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الحب في الله والبغض فى الله

2008-10-23T06:22:00.001-07:00

الحب في الله والبغض فى الله

بسم الله الرحمن الرحيم

Dan wajib bagi kamu untuk mencintai atau membenci seseorang karena الله, karena yang demikian itu termasuk tali pengikat iman.

Telah bersabda رسول الله SAW :

افضل الاعمال الحب في الله والبغص فى الله تعالى

Amal yang paling utama adalah cinta karena الله dan marah karena الله

Apabila engkau mencintai seseorang yang ta’at kepada الله dan melihat semata-mata karena ketaatannya kepada الله bukan karena motivasi yang lain, demikian pula apabila engkau membenci seseorang yang bermaksiyat, dan kebencian itu timbul semarta-mata karena keadaan orang itu yang bermaksiyat kepada الله bukan karena alasan lain, maka anda termasuk orang yang الحب فى الله والبغض فى الله (orang yang mencintai atau membenci karena الله).

Apabila di dalam hatimu tidak terdapat kecintaan kepada orang yang ahli berbuat kebajikan, atau kebencian terhadap orang yang berbuat zalim yang diperbuatnya, maka ketahuilah bahwa sesungguhnya engkau termasuk orang yang lemah iman.

Dan wajib bagimu untuk bersahabat dengan orang-orang yang baik dan menjauhi orang yang berperangai buruk, dan wajib pula engkau berkumpul (مجالسة) dengan orang-orang saleh dan menjauhi orang zalim. Telah bersabda رسول الله SAW yang artinya bahwa agama seseorang itu sebagaimana agama temannya, maka lihatlah diantara kamu sekalian kepada siapa ia berteman.

Dan telah bersabda رسول الله SAW, :

الجليس الصالح خير من الوحدة والوحدة خير من الجليس السؤ

Berkumpul dengan orang saleh itu leih baik daripada sendirian. Dan sendirian itu lebih baik daripada berkumpul dengan orang jahat.

Dan ketahuilah bahwa berkumpul dengan orang saleh dan duduk-duduk bersama mereka akan menumbuhkan kecintaan kepada kebajikan di dalam hati, dan menjadi penolong untuk memudahkan melaksanakan kebajikan tersebut sebagaimana berkumpul dengan orang jahat dan duduk bersama mareka akan menumbuhkan di dalam hati kecintaan kepada kejahatan dan senang melakukan kejahatan. Memang demikianlah keadaannya bahwa orang yang berkumpul dengan suatu kaum dan hidup ditengah-tengah mereka sudah pasti akan mencintai mereka, sama saja kaum itu baik atau buruk. Dan seseorang itu selalu bersama dengan orang yang dicintainya, di dunia maupun di akhirat.

Dan wajib bagi kamu untuk memiliki sifat kasih sayang kepada hamba الله dan perasaan belas kasihan kepada semua makhluk الله. Jadilah engkau orang yang memiliki sifat رحيم dan welas asih dan penuh persahabatan dan takutlah kamu dengan sifat keras hati, atau kotor, cabul, kasar. Sesungguhnya hamba yang dikasihi الله adalah mereka yang bersifat belas kasih. Dan orang yang tidak memiliki belas kasih maka ia tidak akan dikasihani. Dan sesungguhnya orang mukmin itu saling cinta-mencintai, tidak ada kebajikan bagi siapa yang tidak cinta mencintai.

Dan wajib bagi kamu untuk mengajar orang yang tidak mengerti dan memberi nasihat kepada orang zalim, memberi peringatan kepada orang-orang yang lalai, dan jangan engkau abaikan hal itu karena engkau berpendapat , “Sesungguhnya tugas itu adalah bagi mereka yang memiliki ilmu dan mengamalkannya sedangkan aku tidaklah demikian”. Atau kamu berkata, “sesungguhnya aku ini bukanlah orang yang ahli dalam memberi nasihat atau petunjuk dan yang demikian itu adalah tugas orang –orang mulia”. Yang demikian itu adalah perbuatan syaitan karena sesungguhnya at’lim dan tadzkir itu adalah termasuk dalam jumlah mengamalkan ilmu. Dan para ulama besar اكابرtidak lah mereka menjadi ulama melainkan karena anugerah dari الله SWT, dan karena ketaatan kepada-Nya serta karena mereka memberikan nasihat kepada hamba الله untuk ditunjukkan ke jalan-Nya.

Dan wajib bagi kamu untuk menambal hati yang retak dan mempergauli dengan baik kepada orang-orang yang lemah dan miskin, dan menghibur orang yang kekurangan dan memberikan kemudahan orang-orang yang mengalami kesulitan, dan memberi pinjaman kepada orang mengalami kesulitan.

Dan wajib bagi kamu untuk bertakziyah kepada orang yang tertimpa musibah. Sebagaimana sabda رسول الله SAW :

من عزي مصابا أي صبره كان له مثل اجره

Barang siapa yang berbela sungkawa kepada orang yang tertimpa musibah maka pahalanya sama seperti orang yang tertimpa musibah tersebut.

Dan janganlah engkau bersenang hati atas musibah yang menimpa seorang muslim. Telah bersabda رسول الله SAW :

ولاتظهر الشماتة بأخيك فيعافيه ويبتليك

Janganlah engkau perlihatkan kesukaan atas musibah saudaramu maka الله akan mengampuninya dan akan memberikan cobaan kepadamu.

Dan janganlah kamu menyiarkan kesalahan orang islam karena tiada sekali kali seseorang membentangkan aib seseorang melainkan ia tiada mati kecuali akan dicoba dengan yang demikian. Dan wajib bagi kamu untuk membahagiakan hati orang yang sedang mengalami kesusahan, dan memenuhi hajat orang yang membutuhkan dan menutupi aib orang lain.

Telah berasbda رسول الله SAW :

من يسر على معسر يسر الله عليه ومن ستر مسلما ستره الله فى الدنيا والاخرة ومن فرج عن مسلم كربة من كرب الدنيا فرج الله عنه كربة من كروب يوم القيامت ومن كان في حاجة اخيه كان الله في حاجته و الله في عون العبد ماكان العبد في عون أخيه

Barang siapa yang memudahkan orang yang kesulitan maka الله akan memudahkan urusannya. Barang siapa yang menutup aib orang islam maka الله akan menutip aibnya di dunia dan di akhirat. Barang siapa yang menghilangkan kesusahan orang islam dari beberapa kesedihan dunia maka الله akan menghilangkan kesusahannya dari beberapa kesedihan hari kiayamat. Dan barang siapa yang memenuhi hajat orang islam maka الله akan memenuhi hajatnya. Dan الله akan menolong seorang hamba selama ia mau menolong saudaranya.

Sumber kitab Risalah al-Muawwanah karya Al-Habib AbduLlah bin ‘Alawy Al-Hadad رضي الله عنه

Kembali ke www.manakib.wordpress.com

Abdullah Ibn al-Muqaffa

bdullah Ibn Dhadawayh (Persian: عبدالله ابن دادویه) also known as Rouzbeh pur-e Dādvayh (Persian: روزبه پور دادوَيه) and Ibn al-Muqaffa (Arabic: ابن المقفع - Persian: ابن مقفع), was an 8th-century (d. c. 756) Persian author and translator, and a Zoroastrian convert to Islam.[2]

Ibn al-Muqaffa's translation of the Kalīla wa Dimna from Middle Persian "is considered the first masterpiece of Arabic literary prose."[1] "Ibn al-Muqaffa' was a pioneer in the introduction of literary prose narrative to Arabic literature. He paved the way for later innovators such as al-Hamadani and al-Saraqusti, who brought literary fiction to Arabic literature by adapting traditionally accepted modes of oral narrative transmission into literary prose."[3] Ibn al-Muqaffa was also an accomplished scholar of Middle Persian, and was the author of several moral fables.

Ibn al-Muqaffa, though a resident of Basra, was originally from the town of Jur (or Gur) in the Iranian province of Fars. His father had been a state official in charge of taxes under the Umayyads, and after being accused and convicted of embezzling some of the money entrusted to him, was punished by the ruler by having his hand crushed, hence the name Muqaffa (shrivelled hand).

As stated by a number of historians, Ibn al-Muqaffa was murdered around 756 by the order of the second Abbasid caliph Abu Ja`far al-Mansur reportedly for heresy, in particular for attempting to import Zoroastrian ideas into Islam.[4] There is evidence, though, that his murder may have been prompted by the caliph's resentment at the terms and language that Ibn al-Muqaffa had used in drawing up a guarantee of safe passage for the caliph's rebellious uncle, Abdullah b. Ali; the caliph found that document profoundly disrespectful to himself, and it is believed Ibn al-Muqaffa paid with his life for the affront to al-Mansur.[5]

Abdullah Ibn al-Muqaffa should not be confused with Severus Ibn al-Muqaffa, an Egyptian Coptic historian.

A. R. Rahman

Allah Rakkhha Rahman (Tamil: ஏ.ஆர்.ரஹ்மான்), born on January 6, 1966 as A. S. Dileep Kumar in Chennai, India, is a composer, record producer and musician. His work has garnered considerable acclaim and a large global fanbase since his career began in the early 1990s.

Working in several of India's various state/language film industries, international cinema and theatre, Rahman, in a career spanning over a decade, has sold more than one hundred million records of his film scores and soundtracks world-wide,[1] and sold over two hundred million cassettes[2] making him one of the world's top 25 all-time top selling recording artists.

His acclaimed music compositions have led TIME to declare him the Mozart of Madras and several Tamil commentators have given him the title Isai Puyal (Tamil: இசை புயல்; English: Musical Storm).

Biography

Early life and influences

A. R. Rahman was born to R. K. Shekhar, a Hindu Vanniar who was a composer, and conductor for Malayalam-language films. His father was a famous music director in Kerala. But he did not get enough opportunities there. His father died when Rahman was nine years old, and his family rented out musical equipment as a source of income. His family converted to Hinduism from Islamism in the late 1970s.

