"... Whoever is guided by God, then he got a clue, and those who misled him, then you will not get a saint nor Mursyd (religious leaders) who can give a clue to him .." (Surah Al-Kahf: 17 )
To convey the same paragraph [QS.Al-Kahf 17] above is: [QS.Al-A 'RAAF 186], [QS.Az-Zumar 23], [QS.Al-Israa' 97], [QS.Al-An 'aam 125].
In connection with the word "Murshid Wali" contained in paragraph [QS.Al-Kahf 17] above, some commentators explain, among other things in Tafsir al-Qadir Fathul written by Imam Ash-Syaukani explained that "Murshid Wali" is a helper who can provide guidance on the Haq (truth).
Next in Bahr Ulum Tafsir written by Abu Layth Al-Samarqandi explained that "Murshid Wali" is providing guidance / instructions to monotheism (pengesaan God).
From the above it can be concluded that the "Murshid Wali" it is a helper or a supervisor who took to the truth of monotheism, without mentioning who he is (name), from nasab or descendants who and where he is. As long as he can invite / guide to the truth of the Qur'an as a guide, the call to Tawheed (Oneness of Allah), then he is the "Murshid Wali".
Lo Wali Wali-Allah, no fear come upon them and not (also) they grieve. (Namely) those who believe and they are always cautious. For them the happy news in the world and life (in life) in the hereafter. No changes to the sentences (promises) of God. That is a great victory. (Surah Yunus: 62-64)
Rasulullah SAW. said, "Verily from amongst the servants of God there is a class of people who are not prophets nor martyrs, but the prophets and the martyrs' competing with them in the position of God."
People asked, "O Messenger of Allah, tell us who they were and what their conduct. Because we love them because that implies. "
The Prophet replied, "They are a people who love each other because God, the Spirit of God, not on the basis of family ties among themselves nor for wealth that they give each other. By Allah, their faces are bright light, and they are above the light. They do not feel fear when everybody was afraid, and they do not feel worried when everyone was worried. "
And then Muhammad read this verse: 'Behold, God is indeed the trustees no fear on them nor will they feel worried. "
(Book of Fath al-Bari, Hadith Sahih Imam dirawikan Bukhary)
From Abu Hurairah RA he said: the Prophet Muhammad has said: "Verily Allah has said: Whoever is an enemy of my Guardian Behold, I have declared war on him, and not a servant to draw close to me with something I love worship more than what I have enjoined him, and always a My servants to approach me with deeds-deeds until I love him Sunnah. If I loved her as I become his hearing that he used to hear, and as a vision that he used to see, and as his hand that he used to do, and as his legs that he used to walk. And if he asks (something) to me I will surely give him, and when he begged the protection of me I will surely protect him " (Hadith Qudsi on dirawikan Imam shahihnya Bukhary in the book, hadith no: 6137.)
When referring to the Koran (Yunus, verse 62-64), it is the criterion status as guardian of faith and piety. With already fulfilled two criteria, means a person entitled to the predicate 'Wali Allah'. Is it that simple?
According to Drs. H. Asep Usman Ismail, a senior lecturer UIN Jakarta. status as guardian of criteria which refers to the levels of the new faith and devotion meet the general concept of status as guardian. In order not to obscure the term 'Wali Allah' so holy, of course, we can not only based on the understanding harfiyah of the paragraph above.
If the terms of the level of faith that the standard status as guardian for a 'Wali Allah' must be up to the level of knowing Allah through witnessing his inner eye. And at this level is still stratified quality.
How do your views on the concept of status as guardian?
If we return to the basic sense, the term 'Wali Allah' was not meaning to be mean close, it could be a lover, could mean guidance, or well maintenance.
So the notion of 'Wali Allah' is the one closer to God, because of its proximity to it anyway so he deserves to be beloved of God, because it was close and at once became his lover, so he deserves the guidance and also the maintenance of God. Because it's status as guardian concept can be explained in terms of relations, namely the relationship between a servant to his Lord.
