"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













































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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

Selasa, 15 September 2009

Tafsir Simbol-Simbol

Tafsir Simbol-Simbol
Sebuah Panduan Online mengenal Tafsir Simbol-Simbol

Source Link :http://id.wikibooks.org/
Yang menarik dari Serat Pepali ini adalah penulisnya sendiri menjelaskan tafsirannya atas simbolisme yang digunakan dalam karyanya. Jadi, setiap pembaca karyanya dapat mengerti makna simbol dalam karyanya dengan hanya membaca penjelasan dari Ki Ageng Selo sendiri.

* Samudera Besar
* Tempat tak Bertulisan
* Teratai tak Berkelopak
* Lampu Menyala tanpa Sumbu
* Daun Hijau tak Berpohon
* Muazzin tanpa Bedug
* Buku, Bulan Purnama, dan Gerhana Bintang
* Angka Satu


Serat Pepali

Ingkang samodra agung,
Tanpa tepi anerambahi.
Endi kang aran Allah?
Tan roro tetelu.
Kawulane tanna wikan,
Sirna luluh kang aneng datu’llah jati,
Aran sagara Purba.

Ana papan ingkang tanpa tulis.
Wujud napi artine punika,
Sampyuh ing solah semune,
Nir asma kawuleku,
Mapan jati rasa sejati.
Ing njro pandugeng taya.
Marang Ing Hyang Agung.
Pangrasa sajroning rasa,
Sayektine kang rasa nunggal lan urip,
Urip langgeng dimulya.

Sasmitane ingkang tunjung putih
Tanpa slaga inggih nyatanira
Rokhilafi satuhune
Datullah ananipun
Yeku sabda ingkang arungsit.
Iku pan bangsa cipta,Hananira iku.
Tandha kang darbe pratandha.

Damar murup tanpa sumbu nenggih
Semunira urup aneng Karsa.
Dat mutlak iku jatine!
Anglir tirta kamanu,
Kadi pulung sarasa jati.
Puniku wujud tunggal,
Aranira iku.

Godhong ijo tanpa wreksa iki,
Semunira ing masalah ing rat,
Lah iya urip jatine.
Dudu napas puniku,
Dudu swara lan dudu osik,
Dudu paningalira,
Dudu rasa perlu,
Dudu cahya kantha warna,
Urip jati iku,
nampani sakalir,
Langgeng tan kena owah.

Pasemone kang modin puniki,
Pan bedhuge muhung aneng cipta,
Iya ciptanira dhewe.
Pan ingaken sulih Hyang Widi.
Cipta iku Muhammad,
Tinut ing tumuwuh.
Wali,
mukmin datan kocap.
Jroning cipta Gusti Allah ingkang mosik,
Unine: rasulullah.
Lamun meneng Muhammad puniki,
Ingkang makmum apan jenengira.
Dene ta genti arane,
Yen imam Allah iku,
Ingkang makmum Muhammad jati.
Iku rahsaning cipta,
Sampurnaning kawruh.
Imam mukmin pan wus nunggal,
Allah samar Allah tetep kang sejati,
Wus campuh nunggal rasa.

sentek pisan wus rampung,
tanggal pisan purnama sidi,
panglong grahana lintang,
Iku semunipun,
kang sampun awas ing cipta.

lawan sastra adi kang linuwih
lawan Qur'an pira sastra nira,
estri priyadi tunggale,
lawan ingkang tumuwuh

Tafsir Simbol-Simbol
Samudera Besar

Bait yang berbunyi ingkang segara agung (samudera besar), dijelaskan maknanya sebagai berikut:

Ingkang samodra agung, Tanpa tepi anerambahi. Endi kang aran Allah? Tan roro tetelu. Kawulane tanna wikan, Sirna luluh kang aneng datu’llah jati, Aran sagara Purba.

(Samudera besar yang tak bertepi, meresapi seluruh alam. Manakah yang disebut Allah? Tak ada lainnya (dua atau tiga). Makhluknya tak ada yang menyadari, Karena musnah terlarut dalam zat Allah sejati, Yang disebut Lautan Purba.)

‘Samudera besar’ menyimbolkan sesuatu yang tak bertepi, tak berbatas, dan melingkupi seluruh alam; agama menyebutnya ‘Tuhan’ atau ‘Allah’. Simbolisme ‘samudera besar’ dipakai untuk menggambarkan ketunggalan zat Allah. Dalam samudera, misalnya, ada organisme-organisme yang hidup dengan cara menggantungkan diri sepenuhnya dengan air samudera. Jika air itu kering, maka organisme-organisme yang di dalamnya akan mati. Begitu pula dengan Allah. Semua ciptaanNya amat bergantung kepadaNya, sama tergantungnya dengan ikan terhadap air. Jika Allah tidak ada, sama dengan tidak adanya air, maka semua ciptaan tidak akan ada (sama dengan tidak adanya ikan tadi). Seluruh ciptaan, karena amat tergantung pada Allah, maka tentu kekuasaannya terbatas; terbatas pada usia, umur, dan kematian. Hanya Allah yang tidak terbatas; Ia senantiasa Abadi, Takterbatas, Luas, Hidup, yang disimbolkan pula dengan ‘Lautan Purba’.

Simbol ‘samudera luas’ atau ‘lautan asal’ juga menggambarkan asal seluruh keberadaan. Allah disebut ‘Lautan Asal’, karena ialah asal mula dari segala penciptaan. Sebelum segalanya tercipta, hanya ada Allah, dan sesudah segalanya tiada, hanya ada Allah. Dalam Al-Quran, kitab Muslim, dikatakan ‘Innaa lillaah wa innaa ilaihi raaji’uun’ (sebenarnya kita adalah milik Allah dan kita kembali kepadaNya), yang amat sinkron dengan simbol ‘lautan purba’ ini.

Tafsir Simbol-Simbol
Tempat tak Bertulisan

Bait lawan papan kang tanpa tulis (dan tempat yang tak bertulis) dijelaskan maknanya dalam pepali berikut ini:


Ana papan ingkang tanpa tulis. Wujud napi artine punika, Sampyuh ing solah semune, Nir asma kawuleku, Mapan jati rasa sejati. Ing njro pandugeng taya. Marang Ing Hyang Agung. Pangrasa sajroning rasa, Sayektine kang rasa nunggal lan urip,Urip langgeng dimulya.


(Ada tempat yang tak bertulisan. Kosong mutlak artinya itu, Dalamnya lenyap terlarut segala gerak dan semu. Hapus sebutan Aku karena Masuk kedalam inti rasa sejati, Didalam tiada bangun (sadar) Kediaman Hyang Agung Perasaan masuk kedalam rasa, Sebenarnya rasa sudah bersatu dengan hidup, Hidup kekal serba nikmat).


Biasanya, tempat (ruang, dimensi) memiliki nama, atau paling tidak, dinamai oleh manusia dengan kata-kata atau bahasa. Tapi disini, Ki Ageng Selo menyebut adanya ruang atau dimensi yang tak sanggup dilukiskan dengan kata-kata atau bahasa manusia. Ruang (dimensi) itulah yang disebut agama sebagai ‘ruang Allah’ (baitullah, ‘rumah Allah’). Maksudnya, bukan baitullah yang ada di Mekkah, Saudi Arabia, yang juga merupakan lambang atau simbol ‘ruang Allah’, tapi maksudnya sungguh-sungguh ‘ruang Allah’, suatu dimensi tersendiri yang tak mampu dinamai kata-kata dan tak mampu disebut dalam bahasa biasa, yang di dalamnya Allah berada. Ki Ageng menyebutnya ‘zat Allah’ atau ‘kekosongan mutlak’ (wujud napi artine punika).


Dalam ‘ruang kosong mutlak’ atau ‘marang ing Hyang Agung’ (kediaman Tuhan Agung), tak ada prinsip ‘gerak’ lagi, sebab ‘gerak’ hanya berlaku bagi ciptaan, sedangkan ‘Si Penggerak’ yaitu Allah, tidak lagi membutuhkan ‘gerak’, justru dari dialah ‘gerak’ bagi ciptaan itu ada dan dia sendiri tidak bergerak. Seperti dalang, dialah yang menggerakkan semua wayang, tapi dia sendiri tidak digerakkan, karena dia itu asalmula ‘gerak’ dan ‘gerak’ itu sendiri. Aristoteles menyebutnya sebagai ‘Sang Penggerak yang tak tergerakkan’ (The Unmoved Mover).


Orang yang ingin memasuki ‘ruang Allah’, dapat memasukinya dengan cara olah-rohani atau ‘jalan mistik’. Dalam ‘jalan mistik’, manusia melenyapkan dirinya (fana’) untuk masuk ke ‘kekosongan mutlak’ itu, masuk ke dalam zat Allah dan melarutkan zatnya dalam zat Allah. Jika seorang berhasil masuk ke zat Allah, maka segala kemanusiaannya untuk sementara lenyap, seperti orang yang mabuk atau orang pingsan. Kesadarannya hilang, diganti dengan bentuk kesadaran lain, yakni ‘rasa nikmat’ (ekstase), seperti rasa nikmat dari anggur yang memabukkan.

Tafsir Simbol-Simbol
Teratai tak Berkelopak

Bait tunjung tanpa selaga (teratai tak berkelopak) dijelaskan maknanya sebagai berikut:

Sasmitane ingkang tunjung putih/Tanpa slaga inggih nyatanira/Rokhilafi satuhune/Datullah ananipun/Yeku sabda ingkang arungsit./Iku pan bangsa cipta,/Hananira iku./Tandha kang darbe pratandha.


(Isyarat teratai putih/Tak berkelopak ialah kenyataan./Ruhilafi sebenarnya./Itu adanya datullah,/Itu, sabda yang sangat pelik./Itu kan perihal cipta,/Yang disebut itu./Sifat yang memiliki segala sifat.)


Ada teratai, tapi tak berkelopak. Dan kalau teratai tak berkelopak, bagaimana orang dapat mengenalinya, sedangkan bunga teratai nampak jelas sebagai teratai apabila ia berkelopak. Ternyata, yang dimaksud Ki Ageng disini bukanlah bunga teratai yang material dan empiris, yang akan nampak jika dilihat oleh mata fisikal manusia. ‘Bunga teratai yang tak berkelopak’ ialah simbol hakikat wujud Tuhan. Hakikat wujud Tuhan mustahil ditangkap oleh mata fisikal; ia hanya dapat disimbolkan dengan daya imajinasi manusia, tapi tentunya dengan simbolisme yang tidak biasa, seperti simbolisme ‘bunga teratai tak berkelopak’ yang sangat di luar kebiasaan itu. Dalam ajaran Sufisme-Jawa, hakikat wujud Tuhan disebut dengan roh ilapi atau ruhilafi. Buku Pantheisme dan Monisme dalam Sastra Suluk Jawa karangan P.J. Zoetmulder sangat membantu untuk menjelaskan apa yang dimaksud dengan ruhilafi disini. Zoetmulder menjelaskan, bahwa ruhilafi ialah ‘...merupakan mata rantai utama antara Tuhan dan dunia. Berulang kali diumpamakan atau disamakan dengan huruf alif, huruf pertama dalam alfabet. Seperti semua huruf merupakan tanda, jadi manifestasi mengenai apa yang dilambangkan, sedangkan huruf alif merupakan huruf pertama, demikian pula roh ilapi merupakan manifestasi utama di antara para manifestasi ilahi. Oleh karena itu dinamakan ‘’ratu semua roh’’ [ratu ning nyawa] atau ‘’ratu segala sesuatu yang nampak [ratu ning salir kumelip]’ (Zoetmulder 1990:192-193). Jadi, ruhilafi ialah roh pertama, manifestasi pertama, wujud pertama, bentuk pertama, atau nampakan pertama dari Tuhan; agar Tuhan dapat dikenali oleh manusia, tentunya lewat ‘mata-batin’, bukannya ‘mata fisikal’. Nampakan pertama Tuhan itu sangat nyata, senyata-nyatanya, sehingga walaupun ia ‘tak berkelopak’, ia masih dapat dikenali sebagai ‘bunga teratai’.

