"Maka apabila langit telah terbelah dan menjadi merah mawar seperti (kilapan) minyak" (Ar-Rahman: 37)





















Tawassul

Yaa sayyid as-Saadaat wa Nuur al-Mawjuudaat, yaa man huwaal-malja’u liman massahu dhaymun wa ghammun wa alam.Yaa Aqrab al-wasaa’ili ila-Allahi ta’aalaa wa yaa Aqwal mustanad, attawasalu ilaa janaabika-l-a‘zham bi-hadzihi-s-saadaati, wa ahlillaah, wa Ahli Baytika-l-Kiraam, li daf’i dhurrin laa yudfa’u illaa bi wasithatik, wa raf’i dhaymin laa yurfa’u illaa bi-dalaalatik, bi Sayyidii wa Mawlay, yaa Sayyidi, yaa Rasuulallaah:

(1) Nabi Muhammad ibn Abd Allah Salla Allahu ’alayhi wa alihi wa sallam
(2) Abu Bakr as-Siddiq radiya-l-Lahu ’anh
(3) Salman al-Farsi radiya-l-Lahu ’anh
(4) Qassim ibn Muhammad ibn Abu Bakr qaddasa-l-Lahu sirrah
(5) Ja’far as-Sadiq alayhi-s-salam
(6) Tayfur Abu Yazid al-Bistami radiya-l-Lahu ’anh
(7) Abul Hassan ’Ali al-Kharqani qaddasa-l-Lahu sirrah
(8) Abu ’Ali al-Farmadi qaddasa-l-Lahu sirrah
(9) Abu Ya’qub Yusuf al-Hamadani qaddasa-l-Lahu sirrah
(10) Abul Abbas al-Khidr alayhi-s-salam
(11) Abdul Khaliq al-Ghujdawani qaddasa-l-Lahu sirrah
(12) ’Arif ar-Riwakri qaddasa-l-Lahu sirrah
(13) Khwaja Mahmoud al-Anjir al-Faghnawi qaddasa-l-Lahu sirrah
(14) ’Ali ar-Ramitani qaddasa-l-Lahu sirrah
(15) Muhammad Baba as-Samasi qaddasa-l-Lahu sirrah
(16) as-Sayyid Amir Kulal qaddasa-l-Lahu sirrah
(17) Muhammad Bahaa’uddin Shah Naqshband qaddasa-l-Lahu sirrah
(18) ‘Ala’uddin al-Bukhari al-Attar qaddasa-l-Lahu sirrah
(19) Ya’quub al-Charkhi qaddasa-l-Lahu sirrah
(20) Ubaydullah al-Ahrar qaddasa-l-Lahu sirrah
(21) Muhammad az-Zahid qaddasa-l-Lahu sirrah
(22) Darwish Muhammad qaddasa-l-Lahu sirrah
(23) Muhammad Khwaja al-Amkanaki qaddasa-l-Lahu sirrah
(24) Muhammad al-Baqi bi-l-Lah qaddasa-l-Lahu sirrah
(25) Ahmad al-Faruqi as-Sirhindi qaddasa-l-Lahu sirrah
(26) Muhammad al-Ma’sum qaddasa-l-Lahu sirrah
(27) Muhammad Sayfuddin al-Faruqi al-Mujaddidi qaddasa-l-Lahu sirrah
(28) as-Sayyid Nur Muhammad al-Badawani qaddasa-l-Lahu sirrah
(29) Shamsuddin Habib Allah qaddasa-l-Lahu sirrah
(30) ‘Abdullah ad-Dahlawi qaddasa-l-Lahu sirrah
(31) Syekh Khalid al-Baghdadi qaddasa-l-Lahu sirrah
(32) Syekh Ismaa’il Muhammad ash-Shirwani qaddasa-l-Lahu sirrah
(33) Khas Muhammad Shirwani qaddasa-l-Lahu sirrah
(34) Syekh Muhammad Effendi al-Yaraghi qaddasa-l-Lahu sirrah
(35) Sayyid Jamaaluddiin al-Ghumuuqi al-Husayni qaddasa-l-Lahu sirrah
(36) Abuu Ahmad as-Sughuuri qaddasa-l-Lahu sirrah
(37) Abuu Muhammad al-Madanii qaddasa-l-Lahu sirrah
(38) Sayyidina Syekh Syarafuddin ad-Daghestani qaddasa-l-Lahu sirrah
(39) Sayyidina wa Mawlaana Sultan al-Awliya Sayyidi Syekh ‘Abd Allaah al-Fa’iz ad-Daghestani qaddasa-l-Lahu sirrah
(40) Sayyidina wa Mawlaana Sultan al-Awliya Sayyidi Syekh Muhammad Nazhim al-Haqqaani qaddasa-l-Lahu sirrah

