#al-jabarut

[cyprianscafe]

Uma teoria da prática

Em um exemplo, Sidi Muhammad fornece uma tabela de quatro por quatro associada ao maior nome de Deus e as seguintes instruções:

Coloque-a [a mesa] sobre uma tábua de chumbo e fumigue-a com aloe e purifique seu coração com sinceridade e seu corpo com a purificação da água. Então, leve-a para seu lugar especial de retiro [khalwa]. Primeiro, você se torna parte da categoria da elite, e seus olhos escurecem. Em seguida, você está presente de mente. Então você é atingido pela grandeza do lembrado, acreditando que este nome é de Sua ausência oculta, e é parte da graça de Deus para os senhores da emanação. Então, se Ele lançar diante de você um lampejo de luz e permear seu segredo com a frieza da felicidade e da alegria, então diga com a língua da fragilidade, humildade e pobreza:

Deus testemunhou que não há outro Deus senão Ele até o Todo-Sábio Ao seu serviço, ó Deus! Que você seja feliz! Toda a bondade flui de você para você por sua mão, e eu desejo o que vem de você. Ó, Aquele que é nomeado pelos nomes! Embora eu esteja cego, eu lhe pergunto pelo seu nome dos nomes e seu segredo mais protegido.

Ó AHM SQK HLʿ YS! Eu chamo você com o alif da composição do cosmos, E com o hāʾ da divindade na presença do testemunho e das essências, E com o mīm da soberania e o alongamento do poder e da força, E com o sīn do segredo abrangente e protetor, E com o qāf da subsistência com a sustentação do cosmos, E com o kāf da suficiência completa das necessidades, E com o hāʾ da sabedoria com justiça e ihsān, E com o lām da amizade das pessoas de certeza e fé, E com o ʿayn da preocupação com os senhores da sinceridade e conhecimento, E com o yāʾ da auspiciosidade e facilidade e alívio das pessoas necessitadas através do ihsān, E com o sād da eternidade através da preservação dos universos da injúria à ordem e da ganância, E com o segredo de Ele, oculto pelo manto da grandeza e poder.

Ó Mais Forte dos Pilares! Ó Constante em ihsān! Ó Desnecessário de agentes! Ó Aquele que está em todo lugar, mas não contido por lugar algum! Ó Possuidor de poder e al-jabarūt! Ó Aquele cuja mão segura al-mulk e al-malakūt!

Imponha objetos a mim e fortaleça-me a partir dos registros dos espíritos até que nem humano, nem jinn, nem anjo dos agentes, nem benefício, nem poder, nem buscador, nem demônio, nem tempo, nem lugar — nem qualquer coisa que inclua a propriedade de existir — esteja além do alcance da minha liberdade de ação, ou emerja das garras da minha imposição.

Esta súplica, com suas instruções de acompanhamento, constitui a invocação primária fornecida pelo Fawāʾid nūrāniyya. Muitos dos elementos familiares do Hizb e do Nafhat al-tīb recorrem nesta oração, incluindo as referências aos reinos de al-mulk, al-malakūt e al-jabarūt. No entanto, as breves instruções no início da passagem situam essas referências dentro de um cenário ritual maior que inclui um corpo purificado; um objeto físico — uma tábua de chumbo inscrita com uma mesa; um local físico — um lugar de retirada ou retiro espiritual (khalwa); e uma progressão de estados mentais que levam ao pronunciamento da oração em si. Esses estados mentais servem como condições para a execução do ritual descrito, garantindo que apenas aqueles dotados da série exata de sinais espirituais possam efetivamente seguir as instruções e atingir o objetivo declarado da oração, que é nada menos que o controle completo sobre o cosmos.

Sorcery or Science?: Contesting Knowledge and Practice in West African Sufi Texts - Ariela Marcus-Sells

[menyingkap-rahasia]

MUQODDIMAH

AL-HIKAM

Syeikh Ibnu 'Athoillah As-sakandariy

بسم الله الرحمن الرحيم

- Segala puji bagi Alloh, Robb yang mengisi[memenuhi] hati parawali-Nya dengan kasih sayang-Nya dan mengisti mewakan jiwa mereka dengan memperha tikan kebesaran-Nya dan mempersiap kan Rahasia mereka untuk menerima ma'rifat-Nya,

- maka hati nurani mereka merasa bergembira dalam kebun ma'rifat-Nya

- dan roh mereka terasa nikmat di alam malakut-Nya,

- sedang Rahasia mereka berenang di lautan jabarut,

- maka keluar dari alam pikiran mereka berbagai permata ilmu

- dan dari lidah mereka mutiara hikmah.

- Maha suci Alloh yang memilih mereka untuk mendekat pada-Nya

- dan mengutamakan mereka dengan kasih sayang-Nya.

- Maka terbagi antara mereka salik dan majdzub dan menyintai dengan yang dicintai,

- mereka tenggelam dalam cinta Dzat-Nya dan timbul kembali karena memperhatikan sifat-Nya.

- Kemudian sholawat dan salam atas Rksululloh Muhammad shollollohu 'alaihi wasallam

- sumber dari semua ilmu dan cahaya,

- bibit dari semua ma'rifat dan sir [rahasia].

- Dan semoga Allih ridho pada keluarga dan sahabatnya yang tetap taat mengikuti jejaknya.

- Amiiin.

- Adapun dalam segala masa, maka ilmu tasawuf yang dahulunya atau hakikatnya ilmu tauhid untuk mengenal Alloh,

- maka termasuk semulia-mulia ilmu terbesar dan tertinggi,

- sebab ia sebagai intisari dari pada syari'at,

- bahkan menjadi sendi yang utama dalam agama Islam,

- sebab Alloh telah berfirman:

"Wa maa khalaq tul jinna wal insan illa liya'buduun".

- [Tidaklah Aku menciptakan jin dan manusia kecuali supaya mereka menyembah Aku].

- Karena pengertian ilmu Tauhid telah berubah namanya menjadi

-ilmu kalam,

-ilmu filsafat

yang sama sekali, seakan-akan tidak ada hubungannya dengan akhlak dan amal usaha,

- maka timbul nama ilmu tauhid yang dijernihkan kembali dari sumber yang semula di ajarkan dan dilakukan oleh Nabi shollollohu 'alaihi wasallam dan sahabatnya.

- Sebab dari ilmu inilah akan dapat memancar nur [cahaya] hakikat,

- sehingga dapat menilai semua soal hidup dan penghidupan ini dengan bimbingan dan pentunjuk Alloh

-dan pelaksanaan Rosululloh shollollohu 'alaihi wasallam.

- Sedang kitab yang disusun oleh Abul Fadhel Ahmad bin Muhammad bin Isa bin al-Husain bin Athaillah al-Iskandary.

- Salah satu kitab yang sangat baik menjadi pedoman dalam ajaran tauhid nya, sehingga tampak benar bahwa ia berupa ilmu ladunni dan rahasia quddus.

- Adapun definisi ilmu tasawuf [tauhid], Junaid al-Baghdadi berkata:

"Mengenal Alloh, sehingga antaramu dengan Alloh tidak ada perantara [hubungan dengan Alloh tanpa perantara].

- Menerapkan dalam kehidupan semua akhlak yang terpuji menurut apa yang telah di sunnahkan oleh Rosululloh shollollohu 'alaihi wasallam

- dan meninggalkan akhlak yang tercela.

- Mengendalikan hawa nafsu sesuai kehendak Alloh.

- Merasa tidak memiliki apapun dan juga tidak dimiliki oleh siapapun kecuali Alloh.

- Adapun caranya:

- Mengenal Asma Alloh dengan penuh keyakinan,

- sehingga menyadari sifat-sifat dan af'al Alloh di dunia ini.

- Maka Nabi Muhammad shollollohu 'alaihi wasallam yang telah mengajar kan dari tuntunan wahyu dan melaksa nakannya lahir-batin

- sehingga diikuti oleh para sahabat sahabatnya rodhiallohu'anhu.

- Adapun mamfaatnya:

-Mendidik hati

sehingga mengenal Dzat Alloh, sehingga berbuah kelapangan dada, kesucian hati dan berbudi pekerti yang luhur menghadapi semua makhluk.

- Abul Hasan asy-Syadzily rodhiallohu'anhu berkata: Pengembaraan kami terdiri diatas 5:

1.Taqwa kepada Alloh lahir dan batin dalam kesendirian dan didepan publik

2.Mengikuti sunnah Rosululloh shollollohu 'alaihi wasallam dalam semua kata dan perbuatan.

3.Mengabaikan semua makhluk dalam kesukaan ataupun dalam kebencian mereka.

[tidak menghiraukan apakah mereka suka atau benci].

4.Rela [ridho] menurut hukum [takdir] Alloh, baik yang ringan maupun yang berat.

5.Kembali kepada Alloh dalam suka dan duka.

- Maka untuk melaksanakan taqwa harus berlaku wara' [menjauh dari makruh, subhat dan haram]

- dan tetap istiqamah dalam mentaati semua perintah dan tetap tabah tidak berubah.

- Dan untuk melaksanakan sunnah Rosululloh shollollohu 'alaihi wasallam,

- harus berhati-hati dan menerapkan budi pekerti yang baik.

- Dan mengabaikan makhluk dengan sabar dan tawakkal [berserah diri kepada Alloh subhanahu wataala].

- Rela [ridha] pada Alloh atas segala takdir-Nya dan merasa cukup dan tidak tamak terhadap sesuatu.

- Mengembalikan segala-galanya hanya kepada Alloh dalam suka dan duka dengan bersyukur dalam suka

- dan berlindung kepada-Nya dalam duka.

- Dan semua ini pada intinya ada 5 hal:

1.Semangat yang tinggi.

2.Berhati-hati pada yang haram dan menjaga kehormatan.

3.Taat dan memahami diri sebagai seorang hamba.

4.Melaksanakan kewajiban.

5.Menghargai nikmat.

- Maka barangsiapa yang bersemangat tinggi, pasti naik tingkat derajatnya.

- Dan barangsiapa yang meninggalkan larangan yang diharamkan Alloh, maka Alloh akan menjaga kehormatannya.