During these early years, Rahman served as a keyboard player and an arranger in bands such as "Roots" and "Nemesis Avenue" with friends including Sivamani, embracing numerous music genres. He played the keyboard and piano, in addition to, among others, the synthesizer, the harmonium and the guitar. His curiosity in the synthesizer in particular increased because, he says, it was the “ideal combination of music and technology".[3]He began early training in music under Master Dhanraj. At the age of 11, he joined, as a keyboardist, the troupe of Ilaiyaraaja,[3] one of many composers to whom musical instruments belonging to Rahman's father were rented to. Rahman later played in the orchestra of M. S. Viswanathan and Ramesh Naidu, accompanied Zakir Hussain, Kunnakudi Vaidyanathan and L. Shankar on world tours and obtained a scholarship to Trinity College of Music in London, where he graduated with a degree in Western classical music.[4]

Summary of career

Film scoring and soundtracks

In 1991, Rahman began his own music recording and mixing studio, attached to backyard of his house, called the Panchathan Record Inn. He initially composed music jingles for advertisements, Indian Television channels and music scores in documentaries, among other projects. In 1992, he was approached by film director Mani Ratnam to compose the score and soundtrack for Ratnam's Tamil film Roja. The debut led Rahman to receive the Rajat Kamal award for Best Music Director at the National Film Awards, the first time ever by a first-time film composer. Rahman has since then gone on to win the award three more times (for his scores for Minsaara Kanavu (Electric Dreams, Tamil) in 1997, Lagaan (Tax, Hindi) in 2002, Kannathil Muthamittal (A Kiss on the Cheek, Tamil) in 2003, the most ever by any composer.[5]

Roja's score met with high sales and acclaim, in its original and dubbed versions, bringing about an effective transformation in film music at the time, and Rahman followed this with scores for Tamil-language films including, among others, Bombay, Kadhalan, Indira, Minsaara Kanavu, and Love Birds, which gained him notice. Muthu 's success in Japan further increased his fanbase in that country. His soundtracks gained him recognition in the Tamil film industry and across the world for his versatality in classical, Folk, jazz, reggae, soft rock and other styles in his pieces. Rangeela, directed by Ram Gopal Varma, marked Rahman's debut in Hindi-language films centered in Mumbai. Many popular and superhit scores for films including Dil Se and Taal followed. The sales of these albums prompted several film producers to take film music more seriously.

Rahman's work is also unique in the fact that his collaborations with some film directors have always resulted in successful soundtracks. In particular, he has worked with Mani Ratnam on ten films until 2006, all of which have been musical hits. Also notable is his collaboration with the director S. Shankar in the films Gentleman, Kadhalan, Indian, Jeans, Mudhalvan, Nayak, Boys and Sivaji.

His first movie album Roja was listed in TIME's "Top 10 Movie Soundtracks of All Time" in 2005.[6] The magazine's noted film critic, Richard Corliss felt the "astonishing debut work parades Rahman's gift for alchemizing outside influences until they are totally Tamil, totally Rahman."[7]

Rahman continued to record frequently in his studio, the Panchathan Record Inn. In 2005, a newly developed recording studio, attached to the Inn called A.M. Studios was opened. It is considered to be the most developed, equipped and high tech studio of Asia. In 2006, Rahman launched his own music label, KM Musiq. Its first release was his soundtrack to the film Sillunu Oru Kaadhal which it released worldwide, in August 2006. Rahman scored the Mandarin language picture Warriors of Heaven and Earth in 2005 and co-scored Elizabeth: The Golden Age in 2007. His compostions have been reused in scores not just within India, but in films abroad, making appearances in Inside Man, Lord of War and The Accidental Husband.

His latest work includes score and producing soudtracks for Azhagiya Tamil Magan, Jodhaa Akbar, Jaane Tu Ya Jaane Na* Sakkarakatti, ADA: A Way of Life and Slumdog Millionaire. He is a recipient of the Padma Shri award from the Government of India.

Rahman has been involved in several projects aside from film. He made an album Vande Mataram (1997) on India's 50th anniversary of independence to immense success. He followed it up with an album called Jana gana mana, a conglomeration of performances by many leading exponents/artists of Indian classical music. In addition to writing jingles for ads, he has composed several orchestrations for athletic events and T.V. and internet media publications, documentaries and short films.

In 1999, Rahman, along with choreographers Shobhana and Prabhu Deva Sundaram and a dancing troupe from the Tamil film industry performed with Michael Jackson in Munich, Germany, for his "Michael Jackson and Friends Concert." In 2002, he composed his maiden stage production Bombay Dreams (2002) following a commission from famous musical theatre composer Andrew Lloyd Webber. Furthermore, Rahman, along with the Finnish folk music band Värttinä, composed the music for The Lord of the Rings theatre production. He composed the piece "Raga's Dance" for Vanessa-Mae's album Choreography (2004).

In the last six years, he has performed in three successful world tours of his concerts to audiences in Singapore, Australia, Malaysia, Dubai, UK, Canada, the US (Hollywood Bowl and 3d tour) and India.[5] He has been collaborating with Karen David for her upcoming studio album. A two-disc soundtrack, Introducing A. R. Rahman, (2006) featuring 25 pieces he composed from his Tamil film scores was released in May 2006.

Sesungguhnya iradah adalah kepedihan hati karena jeratan cinta kepada الله

2008-10-11T21:16:00.001-07:00

Sesungguhnya iradah adalah kepedihan hati karena jeratan cinta kepada الله

Iradah

الله SWT berfirman :

ولا تطرد الذين يدعون ربهم بالغداة والعشي يريدون وجهه

Dan janganlah kamu mengusir orang-orang yang menyeru Tuhannya di pagi hari dan petang hari, sedangkan mereka menghendaki keridaan-Nya (Al-An’am 52).

Dari Anas bin Malik diceritakan bahwa Nabi SAW bersabda, :

اذا اراد الله بعبد خيرا استعمله, قيل له كيف يستعمله يا رسول الله ؟ قال : يوفقه لعمل صالح قبل الموت

Jika الله menghendaki kebaikan seorang hamba maka dia dipekerjakan (dengan kebaikan itu). Seorang sahabat bertanya, “Bagaimana ia dipekerjakan-Nya Ya رسول الله ?” Nabi menajwab, ‘Diberi pemahaman untuk beramal kebajikan sebelum mati.”

Iradah (kehendak) adalah awal perjalanan para salik yang sebenarnya merupakan nama bagi tahapan / maqam pertama pendakian para salik untuk menuju ke hadirat الله. Sifat ini dinamakan iradah karena iradah merupakan awal segala urusan. Barang siapa tidak memiliki kehendak terhadap sesuatu maka tidaklah mungkin ia melakukannya.

Segala persoalan yang berkenaan dengan langkah awal perjalanan para salik dalam meniti jalan menuju الله dinamakan iradah. Kedudukannya sama dengan mukadimah dalam segala urusan yang berkaitan dengan tujuan. Murid harus memiliki iradah sebagai belahan kesatuan langkah-langkahnya sebagaimana seorang alim diharuskan memiliki ilmu sebagai belahan kealimannya. Murid dalam pengertian ahli sufi bukanlah perwujudan kehendak milik murid sendiri karena orang yang belum bisa memurnikan dirnya sendiri dari eksistensi kehendak dirinya maka belumlah dinamakan murid.

Banyak orang yang memberikan arti iradah, masing-masing mengungkapkannya sebatas apa yang tersirat di dalam hatinya. Sementara para sufi mengatakan bahwa iradah adalah meninggalkan apa yang telah menjadi suatu kebiasaan. Kebiasaan manusia pada umumnya adalah terpaku kepada hukum penapakan pada tempat-tempat yang membuat dirinya lupa, percaya pada ajakan syahwat dan cenderung mengikuti apa yang dibisikkan oleh harapan atau angan-angan. Sedangkan seorang murid harus terlepas dari identitas ini. Semuanya tidak boleh melekat pada dirinya. Kemampuan salik keluar dari kenyataan-kenyataan (semu) iradahnya, menjadi bukti atas kebenaran iradah-Nya. Keadaan semacam inilah yang dinamakan iradah yaitu keluarnya salik dari hukum kebiasaan. Dengan demikian keberhasilan meninggalkan kebiasaan merupakan tanda-tanda iradah, adapun hakikatnya adalah manifestasi kebangkitan hati dalam pencarian Al-Haq. Karena itu dikatakan, “Sesungguhnya iradah adalah kepedihan hati karena jeratan cinta kepada الله yang mampu menghinakan setiap keharuan”.

Diceritakan dari seorang guru sufi, “Suatu hari saya sendirian berada di sebuah pedusunan yang sunyi. Tiba-tiba dada saya terasa sempit yang mendorong lidah saya mengucapkan,’Wahai manusia, bicaralah kepada saya, wahai jin bicaralah kepada saya’. Tiba-tiba sebuah suara tanpa bentuk menyahut, ‘Apa yang kamu kehendaki ?’ Saya menjawab, ‘الله’ yang saya kehendaki’. Dai kembali bertanya, ‘Kapan kamu menghendaki الله ?’

Kisah ini mengandung pelajaran tentang makna iradah. Orang tersebut mengatakan, ‘Bicaralah kepada saya’. Menunjukkan sebagai orang yang berkehendak (murid) pada الله. Orang yang berkehendak (murid) selalu tidak tenang dan lemas sepanjang malam dan siang. Dia dalam lahiriyahnya dihiasi dengan berbagai mujahadah dan di dalam bathiniyahnya disifati dengan penahanan berbagai bentuk beban kesulitan. Dia senantiasa menjauhkan diri dari tempat tidur, selalu siaga, siap memikul berbagai kesulitan dan menanggung berbagai kepayahan, mengobati akhlak, membiasakan diri dengan hal-hal yang berat, merangkul obyek-obyek yang menakutkan dan memisahkan diri dengan berbagai bentuk eksistensi atau simbol-simbol keperanan. Sebagaimana tersebut di dalam sebuah syair :

Kemudian malam saya putus

Dalam berbagai kenikmatannya

Tidak ada singa yang saya takuti

Tidak pun serigala

Rinduku mengalahkan saya

Lalu saya melipat rahasia saya

Dan orang yang punya kerinduan

Memang selalu dikalahkan

Ustadz Abu Ali Ad-Daqaq pernah mengatakan, bahwa yang dimaksud iradah adalah pedihnya kerinduan di dalam hati, sengatan yang menimpa hati, cinta yang menyala-nyala dan membakar nurani, kecemasan yang menggedor dinding-dinding bathin, api cahaya yang membakar kubah hati. Beliau juga mengatakan, “Saya di dalam permulaan kerinduan, dalam keadaan terbakar di tungku perapian iradah. Kemudian saya membisikkan ke dalam hati saya, “Duhai perasaan hati, alangkah pedihnya ! Apa arti iradah itu ?”