Whether from the point of that relationship can also explain the existence of levels among the 'Wali Allah' it?
Yes, when talking about relationships, condition and intensity of every human being that was different. There's a new approach, there are already relatively close, there are already very close, and some have been "united". Because conditions are different, then the quality kewaliannya became different. That is why there are levels of 'Wali Allah'.
With the earlier levels, whatever the criteria so that someone worthy categorized as 'Wali Allah' in its most basic level, for example?
In the Qur'an Surah Yunus verse 62 through 64 was mentioned, the requirements to become a guardian was only two. One faith, two pious. From this verse and then the scholars conclude about the concept of 'walaayatul-aammah' or status as guardian in general, there is also termed as 'walaayatut-tauhiid'.
The extent to which levels of faith and piety so that a person should have right to hold the degree of status as guardian in the context of the general status as guardian of this?
If according to Ibn Taymiyyah, a person's status as guardian generally must be consistent or committed and in doing everything as instructed, and stay away from all that Allah prohibited. But not fully working on the circumcised, yet leave the dimakruhkan. And for this category is a person not entitled to the degree of status as guardian in a special sense.
If so, when the concept of status as guardian in general is highlighted, probably will have an impact on the superficiality of meaning. Moreover the term guardian has been frequently used in everyday life. Whereas the concept's status as guardian of Islam's so holy. So, what exactly is the meaning of a particular status as guardian?
The view of the concept of special status as guardian in it are quite diverse. For example there are classifying it into 8 levels, each level it shows a different quality. But there also are divided into five levels, for example, Hakim at-Tirmidhi.
Then, anyone who has been classified as 'Guardian of God' within the meaning of this special?
Kinda hard to explain if speaking personally. Clearer if we talk about the concept. Conceptually, there are the so-called 'Walayah Haqqullah'. The term haq propped against God, it contains some sense.
In terms Haq Allah that reflected the sense message, teachings and commandments of God. Haqullah therefore be interpreted with the shari'ah of Allah. So Auliya - Allah Wali - at this level are those that are already capable of running a kaffah Shari'ah of Allah, that is comprehensive and istiqamah.
So there is no concept of status as guardian to ignore aspects of Shariah. Besides, the term also refers to the reality haqullah being the highest. So status as guardian of this level are those who have been able to integrate with the highest reality, God Almighty.
Sense to integrate this course should refer to what was conceived of by the Sufis themselves. There are mengkonsepsikannya with ma'rifah, some call with Ittihad, hulul and others.
Next level?
There is another called 'Wali Allah', is not coupled with longer term haq. This level is to illustrate that the trustee, it does not mean that no longer hold and run the shari'ah. But the attention and orientation is on the substance, rather than dwell on the formal aspects of the shari'ah. So he has reached the level of the core sense or substance of the shari'ah.
In this context, Imam Ash-Shariah Syathibi termed it with wisdom. People at this level are those who have reached 'Ghaayatush-fil-'ibadah shidqi', peak sincerity in worship.
He has reached the optimum level in the quality of worship. He has far exceeded the minimum limit.
What are the specific differences between the two tiers that?
If 'Walaayah haqqullah' is called the shadiquun. While the 'Wali Allah' refers to as shiddiiquun. When referring to the opinion of Ibn Taimiah as we have seen earlier, it's new status as guardian generally consistent run everything as instructed and away from any limits imposed by Allah. Not fully worked the circumcised, yet leave the dimakruhkan.
Now, if the group shadiquun that, in lahiriyah, they've committed and run the circumcised and leave a dimakruhkan. As for the Baatinites, he thought it was connected with God.
In other words, shiddiiquun group are those who have reached the essence of the Shari'ah. That is already up to surrender himself totally to God. He had not considered that he had the ability. Even existential awareness has vanished, been mortal. His mind was mu'allqun billah, already adrift closely with Allah.
Conversely, people far from God that's generally because they assumed that she had the ability, consider herself an independent existence outside of his Lord.