- Dan barangsiapa yang benar dalam taatnya, pasti mencapai tujuan kebesaran-Nya dan kemulian-Nya.

- Dan barangsiapa yang melaksanakan kewajibannya dengan baik, maka bahagia hidupnya.

- Dan barangsiapa yang menghargai nikmat, berarti mensyukuri dan selalu akan menerima tambahan nikmat yang lebih besar.

- Abul Hasan asy-Syadzily rodhiallohu'anhu berkata:

Aku dipesan oleh guruku[Abdussalam bin Masyisy rodhiallohu 'anhu] :

- "Janganlah kamu melangkahkan kaki kecuali untuk sesuatu yang dapat mencapai keridhaan Alloh,

- dan jangan duduk di majlis kecuali yang aman dari murka Alloh.

- Dan jangan bersahabat kecuali kepada orang yang dapat membantu berbuat taat kepada Alloh.

- Dan jangan memilih sahabat karib kecuali orang yang menambah keyakin anmu terhadap Alloh,

- yang demikian ini sudah jarang untuk didapat.

- Sayid Ahmad al-Badawi rodhiallohu 'anhu berkata:

"Perjalanan kami berdasarkan kitab Alloh dan sunnah Rosululloh shollollohu 'alaihi wasallam:

-Benar dan jujur.

-Bersih hati.

-Menepati janji.

-Bertanggung jawab dalam tugas dan derita.

-Menjaga kewajiban.

" Seorang muridnya yang bernama Abdul Ali bertanya:

-Apakah syarat yang harus diperbuat oleh orang yang ingin menjadi wali Alloh?

- Jawabnya:

Seorang yang benar-benar dalam syariat ada 12 tanda-tandanya:

1.Benar-benar mengenal Alloh [yakni mengerti benar tauhid dan penuh keyakinan kepada Alloh].

2.Menjaga benar-benar perintah Alloh.

3.Berpegang teguh pada sunnah Rosululloh shollollohu 'alaihi wasallam.

4.Selalu berwudhu [bila berhadas segera berwudhu kembali].

5.Rela menerima ketentuan [takdir] Alloh dalam suka maupun duka.

6.Yakin terhadap semua janji Alloh.

7.Putus harapan dari semua apa yang di tangan mkhluk.

8.Tabah, sabar menanggung berbagai derita dan gangguan orang.

9.Rajin mentaati perintah Alloh.

10.Kasih sayang terhadap semua makhluk Alloh.

11.Tawadhu, merendah diri terhadap yang tua dan muda.

12.Menyadari selalu bahwa syaitan itu musuh yang utama.

- Sedang kendaraan syaitan itu dalam hawa nafsu mu dan selalu berbisik untuk mempengaruhi mu.

- Firman Alloh:

"Innasysyaithona lakum aduwwun fattakhi dzuhu aduwwa.", - [Sesungguhnya syaitan itu musuh bagimu, maka perlakukanlah ia sebagai musuh. QS. Fathir 6].

- Kemudian Ahmad Badawi melanjutkan nasehatnya,

- Wahai Abdul Ali:

Berhati-hatilah kepada cinta dunia, sebab itu bibit segala dosa dan dapat merusak amal saleh.

- Sebagaimana sabda Rosululloh shollollohu 'alaihi wasallam: "Hubbud dunia ra'su kulli khathi'ah"

- [Cinta pada dunia itu sumber segala kejahatan].

- Sedang Alloh subhanahu wataala berfirman:

'Inna Alloha ma'alladzinat taqau walladzina hum muhsinun",

- [Sesungguhnya Alloh berserta orang-orang yang bertakwa, dan orang-orang yang berbuat kebaikan. QS. an-Nahl 128].

- Orang boleh mempunyai kekayaan di dunia ini, tetapi Rosululloh shollollohu 'alaihi wasallam melarang jangan cinta dunia,

- seperti Nabi Sulaiman 'alaihi salam dan para sahabat yang kaya, kita harus menundukkan dunia,

- dunia tidak boleh di letakkan dalam hati.

- Wahai Abdul Ali!

Kasihanilah anak yatim dan berikan pakaian pada orang yang tidak berpakaian,

- dan beri makan pada orang yang lapar,

- dan hormatilah tamu dan orang dalam perantauan,

- semoga dengan begitu kamu diterima oleh Alloh.

- Dan perbanyaklah dzikir,

- jangan sampai termasuk golongan orang yang lalai disisi Alloh.

- Dan ketahuilah bahwa 1 rakaat di waktu malam lebih baik dari 1000 rakaat di waktu siang,

- dan jangan mengejek/merendahkan orang yang tertimpa musibah.

- Dan jangan berkata ghibah atau namimah [membicaraka aib seseorang atau mengadu domba seseorang dengna yang lain].

- Dan jangan membalas mengganggu orang yang telah mengganggumu.

- Dan maafkan orang yang menganiaya mu.

- Dan berilah pada orang yang kikir padamu.

- Dan berlaku baik pada orang yang jahat padamu.

- Dan sebaik-baik moral [budi pekerti] seseorang ialah yang sempurna imannya.

- Dan barangsiapa tidak berilmu, maka tidak berharga di dunia dan akhirat.

- Dan barangsiapa yang tidak sabar, tidak berguna ilmunya.

- Barangsiapa yang tidak dermawan, tidak mendapat keuntungan dari kekayaannya.

- Barangsiapa tidak sayang kepada sesama manusia, tidak mendapat hak syafaat disisi Alloh.

- Barangsiapa yang tidak bertakwa, tidak berharga disisi Alloh.

- Dan barangsiapa yang tidak memiliki sifat-sifat ini, tidak mendapat tempat di surga.

- Berzikirlah kepada Alloh dengan hati yang khusyu' dan waspadalah terhadap sesuatu yang melalaikan, sebab lalai itu menyebabkan hati beku.

- Dan serahkan dirimu pada Alloh,

- dan relakan hatimu menerima musibah, ujian

- sebagaimana kegembiraanmu ketika menerima nikmat

- dan tundukkan hawa nafsu dengan meninggalkan syahwat.

[sunda-akur]

Martabat Alam Tujuh merupakan konsep dalam tasawuf Islam yang merujuk pada tujuh tahap spiritual yang harus dilalui oleh seorang salik (penempuh jalan spiritual) untuk mencapai kesucian hati dan kedekatan dengan Allah SWT. Berikut adalah penjelasan tentang Martabat Alam Tujuh:

Martabat Alam Tujuh

1. *Martabat Alam Wahdatul Wujud* (Keesaan Wujud): Mengakui keesaan Allah SWT dan memahami bahwa segala sesuatu berasal dari-Nya.

2. *Martabat Alam Wahdaniyat* (Keesaan): Mengakui sifat keesaan Allah SWT dan memahami bahwa hanya Dia yang wujud.

3. *Martabat Alam Ilahiat* (Ketuhanan): Mengakui kekuasaan dan kehendak Allah SWT.

4. *Martabat Alam Jabarut* (Kekuasaan): Mengakui kekuasaan Allah SWT yang tidak terbatas.

5. *Martabat Alam Malakut* (Kerajaan): Mengakui kekuasaan Allah SWT yang mengatur alam semesta.

6. *Martabat Alam Mulk* (Kekuasaan Duniawi): Mengakui kekuasaan Allah SWT yang termanifestasi dalam dunia.

7. *Martabat Alam Nasut* (Kemanusiaan): Mengakui kelemahan dan keterbatasan diri sebagai manusia.

Karakteristik Tiap Martabat

- Martabat 1-3: Fokus pada keesaan dan kekuasaan Allah SWT.

- Martabat 4-5: Fokus pada kekuasaan dan pengaturan alam semesta.

- Martabat 6-7: Fokus pada kekuasaan duniawi dan kemanusiaan.

Sumber

1. Kitab "Al-Futuhat al-Makkiyah" oleh Ibn Arabi.

2. Kitab "Al-Hikam" oleh Ibn Ataillah.

3. Kitab "Al-Manazir" oleh Al-Qushayri.

4. Fatwa-fatwa ulama tasawuf terpercaya.

[rahasia-diatas-rahasia]

سر الأسرار

٦٤

- Adapun kalimat yang keluar dari lidah orang awam itu turun dari 'Lauhil mahfuz'.

- Lauhil Mahfuz adalah alam Jabarut termasuk darajat.

- Sedangkan kalimat-kalimat yang keluar dari lidah Rijal turun dari 'Lauhil Akbar' dengan lisan Qudsi tanpa perantaraan di alam Qurbah.

- Segala sesuatu kembali ke asalnya.

- Oleh karena itu hukum mengambil talqin untuk menghidupkan hati adalah wajib.

- Nabi saw bersabda:

“Mencari ilmu adalah wajib”.

- Yang dimaksud dengan ilmu tersebut adalah Ilmu Ma'rifat dan Ilmu Qurban.

- Adapun ilmu-ilmu yang lahir yang diperlukan hanya ilmu-ilmu untuk melakukan ibadah saja, seperti Ilmu Fiqih dalam ibadah.

- Al-Ghazali berkata:

"Hidupnya hati adalah ilmu, galilah ia.

- Matinya hati adalah bodoh, maka jauhilah ia.

- Bekal yang baik adalah takwa, maka berbekallah dengan takwa.

- Cukup bagimu apa yang kunasihat kan. Jadikanlah ia sebagai nasehat.

- Redha Alloh adalah Alloh yang memberi-kan Qurbannya kepada hambanya tanpa melirik ke darajat".

- Firman Alloh dalam surat As-Syura ayat 23:

- Mengatakan:

"Aku tidak meminta kepadamu sesuatu upah pun atas seruanku kecuali kasih sayang dalam Qurban".

- Maksudnya adalah qurbah dalam satu kata.

64

(Sirrul Asrar)

[rest-in-being]

According to Sayyidunā Khwājā Mu'īn al-Dīn Hasan "Gharīb Nawāz"  رضي الله عنهما, there are 14 famous branches of knowledge for the realization of Allah in this world:

• There is the knowledge of the shariat, which constitutes a commentary on the divine words.

• Fiqh is the knowledge of religion, law and Islamic jurisprudence.

• The most excellent philosophy relates to the appreciation and meaning of poetry.

