan dan berkenderaan atau pesawat moden tiada kisahAsalkan mendapat IZIN, SIRR dan  IRSYAD sang Murshid 

Seperti serangkai bayt dari Diwan :

Lakal-Hamdu Ya Dzal-Hilmi wa Afwi wal-Sitri Wa Zidna min Na’mai wa Nuri wa Kasyfi

Wa Makin-na fil-Irsyadi bi-Izni wal-Sirri  

Wa Salli bi-Anwai Kamalati Kulliha  Ala Ahmadi Hadi ila Hadrati Thuhri 

Ledak bumi lontar metamorphosis lihatlah EropahTiga puluh tahun dahulu, zawiya tanpa letrik di Bristol GardenSalat dan zikir di Hyde Park London, diceruk Copenhagen . Dimana seorang faqir Malaysia akhirnya bertemu lawan sebenar. Masjid dan ribat Granada masa itu terselit dihati lima pemudaBerkunjung ke London bertemu Sang Muqaddim. Kini tersergam indah setiap minggu ada saja pelawatMengukir cinta dan melafaz kata Syahadah.

Kemudian, di Dresden, Weimar dan Berlin bangkitBibit-bibit muzik, falsafah dan mutiara Goethe, Wagner,Nietzche, Mozart, Beethoven, Bach, Heidegger dan Achilleus Siapa kenal nama-nama ini, Habib Dahigen, Osman MossignonAbdal Basir Ojembara, Hasib Castiernera, Abdus Samad Kirke.

Pesan Hikam Athaillah : Benamkan wujudmu dibumi sepi. Supaya kelak tumbuh hikmah dan buah ilmuDihari kemudian apabila pohon sudah matang dan kuat.Jika belum tiba musim, apa jua buah, bunga dan laguYang dipaparkan adalah metafora bahasa dan puisi saja.

 NurNya pancaran dihati kekasih tersembunyi melepasi bintangSudah bersambung jambatan antara benua-benua sensori. Dan bakti kita pada tariqa dan salikin sentiasa menaungi. Singgahlah fakir dan musafir, pintuku terbuka menantiHidangan cangkir tea jasmin dan shushien pilih sendiri. Dimana ada halaqah dan jalal selawat nabi, lupakan sebentarJawatan professor, menteri atau pangkat gajiAtau jarak kilometer serta harga minyak atau tenaga zahir.

Debu-debu dijalanNya lebih mulia dari cahaya tivi Kini tiba Musim bermusafir lagi dengan jemputan KenduriDi Gurun pasca moden memasang kereta dan motorAyuh fuqara membuka tirai Miftah al-WirdKemudian mendendang lagu Qasidah dan Salawat Burdah

Sejuta doa membangkitkan cucu cicit Alim Awliya

 Dikirim Angin hujan dan ribut Disember Bersua Nurnusantara dan anak Naga BenuaUtara      Insya’ Allah, dari kitab ke kitab, lembar ke lembaran dan Baris-baris sajak, diselangi Tsunami dan GempaMerentangi lima Benua Asia, Afrika, Eropah dan AmerikaKelak pulang Daud Fattah Batchelor ke Australia.

Semuanya berasal dari setitis TintaNyaTiada kamu dikurniai Ilmu melainkan sedikit 

18 Januari 2006

The Legacy of Titus Ibrahim Burckhardt

The Legacy of Titus Burckhardt

by Dr. Mazeni Alwi

Having written about Martin Lings, I felt it is appropriate to write about his contemporary, Titus Burckhardt, as a matter of thematic continuity. Burckhardt, a swiss, was only a year older than Lings but he died in 1984. Lings wrote the introduction to Burckhardt’s Letters of a sufi master the Shaykh Ad Darqawi and Fez, city of Islam. Apart from his translations of classic Sufi texts by Ibn Al Arabi and Abd Al Karim Jili, making the metaphysics of the former known to the western world as well as his own writings on the subject, Burckhardt was also a distinguished art historian. With the intimate understanding of an ‘insider’, his authoritative work on Islamic art is unsurpassed. Thirdly, his role as an expert engaged by UNESCO in the conservation efforts of the city of Fez is another area where he has made a major contribution in the domains of Islamic intellectual, spiritual and artistic traditions. It is Burckhardt’s work in these 3 related areas that before returning to Malaysia in 1990, I took 2 months off and drove from England to Morocco, stopping for a couple of weeks in Andalusia, whose culture and civilization Burckhardt also wrote about (Ibn Arabi was from Murcia in Southern Spain). I was also drawn to Fez for the reason that Ibn Khaldun, credited for the birth of critical historiography and sociology, lived and taught in the Qarawiyyin mosque university in the heart of the medieval city for a period during the 14th century.

I first stumbled on Titus Burkhdardt some 25 years ago through his translation of Letters of a Sufi Master The Shaykh ad-Darqawi (simply known in Darqawi circles as Rasa’il or letters), first published in 1969. This was republished by Fons Vitae in 1998. The book consists of excerpts of letters of Mulay al Arabi ad-Darqawi (died 1823), founder of the Darqawi branch of the Shadhiliya Tariqa (Sufi order) to his disciples, instructing them on the spiritual path. The letters were collected and later published in a lithographed edition in Fez in early 19th century. They are a gem of Sufi literature, offering a fascinating insight into how a Sufi shyakh guides his disciples in the rigorous path of Islamic spirituality.

As these are letters of instruction, the emphasis was more on practical methods and operative aspects of Sufism rather than doctrine. In his counsel to his disciples Shaykh Darqawi referred heavily to aphorisms from Ibn Ataillah’s Al-Hikam (a widely used Sufi text even today all over the Islamic world), other masters of the Shadhiliya order including his own teacher, as well as the Quran and the prophetic tradition. Burckhardt’s translation has enriched Sufi literature and made available a document of extraordinary power and beauty that belonged to a recent past.

Here are some examples of these epistolary gems, “The Fuqara’ (pl. of faqir, novice of the spiritual path) of ancient times sought only for what could kill their souls and bring life to their hearts, whereas we do just the opposite… . They strove only to become free of their passions and dethrone their egos; but as for us, what we long for is the satisfaction of our sensual desires and the glorification of our egos, and thus we have turned our backs to the door and our faces to wall”. Subduing one’s ego forms one of the major themes of Rasa’il, and in another letter, “The first lesson that my master gave me was as follows : he ordered me to carry two baskets full of fresh fruit through the town. I carried them in my hands and did not wish, as the others told me, to put them on my shoulders, for that was unwelcome to me, and constricted my soul, so that it became agitated and fearful and grieved beyond measure, till I almost began to weep. Never before had my soul had to suffer such a thing, so I was not conscious of its pride and cowardice (Shaykh Darqawi, of noble lineage, was a young scholar then). While I was in this state, my master who perceived my pride and my inner distress, came up to me, took the two baskets from my hands and placed them on my shoulders with the words: ‘Distinguish thus between good and evil’. Thereby he opened the door for me and led me the right way, for I learned to discriminate between the proud and the humble, the good and the bad, the wise and the foolish, the orthodox and the heretical, between those who know and translate their knowledge into deeds, and those who do not. From that moment no orthodox person ever overpowered me with his orthodoxy, no heretic with his heresy, no scholar with his knowledge, no pious man with his piety, and no fasting man with his ascetism. For my master, may God have mercy on him, had taught me to distinguish truth from vanity, and wheat from chaff”.

Burckhardt also brought us an unlikely story that could only have come from classic Sufi literature, the account of Shaykh Darqawi’s first meeting with his master: “That night I asked God to confirm my intention (of becoming a disciple of the Master Ali al-Jamal), and I spent the whole night picturing him to myself, wondering what he was like and how my meeting with him would be, unable to sleep. When morning came, I went to find him at his Zawiyah in the Rumaylah quarter, located between the two cities (”old” and “new” Fez), on the river bank, in the direction of the Qiblah, on the very spot where his tomb lies today. I knocked on the gate and there he was before me, sweeping out the Zawiyah – as was his custom, for he never gave up sweeping it everyday with his own blessed hand, in spite of his great age and high spiritual function. “What do you want”, he said. “O my Lord”, I replied, “I want you to take me by the hand to God”. Then he began to reprove me furiously, hiding his true state from my eyes, with words such as these, “And who told you that I take anyone at all by the hand and why ever should I do so for you?”. And he drove my away – all to test my sincerity. So I went away. But when night came I questioned God once more (by means of the Holy Book). Then after performing the morning prayer, I went back again to the Zawiyah. I found the master again sweeping as before and knocked at the gate. He opened it and let me in and I said: “Take me by the hand, for God’s sake!”. Then he took me by the hand and said: “Welcome!”. He led me into his dwelling place in the inner part of the Zawiyah and manifested great joy. “O my Lord”, I said to him, “I have been looking for a master for so long!”. “And I”, he replied, “was looking for a sincere disciple”.

Burckhardt’s translation of selections from Rasa’il opens up a fascinating dimension of Islamic tradition whose vestiges was still present in late twentieth century to the western world. A more complete translation of Rasa’il was later produced by the English Sufi Aisha Abd ar Rahman at-Tarjumana titled The Darqawi way. What surprised me most was, not long after reading Burckhardt’s translation, I came across a jawi-malay translation by the Terengganu scholar Tok Pulau Manis in the early 1900’s (The Darqawi Tariqa is largely North African but many scholars of Tassawwuf from all over the muslim world lived and taught in Mecca before the collapse of Caliphate and the imposition of strict wahhabism).

How did Burckhardt came to write that translation? In his book, Fez, city of Islam, he gave an account of his visit to Morocco in 1933 – 34 as a young man of 25, “Seeking a spiritual master, I settled in Fez, where I divided my time between this search and the study of Arabic. After six months, however, I had reached a dead end …”. Then follows his account of his meeting with the sage Hajj Muhammad Bu Sha’ara, with whom he stayed and later recommended him to one of the foremost ulama of Fez, Mulay Ali ben Tayyib Darqawi, the grandson of the Shaykh Darqawi. It was Mulay Ali who completed Titus Burckhardt’s education – in Arabic, theology and Sufism, making him read and learn by heart many chapters of the Koran, as well as the essentials of Islamic doctrine and rituals by Ibn ‘Ashir, and also making him attend the courses in traditional science, which he himself and other scholars gave at Qarawiyyin University, then situated in the mosque of the same name (traditional Islamic universities were based in great mosques). He wrote, “On the day that Mulay Ali gave his lectures at the great mosque, a saddled and caparisoned mule was waiting for him at the door of the sanctuary to take him back home before midday. As soon as he was in the saddle, he told me to grasp the tail of the animal which trotted up the steep lanes of the Medina … . His garments were always in an impeccable condition and bore witness to his rank as a scholar. I sometimes saw him, however, in the garb of the Sufis, wearing a patched cloak”. Nevertheless, his presence in Fez raised the concern of the French Protectorate authorities. To them it was unimaginable that someone, especially a foreigner, could so diligently attend the courses at the traditional university, for other than political motives. In those interwar years, a swiss intellectual and artist officially converted to Islam could only be a cause of trouble and in the pay of a foreign power hostile to France. He was made to leave Moroccan territory. Once back in Switzerland, Burckhardt was only able to return to Morocco after she regained independence in 1956.