Tafsir Simbol-Simbol
Lampu Menyala tanpa Sumbu

Bait damar murup tanpa sumbu nenggih (lampu menyala tanpa sumbu) dijelaskan artinya sebagai berikut:

Damar murup tanpa sumbu nenggih/Semunira urup aneng Karsa./Dat mutlak iku jatine!/Anglir tirta kamanu,/Kadi pulung sarasa jati./Puniku wujud tunggal,/Aranira iku.


(Lampu menyala tanpa sumbunya/Itu lambang nyala pada Kehendak./Dat Mutlak itu sebenarnya!/Sebagai air yang bercahaya,/Wahyu kesatuan dengan rasa sejati./Itulah bentuk tunggal,/Yang disebut itu.)


Ada lampu, tapi tanpa sumbu. Ini pasti lampu yang luar biasa, sebab mana ada lampu yang dapat menyala tanpa bantuan sumbu. Justru dari sumbu itulah api mengeluarkan cahaya dan cahaya itu dapat menerangi sekelilingnya. Dan keberadaan lampu sangat bergantung pada sumbu yang mengeluarkan cahaya itu. Tapi, lampu ini berbeda; ia bukan lampu material. Ia simbol dari ‘nyala kehendak Tuhan’. Seperti ‘lampu yang nyala tak bersumbu’, kehendak Tuhan menyala-nyala secara absolut dan mandiri; nyalanya bukan karena pribadi lain yang merupakan ‘sumbunya’, tapi menyala karena diriNya sendiri. Ini serupa dengan penjelasan sebelumnya, bahwa Aristoteles memandang Tuhan sebagai ‘Sang Penggerak yang tak tergerakkan’ (The Unmoved Mover), yang bergerak sendiri tanpa bantuan pribadi lain dan merupakan gerak tunggal yang paling pertama dan yang absolut.


Simbolisme ‘lampu menyala tanpa sumbu’ untuk merepresentasi hakikat kehendak Tuhan ternyata terinspirasi dari simbolisme Quranik. Dalam Surat Al-Nur 35 terdapat simbolisme ‘lampu’. Disitu dikatakan: Tuhan (disimbolkan dengan) ‘Cahaya Langit dan Bumi’. CahayaNya dianalogikan sebagai sebuah miskat yang di dalamnya ada lampu besar. Lampu besar itu sendiri ada di dalam kaca, sedangkan kaca itu dianalogikan dengan bintang seperti mutiara, yang dinyalakan dengan minyak dari pohon zaitun yang tumbuh tidak di sebelah Timur dan tidak pula di sebelah Barat. Minyak tersebut bisa menerangi sekelilingnya, walaupun tidak disentuh api. Cahaya di atas cahaya. Tuhan membimbing orang yang Ia kehendaki menuju cahaya-Nya itu.. Simbol ‘minyak menerangi tanpa api’ ini amat analog dengan simbol ‘lampu menyala tanpa sumbu’ di atas.

Tafsir Simbol-Simbol
Daun Hijau tak Berpohon

Bait Godhong ijo ingkang tanpa wreksa (daun hijau tak berpohon) dijelaskan Ki Ageng Selo sebagai berikut:

Godhong ijo tanpa wreksa iki,//Semunira ing masalah ing rat,//Lah iya urip jatine.//Dudu napas puniku,//Dudu swara lan dudu osik,//Dudu paningalira,//Dudu rasa perlu,//Dudu cahya kantha warna,//Urip jati iku, nampani sakalir,//Langgeng tan kena owah.


(Daun hijau yang tak berpohon,//Itu lambang masalah alam.//Yaitu hidup sejatinya.//Bukan nafas itu,//Bukan suara dan bukan gerak batin,//Bukan pemandangan,//Dan bukan rasa syahwat,//Bukan cahaya, bangun atau warna.//Itulah hidup sejati, yang menerima segala persaksian,//Kekal tak ada ubahnya.)


Ki Ageng menggunakan tumbuhan untuk menjelaskan ajaran esoterisnya. Daun, menurut ilmu biologi, terjadi karena evolusi pertumbuhan sebuah biji. Biji menumbuhkan akar, akar lalu menumbuhkan batang. Batang pohon kemudian menumbuhkan cabang, lalu cabang menumbuhkan ranting, dan ranting akhirnya menumbuhkan buah serta daun. Secara biologis, sebuah daun tidak akan tumbuh tanpa adanya sebuah ‘pohon’ (sebutan untuk keseluruhan organis dari biji, akar, batang, cabang, ranting, buah, dan daun). Tapi jika ada ‘daun yang hidup tanpa pohon’, maka itu sangat ajaib. Ki Ageng menggunakan analogi ‘daun hijau tak berpohon’ ini untuk mengutarakan ajaran ‘hidup esoteris’ (urip jati). Seperti ‘daun hijau yang tak berpohon’, kehidupan yang dijalani oleh seorang ‘esoteris’ tidak lagi dipahaminya sebagai kehidupan orang banyak, yang masih dipenuhi oleh persepsi fisikal seperti ‘nafas’ (jika tidak bernafas, maka orang awam menyebutnya ‘tidak hidup’ alias ‘mati), ‘suara’ (jika tidak bersuara, maka orang awam menyebutnya ‘tidak hidup’ alias ‘mati’), ‘gerak batin’ (jika tidak berperasaan, maka orang awam menyebutnya ‘tidak hidup’ alias ‘mati’), ‘pemandangan’ (jika daya nalar tidak berfungsi, maka orang awam menyebutnya ‘mati’), ‘rasa syahwat’ (jika tidak memiliki daya nafsu, maka disebut ‘mati’), ‘cahaya’, ‘bangun’ serta ‘warna’ (jika indera penglihatan dan indera sentuhan tidak berfungsi, maka orang menyebutnya ‘mati’).


Kehidupan yang hendak dijalani, dinikmati, dan diselesaikan oleh seorang ‘mistikus’ adalah kehidupan yang mengatasi persepsi fisikal yang disebutkan itu semua, dan itu sengaja dilakukannya agar ia mencapai pengetahuan esoteris, yang merupakan dambaannya sendiri.


Seorang mistikus sejati, yang telah menjadi ‘daun hijau tanpa pohon’, memahami kehidupan dunia dengan pemahaman yang lebih tinggi dari yang dimiliki banyak orang. Ia memahami ‘Kehidupan Esensial’, yakni ‘kehidupan asaliah’—kehidupan asli yang belum dihiasi oleh bentuk-bentuk fisik. Kehidupan yang masih berupa esensi. Masih berupa ‘ruh’, belum menjadi ‘badan’. Kehidupan yang ‘belum memerlukan pohon’. Kehidupan yang masih dalam ‘dekapan Tuhan’. Kehidupan itu belum dapat disifati dengan sifat-sifat formal-fisikal seperti ‘mati’, ‘hidup’, ‘asal’, ‘akhir’, ‘bahagia’, atau ‘sengsara’. Kehidupan tanpa ‘ajektif’, dan karenanya ia kekal, tak berubah-ubah. Sebab, perubahan adalah tanda fisikal, sedangkan kehidupan ini ‘belum berbadan’ alias rohaniah. Dalam tradisi Sufisme, kehidupan itu disebut al-hayyu. Bahkan, kata al-hayyu, dalam Sufisme, merupakan salah satu representasi Tuhan, sebagaimana terdapat dalam formula ’99 Nama-Nama Tuhan yang Indah’ (Asmâul-husnâ).

Tafsir Simbol-Simbol
Muazzin tanpa Bedug

Bait Modin tan ana bedhuge (muazzin tanpa bedug) dijelaskan Ki Ageng Selo sebagai berikut:


Pasemone kang modin puniki,//Pan bedhuge muhung aneng cipta,//Iya ciptanira dhewe.//Pan ingaken sulih Hyang Widi.//Cipta iku Muhammad,//Tinut ing tumuwuh.//Wali, mukmin datan kocap.//Jroning cipta Gusti Allah ingkang mosik,//Unine: rasulullah.//Lamun meneng Muhammad puniki,//Ingkang makmum apan jenengira.//Dene ta genti arane,//Yen imam Allah iku,//Ingkang makmum Muhammad jati.//Iku rahsaning cipta,//Sampurnaning kawruh.//Imam mukmin pan wus nunggal,//Allah samar Allah tetep kang sejati,//Wus campuh nunggal rasa.


(Yang dilambangkan oleh muazzin itu,//Karena akal berperanan bedug juga,//Ialah akalmu sendiri.//Akan tetapi kamu itu//Sebenarnya mewakili Hyang Widi juga.//Akal itu Muhammad,//Pemimpin hidupmu.//Wali, mukmin tak disebut,//Dalam akal Tuhan Allah yang bergerak,//Katanya: rasulullah.//Dalam ketenangan Muhammad itu,//Yang makmum ialah kamu sendiri.//Sebaliknya pada yang disebut,//Allah sebagai imam//Yang makmum ialah Muhammad sejati.//Itulah inti-sari akal,//Kesempurnaan ilmu.//Imam mukmin sudah bersatu,//Allah bayangan dan Allah tetap yang sejati,//Sudah campur bersatu rasa.)


Di sini, Ki Ageng memakai simbolisme dari tradisi Islam, yakni ‘shalat’. ‘Shalat’ ialah cara dan alat manusia untuk berkomunikasi dengan Tuhannya. Sebelum ‘shalat’, biasanya dikumandangkan ‘azan’ (panggilan untuk bershalat), dan sebelum azan dilakukan, biasanya menurut tradisi Jawa, dibunyikanlah ‘bedug’ (alat penanda masuk waktu shalat). Setelah ‘bedug’ dibunyikan, maka ‘muazzin’ (orang yang bertugas melakukan azan) mulai bekerja memanggil orang untuk shalat di mesjid. Setelah ‘azan’ dan setelah orang banyak yang masuk mesjid, maka dimulailah shalat. Shalat dipimpin oleh seorang ‘imam’ (pemimpin shalat), dan orang yang mengikuti di belakangnya disebut ‘makmum’ (orang yang dipimpin oleh imam). Semua terma-terma khas dalam tradisi ‘shalat’ Islam ini digunakan Ki Ageng Selo untuk simbolisme ‘ilmu esoteris’.


Kalau seseorang telah berhasil menguasai ‘ilmu esoteris’ (ilmu tentang rahasia-rahasia ketuhanan), yang disimbolkan disini sebagai ‘muazzin’, maka ia tidak lagi tergantung pada alat-alat (seperti penalaran logika dan penginderaan fisikal) untuk berhubungan dengan Tuhan, yang disimbolkan disini dengan ‘bedug’. Ia tidak lagi memerlukan ‘bedug’, karena ia sudah masuk ke tingkatan ‘muazzin’ yang sempurna ilmu esoterisnya. Dan ‘muazzin’ ini, jika ia hendak berhubungan dengan Tuhan (‘shalat’ dalam tradisi Islam), maka ia tinggal mempersilahkan Tuhan sebagai ‘imam’ nya. Ia tidak berimam dengan akalnya. Ia tidak pula berimam pada panca-inderanya. Walaupun akal dan inderanya cukup membantu dalam persepsinya akan Tuhan (di sini disebut ‘Allah bayangan’), seorang ‘muazzin’ yang tanpa ‘bedug’ akan meninggalkan keduanya di belakang, saat ia berimam pada Allah saja (di sini disebut ‘Allah tetap yang sejati’). Persepsi akaliah dan inderawinya akan melebur, bercampur, bersatu dalam rasa. Peleburan ini dalam tradisi Sufisme disebut fana (peniadaan persepsi akaliah dan persepsi inderawi untuk menyaksikan adanya Tuhan).