• ‘Ilm-i-hikmat , which can be found in the books written by the wise and the learned. It refers to wisdom and knowledge.

• There is the knowledge of certainty, which is to know the intrinsic quality of the names.

• Next comes the knowledge of documents and manumissions.

• The knowledge of astronomy relates to the stars and planets.

• The knowledge of logic relates to syllogisms.

• The knowledge of music is one of the branches of knowledge.

• The knowledge of medicine relates to the cure of the human body.

• There is the knowledge of tawhid , the unity of Allah.

• The knowledge of the tariqat , i.e. the gnosis of the world of malakut is another branch of knowledge.

• The knowledge of the haqiqat , i.e. the gnosis of the world of jabarut , is one of the branches of knowledge.

•  Last comes ‘ilm al-ladunni , i.e. the inspired knowledge. It comes direct from on high and is the fruit of inspiration.

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 65

Aql (Reason)

Literally meaning understanding, perception, sober-mindedness and prudence, as a term, ‘aql is a Divine light with which a person can perceive the things that cannot be comprehended with external senses. There have been some who view ‘aql as a faculty abstract of matter but which acts in collaboration with matter, or as the “speaking soul,” or as the “self” that is identified with the ego. There are others who see it as an important aspect of the speaking soul or self, or a faculty dependent on the spirit. According to many others, ‘aql is a Divine immaterial substance or faculty that is separate from the speaking soul and which distinguishes truth from falsehood, good from evil, and what is beautiful from what is ugly.

Another approach is that ‘aql (reason), the soul, and the mind are the three denominations of the three functions of the same faculty. From the perspective of its being an immaterial, luminous substance, this faculty is called the ‘aql; it is known as the soul in respect of its activities, and as the mind with regard to its perceptions. Although all of these opinions are no more than speculations, it is doubtless that reason (‘aql) is one of the most vital faculties of humanity. Even though it cannot be considered an authority—able to give the final judgment concerning good or evil, or what is beautiful or ugly—it nonetheless provides truthful evidence for judging these and similar matters. As it can distinguish between what is beneficial and what is harmful, in many cases, it can also perceive the difference between facts, premises, what is unquestionably true, and theoretical knowledge. So long as it does not remain under the influence of the carnal, evil-commanding soul, it can direct its owner toward reflection, contemplation, and deliberation under the guidance of the heart and spirit and give a push to his/her aspirations for the sublime. The people of God, or saints, tend to call such reason, “the reason of the final destination,” or “the reason of the Hereafter,” while they describe reason which is completely closed to the sublime as “the reason of the worldly life,” or “worldly reason,” or “metaphorical reason.”

In addition to these denotations, “reason” has been called by different names according to its capacity for perception. They are as follows:

Reason which understands speech and can distinguish to a certain extent between what is good and beneficial and what is evil and harmful has been called “natural reason.” This reason, which is the language of the spirit and the translator of sight and hearing, is held accountable for religious responsibilities. Reason which is conscious of itself, perceives the instances of wisdom in and basic purposes for Divine injunctions and prohibitions, evaluating the past and present with their relationships to one another, and which is aware of where its worldly and otherworldly benefits lie has been called “reason of evidence.” While “natural reason” is a simple radiance of the spirit, which is found in everyone, this level of the reason is its shining light, and only those who can deeply reflect and contemplate possess it. The people of God, or saints, have preferred to call reason which reads the Divine laws of creation and operation in the universe, perceives the essence of the religious sciences, and uninterruptedly advances toward accurate knowledge and knowledge of God by making analyses of all that it reads and reaching syntheses the “reason of experience.” The other designations made for this level of reason such as “knowledge,” “deliberation,” “intellect,” and “perception,” can be the names given to its different functions. On whatever level, as a light of Divine Knowledge, reason is a precious substance that is able to perceive—even though limitedly— both itself and all things and events. Furthermore, reason that is able to scan the horizon of the heart and the spirit’s observation can benefit from and even share in the gifts that come to them. As for unenlightened reason, which is called “the reason of the worldly life” or “the worldly reason,” and which, with its extremely dark horizon, is unaware of the life of the heart and spirit, it is an example of being unfortunate and engulfed in the lowest of the lows.

In turn, reason which has been freed from the influences of carnality and lust and which has gained a certain degree of transcendence is a companion of the heart from a few steps behind, and is favored with the gifts that come to the spiritual intellect. It is through such companionship that reason transcends the earth and the heavens, hastens toward the observation of the mysteries of the universe, and reaches the points where it can hear the breath of the inhabitants of the higher realms. While “worldly reason” sticks fast to the outward appearance of things, “reason of the final destination” or “reason of the Hereafter” travels in the depths of the fields of perception of all inner and outer faculties, getting into the inner dimension of existence and thoroughly studying the apparent causes, shuttling between causes and effects. By solving the cipher of the wisdom in and ultimate purposes for the existence of things and events, it tries to read the Divine purpose for both creation and its existence. It is so active in this endeavor that every day it rediscovers both itself and the whole universe and events, and experiences continuous renewal or revival.

So long as such reason, which has gained luminosity, continues to study the metaphysical realms through the windows of the heart and the spirit, it continuously develops and receives new radiance, and thus acts according to its level of development. As a result, the constant act of turning to the Ultimate Truth causes new doors to be opened unto it, and the gifts that come through these doors encourage it to turn to God more. This profitable trade and interaction on the way toward the Infinite continues ceaselessly.

Indeed, by its very nature, reason is open to the Creator, and it is on a continuous quest for Him. So long as it is not totally overcome by lusts or desires, reason pursues light—and once it has transcended worldliness, it changes into a store of knowledge of God, beginning to live in love and eagerness for Him, and to suck milk from the same breasts as those from which the heart nurses. In respect of the purposes for their creation, the spirit (ruh) is turned toward the Realm of the Transcendental Manifestation of Divine Commands (Malakut) and dreams of the Realm of the Transcendental Manifestation of Divine Attributes and Names (Jabarut); the spiritual intellect (al-latifa ar-Rabbaniya) has eyes turned toward the Realm of the Transcendental Manifestation of Divine Attributes and Names, and aims to be able to be like the secret (sir); and the secret (sir) exists in ecstasies enraptured by the perceptions of the intensity of Divine manifestations and Grandeur. As for reason accompanied by the heart, it is like an observer of the horizon of distinguishing between the reality and spiritual perceptions, which dreams, indeed, can conceive of the stations that are attainable by the spirit, the spiritual intellect, and the secret.

According to Muslim philosophers, reason is a faculty that, in respect of its essential nature, has a connection with the spirit, is open to the horizon of the heart, and diffuses its light by means of the mind. Humans hunt and perceive through it the things that they cannot perceive through the senses. They perceive through it the relationship between cause and effect, and between the one who does something and the thing done. They deduce from the voice the one who speaks; from the scent they detect the flower that produces it; from the footprint they perceive the being who has left it; from the system they decipher the one who has founded it; and from the order they understand the one who has established it. Also, in addition to reason being a faculty which thus perceives the things included in the field of the perception of the external senses, reason is an important element of the spirit that can originate different thoughts and considerations without needing the senses. It sees, reads, makes analyses and syntheses, divides and multiplies, and shuttles between the whole and parts and draws conclusions. Its journeying or making comparisons between two individual things or situations or processes and drawing conclusions is called “analogy”; its making a judgment about the whole based on the information about one or some of its parts, or using known facts to produce general rules, is called “induction.” Most scientifically established facts have been concluded through this latter process of reason. There is also another process which is called “deduction,” which involves making a judgment about a part based on general information or facts concerning the whole. This third process of reason is an important way to draw final conclusions concerning matters relating to both religious law and the facts of creation and the operation of the universe.

Having comprehended the principle of causality well, reason can collect from God’s signs—the facts of the creation and operation of the universe—countless witnesses and proofs for His Existence, His Oneness, and the comprehensiveness of His Mercy by means of the processes mentioned. It can also obtain some clues about its position, responsibility, and final end. However, there are two ways by which reason can get results through these processes. One is that through which reason acts slowly and makes gradual advancement; this is the way of reflection, deliberation, and remembrance, which takes reason a certain period of time. Through the second way, which is called “intuition,” reason does not need time and reaches the target in a single attempt. However, intuitive knowledge has also two kinds. One is that which is attained after studies and experiences—it is described as “the intuitive knowledge gained”; while the intuitive knowledge that is reached through the almost instantaneous development of human capacities and special Divine assistance is evaluated as the “product of the sacred power.” Every human being is created with a potential for this kind of intuitive knowledge. Those most advanced in receiving the showers of intuition or inspiration are the Prophets, and after them come the ones with sound reason, sound, sincere hearts, and pure spirits.

We should also point out that reason is not always able to find the truth, and thus is exposed or prone to err. Nor is it the inventor of the conclusions it reaches through logic and comparison or the other processes mentioned above. It is an instrument which God Almighty employs as a veil before His acts and something which receives what is sent or given. It is a spiritual mechanism that has been created with the ability to understand Divine address. So long as it is conscious of its true position, reason always stands turned to the Master and never submits to any other than Him. It remains in an interactive relationship with Him and reads existence properly. Changing what it perceives and learns into knowledge of God, reason entrusts this information to the heart and it is always occupied with breathing in and out knowledge and love of God.

Knowledge of God is both a need for reason to satisfy and a source from which it must feed itself. Reason which finds this source can study the creation thoroughly from its simplest level to where it stands, which is regarded as one of the peaks of the highest level of created existence. It feels gratified with the favors reaching it and is jubilant with continuous thanks to God Almighty. When lust, desire, or fantasy and fantastical thoughts cloud its horizon unwillingly, it immediately takes refuge in the pure teachings of God’s Messenger, upon him be the most perfect of peace and blessings, and tries to remain as the companion of the heart, following it from a few steps behind, never averting its eyes from the heart’s horizon of the observation of the metaphysical realms.