Syahaamatu Fardaani
Yuusuf ash-Shiddiiq
‘Abdur Ra’uuf al-Yamaani
Imaamul ‘Arifin Amaanul Haqq
Lisaanul Mutakallimiin ‘Aunullaah as-Sakhaawii
Aarif at-Tayyaar al-Ma’ruuf bi-Mulhaan
Burhaanul Kuramaa’ Ghawtsul Anaam
Yaa Shaahibaz Zaman Sayyidanaa Mahdi Alaihis Salaam 
wa yaa Shahibal `Unshur Sayyidanaa Khidr Alaihis Salaam

Yaa Budalla
Yaa Nujaba
Yaa Nuqaba
Yaa Awtad
Yaa Akhyar
Yaa A’Immatal Arba’a
Yaa Malaaikatu fi samaawaati wal ardh
Yaa Awliya Allaah
Yaa Saadaat an-Naqsybandi

Rijaalallaah a’inunna bi’aunillaah waquunuu ‘awnallana bi-Llah, ahsa nahdha bi-fadhlillah .
Al-Faatihah













































Mawlana Shaykh Qabbani

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C E R M I N * R A H S A * E L I N G * W A S P A D A

Senin, 31 Desember 2007

BLENCONG

Blencong
16-07-2007
Dening Sindhunata
Ila-ila

TEMEN, temen-temen lan temenan, iku sipating watak sing kudune dadi darbeking para pemimpin lan pangembating praja. Lire, pemimpin iku kudu duweni sipat sinatriya. Gembleng lan anteping tekad, yaiku wataking satria. Mula jeneng nyingkuri sipating satria, yen pemimpin iku tansah gojag-gajeg ora teges, mangu-mangu kuatir kleru. Sipat lan watak mau diwedharake kanthi tarwaca ing Serat Bhagavadgita, sing wus maringi sakehing daya cipta tumraping jagading susastra lan padhalangan ing tanah Jawa iki.

Wose, Serat Bhagavadgita ngemot pirembuge Kresna lan Arjuna ing perang Bharatayudha. Arjuna gojag-gajeg anggone ngadhepi paperangan, maju apa mundur. Jalarane, dheweke kudu nyirnakake kadange dhewe. Ala kaya ngapa, Duryodhana lan para Kurawa ya isih tunggal dulur. Bisma isih kaprenah sesepuhe, lan Durna ya nate dadi gurune. Ing kahanan mangu-mangu iku, Kresna ngelingake, jeneng nyelaki dharmaning kesatria, yen Arjuna ora banjur mudhun ing ngayuda.

Miturut Prof Dr Piet Zoetmulder, ahlining sastra Jawa Kuna, sejatine ana filsafat lan etika sing luwih jero, sing ndhasari wulang wuruking Batara Kresna mau. Filsafate yaiku, dating manungsa iki langgeng, mung ragane sing bakal sirna. Dadi wong iku yen mati, mung ragane sing ora ana. Yen pangandhel iki diugemi, wong bakal dadi wicaksana anggone ngadhepi urip lan patine. Wani temen merga ngandel, menawa pati iku ora bakal nyirnaake uripe sing langgeng.