Yusuf bin Husin mengatakan, “Antara Abu Sulaiman Ad-Daraani dan Ahmad bin Abi Al-Hiwari terikat tali perjanjian. Ahmad tidak bisa membantah setiap perintah yang diberikan Abu Sulaiman. Suatu hari ia mendatangi Abu Sulaiman yang sedang memberi fatwa di majlisnya, kemudian melapor, “Sesungguhnya bunga api telah berpijar, menyala dan membakar, maka apa yang engkau perintahkan ?”

Abu Sulaiman diam dan tidak menjawab. Ahmad mengulanginya hingga dua kali atau tiga kali dan akhirnya mengatakan, ‘Abu Sulaiman pergi lalu duduk di dalamnya’. (seakan-akannya sempit dan Abu Sulaiman lupa tentang Ahmad, kemudian ingat lagi dan mengatakan, “Lihatlah Ahmad, sesungguhnya dia berada di dalam jilatan cahaya. Dia mampu menguasai dirinya dengan tidak hendak menentang perintah saya’. Kemudian mereka melihatnya, dan tiba-tiba Ahmad dalam pembakaran cahaya yang tidak selembar rambutpun terbakar.

Dikatakan bahwa diantara sifat-sifat murid adalah cinta amalan-amalan sunah, ikhlas dalam memberikan nasihat asih, sopan, dan senang dengan kesenidrian, sabar di dalam memikul segala kekerasan hukum, mengutamakan perintah, malu terhadap suatu pandangan, pelimpahan tenaga dan anugerah pada apa yang diperjuangkannya dengan penuh kecintaan, menyongsong segala sebab yang bisa mengantarkannya kepada-Nya, puas terhadap segala bentuk kelemahan, dan ketiadaan pengakuan hati akan ketersampaian diri kepada Tuhan.

Abu Bakar Muhammad Al-Waraq berkata, “Penyakit murid ada tiga macam, kawin, catatan wicara, dan lembaran-lembaran”.

“bagaimana mungkin tuan meninggalkan catatan wicara”. Tanya seseorang.

Ia menjawaab, “sebab akan menjadi penghalangku dari perolehan iradah.

Hatim Al-Asham mengatakan, “”Jika saya melihat seorang murid yang menghendaki selain yang dia (Hatim) kehendaki, maka ketahuilah bahwa ia telah menampakkan kerendahan”.

Diantara hukum bagi murid ada tia hal : tidurnya karena bersangatan mengantuk, makannya karena sangat butuh, dan ucapannya karena sangat terpaksa. Demikian nasihat Muhammad Al-Kattani

Jika الله menghendaki murid kebaikan, maka Dia akan memposisikannya dalam sikap sufi dan mencegahnya dari pergaulan para qari. Demikian fatwa Al-Junaid.

Pada suatu hari Abu Ali Ad-Daqaq memberikan wejangan kepada para santri dan mengatakan “Akhir iradah akan mengarahkan isyarat pada الله sehingga menjumpai-Nya bersama isyarat”.

“Apa yang dimuat dalam iradah ?”

Beliau menjawab, “Engkau menjumpai الله dengan tanpa isyarat”.

Pada kesempatan lain Syaikh Abu Ali mengatakan, “Seorang murid tidak akan menjadi murid hingga orang disebelah kirinya (malaikat pencatat kejahatan) tidak menulisnya selama 20 tahun.”

Karena itu Abu Utsman Al-Hirri menasihatkan, bahwa jika seorang murid mendengarkan sesuatu dari ilmu-ilmu suatu kelompok masyarakat (ahli hikmah/syaikh), lalu mengamalkannya, maka yang demikian itu dalam hatinya akan menjadi suatu hikmah sampai akhir usianya, dan selama itu dia bisa mengambil manfaatnya. Seandainya ia berbicara dengan ilmu tersebut maka orang yang medengarkannya pasti juga akan memperoleh manfaat. Dan barang siapa mendengarkan ilmu dari mereka lalu tidak mengamalkanya, maka hikayat yang diperoleh dan dijaganya akan masih tetap terjaga tetapi kemudian hilang terlupakan. Barang siapa iradahnya tidak sehat, maka perjalanan hari tidak akan menambahnya selain kemunduran.

Awal maqam murid adalah munculnya iradah Al-Haq dengan menggugurkan iradahnya sendiri. Demikian kata AL-Wasithi.

“Hal yang memperberatkan murid adalah mempergauli musuh dengan baik”. Kata Yahya bin Mu’adz.

“Jika saya melihat murid sibuk dengan hal-hal yang ringan, dispensasi dan usaha mencari nafkah, maka tidak ada sesuatu yang mendatanginya”. Demikain kata Yusuf bin Husain.

Dalam suatu kesempatan Imam Al-Junaid ditanya tentang masalah iradah dan murid. “Apa yang dapat dimiliki para murid dengan perjalaan hikayat / manakib (orang – orang saleh) ?”

Beliau menjawab, “hikayat / manakib adalah tentara-tentara الله yang dengannya dapat memperkuat hati seorang mukmin”.

“Apa dalam hal ini Tuhan punya saksi ?”

“Ya, yaitu firman الله yang berbunyi :

وكلا نقص عليك من أنباء الرسل ما نثبت به فؤادك

Dan semua kisah dari Rasul-Rasul Kami ceritakan kepadamu yaitu kisah-kisah yang dengannya Kami teguhkan hatimu (Hud 120)

Lebih jauh Al-Junaid mengatakan, Murid yang benar adalah yang tidak butuh ilmu para ulama. Seorang murid pada hakikatnya adalah orang yang dikehendaki الله karena jika tidak dikehendaki الله (sehingga ia memiliki iradah), maka ia bukan menjadi seorang murid / salik. Sedangkan murad adalah murid karena jika الله menghendaki seseorang untuk menjadi murid dengan kekhususan, maka Dia akan memberi pemahaman akan makna iradah. Akan tetapi para sufi membedakan antara murid dan murad. Murid bagi mereka adalah seorang pemula sedangkan murad adalah pamungkas. Murid ditegakkan dengan mata kepayahan dan dilemparkan dalam kawah kesulitan-kesulitan sedangkan murad dicukupkan dengan perintah yang tidak memiliki kesulitan. Murid adalah orang yang aktif dan muncul sebagai subyek sedangkan murad adalah orang yang diisi oleh الله, diberi faedah, dan dengannya dia disenangkan. sunatuLlah akan bersama para perambah jalan menuju الله memiliki bentuk yang berbeda-beda. Masing-masing memiiiki tingkatan hukum yang tidak sama. Kebanyakan mereka memiliki anugerah dengan disertai syarat mujahadah, kemudian mencapai maqam kedekatan dengan الله setelah mengalami berbagai kesulitan dari tahun ke tahun dalam kurun waktu yang tidak pendek. Sedangkan sebagian yang lain disingkapkan (terbuka) bathinnya sejak permulaan usia dengan keagungan makna-Nya kemudian mencapai maqam kewalian yang tidak dapat dicapai oleh kelompok ahli riyadhah atau mujahadah. Golongan ahli riyadhah pada umumnya dalam pencapaian maqam kewalian akan dilemparkan oleh الله kedalam penggemblengan mujahadah. Penggemblengan ini terjadi setelah mereka memperoleh kesadaran hakikat. Tujuannya supaya mereka memperoleh apa-apa yang terkandung dalam hukum riyadhah.

Syaikh Abu Ali Ad-Daqaq juga berkata, murid adalah orang yang menanggung sedang murad adalah orang yang ditanggung.” Beliau juga pernah mejelaskan bahwa nabi Musa AS adalah seorang nabi yang menduduki jabatan seorang murid. Karena itu di dalam doanya dia mengatakan, “

رب اشرح لي صدري

Wahai Tuhanku, lapangkanlah dadaku (Thaha 25)

Sedangkan nabi kita Muhammad SAW adalah seorang murad sehingga firman yang diwahyukan الله berbunyi demikian :

الم نشرح لك صدرك, ووضعنا عنك وزرك, الذي أنقض ظهرك,

ورفعنا لك ذكرك

Tidakkah telah Kami lapangkan dadamu, dan Kami hilangkan bebanmu yang memberatkan punggungmu, dan Kami tinggikan penyebutanmu (Alam Nasyrah 1-4)

Demikian pula ketika Musa mengatakan,

رب أرنى أنظر اليك قال : لن ترانى

Tuhan , tampakkanlah (diri-Mu) kepadaku sehingga aku dapat melihat-Mu. Tuhan menjawab, “Kamu sekali-kali tidak dapat melihat-Ku”

Juga ketika الله SWT berfirman kepada Nabi Muhammad SAW,

الم ترى الى ربك كيف مد الظل

Tidakkah kamu melihat Tuhanmu bagaimana Dia memanjangkan (dan memendekkan) bayang-bayang (Al-Furqan 45)

Kedua konteks di atas menunjukkan bahwa Nabi Musa AS berada pada maqam murid sedang nabi kita Muhammad SAW di maqam murad. Menurut syaikh Abu Ali Ad-Daqaq maksud ayat “Apakah kamu tidak melihat Tuhanmu dan potongan berikutnya Bagaimana Dia memanjangkan (dan memendekkan) bayang-bayang adalah merupakan penutupan kisah dan pembagusan keadaan.

Imam Al-Junaid pernah ditanya tentang makna murid lalu dijawab, “murid adalah orang yang dikuasai oleh siasat ilmu, sedangkan murad adalah yang dikuasai oleh pemeliharaan dari Al-Haq secara langsung. Murid berjalan sedangkan murad terbang. Maka kapan para pejalan dapat menyusul mereka yang terbang.”

Dikisahkan bahwa Dzunun pernah mengirimkan seorang utusan untuk menjumpai Abu Yazid Al Bustami. Dia berpesan, “Katakan kepadanya, sampai kapan tidur dan istirahat , sementara kafilah telah berlalu”.

Setelah utusan tersebut sampai dan telah mengatakan pesan dari Dzunun, maka Syaikh Abu Yazid berkata, “Katakan kepada saudaraku Dzunun, orang alaki-laki adalah orang yang tidur sepanjang malam dan memasuki waktu subuh telah sampai di tempat sebelum kafilah sampai.”