The book Fez, city of Islam was first published in 1960 in german but the English translation by The Islamic Texts Society of Cambridge only appeared in 1992 (It was part of a series which he edited – Homesteads of the Spirit to which he also contributed two other volumes, Siena, city of the virgin and Chartres and the birth of the Cathedral).

Fez, city of Islam conveys a profound understanding of the sacred roots that nourish Islamic culture and civilization, drawing from his own experience and the people he knew when he was young student of Islam, as well as references drawn from classical texts by scholars who had lived in the Maghreb in past centuries. For bonus the book is beautifully illustrated with photographs of many of the city’s rich architectural heritage as well as his black and white prints of 1930’s.

As Fez has been the intellectual, cultural, spiritual heart of North Africa, he dedicated whole chapters to traditional science, Islamic orthodoxy and Sufism. There is also a chapter on the houses of Fez, “The true unveiled face of Fez remains hidden to whoever knows Fez only from the street, and has seen only the shopping alley-ways and the grey outer walls of the houses …”, but once inside its exterior drabness gives way to a beautiful courtyard, some with a small garden and fountain, with arches leading to the surrounding rooms. As Martin Lings wrote in the introduction, Titus Burckhardt is an authority whose works are a constant source of inspiration … the publication of this book in English is like the unearthing of a great treasure”. It was in recognition of Burckhardt’s unrivalled knowledge and authority on Fez that he was appointed special advisor to UNESCO with particular references to the preservation of the unique architectural and cultural heritage of Fez.

Related to the architectural, cultural and intellectual heritage of Fez, Burckhardt is also an authority in yet another domain, Islamic (and religious) art. He is an accomplished art historian, following in the footsteps of a great-uncle, and his father was a sculptor. His last major work was Art of Islam. Unfortunately I am in possession only of its French version, L’Art de l’Islam. He was persuaded to write the book side by side with his activities as adviser to the Arts Council of Great Britain during its preparation for the exhibition of Islamic art during the World of Islam Festival in London in 1976. Unlike the many books of Islamic art, Burckhardt wrote from the position of an authoritative figure who also had an intimate familiarity and profound understanding of Islamic civilization and its intellectual and spiritual traditions.

Burckhardt gives his penetrating insight into the intellectual principles, contemplative nature and spiritual role of the Islamic art forms – architecture, calligraphy, the decorative arts, those related to worship and the mosque, the folk crafts – as well as thoughtful thesis on the influence of other cultures that greatly enriched it as the religion rapidly spread beyond the Arabian peninsula.

In a world stifled by the crushing weight of a secular materialism and uniformizing consumerism, Titus Burckhardt has left a precious legacy. In Fez, city of Islam, he expressed his concern over dehumanizing ravages of secular modernity on traditional muslim society, “Whereas previously men were differentiated only by their culture, the community is all of a sudden split into economically determined classes, and with the cheap products of the factory, a poverty without beauty invades the homes, ugly, senseless and comfortless poverty is the most widespread of all modern achievements”. Writing then in 1960, he could have been easily rebuffed as a western romantic irrationally smitten by the hollow charm of the Islamic orient, who wanted it remain stagnant for his own selfish romanticism. It is also true that sclerotic traditions that have no mechanism for self rejuvenation within themselves and the accretion of negative external influences have led to the stagnation and decay of Islamic civilization, hence the fixation for secular modernism for some and a reformist spirit driven with the puritanical zeal for others have formed our main responses to modernity. But today, the unintelligent embrace of modernity and the careless jettisoning of traditional wisdom has caused, the muslim world to sink deeper in crises of all forms imaginable – political despotism, poverty and ignorance of the common folks whereas the rich wallow in consumerist materialism, religious fanaticism on the one hand and the loss of values in the embrace of the latest post modern fashions on the other. As for his Fez, une ville humaine (badly translates as a human city, the title of one of his lectures), Burckhardt may have succeeded in preserving the many beautiful buildings and monuments, but the march of secular modernity and materialism is too overwhelming despite his noble efforts at rehabilitating its Islamic culture and tradition. Taking a look at today’s metropolises and urban environment of the muslim world reminds one of Burckhardt’s horror of “poverty without beauty”. Today, after all those costly false starts, what we need is to intelligently seek a balance between conforming to modernity and remaining faithful to our traditional wisdom and values. There is perhaps something to be learned in the romanticism of men like Titus Burckhardt and Martin Lings.

Dr. Mazeni Alwi  

2005 Kuala Lumpur

(End notes: We let readers free to digest, absord, reject or filters what insiders and outsiders describe and make claims over the great Darqawi masters of the past)
 

Surat Untuk Fuqara Dari Kota Meknes

Letter of Shaykh Muhammad ibn al-Habib of Meknes City

To His Fuqara and Muqaddims

In The Far Flung Southern Deserts of Morocco (1970)

In the Name of Allah, the All-Merciful, Most-Merciful. There is no power nor strength except by Allah and may Allah bless our master Muhammad and his family and Companions and grant them peace abundantly

To our brothers in Allah, those we love in the Essence of Allah, our masters of the tribe of Turoug At ‘Ata in the Wadi Amagha, each of them by name, young and old, male and female, especially their community and their notable people, their fuqara’ and the people of authority among them. May Allah give you success and help you and may He establish me and establish you in what pleases Him – Glory be to Him! General, complete, all-embracing peace be upon you and the mercy of Allah and His blessings and on all your people and children and all who are from you and to you. May Allah make all of us thrive by the rank of the Interceding Prophet by His favour. Amen. (Note: Turoug refer to the nomadic Sahara Berbers tribe south of Atlas mountains about 400 km from Fez capital)

I have heard about your visit and the help you have given to the zawiyya in this blessed month whose worth in the sight of Allah is immense. May Allah accept it from you, turn to you and disburse to you some of His vast treasures which no eye has seen, no ear has heard and which have not occurred to the heart of man, in the sensory and the meaning, outward and inward. We ask Him to bless you in your deen, in your faith, in your crops, in your horses, in your water, in your herds, and in everything Allah has granted you by His favour, Amen.

I advise you, my masters, to persevere in doing the prayer at its time and in the recitation of the noble wird, morning and evening, and to stay awake on the night before Jumu’a without overburdening yourselves and to fill your moments with that whose good and benefit will revert to you in this world and the Next. Allah, jalla wa ‘azza, says, “Remind, then, if the reminder benefits. He who has fear will be reminded; but the most miserable will shun it.” (87:9-11). Allah – glory be to Him – says, “And as for the blessing of your Lord, speak out!” (93:11)

Know, masters, that our Master, tabaraka wa ta’ala, has honoured you and has bestowed on you some of His pure generosity and nobility in a land full of blessings, possessing abundant bounty, and great good. He has favoured you with mutual friendship, mutual agreement, peace and security. He also favoured you with unity for many long years until your land was the best, most excellent noblest, most luminous, highest, finest and most beautiful of the lands of Allah. Your position was unified and your state was unified. Your mosques flourished and your children recited the Qur’an. You were merciful to your weak and followed the path of your Prophet and repented of your wrong actions. All intelligent people wanted to live with you. Your crops flourished, your fruits were plentiful and the water in your wadis was abundant. There was mercy among you towards one another. It seems to me that Allah, tabaraka wa ta’ala, gave you the Garden in this world and let you live in it by His pure bounty and generosity.

Then when the accursed shaytan saw these incalculable and countless blessings which were Allah’s bounty to you, he envied you for that and wanted to make you ungrateful and to remove these immense blessings from you by causing you to be ungrateful for them and not respecting and valuing them. He proceeded to make you disobey Allah and His Messenger, may Allah bless him and grant him peace, and to do what angers our Master, ‘azza wa jalla, and does not please Him. What master likes it if His slaves envy one another, are angry at one another and confront one another in front of Him, when He sees them in possession of His gifts?

So we want you, our masters, to stop following Shaytan and not to go with him, even a single step. Allah, blessed is He and highly exalted – says, “O you who believe, do not follow in the footsteps of Shaytan. Anyone who follows in Shaytan’s footsteps should know that he commands indecency and wrongdoing.” (24:21) He, jalla wa ‘azza, also says, “O you who believe, wine and gambling, stone altars and divining arrows are filth from the handiwork of Shaytan. Avoid them completely so that hopefully you will be successful. Shaytan wants to stir up enmity and hatred between you by means of wine and gambling and to debar you from remembrance of Allah and from salat. Will you not then give them up?” (5:90-91)

We want you, my lords, to repent to Allah with the sincere repentance of someone who turns from all that angers Allah tabaraka wa ta’ala and from anything with which He is not pleased, especially your mutual opposition and separation from one another. Allah, tabaraka wa ta’ala, made you brothers by His words, “The believers are brothers, so make peace between your brothers.” (49:10) We want Allah to help you to oppose shaytan and disappoint him and not to allow him to achieve his goal among you, because what shaytan wants for you from what you do is something you will definitely not like, meaning the anger and wrath of your Lord towards you.

Beware, my lords, lest you make peace with your enemy. There is no good for you in his company nor in following him nor in obeying him because he is the enemy of Allah. Allah the Immense says, “Shaytan is your enemy, so treat him as an enemy. He summons his party so they will be among the people of the Searing Blaze.” (35:6) Allah, tabaraka wa ta’ala, says, “Do you take him and his offspring as protectors apart from Me when they are your enemy?” (18:50)

The end of my advice to you is to renew your contract with Allah tabaraka wa ta’ala, to be enemies of Shaytan and not to obey anything he commands and nor avoid what he forbids, because Allah, tabaraka wa ta’ala, forbade us to obey him and commanded us to disobey him, oppose him and to be far from him. Praise and thank Allah often for His blessing and His bounty.