Then the next level?
The next level, there is the so-called 'Al-muniibuun', ie people who have always restore everything to God. He had managed to suppress his ego, it can press its own interests, perceptions about the earthly things are clear. People like this are approaching the character of the angels.
There is another called 'Al-muqarrabuun', ie people who are really close to Allah SWT. The difference with us, suppose we are correct to understand that God is near. But we just got on a cognitive level, tarap understanding.
It is true that we never change our stance that God is near. We sure will correct it. But we can not feel the closeness. Well 'Wali al-Muqarrabuun' this can always feel the closeness to God, in all his time and in all his life.
There is another level higher than you mentioned earlier?
Higher again is the level of 'Al-munfariduun'. At this level means that the trustee has reached the stage alone with his Lord. To understand this level maybe we need an analogy. For example there are about a visit to someone who already knew.
If it is still relatively common, its proximity to the level that was only minimal. I knew a guy, I know her name, I know what the job, I know how his character, I know where his house. This new limited.
If at the next level, for example, oh yes I've reached the yard, even I was allowed through.
But if the level of 'Al-muqarrabuun', oh I do not just get invited in, but I've been invited into the living room. I've spoken to. It's just that I have not met face to face. Because he was still behind the veil (barrier).
Now, if the level of 'Al-munfariduun', homeowners already appeared. Not just close with him, but was alone with her.
Then what is the top level status as guardian of that?
Peak levels of status as guardian of it is 'Khatmul Walaayah'. This is also called 'Khutubul Auliya - Wali Pole', the axis of the highest degree of status as guardian.
If at this level is not just alone. If alone it can still be distinguished between themselves and God. So there is still a separation between me and him, or I and Thou.
While at this level of vibration sense in the Qolbunya 'Wali Allah' has been completely fused with a sense of God, no veil (barrier) and no longer a feeling of unity with God Almighty in every second that passed all his life.
Anyone who is at the top of this status as guardian?
When talking about the person, again a little difficult to explain. But most scholars view that in every age there are guardian poles. Understanding the time here more than a century.
In the era of Sheikh Abdul Qadir Jaelani, he is regarded as 'Kutubul Auliya'. There is a view that at the time of Ibn Arabi, he was the 'mayor poles'. At the time of Abu Hasan As-Sazili, he was the 'mayor poles'. So when talking about the general concept can be agreed. But over who meet the criteria at each level it is sometimes disagree.
The last question, it's status as guardian Degrees in essence a quality of personal relationships between servant to his Lord. So, why then there is the identification that the A's are the 'Wali Allah' and the B was not Wali Allah, or maybe even 'Satanic Guardian'. How can we know?
Yes, yes, it concerns the degree of status as guardian of religious essence of a personal nature and dimension Baatinites. Therefore there are some scholars who believe that 'La ya'lamul-waliyya illal-waliyyu'.
That is, no one can know and proclaim that a person or to him it is 'Wali Allah', except of 'Wali Allah' the other.
So that we actually just follow it, because between 'Wali Allah' the one with the 'Wali Allah' the others were actually interrelated, especially in Batiniyahnya, they continue to connect with each other and will never connect up to our lord teputus Great Prophet Muhammad.
Similarly, an explanation of what and who the 'Wali Allah' is true, may be useful for all. Wasalam.
He Hawla Wala Quwwata Ilabillah
No Power Except Strength From God
Laa ma'buda illa allah
Nothing that is worshiped except Allah
Laa ma'suda illa allah
There is no God except the intended
Laa maujuda illa allah
Nothing entities (intangible) except Allah
Divine, anta maksudi
Lord, thou only goal,
Waridhokamathlubi
And only ridloMulah looking for,
A'tini mahabbataka wama'rifataka
Love and Ma'rifatMu Bestow me
Laa ilaha illa allah
There is no god except Allah
Allahu Allah
Allahu Allah ...