Tafsir Simbol-Simbol
Buku, Bulan Purnama, dan Gerhana Bintang

Bait-bait sentek pisan wus rampung, tanggal pisan purnama sidi, dan panglong grahana lintang diterangkan oleh Ki Ageng sebagai berikut:


sentek pisan wus rampung,//tanggal pisan purnama sidi,//panglong grahana lintang,//Iku semunipun,//kang sampun awas ing cipta.

(Sekali singgung sudah tamat,//tanggal satu bulan purnama,//tidak kurang gerhana bintang,//itulah lambang,//manusia yang sudah waspada akan ciptanya.)


Ki Ageng menggunakan banyak simbol untuk menjelaskan konsep ‘manusia yang sudah waspada akan ciptanya’, atau dalam terminologi Sufi disebut ‘manusia sempurna’ (Insân Kâmil), yaitu manusia yang telah memahami segala rahasia esoteris. Salah satunya ialah simbol ‘buku’. Orang yang sempurna, yang sudah waspada akan ciptanya diibaratkan Ki Ageng dengan orang yang membaca satu buku. Belum sampai ia membaca bab terakhir dari buku itu, ia sudah ‘tamat’. Ia sudah mengerti keseluruhan isi buku itu dengan sekali ‘singgungan’, dengan sekali baca pada bab pertama. Ia tidak perlu lagi membaca semua bab, karena isi seluruh bab sudah ia pahami pada pembacaannya di bab pertama.


‘Manusia sempurna’ juga disimbolkan oleh Ki Ageng dengan simbol ‘bulan purnama’. ‘Manusia sempurna’ tidak perlu berlama-lama mencari ilmu hingga tua, seperti menunggu ‘bulan purnama’ di akhir bulan, jika ia telah memahami hakikat dan rahasia segala penciptaan di usia mudanya, yang disini disimbolkan dengan ``tanggal satu’’ pada awal bulan kalender. ‘Manusia sempurna’, yang merupakan cita-cita hidup kaum rohani (mistik), tidak mengenal kesenioran dalam ilmu esoteris. Baik tua maupun muda, jika ia menimba ilmu esoteris, akan berpotensi untuk mengaktualisasi sebagai ‘manusia sempurna’. Menjadi ‘manusia sempurna’ yang diterangi cahaya hakikat, seperti simbol ‘terangnya bulan purnama’ disini, menurut Ki Ageng, bisa dan mungkin dicapai dalam jangka waktu pencarian yang tidak lama (tanggal satu), asalkan manusia sudah mampu waspada akan ciptanya.


Manusia sempurna’ juga disimbolkan disini sebagai ‘gerhana bintang yang tidak berkurang-kurang’, yang cahaya pengetahuan esoterisnya memancar pada cahaya pengetahuan esoteris lainnya yang juga memancar, sehingga terjadi ‘gerhana esoteris’. Cahaya pengetahuan esoteris yang disebarluaskan oleh ‘manusia sempurna’ dapat menyadarkan manusia lain akan ciptanya, sehingga manusia lain pun mengandung dan memiliki ‘cahaya’ pula. Semua cahaya itupun memancar satu sama lain, sehingga cahayanya menyerupai gerhana

Tafsir Simbol-Simbol
Angka Satu

Bait-bait seperti lawan sastra adi kang linuwih, lawan Qur'an pira sastra nira, estri priyadi tunggale, lawan ingkang tumuwuh tidak diterangkan jelas-jelas oleh Ki Ageng Selo dalam Pepalinya. Jadi, berikut ini adalah tafsiran kami sendiri, yang bisa saja salah dan bisa pula benar. Sebelum menafsirkannya, mari kita lihat terjemahannya lebih dulu, yang sangat piawai dikerjakan oleh R.M. Soetardi Soeryohoedoyo.


(Dan sastra indah-utama, berapakah jumlahnya? Kitab Al-Qur'an, berapakah sastranya? Perempuan dan laki-laki utama, ada berapakah jodohnya? Dan berapakah jumlah yang tumbuh?)


Dalam ketiga bait ini, Ki Ageng memberikan tiga pertanyaan, yang diharapkannya tiga pertanyaan itu dapat dijawab dengan pasti dan tegas sebagai 'satu'. Jadi, walaupun Ki Ageng bertanya 'berapa', sebenarnya yang ia inginkan ialah jawaban 'angka satu'. Jika ia bertanya 'berapa jumlah sastra indah-utama?', maka tentulah yang ia harapkan dijawab dengan 'satu', yakni 'Sastra Mistikal', sastra yang tengah Ki Ageng Selo sendiri karang. Serat Pepali ialah karangannya sendiri yang mengandung estetika sastrawi yang agung, sekaligus mengandung ajaran esoteris yang amat rahasia.


Jika Ki Ageng Selo bertanya 'berapa sastra yang ada dalam Al-Quran?', maka jawaban yang ia minta pasti ialah 'satu', yakni 'Allah'. Bagi kaum mistikus, 'Allah' adalah entitas estetis yang Maha Indah, yang keindahannya di atas keindahan fisikal rendahan. Sungguh berbeda dari semua obyek keindahan yang mengilhami semua 'seniman rendahan' dalam karya-karya mereka (seperti lukisan-lukisan naturalistik atau sastra mimetik), kaum mistikus mengambil 'Allah' sebagai obyek keindahan yang Maha Indah, sehingga lahirlah puisi-puisi mistikal, syair-syair mistikal, novel-novel mistikal, dan cerpen-cerpen mistikal yang kata-katanya sangat mengandung estetika agung. Ini sesuai dengan suatu adagium terkenal di kalangan para Sufi: Innal-laaha jamiilun, yuhibbu-l-jamaal (Allah itu Maha Indah, yang mencintai keindahan).


Jika Ki Ageng Selo bertanya 'perempuan dan laki-laki utama, ada berapa jodohnya?', maka jawaban yang ia minta pastilah 'satu'. Kata-kata 'perempuan' dan 'lelaki' disini tidaklah dimaksudkannya untuk menyebut pasangan jenis kelamin. Tapi, keduanya ialah simbol-simbol realitas. Dalam Filsafat Taoisme, realitas terbagi menjadi dua, Yin dan Yang. Yin adalah 'jodohnya' Yang; Yin tidak memiliki jodoh selain Yang. Dalam Sufisme begitu pula. Realitas ada dua: Anaa (Saya) berjodoh dengan Al-Haq (Allah), atau dalam ajaran Mohammad Iqbal seorang filsuf Pakistan, khudi (ego dengan 'e' kecil) berjodoh dengan Khudi (Ego dengan 'e' besar). Ki Ageng mungkin hendak menjelaskan dua realitas ini dengan simbol 'perempuan' dan 'lelaki'. 'Perempuan' mungkin merupakan simbol 'makrokosmos' (Alam Besar) dan 'lelaki' mungkin simbol 'mikrokosmos' (Alam Kecil). Makrokosmos tentu saja tidak berjodoh selain dengan mikrokosmos.


Jika Ki Ageng Selo bertanya 'lalu berapa jumlahnya yang tumbuh?', maka lagi-lagi jawaban yang dimintanya ialah 'satu'. Dari dua realitas yang berbeda itu, makrokosmos dan mikrokosmos, akan tumbuh dan berkembang apa yang dinamakan 'kesatuan' (union). Dua menjadi satu. Dualitas menjadi unitas. Dualitas yang saling berkembang, akan tumbuh menjadi unitas. Makrokosmos (yang disebut 'agama' sebagai 'Allah') dan mikrokosmos (yang disebut 'agama' sebagai 'manusia'), jika keduanya berkembang dan tumbuh (dalam artian, saling mendekatkan diri), maka akan berbaur dan menyatu. Kaum mistikus memiliki cara khusus untuk 'menyatu dengan Allah' itu, yakni dengan olah-rohani (mistisisme). 'Kesatuan realitas', yang juga di Jawa sering disebut sebagai manunggaling kawulo gusti dan yang sering disebut Filsafat Eksistensialisme sebagai dialog Aku-Engkau (I-Thou), akan tercapai setelah dualitas itu dapat diatasi lewat jalur rohaniah (jalan mistikal).

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Minggu, 13 September 2009

Hasbi Robbi

Source Link :http://www.rifamedia.co.cc/
http://www.trjamah.com/forum/showthread.php?t=351

Sami YusufBeberapa hari yg lalu saat aku sedang browsing di youtube aku nemu lagu bagus nich, judul lagunya “Hasbi Robbi“, lagu ini dinyanyiin oleh “Sami Yusuf“, mungkin bagi temen2 nama ini merupakan nama baru yach? (Ya iyalah diakan bukan penyanyi kita, alias penyanyi luar hii..hi…..). Sebelum saya kasih tahu siapa dia, adabaiknya mungkin kalian semua simak lirik lagunya ini dalam album “My Ummah“, dijamin dech kalian suka krn kl dilihat dari untaian liriknya wah bener2 bikin hati kita bergetar alias bikin kita jadi merenung makna hidup kita. Lagu ini terdiri dari 4 bahasa, pada bagian awal pakai bahasa inggris, bagian kedua pakai bahasa arab, bagian ketiga pakai bahasa hindi (india) dan bagian ke empat pakai bahasa turki.



O Allah the Almighty Allahu Allah

Protect me and guide me Allahu Allah

To your love and mercy Allahu Allah

Ya Allah don’t deprive me Allahu Allah

From beholding your beauty Allahu Allah

O my Lord accept this plea Allahu Allah


[Nakarat]

Hasbi rabbi cellallah


Allahu Allah

Ma fi kalbi gayrullah

Allahu Allah


[Nakarat]


Hindi:

Wo tanha kaun hai Allahu Allah

Badshah wo kaun hai Allahu Allah

Meherba wo kaun hai Allahu Allah


Kya unchi shan hai Allahu Allah


Uskey sab nishan hai Allahu Allah

Sab dilon ki jan hai Allahu Allah


Turkish:

Affeder gunahi Allahu Allah

Alemin padisahi Allahu Allah

Yureklerin felahi Allahu Allah


Isit Allah derdimi, bu ahlarimi

Rahmeyle, bagisla gunahlarimi

Hayreyle hem aksam hem sabahlarimi



[Nakarat]

Arabic:

Ya rabbe’l alemin Allahu Allah

Salli ala Tahal emin Allahu Allah

Fi kulli vaktin ve hiyn Allahu Allah


Imla’ qalbi bil yaqin

sebbitnii ala hazeddiyn


vagfirli vel muslimin


[Nakarat]

Hasbi rabbi cellallah

Allahu Allah

Ma fi kalbi gayrullah

Allahu Allah


Ok saya kasih tahu dech siapa itu Sami Yusuf.


Sami Yusuf adalah seorang pencipta lagu dan sekaligus penyanyi Inggris, Ia dilahirkan di Tehran, Iran. Pada Bulan Juli 1980 Ia hijrah ke Inggris. Lalu menikah dengan seorang wanita Jerman.


Album pertama nya, Al-Mu’allim, di-louncing Pada Bulan Juli 2003 dan mencapai sukses sangat besar. Album kedua Nya, Ummah -Ku, yang dilouncing pada 2005 dibuat dalam dua versi, satu versi musik dan yg satunya lagi versi perkusi. Musik Yusuf kebanyakan terdiri dari lagu-lagu Islami dimana banyak berhubungan dengan masalah2 sosial dan isu-isu kemanusiaan. Sekarang dia menjadi seorang figur sangat populer di dalam dunia Islam, khususnya untuk masalah musik.