Allah the Immense says, “Remember Allah’s blessings, so that hopefully you will be successful.” (7:69) “Speak of Allah’s blessings to you and, by the strength and power of Allah, you will obtain everything that delights you and makes you happy and joyous. Allah the Immense says, “If you are grateful, I will certainly give you increase.” (14:9) Allah has bestowed on you His bounty, generosity and goodness and so you must receive His blessings with increased gratitude and praise in order to ensure that they are always with you. You must set out to get rid of dispute and mutual aversion in all dealings between yourselves and you must also hasten to eliminate the causes of rancour and hatred between you and to show forbearance and mercy to one another. Allah, ta’ala, says, “Those who believe and urge each other to steadfastness and urge each other to compassion.” (90:18) The Prophet, may Allah bless him and grant him peace, said, “The All-Merciful shows mercy to the merciful. Show mercy to those who are in the earth and those who are in heaven will show mercy to you,” It is also related: “”If someone does not show mercy to other people, Allah will not show mercy to him, nor will He pardon the one who does not pardon, nor turn to the one who does not repent.”

Remember, masters, what occurred to the Prophet, may Allah bless him and grant him peace, when he went out one day to specify the Night of Power to people and found two men quarrelling. The Night of Power was not specified to people because of the quarrel. Allah the Immense says, “Do not quarrel among yourselves lest you lose heart and your momentum disappear” (8:46) and “Hold fast to the rope of Allah all together, and do not separate. Remember Allah’s blessing to you when you were enemies and He joined your hearts together so that you became brothers by His blessing.” (3:102)

We ask Allah tabaraka wa ta’ala to undertake to guide us and you by His favour. Make supplication for us, and may you remain in good and well being, and may we and you abide by the contract of Allah and have his love until the Meeting with Him.

Peace.

In the month of Allah, Dhu’l-Hijja 1371(in 1970 at advance age of over 100) with the idhn of our shaykh, Sayyiduna Muhammad ibn al-Habib Amghari al-Husayni, the wali of Allah. (heading and nurturing the Darqawi-Shadhiliyya Tariqa over North Africa and beyond since 1930s when he became a Shaykh through Sh. Sidi Muhammad ibn Ali of Marrakech)

(End Notes: It is the tradition of SMH to travel every year visiting his thousands of fuqara and muqaddims scattered over all Morocco, Algeria in many zawiyas and ribats, almost changing a car annually. Those he cannot visit and impart his teaching/blessings, he communicate his love and instruction by issuing letters such as above)

The Wealth of Fuqara

 So this knowledge and this transmission has always been in the hands
of the people who remember Allah, who do dhikr of Allah, because the
dhikr of Allah affects the heart, it purifies the heart. The ones who
want that, then they say, ‘I am faqir’, and at this point, you have
to then say, ‘Am I sincere? This is a test, all right how important
is it?’ You see, the Murabitun had three rules. The first was da’wat
al-haqq, the second one was radd al-mudhaalim and the third was qat-
al-mujariyi, the third one was to remove unjust taxes.

Now this da’wat al-haqq (invitation to the truth) is the commitment
of the fuqara, this is their job, this is their duty. I mean you must
understand the state people are in, not in some spiritual or
intellectual way that the people talk about. It is khusr. People
recite this famous surah, again and again and again and simply do not
realize that the loss is theirs because they are not following the
deen of Islam, because they have not given Allah His due. Allah says
in the Qur’an, “They have not measured Allah with His true measure .”
This is a tremendous statement.

How do you measure Allah by His true measure? By your disappearance,
you will be more and more measuring Him by His true measure. And then
if you are to disappear completely then it is possible, by your non-
existence. If you diminish you will know more the measure of Allah,
you will be nearer the measure of Allah and if you disappear
completely you will have measured Him by His true measure because you
will not exist. If you do not exist then you have measured Him
because there is nothing else to measure. So the increasing of
knowledge is the diminishing of the nafs. The real knowledge is your
non-existence before His existence. You see, Shaykh Muhammad ibn al- Habib, radi Allahu ‘anhu, told me there were two tariqa as-suffiya. One was the tariqa of Harith al-Muhasibi, which was an outward tajrid, tajrid adh-dhahir, of zuhd, of extra prayer, of much dhikr,
of much purification, and of much journeying fi sabil lillah. You
understand? This way, the way of Harith al-Muhasibi, he said was for
very exalted people. So for very high people, this was possible.  But the other way was the way of Shaykh Shahdhili, Shaykh ‘Abdalqadir al-
Jilani, and Imam Junayd. And this was a tariqa which was not like al-
Muhasibi’s. It was that the tajrid was interior, tajrid al-batin, a
tajrid which was to remove all that was inside. When the person
retires in the dhikr of Ism al Adham and recites the name of Allah, A-
L-L-A-H, then they strip off the attributes, the sifaat. They strip
off all the sifaat of their consciousness until they diminish and
diminish and diminish and diminish. .At one point in the khalwa, Shaykh al-Fayturi, raheem Allah, came inand said, “How are you doing? ” and I said, “Well, the dhikr stopped and then I couldn’t say it and then I began to hear the dhikr.” And he said, “Look at this, what is this? There were you looking for the dhikr and here the dhikr came looking for you.”

So this is the diminishing of the self before the Majesty of Allah,
subhanahu wa ta’ala, and the Highness of Allah, subhanahu wa ta’ala.
So if you put this dimension in a person, someone who says, ‘My life
is impossible, I cannot pay the money, I haven’t got the something, I
need this for my wife, my children are without all these things.’
Shaykh Muhammad ibn al Habib, radi Allahu ‘anhu, says in the Diwan, “
Make all your troubles One,” and put all these troubles to Allah.

Shaykh al-Fayturi, raheem Allah, used to say, “Fuqara, you really do
need Allah. Don’t you understand?” He used to sit there and say: “You
really do need Allah. What are you doing? What is the matter with you
all? Why are you all in such a state? You really do need Allah, and
Allah is near, qarib. He is not far, He is near, nearer than the
nearness of yourself, of your life-self; of your jugular. You need
Allah. You’re faqir but you need al-Ghaniyu, al-Hamid but He’s near.
What is the turbulence, why this uncertainty?” Then by the dhikr you
reach a point where you have ‘Ayn al-yaqin. ‘Ayn al-yaqin is that you
see in the inwardness, and you see in the hiddenness, what is the
Certain. And this sureness and this firmness is confirmed inwardly
and outwardly, but there is a point at which this confirmation and
totality is Haqq al-yaqin. But the Haqq al-yaqin goes to other times
in Qur’an when Allah ta’ala speaks of the yaqin and says: ” What is
the yaqin? ” Now the yaqin is that you will certainly die, it is
mawt. So the people of sufiyya understand that you should ‘ die
before you die’. Die in the meaning before you die in the hiss”. Mawt
qabla ta’moot”. Die before you die.

Now this is a knowledge which comes by the going towards it. If you
go towards it, it comes towards you. If you desire knowledge,
knowledge comes to you. “Fear Allah and He will give you knowledge.”
What is complete fear is your non-existence. If you appear with
majesty before the mouse, the mouse dies of fright. Is that not true?
This is the slave before his Lord. Now, this contract of going to
Allah, this path for the faqir, is a path of yearning. It is when the
slave is pleased to be a slave.  At that point, slavehood as we know it changes its character, and the slave, the ‘abd, becomes the beloved, mahbub. So the ‘abd becomes mahbub, so everything that was bitter becomes sweet. Salla Allahu ‘alayhi wa sallim said the sign of the mumin is that wuduis sweet for him. So the act of slavery that
you must wash before salat becomes this sweet, sweet thing. This is
the sign of the mumin.

Now this is tarbiyya, this is development, this is the creating of
the free. The only free person is the one who has accepted slavery.
That is why the modern Arabs have complaints about everything because
they are not content with Allah. Being content with Allah gives you
this pleasure.

Allah says in the Qur’an, speaking of the awliya of Allah, ” They are
pleased with Him and He is pleased with them . Radi Allahu ‘anhum wa
radu ‘anhu.” So wilayat is His, because in their being content with
Allah, it reflects back that Allah is content with them.”I am in my
slaves opinion of Me, so have a good opinion of Me.” (Hadith Qudsi)
If you have a good opinion then Allah does also. If you are content
then Allah is content with you and then you have wilayat and wilayat
is closeness.  Wilayat is qurba, it is closeness. The friend is the
one who is near. Allah, subhanahu wa ta’ala, says in Qur’an, speaking
about Rasul, salla Allahu ‘alayhi wa sallim, “He brought him to
within two bows lengths”… of the Throne.

Mukadimah Buku The Meaning of Man dan Darqawi Letters

Introduction to “The Meaning of Man of Shaykh Ali al-Jamal ”

Until this edition only one copy of the book was in existence. For two hundred years (c.1776) the author’s copy was kept at the place where he taught and during that time, regularly, every Thursday night, a small group of the intellectual elite of the city of Fez in Morocco would make their way down to the dyer’s quarter to the small zawiyya of the great teacher, gather in a circle and read, examine and apply the method delineated in the hand-written manuscript before them. As of today, that circle still gathers. It is hoped that by publication of this extraordinary work, incomparable in its profundity and clarity, the circle of Fez scholars will be extended and that knowledge may be disseminated through it in this age of intellectual bankruptcy…… We are saying openly that these men of the Darqawi way of learning are men of freedom. They have mastered themselves, so everyone is free around them. The present society has leaders who are inwardly in chaos so everywhere around them is oppression. The great fear of modern society is not that of the police – it is merely an outward manifestation of the inner fear of the power group who lead society. The leaders of modern society are walking demonstrations of terror – their own fears, that so fix them in bodily and mental rigidity, crush the other, not only physically but in a restrictive mental atmosphere that has no outcome but violence and death.

Here is a method, the application of which brings liberation – not, as is clear from the book’s central theme, an a-political freedom but a total transformative restoration of man as a human animal who is benign to his own inwardness and to the outwardness of his brothers. He is no danger to society and society cannot endanger him. It is significant that despite the persecution the men of knowledge have been submitted to, the teaching survives, and the teachers survive – they fight, they take to the mountains, they hide in the cities. This is not a poetic statement, it is a historical one.

The author, the Master, Sidi ‘Ali al-Jamal, who taught in his small centre in Fez, although he had many people studying under him, in the end passed on the whole of his teaching to only one man. That man was Moulay al-Arabi ad-Darqawi. From him were to come forty great teachers who spread across North Africa and penetrated as far as Malaysia */ and the islands off East Africa. Now the descendants of that knowledge lineage are to be found in England and America. (Now in 2007, we can add this teaching flourish in Mexico, Argentina, USA, Indonesia, South Africa, Germany, Spain, Scotland, Turkey, Madinah and countless traveling fuqara of highest professional calibers among doctors, businessmen, professors, politicians and of course the lowly poor muridin and salihun ).