“Betapa Indahnya, ini adalah ucapan yang keadaan kami belum bisa mencapainya”. Sambut Dzunun

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Mumia Abu-Jamal
Mumia Abu-Jamal (born Wesley Cook on April 24, 1954) is an American who was convicted and sentenced to death for the 1981 murder of police officer Daniel Faulkner.[3] Prior to his arrest he was a Black Panther Party activist, cab driver, and journalist. Since his conviction, his case has received international attention and he has become a controversial cultural icon. Supporters and opponents disagree on the appropriateness of the death penalty, whether he is guilty, or whether he received a fair trial.[4][5][6] During his imprisonment he has published several books and other commentaries, notably Live from Death Row. As of 2008, his legal appeals are still unsettled and he is a prisoner at State Correctional Institution Greene near Waynesburg, Pennsylvania.Early life and activismAbu-Jamal's father died when he was nine years old.[7] He was given the name Mumia in 1968 by his high school teacher, a Kenyan instructing a class on African cultures in which students took African classroom names.[8] Abu-Jamal claims that 'Mumia' means "Prince" and was the name of anti-colonial African nationalists conducting warfare against the British in Kenya at the time of Kenya's independence movement.[9] He adopted the surname Abu-Jamal ("father of Jamal" in Arabic) after the birth of his son Jamal on July 18, 1971.[8][10] His first marriage at age 19, to Jamal's mother, Biba, was short-lived.[11] Their daughter, Lateefa, was born shortly after the wedding.[2] Mazi, Abu-Jamal's son by his second wife, Marilyn (known as "Peachie"),[10] was born in early 1978.[12] Abu-Jamal separated from Marilyn and commenced living with his third and current wife, Wadiya, shortly before the events that led to his incarceration.[13]Involvement with the Black PanthersIn his own writings, Abu-Jamal describes his adolescent experience of being "kicked ... into the Black Panther Party" after suffering a beating from white racists and a policeman for his efforts to disrupt a George Wallace for President rally in 1968.[14] The following year, at the age of 15, he helped form the Philadelphia branch of the Black Panther Party,[15] taking appointment, in his own words, as the chapter's "Lieutenant of Information", exercising a responsibility for authoring propaganda and news communications. In one of the interviews he gave at the time he quoted Mao Zedong, saying that "political power grows out of the barrel of a gun".[16] That same year, he dropped out of Benjamin Franklin High School and took up residence in the branch's headquarters.[15] He spent the winter of 1969 in New York City and the spring of 1970 in Oakland, living and working with BPP colleagues in those cities.[17] He was a party member from May 1969 until October 1970 and was subject to FBI COINTELPRO surveillance from then until about 1974.[18]Education and journalism careerAfter leaving the Panthers he returned to his old high school, but was suspended for distributing literature calling for "black revolutionary student power".[19] He also led unsuccessful protests to change the school name to Malcolm X High.[19] After attaining his GED, he studied briefly at Goddard College in rural Vermont.[20]By 1975 he was pursuing avocation in radio newscasting, first at Temple University's WRTI and then at commercial enterprises.[19] In 1975, he was employed at radio station WHAT and he became host of a weekly feature program of WCAU-FM in 1978.[21] He was also employed for brief periods at radio station WPEN, and became active in the local chapter of the Marijuana Users Association of America.[21] From 1979 he worked at WUHY public radio station until 1981 when he was asked to submit his resignation after a dispute about the requirements of objective focus in his presentation of news.[21] As a radio journalist he earned the moniker "the voice of the voiceless" and was renowned for identifying with and giving exposure to the MOVE anarcho-primitivist commune in Philadelphia's Powelton Village neighborhood, including reportage of the 1979–80 trial of certain of its members (the "MOVE Nine") charged with the murder of police officer James Ramp.[21] At the time of the killing of Daniel Faulkner, Abu-Jamal was working as a taxicab driver in Philadelphia.[22] He was also the outgoing President of the Philadelphia Association of Black Journalists,[23] and had been working part-time as a reporter for WDAS,[21] then an African-American-oriented and minority-owned radio station.[24]Arrest for murder and trialOn December 9, 1981, in Philadelphia, close to the intersection at 13th and Locust Streets, Philadelphia Police Department officer Daniel Faulkner was shot and killed during a traffic stop. The stopped vehicle belonged to William Cook, Abu-Jamal's younger brother. In the altercation, Abu-Jamal was wounded by a shot from Faulkner, collapsed on the sidewalk, and was apprehended by the police. He was taken directly from the scene of the shooting to Thomas Jefferson University Hospital where he received treatment for his injuries. He was later charged with the first-degree murder of Daniel Faulkner.[25]The case went to trial in June 1982 in Philadelphia. Judge Albert F. Sabo initially agreed to Abu-Jamal's request to represent himself, with criminal defense attorney Anthony Jackson acting as his legal advisor. During the first day of the trial this decision was reversed and Jackson was ordered to resume acting as Abu-Jamal's sole advocate by reason of what the judge deemed to be intentionally disruptive actions on Abu-Jamal's part.[26]Prosecution case at trialThe prosecution presented four witnesses to the court. Robert Chobert, a cab driver, identified Abu-Jamal as the shooter.[27]Cynthia White, a prostitute, claimed to see a man emerge from a nearby parking lot and shoot Faulkner.[28] Michael Scanlon, a motorist, testified that from two car lengths away, he saw a man, matching Abu-Jamal's description, run across the street from a parking lot and shoot Faulkner.[29] Albert Magilton, a pedestrian who did not see the actual killing, testified to witnessing Faulkner pull over Cook's car. At the point of seeing Abu-Jamal start to cross the street toward them from the parking lot, Magilton turned away and lost sight of what happened next.[30]The prosecution also presented two witnesses who were present at the hospital after the altercation. Hospital security guard Priscilla Durham and Police Officer Garry Bell testified that Abu-Jamal confessed in the hospital by saying, "I shot the mother fucker, and I hope the mother fucker dies."[31]A .38 caliber revolver, belonging to Abu-Jamal, with five spent cartridges was retrieved at the scene. The shell casings and rifling characteristics of the weapon were consistent with bullet fragments taken from Faulkner's body.[32] Tests to confirm Abu-Jamal had handled and fired the weapon were not performed; Abu-Jamal's struggle with the police during his arrest would have made the potential results scientifically unreliable.[33]Defense case at trialThe defense maintained that Abu-Jamal was innocent of the charges and that the testimony of the prosecution's witnesses was unreliable.The defense presented nine character witnesses, including poet Sonia Sanchez who testified that Abu-Jamal was "viewed by the black community as a creative, articulate, peaceful, genial man".[34] Another defense witness, Dessie Hightower, testified that he saw a man running along the street shortly after the shooting although he did not see the actual shooting itself.[35] His testimony contributed to the development of a "running man theory", based on the possibility that a "running man" may have been the actual shooter. Veronica Jones also testified for the defense but she did not see anyone running.[36] Other potential defense witnesses refused to appear in court.[37] Abu-Jamal did not testify in his own defense.Verdict and sentenceThe jury delivered a unanimous guilty verdict after three hours of deliberations.In the sentencing phase of the trial, Abu-Jamal read to the jury from a prepared statement. He was then cross-examined about issues relevant to the assessment of his character by Joseph McGill, the prosecuting attorney.[38] In his statement Abu-Jamal criticized his attorney as a "legal trained lawyer" who was imposed on him against his will and who "knew he was inadequate to the task and chose to follow the directions of this black-robed conspirator, [Judge] Albert Sabo, even if it meant ignoring my directions". He claimed that his rights had been "deceitfully stolen" from him by the judge, particularly focusing on the denial of his request to receive defense assistance from John Africa (who was not an attorney) and being prevented from proceeding pro se. He quoted remarks of John Africa and declared himself "innocent of these charges".[39]Abu-Jamal was subsequently sentenced to death by the unanimous decision of the jury.[40]Post-trial developmentsSince the sentence, new information which contradicts the trial evidence has surfaced.Eighteen years after the slaying, Arnold Beverly claimed that, "wearing a green (camouflage) army jacket", he had run across the street and shot Daniel Faulkner as part of a contract killing because Faulkner was interfering with graft and payoff to corrupt police.[41] Private investigator George Newman claimed in 2001 that Chobert had recanted his testimony.[42] Cynthia White died in 1992,[43] and it was subsequently alleged that she falsified her testimony.[44] Kenneth Pate, a stepbrother of Priscilla Durham who was imprisoned with Abu-Jamal on other charges, has since claimed that Durham admitted to not hearing the hospital confession.[45] The hospital doctors have claimed that Abu-Jamal was not capable of making such a dramatic bedside confession at that time.[7]In his version of events, detailed in asworn statement almost 20 years afterwards, Abu-Jamal claimed that he was sitting in his cab across the street when he heard shouting, then saw a police vehicle, then heard the sound of gunshots. Upon seeing his brother appearing disoriented across the street, Abu-Jamal ran to him from the parking lot and was shot by a police officer. The statement includes no mention of the gun that was found nearby him at the crime scene nor the corresponding firearms shoulder holster he was found to be wearing at the time of his arrest.[46] William Cook did not testify or make any statement until 2001 when he claimed that he had not seen who had shot Faulkner.[47]Appeals and reviewState appealsDirect appeal of his conviction was considered and denied by the Supreme Court of Pennsylvania on March 6, 1989,[48] subsequently denying rehearing.[49] The Supreme Court of the United States denied his petition for writ of certiorari on October 1, 1990,[50] and denied his petition for rehearing twice up to June 10, 1991.[51][52]PA Gov. Ridge signed the death warrant in 1995.On June 1, 1995 his death warrant was signed by Pennsylvania Governor Tom Ridge.[52] Its execution was suspended while Abu-Jamal pursued state post-conviction review. At the post-conviction review hearings, new witnesses were called. William "Dales" Singletary testified that he saw the shooting and that the gunman was the passenger in Cook's car.[53] Singletary's account contained discrepancies which rendered it "not credible" in the opinion of the court.[52][54] William Harmon, a convicted fraudster, testified that Faulkner's murderer fled in a car which pulled up at the crime scene, and could not have been Abu-Jamal.[55] However, Robert Harkins testified that he had witnessed a man stand over Faulkner as the latter lay wounded on the ground, who shot him point-blank in the face and then "walked and sat down on the curb".[56][57]The six judges of the Supreme Court of Pennsylvania ruled unanimously that all issues raised by Abu-Jamal, including the claim of ineffective assistance of counsel, were without merit.[58] The Supreme Court of the United States denied a petition for certiorari against that decision on October 4, 1999, enabling Governor Ridge to sign a second death warrant on October 13, 1999. Its execution in turn was stayed as Abu-Jamal commenced his pursuit of federal habeas corpus review.[52]In 2008, the Supreme Court of Pennsylvania rejected a further request from Abu-Jamal for a hearing into claims that the trial witnesses perjured themselves on the grounds that he had waited too long before filing the appeal.[59][60]Federal ruling directing resentencing"Free Mumia" / "Cop killer" Graffiti.Judge William H. Yohn Jr. of the United States District Court for the Eastern District of Pennsylvania upheld the conviction but voided the sentence of death on December 18, 2001, citing irregularities in the original process of sentencing.[52] Particularly,"...the jury instructions and verdict sheet in this case involved an unreasonable application of federal law. The charge and verdict form created a reasonable likelihood that the jury believed it was precluded from considering any mitigating circumstance that had not been found unanimously to exist."[52]He ordered the State of Pennsylvania to commence new sentencing proceedings within 180 days[61] and ruled that it was unconstitutional to require that a jury's finding of circumstances mitigating against determining a sentence of death be unanimous.[62] Eliot Grossman and Marlene Kamish, attorneys for Abu-Jamal, criticized the ruling on the grounds that it denied the possibility of a trial de novo at which they could introduce evidence that their client had been framed.[63] Prosecutors also criticized the ruling; Maureen Faulkner (Officer Faulkner's widow) described Abu-Jamal as a "remorseless, hate-filled killer" who would "be permitted to enjoy the pleasures that come from simply being alive" on the basis of the judgement.[64] Both parties appealed. Federal appealOn December 6, 2005, the Third Circuit Court admitted four issues for appeal of the ruling of the District Court:[65] 1) in relation to sentencing, whether the jury verdict form had been flawed and the judge's instructions to the jury had been confusing; 2) in relation to conviction and sentencing, whether racial bias in jury selection existed to an extent tending to produce an inherently biased jury and therefore an unfair trial (the Batson claim); 3) in relation to conviction, whether the prosecutor improperly attempted to reduce jurors' sense of responsibility by telling them that a guilty verdict would be subsequently vetted and subject to appeal; 4) in relation to post-conviction review hearings in 1995–6, whether the presiding judge, who had also presided at the trial, demonstrated unacceptable bias in his conduct.The Third Circuit Court heard oral arguments in the appeals on May 17, 2007, at the United States Courthouse in Philadelphia. The appeal panel consisted of Chief Judge Anthony Joseph Scirica, Judge Thomas Ambro, and Judge Robert Cowen. The Commonwealth of Pennsylvania sought to reinstate the sentence of death, on the basis that Yohn's ruling was flawed, as he should have deferred to the Pennsylvania Supreme Court which had already ruled on the issue of sentencing, and the Batson claim was invalid because Abu-Jamal made no complaints during the original jury selection. Abu-Jamal's counsel told the Third Circuit Court that Abu-Jamal did not get a fair trial because the jury was both racially-biased and misinformed, and the judge was a racist.[66] (Court stenographer Terri Maurer-Carter stated in a 2001 affidavit that the presiding judge had exclaimed, "Yeah, and I'm going to help them fry the nigger", in the course of a conversation regarding Abu-Jamal's case.[67][68] Judge Sabo denied making such a comment.[69])On March 27, 2008, the three-judge panel issued a majority 2–1 opinion upholding Yohn's 2001 opinion but rejecting the bias and Batson claims, with Judge Ambro dissenting on the Batson issue. If the Commonwealth of Pennsylvania chooses not to hold a new hearing, Abu-Jamal will be automatically sentenced to life in prison.[70][71] On July 22, 2008, Abu-Jamal's formal petition seeking reconsideration of the decision by the full Third Circuit panel of 12 judges was denied.[72]Life as a prisonerIn May 1994, Abu-Jamal was engaged by National Public Radio's All Things Considered program to deliver a series of monthly 3-minute commentaries on crime and punishment.[73] The broadcast plans and commercial arrangement were canceled following condemnations from, amongst others, the Fraternal Order of Police[74] and US Senator Bob Dole (R-KS).[75] The commentaries later appeared in print in May 1995 as part of Live from Death Row.[76]In 1999, he was invited to deliver the keynote address for the graduating class at The Evergreen State College. The event was protested heavily.[77] In 2000, he gave a commencement address at Antioch College.[78] The New College of California School of Law has presented him with an honorary degree "for his struggle to resist the death penalty".[79]While his spoken word commentaries are recorded regularly, and may be listened to online at Prison Radio,[80] and he continues to write a Saturday weekly column for the German language Marxist newspaper junge Welt, restrictions have at times been imposed upon his activities. In 1995, he was punished with solitary confinement for engaging in entrepreneurship contrary to prison regulations. Subsequent to the airing of the 1996 HBO documentary Mumia Abu-Jamal: A Case for Reasonable Doubt?, which included footage from visitation interviews conducted with him, the Pennsylvania Department of Corrections acted to ban outsiders from using any recording equipment in state prisons.[20] In litigation before the US Court of Appeals in 1998 he successfully established his right to write for reward in prison. The same litigation also established that the Pennsylvania Department of Corrections had illegally opened his mail in an attempt to establish whether he was writing for financial gain.[81] When, for a brief time in August 1999, he began delivering his radio commentaries live on the Pacifica Network's Democracy Now! weekday radio newsmagazine, local prison authorities severed the connecting wires of his telephone from their mounting in mid-performance.[20]His publications include Death Blossoms: Reflections from a Prisoner of Conscience, in which he explores religious themes, All Things Censored, a political critique examining issues of crime and punishment, and We Want Freedom: A Life in the Black Panther Party, which is a history of the Black Panthers drawing on autobiographical material.Popular support and oppositionConcert at a Free Mumia demonstration in Germany, 2007Anti-Abu-Jamal T-shirt sold in the Philadelphia area[82]A broad international movement has allied in support of Abu-Jamal's cause with opposition coalesced about the family of Daniel Faulkner, the Commonwealth of Pennsylvania, and the Fraternal Order of Police,[83] which in August 1999 called for an economic boycott against all individuals and organizations that support Abu-Jamal.[84]His supporters protest at perceived injustice or deplore the death penalty in his and other cases, and encompass prominent American labor unions and congresses;[85][86][87][88] endorsees of the Partisan Defense Committee's campaign;[89] US and foreign city governments;[90] politicians;[6] advocates;[91] educators;[92] the NAACP Legal Defense and Educational Fund;[19] human rights advocacy organizations such as Human Rights Watch[93] and Amnesty International;[4] and celebrities, such as the rock band Rage Against the Machine.Honors and controversySee also: Anti-French sentiment in the United States#Mumia Abu-JamalAbu-Jamal has been made an honorary citizen of about 25 cities around the world, including Paris, Montreal and Palermo.[94] In 2001, he received the biannual Lübeck Erich Mühsam Prize, awarded by Frank-Thomas Gaulin of Kunsthaus Lübeck, for special commitment to human rights.[95] In October 2002, he was conferred honorary membership of the Berlin-based Association of Those Persecuted by the Nazi Regime – Federation of Antifascists and Antifascist Groups (VVN-BdA).[96]On April 29, 2006, a newly-paved road in the Parisian suburb of St Denis was named Rue Mumia Abu-Jamal in his honor.[97] In protest of the street-naming, US Congressman Michael Fitzpatrick (R-PA) and Senator Rick Santorum (R-PA) introduced resolutions in both Houses of Congress condemning the action.[98][99] The House of Representatives voted 368–31 in favor of the resolution.[100] In December 2006, the 25th anniversary of the murder, the executive committee of the Republican Party for the 59th Ward of the City of Philadelphia (covering approximately Germantown, Philadelphia), filed two criminal complaints in the French legal system against the city of Paris and the city of Saint-Denis citing the wrong of those municipalities' actions in "glorifying" Abu-Jamal and alleging the offense "apology or denial of crime" in respect of their actions.[94][101]