According to the Sufis, as well as being one of the most precious faculties of human beings, reason is paradoxically an instrument which may cause their perdition. In one respect, reason causes humans to rise to an important level above animality and carnality; it whispers to them many things from the perceptions of the heart and spirit that are related to the realms beyond; it acts as both a receptor and transmitter of the most transcendent truths. In return, reason benefits from all the gifts that come to the horizon of the spirit in proportion to the value of the service it renders. Through this service, it becomes priceless and becomes as if the spirit or heart, and is now familiar with the horizon of “the secret.” The counterpole of this reason is stupidity, which has no value in God’s sight; it is not worthy of His address. Quoting in his Mathnawi the saying of the Prophet, our master, upon him be peace and blessings, “Whoever is stupid, devoid of reason, is our enemy and a bandit waylaying us,” Jalalu’d-Din ar-Rumi says, “A person of sound reason is our soul. The breeze blowing from it brings us the scent of sweet basil. Even though it becomes angry and curses me, I do not oppose it. But if a stupid one comes and puts halva in my mouth, I will catch fever from his halva and become ill.” On another occasion, he says, “Reason is something luminous which is in search of the truth and desirous of goodness.” Ar-Rumi praises reason enlightened with belief as follows: “Believing reason is like a just police officer. It is both the governor and guardian of the city of the heart.” Jalalu’d- Din ar-Rumi, the prince of lovers of God, who thinks in this way about reason that has found its way through belief, integrity, straightforwardness, and justice, in turn equates reason which is not turned to God with poisonous insects or vermin, and says, “If your reason hinders you from God’s way, it is not reason; it is a snake or scorpion.” Sharing the same view, a famous sixteenth-century poet, Fuduli,[1] refers to such corrupt reason as follows:

I ask my reason for guidance; But my reason shows me to misguidance. Jalalu’d-Din ar-Rumi uses even harsher language for the misguiding type of reason, saying:

Sell and get rid of that misguiding reason; in its place, buy astonishment and admiration. Such reason is the source of whims and suspicions. Admiration is a different viewpoint. Sacrifice reason for the Prophet Muhammad, upon him be peace and blessings; then say, “God is sufficient for me.” Thus he reproaches the misguiding reason, while welcoming the reason which has been sacrificed for the Prophet Muhammad, upon him be peace and blessings, and which is full of admiration for its Creator.

While some of the Sufis have put forward considerations similar to those of Heraclitus and Anaxagoras concerning the essence, nature, and functions of reason, other Sufis have viewed it as the Divine Being’s manifestation at the rank of being known. According to them, it is this stage of creation which is also described as the rank of Divinity, wherein the Divine Attributes and Names have not yet been fully manifested, each according to Its own area of manifestation. This initial manifestation has also been called “the initial identification” or “the initial ability” or “the station of two-bows’ length” or “the greatest passage” or “the supreme spirit” or “the initial shadow” or “the truth of Muhammad.” Those Sufis have maintained that when, as required by His Essence, God Almighty manifested Himself with His Attributes of Glory from the realm of “the absolute identity,” or the realm of “being unidentified and unknown,” the “truth of Muhammad” emerged as the essence of the tree of the universe. Some have called this rank of manifestation “the universal intellect,” or “the initial speech,” or “the initial light.” In the view of these Sufis, the whole of creation and all events are a comprehensive mirror formed of the manifestation and development or unfolding of this initial rank.

Some other Sufis, such as Sayyid Sharif,[2] opine that “the first intellect,” or the “truth of Muhammad,” comprises the truth of the Divine glorious Names and also forms the essence or seed of the universal existence. Some have called it “the soul of unity” with respect to its being the essence or the initial substance of existence, while some others, who consider it from the perspective of its luminosity, describe it as “the first intellect.” Nasimi sums up these considerations as follows:

The universal intellect boiled up and the universe came into existence; The whole universe has been enraptured with the command, “Be!” Some Sufis regard “the first intellect” as the “Tablet and Pen,” which is free of matter and imperceptible. From the viewpoint of its being the first in creation, the essence or truth of Prophet Muhammad, upon him be peace and blessings, is a Pen, while it is a luminous tablet as the essence of the following identifications. Those who have put forward such opinions have tried to reinforce them by basing them on some narrations attributed to our master, upon him be peace and blessings. The Prophetic narrations such as, “The first thing God created was reason (or intellect),”[3] and “The first thing God created was the Pen,”[4] and “The first thing God created was my light,”[5] have been used by them as the foundations for such considerations.

There have been some who have called the first intellect “the brightest light.” This designation seems to be completely proper as it is associated with the initial manifestation of existence from its purely unseen and unidentifiable stage in Knowledge, in the form of the initial identification, and as existence or all things and events are a book readable or an exhibition observable with the light that the first intellect or the essence of the Prophet Muhammad diffuses. Indeed, a book that is unreadable, an exhibition that is unobservable, and treasures that remain hidden cannot be regarded as having existence. So, existence was initially identified and manifested as that pure, brightest light, and after having passed through many stages of identification and manifestation, it emerged as an observable magnificent and perfectly orderly system, which is represented by the universe as the macrocosm and humanity as the microcosm. The light which the Prophet Muhammad, upon him be peace and blessings, brought made the universe a perfect book to be read and a perfect exhibition to be watched or observed.

Upon him be God’s blessings and peace to the fullness of the heavens and the earth, and on his Family and Companions altogether.

[1] Mehmed Fuduli (1490–1556). One of the greatest poets of Turkish classical literature. He lived in Iraq and wrote many works both in verse and in prose. His Diwan (“Collection of Poems”) which he wrote both in Turkish, Persian, and Arabic is the most famous among his works. Layla wu Majnun (“Layla and Majnun”), Tarjuma-i Hadith-i Arba’in (“The Translation of the Forty Hadiths”), and Hadiqatu’s-Su’ada’ (“The Garden of the Holy Ones”) are among his most famous works.

[2] Sayyid Sharif al-Jurjani (1339–1413), was one of the leading theologians of the fifteenth century. He visited Istanbul in 1374, and, upon his return in 1377, he was given a teaching appointment in Shiraz. Sharh al-Mawaqif is his most famous work. 

[3] ad-Daylami, al-Musnad, 1:13; Ibn Hajar, Fathu’l-Bari, 6:289. [4] at-Tirmidhi, “Qadar”, 17; Abu Dawud, Sunna, 16. [5] al-‘Ajluni, Kashfu’l-Khafa’, 1:311.

[bulaanbaaiq]

"Setiap yang bernyawa akan merasakan mati" (Q.S. Ali Imran : 185)

Firman Allah ini terdapat pada tiga tempat dalam Al Quran. Dengan Firman-Nya tersebut Allah menghendaki ada tiga bentuk kematian bagi seluruh makhluk (alam). Makhluk yang berada di alam dunia, mereka akan mati; makhluk yang berada di alam malakut, mereka akan mati; makhluk yang berada di alam jabarut juga akan mati. Makhluk yang tergolong dalam kelompok pertama adalah Nabi Adam dan anak cucunya dan seluruh makhluk hidup, sedangkan makhluk yang berada di alam malakut adalah kelompok para malaikat dan jin. Adapun mereka yang tergolong dalam kelompok jabarut adalah para malaikat pilihan, mereka adalah para malaikat yang berjaga di Arasy.

Artinya...

Segala makhluk ciptaan Allah pasti akan mati meskipun mereka mempunyai kedudukan yang lebih dekat dengan Allah, dimana yang lebih dekat dengan Allah saja tidak bisa menghalanginya dari kematian.

(Imam Al Ghazali dalam buku Metafisika Alam Akhirat)

Lalu sudahkah kita menyiapkan bekal terbaik untuk kehidupan setelah kematian?

Jurnal baiq |26 Juni 2021

[wisdomrays]

OUR PHILOSOPHY OF LIFE: Part-1

Some live without thinking; some only think, but cannot put their thoughts into practice. However, we have an obligation to live thoughtfully and while living, by producing the freshest combinations, to develop more and varied approaches to thinking. Those who live without thinking are the objects of the philosophy of others. Such persons always run from pattern to pattern, ceaselessly changing molds and forms, hectically struggling their whole life through, in deviations of thoughts and feelings, in personality disorders, and in metamorphoses of character and appearance, never being able to become their own selves. Although from time to time they share the achievements of society and benefit here and there from the occasional breezes of corresponding events, as if those breezes had some affect on their thought, consciousness, or willpower, they can never ease nor enliven their spirits with their own, freely-chosen merits and virtues, nor can they direct them to the infinite. These people always resemble a pond of water which is infertile, barren, stagnant, and marred by a bad smell. Far from being able to express anything that is in the slightest way life-enhancing, it is inevitable that such people will become like a life-threatening bundle of viruses or a nest of microbes.

These people are so shallow in their thoughts and so superficial in their views that they imitate everything they hear or see, like children, drifting along behind the masses, hither and thither, never finding an opportunity to listen to themselves or be aware of or examine their worth; in fact, they never perceive that they have values peculiar to themselves. They live their lives as if they were slaves who can never accept freedom from their corporeal and bodily feelings; they evaluate every opportunity they have had and will have within the narrow frames of corporeality; they turn their heart, willpower, feelings, and consciousness, which are the greatest gifts of God to human beings, into a worthless medium of corporeal pleasures, causing people to lead their lives in bohemianism. Such people's passion for rank, title, position, fame, interest, profit, luxury, and living are the most prominent factors determining their acts, deeds, and activities. Consciously or unconsciously, they find themselves caught up in one or more such fatal nets every day and slaughter their souls over and over again in the most wretched of deaths.

Such people, who have neither a past nor a future, say, like Omar Khayyam, "The past and the future are all a tale / Try to enjoy it, do not ruin your life," and follow their animal instincts. They regard the world as a meadow, a pasture on which to graze, in which to live, despite their human emotions and faculties. In fact, they continuously thrash about in a swamp of decadence.

On the other hand, there are those who live thoughtful lives and who, according to their level, turn every hour or day of their lives into a launch for the freshest thoughts and ideas; they lead their lives within the extraordinariness, surprises, and charms of being always beyond time; they drink the past like a blessed spring, breathe it in and fill their lungs with it like a beautiful scent, studying it like an enlightening book, and walk into the future so equipped; they embrace the past with all the warmth of their hearts, color it with their hopes, mold it with their zeal and willpower. As to the present, they accept it as the centre for developing strategies, the workshop for producing the necessary technology, the bridge for crossing over from theory to practice, in order to realize their ideals; thus, they always try to be beyond time and place.