The Darqawi men were slaughtered and tortured by the colonial french occupation forces under the fanatical catholic leadership of the governor of Morocco, General Leauty. When the French departed, the modernist and statist elite who took over in the name of national freedom continued the persecution…..

The men of knowledge who have basically followed this way have been all but eliminated in the Communist world, both Russia and China, their works as well as their lives having been wiped out. On the Indian sub-continent these men are almost gone, thanks to the superbly sophisticated ruthlessness of the British and by their slaves, the ‘modernists’ who followed in their wake and now are the power elite in India and Pakistan. Persia went under at the same time that the Arab states were broken up, the Khalifate of Istanbul was smashed, and the squalid Western-authored rule of Ataturk saw these men hanged in every town and village across Turkey. North Africa and West Africa experienced the same brilliant strategy of military initiative backed by Jesuit research and business interest. In the end the whole Darqawi way and its equivalent lines of knowledge had been annihilated by assassination, denunciation, and a most far-reaching propaganda to devalue the practices and even the epistemology of the different lines of learning.

We live in an age where the meaning of man itself is in danger, therefore man is in danger, therefore his environment, this Earth is in danger. We live in a society that is determined to destroy man and make him the servant of the lowest aspects of himself, instead of the master of the highest aspects of himself. In the recognition that this nadir point of human worth is taking us to the time when man will be restored in his splendour as a locus of knowledge we have published this magisterial work. Of its nature it cannot be studied in a university or classroom. It can only be applied in the circle of men who follow this method of the transformation of the self that is the ancient knowledge way that the anthropologists had been employed to cover over.

In this time, if men want to know, they must set out in search of men who live to know, and who have freed themselves from the crushing a-culturisation process that makes the products of our universities such zombie-like historical products. Such men are not part of the problem nor are they part of the solution.

For it is the current dialectic that is the tyranny of modern society. It is the method itself of this culture that is its madness. Here is another way, and in it man is not endangered – he is liberated and that means life for all those around him. Just as knowledge is not to be found in either social upheaval or in stasis, just as it is not to be found either in esotericism and experimental groups or in power structures, so the seeker must break out of his cultural mould and recognise that knowledge is the property of the poor. If poverty were eliminated, knowledge would be eliminated. It is the only clue we can leave in writing. The way of poverty is the way of knowledge. We write it on the cave wall. We write it on your heart.

From the poor slave,
the helpless, the needy,
‘Abd al-Qadir as-Sufi. 1976 (Note: The Meaning of Man – 350 pages is reprinted in Malaysia by Madinah Press in 2005and is available at MPH and Kinokuniya bookstore. Price RM120.00. But whereare its living circles of fuqara that fiercely defended this Way ?)
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The Darqawi Way Letters of Mawlay ad-Darqawi – Translated by Aisha Bewley.

These are the letters of the Shaykh, the Imam, the Ghawth who benefits the elite and the common, the famous wali and great siddiq, the one who has arrived, who has drowned in the sea of oneness, utterly crushed in the immensity of the sublime essence. He is the Sharif, Sayyidi Muhammad al-Arabi al-Hasani ad-Darqawi, may Allah give us the benefit of his barakah. Mawlay ad-Darqawi sent the letters to those who had the benefit of his company and entered under his banner. (He received his sufic transmission and completion of the suluk or idhin of Shaykh from Shaykh Ali al-Jamal of Fez somewhere in 1700s. Then he returned to his Zarwali tribe in Atlas Mountains southern part of Morocco to spread the tariqa teaching).

He is loved by those from whom the veils have been lifted and from whom others are distant. With them, the night becomes the awakening of day. The cosmos is crushed and annihilated in their eyes since they see the One, the Conquerer. What a contemplation it is! How sweet it is! What a station it has!These are letters which tell about the stations of their sender and make his gnoses known in what they say. They join words and effects, warnings and signs for consideration. In them are the commands and words of the shariat of Muhammad, sallal lahu alyhi wa sallam, and the sunnah and actions of the tariqa, and the secrets and states of the reality.

All this is in the most concise phrase and exact expression and clearest indication. He wrote them according to events. The answer is according to the question. Each letter is enough for the one who has it with the greatest possible richness. It takes him to the end of hope and desire.All that there is in the letters is the shariat of the messenger, the path of the wayfarers, indications of the realised gnostics who have arrived, and the ecstasies of the beloved lovers.Many people were trained by his hand and a large number of Allah’s slaves profited by him.

(Note : A Malay translation of Rasail Darqawiyya by Ustaz Wan Muhammad Ali, Tar Tujuh was published in 1980 by Pustaka Aman Press based on the inferior and short treatise of Titus Burkhart- Letters of a Sufi Master which only contained 35 letters compared with Aishah Bewley complete translation of 200 letters and cover 300 pages . The living letters had arrived at your door step but many still prefer the pseudo ways and inherited texts or kitabs as their teachers )

——————————————————–

Selection from pages of The Meaning of Man :

Page 149:  Shaykh Ataillah  said in Hikam : ‘Whoever has a lofty beginnings, has a lofty end.’ That which is between the beginnings and the ends is the station of annihilation. It is the key of the slave’s journey from the world of himself to the world of his Lord.

 

The slaveness of beginnings is key of annihilation…also the slaveness of ends is the key to going-on. Among the beginners, whoever has the slaveness of beginnings come to him and supposes that he has acquired the slaveness of ends and stops with it, his foot slips and from that he acquires halting and satisfaction with the self.

 

And seeing exaltation of himself over the slaves of Allah and love of leadership, love of this world, love of rank, joy at creation turning to him and sorrow when they turn from him and so on to what has no end of ruinous qualities which are incompatible with slaveness.

 

When slaveness collapses, the two doors are shut in his face and he is driven from the door of the Master. May Allah protect us from that. This is the greatest affliction. It mostly strikes the people of beginnings who enter the Path without the friendship of the Shaykhs, the clever, those who recognise the devices of the selves and their branches and politics in that..

 

Page 150:

Slaveness is key of all openings, unseen and present. Whoever undertakes to teach the murids before he reaches the station of going-on, leads astray himself and whoever follows him. That is because the one with station of going-on is finished teaching himself ‘discipline’. Whoever is finished with teaching himself discipline, there is no harm in hi  when he undertakes to guides others, as opposed to the one of annihilation.

 

Page 151 :

Speech is the tree of might and it only bears the fruit of abasement for the one who plants it. Silent is the tree of abasement. It only bears fruit of might for the one who plant it. Such is the Sunna of Allah in all existence, unseen and present, sensory and meaning.

 

Sometimes the wali speaks to his Lord from himself by himself in himself, and sometimes he speaks to him from his species in himself by himself from himself. The hour of conservation of Allah is intoxication, and the hour of conservation with creation is sobriety.

 

Page 154 :

If you want to have gatheredness, you must have words. If you wanto have separation, you must have actions. The word of the inward is reflection, and the word of the outward is dhikr…. When dhikr and reflection is joined in you , the suns of gatheredness shine on you.

 

Page 156 :

May Allah have mercy on Abu Mawahib when he said: ‘ Whenever the situation of the wali is high, seeing him is insignificant in the eyes of the common’.

 

Shaykh as-Shadhili r.a said: ‘ O Allah, You have sentence people to abasement until they become  mighty’.

 

What error is like the one who wears the garment of those related to Allah, and by that he desires that creation will turn to him and he will have rank and leadership over them and gathering this world. And filling up reputation and rising rank with governors and leaders of the people of this world. He is content with that and pleased with it instead of might by Allah and by Him from what is other than Him.

 

 

Erti Dan Rahsia Izin Guru Shaykh Sufi

CATATAN MENGENAI RAHSIA IZIN GURU atau SHAYKH SUFI  ( 8 .12.2002 Dari Jernal Master Izi Anqaravi)

Saya telah lama membaca dan mengaji kitab jawi serta buku-buku berunsur tasawwuf dan tawhid tetapi jarang menemui huraian terperinci bagaimana seorang murid/salik yang bertariqat mencapai maqam Shaykh /Murshid. Atau juga disebut si-salik telah sampai/wusul kepenghujung jalan/.suluknya dan berada dimaqam Ihsan. Ulama sufi juga menggelarkan kemenangan rohani ini sebagai anugerah ‘kewalian’ kepada mereka yang melepasi maqam ‘Fana’. Dia memperoleh kurnia ilmu, cahaya, asrar/rahsia alam ghaib dari Hadratul Rabbani Quddusi yang tak terperi dengan kalam dan bahasa insane kecuali dengan bahasa isyarat dan kiasan duniawi.

Setengah ulama menamakan pengalaman ini sebagai musyahadah, pembukaan nur alan-nur, fana/baqa, penyingkapan marifatullah dan maqam al-jami’. Kebanyakan kitab-kitab lama memberi gelaran kepada ulama, tok guru dan penulis ahli sufi seperti berikut :

Arif bi’llah/ al-Imam/al-Ustaz
Al-Allamah/ al-Alim Rabbani
As-Sheikh/Shaykh
Wali Allah
As-Sufi/al-Murshid
Al-Ghawth
Al-Qutb
Guru Al-Muhaqiqin/ al-Kamil

Secara ringkas kita perhatikan terdapat 3 kategori IDHIN /IJAZAH /SANAD /TALQIN jalan Sufiyya atau Tariqa ini disampaikan dan disibarkan oleh mereka yang layak mengikut syarat dan kesaksian para guru/khalifa /muqadim/wakil murid yang dikhususkan seperti berikut :

A. PENYAMPAIAN IZIN SHAYKH (KHUSUSIYYA) DARI SHAYKH SEZAMAN YANG HIDUP KEPADA MEREKA/MURID YANG MENCAPAI MAQAM IHSAN/MARIFATULLAH.

B. IZIN SHAYKH KEPADA KHALIFA /MUQADIM BAGI MENGAJARKAN TARIQA/JALAN SUFI KEPADA ORANG RAMAI.

C. IZIN SHAYKH/KHALIFA /MUQADDIMNYA KEPADA PARA MURID/FUQARA UNTUK MENGAMALKAN WIRD/ZIKIR TARIQA.

Dalam banyak kitab para masyaikh Shadziliyya dan Qadiriyya, 3 jenis IZIN diatas juga seringkali bertukar atau sama erti/makna dengan istilah ‘berba’iat’ dan ‘mentalqin/ijazah’ dari Tuan Guru /Shuyukh kepada orang bawahannya.