Bagi temen2 yg mau tahu lagu Hasbi Robbi ini bisa download disini –> Download Hasbi Robbi - Sami Yusuf

Kalau kalian perlu lihat video clip nya juga ada nich.




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Rabu, 09 September 2009

My Father



Alm Abah H. Thoha Yusuf



Jika melihat photo di atas sering teringat bagaimana Beliau mengkhawatirkan diri ini jika tidak khusyu' sholatnya. Browsing2 eh ketemu ama suluk tiyang sholat dari situs :http://mengenaltassawwuf.blogspot.com/2010/07/suluk-tiyang-shalat.html.

Berikut suluk dimaksud:

SULUK TIYANG SHALAT
Enget-enget anggite kang nulis, perdhu iku sajroning niyat, lafat Allahu anggite, lafal Hu tibanipun, lafal Akbar nyatane singgih yekti, lafal ingkang tetiga, anyipta sajrone werdaya, perdu iku tibane dipun uning, den waspada tingalira.
Terjemahan :
Ingat-ingatlah karya penulis, tentang hal yang wajib dalam niat, lafal Allahu itu tempatnya,lafal Hu jatuhnya, lafal Akbar kenyataan sejati, lafal yang tiga itu ciptalah dalam hati, itulah wajib yang harus diingat, dan waspadailah konsentrasimu.
Yogya sami angawruhana kaki, anedyaa tingal jrone shalat, sirnane shalat westane, sekawan kathahipun, kawrughana sawiji-wiji, dhingin iku munajat, kalih ikramipun, jangkep ingkang kaping tiga, iku arane ingkang tubadil, lan mikraj kaping sekawan.
Terjemahan :
Segeralah kau ketahui Nak, konsentrasi dalan shalat yaitu, dinamakan lenyapnya shalat, jumlahnya ada empat hal ketahuilah satu-persatu, pertama munajat, kedua disebut ihram, ketiga tubadil dan kempat mikraj.
Tegesira kang munajat iku, wewacane wau ingkang shalat, sajrone salat mangke, ywa ngrasa aturipun, sapocapan kelawan Gusti, sebarang den apalna, cipta jroning kalbu, Pangeran ingkang miyarsa, tingalna adhepe marang Hyang Widhi, dene takbirira.
Terjemahan :
Artinya munajat adalah, seluruh bacaan dalam shalat, dalam shalat, jangan merasa itu ucapanmu (karena engkau) satu ucapan dengan Tuhan, semuanya hafalkanlah, hening ciptakan dalam kalbu, Tuhan yang mendengar, konsentrasilah (bahwa) Tuhan ada di depanmu, (ketika) engkau takbir.
Nulya lajeng maca wajah, ngadhepaken Pangerane, ingkang asih aduduhe, ngabekti mring Hyang Agung, wajah puniku sunat sayekti, Fatihah ika perdhu, Bismillahipun iku, namane Hyang kang Mahamurah aneng donya, ingkang asih tembe akhir, teka ari kiyamat.
Terjemahan :
Kemudian bacalah wajah (doa iftitah), untuk menghadapkan diri dengan Tuhan Yang Maha Pengasih, (dan yang memberi) petunjuk, (dan pernyataan) pengabdian kepada Tuhan, wajah itu hanya sunah, Surat Al Fatihah yang wajib, lalu bacalah Bismillah (menyebut), nama Tuhan yang Maha Pemurah dan pengasih, di dunia dan sampai akhir kelak, di Hari Kiamat.
Ikram iku jenenge lumiring, kalimputan dhateng sipat jamal, tan kena mengeng tingale, bisa jamal puniku, iya iku sipate Gusti, maknane iku indah, Adi Maha Luhur, datan ana kang memadha, ingkang asih ngasihaken sajroning ati, ngasihi mring kawula.
Terjemahan :
Ihram itu adalah terliputi kepada sifat jamal, tak boleh berubah konsentrasinya, jamal itu adalah sifat Tuhan, yang maknanya indah, adi dan Mahaluhur, tak ada yang menyamai, Maha Pengasih dan mengasihidalam hati, setiap manusia.
Tegesira kang aran tubadil, angareksa barang tingkahira, kenyataan sakabehe, sampun kena luput iku, angrasani Hyang Agung, lir damar lan surya kaki, dadi karone tunggal, tan dadi roh iku sembah kang utama, apan mikraj iku tegese kaki, tan rumangsa tingkahnya.
Terjemahan :
Artinya tubadil, menyadari segala tingkahnya, (dan) kenyataan semuanya, jangan sampai salah, membecarakan Tuhan Yang Maha Agung, bagaikan lampu dan cahaya, Nak, keduanya satu, tidak menjadi ruh itu sembah utama, lalu mikraj artinya, Nak, tidak merasa terhadap segala tingkahnya.
Lawan mikraj tegese puniki, napinira tan nora kuwasa, apan pangucape mangke, kwasa jeneng suwung, saosike saking Hyang Agung, kabeh saking Pangeran, obah osikipun, kawula pan nora karya, saosike upama lir sarah keli, manut kanthine toyan.
Terjemahan :
Mikraj itu artinya, kekosongandirimu tidak berkuasa, segala ucapanya adalah kuasa (tetapi) kosong, seluruh geraknya dari Allah, semua dari Allah, gerak tindakannya, karena hamba tak bisa membuat gerak dan tindakan itu hanya bagaikan sampah yang hanyut, ikut perjalanan air.

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Sholawat Dustur



Sumber :http://bangzahr99.wordpress.com/tag/teks-shalawat-dustur/
See This Shalawat in Youtube
Downloas This Shalawat in 3GP
Downloas This Shalawat in MP3





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Rabu, 02 September 2009

Movement during Dhikr

Movement during Dhikr
Written by Shakyh `Abdal Qadir `Isa


Movement during Dhikr (remembrance) is a good thing because it brings energy to the body for that act of worship. It is permissible in Sacred Law, as proven by the narration of Ahmad in his Musnad, and al-Maqdisī with sound narrators from the Hadīth of Anas radīallahu `anhu that said: "Once, the Abyssinians were dancing in front of the Messenger of Allāh sallallāhu `alahi wa-sallam , saying in their language: ‘Muhammad is a righteous servant.' He sallallāhu `alahi wa-sallam said: "What are they saying?" It was said: "[They are saying] Muhammad is a righteous servant." When he saw them in that state, he did not censure them. Rather, he approved of their act. It is known the that rulings in Sacred Law are taken from his sallallāhu `alayhi wa-sallam statements, actions, and tacit approvals. Since he approved of their action and did not censure them, it is clear that it is permissible.

Movement During Dhikr
al-Sayyid Shaykh `Abdal Qādir `Īsā al-Halabī

Source :http://www.marifah.net/

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Awliya's Photo











Source : Fan photos from Majalah CAHAYA SUFI. (FB)



Source : http://tweetphoto.com/4036948







Sumber :http://www.facebook.com/group.php?gid=231084427309#/group.php?v=photos&gid=231084427309

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Shaykh Hisham Kabbani

Shaykh Hisham KabbaniBorn into an eminent family of religious scholars in Beirut, Shaykh Muhammad Hisham Al-Kabbani is a world-renowned Muslim scholar, author, and lecturer.


Shaykh Hisham Kabbani received his Islamic Law (Shariah) Degree in Syria (Damascus). He also studied deeply the subject of Islamic spirituality under two internationally renowned Naqshbandi spiritual guides, namely, Shaykh Abdullah al-Fa’iz ad-Daghestani and Shaykh Nazim Adil al-Haqqani. He also holds a Bachelor’s Degree in Chemistry from the American University of Beirut and also studied medicine in Lowain, Belgium.


Shaykh Hisham Kabbani is Chairman of the Islamic Supreme Council of America (ISCA), a non-profit religious organisation based in Washington DC. ISCA has spearheaded a number of peace initiatives, hosted notable conferences, actively engages in inter-religious dialogue, and promotes traditional and moderate Islamic views within and outside of USA. ISCA has addressed numerous world bodies such as the United Nations and continues to advise the United States Department of State on issues regarding Islam, religious tolerance and terrorism. The organisation was a key adviser in the formation of US foreign policy on Kosova, and has recently paved development and trade resources for Muslim-populated newly independent states of former Russia.


For many years Shaykh Hisham Kabbani has publicly condemned all acts of terrorism and the use of Islam to promote terrorist agendas. He has worked ardently to help people all over the world, from all walks of life, better understand the moderate, tolerant nature of traditional Islam, as practiced around the world.



In this role of spreading the message of Islam and peace, Shaykh Hisham Kabbani has met with many heads of state like President George Bush, President Bill Clinton, President Bambang Yudhoyono (Indonesia), Vice-President Jusuf Kalla (Indonesia), Prime Minister Abdullah Badawi (Malaysia), President Hamid Karzai (Afghanistan), Prime Minister Recep Erdogan (Turkey) and many more.


Books

Shaykh Hisham Kabbani writes extensively and has published the following notable books:



  • Through the Eye of the Needle. By Shaykh Nazim Adil al-Haqqani, Shaykh Muhammad Hisham Kabbani (ed). Islamic Supreme Council of America, 204 pgs, 2008.

  • Symphony of Remembrance. Islamic Supreme Council of America, 188 pgs, 2007.

  • Universe Rising. Islamic Supreme Council of America, 284 pgs, 2007.

  • Illuminations: Compiled Lectures on Shariah and Tasawwuf. Islamic Supreme Council of America, 532 pgs, 2007.


  • The Sufi Science of Self-Realization. Fons Vitae, 252 pgs, 2006.

  • Pearls and Corals – Secrets of the Sufi Way. Islamic Supreme Council of America, 220 pgs, 2005.

  • Keys to the Divine Kingdom – Lessons in Classical Islam’s Spiritual Science. Islamic Supreme Council of America, 88 pgs, 2005.

  • Liberating the Soul – A Guide for Spiritual Growth (Volume 1). By Shaykh Nazim Adil al-Haqqani, Shaykh Muhammad Hisham Kabbani (ed). Islamic Supreme Council of America, 360 pgs, 2002.

  • Liberating the Soul – A Guide for Spiritual Growth (Volume 2). By Shaykh Nazim Adil al-Haqqani, Shaykh Muhammad Hisham Kabbani (ed). Islamic Supreme Council of America, 328 pgs, 2002.

  • Liberating the Soul – A Guide for Spiritual Growth (Volume 3). By Shaykh Nazim Adil al-Haqqani, Shaykh Muhammad Hisham Kabbani (ed). Islamic Supreme Council of America, 208 pgs, 2005.


  • The Approach of Armageddon – An Islamic Perspective. Islamic Supreme Council of America, 292 pgs, 2003.

  • Classical Islam and the Naqshbandi Sufi Order. Islamic Supreme Council of America, 972 pgs, 2003.

  • Muhammad the Messenger of Allah – His Life and Prophecy. By Hajjah Amina Adil, Shaykh Nazim Adil al-Haqqani, Shaykh Muhammad Hisham Kabbani (ed). Islamic Supreme Council of America, 582 pgs, 2002.

  • Liberating the Soul – A Guide for Spiritual Growth (Vol 1 to 3). By Shaykh Nazim Adil al-Haqqani, Shaykh Muhammad Hisham Kabbani (ed). Islamic Supreme Council of America, 2002, Vol 1 (360 pgs), Vol 2 (328 pgs), Vol 3 (190 pgs).

  • In the Mystic Footsteps of Saints (Vol 1 & 2). By Shaykh Nazim Adil al-Haqqani, Shaykh Muhammad Hisham Kabbani (ed). Islamic Supreme Council of America, 2002.


  • Encyclopedia of Islamic Doctrine. 7 Volumes. Kazi Publications, 1998.

    • Volume 1 - Beliefs. 232 pgs.