While evaluating the creation and time from this perspective and leaving the narrow confines of material and corporeal life, they go forth into the vastness of the worlds of thinking and wander about the slopes, open to the infinite, of another world which has the dimensions of eternity in this transitory and perishable life. In this way they aim for the infinite with their thoughts, emotions, and aspirations; they observe the richness of being a human in the divine vastness they dig in the depths of their hearts; and with the nets they set up in their hearts, they try to hunt the surprises which no eyes have ever seen, no ears have heard, and which the human imagination cannot conceive or picture. They do all this in such a way that their learning, spiritual knowledge, and acquisitions, which are immeasurable, always show them the lofty realms, even the highest ones, and promise that each of them shall become a heavenly dove. You can call such people, who think and live in this way and who turn their lives into an orchard where abundant trees of thoughts have been planted, men of wisdom or heroes of belief-oriented philosophy. No matter how you define them, it is a fact that since ancient times the enlightened people who have woven history, like delicate and elegant lace, have always been raised from among those high spirits. Brahmanism, Buddhism, Confucianism, Taoism, and Zoroastrianism, which resemble philosophical systems rather than religion, are each a gift to humanity from such heroes of spirituality.

In the murmur of the long currents of thought of the past, you can hear the voiced compositions of such edifices of thought. In the four corners of the world, whether in the ancient or the new world, different worldviews and styles of living, and the cultural richness and universal accumulations of civilizations are always the product of the reflective, meditative harvest of such heroic people. In spite of many alterations and much distortion and the fact that people have been distanced from their essence, we can comfortably say that a great majority of the people in the world still long for that old spirit, essence, and content; yet this is in contradiction with how they live today. Until people take as reference the heroic representatives of the unadulterated, unaltered essence of their own, we will naturally continue to have such a good opinion of others.

While we are trying to renew ourselves and remain connected tightly to our own spiritual roots, what falls on us as a duty today is to raise heroes who know how to urge themselves on from their own souls, that is, who can reinterpret and voice today the music of our yesterdays without being caught or entangled in anything; those who can make us always feel the enthusiasm of our hearts in a different hue every time. In fact, until we raise them, it is obvious that we will continue to be ruined at the hands of strange novices who do not know what to do or how to do it. During this time, the whole of humanity will try to fill the places of the universal and eternal values which their consciences seek, but which they unfortunately can never find within their minds, or within their ancient tales, anecdotes, legends, and myths; thus, they will continually drift toward dissatisfaction and from dissatisfaction to crisis, and from crisis to destruction.

The fact that we did not have a system of thought or philosophy of life which constitutes the spiritual roots of our national culture and which is based on Islamic dynamics means that we have suffered great misery and wretchedness; we have not been alone in this, a large part of the world that is related to us has also suffered so. It is necessary to distinguish our system of thought and philosophy of life from that which is the system of wisdom of Al-Kindi, Al-Farabi (Al-Pharabius), Ibn Rushd (Averroes), and in a sense that of Ibn Sina (Avicenna). They were thinkers who also were the translators of the system of Greek philosophy that is pooled in the thoughts and concepts of Aristotle, whereas the roots of our system of thought lie in the Heavens, which is as old as eternal past (azal), and which is newer than the new, which is able to embrace every age. It is derived from and based on Divinity (lahut), divine Might and Majesty (jabarut), God's supreme dominion (malakut), and human nature (nasut); its origins are definite and known, that is luminous and which is based on and related to the truth of being created. If such an interpretation is comprehended within its own spirit and essence, it will be possible even at the present time to put forward and realize our own system of thought, which consequently will bring about serious renewals worldwide, opening up much richer ways and routes for all.

[sunanannasai]

Sunan an Nasa’i: The Book of the Commencement of the Prayer

'Awf bin Malik said:

"I prayed Qiyam with the Prophet (ﷺ). He started by using the Siwak and performing wudu, then he stood and prayed. He started reciting Al-Baqarah and he did not come to any verse that spoke of mercy but he paused and asked for mercy, and he did not come to any verse that spoke of punishment but he paused (and sought refuge with Allah from that). Then he bowed and he stayed bowing for as long as he had stood,a nd he said while bowing: 'Subhanaka Dhil-jabaraut wal-malakut wal-kibriya' wal-'azamah (Glory be to the One Who has all power, sovereignty, magnificence and might.)' Then he prostrated for as long as he had bowed, saying while prostrating: 'Subhana Dhil-jabarut wal-malakut wal-kibriya' wal-'azamah (Glory be to the One Who has all power, sovereignty, magnificence and might.)' Then he recited Al Imran, then another surah and another, doing that each time."

Sunan an Nasa’i: The Book of the Commencement of the Prayer : Book 12, Hadith 1133

[sufismandsufis]

According to Chishti Mu’in al-Din Hasan Sijzi (Gharib Nawaz), there are 14 branches of knowledge for the realization of Allah in this world:

• There is the knowledge of the shairiah, which constitutes a commentary on the divine words.

• Fiqh is the knowledge of religion, law and Islamic jurisprudence.

• The most excellent philosophy relates to the appreciation and meaning of poetry.

• ‘Ilm-i-hikmat, which can be found in the books written by the wise and the learned. It refers to wisdom and knowledge.

• There is the knowledge of certainty, which is to know the intrinsic quality of the names.

• Then comes the knowledge of documents and manumissions.

• The knowledge of astronomy relates to the stars and planets.

• The knowledge of logic relates to syllogisms.

• The knowledge of music is one of the branches of knowledge.

• The knowledge of medicine relates to the cure of the human body.

• There is the knowledge of tawheed, the unity of Allah.

• The knowledge of the tariqat , i.e. the gnosis of the world of malakut is another branch of knowledge.

• The knowledge of the haqiqat , i.e. the gnosis of the world of jabarut, is one of the branches of knowledge.

• Last comes ‘ilm al-ladunni , i.e. the inspired knowledge. It comes direct from on high and is the fruit of inspiration.

[ghawth]

macrocosm:

jabarut (realm of divine names. this reality can get into people if they have transcended ie hallaj when he said an al haqq or ppl who say nahna asma al husna. even angels are not here and have to ask imams etc about these things

malakut angelic realm phenomena exist such as risq or ilm

mulk worldly plane

microcosm:

rug/aql spirit/intellect. from our side is aql from gods side is ruh. aql is divine intellect, intellect by which rahman is worshipped

nafs/qalb soul/heart

jism body

imam khomeini tafsir of surah hamd

imams are a full reflection of all of these things they inhabit the realm of mulk by being alive and angels and jabarut the divine names e

quran has 70 inner meanings to each verse and each has 70 more it is living it has no limit to it it’s always existing when you kook at the quran it’s like looking at imam e zamaan quran and shoulddd abut are the same but you need the right spirituality and intellect to recognise it and see these things need maaeifat

what is the substance of the hereafter where does that lie is it possible to experience it now how does time factor in it the three realms what is the reality of sin why were we created how is there justice

doing hijrat from mulk this bodily house to rasoul and allah going to rasool is as if gong towards allah hijratwfeom nafs body world towards allah and then when a person really does that death will happen in the outward reality but also the spiritual way here if he dies then the reward is from allah but also dies in terms of the desires that he has gets cut off from all of that

start from very little prevent little things that you really want try to cut sesiee and nafs dont dennis water with food just delay things improve willpower and decrease nafs

a person who can do this journey nothing of him remains he becomes nothing but a vehicle to help others a medium for messages and the right order

imagination is less powerful than dreams

allah himself is the reward like in fasting the hunger is for yourself but the reward for the traveller is allah himself

when quran come down from jabarut it was gabriel in malakut when it came to this world it was book of quran in jabarut it is kalasm of sllah the whole quran is nothing but the name of god an arif can see unity in multiplicity multiples only exist on the lower planes it’s all tawhid

death in this realm israel in the malakut mumit (name of allah) in realm of jabarut death is beauty bc you see the name of allah face to face for a momin dying is like smelling a beautiful flower

names are indication of existence which indicate that something is alive symbolises the higher reality behind

nothing exists but the name of god which means everything that exists is the name of god but those are the more mundane realities but the beautiful 99 names are the sublime realities

what is the role of destination like imam hussain asking shimr don’t kill me i’ll give you heaven was that actually feasible

sacrificing of aql which points to being overcome by love eshq the fine line between love and intellect

[cyprianscafe]

O corpo e o mundo invisível

Embora seja útil pensar no reino do invisível nos registros separados de tempo, espaço e habitantes, esses registros entram em colapso quando os textos Kunta abordam o corpo humano. Na imaginação antropológica desses textos, o corpo humano, e especificamente o coração, participa dos mundos visível e invisível e serve como o portão que permite a passagem entre os dois. De fato, nos textos Kunta, o coração desempenha um papel dentro do corpo humano semelhante ao que o reino de al-jabarūt desempenha em uma escala cósmica. Assim como o reino do meio fica entre e permite o congresso através dos planos inferior e superior, o coração também conecta um corpo corpóreo ao reino invisível. E assim como o mundo visível atua como uma barreira para o reino do invisível, a inclinação de um crente para o dunyā, o mundo do corpo, impede o coração de acessar o mundo do espírito. Neste papel, o coração representa al-jabarūt, o reino cosmológico que separa e permite o congresso entre al-malakūt e al-mulk. Assim, no Sharh al-qasīda al-faydiyya — a mesma obra que descreve al-jabarūt como o talismã que completa os outros dois reinos — Sidi al-Mukhtar descreve o corpo humano como um “talismã” que cada crente deve quebrar para “ganhar o tesouro de seu coração”. No imaginário Kunta, o coração humano atua como o órgão de percepção do invisível, assim como os cinco sentidos fornecem informações sobre o mundo visível. No Kitāb zawāl al-ilbās, Sidi al-Mukhtar escreve: “Há para os corações dos profetas e amigos um conhecimento com [matālaʿa ʿalā] o reino invisível, assim como para os sentidos há um conhecimento com o mundo visível.” A comunicação com o mundo invisível é, portanto, mais fácil durante o sono, quando os cinco sentidos estão acalmados. De fato, o texto identifica “abundância de estar ocupado no mundo da percepção sensorial e inclinar-se em direção a ele” como o véu primário entre um crente e tanto o reino do invisível quanto a presença divina em seu coração.