Hanya kategori pertama (A), seorang murid dibenarkan oleh Guru Murshidnya yang masih hidup setelah mencapai maqam ihsan/wali/fana untuk mengisyitiharkan dirinya telah dipilih/diangkat menjadi seorang Shaykh al-Murshid. Seterusnya dia perlu mendapat pengiktirafan 3 orang Wali besar dizamannya bagi memastikan dia tidak membuat dakwaan sebelum waktu atau memenuhi syarat ditetapkan. Seorang mencapai maqam Wali tidak semestinya menjadi seorang Shaykh/Murshid. Tapi semua Masyaikh adalah Wali dan telah melepasi penyucian nafsu serta pendidikan rohaniah untuk membenarkan mereka diamanah/perintahkan menjalan tugas suci /berat tersebut.

Terdapat syarat penting lain ialah bukti /dalil dari seorang Shaykh baru ialah dia juga mendapat IZIN/PETUNJUK dari Rasul al-Mustafa, sallallahu alaihi wasallam. Para Awliya besar sezaman yang masih hidup juga mengetahui perkara ini dan akan membenarkan jika diminta secara khususi bagi memutuskan waham, keraguan dan kekeliruan seorang murid yang ikhlas dan berhimma suci dan istiqamah. Jika himma para murid itu rendah, suka nama/pangkat dan dikenali sebagai sufi sebelum masak dan bersemangat memuji Gurunya tinggi menggunung tanpa dalil kukuh, maka dia akan mendapat dan terlorong mengikut seorang Guru/Mushid yang separuh masak juga. Walaupun hebat dari segi zahir. Ribuan pengikut. Bangunan zawiya atau markaznya sentiasa penuh dan dikunjungi VIP. Zikir dan paluan musiknya juga menusuk hati. Para pembesar, raja-raja dan orang kaya memang suka mengambil baraka dan menumpang karama dari golongan ini.

Kita perhatikan bahawa ramai pendakwa Sufi/Shaykh (bukan muhaqiqin) zaman ini menggunakan KHABAR /CERITA MIMPI GHAIB bahawa mereka telah mendapat IZIN/IJAZAH/TALQIN tersebut dari para Guru Awliya/Masyaikh yang telah mati. Bagaimana hujah ini boleh diterima kecuali kita berupaya memeriksa dan mengesahkan bahawa MIMPI mereka adalah benar, bohong/palsu atau permainan dan tipudaya ALAM JIN/SYAITAN. Ramai mendakwa mereka telah bermimpi berjumpa dengan Sultanul Awliya Shaykh Abdal Qadir al-Jilani yang hidup dikurun 300 Hijrah, sedangkan kita sekarang dikurun 1400 Hijrah !.

Apabila seorang Shaykh Murshid yang mendapat IZIN kategori A meningal dunia, para khalifa/muqaddim atau muridnya yang sudah menerima IZIN untuk mengajar/mengamalkan Tariqa Gurunya dalam kategori B dan C, tidak boleh atau layak mengisytiharkan diri mereka sebagai Shaykh al-Murshid yang baru semata-mata kerana berlaku ‘kekosongan’ jawatan/kedudukan tersebut. Walaupun mereka ini amat alim, sudah berpengalaman dan bergelar Ustaz, Imam dan Tok Guru juga, amat rapat hubungan dengan Guru semasa hidupnya, menjadi orang kanan atau merupakan anak atau saudara akrabnya. Urusan ini bukan DEMOKRASI atau peralihan kuasa dalam sebuah Jemaah atau Tariqat dimana suara majority ahli jemaah menentukan siapa akan menduduki maqam Shaykh al-Murshid tersebut.

Kita juga jangan keliru dengan gelaran/pangkat didunia pengajian islam atau madrasah/universiti, dimana seorang pengajar/ulama yang sangat alim, berwibawa dan mungkin berketurunan alim ulama sufi juga, kita panggil dia dengan…as-Shaykh/Sheikh atau al-Allamah, al-Mudir, al-Murabbi, al-Ustaz, al-Imam dan seterusnya.. Gelaran keilmuan dan kepakaran serta zuhud/.warak/ mujahadahnya serta lama atau banyaknya dia bergaul dan mengaji dari pelbagai Masyaikh dizamamnya tidak boleh dibuat ukuran dalam dispilin/urusan sufiyya ini. Allah Taala yang memilih, membimbing, menyokong dan menentukan mana para Awliya yang akan mewarisi ilmu, marifa dan asrar rabbani dariNya untuk disibarkan melalui jalan/tariqa Muhammadiyya yang zahir, terkenal, kurang/tidak terkenal dan terpelihara dari segala bidaah dan pendakwaan palsu. Ada tariqa tertentu IZIN Shaykh sezaman mereka telah putus tetapi mereka tidak sedar atau tidak mahu terima. IZIN TARIQA yang putus boleh dihidupkan semula dengan IZIN ALLAH dan RASULNYA melalui tangan/jalan para Awilya atau Masyaikh tariqa/ahli sufiyya yang lain daripada ISNAD/SILSILA tariqat asal mereka.

Seyogianya kita tidak mahu memanjang isu pewarisan Masyaikh dan Guru Tariqat ini kerana tidak ramai yang diberikan nur furqan dan keilmuan rohaniah bagi menjernihkan segala dakwaan dan pertelingkahan teresbut. Kata seorang sufi, ‘ Anak-anak murid taksublah menyebabkan Guru mereka boleh terbang/kembara kesana sini dialam ghaib dan bergaduh dengan Guru/Masyaikh/Awliya lain mengenal siapakah lebih besar kerajaannya atau lebih tinggi maqamnya’. Anak murid begini jauh dari menciumi bau wangian alam malakut. Dimana letaknya alam malakut berbanding dakwaan Guru/Shaykh mereka ? Dimana alam nafsu atau alam jin/syaitan berbanding dengan kembara alam ghaib mereka ? Bolehkah mereka ini masuk dan keluar dari alam ghaib sesuka hati seperti bermimpi setiap malam ?

BEBERAPA PETIKAN MENGENAI PEMBERIAN IZIN SHAYKH

Rasail Darqawiyya (RD) ms.52 :

‘The tariqa is established by the power of Allah. Whoever is sent to lead it, that is by the Permission(Idhin) of Allah and His Messenger, may Allah bless him and grant him peace and the Shaykhs’.

Shaykh AbulMursi said:

‘No Master put himself forward/infront unless waridat (great openings) pounced upon him and he has Permission/Idhin from Allah and His Messenger. The baraka and secret of the permission is that supports our affairs and keeps the state of its people in order. Allah knows best’.

Ms.150 (RD):
None miss him (the Shaykh) except the one who makes himself independent by his own opinion and thinks he knows more. As far as the one who needs him is concerned, I think he will find him wherever he is, near or far, in the land of Islam or in the land of Christians.

His need of him (the Shaykh) will join him to him wherever he is. Either the Shaykh will come to the murid or the murid will come to the Shaykh. Capacity will carry the Shaykh to the murid or the murid to the Shaykh’.

(the full text and narration about the transmission of Shaykh Idhin/Permission from Shaykh al-Fayturi Hamudah to our Master Shaykh Abdal qadir as-sufi is available at our website Aisha Bewley website.

he Mesenger of Allah s.a.w said:
‘ The Hajj is Arafat’.

And so it was that-
what had been difficult become easy,
and what had been far become near,
what had been absent become present,
what had been alive became dead,
and what had been dark became LIGHT.
(this indication of fana /baqa
/illumination /marifa/ gatheredness)

RD p.151:
‘ This Path has guardians who protect it and guards who guard it until the Day of Rising. Allah has given them outward and inward knowledge. He has helped them with His Name the Helper (an-Nasir) and the Protector (al-Hafiz)’.

RD p.152:
‘We (Shaykh Darqawi) spoke about the states (ahwal) of the office (function/rank) of the Qutb and we had absolutely no knowledge of it. Our Lord brought it to us from the Unseen and from Nearness.’

When I went into Shaykh al_Fayturi (at his zawiya in Tripoli/Benghazi), his first words to me were: ‘ THE PATH IS ONE’ and by his Authority (Idhin/Permission), he joined together the two separate branches of the Habibiyya (of Sh.Muhammad ibn al_Habib) and the Alawiyya (Sh. Ahmad al-Alawi), so that in us, they become again by Allah’s overflowing generosity, as the DARQAWIYYA (after the name of earlier great Master Mulay al-Arabi ad-Darqawi)’.
He also said: ‘ The Gnostics/arifun cares nothing for the WIRDS or WAZIFAS or SILSILAs. All that matter is gnosisi (marifa) of Allah’.

And we say to the seeker who is sincere in his quest: ‘ Don’t look for Shuyukh or turuq, seek only istiqamah and suluk’. Meaning if you had found one real Shaykh, you has no need to look/learn from many numerous Shuyukh or tariqats. It only show your ignorance and veiling of the nafs. The important thing is seek firmness in your traveling or suluk/wayfaring under the expert guidance and piercing light of the true Murshid/wali. ‘

(Insya Allah, akan hamba sambung jika
diberi kekuatan dan ilham dengan izinNYa)

d/a:
Pondok Dailin Nur
Pinggiran Banjaran Titiwangsa

Sumber Rujukan Muktabar

Hamba tidak ingat sepenuhnya dimana dan dari siapa teks ijazah muqadim Darqawiyya ini diperolehi pada tahun 1980an dulu. Contoh watikah perlantikan atau surat pemberian izin oleh sang Mursyid kepada muridnya yang terpilih untuk menjalankan tugas sebagai Muqaddim atau dialam melayu sebagai khalifa atau guru pelapis. Mereka ini diamanahkan bertindak dan berfungsi mendidik jemaah fuqara dalam halehwal perjalanan sufiyyah diperingkat asas dan pertengahan. Terkadang izin muqadim ini diberi oleh Shaykh  secara lisan dan perutusan surat sahaja. Teks ini tidak merupakan syarat menyeluruh tetapi hanya contoh sahaja. Ada murid diberi Izin Khas untuk mengaji dan mengajarkan kitab sufi tertentu seperti Hikam Ataiyya dan Abu Madyan. Ada fuqara diberi izin amalan Ismul Azim dan Asmaul Husna. Semua ini bergantung kepada keperluan zaman, tempat dan pergolakan semasa serta hikmah tertentu.