The guardians of God come to you for the benefit of you, is not to meet their needs. Because they really do not need you or anyone of these creatures (Free translation of Shaykh Abdul Qadir al-Jilani)
To convey the same paragraph [QS.Al-Kahf 17] above is: [QS.Al-A 'RAAF 186], [QS.Az-Zumar 23], [QS.Al-Israa' 97], [QS.Al-An 'aam 125].
In connection with the word "Murshid Wali" contained in paragraph [QS.Al-Kahf 17] above, some commentators explain, among other things in Tafsir al-Qadir Fathul written by Imam Ash-Syaukani explained that "Murshid Wali" is a helper who can provide guidance on the Haq (truth).
Next in Bahr Ulum Tafsir written by Abu Layth Al-Samarqandi explained that "Murshid Wali" is providing guidance / instructions to monotheism (pengesaan God).
From the above it can be concluded that the "Murshid Wali" it is a helper or a supervisor who took to the truth of monotheism, without mentioning who he is (name), from nasab or descendants who and where he is. As long as he can invite / guide to the truth of the Qur'an as a guide, the call to Tawheed (Oneness of Allah), then he is the "Murshid Wali".
Lo Wali Wali-Allah, no fear come upon them and not (also) they grieve. (Namely) those who believe and they are always cautious. For them the happy news in the world and life (in life) in the hereafter. No changes to the sentences (promises) of God. That is a great victory. (Surah Yunus: 62-64)
Rasulullah SAW. said, "Verily from amongst the servants of God there is a class of people who are not prophets nor martyrs, but the prophets and the martyrs' competing with them in the position of God."
People asked, "O Messenger of Allah, tell us who they were and what their conduct. Because we love them because that implies. "
The Prophet replied, "They are a people who love each other because God, the Spirit of God, not on the basis of family ties among themselves nor for wealth that they give each other. By Allah, their faces are bright light, and they are above the light. They do not feel fear when everybody was afraid, and they do not feel worried when everyone was worried. "
And then Muhammad read this verse: 'Behold, God is indeed the trustees no fear on them nor will they feel worried. "
(Book of Fath al-Bari, Hadith Sahih Imam dirawikan Bukhary)
From Abu Hurairah RA he said: the Prophet Muhammad has said: "Verily Allah has said: Whoever is an enemy of my Guardian Behold, I have declared war on him, and not a servant to draw close to me with something I love worship more than what I have enjoined him, and always a My servants to approach me with deeds-deeds until I love him Sunnah. If I loved her as I become his hearing that he used to hear, and as a vision that he used to see, and as his hand that he used to do, and as his legs that he used to walk. And if he asks (something) to me I will surely give him, and when he begged the protection of me I will surely protect him " (Hadith Qudsi on dirawikan Imam shahihnya Bukhary in the book, hadith no: 6137.)
When referring to the Koran (Yunus, verse 62-64), it is the criterion status as guardian of faith and piety. With already fulfilled two criteria, means a person entitled to the predicate 'Wali Allah'. Is it that simple?
According to Drs. H. Asep Usman Ismail, a senior lecturer UIN Jakarta. status as guardian of criteria which refers to the levels of the new faith and devotion meet the general concept of status as guardian. In order not to obscure the term 'Wali Allah' so holy, of course, we can not only based on the understanding harfiyah of the paragraph above.
If the terms of the level of faith that the standard status as guardian for a 'Wali Allah' must be up to the level of knowing Allah through witnessing his inner eye. And at this level is still stratified quality.
How do your views on the concept of status as guardian?
If we return to the basic sense, the term 'Wali Allah' was not meaning to be mean close, it could be a lover, could mean guidance, or well maintenance.
So the notion of 'Wali Allah' is the one closer to God, because of its proximity to it anyway so he deserves to be beloved of God, because it was close and at once became his lover, so he deserves the guidance and also the maintenance of God. Because it's status as guardian concept can be explained in terms of relations, namely the relationship between a servant to his Lord.
Whether from the point of that relationship can also explain the existence of levels among the 'Wali Allah' it?