Além do coração, que está nos mundos visível e invisível, esses textos atribuem a cada corpo humano dois componentes totalmente invisíveis: o eu (nafs) e o espírito (rūh). Os estudiosos Kunta identificam explicitamente o nafs do crente tanto com a “inclinação” acima mencionada para o mundo dos sentidos quanto com os “sussurros” dos demônios. O nafs dos textos Kunta é uma força exclusivamente negativa. A sede das paixões carnais e desejos triviais, o eu distrai o crente de Deus e o leva ao mal e à corrupção. Assim, o caráter moral de um indivíduo é determinado pela extensão em que ele resiste e controla os desejos de seu nafs. De acordo com Sidi al-Mukhtar e Sidi Muhammad, o eu requer vigilância e treinamento constantes. Uma vez que um crente se junta às fileiras dos amigos, no entanto, Deus assume o controle de seu nafs. Assim, no Jidhwat al-anwār, Sidi al-Mukhtar cita outro estudioso dizendo: “O verdadeiro amigo é aquele que Deus traz para perto Dele, e repele dele seu demônio [shaytānihi], e toma posse de si mesmo e não permite que ele tenha poder sobre ele.” Em contraste, o espírito (rūh) não é bom nem mau; em vez disso, as pessoas usam seus espíritos como ferramentas para propósitos bons ou maus. O espírito habita e anima o corpo, mas, diferentemente do nafs, ele pode sair e viajar para fora dele. De fato, uma das propriedades primárias do espírito humano é sua capacidade de se separar do corpo humano. Além disso, os Kunta são muito claros que o espírito de uma pessoa tem a capacidade de interagir e alterar tanto outros corpos humanos quanto objetos materiais no mundo perceptível. Por exemplo, Sidi Muhammad conta uma história sobre um grupo de pessoas que consegue remover as sementes de uma romã sem abri-la e outra sobre um grupo que usa seus espíritos para repelir um exército inimigo de uma fortaleza. Como o espelho do macrocosmo, o corpo humano reúne os aspectos cosmológicos, temporais e interpessoais do invisível. Assim como o cosmos maior contém um reino material, um reino espiritual e um que media entre eles, o corpo humano também contém um aspecto que se inclina para o material (o nafs), um componente que participa do espiritual (o rūh) e um coração que media entre os dois. O corpo participa da vida e da morte temporais, mas será milagrosamente ressuscitado no Dia do Julgamento.

Sorcery or Science?: Contesting Knowledge and Practice in West African Sufi Texts - Ariela Marcus-Sells

[zatocentz]

Hal Rahasia Diri

Ilmu zahir ada 12 macam dan ilmu batin pun 12 macam dibahagi kepada golongan umum dan golongan khusus menurut kadar perjuangannya.

Dari 24 macam ini terbagi ia kepada 4 bab.

Bab 1 - Zahir Syariat - iaitu tentang perintah dan larangan serta hukum - hukum.

Bab 2 - Batin Syariat - yang disebut Ilmu Batin dan Tariqat.

Bab 3 - Ilmu Batin yang disebut Ilmu Ma’rifat.

Bab 4 - Ilmu Hakikat.

Manusia diharuskan menguasai bab keempat tadi, seperti mana :

“Syariat bagaikan pohon, Tariqat bagaikan cabang; Ma’rifat bagaikan daun dan Hakikat bagaikan buah”.

Al-Quran mencakup 4 bab di atas dengan petunjuk dan isyarat secara tafsir dan takwil. Penyusun Kitab ‘Al - Majma’ berfatwa bahawa tafsir bagi awam dan takwil bagi orang khusus, kerana orang - orang khusus ini adalah ulama’ yang ‘rusukh’.

Rusukh maknanya tetap kuat, kukuh dan teguh di bidang ilmu. Sifat ini dimiliki oleh ulama Rasikhin iaitu suatu hasil dari kalimat yang ditanamkan di lubuk hati setelah berupaya membersihkan hati. Bukti ketinggian martabat ulama Rasikhin adalah ayat Al-Quran yang mencantumkan lafaz Rasikhin yang di’atofkan kepada lafaz Jalalah (Illallah) dalam ayat

‘Syahidallahu….’ dan seterusnya di dalam Surah Ali Imran: 18;

Mufassir Tafsir Al - Kabir berkata :

“Bila pintu yang ini (Rasikhin) telah terbuka, maka akan terbukalah segala yang batin. Seorang hamba diwajibkan melaksanakan perintah, menjauhi larangan dan melawan nafsu di seluruh daerah yang empat,

Mulki (jasad)

Malakut (hati)

Jabarut (fuad)

Lahut (sir)

Nafsu menggoda didaerah syariat dengan membuat perlawanan - perlawanan.

Sedangkan di daerah Tariqat, nafsu menggoda dengan mendorong dan menyetujuinya tetapi di dalamnya terkandung tipuan seperti pengakuan menjadi nabi, wali dan sebagainya.

Sedangkan di daerah ma’rifat nafsu menggoda dengan syirik khafi (penyekutuan yang samar) yang bangsa cahaya seperti pengakuan menjadi tuhan. Allah berfirman (Al-Furqan:43): “Engkau mengetahui orang - orang yang menjadi Tuhan sebagai hawa nafsunya”

Di daerah Hakikat pula syaitan, nafsu dan malaikat tidak dapat memasukinya sebab bila berada di situ akan hangus, kecuali AlLah. Jibril a.s. berkata : “Kalau aku memasukkan hujung jariku ke alam ini maka hanguskah aku.

Manusia yang telah mencapai alam ini bererti dia selamat dari dua seteru; dan jadilah dia manusia yang ikhlas”. Sesuatu yang tidak mencapai hakikat, maka dia tidak akan mencapai ikhlas kerana sifat - sifat ‘Basoriyyah Ghairiyyah’ (sifat manusia selain Tuhan) tidak akan hancur, kecuali dengan ‘Tajalli Zat’.

Sifat bodoh hanya akan hilang dengan Ma’rifat Zat. Allah akan memberi ilmu orang yang sampai ke darjat ini tanpa perantaraan. Manusia akan mengenal AlLah kerana diperkenalkan oleh AlLah dan beribadat kepada AlLah dengan pendidikan AlLah, seperti Nabi Khidir a.s. Di alam ini dia akan menyaksikan Ruh - ruh Qudsiyah dan mengetahui Nabinya (Muhammad SAW) secara hakiki. Maka akan berbicaralah dari akhirnya hingga permulaannya.

Seluruh nabi menyampaikan khabar gembira atas keberhasilan si hamba kerana sampai kepada AlLah yang kekal.

Firman AlLah (Surah An-Nisa’:69):

“Dan mereka itulah teman sebaik - baiknya”.

Amaliyah bagi Ruh Jasmani adalah menggunakan Ilmu Zahir. Pahalanya hanya syurga. Maka di sana akan jelaslah kebaikan dari sifat (orang yang beribadah akan masuk syurga; sebaliknya orang yang tidak beribadah akan masuk neraka).

Sedangkan untuk masuk ke ‘Haramil Qudsiyah’ dan dekat dengan AlLah tidak cukup bila hanya menggunakan Ilmu Zahir saja. Untuk ke sana harus dengan Ilmu Terbang; dan terbang itu harus menggunakan dua sayap. Bila satu, maka perjalanan akan pincang. Maka dengan kesepaduan Ilmu Zahir dan Batin barulah sampai seorang hamba ke Alam Qudsi.

AlLah berfirman di dalam Hadis Qudsi:

“Hai hambaKu, bila engkau ingin masuk ke HaramilKu (Haramil Qudsiyah), maka engkau jangan tergoda oleh Mulki, Malakut, Jabarut; kerana alam Mulki adalah syaitan bagi orang Alim;

alam Malakut, syaitan bagi orang Arif;

alam Jabarut, syaitan bagi orang yang akan masuk ke alam Qudsiyah”.

Wajib bagi semua manusia mengetahui ukuran dirinya dan jangan mengaku sesuatu yang bukan haknya. Imam Ali berkata: “AlLah menyayangi orang - orang yang mengetahui kadar dirinya dan tidak melewati batas perjalanannya; menjaga lisannya dan tidak mensia - siakan umurnya”.

Seorang Alim harus mampu mencapai makna hakikat manusia yang disebut Tiflul Ma’ani (Bayi Ma’nawi). Setelah itu harus mendidiknya dengan tetap melakukan Asma Tauhid dan keluar dari alam Jasmani ke alam Ruhani, iaitu alam As-Sirri yang di sana tidak sesuatupun selain AlLah. Sir itu seperti lapangan dari cahaya, tidak ada hujungnya. Inilah Maqam Al-Muwahidin.

Mudah - mudahan tulisan di atas bermanfaat dan menjelaskan sedikit sebanyak hal rahsia diri - insan.

Berusahalah untuk mencapai ke tahap itu melalui MUrabbi guru atau orang yang ahlinya. Ada di antaranya sengaja tidak dihuraikan dengan lebih lanjut kerana sebagiannya adalah rahsia yang perlu dibicarakan secara khusus.

(Shaykh Muhyiddin Abd Qadir al-Jaelani)

بسم الله الرحمن الرحيم. الحمد لله رب العالمين

اللهم صل على سيدنا محمد قمر الوجود في هذا اليوم وفي كلّ يوم وفى اليوم الموعود سر و جهرا في الدنيا و الآخرة و على اله وصحبه و سلم.