Dengan Nama Allah Yang Maha Pengasih

Lagi Maha Penyayang

 Kepada faqir ……………………

Dengan limpah kurnia Fadhal Allah Taala yang menguasai segala Qudrah Kekuasaan dan Qada’ KetentuanNya, dan Iradah-Kehendak, kami memberi izin ( kebenaran ) kepada saudara untuk menghidupkan dan melaksanakan semua amalan (tariqa) sesuai dengan maqam terpuji yang diamanahkan iaitu sebagai Muqaddim Tariqa Darqawi-Shadhili.

 Kami memohon kepada Allah Tabaraka wa Taala supaya Dia sentiasa menolong dan memberi kekuatan kepada saudara untuk berkhidmat kepada hamba-hambaNya         (para fuqara/murid) mengikut kehendak Sunna Muhammadiyya. Dan saudara berdakwah menyeru kaum kuffar kepada Din Islam yang hanif sehingga Allah mengambil saudara dari dunia ini untuk kembali ke alam akhirat.

 Maqam (tugas dan kedudukan) Muqaddam ini adalah bersandarkan kepada maqam zuhud, tajrid ,khalwa , jihad dan istiqamah dalam zikir Ismul Azim serta tawhid yang kukuh diatas lisan dan ahwal (amal perilaku). Izin ini telah diberikan pada hari ini …..(tarikh) di……….(negeri/tempat).  

( Dengan Cap/Mohor/Khatam ) : 

Ghufranaka Rabbi wa ilaikal masir

Ditandatangan …………..

 Rujukan kitab bagi murid/fuqara :  

Diwan Shaykh al-Kamil Muhammad ibnul Habib

The Basic Research –Ibnu Ajibah

The Darqawi Letters- Mulay Arabi ad-Darqawi

The Meaning of Man – Sidi Ali Jamal

Fusus al-Hikam – Ibnul Arabi

The Knowledge of God- Minhah al-Quddus by Shaykh Alawi

Hikam- Ibnul Ataillah dam Syarah Iqaz al-Himmam -Ibn Ajibah

Signs of Success on The Path- Commentary on Song of Abu Madyan

  

Buku dan Tulisan Shaykh Abdal Qadir as-sufi

The Way of Muhammad(1975)

The Hundred Steps (1980)

The Quranic Tawhid (1980)

The Book of Strangers (1972)

Root Islamic Education(1982)

The Sign of Sword

Letter To An Arab Muslim (2002)

Letter To An African Muslim

Kufr: An Islamic Critique

Return of The Khalifate(2002)

The Sultaniyya (2003)

The Shield of Achilleus

The Gestalt of Freedom

The Ten Symphony of Gorka Konig

For The Coming Man

The Wealth of Fuqara

The Time of Bedoin , 2006

 Moussem of Istanbul, Turkey.  Moussem of Tangier, Morocco

Moussem of Cape Town, South Africa. Moussem of Weimar,Germany

Moussem of Melila, Spain. Moussem of Granada, Spain

Moussem of Main Zawiya Achairgn, Inverness, Scotland

Visit Tour To Malaysia – 1990 and 2001( USM Honorary Doctorate)

2004 Cape Town New Ribat, Dallas College

 and Lectures at Habibiya Mosque

Izin Tariqa Dari Sh.Muhammad ibnal-Habib

Telah berkata Shaykh Muhammad Ibn al-Habib r.a  (1870-1971) dalam mukaddimmah Kitab Diwan Bugyatul Muridin as –Sairina wa Tuhfatul Salikina alArifin  :

Segala pujian bagi Allah yang telah membangkitkan manusia di setiap zaman untuk menghidupkan semula jalan tariqNya. Dia telah membukakan bagi mereka limpahan Nur Muhammadiyya, dari mana semua para pencinta Allah yang mengikuti jejak mereka mendapat pertolongan, samada secara perseorangan atau berkumpulan jamaah. Kami memujiNya, Subhana wa Ta’ala kerana kurnia rahsia berharga yang mana Dia telah amanahkan kepada kami dan termasuk pemberian ilmu, makrifat dan nur haqiqat yang Dia telah curahkan ke atas kami. Kami amat bersyukur dan berterimakasih padaNya setelah menghitung kembali semua nikmat pemberian yang diberikan kepada kami dan semua hamba-hamba Allah yang lain samada yang bebas merdeka atau yang terikat.  

Kami bersaksi bahawa Maulana Penaung kami Muhammad adalah Hamba dan RasulNya, diutuskan oleh Allah sebagai rahmat bagi sekalian makhluk, semoga Allah memberkati dan memberinya kesejahteraan dan atas keluarga dan sahabat-sahabatnya yang telah mengorbankan jiwaraga dan harta kekayaan mereka untuk menegakkan ajaranNya dan menghidupkan sunnahNya. dan mereka tidak berganjak ke arah kebinasaan golongan yang munafik dan jahil.  

Wahai ikhwan saudara kita dari Tariqa Darqawiyya – Shadhiliyya dan yang lain dari kalangan hamba-hamba Tuhan di semua negeri-negeri milik Allah yang bertekad untuk mengikuti seorang guru Shaykh, ketahuilah bahawa Allah Ta’ala telah mentakdirkan bagi jalan mulia ini disetiap zaman akan ada mereka yang akan membetulkan penyelewengan dan menzahirkan rahsia asrar dan nur haqiqatnya. Dia adalah seorang Shaykh yang menyatukan Shariat dan Haqiqat dengan mendapat idzin dari Allah dan RasulNya serta para Awliya Allah yang kamil. Dia adalah insan al-Muhammadiyya yang unik yang mana hanya terdapat seorang sahaja di setiap zaman. Jikapun, di zamannya terdapat ramai bilangan Shuyukh, dia mengatasi mereka semua, samada mereka sedar atau tidak. Ramai yang telah cuba membuat pengakuan mencapai maqam istimewa ini dengan bukti palsu dan pembohongan kerana mereka mencari nama dan pangkat dan tamak untuk menguasai dunia yang tidak kekal ini. Mereka yang berpura-pura tidak sedar bahawa barangsiapa yang mendakwa apa yang tiada dalam dirinya akan terbuka rahsia mereka oleh saksi-saksi dalam ujian penentu, dihadapan mereka, seseorang itu samada dimuliakan atau dihinakan.

Para Shuyukh yang hakiki sentiasa berpuas hati hanya dengan ilmu Allah dan bergantung hanya padaNya. Semua limpahan kebenaran dari mereka adalah dari memperkatakan baraka dari Allah.Allah Taala telah berfirman :“Adapun mengenai baraka pemberian dari Tuhan kamu maka perkatakan/beritahulah kepada yang lain” – Surah Dhuha.

Maka dengan ayat keterangan tadi, saya Muhammad Ibn al-Habib al-Amghari al-Hassani mengikut nasabnya, yang menetap di Fez, hambaNya yang faqir tetapi diperkayakan olehNya dari selainNya mengisytiharkan, dalam memperkatakan baraka Allah – bahawa idzin (kebenaran) telah diberikan padanya dari Allah dan RasulBlllah dan semua awliya yang sempurna kamil dan bahawa Allah telah mengkhususkan baginya ilmu-ilmu dan rahsia haqiqat yang hanya insan al-Muhammadi yang unik sahaja memperolehinya.  Jika kami mahu menceritakan segala apa yang Allah berkata atas kami, tentunya memerlukan beberapa jilid buku, tetapi kami akan meriwayatkan buat pengetahuan para Fuqara bagaimana penghargaan Shaykh dan guru kami Sidi Muhammad Ibn Ali telah berikan kepada kami. Apabila dia, semoga Allah meridhainya, diangkat mengetuai tariqat tersebut, kami pun menulis surat kepadanya memperbaharui ikatan perhubungan kami dengannya sungguhpun kami telah mengambil tariq ini dari Shaykh dan Arifbillah Sidi al-Arabi Ibn  al-Huwari. Dia, semoga Allah meridhainya menulis semula kepada kami dan memerintahkan kami datang berjumpa berhadapan dengannya. Maka kami memenuhi arahan tersebut dan pergi ke Marrakesh. Apabila kami masuk menemuinya, dia begitu gembira sekali dan penuh kegirangan dan seraya berkata kepada kami : 

“Seluruh tariq ini datang kepada aku, apabila engkau datang !” 

Dan pada ketika lain, dia berkata kepada kami mengenai masa depan, semoga ianya tidak luput dari ingatan,

 ”Kedudukan engkau di sisi kami dalam tariqa kami adalah sama seperti contoh Ibn ‘Ataillah di dalam tariqa Shadhiliyya. Sebagaimana Allah membangkitkan semula jalan Shahiliyya menerusi Ibn ‘Ataillah, maka Dia juga akan menegakkan tariqa yang berkat ini menerusi engkau, jika Dia menghendakinya“.

Dan sesungguhnya Allah telah mengabulkan doanya melalui kami. Demi Allah dan demi Allah, tiada suatu pekan, bandar atau ceruk dipadang pasir yang kami kunjungi melainkan penduduknya terus merasakan bahawa kasih sayang telah terpancar dijiwa mereka dan kebahagiaan hidup mengalir dihati qalbu mereka. Begitulah rahsia berkat idzin Allah. Segala pujian bagi Allah, tiada faqir yang duduk bersama kami melainkan bertambah ilmunya, dan darinya hati mereka menjadi lembut dan penuh tawadhuk. Tiada murid tariqa yang duduk bersama kami melainkan ehwal rohaniahnya bertambah teguh dan himmanya bertambah tinggi dalam mencari marifa Allah. Begitu juga tiada Shaykh dari kalangan Shuyukh sezaman yang bertemu melainkan bertambah lagi dhawq dan memperolehi sesuatu manfaat yang belum dimilikinya selama ini. Kesemua ini adalah kemurahan kurnia dari rahsia idzin dan barakanya (dari Allah).Ibn Ata’illah telah berkata dalam Kitab Hikamnya : 

“Barangsiapa telah diberikan idzin kebenaran untuk bersyarah maka perkataannya akan    d difahami oleh makhluk dan bukti mengenai keistimewaannya akan dibuka untuk   pengetahuan mereka.”