Yes, when talking about relationships, condition and intensity of every human being that was different. There's a new approach, there are already relatively close, there are already very close, and some have been "united". Because conditions are different, then the quality kewaliannya became different. That is why there are levels of 'Wali Allah'.
With the earlier levels, whatever the criteria so that someone worthy categorized as 'Wali Allah' in its most basic level, for example?
In the Qur'an Surah Yunus verse 62 through 64 was mentioned, the requirements to become a guardian was only two. One faith, two pious. From this verse and then the scholars conclude about the concept of 'walaayatul-aammah' or status as guardian in general, there is also termed as 'walaayatut-tauhiid'.
The extent to which levels of faith and piety so that a person should have right to hold the degree of status as guardian in the context of the general status as guardian of this?
If according to Ibn Taymiyyah, a person's status as guardian generally must be consistent or committed and in doing everything as instructed, and stay away from all that Allah prohibited. But not fully working on the circumcised, yet leave the dimakruhkan. And for this category is a person not entitled to the degree of status as guardian in a special sense.
If so, when the concept of status as guardian in general is highlighted, probably will have an impact on the superficiality of meaning. Moreover the term guardian has been frequently used in everyday life. Whereas the concept's status as guardian of Islam's so holy. So, what exactly is the meaning of a particular status as guardian?
The view of the concept of special status as guardian in it are quite diverse. For example there are classifying it into 8 levels, each level it shows a different quality. But there also are divided into five levels, for example, Hakim at-Tirmidhi.
Then, anyone who has been classified as 'Guardian of God' within the meaning of this special?
Kinda hard to explain if speaking personally. Clearer if we talk about the concept. Conceptually, there are the so-called 'Walayah Haqqullah'. The term haq propped against God, it contains some sense.
In terms Haq Allah that reflected the sense message, teachings and commandments of God. Haqullah therefore be interpreted with the shari'ah of Allah. So Auliya - Allah Wali - at this level are those that are already capable of running a kaffah Shari'ah of Allah, that is comprehensive and istiqamah.
So there is no concept of status as guardian to ignore aspects of Shariah. Besides, the term also refers to the reality haqullah being the highest. So status as guardian of this level are those who have been able to integrate with the highest reality, God Almighty.
Sense to integrate this course should refer to what was conceived of by the Sufis themselves. There are mengkonsepsikannya with ma'rifah, some call with Ittihad, hulul and others.
Next level?
There is another called 'Wali Allah', is not coupled with longer term haq. This level is to illustrate that the trustee, it does not mean that no longer hold and run the shari'ah. But the attention and orientation is on the substance, rather than dwell on the formal aspects of the shari'ah. So he has reached the level of the core sense or substance of the shari'ah.
In this context, Imam Ash-Shariah Syathibi termed it with wisdom. People at this level are those who have reached 'Ghaayatush-fil-'ibadah shidqi', peak sincerity in worship.
He has reached the optimum level in the quality of worship. He has far exceeded the minimum limit.
What are the specific differences between the two tiers that?
If 'Walaayah haqqullah' is called the shadiquun. While the 'Wali Allah' refers to as shiddiiquun. When referring to the opinion of Ibn Taimiah as we have seen earlier, it's new status as guardian generally consistent run everything as instructed and away from any limits imposed by Allah. Not fully worked the circumcised, yet leave the dimakruhkan.
Now, if the group shadiquun that, in lahiriyah, they've committed and run the circumcised and leave a dimakruhkan. As for the Baatinites, he thought it was connected with God.
In other words, shiddiiquun group are those who have reached the essence of the Shari'ah. That is already up to surrender himself totally to God. He had not considered that he had the ability. Even existential awareness has vanished, been mortal. His mind was mu'allqun billah, already adrift closely with Allah.
Conversely, people far from God that's generally because they assumed that she had the ability, consider herself an independent existence outside of his Lord.
Then the next level?