    • Volume 2 - Remembrance of Allah and Praising the Prophet. 225 pgs.

    • Volume 3 - The Prophet: Commemorations, Visitation and His Knowledge of the Unseen. 191 pgs.

    • Volume 4 – Intercession. 181 pgs.


    • Volume 5 - Self-Purification and the State of Excellence. 192 pgs.

    • Volume 6 - Forgotten Aspects of Islamic Worship, Part 1. 177 pgs.

    • Volume 7 - Forgotten Aspects of Islamic Worship, Part 2. 232 pgs.



  • Encyclopedia of Muhammad’s Women Companions and the Traditions They Related. By Shaykh Muhammad Hisham Kabbani and Dr. Laleh Bakhtiar. Defenders Publications, 500 pgs, 1998.


  • Remembrance of God Liturgy of the Sufi Naqshbandi Masters. Kazi Publications, 32 pgs, 1998.

  • Angels Unveiled: A Sufi Perspective. Kazi Publications, 262 pgs, 1996.

  • The Naqshbandi Sufi Way – History and Guidebook of the Saints of the Golden Chain. Kazi Publications, 469 pgs, 1995.


Shaykh Hisham is on the boards of a number of organisations that promote the tolerance and moderation inherent in traditional Islam:



  • Advisor to Sufi Muslim Council (United Kingdom)

  • Co-Chair, Council of Muslim Leadership


  • Chairman, Islamic Supreme Council of America

  • President, The Muslim Magazine

  • U.S. Leader, Naqshbandi Haqqani Sufi Order

  • Chairman, As-Sunnah Foundation of America

  • Chairman, Kamilat Muslim women’s organization

  • Advisor, UnityOne - an organization devoted to ending gang violence

  • Advisor, Human Rights Council, U.S.A. for supporting the establishment of human rights and freedom in all nations.

  • Advisor, American Islamic Association of Mental Health Providers.



Shaykh Hisham Kabbani has also addressed students and academics at many universities like Oxford, Harvard, Columbia, UC Berkeley, UCLA, McGill, Georgetown, etc.


In his ongoing efforts to unite, educate and serve Muslims, Shaykh Hisham Kabbani founded several national organisations like the Islamic Supreme Council of America (ISCA), As-Sunnah Foundation of America (ASFA), and KAMILAT (Muslim women organisation). As founder of KAMILAT, he has brought challenges faced by women and families to the forefront of Muslim consciousness. His strong commitment to gender equality and continuous support of women’s rights to education, inclusion in politics, policymaking and all levels of community affairs, paved the way for KAMILAT to co-host the 2nd International Islamic Unity Conference ‘98 in Washington DC. “The Role of Women in Building the 21st Century” featured experts from around the world and a dozen panels on contemporary Muslim-specific issues. He is also founder and publisher of The Muslim Magazine, which was launched in 1998.


In addition to being interviewed by and reported on by almost every major daily newspaper in the USA, including an exclusive feature in Newsweek magazine, Shaykh Hisham Kabbani has been featured on CNN, C-Span, A & E and the Odyssey Channel. His efforts have been lauded by the US Senate, the US Congress, the Governor of California, the California State Senate and the National Press Club.


Shaykh Hisham Kabbani has spent his life spreading the teachings of peace, tolerance, respect and love, which are the message of Islam, throughout the world. He continues to disseminate the light and peace of Islam’s spiritual dimension to people of every background, ethnicity, race and belief.


Shaykh Hisham Kabbani’s mission is to spread the peaceful and beautiful Islamic teachings of the brotherhood of mankind and the Unity of belief in Allah. His efforts are directed at bringing the diverse spectrum of religions and spiritual paths into harmony and concord, in recognition of mankind’s responsibility as caretaker of this fragile planet and of one another. His arduous spiritual training of 40 years has endowed him with the sublime qualities of wisdom, light, intellect, and compassion. Shaykh Hisham Kabbani’s outreach mission is his unique contribution to the Endeavor of Humankind in reaching for its highest destiny - nearness to Allah the Almighty.


Accomplishments & Projects:




  • September 2006 - Keynote speaker at Journey to Ihsan - International Conference on Islamic Spirituality held in Singapore. Other international speakers include Dr Ustaz Uthman El-Muhammady (Malaysia), Shaykh Faris Abdul Maqsud (Egypt), Prof Abd al-Haqq Godlas (USA), Prof Abu Mustafa Gianotti (USA), Sis Aisha Virginia Gray (USA), Bro Aftab Malik (United Kingdom) & Ustaz Mohamed Bin Hj Ali (Singapore).

  • May 2006 - Keynote speaker at the International Sufi Symposium held in San Jose, California.

  • March 2006 - Met with staff of No 10 Downing (United Kingdom’s Prime Minister’s Office), to present his views on the situatio of Islam in the UK and Europe.

  • February 2006 - Met personally with U.S. Vice President Richard Cheney to present his views on the cures of Islamist radicalism.

  • February 2006 - Met with Ms. Fran Townshend, Assistant to the U.S. President for Homeland Security, and her deputy, Mr. Juan Zarate, to also discuss the cures for Islamist radicalism and responses to the “cartoon controversy”.

  • July 2005 & Jan 2006 - Held private meetings with President Susilo Bambang Yudiyono of Indonesia and Vice President Yusuf Kalla to strengthen ongoing joint projects on “Jihadi rehabilation” for Indonesian youth.


  • April 2005 - Met with England’s Foreign Secretary Jack Straw to discuss current situation of Islam in Europe.

  • March 2005 - Attended White House Faith-Based and Community Initiatives Leadership Conference and met with President Bush at a round table on the initiative.

  • January 2005 - Gave keynote speech at the International Sufi Booksellers conference in Florida on “Importance of Spirituality and Culture in Modern Life”; conducted book signing.

  • December 2004 - Chief guest and speaker “Global Challenges in Islam” Seminar, Singapore. Over three days spoke in three different religious forums. Met with Singapore’s Minister of Muslim Affairs, Dr Yaacob Ibrahim, Singapore’s Senior Minister of State for Foreign Affairs, Mr. Zainul Abidin Rasheed and officials from the Islamic Religious Council of Singapore (MUIS).

  • December 2004 - Met with Rohan Gunaratna, Head of International Centre for Political Violence and Terrorism Research (Singapore), to discuss methods for promoting traditional Islam and assisting to rehabilitate terrorists.

  • December 2004 - Principal keynote speaker and host, International Conference of Scholars and Activists, Jakarta, Indonesia under the theme “Islam & Civil Society in the 21st Century: A Path to Transformation” addressing the topic “Principles of Leadership in War & Peace” detailing the illegitimacy of terrorism and the prohibition of suicide as a means of combat in Islam. Addressed the Friday sermon at two of Jakarta’s largest mosques and hosted during the conference, HRH Prince Raja Muda Nazrin Azlan Shah, Pro-Chancellor, University of Malaya and Crown Prince of Malaysia’s state of Perak, Dato Hishammudin Tun Hussein, Malaysia’s Minister of Education, Dato Seri Shahrizat Abdul Jalil, Malaysia’s Minister of Women, Family and Community Development, Shaykh Hazyim Muzadi, Head of Indonesia’s largest NGO, Nahdatul Ulama, US Ambassador B. Lynn Pascoe and other dignitaries at the conference.


  • December 2004 - Met with Indonesian Vice President Jusuf Kalla at his home in Jakarta to discuss issues of state.

  • November 2004 - Guest at the White House for the President Bush Annual Ramadan Dinner.

  • August 2004 - Attended Sidi Shekir Conference on “Importance of Spirituality in Human Affairs,” in Marrakech, Morocco, under the patronage HRM King Mohamad VI and the Ministry of Religious Affairs.

  • June 2004 - Keynote speaker at the northern California-based Islamic Educational and Cultural Research Center (IECRC) second annual conference.

  • June 2004 - Met with His Excellency Hamid Karzai, President of Afghanistan and presented him with an invitation to Islamic leaders’ conference, Indonesia, winter 2004.

  • May 2004 - Keynote speaker at Universal Muslim Association of America in Washington, DC. Topic: “Extremism is inconsistent with Islam.”

  • May 2004 - Keynote speaker at Islamic Studies and Research of Association in Columbia, SC. Topic: “Classical Islam: religion of mercy.”

  • May 2004 - Keynote speaker at international religious conference in Indonesia. Met with Indonesia’s vice presidential candidates. In Malaysia met with Minister of Education His Excellency Tun Hishamuddin Hussein and with Crown Prince of Perak, HRH Raja Muda bin Azlan Shah.

  • April 2004 - Keynote speaker at conference, “Beyond Radical Islam?” held by LeFrak Forum and Symposium on Science, Reason, and Modern Democracy at Michigan State University and the Ethics and Public Policy Center of Washington, DC.


  • February 2004 - Led an international delegation to Thailand, Indonesia and Malaysia. In Thailand presented a paper at the Thailand Leadership Forum, toured Buddhist shrines and met religious leaders; Performed Celebration of Remembrance with 140,000 students in Indonesia’s Istiqlal Mosque; met privately with Malaysian Prime Minister His Excellency Dato Seri Abdallah Badawi.

  • January 2004 - Met with His Excellency Recep Tayyib Erdogan Prime Minister of Turkey to discuss building interfaith dialogue between US academics and scholars and their Turkish counterparts.

  • January 2004 - Keynote speech to annual board meeting of the American Foreign Policy Council.

  • December 2003 - Represented US Muslims at 3-day interfaith conference of international religious leaders held in Spain.

  • October 2003 - Joined President George W. Bush for Iftar at the White House. Gave the keynote address at the Nixon Center conference on Sufism and US Policy.

  • July and October 2003 Led two international delegation to Indonesia and Malaysia to meet with government and religious leaders as part of a campaign against religious extremism; addressed more than 100,000 Muslims in Indonesia’s Mosque Istiklal, calling for religious tolerance, and opened a new institute dedicated to teaching classical Islam.

  • May 2003 - Spoke at Conference on Islam and America, sponsored by the Ethics and Public Policy Center in Washington, DC.

  • May 2003 - Addressed conference of federal prison chaplains sponsored by the U.S. Bureau of Prisons in Ann Arbor, Michigan; warned of danger posed by extremists within federal corrections system.

  • January-February 2003 - Traveled across the U.S. to convene grassroots coalition meetings and community watch groups to prevent the rise of religious extremism and to promote traditional Islam.


  • November 2002 - Met with President George W. Bush and Secretary of State Colin Powell, respectively, at White House and State Department events for Ramadan.

  • September 2002 - Met with President George W. Bush for his official Proclamation of the Days of Remembrance and Prayers September 6-9, 2002.

  • August 2002 - Invited as a guest of the President of Uzbekistan, Islam Karimov, to visit the republic and explore issues of religious educational development.

  • July 2002 - Presented a paper entitled “Understanding Sharia” at the Freedom House conference in Washington, DC, as well as a paper on “Islam and Democracy” for the Ethics and Public Policy Center.

  • March 2002 - Met with Asst. Secretary of Defense, Mr. Paul Wolfowitz and his staff to introduce the activities of ISCA and its promotion of moderate Islam throughout the world.

  • March 2002 Guest speaker at the American Society for Industrial Security on the topic of “Traditional Islam in the U.S.”

  • February 2002 - Signed Memorandum of Understanding with State Minister of Indonesia on the building of civil society infrastructure and the promotion of traditional Islam.

  • February 2002 - Met with Deputy Prime Minister, Minister of Defense, and Minister of Youth for Malaysia to discuss issues facing the Muslim world after 9-11.

  • September 2001 - Advised numerous government agencies on issues of national security as it relates to radical religious insurgents, both domestically and abroad.


  • May 2001 - Led the ISCA Asian Tour to Malaysia, Singapore, Indonesia, Sri Lanka, Pakistan, and Japan.