 Mereka yang memperolehi idzin adalah mereka yang bertutur kerana Allah dan untuk Allah, maka perkataannya mempunyai kesan dihati, dan semua mereka yang terpilih dan para pencinta Allah akan menerima petunjuk darinya.Shaykh kepada Shaykh kami, Sidi Muhammad Ibn al-Arabi semoga Allah meridhainya, pernah berkata :  “Demi Allah, tiada seseorang yang datang kepada aku melainkan mendapat penerimaan.”Dan adalah hamba (Shaykh Muhammad Ibn al-Habib) berkata mengenai baraka Allah : “Demi Allah, tiada seseorang yang datang kepada ku melainkan dikasihi.” Nabi al-Mustafa , semoga Allah memberkati dan memberikan kesejahteraan berkata kepada daku dalam suatu mimpi : “Ketahuilah, wahai anakku, bahawa Allah akan memuliakan engkau dengan kurnia air minuman yang manis dan segar.” . Aku pun bertanya :“Wahai Rasulullah, adakah air tersebut mengisyaratkan Islam, Iman dan Ihsan ?”Dia Sallallahu alaihi Wassalam menjawab : “Benar, demikian itu.”  Aku bertanya lagi : “Ya Rasulullah, adakah aku seorang saja yang meneguk air-air tersebut atau aku dan semua mereka yang mengikutiku ?”Rasul s.a.w menjawab :“Untuk engkau dan semua orang yang mengikutimu dari kalangan umatku boleh menikmatinya”. Dan Allah mengabulkan bagi kami apa yang Dia janjikan, Demi Allah, kami telah menghirup minuman segar tersebut dan kelak untuk semua yang mengikuti kami dengan ikhlas akan juga menikmatinya.

Maka, oh saudaraku yang dimuliakan, berilah pujian dan kesyukuran pada Allah Taala dan berterimakasih padaNya dari apa yang Dia telah kurniakan keatas kamu di zaman kamu ini.Allah Taala telah berfirman :-“Tidaklah Kami memansuhkan sesuatu ayat atau membuat ianya dilupakan tetapi Kami akan menggantikannya dengan yang lebih baik atau yang sama dengannya “.Allah Taala telah memberikan keutamaan ke atas ganti ayat yang lebih baik dari yang setaraf sebagai isyarat bahawa waris pengganti kepada wali yang kamil tersebut mesti muncul walaupun beberapa waktu telah berlalu. Dan dia adalah lebih sempurna dari yang terdahulu dalam ilmu dan marifa Allah Taala. Dia adalah tanda keunggulan kepada wali yang kamil itu. Maka limpah kurnia fadhl Allah terus bertambah dan tiada terhenti.

Telah berkata Shaykh Ahmad al-Badawi, tuan dan guru kami, semoga Allah ridha dengannya :- “Limpah kemurahanMu terus mengalir dan kewujudanMu tidak pernah terputus “Aku telah mengisyaratkan sebahagian dari apa yang Allah telah kurniakan atas diriku dalam qasida yang menyebut tentang baraka Allah bernama “Pakaian Taqarrub” seperti berikut :- “Dhikr dari Tuhan yang dikasihi telah memberikan kami pakaian yang indah, kegemilangan cahaya, kemuliaan dan kegembiraan.Dalam bertaqarrub padaNya, kami melemparkan  segala rasa segan dan melaungkan Dia yang kami kasihi dengan pujian “.

Apabila Shaykh Sidi Muhammad ibn Ali, semoga Allah meridhainya, meninggal dunia, dan idzin tersebut telah diperbaharui melalui diriku, aku memandang diriku tidak layak dan serba kekurangan buat menerima maqam/ tersebut sehingga empat Shaykh besar mendatangi aku dalam mimpi. Mereka adalah Sidi Muhammad ibn Ali, Sidi al-Arabi ibn al-Huwari, Sidi Muhammad al-Arabi dan Sidi Ahmad al-Badawi, semoga Allah meridhai mereka semua. Mereka memerintahkan aku keluar berhadapan dengan makhluk dan membimbingi mereka kepada Raja yang haqq. Mereka berkata, “Air minuman yang engkau telah teguk dari kami adalah yang paling sejuk, segar dan manis, maka hamparkan tanganmu ke timur dan ke barat, usah gentar dengan sesiapa!” Kemudian, idzin itu pun datang dari al-Mustafa, semoga Allah memberkati dan memberinya kesejahteraan, dan aku pun memberanikan diri untuk keluar. Maka aku keluar berhadapan dengan makhluk kerana Allah dan untuk Allah, mengucapkan sepertimana disebut oleh Ibn Ataillah dalam Hikamnya :

 “Oh Allah, Engkau telah memerintahkan aku kembalikepada alam makhluk, maka kembalikanlah akudengan pakaian dari cahaya nur dan petunjuk furqan,supaya aku dapat kembali padaMu. Sepertimana aku dapat pergi kepada Engkaudari alam ini dengan rahsiaku suci dari rintangan itu dan himmaku melepasi dari pergantungan ke atas alam makhluk. Sesungguhnya Engkau maha berkuasa atas tiap tiap sesuatu.”

 Ketahuilah para saudaraku, adalah wajib bagi setiap murid yang ingin mencari dan mencapai hadrat Allah supaya mengambil Shaykh yang hidup. Bukti kewajipan ini terkandung dalam ayatNya, Maha Suci Dia : “Wahai orang yang beriman, bertaqwalah pada Allah dan hendaklah engkau bersama-sama mereka yang siddiqin.”                           Bersama dengan mereka bermakna berkumpul dengan mereka dengan tubuh, bukan ruhnya sahaja. Allah juga telah berfirman :     “Ikutilah jalan mereka yang telah berinaba – berpaling dari nafsu untuk menghadapi Aku”.   Dalam ayat ini, Allah Maha Suci Dia, telah memerintahkan para walad (mereka yang baru berjalan) supaya mengikuti seorang bapa rohaniah, bukan bapa zahir/jasad mereka. “Jika engkau menjumpai orang seperti yang diterangkan, maka mengembaralah dan menyerahkandirimu tanpa halangan lagi.  Jangan memikirkan perkara yang lain kecuali apa yang saya nyatakan disini, kerana ianya mencukupi buatmu serta mengandungi segala kebahagiaan.

Imam al-Junaid, semoga Allah meridhainya berkata:

“Sucikanlah dirimu dengan air dalam alam Ghaib, jika kamu seorang yang memiliki rahsia hati. Jika tidak, buatlah tayammum dengan debu atau batu. Pergilah kehadapan seorang Imam di mana kamu berdiri mengikutnya dan tunaikanlah salat zuhur pada permulaan asar. Ini adalah salat mereka yang arif mengenal Tuhan mereka. Jika kamu adalah seorang dari mereka, maka basahi bumi kering ini dengan air laut.” 

Dia, semoga Allah meridhainya memerintahkan murid itu menyucikan dirinya dengan air dari alam Ghaib. Adalah difahami bahawa taharah penyucian itu ada dua jenis iaitu :penyucian zahir dengan menggunakan air biasa, dan ini meliputi.seluruh tubuh badan jika berhadath besar, dan terbatas kepada beberapa anggota badan jika berhadath kecil. Ini bukan apa yang ditujukan oleh pengarang di atas, semoga Allah meridhainya. Penyucian jenis kedua bercorak rohaniah iaitu menyucikan hati-qalbu dari penyakit-penyakit yang menhijabkan mereka dari menyaksikan Hadrat Allamul-Ghaib. Penyucian ini hanya, boleh dilakukan dengan air rohaniah, iaitu dari jenis-jenis air ilmu, marifa dan asrar keTuhanan yang mengalir dari Hadratt Alam Ghaib kedalam qalbu seseorang Shaykh yang arif mengenal Allah, terpelihara dari kesalahan. Shaykh itu kemudian mencurahkan keatas murid tersebut dan dia pun menyucikan hatinya dari kotoran lain dan mengisinya dengan marifa dan asrar. Begitulah jika murid itu memiliki suatu rahsia sirr, yakni pandangan batin, yang mana membawanya berdepan dengan seseorang yang akan membimbing tangannya, iaitu seorang Shaykh yang mengambil kekuatannya dari Hadrat Ghaib seperti diterangkan terdahulu. Jika murid itu tidak memiliki sirr dan ainul-basirah ini, maka dia mesti membuat tayammum dengan debu-debu amalan zahir dan pengetahuan asas sehingga Allah mengurniakan dia sirr dan ainul-basirah.

Seterusnya al-Junaid mengisyaratkan, semoga Allah meridhainya, dengan kenyataan berikut :-“Pergilah kehadapan seorang imam yang mana engkau akan mengikutinya” Bermaksud, murid itu mesti berhadapan dan mengambil seorang Shaykh, yang arif billah, buat meniru dia dalam salat rohaniah yang hakiki yakni bermusyahada langsung akan Raja yang disembah, sepertimana diwajibkan atas seorang yang beriman untuk membuat ruku dan sujud. Perkataannya ” Bergeraklah ke hadapan imam yang engkau akan mengikutnya” menunjukkan supaya murid itu tidak mengikut sebarang Shaykh melainkan ianya telah dikenalinya dialam rohaniah lagi. Nabi s.a.w. berkata : “Semua arwah(ruh) kita mernpunyai kenalan, jika mereka bertemu akan terus berasa harmoni/serasi dan mereka yang tidak dikenali akan terasa asing.”Maknanya yang sebenar ialah “Pergilah kehadapan seorang imam di alam nyata yang mana sudah terlebih dahulu kamu sudah mengenalinya di alam ruh.”Kerana pertemuan dan pengenalan yang telah berlaku dialam ghaib/arwah, menghasilkan kesesuaian yang harmoni di alam nyata.

Perkataannya Imam Junayd :  “Buatlah salat zuhur pada awal waktu asar”, dia memaksudkan sembahyang zuhur iaitu pengzahiran (zuhur) kehendakmu pada Tuhanmu iaitu penyaksian langsung akan Raja yang disembah, seperti yang kami terangkan. ‘Asar’ (salat Asar) bermakna ‘kumpul bersama’ (mu’asara) dengan Shaykh kamu dan melenyapkan irada kehendakmu padanya.  Dia (al-Junaid), semoga Allah meridhainya tidak merujuk kepada salat zuhur dan asar yang mengandungi ruku dan sujud kerana ada diketahui bahawa salat zuhur mesti dilakukan pada permulaan waktunya bukan pada awal waktu asar. Maka, makna sebenarnya amat cocok sekali, hendaklah difahami dan kamu akan memperolehi petunjuk – dan Allahlah tempat sandaran petunjuk kami dan petunjuk untuk seluruh makhluk. Amin. Adapun perkataannya : “Ini adalah salat mereka yang arif mengenal Tuhan mereka “ianya bermaksud penyaksian musyahada secara lansung akan Raja yang disembah. Salat mereka ini tidak terputus atau terhijab kerana ianya berterusan. Mereka kekal dalam musyahada Tuhan mereka. Perkataannya : “Jika engkau adalah seorang dari mereka, maka basahilah bumi dengan air lautan” bermakna jika engkau adalah seorang arifun dan mereka ini tidak terhijab oleh makhluk dari al-Haqq, tidak juga yang al-Haqq terhijab dari makhluk, maka basahi, yakni siramkanlah jalan kering bumi (shariat) dengan laut (haqiqat) dirimu, dan hendaklah kamu bersama golongan yang menyatukan kedua aspek tersebut. Yakni, murid itu mestilah menyempurnakan dua bentuk ubudiyya iaitu ubudiyya yang diwajibkan dan ubudiyya secara petunjuk bimbingan. 