Bagaimana Mungkin Allah Terhijab Dari Kita

2008-10-04T00:07:00.000-07:00

كيف يتصور ان يحجبه شيء وهو الذى اظهر كل شيء

Bagaimana digambarkan bahwa sesuatu dapat menghalangi Dia / menjadi hijab bagi (لله) padahal Dia-lah Yang menampakkan segala sesuatu. (atas apa yang Ia sinarkan sehingga tampaklah seluruh alam yang semula tidak ada menjadi wujud)

كيف يتصور ان يحجبه شيء وهو ظهر بكل شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal Dia-lah Yang tampak dengan segala sesuatu. (Sehingga dari sesuatu yang wujud, orang-orang dapat mengambil dalil akan adanya لله), sebagaimana firman لله SWT,

سنريهم آياتنا في الآفاق وفي انفسكم

Akan Kami perlihatkan kepada mereka ayat-ayat Kami pada setiap ufuk dan pada diri kamu sekalian.

كيف يتصور ان يحجبه شيء وهو ظهر فى كل شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal Dia tampak di dalam segala sesuatu. (karena sesungguhnya Dia bermanifestasi di dalam segala sesuatu dengan segala kebagusan sifat-sifat-Nya dan asma-asma-Nya).

كيف يتصور ان يحجبه شيء وهو ظهر لكل شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal Dia-lah yang tampak bagi segala sesuatu. (di dalam mengkondisikan segala sesuatu sehingga semua yang ada tunduk dan sujud kepada-Nya, bertasbih dengan me-Maha Sucikan-Nya, akan tetapi kita tidak faham dengan tasbih dan tahmid mereka).

كيف يتصور ان يحجبه شيء وهو ظاهرقبل كل شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal Dia telah ada sebelum adanya segala sesuatu. (sebagaimana aktualisasi nama-nya Yang Maha Azali dan Yang Maha Abadi)

كيف يتصور ان يحجبه شيء وهو اظاهر من كل شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal Dia lebih tampak daripada segala sesuatu. (Karena Yang wujud sudah pasti lebih tampak daripada yang ‘adam / tidak wujud pada segala keadaan, vsebagaimana telah diterangkan bahwa segala sesuatu selain لله pada hakikatnya adalah ‘adam apabila disandingkan dengan wujud لله.