  • April 2001 - Led a hundred-member delegation to the Republic of Uzbekistan as a guest of the President of Uzbekistan.

  • January 2001 - Guest of Honor, Annual Meeting of the National Committee of American Foreign Policy.

  • October 2000 - Met with various ministers and the President of Indonesia.

  • September 2000 Delegate to the UNESCO conference on inter-religious dialogue in Uzbekistan.

  • August 2000 - Met with His Excellency President Islam Karimov of Uzbekistan.

  • April 2000 - Keynote speaker at Central Asia–Caucasus Institute (CACI) of Johns Hopkins University conference on The Emergence of Religious Extremism in Central Asia and the Caucasus.

  • March 2000 - Met with His Excellency President Denktash and the foreign minister of Cyprus.

  • January 2000 - Met with U.S. President Bill Clinton at a White House event in honor of Ramadan.


  • November 1999 - Joined U.S. Congressional representatives in generating nationwide support for an official stamp recognizing the Islamic holy month of Ramadan.

  • February 1, 1999 - Appointed representative of the Muslim faith for Vice President Al Gore’s conference on “Corruption in Government,” February, 1999.

  • January 7, 1999 - Keynote speaker at “Islamic Extremism” Open Forum at the U.S. Department of State.

  • January 6, 1999 - Keynote Speaker at forum on “The Evolution of Wahhabism” at Johns Hopkins University, Central Asia – Caucasus Institute.

  • August 7 – 9, 1998 - Chaired the 2nd International Islamic Unity Conference in Washington, DC.