Dene etikane yaiku, saben wong iku duweni swadharma-ne dhewe-dhewe. Wong sing tinakdirake dadi satria, ya kudu wani nglungguhi swadharmaning satria. Perang iku klebu dadi kuwajibaning satria. Mula satria sing ora wani perang, dheweke bakal dadi titah sing nyingkuri swadharmane. Yen mengkone, wong mau ora bisa nggayuh pakerting sinatria.

Adedhasar filsafat lan etika mau, manungsa sejatine wus sumedya nampa ganjarane. Umpamaa, asor ing ngayuda, dheweke tetep ginanjar berkah lan kamulyan ing swarga. Umpamaa, unggul ing ngayuda, dheweke bakal ngranggeh kamulyan lan jaya kawijayan ing alam donya iki. Mula, yen ora wani perang, dheweke mung bakal nemoni kanistan lan cecamahing wong akeh.

Miturut Prof Zoetmulder, wulang wuruke Serat Bhagadvadgita iku uga tinurun ing sastra Jawa kuno, lire ing kekawin Bhismaparwa lan Bharatayudha. Kekawin Bharatayudha ngringkes piwulang mau dadi mung rong pupuh (X, 12,13). Kresna maringi panglimbang, supaya Arjuna ora mangu-mangu maneh mudhun ing ngayuda, merga Arjuna bakal nerak anggering tata lan adat, sing wis dadi dhasar ginelaring jagad, yen minangka satria dheweke mundur saka ngayuda: kuneng sira Janardanasekung akon sarosapranga, apan hila-hilang ksinatriya surud yan ing paprangan.

Tembung hila-hila utawa ila-ila iku ngemu surasa sing jero. Hila-hila iku tegese apa wae kang nerak lan nglanggar dharma, mula uga kena diarani dosa. Ing basa Jawa modern, ila-ila ditegesi sumpah serapah, lan pituture wong tuwa sing kudu diturut. Wong bakal kena ila-ila, yen ora netepi dharmane, sing wus kinanthen ana ing dhirine salaras karo titahe.

Kaya wis diaturake ing dhuwur, pemimpin kudune tansah ndarbeni sipat sinatriya. Lan netepeni dharmaning satria, pemimpin mau kudune ora mangu-mangu wedi kleru, lan gojag-gajeg ora teges. Pemimpin mau bakal kena ila-ila, yen dheweke ora netepi dharmaning pemimpin, sing wajibe pancen kudu wani mundhut kaputusan sing prelu murih masyarakat iki dadi adil, makmur lan tentrem.

Lan palaganing paprangan zaman saiki dudu Kurusetra, nanging jagading korupsi, lan jagading politik sing kebak doracara, melik nggendhong lali, lan manah ing kapentingan dhiri pribadi, kumalungkung, lan ngremehake rakyat. Mula dadi pemimpin iku ora mung golek kursi, lan golek alem. Kanggo netepi dharmaning pemimpin ing alam Indonesia zaman saiki, pemimpin aja surud saka ing ngayuda: mbrasta korupsi lan merangi politik sing culika. Yen ora, mbuh kapan, pemimpin mau bakal kenas ila-ila. Dudu mung rakyat, nanging luwih-luwih ukume jagad iki dhewe, sing bakal nekake ila-ila tumrap pemimpin mau. Merga jagad iki wis netepake dharma lan swadharma, sapa nerak lan nglanggar, bakal kena ila-ila.

Mula, amrih ora kena ila-ila mau, pemimpin aja tansah mangu-mangu wedi kleru, gojag-gajeg ora teges. Miturut pituturing Serat Wedhatama, pemimpin mau kudune "waspada ing patrap, mangayut ayat winasis, wasana wosing jiwangga, melok tanpa aling-aling". Lire, anggone mutusake, aja nganti kaling-kalingan kapentingane raga. Patrape kudu temen ngendelake anteping tekad, sing lair saka winasising jiwa lan suksma.
(35/)

SUMBER : http://kejawen.suaramerdeka.com/index.php?id=210

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