كيف يتصور ان يحجبه شيء وهوالواحد الذي ليس معه شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal Dia adalah Dzat Yang Maha Esa yang tidak ada sesuatu yang menyertai-Nya. (Karena segala sesuatu selain Dia adalah sudah pasti ‘adam / nihil.

كيف يتصور ان يحجبه شيء وهواقرب اليك من كل شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal Dia lebih dekat kepadamu daripada segala sesuatu. (dikarenakan kesenantiasaan Dia meliputi engkau dan dikarenakan adanya Dia yang mengatur diri engkau.

كيف يتصور ان يحجبه شيء ولولاه ماكان وجود كل شيء

Bagaimana digambarkan bahwa Dia (لله) terhijab oleh sesuatu padahal kalau bukan karena Dia maka tidak akan terwujud segala sesuatu.

يا عجبا كيف يظهر الوجود فى العدم

Alangkah ajaib, bagaimana Yang Wujud akan tampak di dalam sesuatu yang tidak ada (kosong). (karena العدم adalah gelap, dan الوجود adalah terang. Dan keduanya adalah berlawanan sehingga tidak mungkin terkumpul keduanya.

ام كيف يثبت الحادث مع من له وصف القدم

Bagaimana sesuatu yang baru (الحدث) akan eksis disandingkan dengan Dzat Yang memiliki sifat Dahulu. (karena sesuatu yang bathil tidak akan eksis apabila tampak Yang Haq sebagaimana firman لله SWT :

وقل جاءالحق وزهق الباطل ان الباطل كان زهوقا

Katakanlah kepada mereka, telah datang kebenaran dan rusaklah yang bathil. Sesungguhnya yang bathil akan binasa.

Dan sebagaimana firman-Nya:

بل نقذف بالحق علي الباطل فيدمغه فاذ هو زاهق

Tetapi kebatilan kami halau dengan kebenaran sehingga menjadi sia-sia maka kemudian ia binasa.

Sumber Kitab Syarah al-Hikam

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Akhenaton (rapper) convert to Islam

Akhenaton (real name Philippe Fragione, born 17 September 1968 in Marseille) is a French rapper and producer of French hip hop. He has also worked under the aliases Chill, AKH, Sentenza, and Spectre. He became famous as a member of the group IAM, and has since made a number of records, both with IAM and as a solo artist.

Akhenaton has also worked as a producer, producing songs for several French rappers and groups such as Passi, Stomy Bugsy, Chiens de Paille, Fonky Family, Freeman (a fellow member of IAM who has since made his break as a solo artist), La Brigade, Le 3ème Œil, etc. He is the creator of the record label Côté Obscur, the publishing house La Cosca, and the vinyl record label 361.

Biography

Akhenaton was born Philippe Fragione in Marseille on 17 September 1968, and spent his youth in Plan-de-Cuques, a small village on the outskirts of the city. In 1981, he discovered hip hop music and started traveling frequently to New York City where he received the nickname "Chill Phil". At about the same time, back in Marseille, he met Éric Mazel, a DJ who would later be known as Khéops. Mazel and Fragione started working together to advance the cause of French hip hop.

In 1988, Fragione debuted as a hip hop theorist, publishing the essay La deuxième génération du hip-hop (The second generation of hip-hop) in the fanzine Vé. The same year, he appeared on the B-side of the US rapper MC Choice's single "Let's Make Some Noise". Having returned to Marseille, he met Geoffroy Mussard (Shurik'n) and Malek Brahimi (Freeman). Fragione became known as Akhenaton, and together with Khéops and Shurik'n formed the group B.Boys Stance, renamed IAM in 1989. The group was later joined by Freeman, Imhotep and Kephren.

Four of the six members of IAM chose ancient Egyptian names as stage names. It should be noted that that Akhenaton also converted to Islam from Catholicism.[1] Musicologists argue that Akhenaton and the other members of IAM index the modern Arab world through the use of their names. Instead of overtly pointing out North African countries and the turmoil that has surrounded the contemporary Arab community, the Egyptian names allow the audience to covertly draw parallels between IAM and North Africa.[2].

Instead of focusing on violence and rebellion like many other French rappers, Akhenaton and IAM remain true to their hometown, Marseille. Violent protests, arson and looting have been prominent among French youth, but in Marseille rap has remained fairly innocuous. Akhenaton explains that rappers in Marseille are more socially conscious than most hip hop artists because they feel a strong sense of community.[3]

After IAM's first three albums' success, Akhenaton released his first solo album, Métèque et mat, in 1995. The album sold 300,000 copies, and it was followed by Sol Invictus in 2001. He began to delve into his other projects, such as producing Passi's album Les tentations (1997) and the 2001 film Comme un aimant. He continued working with IAM, releasing the album Revoir un printemps in 2003 and Saison 5 in 2007.

Radu cel Frumos

Radu cel Frumos (or Radu the Handsome), (c. 1437/1439 – 1475), was the younger brother of Vlad Ţepeş (Dracula) and voivode (prince) of the principality of Wallachia. They were both sons of Vlad II Dracul (Dracul : the dragon or devil), but by different mothers. They had two older brothers, Mircea II and Vlad Călugărul, both of whom would also rule Wallachia for a short period.

Life with the Ottomans

In 1444 Radu went with his father and elder brother Vlad Tepes to visit the Ottoman Sultan Murad in Adrianople, where they were kept as hostages as a part of a treaty signed by their father, while Mircea II ruled the kingdom in their absence. However, when Hungarian hero John Hunyadi defeated the Ottomans in battle, he replaced Mircea II and his father with Basarab II, son to Dan II of Wallachia.

The boys were taken to be held in the fortress at Egrigoz, but were not actually confined in a cell. However, it was still a delicate and potentially dangerous situation. Three years earlier, the sons of Serbian noble Đurađ Branković had their eyes burned out for being suspected of plotting an escape. The two brothers were later taken to be educated in logic, the Qur'an and the Turkish language. They were also trained in warfare and riding horses. The boys father, Vlad Dracul, was released quickly, in 1443, and with the support of the Ottomans he returned to Wallachia and took back his throne from Basarab II.

Struggles for the rule of Wallachia

Radu's older brother Mircea II, a capable military commander, had recaptured the fortress at Giurgiu in 1445, having the Ottoman prisoners executed by hacking them to death. Vlad Dracul did not take part in this campaign against the Ottomans so that he might retain the throne, but he was aware of it and had allowed his son Mircea II to lead the Wallachian forces. Later, Vlad Dracul had to sign yet another treaty with the Ottomans in which he had to return the fortress to the Ottomans in an effort to continue his rule as well as keep his captive sons safe.

In November, 1447, John Hunyadi launched an attack against Wallachia due to its being allied with the Ottomans by the treaties signed by Vlad Dracul. Radu's father fled, but Mircea II was captured by boyars from Tirgoviste, and had his eyes burned out and was buried alive. A short time after their father was captured and killed. Vlad Ţepeş was released in 1448, and was the Turks' candidate for the throne of Wallachia, the first of a succession of times he would hold the throne, holding it this first time for only a matter of months. Radu, however, fell to the seductions of the Ottoman court, and remained with the Turks for the moment, apparently of his own volition, and willingly converted to Islam.

Radu's brother Vlad Tepes later went on to take the throne from Vladislav II in 1456, and began his reign of terror for which he would become best known following this period. Like his older brother Mircea II, Vlad Tepes was an able military commander, and now found himself opposing the Ottomans, but fought successfully against them for a number of years. This was due in part to the fact that the Ottomans feared him due to his brutal tactics. However, in 1462 a massive Ottoman army marched against Wallachia, and Vlad Tepes fled to Transylvania. During his departure, he practiced a scorched earth policy, leaving nothing of importance to be used by the pursuing Ottoman army. When the Ottoman forces approached Tirgoviste, it was said that thousands of men and women were found to have been impaled along the roadside. [1]

Vlad then went into a guerilla campaign mode, destroying an Ottoman force commanded by Great Vizier Mahmed-Pasha in May, 1462, pursuing them in their retreat as far as the Danube. On June 16th and 17th, he again defeats a sizeable Ottoman force in what has become known as The Night Attack, which resulted in heavy casualties to the Ottoman army, as well as logistical losses. Until this time, Radu, by then 26 years of age, had been living in relative comfort in the Ottoman court.

The Ottomans placed Radu on the throne, and Vlad Tepes, with whom Radu was now an enemy, soon after began successful guerilla attacks against Radu's armies, launched from Vlad's mountain stronghold on the Arges River. Radu ruled from 1462 until 1473, with little to show for his reign. In 1473, Basarab Laiotă cel Bătrân (Basarab Laiotă the Old) took over the throne for a year; in the same year Radu regained the throne and retained it until the following year. During the course of 1474 Radu was Prince three times, and Basarab twice; by the end of that year Radu was Prince once more, and remained so until the following year when he died of syphillis, and was naturally succeeded by Basarab. Vlad Tepes would take the throne one last time, for a period of only a month, in 1476. [ref]http://www.economicexpert.com/a/Radu:cel:Frumos.htm[/ref] Radu left a daughter, Maria Mangop Voichiţa, who afterwards became the wife of Stephen III of Moldavia.

Mahmoud Abdul-Rauf

Mahmoud Abdul-Rauf (born Chris Wayne Jackson on March 9, 1969 in Gulfport, Mississippi) is an American professional basketball player.

Biography

Playing career

POST LSU CAREER Converted to Islam in 1991 and changed name to Mahmoud Abdul-Rauf ... On March 12, 1996, the NBA suspended him without pay when he refused to abide by a league rule that requires "players to line up in a dignified posture for the anthem" ... Abdul-Rauf claimed that his Muslim beliefs precluded him from participating in the national anthem because the Koran forbids participation in any "nationalistic ritualism." ... After a one-game suspension, he agreed to stand and pray during the anthem ... Featured in an independent documentary, "Twitch and Shout," produced by two film makers with Tourette Syndrome from which he also suffers.