Source :http://simplyislam.com.sg/

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Zawiyah Zikir Haqqani


  • Zikr.MP3

  • Lokasi Zawiyah di Indonesia

  • Naqshabandi Centres




  • BEBERAPA ZAWIYAH/MAJLIS DZIKR NAQSYBANDI



    1. PONDOK PESANTREN AL-MADANIYAH

    Anggrek Mas F-5 Baloi, Batam, Riau Islands, Indonesia

    H.Nugrahanto 0811701176



    2. PONDOK PESANTREN AL-QURAN AL-FALAH I

    Cicalengka, Bandung, West of Java, Indonesia

    KH Syahid 081321526295



    3. PONDOK PESANTREN AT-TAUFIQY

    Wonopringgo, Pekalongan, Central of Java, Indonesia

    K.H.Taufiq Subki (0285) 785018



    4. ZAWIYAH NAQSYBANDI AL KINDY

    Jl.Reformasi 31 Api-api, Bontang, East of Kalimantan, Indonesia

    Isom 0813-5025-6708



    5. PONDOK PESANTREN SIRAJUL HUDA

    Tiga Binanga, Kab.Karo, North of Sumatera

    Encep Fariduddin 08192097181



    6. PESANTREN PONDOK ASRI

    Singaraja, Bali, Indonesia

    H. Sauqi 081338775421 Ridwan Pinem 08123992329



    7. ZAWIYAH NAQSYBANDI GALUNG

    Depan Balai Nagari Galung,Banuhampu, Bukittinggi, West of Sumatera

    Sukardi Jatman 08161833598



    8. ZAWIYAH NAQSYBANDI

    Tiara Citra II B5 MAGUWOHARJO YOGYA, Indonesia

    Darul TM 081227000322



    9. ZAWIYAH NAQSYBANDI BUANA GUMILAR

    Wisbun B-12 Batam Center telp 0778-478835 Indonesia

    Abdul Mughist 081325256938




    10. ZAWIYAH NAQSYBANDI

    CILANDAK-TOWNSQUARE

    Abd. Aziz 0812844421



    11. ZAWIYAH NAQSYBANDI CIREBON


    Weru_Plered Cirebon, West of Java, Indonesia

    M.Rofiq 081315445446



    12. ZAWIYAH NAQSYBANDI DEMEN-NGANDHEL

    Ngantingan-Senori, Jojogan, Tuban East of Java, Indonesia

    Munzakki 0813-3563-6418



    13 ZAWIYAH NAQSYBANDI HAQQANI

    Jl.Hasbi 40 Ottista JAKARTA 13330, Indonesia


    Telp 021-8190475



    14. ZAWIYAH NAQSYBANDI HAQQANI

    Orchid Park D-11 Batam Center, Indonesia

    Yandri Irzaq 08127022415



    15. ZAWIYAH NAQSYBANDI HAQQANI CIKRETEG

    Vila Pancawati, Cikreteg, Ciawi, Bogor, West of Java, Indonesia

    Abd.Qadir 08128014661



    16. ZAWIYAH NAQSYBANDI JEMBER

    Jl.Sawo II/3 Jember, East of Java, Indonesia

    Muji-Irmulandari 08124982163



    17 ZAWIYAH NAQSYBANDI HAQQANI KEBAYORANLAMA

    Jl. Sholihun Kby.Lama Jakarta, Indonesia

    Wahyudi Yusuf 08158903433



    18. ZAWIYAH NAQSYBANDI HAQQANI

    KEBONTENGAH-PEKALONGAN, Central of Java, Indonesia

    Muhlishin 081548092838 Muhib 081326841075



    19. ZAWIYAH NAQSYBANDI LUMAJANG

    Rogotrunan, Lumajang, East of Java, Indonesia

    A.Rosyid Murodi 081336528874



    20. ZAWIYAH NAQSYBANDI PADANG

    Jl.Raya Padangpasir 17 Padang West of Sumatera, Indonesia

    Telp 0751-36257 Effendi Awal 0811661285



    21. ZAWIYAH NAQSYBANDI HAQQANI

    PANDANARUM-PEKALONGAN, Central of Java, Indonesia

    Mutawali 081575359228

    Susilo 081575652358





    22. ZAWIYAH NAQSYBANDI SIWALAN

    Komplek Siwalan Permai, Tuban, East of Java, Indonesia

    Yudi 081330654310



    23. ZAWIYAH NAQSYBANDI ASY-SYIFAA PEKANBARU

    Jl.Farmasi 24 Pekanbaru 28111, Riau, Indonesia

    Dr.Chairuddin Lubis 0811755721



    24. ZAWIYAH SAWIYAH



    Jl.Sawi 16, Semarang, Central of Java, Indonesia


    Joko Abd.Haqq 0811279108





    25. ZAWIYAH AL FATTAH


    Pisangan, Bontang, East of Kalimantan, Indonesia


    Lutfi 0813-4739-7472, Mulkan 0852-4634-4150





    26. ZAWIYAH AL-MUBAROKAH


    Sanden, Mranggen, Semarang, Central of Java, Indonesia


    Ajib 0818455527 Riza 081325632124





    27. ZAWIYAH NAQSYBANDI PAKIS SURABAYA


    Pakis Surabaya, East of Java, Indonesia


    Madyo 031-70699644





    28. ZAWIYAH NAQSYBANDI HAQQANI


    Jl.Panjaitan Dalam 37 Malang, East of Java, Indonesia,


    Masud 081334520958





    29. ZAWIYAH NAQSYBANDI HAQQANI


    Jl. Mandala Selatan 16, Tomangraya, Jakarta, Indonesia


    H.Sunarto Telp 021-5670472





    30. ZAWIYAH NAQSYBANDI SULAIMAN TARIGAN


    Cempaka Putih Raya 114 Jakarta, Indonesia


    A.Malik Tarigan 08159968067





    31. ZAWIYAH NAQSYBANDI HAQQANI


    Jl.Brawijaya IA/16 Kby.Baru, Jakarta, Indonesia





    32. ZAWIYAH NAQSYBANDI HAQQANI


    Jl. Teuku Umar 41 Jakarta, Indonesia


    Sekretariat Yayasan Haqqani Indonesia





    33. ZAWIYAH NAQSYBANDI HAQQANI KEBONJERUK


    Jl.Raya Klapadua no.1, Kebonjeruk, Jakarta, Indonesia


    H. Ahmadin 0811131629





    34. ZAWIYAH NAQSYBANDI HAQQANI


    Jl.Pangkalanjati 71, Pondoklabu, Jakarta, Indonesia



    Effendi Siregar 0817-987-0793





    35. MUSHALLA UKHUWAH ISLAMIYAH


    Templek, Takeran, Magetan, East of Java, Indonesia



    Suyitno 08883402757 S. Riyanto 08123408790





    36. ZAWIYAH LEMBAH KHWAJAGAN


    Jl. Garuda Sakti Km 7 Pekanbaru, Riau, Indonesia


    Dr. Pramudjo Abdul Gani 08127518084




    37. ZAWIYAH NAQSYBANDI INDRAPURA

    Jl.Turi blk V Indrapura Asahan. north of Sumatera, Indonesia

    Zainal Arifin 081361749324



    38. ZAWIYAH NAQSYBANDI SIMALUNGUN

    Lalang, North of Sumatera, Indonesia

    Budhi Dalimunthe



    39. ZAWIYAH NAQSYBANDI HAQQANI

    Patran 99, Gamping, Sleman, Yogya, Indonesia

    Dwi 0811255774



    40. ZAWIYAH NAQSYBANDI DENPASAR

    Perum Lukluk, Denpasar, Bali, Indonesia

    Bambang Supriyanto 081338535239



    41. ZAWIYAH TELAGA AL KAUTSAR

    Vila Kenali Permai C-18 Asam Bawah Jambi 36361, Indonesia

    Debby 081366917752



    42. ZAWIYAH PANTAI DANAU TOBA

    binti Yahya 3RAS, TOBA, North of Sumatera, Indonesia

    Abd Karim



    43. ZAWIYAH RENGGANIS

    Bumi Rengganis 5A/110 Balikpapan, East of Kalimantan

    Ahmad Hidayat 08125429981



    44. ZAWIYAH JABALNUR

    Jl. Monginsidi 54 Samarinda, East of Kalimantan, Indonesia

    H.Zahruddin Tarmizi 081347113135



    45. ZAWIYAH SETANGKUP DAMAI

    Jl. Gunung Malabar no. 27 Komplek BSD Bontang

    Rahmat Effendi 085246023058



    46. ZAWIYAH BANDAR TINGGI

    Bandar Tinggi Asahan Medan, Indonesia

    Zainal Abidin 081361749324. Roslan



    47. ZAWIYAH NAQSYBANDI HAQQANI

    JL.Pattimura,.hidayat lane no 56 Jambi, Indonesia

    Amin Abdullah (0741) 66305



    48. ZAWIYAH NAQSYBANDI HAQQANI

    Bulungan, Jakarta, Indonesia

    Iseng 08176669545



    49. ZAWIYAH NAQSYBANDI HAQQANI

    Sea, Jaga1 Pineleng Minahasa Induk, Manado, North of Sulawesi,

    Indonesia, Hanz 0852-4096-1749



    50. ZAWIYAH Naqsybandi Haqqani


    Masjid Jabal.Rahmah Bohabak IV Bolangitang, Bolaang Mangondow,

    North of Sulawesi, Indonesia



    51. Zawiyah Naqsybandi Haqqani

    Masjid Turobunnur Sipatanah, Jl Membramo Bulotadaa Tmr

    Gorontalo, Indonesia

    KH.Ridwan Padungge



    52. Zawiyah Naqsybandi Haqqani

    Masjid Diponegoro, Air Madidi, Manado, North of Sulawesi,

    Indonesia, Fritz 0815-2367-4769



    53. Zawiyah Naqsybandi Haqqani

    Banjarbaru, South of Kalimantan, Indonesia

    Untung 0511-768-8494



    54. Zawiyah Naqsybandi Haqqani

    Jl.Sei Putih 11A, Medan, North of Sumatera, Indonesia

    Hasan Sebayang 081362317176



    55. Zawiyah Naqsybandi Haqqani

    Sirajul Huda, Tigabinanga, Karo, North of Sumatera

    Indonesia, Encep Fariduddin 0819-209-7181







    56. Zawiyah Naqsybandi Haqqani

    Kabanjahe, Karo. North of Sumatera, Indonesia

    A.Aziz Tarigan 0813-7616-2688



    57. Zawiyah Naqsybandi Haqqani

    Simalungun, North of Sumatera, Indonesia

    Supardi Zulham 0813-622-2446



    58. Zawiyah Naqsybandi Haqqani

    Ma’had Daarus Syifa al Fitrat, Sukabumi, West of Java,

    Indonesia, Ece Supriatna 0811-115-875



    59. Zawiyah Naqsybandi Haqqani


    Masjid Darussalam, Jababeka, Cikarang, West of Java, Indonesia

    Arif Hamdani 0816-830-748



    60. Zawiyah Naqsybandi Haqqani

    Pesantren Al Falah Cicalengka Bandung, West of Java, Indonesia

    HQ Rif’at Syahid 0815-715-5776



    61. Zawiyah Naqsybandi Haqqani

    Citeureup, Bogor, West of Java, Indonesia

    Eka 0813-8386-3497



    62. Zawiyah Naqsybandi Haqqani

    Kampus ITS Surabaya, East of Java, Indonesia

    Son Kuswadi 0813-3193-2011



    63. Zawiyah Naqsybandi Haqqani

    Taman Sepanjang East of Java, Indonesia

    Sentot Punjangpunjung 0813-3013-0897



    64. Zawiyah Naqsybandi Haqqani

    Bondowoso, East of Java, Indonesia

    Pujer, Bustomi 0852-5852-0200

    Kajar, Abdul Hamid 0819-1386-3552



    65. Zawiyah Naqsybandi Haqqani

    Aceh, Indonesia

    Lambhuk, Zamhuri 0813-6095-0190

    Lhok Sumawe, Syamsul Bahri 0852-1674-2447



    66. Zawiyah Naqsybandi Haqqani

    Depok, West of Java, Indonesia

    Pes.Al Ma’unah 702-40607, Limo, Shohib 0813-1727-6504



    67. Zawiyah Naqsybandi Haqqani

    Baiturrahim, Jl.Erlangga, Semarang, Indonesia

    M.Rosyad 0813-2526-0088



    68. Zawiyah Naqsybandi Haqqani

    Jembrana, Negara, Bali, Indonesia

    Asep Abdus Sattar 0812-396-4538



    69. Zawiyah Naqsybandi Haqqani

    Islamic Center Jakarta, Indonesia

    Dedi Alim 0813-8000-9933



    70. Zawiyah Naqsybandi Haqqani

    Cijantung, Jakarta, Indonesia

    Nurhidayat 0815-1412-0122



    71. Zawiyah Naqsybandi Haqqani

    Pasar Lapan, Batubara, North of Sumatera

    Syahruddin Siregar 0813-6174-9388



    72. Zawiyah Naqsybandi Haqqani

    Jl.Diponegoro 50 Sumenep, Madura, Indonesia

    Syehra Chozin 0856-4821-0333



    73. Zawiyah Naqsybandi Haqqani

    Taman Burung Bintaro, West of Java, Indonesia

    Ir.Syaiful Husni 0813-8914-4591



    74. Zawiyah Naqsybandi Haqqani

    Taman Cibubur, Bogor, West of Java, Indonesia

    Linggogeni 0816-105-464



    75. Zawiyah Naqsybandi Haqqani

    Tiara Citra Asri F-14 Candi, Sidoarjo, East of Java,

    Indonesia, Faizuddin Firdaus 0812-324-3458



    76. Zawiyah Naqsybandi Haqqani

    Kudus, Central of Java, Indonesia

    Sa’dulloh Wahab +62291-432567



    77. Zawiyah Naqsybandi Haqqani

    Griya Mukti Bumi Sempaja, Samarinda, East of Borneo, Indonesia

    Muiz 0856-4266-5681





    78. Zawiyah Naqsybandi Haqqani

    Sinar Qubro Samarinda Seberang Mahakam, East of Borneo, Indonesia,

    Sumari 081347372366



    79. Zawiyah Naqsybandi Haqqani

    Al Musthafawiyah, Madina, North of Sumatera, Indonesia

    Saleh Hasibuan 0858-3058-9056



    80. Zawiyah Naqsybandi Haqqani

    Tenggarong, East of Borneo, Indonesia

    Ir. Chairul Anwar 0811-583-249



    81. Zawiyah Naqsybandi Haqqani

    Imogiri, Yogya. Indonesia

    Iskandar Waworuntu 0819-0405-2228







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    Just exactly who is Maulana Shaikh Muhammad Nazim 'Adil al-Haqqani an-Naqshbandi?



    [Journalist Shafiq Morton has a brief look at the historic visit of the Shaikh to Cape Town, South Africa, in November 2000]


    I had been fortunate enough to accompany the Shaikh together with his son-in-law, Shaikh Hisham Kabbani, in the United States in 1998 for a period of three weeks. During this time we toured New York, visited the United Nations and met with politicians on Capitol Hill in Washington.

    Also part of the entourage were the muftis of Albania and Kosovo as well as the Chechen president, Aslan Maskadov. These activities were the precursor to the 2nd International Conference of the Islamic Supreme Council of America in Washington.

    As the resident photographer I was privileged to witness first-hand something of the essence of the fortieth Grand Shaikh of the Naqshbandi Sufi order, an order that traces its lineage back in a "golden chain" to the Prophet Muhammad [SAW] through his greatest companion Abu Bakr as-Siddiq [ra].

    In 1998 I wrote that Shaikh Naazim was a spiritual colossus of the twentieth century. And while his contribution to the inner peace of humanity will never win him a Nobel Prize, it has to be remembered that at least half a million people have embraced Islam at his feet.

    His murids (or followers) are said to run into millions and include heads of state, pop stars, and even allegedly Prince Charles. In that regard, I once heard Shaikh Naazim say that he was a collector of souls.

    Of this I have no doubt, as in America I saw non-Muslims become mesmerised by his spiritual luminosity. In one instance I remember a crack junkie becoming a Muslim after meeting the Shaikh for two hours and in another, a CNN journalist saying shahada after hearing him speak.

    I saw complete strangers take his hand in the foyer of the United Nations, in the streets of New York and in the tree-lined avenues of Capitol Hill.

    But in spite of all this, Shaikh Naazim remained down-to-earth, humble, sweet natured and loving to all. A pauper was treated as equally as a prince was in his company, and I never saw him ever turn anyone away.

    His recent visit to Cape Town, South Africa, typified all of this. Whether playfully beating video man Dawood Schroeder with his stick on Table Mountain, bantering with tourists, or conversing with the late Shaikh Nazim Mohamed at the Muslim Judicial Council, he was always at the same time serious, witty and incredibly insightful.

    His apparently simple sohbets or talks were often exactly the opposite, deep, cryptic, metaphysical - and extremely challenging. I mean, for example, how many 'alims can explain ibn 'Arabi's wahdat al-wujud (the unity of being) in three sentences?

    After witnessing him in action for a week in Cape Town, my feelings about Shaikh Naazim have been reconfirmed. Yes, he is definitely a spiritual giant of our times. But in so saying, describing him has become even more difficult!

    This is because he kept on reminding me of a man I'd seen in pictures but never met. This person was my wife's grandfather, Shaikh Muhammad Salih, founder of the Azzawia and a spiritual luminary whom many say brought the spirit of the "qaf" to Cape Town in the 1920's.

    As a multi-layered personality, Shaikh Naazim is many things to many people. In his presence, one feels strangely secure. He is definitely the kind of person you would like to share a bomb shelter with.

    As a person who treads lightly in the dunya he may appear soft and bending (like the proverb of the Malaysian rice plant in the wind) but when it comes to submitting to his Creator, he is unwavering. Here, it is easy to sense that his iman is like steel.

    Perhaps the uniqueness of Shaikh Naazim in this arrogant day and age is his manner of approach. His presence does not announce itself to you as king or conqueror but rather as a servant. What is so engaging is that he essentially humbles himself to you with a fine-tuned subtlety before you realise that you must humble yourself to him.

    One of his favourite English expressions is "Mercy Oceans," his Grand Shaikh 'Abd Allah ad-Dagestani's way of explaining the Sunnah and its countless mercies. And for those who think the Sunnah - the way of our beloved master Muhammad [SAW] - is a simple matter of beard length and counting the rewards like bank notes, there is a very rude awakening.

    For Shaikh Naazim the Sunnah is strict Shari'ah - as well as charity, generosity, hard work, heart knowledge and compassion.

    Of all the people I have encountered on this earth, Sayyid Moulana Shaikh Naazim 'Adil al-Haqqani is the closest I have seen anybody come to epitomise the Sunnah. In his commanding presence I felt like an unclean grain of sand being washed around in the depths of his "Mercy Oceans."

    I remember him once saying on the lawn of a murid's house: "My people, are you happy? Allah is happy. The Angels are happy. They are not for crying…" Indeed, in just a few words he had taught us the excellence of a positive outlook on life and the fact that other people's hearts will open like flowers to a smile.

    But on a deeper level with these simple words he had actually taught the real lesson, the adab of viceregency.

    In another instance he said that man was chasing zeroes. "Are you going to show your cheque book to Allah?" he asked with a chuckle. "The aim of mankind today is to collect zeroes, but you have been created for Allah's divine service. Service for Dunya is not for Allah Almighty. The Muslim world is running after Dunya, after western people, running to be like non-Muslim..."

    Again, in just a few statements, a clear warning of the consequences of worshipping the "zero-culture" of materialism.

    After being rudely challenged from the floor in a Cape Town mosque and accused of contravening the Sunnah, Shaikh Naazim came up with the following sohbet a few hours later.

    "The Rasullullah [SAW] called people to him, he was a saviour of souls. Some came to him saying 'save our souls' and he saved them as they surrendered. These (pious) people were respected whether living or dead. Shaitan became angry because of this…

    "Shaitan becomes angry if a saved person is (particularly) from the sahabis or the awliyyah. Shaitan wants these people to be taken away. He is the biggest enemy of the pious. People destroy tombs and mazars of the awliyyah because Shaitan asks for them not to be known. He wants the ummah to forget them…that's the reason for no tombstones!

    "Allah says don't forget people who did their best for Me, these people who gave their souls for Islam, but Shaitan wants them to be forgotten. Shaitan wants his people to destroy everything that was against Shaitan. Shaitan is crying for his hatred..Shaitan (is jealous of good) and wants to destroy the graves of those who killed Abu Jahl..."

    It was a devastating critique of the Salafis but no less a serious warning directed at our very own nafs.

    I could go on forever quoting Shaikh Naazim's pearls of wisdom dropped into the "Mercy Oceans" net for the seeker throughout the day. In nearly a month of observing his behaviour I have never seen him talk from notes. He sleeps little and his day starts well before fajr and often ends in the early hours of the morning.

    For those who challenge the credentials of Shaikh Naazim it is perhaps best to remember that he is an orthodox Sunni Muslim down to his fingertips and studied Shari'ah, Qur'anic sciences and Hadith under great masters in Turkey, Syria and the Lebanon.

    He is the mufti of Turkish Cypress and is an acknowledged 'alim of Hanafi fiqh, apart from possessing a Masters Degree in Chemical Engineering from Istanbul University.

    Academic qualifications aside, Shaikh Naazim is a Sayyid (a descendent of the Holy Prophet [SAW]) on both the Hasani and Hussaini lines. Through his father he traces his lineage back to Sayyid 'Abdul Qadir Jilani [ra] (the great 10th century saint) and through his mother to Moulana Jalal ud-Din Rumi [ra].