Hebah/Sebar/Kongsikan Buat Yang Mahu Mengambil Manfaat

Hizb786

‏الجمال في الكمال

https://t.me/Hizb786

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[rahasia-diatas-rahasia]

سر الأسرار

٤٧

عَمَلُ الحِسْمَانِيَّةِ بِظَاهِرِ العُلُومِ جَزَاؤُهُ الْجَنَّةُ فَقَدْ. فَيَتَجَلَّى عَكْسُ الصَّفَاتِ ثَمَّةَ, فَالْعِلْمُ لَا يَدْخُلُ بِمُجَرَّدِ عِلْمِ الظَّاهِرِ إِلَى حَرَمِ الْقُدْسِي وَالقَرَابَةِ لأَنَّهُ عِلْمُ الطَّيْرَانِ وَالطَّيْرُ لَا يَطِيرُ إِلَّا بِجَنَاحَيْهِ . فَالْعَبْدُ الَّذِي يَعْمَلُ بِعِلْمِ الظَّاهِرِ وَالبَاطِنِ يَصِلُ إِلَى ذَلِكَ العَالَمِ كَمَا قَالَ تَعَالَى فِي الْحَدِيثِ القُدْسِي ( يَا عَبْدِي إِذَا أَرَدْتَ أَنْ تَدْخُلَ حَرَمِي فَلَا الْمُلْكَ شَيْطَانُ العَالِمِ وَالْمَلَكُوتُ شَيْطَانُ الواقفِ مَنْ رَضِيَ بِأَحَدٍ مِنْهَا فَهُوَ مَطْرُودٌ عِنْدَ اللَّهِ تَعَالَى أَعْنِي مَطْرُودَ القُرْبَةِ لَا مَطْرُودَ الدَّرَجَاتِ وَهُمْ يَطْلُبُونَ القُرْبَةَ فَلَا يَصِلُونَ إِلَيْهَا لأَنَّهُمْ طَمِعُوا غَيْرَ مَطْمَعِ لأَنَّ لَهُمْ جِنَاحًا وَاحِدًا .

- Amaliyah bagi Ruh Jasmani adalah menggunakan Ilmu Zahir.

- Pahalanya hanya syurga.

- Maka disana akan jelaslah kebaikan dari sifat (orang yang beribadah akan masuk syurga,

- sebaliknya orang yang tidak beribadah akan masuk neraka).

- Sedangkan untuk masuk ke 'Haramil Qudsiyah' dan dekat dengan Alloh tidak cukup bila hanya menggunakan Ilmu Zahir saja.

- Untuk mencapai Haramil Qudsiyah harus dengan Ilmu Terbang,

- dan terbang itu harus menggunakan 2 sayap.

- Bila hanya 1 perjalanannya akan pincang.

- Maka dengan keterpaduan Ilmu Zahir dan Bathin, sampailah seorang hamba ke alam Al-Qudsi.

- Alloh berfirman dalam Hadits Qudsi:

Hai hambaku, bila kamu ingin masuk ke Haramilku (Haramil Qudsiyah), maka kamu jangan ditiru oleh Mulki, Malakut, Jabarut

- kerana alam Mulki adalah syaitan bagi orang Alim

- alam Malakut, syaitan bagi orang Arif

- alam Jabarut, syaitan bagi orang yang akan masuk ke alam Qudsiyah",

(Sirrul Asrar)

47

[aswajaonline]

Terjemah kitab Al-Hikam bagian 1 muqoddimah

MUQODDIMAH ALHIKAM SYEKH IBNU 'ATHO'ILLAH ASSAKANDARY RA (bagian 1)

Segala puji bagi الله, Tuhan yang mengisi [memenuhi] hati para wali-Nya dengan kasih sayang-Nya dan mengistimewakan jiwa mereka dengan memperhatikan kebesaran-Nya dan mempersiapkan Rahasia mereka untuk menerima ma'rifat-Nya, maka hati nurani mereka merasa bergembira dalam kebun ma'rifat-Nya dan roh mereka terasa nikmat di alam malakut-Nya, sedang Rahasia mereka berenang di lautan jabarut, maka keluar dari alam pikiran mereka berbagai permata ilmu dan dari lidah mereka mutiara hikmah. Maha suci الله yang memilih mereka untuk mendekat pada-Nya dan mengutamakan mereka dengan kasih sayang-Nya. Maka terbagi antara mereka salik dan majdzub dan menyintai dengan yang dicintai, mereka tenggelam dalam cinta Dzat-Nya dan timbul kembali karena memperhatikan sifat-Nya. Kemudian shalawat dan salam atas رَسُول الله مُحَمَّد ﷺ sumber dari semua ilmu dan cahaya, bibit dari semua ma'rifat dan sir [rahasia]. Dan semoga الله ridha pada keluarga dan sahabatnya yang tetap taat mengikuti jejaknya. Amiiin.

Adapun dalam segala masa, maka ilmu tasawuf yang dahulunya atau hakikatnya ilmu tauhid untuk mengenal الله, maka termasuk semulia-mulia ilmu terbesar dan tertinggi, sebab ia sebagai intisari dari pada syari'at, bahkan menjadi sendi yang utama dalam agama Islam, sebab الله telah berfirman: "وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُون". [Tidaklah Aku menciptakan jin dan manusia kecuali supaya mereka menyembah Aku]. Karena pengertian ilmu Tauhid telah berubah namanya menjadi ilmu kalam, ilmu filsafat yang sama sekali, seakan-akan tidak ada hubungannya dengan akhlak dan amal usaha, maka timbul nama ilmu tauhid yang dijernihkan kembali dari sumber yang semula diajarkan dan dilakukan oleh Nabi ﷺ dan sahabatnya. Sebab dari ilmu inilah akan dapat memancar nur [cahaya] hakikat, sehingga dapat menilai semua soal hidup dan penghidupan ini dengan bimbingan dan pentunjuk الله dan pelaksanaan رَسُول ال��ه ﷺ. Sedang kitab yang disusun oleh Abul Fadhel Ahmad bin مُحَمَّد bin Isa bin al-Husain bin Athaillah al-Iskandary. Salah satu kitab yang sangat baik menjadi pedoman dalam ajaran tauhidnya, sehingga tampak benar bahwa ia berupa ilmu ladunni dan rahasia quddus.

© Bagian 1 Terjemah Syarah Al-Hikam muqaddimah bimbingan menjadi wali Allah Silahkan di bagikan,semoga menjadi amal kebaikan. BACA SELENGKAPNYA>> https://www.aswaja.online/2019/12/bagian-1-terjemah-syarah-al-hikam.html

[tawakkull]

Spirituality in islam: 'Aql (Reason)

Literally meaning understanding, perception, sober-mindedness and prudence, as a term, ‘aql is a Divine light with which a person can perceive the things that cannot be comprehended with external senses. There have been some who view 'aql as a faculty abstract of matter but which acts in collaboration with matter, or as the “speaking soul,” or as the “self” that is identified with the ego. There are others who see it as an important aspect of the speaking soul or self, or a faculty dependent on the spirit. According to many others, 'aql is a Divine immaterial substance or faculty that is separate from the speaking soul and which distinguishes truth from falsehood, good from evil, and what is beautiful from what is ugly.

Another approach is that 'aql (reason), the soul, and the mind are the three denominations of the three functions of the same faculty. From the perspective of its being an immaterial, luminous substance, this faculty is called the 'aql; it is known as the soul in respect of its activities, and as the mind with regard to its perceptions. Although all of these opinions are no more than speculations, it is doubtless that reason ('aql) is one of the most vital faculties of humanity. Even though it cannot be considered an authority—able to give the final judgment concerning good or evil, or what is beautiful or ugly—it nonetheless provides truthful evidence for judging these and similar matters. As it can distinguish between what is beneficial and what is harmful, in many cases, it can also perceive the difference between facts, premises, what is unquestionably true, and theoretical knowledge. So long as it does not remain under the influence of the carnal, evil-commanding soul, it can direct its owner toward reflection, contemplation, and deliberation under the guidance of the heart and spirit and give a push to his/her aspirations for the sublime. The people of God, or saints, tend to call such reason, “the reason of the final destination,” or “the reason of the Hereafter,” while they describe reason which is completely closed to the sublime as “the reason of the worldly life,” or “worldly reason,” or “metaphorical reason.”

In addition to these denotations, “reason” has been called by different names according to its capacity for perception. They are as follows:

Reason which understands speech and can distinguish to a certain extent between what is good and beneficial and what is evil and harmful has been called “natural reason.” This reason, which is the language of the spirit and the translator of sight and hearing, is held accountable for religious responsibilities.

Reason which is conscious of itself, perceives the instances of wisdom in and basic purposes for Divine injunctions and prohibitions, evaluating the past and present with their relationships to one another, and which is aware of where its worldly and otherworldly benefits lie has been called “reason of evidence.” While “natural reason” is a simple radiance of the spirit, which is found in everyone, this level of the reason is its shining light, and only those who can deeply reflect and contemplate possess it.

The people of God, or saints, have preferred to call reason which reads the Divine laws of creation and operation in the universe, perceives the essence of the religious sciences, and uninterruptedly advances toward accurate knowledge and knowledge of God by making analyses of all that it reads and reaching syntheses the “reason of experience.” The other designations made for this level of reason such as “knowledge,” “deliberation,” “intellect,” and “perception,” can be the names given to its different functions.

On whatever level, as a light of Divine Knowledge, reason is a precious substance that is able to perceive—even though limitedly— both itself and all things and events. Furthermore, reason that is able to scan the horizon of the heart and the spirit’s observation can benefit from and even share in the gifts that come to them. As for unenlightened reason, which is called “the reason of the worldly life” or “the worldly reason,” and which, with its extremely dark horizon, is unaware of the life of the heart and spirit, it is an example of being unfortunate and engulfed in the lowest of the lows.

In turn, reason which has been freed from the influences of carnality and lust and which has gained a certain degree of transcendence is a companion of the heart from a few steps behind, and is favored with the gifts that come to the spiritual intellect. It is through such companionship that reason transcends the earth and the heavens, hastens toward the observation of the mysteries of the universe, and reaches the points where it can hear the breath of the inhabitants of the higher realms. While “worldly reason” sticks fast to the outward appearance of things, “reason of the final destination” or “reason of the Hereafter” travels in the depths of the fields of perception of all inner and outer faculties, getting into the inner dimension of existence and thoroughly studying the apparent causes, shuttling between causes and effects. By solving the cipher of the wisdom in and ultimate purposes for the existence of things and events, it tries to read the Divine purpose for both creation and its existence. It is so active in this endeavor that every day it rediscovers both itself and the whole universe and events, and experiences continuous renewal or revival.