The next level, there is the so-called 'Al-muniibuun', ie people who have always restore everything to God. He had managed to suppress his ego, it can press its own interests, perceptions about the earthly things are clear. People like this are approaching the character of the angels.
There is another called 'Al-muqarrabuun', ie people who are really close to Allah SWT. The difference with us, suppose we are correct to understand that God is near. But we just got on a cognitive level, tarap understanding.
It is true that we never change our stance that God is near. We sure will correct it. But we can not feel the closeness. Well 'Wali al-Muqarrabuun' this can always feel the closeness to God, in all his time and in all his life.
There is another level higher than you mentioned earlier?
Higher again is the level of 'Al-munfariduun'. At this level means that the trustee has reached the stage alone with his Lord. To understand this level maybe we need an analogy. For example there are about a visit to someone who already knew.
If it is still relatively common, its proximity to the level that was only minimal. I knew a guy, I know her name, I know what the job, I know how his character, I know where his house. This new limited.
If at the next level, for example, oh yes I've reached the yard, even I was allowed through.
But if the level of 'Al-muqarrabuun', oh I do not just get invited in, but I've been invited into the living room. I've spoken to. It's just that I have not met face to face. Because he was still behind the veil (barrier).
Now, if the level of 'Al-munfariduun', homeowners already appeared. Not just close with him, but was alone with her.
Then what is the top level status as guardian of that?
Peak levels of status as guardian of it is 'Khatmul Walaayah'. This is also called 'Khutubul Auliya - Wali Pole', the axis of the highest degree of status as guardian.
If at this level is not just alone. If alone it can still be distinguished between themselves and God. So there is still a separation between me and him, or I and Thou.
While at this level of vibration sense in the Qolbunya 'Wali Allah' has been completely fused with a sense of God, no veil (barrier) and no longer a feeling of unity with God Almighty in every second that passed all his life.
Anyone who is at the top of this status as guardian?
When talking about the person, again a little difficult to explain. But most scholars view that in every age there are guardian poles. Understanding the time here more than a century.
In the era of Sheikh Abdul Qadir Jaelani, he is regarded as 'Kutubul Auliya'. There is a view that at the time of Ibn Arabi, he was the 'mayor poles'. At the time of Abu Hasan As-Sazili, he was the 'mayor poles'. So when talking about the general concept can be agreed. But over who meet the criteria at each level it is sometimes disagree.
The last question, it's status as guardian Degrees in essence a quality of personal relationships between servant to his Lord. So, why then there is the identification that the A's are the 'Wali Allah' and the B was not Wali Allah, or maybe even 'Satanic Guardian'. How can we know?
Yes, yes, it concerns the degree of status as guardian of religious essence of a personal nature and dimension Baatinites. Therefore there are some scholars who believe that 'La ya'lamul-waliyya illal-waliyyu'.
That is, no one can know and proclaim that a person or to him it is 'Wali Allah', except of 'Wali Allah' the other.
So that we actually just follow it, because between 'Wali Allah' the one with the 'Wali Allah' the others were actually interrelated, especially in Batiniyahnya, they continue to connect with each other and will never connect up to our lord teputus Great Prophet Muhammad.
Similarly, an explanation of what and who the 'Wali Allah' is true, may be useful for all. Wasalam.
He Hawla Wala Quwwata Ilabillah
No Power Except Strength From God
Laa ma'buda illa allah
Nothing that is worshiped except Allah
Laa ma'suda illa allah
There is no God except the intended
Laa maujuda illa allah
Nothing entities (intangible) except Allah
Divine, anta maksudi
Lord, thou only goal,
Waridhokamathlubi
And only ridloMulah looking for,
A'tini mahabbataka wama'rifataka
Love and Ma'rifatMu Bestow me
Laa ilaha illa allah
There is no god except Allah
Allahu Allah
Allahu Allah ...
The guardians of God come to you for the benefit of you, is not to meet their needs. Because they really do not need you or anyone of these creatures (Free translation of Shaykh Abdul Qadir al-Jilani)
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