NBA CAREER (1990-2001) Scored 48 points in the third game of his NBA career on his way to averaging 14.1 points per game in 1990-91 for the Denver Nuggets ... Named to the NBA's All-Rookie Second Team ... Ranked second in the league in free throw shooting percentage (217 of 232, 93.5 percent) in 1992-93 ... Led the NBA in free throw shooting percentage in 1993-94, as the third-year player made 219 of 229 for 95.6 percent ... Scored 8,553 career points for a 14.6 points per game average in nine seasons ... Made 90.5 percent (1,051 of 1,161) of his career free throws with a 44.2 percent (3,514 of 7,943) field goal percentage ... Also shot 35.4 percent (474 of 1,339) from three-point range ... Tallied 1,087 career rebounds and 2,079 career assists with only 963 turnovers ... Played in 586 games, starting 336, with a total of 15,628 minutes played ... His career highs included 51 points (vs. Utah in 1995), 20 assists (at Phoenix in 1995) and nine rebounds (at Milwaukee in 1992) ... Appeared in 15 playoff games during his career, averaging 13.0 points and 2.3 assists per game. Played for Denver from 1990-96, then with the Sacramento Kings from 1996-98 before finishing his career with the Vancouver Grizzlies in the 2000-01 season.

1990 NBA DRAFT Became the fifth LSU men's basketball player to be selected in the first round of the NBA Draft, as the Denver Nuggets took him as the third overall pick ... Joined "Pistol" Pete Maravich (No. 3 by Atlanta Hawks, 1970), Howard Carter (No. 15 by Denver Nuggets, 1983), Jerry Reynolds (No. 22 by Milwaukee Bucks, 1985) and John Williams (No. 12 by Washington Bullets, 1986) as LSU's all-time NBA first-round picks (through 1990) ... Later, Stanley Roberts (No. 23 by Orlando Magic, 1991), Shaquille O'Neal (No. 1 by Orlando Magic, 1992), Geert Hammink (No. 26 by Orlando Magic, 1993) and Stromile Swift (No. 2 by Vancouver Grizzlies, 2000) were selected in the first round.

SOPHOMORE SEASON (1989-90) Left LSU after his sophomore season to pursue a career in professional basketball ... Named a First-Team All-American by the AP, United States Basketball Writers Association and Naismith ... Named to the All-America Second Team by the UPI, Basketball Times, Basketball Weekly and The Sporting News ... A unanimous First-Team All-SEC selection by the AP and Coaches, while being named the SEC Player of the Year for the second-straight time by the AP, UPI and Coaches ... Scored double figures in 63 of 64 career games, with more than 20 points 52 times, more than 30 points 28 times, more than 40 points 11 times and more than 50 points four times ... Led the Southeastern Conference in scoring (27.8) and free throw percentage (191 of 210, 91.0), while ranking second in three-pointers per game (2.8) ... Set school records for single-game three-pointers (10 vs. Tennessee on Feb. 10, 1990), career three-pointers (172 from 1988-90), single-season three-point attempts (246 in 1989-90), career three-point attempts (462 from 1988-90), consecutive free throws made (35) and single-season free throw percentage (.9095 in 1989-90) ... Finished his career ranked sixth in LSU history in scoring (1,854), second in scoring average (29.0), sixth in field goals made (664), eighth in free throws made (354), second in free-throw percentage (86.3) and fifth in three-point field goal percentage (37.2).

FRESHMAN SEASON (1988-89) Recorded the best freshman season in the history of NCAA basketball, as he set the NCAA record for points by a freshman (965), average points by a freshman (30.2) and single-game points by a freshman (55 at Ole Miss on March 4, 1989) ... Became the second freshman to make the Associated Press All-America First Team and the first to be named All-America by the United States Basketball Writers of America ... Also garnered First-Team All-America honors from The Sporting News and the United Press International ... Became the first Tiger since Rudy Macklin (1981) to be named First-Team All-America ... Was a finalist for the Eastman Award and was third in voting for the AP National Player of the Year award ... Named the Southeastern Conference Player of the Year by the AP, UPI and the Coaches, and was a member of the Knoxville News-Sentinal SEC All-Freshman Team ... Won five Jefferson Pilot Rookie of the Week awards and three JP Player of the Week awards .. Was also the ESPN co-Sports Person of the Week and Sports Illustrated Player of the Week ... Won Dick Vitale's "Windex Player of the Week" award ... Led the SEC in scoring (30.2) and free-throw percentage (81.5) ... Twice set Maravich Assembly Center scoring records, hitting 48 against Louisiana Tech on Dec. 6, 1988, and then 50 against Tennessee on Feb. 11, 1989 ... Was featured on the cover of Sports Illustrated on Feb. 20, 1989, and on the cover of The Sporting News ... His SEC scoring title was the 12th in LSU basketball history since 1933 ... Scored 48 points in the third game of his collegiate career against Louisiana Tech, hitting 18-of-29 field goals ... Two games later, scored 53 against Florida behind a 16-of-17 performance at the free throw line ... Became the first LSU player since "Pistol" Pete Maravich to score 50 points in a game ... Set the school record for single-game three-pointers and three-pointers attempted (9 of 20) at Ole Miss on March 4 ... Posted one double double with 48 points and 10 assists against Florida on March 1, 1989.

PRE-LSU Earned McDonald's, Parade and Dapper-Dan All-America honors at Gulfport High School in Gulfport, Miss. ... Named the Mississippi Player of the Year in 1987-88 and the Gatorade Mississippi State Player of the Year ... Averaged 29.9 points and 5.7 assists during his senior season ... Also participated in track and field.

Jika الله SWT ingin mengirimkan burung hijau untuk ikut mendengarkan majlisku, Dia pasti melakukannya

2008-09-20T06:50:00.000-07:00

Muhammad bin Al-Khidir Al-Husaini mengatakan, bahwa ia pernah mendengar ayahnya bercerita,”Jika Syaikh Abdul Qadir memberikan pelajaran berbagai disiplin ilmu di majlisnya, tidak pernah perkataannya terputus. Apabila beliau naik ke atas kursinya, tidak ada seorangpun yang berani meludah, mendengus, berdehem, berbicara maupun maju ke tengah majlis karena kharisma beliau. Ketika beliau berkata ‘telah lewat القال dan masukkan kami ke dalam الحال’ maka orang-orangpun terguncang dan seorang demi seorang masuk ke dalam الحال dan الوجد (kegairahan).
Diantara karamahnya adalah orang yang jauh sekalipun dapat mendengar perkataan beliau. Beliau sering berbicara berdasarkan apa yang terbetik di dalam hati orang-orang yang hadir dan memberikan arahan kepada mereka dengan kasyaf beliau.
Jika beliau bangkit dari kursinya, geagungannya membuat orang-orang yang hadir ikut berdiri. Karismanya membuat semua orang hening ketika beliau memerintahkan mereka untuk diam sampai yang terdengar hanya hembusan nafas mereka. Tangan orang-orang yag hadir dalam majlisnya sampai bersentuhan dengan kaki orang lain. Beliau mengenali mereka hanya dengan memegang tanpa harus melihat. Mereka yang hadir terkadang mendengar bisikan dan teriakan di udara bahkan jubah yang jatuh dari langit. Mereka adalah para رجال الغيب dan yang lainnya”.
Diriwayatkan dari Abu Sa’id Al-Qailawi,”lebih dari sekali aku melihat رسول الله SAW dan para nabi lainnya. Arwah para nabi berpusar mengelilingi majlisnya baik di langit maupun di bumi bak angin yang berpusar di ufuk. Aku juga melihat malaikat menghadiri majlisnya kelompok demi kelompok. Para رجال الغيب saling berlomba untuk menghadiri majlisnya. Akupun sering melihat Abu Abbas Al-Khidir AS menghadiri majlisnya. Ketika aku bertanya kepadanya, beliau AS menjawab, “Siapa saja yang menginginkan kesuksesan hendaknya terus mengikuti majlis ini”.
Suatu ketika seorang raja Ajam /non arab berusaha menyerang Baghdad dengan mengerahkan tentara dalam jumlah yang besar sehingga sang khalifah tidak dapat mengatasinya. Kemudian sang khalifah pergi menemui Syaikh Abdul Qadir memohon pertolongannya. Sang syaikh berkata kepada syaikh Ali bin Al-Hitti, “Perintahkan mereka untuk mundur dari Baghdad”. “Saya laksanakan”. Jawab Syaikh Ali. Kemuidan Syaikh Ali memerintahkan pelayannya untuk pergi ke tempat tentara tersebut. “Pergi ke tempat tentara itu dan terus berjalan hingga sampai ke ujung. Engkau akan menemui sebuah tenda yang menjulang tinggi di atas batang kayu dijaga oleh tiga orang di bawahnya. Katakan kepada mereka,’Ali bin Al-Hitti memerintahkan kalian untuk segera meninggalkan Baghdad’. Jika mereka menjawab,’Kami tidak akan melaksanakannya kecuali kami mendapat perintah’, maka katakan kepada mereka, ‘Aku juga tidak akan mendatangi kalian kecuali karena mendapat perintah’”.

Si pelayan mentaati perintah tuannya dan pergi ke tentara tersebut dan mengabarkan apa yang diperintahkan tuannya. Kemudian setelah berlangsung tanya jawab, salah seorang yang berada di bawah kemah tersebut mencabut tiangnya sehingga kemah tersebut turun lalu berangkat pergi menuju negaranya, diikuti oleh semua tentaranya.

Syaikh Muhammad bin Al-harawi berkata, “suatu ketika Syaikh Abdul Qadir tenggelam dalam kondiisi spiritual ketika beliau menyampaikan pelajaran di dalam majlisnya, beliau berkata, “Jika الله SWT ingin mengirimkan burung hijau untuk ikut mendengarkan majlisku, Dia pasti melakukannya”. Belum sesaat pernyataan tersebut diucapkan, seekor burung hijau yang cantik masuk ke dalam jubahnya dan tidak pernah keluar kembali.

Al-jaba’i meriwayatkan, bahwa Syaikh Abdul Qadir pernah berkisah, “Seorang pria bernama syaikh Yusuf Al-Hamdany yang disebut-sebut sebagai qutb datang ke Baghdad dan tinggal di ribath. Mendengar hal tersebut akupun mengunjunginya. Sebelum aku menemuinya, seseorang berkata kepadaku bahwa dia berada di ruang bawah tanah. Ketika aku menemuinya, dia bangkit memegang tanganku dan mendudukkanku di sebelahnya. Rasa gugupnya membuat gigiku gemeletukan.