Begitu juga apabila Imam Malik, semoga Allah meridhainya mengatakan : “Barangsiapa yang mengamalkan shariat dan tidak menerima haqiqat (yakni keyakinan lansung) telah tersasar dari jalan yang lurus. Barangsiapa yang mengaku mencapai haqiqat    tetapi tidak mengamalkan shariat adalah ingkar. Siapa yang telah menyatukan keduanya adalah yang muhaqqiq (mencapai kebenaran).”    

 Catatan Isnad dan Silsilah Tariqa Darqawiyya hingga Shaykh Ali al-Jamal

Seperti di bawah:    

 Sh. Ali al-Jamal ( (d.1773)/1194H
 

Sh. Mulay al-Arabi ad-Darqawi (1729 – d.1814) 

Sh. Muhammad Buzidi  

 Sh. Ahmad al-Badawi

 Sh. Ibn Ajibah             Sh. Muhammad ibn. Al-Arabi  

Sh. al-Arabi al-Hawwari 

Sh. Muhammad bin Ali 

Sh.Muhammad ibn al-Habib(1870-1971)

dan Shaykh al-Fayturi (1976) -

Shaykh Abdal Qadir as-Sufi

(London, Norwich, Granada, Weimar, Scotland, Cape Town)        

Mawlidur Rasul dan Burdah

Mawlay salli wa sallim daiman abada

ala Habibika Khairil Khalqihi kullihi

Ya Rabbi salli ala Muhammadin wa ala

Sadatina alihi wa sahbihi kiramiAmim tazkurin…. 

 Salam saudara budiman sekalian. Memang sejuk dan terharu hamba mendengar ramai pencinta ilmu, pencari dan murid sufiyya di Malaysia makin mendekati amalan Burdah yang kian popular. Ini disebabkan adanya CD,TV and  Website serta kumpulan Nasyid, penyanyi Muslim tanah air melagukannya dengan niat ikhlas dan memuji serta berselawat atas Rasul a-lMustafa sallallahu alaihi wasallam.  

Dari pengembaraan hamba yang berdebu dan terbatas, di tanah air ada beberapa jemaah/tariqa berjaya menghidupkan Burdah ini dalam majlis ilmu dan program zikir mereka iaitu ;

a. Yayasan  al-Jenderami /ustaz Hafiz Selamat

b. Jemaah Pondok Tar Tujuh Pasir Mas

c. Pondok Yarang Aziziah Patani.

d. Jemaah Darqawi-Shadziliyya Malaysia

e. Lain-lain jemaah dan individu terutama para ulama jalur sayid/sharifin.  

Selalunya sebelum baca/nyanyikan Burdah, elok sekali dibaca al-Quran, selawat dan lain-lain zikir dahulu. Kemudian dikhatami dengan doa dan majlis/syarahan ilmu, tarbiyya ruhiah dan muzakarah. Oleh kerana alam melayu nusantara telah beratus tahun dikalangan ulama tua dan golongan sufi mengenali amalan Burdah ini, ianya tidaklah asing cuma kepakaran membawa jalal/chorus atau rentak alunan yang berasaskan izin guru/rahsia tariq tertentu tidak sama diantara jemaah dan individu tertentu. Nanti ada pula salah guna, komersial dia atau jual murahan macam nasyid group kini hijjaz la raihanla, rabbani la, gendang la, tabla la, nasib baik tak main seruling dan gitar bersama qasida karangan para awliya dan masyaikh ini. Perlu ada tapisan, ada izin dan adab serta tunjuk ajar dari para imam dan tok guru dulu.  

Sebab itu, Imam Malik r.a. berkata jika bercerai shariat/adab atau feqah dari tariqat/tasawwuf maka binasalah mereka yang demikian itu. tak boleh nyanyi solo solo dan mencurahkan Cinta sebelum dibakar api tarbiya, tazkiyya dan pembersihan rohani. 

 Jalal atau chorus utama Burda ialah : 

Mawlay salli wa sallim daiman abada

ala habibika khairil khalqihi kullihi

Ya Rabbi salli ala Muhammadin wa ala

sadatina alihi wa sahbihi kirami

Amim tazkurin…. 

Burda memang popular di India Pakistan Timur Tengah Turki dan Afrika Utara..kampung halaman tariqa Shadziliyya, dicintai dan disanjung tinggi dikalangan para sharif/sayyid, ulama sufi dan para imam. Siapa ikhwan ingin mendekati amalan Burdah yang ada lebih 10 – 20 chorus/jalal atau alunan lagu dan bagi mengeratkan ukhuwah dalam majlis ilmiah dan zikir umum, boleh meminta nasihat, tunjuk ajar dan bantuan dari ahli jemaah Darqawi iaitu Sidi Shamsudin Idris dan Sidi Umar Azmun.

Kata Maulana Rumi, all the caravan of lovers Path pointed to the direction of Makkah and Madinah.  Sekian, semoga Allah memberkati semua pencinta Burdah kerana disinilah tersimpan rahsia jalan Surah Al-Muzzammil dan al-Mudhathir. Debu-debu kembara masih berterbangan dan banyak lagi Qasida atau Diwan/koleksi Sufiyya sezaman masih perlu diteroka. Burdah hanya secebis atau seteguk air Lautan cinta dan Marifa.  Manakala Puisi Mathnawi Maulana Rumi lagi tebal ada 6 volume dalam bahasa Parsi dan Turki. Diwan Sh Muhammad ibn al-Habib alim sufi besar tariqa Darqawi abad 1872-1971 dari Meknes/Fez, Moroko setebal 200 muka banyak disulami dengan jalal Burdah yang sama.  

Siapa rajin kembara dan mencari pasti jumpa atau menciumi harumannya.. Baraka dan karama yang tak lekang dek zaman. Sesegar bunga-bungaan mekar mengembang setiap pagi dan angin sejuk berhembusan di wajah pencinta. Kita akhiri dengan jalal :

SalatuLlah  salamuLlah , ala Taha RasuliLlah

SalatuLlah salamuLlah, ala Yasin  HabibiLlah  ..2X

            

Correspondence on Mathnawi of Rumi

Re:  Journey Onward 

 Dear Abu Zuhri , Your voices still ring. But like a passing ship, the waves have long touched the shore. For friendship sake,  I will take a fresh ship and we will touch hands- one fine sunset. Been trying to read up materials you cited and will reach the Shaykh discourses one Subuh.  Found Dr. Muhammad Bukhari Lubis’s Ph.D thesis entitled:  The Ocean Unity- Wahdat Al-Wujud In Persian, Turkish and Malay Poetry.  Will definitely visit MPH Gurney Plaza and hope to catch a copy of your Islamica Magazine Summer 2005 and savour the pictures of those whirling sufis. Salam. 

Abdad/REDEEM/In-Trend Consulting/11.8.05  

First Reply and Salam  To Dr. Abdad

Alahmdulillah, although hearing no voices or sound waves from the undiscovered shore somewhere in Penang, we know many of the Mathnawi lovers have journeying onward.Last evening while broswing thru the mph bookstore at alamanda putrajaya, my eye caught the familar looking of the whirling sufis on one Islamica Magazine Summer 2005. Subhanallah, all the right ingredients were there for you Dr. Abdad ! How do we value RM35.00 or two hours spent on dhikr with the fuqara  travelling east and west to smell the perfume of the lovers. The photos and personal experiences of some authors on the Rumi phenomenon in this mag are more than our eyes can absorb. We need the inner sight to journey on. We need the saintly Water to purify the earthly stomach. Dr. Ibrahim Gamard translation of Mathnawi are among the most beautiful and authentic because himself is a murid. Shems Frielander, we read from him when many of us not yet muslims. Abdal Hayy Daniel Moore, this man who embraceed islam at the hand and insistence of his blessed elder companion who later became a sufi Master. He unearthed for us his encounters with the living fuqara and the late SMH at Meknes and Fez.

He is one of the proof of the flowerings of the Path many had taken. The unexpeceted name Sh. Sulaiman Dede also pop up indicating to us this unending secrets of Rumi teaching had burst out of Konya.  In one discourse our Master  made this doa:

We ask Allah to increase the light of Konya.

We ask Allah to open the gates of the tekkes to allow the turning -mevlevi dance

to be spread thru out the muslim world.

We ask Allah to bless all the Effendis and all the salihin and all the tariqa Mevlevi thru the ages since this terrible tragedy.

We ask Allah’s blessing on Suleiman Dede.  

We ask Allah to give give safety and procetction to all the brothersfrom Konya who have come to visit us.

We ask Allah to increase and overflow the lights of thosewho do the turning. We ask Allah to give them baraka from the act of turning.by their having come here (Instanbul Moussem) solely for the sake of Allah to make them leaders in the land, to spread the teaching of Maulana.

We ask Allah to bless all the Shuyukh in this age andAllah to give light to the tomb of Sultan Abdal Hamid.

We ask Allah’s blesing to all muslims of Turkey..and the light of the dhikr to restore all Muslims under one leader.So we hope from this opening you have ample winds and maps to journey on by Him and for Him and

 we ask Allah to fill our hearts with His Light and Marifa hatta nasyhada qayyumiyatika fi jamiil makhluqat (Wird of SMH). Wassalam.

Caijian.  Abu Zuhri Shin 

Rejoinder On  Sajak Sabit Januari Dzulhijjah Nusantara

 Sidi Abuzuhri, you gave my Jambak Suffina depth, reach and richness AND testimonies of faith that only could come from a penand a heart of a searching fuqara. 

Touched by you I could see the Nur of this Nusantara ‘dari titis Yunus Emre, Jabal Alam, Bahtera Nuh Zaman, Mesjid Sultan Kuning’  And hear the persistent whispers of Shaykh Alwi and Raja Ali Haji. 

Even the tea tasted like  Rumi-coated honey.    We will see you in Penang and salam.  

Abdad/REDEEM/19.1.06