So long as such reason, which has gained luminosity, continues to study the metaphysical realms through the windows of the heart and the spirit, it continuously develops and receives new radiance, and thus acts according to its level of development. As a result, the constant act of turning to the Ultimate Truth causes new doors to be opened unto it, and the gifts that come through these doors encourage it to turn to God more. This profitable trade and interaction on the way toward the Infinite continues ceaselessly.

Indeed, by its very nature, reason is open to the Creator, and it is on a continuous quest for Him. So long as it is not totally overcome by lusts or desires, reason pursues light—and once it has transcended worldliness, it changes into a store of knowledge of God, beginning to live in love and eagerness for Him, and to suck milk from the same breasts as those from which the heart nurses. In respect of the purposes for their creation, the spirit (ruh) is turned toward the Realm of the Transcendental Manifestation of Divine Commands (Malakut) and dreams of the Realm of the Transcendental Manifestation of Divine Attributes and Names (Jabarut); the spiritual intellect (al-latifa ar-Rabbaniya) has eyes turned toward the Realm of the Transcendental Manifestation of Divine Attributes and Names, and aims to be able to be like the secret (sir); and the secret (sir) exists in ecstasies enraptured by the perceptions of the intensity of Divine manifestations and Grandeur. As for reason accompanied by the heart, it is like an observer of the horizon of distinguishing between the reality and spiritual perceptions, which dreams, indeed, can conceive of the stations that are attainable by the spirit, the spiritual intellect, and the secret.

According to Muslim philosophers, reason is a faculty that, in respect of its essential nature, has a connection with the spirit, is open to the horizon of the heart, and diffuses its light by means of the mind. Humans hunt and perceive through it the things that they cannot perceive through the senses. They perceive through it the relationship between cause and effect, and between the one who does something and the thing done. They deduce from the voice the one who speaks; from the scent they detect the flower that produces it; from the footprint they perceive the being who has left it; from the system they decipher the one who has founded it; and from the order they understand the one who has established it. Also, in addition to reason being a faculty which thus perceives the things included in the field of the perception of the external senses, reason is an important element of the spirit that can originate different thoughts and considerations without needing the senses. It sees, reads, makes analyses and syntheses, divides and multiplies, and shuttles between the whole and parts and draws conclusions. Its journeying or making comparisons between two individual things or situations or processes and drawing conclusions is called “analogy”; its making a judgment about the whole based on the information about one or some of its parts, or using known facts to produce general rules, is called “induction.” Most scientifically established facts have been concluded through this latter process of reason. There is also another process which is called “deduction,” which involves making a judgment about a part based on general information or facts concerning the whole. This third process of reason is an important way to draw final conclusions concerning matters relating to both religious law and the facts of creation and the operation of the universe.

Having comprehended the principle of causality well, reason can collect from God’s signs—the facts of the creation and operation of the universe—countless witnesses and proofs for His Existence, His Oneness, and the comprehensiveness of His Mercy by means of the processes mentioned. It can also obtain some clues about its position, responsibility, and final end. However, there are two ways by which reason can get results through these processes. One is that through which reason acts slowly and makes gradual advancement; this is the way of reflection, deliberation, and remembrance, which takes reason a certain period of time. Through the second way, which is called “intuition,” reason does not need time and reaches the target in a single attempt. However, intuitive knowledge has also two kinds. One is that which is attained after studies and experiences—it is described as “the intuitive knowledge gained”; while the intuitive knowledge that is reached through the almost instantaneous development of human capacities and special Divine assistance is evaluated as the “product of the sacred power.” Every human being is created with a potential for this kind of intuitive knowledge. Those most advanced in receiving the showers of intuition or inspiration are the Prophets, and after them come the ones with sound reason, sound, sincere hearts, and pure spirits.

We should also point out that reason is not always able to find the truth, and thus is exposed or prone to err. Nor is it the inventor of the conclusions it reaches through logic and comparison or the other processes mentioned above. It is an instrument which God Almighty employs as a veil before His acts and something which receives what is sent or given. It is a spiritual mechanism that has been created with the ability to understand Divine address. So long as it is conscious of its true position, reason always stands turned to the Master and never submits to any other than Him. It remains in an interactive relationship with Him and reads existence properly. Changing what it perceives and learns into knowledge of God, reason entrusts this information to the heart and it is always occupied with breathing in and out knowledge and love of God.

Knowledge of God is both a need for reason to satisfy and a source from which it must feed itself. Reason which finds this source can study the creation thoroughly from its simplest level to where it stands, which is regarded as one of the peaks of the highest level of created existence. It feels gratified with the favors reaching it and is jubilant with continuous thanks to God Almighty. When lust, desire, or fantasy and fantastical thoughts cloud its horizon unwillingly, it immediately takes refuge in the pure teachings of God’s Messenger, upon him be the most perfect of peace and blessings, and tries to remain as the companion of the heart, following it from a few steps behind, never averting its eyes from the heart’s horizon of the observation of the metaphysical realms.

According to the Sufis, as well as being one of the most precious faculties of human beings, reason is paradoxically an instrument which may cause their perdition. In one respect, reason causes humans to rise to an important level above animality and carnality; it whispers to them many things from the perceptions of the heart and spirit that are related to the realms beyond; it acts as both a receptor and transmitter of the most transcendent truths. In return, reason benefits from all the gifts that come to the horizon of the spirit in proportion to the value of the service it renders. Through this service, it becomes priceless and becomes as if the spirit or heart, and is now familiar with the horizon of “the secret.” The counterpole of this reason is stupidity, which has no value in God’s sight; it is not worthy of His address. Quoting in his Mathnawi the saying of the Prophet, our master, upon him be peace and blessings, “Whoever is stupid, devoid of reason, is our enemy and a bandit waylaying us,” Jalalu’d-Din ar-Rumi says, “A person of sound reason is our soul. The breeze blowing from it brings us the scent of sweet basil. Even though it becomes angry and curses me, I do not oppose it. But if a stupid one comes and puts halva in my mouth, I will catch fever from his halva and become ill.” On another occasion, he says, “Reason is something luminous which is in search of the truth and desirous of goodness.” Ar-Rumi praises reason enlightened with belief as follows: “Believing reason is like a just police officer. It is both the governor and guardian of the city of the heart.” Jalalu’d- Din ar-Rumi, the prince of lovers of God, who thinks in this way about reason that has found its way through belief, integrity, straightforwardness, and justice, in turn equates reason which is not turned to God with poisonous insects or vermin, and says, “If your reason hinders you from God’s way, it is not reason; it is a snake or scorpion.” Sharing the same view, a famous sixteenth-century poet, Fuduli, refers to such corrupt reason as follows:

I ask my reason for guidance;

But my reason shows me to misguidance.

Jalalu’d-Din ar-Rumi uses even harsher language for the misguiding type of reason, saying:

Sell and get rid of that misguiding reason; in its place, buy astonishment and admiration. Such reason is the source of whims and suspicions. Admiration is a different viewpoint. Sacrifice reason for the Prophet Muhammad, upon him be peace and blessings; then say, “God is sufficient for me.”

Thus he reproaches the misguiding reason, while welcoming the reason which has been sacrificed for the Prophet Muhammad, upon him be peace and blessings, and which is full of admiration for its Creator.

While some of the Sufis have put forward considerations similar to those of Heraclitus and Anaxagoras concerning the essence, nature, and functions of reason, other Sufis have viewed it as the Divine Being’s manifestation at the rank of being known. According to them, it is this stage of creation which is also described as the rank of Divinity, wherein the Divine Attributes and Names have not yet been fully manifested, each according to Its own area of manifestation. This initial manifestation has also been called “the initial identification” or “the initial ability” or “the station of two-bows’ length” or “the greatest passage” or “the supreme spirit” or “the initial shadow” or “the truth of Muhammad.” Those Sufis have maintained that when, as required by His Essence, God Almighty manifested Himself with His Attributes of Glory from the realm of “the absolute identity,” or the realm of “being unidentified and unknown,” the “truth of Muhammad” emerged as the essence of the tree of the universe. Some have called this rank of manifestation “the universal intellect,” or “the initial speech,” or “the initial light.” In the view of these Sufis, the whole of creation and all events are a comprehensive mirror formed of the manifestation and development or unfolding of this initial rank.

Some other Sufis, such as Sayyid Sharif, opine that “the first intellect,” or the “truth of Muhammad,” comprises the truth of the Divine glorious Names and also forms the essence or seed of the universal existence. Some have called it “the soul of unity” with respect to its being the essence or the initial substance of existence, while some others, who consider it from the perspective of its luminosity, describe it as “the first intellect.” Nasimi sums up these considerations as follows:

The universal intellect boiled up and the universe came into existence;

The whole universe has been enraptured with the command, “Be!”

Some Sufis regard “the first intellect” as the “Tablet and Pen,” which is free of matter and imperceptible. From the viewpoint of its being the first in creation, the essence or truth of Prophet Muhammad, upon him be peace and blessings, is a Pen, while it is a luminous tablet as the essence of the following identifications. Those who have put forward such opinions have tried to reinforce them by basing them on some narrations attributed to our master, upon him be peace and blessings. The Prophetic narrations such as, “The first thing God created was reason (or intellect)," and "The first thing God created was the Pen,” and “The first thing God created was my light,” have been used by them as the foundations for such considerations.

There have been some who have called the first intellect “the brightest light.” This designation seems to be completely proper as it is associated with the initial manifestation of existence from its purely unseen and unidentifiable stage in Knowledge, in the form of the initial identification, and as existence or all things and events are a book readable or an exhibition observable with the light that the first intellect or the essence of the Prophet Muhammad diffuses. Indeed, a book that is unreadable, an exhibition that is unobservable, and treasures that remain hidden cannot be regarded as having existence. So, existence was initially identified and manifested as that pure, brightest light, and after having passed through many stages of identification and manifestation, it emerged as an observable magnificent and perfectly orderly system, which is represented by the universe as the macrocosm and humanity as the microcosm. The light which the Prophet Muhammad, upon him be peace and blessings, brought made the universe a perfect book to be read and a perfect exhibition to be watched or observed.

Upon him be God’s blessings and peace to the fullness of the heavens and the earth, and on his Family and Companions altogether.