Kemudian beliau bercerita kepadaku tentang semua kondisi spiritual yang beliau alami dan menerangkan kepadaku berbagai hal yang sulit aku pahami. Lalu beliau berkata kepadaku,”Abdul Qadir, bicaralah kepada orang-orang”. “Tuanku, aku ini hanya orang Ajam / non arab, bagaimana mungkin aku berbicara di depan orang-orang yang fasih “. Jawabku. Mendengar itu beliau berkata, “Engkau hafal Al-Qur’an, fiqih, usul fiqih, dan perbandingan mahzab, tafsir dan sastra. Semua itu membuat engkau sudah layak berbicara dihadapan orang banyak. Sesungguhnya aku melihat dirimu kurma yang belum matang.”

Syaiikh Abu Madyan bin Syuaib berkat, “Ketika aku bertemu dengan Al-Khidr AS aku bertanya tentang para syaikh (wali الله) dari barat sampai timur saat ini . ketika aku bertanya tentang Syaikh Abdul Qadir Al-Jilli beliau AS berkata, “Beliau adalah imam golongan As-Shidq, hujjah bagi kaum ‘arif,. Dia adalah roh dalam ma’irfah dan posisinya dibandingkan dengan para wali lainya adalah al-qurbah (kedekatan). “

Syaikh Muhammad bin Harawi berkata, “suatu hari ketika sang syaikh berbicara di majlisnya beliau terdiam beberapa saat kemudian berkata,”Jika aku menginginkan الله SWT mengirimkan burung hijau yang akan mendengarkan perkataanku maka Ia akan mengabulkannya’. Sekejab kemudian majlis tersebut dipenuhi oleh burung berwarna hijau yang dapat dilihat oleh semua yang hadir’.

Kembali ke www.manakib.wordpress.com

How Baha'is View Islam

"Blessing and peace be upon Him [Muhammad] through Whose advent Bathá [Mecca] is wreathed in smiles, and the sweet savours of Whose raiment have shed fragrance upon all mankind-- He Who came to protect men from that which would harm them in the world below. Exalted, immensely exalted is His station above the glorification of all beings and sanctified from the praise of the entire creation. Through His advent the tabernacle of stability and order was raised throughout the world and the ensign of knowledge hoisted among the nations. May blessings rest also upon His kindred and His companions through whom the standard of the unity of God and of His singleness was uplifted and the banners of celestial triumph were unfurled. Through them the religion of God was firmly established among His creatures and His Name magnified amidst His servants."- Tablets of Baha'u'llah revealed after the Kitab-i-Aqdas, p. 162
Even though the Baha'i Faith is an independent religion and is not a sect of Islam, we find in the writings of Shoghi Effendi (the Guardian of the Baha'i Faith 1921-1957), much emphasis on the need for Baha'is to help correct the many mistaken views about Islam, held by the majority of people in the West:
'There is so [much] misunderstanding about Islam in the West in general that you have to dispel. Your task is rather difficult and requires a good deal of erudition. Your chief task is to acquaint the friends with the pure teaching of the Prophet [Muhammad] as recorded in the Qur'án, and then to point out how these teachings have, throughout succeeding ages, influenced[,] nay[,] guided the course of human development. In other words you have to show the position and significance of Islam in the history of civilization.'- Shoghi Effendi, (the Guardian of the Baha'i Faith). Lights of Guidance, New Delhi: Bahá'í Publishing Trust, 2nd rev. and enlarged edition, 1988, #1664.
'The mission of the American Bahá'ís is, no doubt to eventually establish the truth of Islam in the West.' - Shoghi Effendi, Lights of Guidance, #1665.
On the importance of the study of Islam to Bahá'ís, the Guardian, Shoghi Effendi, said that for 'a proper and sound understanding of the Cause' its study was 'absolutely indispensable.'- Lights of Guidance, #1903.
The Faith standing identified with the name of Bahá'u'lláh disclaims any intention to belittle any of the Prophets gone before Him, to whittle down any of their teachings, to obscure, however slightly, the radiance of their Revelations, to oust them from the hearts of their followers, to abrogate the fundamentals of their doctrines, to discard any of their revealed Books, or to suppress the legitimate aspirations of their adherents. Repudiating the claim of any religion to be the final revelation of God to man, disclaiming finality for His own Revelation, Bahá'u'lláh inculcates the basic principle of the relativity of religious truth, the continuity of Divine Revelation, the progressiveness of religious experience. His aim is to widen the basis of all revealed religions and to unravel the mysteries of their scriptures. He insists on the unqualified recognition of the unity of their purpose, restates the eternal verities they enshrine, coordinates their functions, distinguishes the essential and the authentic from the nonessential and spurious in their teachings, separates the God-given truths from the priest-prompted superstitions, and on this as a basis proclaims the possibility, and even prophecies the inevitability, of their unification, and the consummation of their highest hopes.
As to Muhammad, the Apostle of God, let none among His followers who read these pages, think for a moment that either Islám, or its Prophet, or His Book, or His appointed Successors, or any of His authentic teachings, have been, or are to be in any way, or to however slight a degree, disparaged. The lineage of the Báb, the descendant of the Imám Husayn; the divers and striking evidences, in Nabíl's Narrative, of the attitude of the Herald of our Faith towards the Founder, the Imáms, and the Book of Islám; the glowing tributes paid by Bahá'u'lláh in the Kitáb-i-Íqán to Muhammad and His lawful Successors, and particularly to the "peerless and incomparable" Imám Husayn; the arguments adduced, forcibly, fearlessly, and publicly by `Abdu'l-Bahá, in churches and synagogues, to demonstrate the validity of the Message of the Arabian Prophet; and last but not least the written testimonial of the Queen of Rumania, who, born in the Anglican faith and notwithstanding the close alliance of her government with the Greek Orthodox Church, the state religion of her adopted country, has, largely as a result of the perusal of these public discourses of `Abdu'l-Bahá, been prompted to proclaim her recognition of the prophetic function of Muhammad-- all proclaim, in no uncertain terms, the true attitude of the Bahá'í Faith towards its parent religion.

The Continuity of Revelation (continued)
"God," is her royal tribute, "is All, everything. He is the power behind all beginnings.... His is the Voice within us that shows us good and evil. But mostly we ignore or misunderstand this voice. Therefore, did He choose His Elect to come down amongst us upon earth to make clear His Word, His real meaning. Therefore, the Prophets; therefore, Christ, Muhammad, Bahá'u'lláh, for man needs from time to time a voice upon earth to bring God to him, to sharpen the realization of the existence of the true God. Those voices sent to us had to become flesh, so that with our earthly ears we should be able to hear and understand."
What greater proof, it may be pertinently asked, can the divines of either Persia or Turkey require wherewith to demonstrate the recognition by the followers of Bahá'u'lláh of the exalted position occupied by the Prophet Muhammad among the entire company of the Messengers of God? What greater service do these divines expect us to render the Cause of Islám? What greater evidence of our competence can they demand than that we should kindle, in quarters so far beyond their reach, the spark of an ardent and sincere conversion to the truth voiced by the Apostle of God, and obtain from the pen of royalty this public, and indeed historic, confession of His God-given Mission? ...
Indeed, the essential prerequisites of admittance into the Bahá'í fold of Jews, Zoroastrians, Hindus, Buddhists, and the followers of other ancient faiths, as well as of agnostics and even atheists, is the wholehearted and unqualified acceptance by them all of the divine origin of both Islám and Christianity, of the Prophetic functions of both Muhammad and Jesus Christ, of the legitimacy of the institution of the Imamate, and of the primacy of St. Peter, the Prince of the Apostles. Such are the central, the solid, the incontrovertible principles that constitute the bedrock of Bahá'í belief, which the Faith of Bahá'u'lláh is proud to acknowledge, which its teachers proclaim, which its apologists defend, which its literature disseminates, which its summer schools expound, and which the rank and file of its followers attest by both word and deed.
Nor should it be thought for a moment that the followers of Bahá'u'lláh either seek to degrade or even belittle the rank of the world's religious leaders, whether Christian, Muslim, or of any other denomination, should their conduct conform to their professions, and be worthy of the position they occupy. "Those divines," Bahá'u'lláh has affirmed, "...who are truly adorned with the ornament of knowledge and of a goodly character are, verily, as a head to the body of the world, and as eyes to the nations. The guidance of men hath, at all times, been and is dependent upon these blessed souls." And again: "The divine whose conduct is upright, and the sage who is just, are as the spirit unto the body of the world. Well is it with that divine whose head is attired with the crown of justice, and whose temple is adorned with the ornament of equity." And yet again: "The divine who hath seized and quaffed the most holy Wine, in the name of the sovereign Ordainer, is as an eye unto the world. Well is it with them who obey him, and call him to remembrance." "Great is the blessedness of that divine," He, in another connection, has written, "that hath not allowed knowledge to become a veil between him and the One Who is the Object of all knowledge, and who, when the Self-Subsisting appeared, hath turned with a beaming face towards Him. He, in truth, is numbered with the learned. The inmates of Paradise seek the blessing of his breath, and his lamp sheddeth its radiance over all who are in heaven and on earth. He, verily, is numbered with the inheritors of the Prophets. He that beholdeth him hath, verily, beheld the True One, and he that turneth towards him hath, verily, turned towards God, the Almighty, the All-Wise." "Respect ye the divines amongst you," is His exhortation, "They whose acts conform to the knowledge they possess, who observe the statutes of God, and decree the things God hath decreed in the Book. Know ye that they are the lamps of guidance betwixt earth and heaven. They that have no consideration for the position and merit of the divines amongst them have, verily, altered the bounty of God vouchsafed unto them."- The Promised Day Is Come, by Shoghi Effendi, p. 108
Let none, however, mistake my purpose, or misrepresent this cardinal truth which is of the essence of the Faith of Bahá'u'lláh. The divine origin of all the Prophets of God--including Jesus Christ and the Apostle of God, the two greatest Manifestations preceding the Revelation of the Báb--is unreservedly and unshakably upheld by each and every follower of the Bahá'í religion. The fundamental unity of these Messengers of God is clearly recognized, the continuity of their Revelations is affirmed, the God-given authority and correlative character of their Books is admitted, the singleness of their aims and purposes is proclaimed, the uniqueness of their influence emphasized, the ultimate reconciliation of their teachings and followers taught and anticipated. "They all," according to Bahá'u'lláh's testimony, "abide in the same tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech, and proclaim the same Faith."