    As a Grand-Shaikh of the Naqshbandi tariqat Shaikh Naazim also carries ijaza (permission to teach) in other orders such as the Qadiri and Rifa'i'.

    Physically, Shaikh Naazim is small of stature but somehow seems to be much taller than he actually is. He may well be past his 80th year, but when he strides out (his walking stick before him like an alif), it's always as if one is trying to keep up with him. I have also never seen him miss his salah, even when on travel.

    Yet behind all the intensity and 'ibadat there lurks a delightful sense of humour. At breakfast one morning he did a take of President Bush entering the Oval Office and confronting a set of anonymous instructions and a mysterious red telephone.

    I have already written over one thousand words and I still haven't got anywhere near to the essence of Shaikh Naazim 'Adil al-Haqqani! He has performed the Hajj 27 times, has undergone rigorous spiritual seclusion on many occasions and has established Islamic centres around the world.

    Indeed, the barakah of Shaikh Naazim spreads wherever he travels. Cape Town was no exception. A person I know was embraced by the Shaikh and shortly afterwards dreamt of Sayyidina Abu Bakr [ra]. Another who had not met Shaikh Naazim or any of his entourage was given advice in a dream by one of his Khalifas (Shaikh Hisham).

    A moment on his last night in a country mosque outside Cape Town will stay in the memory for a long time. Shaikh Naazim had asked the question: "What goodness has the modern (university) graduate brought to society without the Holy Books?" After suggesting that "Tariqat says keep Sunnah, the essence of Shari'ah," he then went on to talk about the threat of secularism.

    "Oh my people, 20th century education is aimed at bringing people to the level of animals…higher education is not leading to Allah when the name of Allah is prohibited," he said.

    "We are living in a time that truth is lost and defenders of truth have disappeared…I ask for you to be defenders of truth."

    The "Oh my people" rang like a bell. "Oh my ummah!" At that moment it seemed as if it was not Shaikh Naazim talking, but the Prophet [SAW]. Shaikh Naazim had become the Sunnah! Great men, friends of Allah, who see with the eyes of Allah and whose hearts beat with the unison of the kalimah, enjoy vision through the agency of the Prophet [SAW].

    Perhaps, in conclusion, it would be fitting to recall something remarkably profound that Shaikh Naazim uttered on top of Table Mountain, an event that lent itself to much symbolism. Before that the Shaikh had "communed" with nature, admiring the view of the city and ocean 1,000 metres below and playfully eying a rock rabbit.

    As Hafiz Mahmoud Sahib made the adhan for Dhur, a bird on a ledge before him sang its heart out. After making Dhur salah on one of the viewing platforms that faced north from the southernmost city of Africa, he turned around and then challenged those in Cape Town who had been attacking him but who had declined to confront him in debate.

    "They come here, we all jump together, and then we see who floats," he said, ominously waving his hand like a butterfly settling on a flower.

    copyright Al-Qalam Youth Magazine
    Posted by naqshihaqq at Sunday, October 21, 2007

    Source : http://sultanulawliya.blogspot.com/



     

    In the Name of Allah, Most Compassionate, Most Merciful. Peace and Salutations be upon His Messenger

    His full name is Muhammad Nazim ‘Adil ibn al-Sayyid Ahmad ibn Hasan Yashil Bash al-Haqqani al-Qubrusi al-Hanafi, may Allah sanctify his soul and preserve his secret. His kunya is Abu Muhammad – after his oldest son – and he is also the father of Baha’ al-Din, Naziha, and Ruqayya.

    He is the Grand Mufti of Turkish Cyprus. He was born in 1341 (1922) in the city of Larnaca, Cyprus (Qubrus) to a family of Arab origin with Tatar roots. His father descended from the Cardinal Saint of Islam, Sultan al Awliya Shaykh ‘Abd al-Qadir al-Jilani; who declared “My foot is on the necks of all Saints”. His mother descends from Mawlana Jalal al-Din al-Rumi.

    He grew up in Cyprus, as a top student in all of his classes and he also showed great signs of Wiliyat throughout his youth. As a youth, he was initiated and trained in both the Qadri and Mevlavi Paths. He excelled in both of these to the extent that elders would come to visit him and ask him to make istakharah for them regarding various matters concerning their personal lives.

    His Educational Background

    After finishing school in Cyprus, young Shaykh Nazim went to university in Istanbul and graduated in Chemical Engineering. While in Istanbul, he also studied Arabic and fiqh under Shaykh Jamal al-Din al-Alsuni (d. 1375/1955) and received ijaza from him. He also took initiation into the Naqshbandi Tariqa from Shaykh Sulayman Arzarumi (d. 1368/1948) who eventually sent him to Syria in search of the renowned Wali of the epoch, Shaykh ‘Abd Allah Daghestani, who held the secrets of the Naqshbandiyya.

    Shaykh Nazim then left his homeland and headed towards the Middle East, where he sought the company of Shaykh ‘Abd Allah Daghestani. He spen five years looking for his Shaykh. During these intense five years, he continued his Shari’a studies in Halab (Aleppo), Hama, and Hims. He studied at the shrine and madrassah of Khalid ibn al-Walid (radi allahu anhu) in Hims under its great Ulema and obtained ijaza in Hanafi fiqh from Shaykh Muhammad ‘Ali ‘Uyun al-Sud and Shaykh ‘Abd al-Jalil Murad, and ijaza in hadith from the Muhaddith Shaykh ‘Abd al-’Aziz ibn Muhammad ‘Ali ‘Uyun al-Sud al-Hanafi.

    Shaykh ‘Abd al-’Aziz ibn Muhammad ‘Ali ‘Uyun al-Sud al-Hanafi is one of the ten great hadith teachers of the late Rifa’i Hafiz of Aleppo, Shaykh al-Islam ‘Abd Allah Siraj al-Din (1924- 2002 CE) who met Shaykh ‘Abd Allah Daghestani in 1959 and gave bay’a to Mawlana Shaykh Nazim during the latter’s last visit to him in Aleppo in 2001.

    Shaykh Nazim also studied under Shaykh Sa’id al-Siba’i who sent him to Damascus after receiving a sign related to the coming of Mawlana Shaykh ‘Abd Allah al-Daghistani to Syria. After his initial arrival in Syria from Daghistan in the late thirties, Mawlana Shaykh ‘Abd Allah lived mostly in Damascus but often visited Aleppo and Hims. In the latter city he got to know Shaykh Sa’id al-Siba’i who was director of the Khalid ibn Walid madrassah. Shaykh Sa’id wrote to him, “We have a remarkable student from Turkey studying with us.” Mawlana Shaykh ‘Abd Allah replied to him, “That student belongs to us; send him over!” That student was Mawlana Shaykh Nazim who came to Damascus and gave his bay’a to Shaykh ‘Abd Allah Daghestani between 1941 and 1943.

    According to the Ulema

    The director of Dar al-Ifta’ in Beirut, Lebanon, Shaykh Salah al-Din Fakhri wrote by hand: “On the morning of al-Ahad 20 Rabi’ al-Akhir 1386 corresponding to Sunday 7 August, 1966, we were granted the privilege of visiting Shaykh ‘Abd Allah al-Daghistani – Allah have mercy on him – in Mount Qasyun in Damascus on the initiative and in the company of Mawlana al-Shaykh Mukhtar al-’Alayli – Allah have mercy on him – the Mufti of the Republic of Lebanon at the time; Shaykh Husayn Khalid the imam of Nawqara Mosque; Hajj Khalid Bashir – may Allah have mercy on both of them; Shaykh Husayn Sa’biyya [the present director of Dar al-Hadith al-Ashrafiyya in Damascus]; Shaykh Mahmud Sa’d; Shaykh Zakariyya Sha’r; and Hajj Mahmud Sha’r. The Shaykh received us most kindly, with a warm welcome full of happiness and mirth. This was in the presence of Shaykh Nazim al-Qubrusi – Allah save and keep him! We sat from nine o’clock in the morning until the zuhr call to prayer while the Shaykh – Allah have mercy on him – explained and spoke about Sham, its excellence, its extraordinary merits, and the fact that it is the site of the Resurrection and that Allah will gather all human beings in it for the final Reckoning. He mentioned things that moved our hearts and minds, imbued with the glorious spirit of the Salihiyya district, and he spoke about the indissoluble link – in practice as well as discourse – between tasawwuf and the Shari’a….”

    Reverence From the Pious Ulema

    There are many more prestigious names of the Ulema and Awliya’ of Syria who loved and associated with both Shaykh ‘Abd Allah Daghestani and Shaykh Nazim Al Haqqani during the golden thirty-year period of their association such as Shaykh Muhammad Bahjat al-Baytar (1311-1396), Shaykh Sulayman Ghawji al-Albani (d. 1378) the father of Shaykh Wahbi, Shaykh Tawfiq al-Hibri, Shaykh Muhammad al-’Arabi al-’Azzuzi (1308-1382) the Mufti of Lebanon and principal Shaykh of Shaykh Husayn ‘Usayran, al-’Arif Shaykh Shahid al-Halabi, al-’Arif Shaykh Rajab al-Ta’i, Shaykh al-Qurra’ Shaykh Najib Khayyata al-Farazi al-Halabi, al-’Arif Shaykh Muhammad al-Nabhan, Shaykh Ahmad ‘Izz al-Din al-Bayanuni, al-’Arif Shaykh Ahmad al-Harun (1315-1382), Shaykh Muhammad Zayn al- ’Abidin al-Jadhba, and others – Allah have mercy on all of them!

    Thus has it been noted that in every encounter with the Awliya’ and righteous Ulema of this Ummah, they invariably show the highest respect and most fearsome humbleness to Mawlana and his silsila even when they are ostensibly on a different path such as al-Habib ‘Ali al-’Aydarus in Malaysia; Sayyid Muhammad ibn ‘Alawi al-Maliki in Makka; al-Habib ‘Umar ibn Hafiz of Tarim; Sayyid Yusuf al-Rifa’i of Kuwait; Shaykh ‘Isa al-Himyari in Dubai; Sayyid ‘Afif al-Din al-Jilani and Shaykh Bakr al- Samarra’i of Baghdad; al-Sharif Mustafa ibn al-Sayyid Ibrahim al-Basir in central Morocco; the Grandmufti of Syria Shaykh Ahmad Kuftaro ibn Mawlana al-Shaykh Amin and his friends Shaykh Bashir al-Bani, Shaykh Rajab Dib, and Shaykh Ramazan Dib; the Kattani Shuyukh of Damascus; the late Shaykh ‘Abd Allah Siraj al-Din and his nephew Dr. Nur al-Din ‘Itr; Mawlana al-Shaykh ‘Abd al-Rahman al-Shaghuri; Dr. Samer al- Nass; and more- may Allah have mercy on them! Each of the above-named Ulema all invoke tarazzi on Mawlana al-Shaykh Nazim, expressing belief in the loftiness of his wilaya and asking for his du’a. “And Allah suffices as Witness that Muhammad is the Messenger of Allah” (48:28-29).

    His Seclusions

    During his thirty years of intense training under Shaykh ‘Abd Allah Daghestani, Shaykh Nazim was placed in numerous seclusions. When he was only 33 years old, he was ordered into seclusion by Shaykh ‘Abd Allah Daghestani who told him, “I have received an order from the Prophet for you to make seclusion in the mosque of Shaykh ‘Abd al Qadir Jilani in Baghdad. You go there and make seclusion for six months.”

    About this same seclusion Shaykh Nazim himself states, “I only emerged from my room for the five prayers. Other than that I spent my whole time in that room. I was able to reach such a state that I was reciting the whole Qur’an in nine hours. In addition to that I was reciting 124,000 times the Dhikr ‘Laa ilaha ill-Allah’ and 124,000 prayers on the Prophet (salawat) and I was reading the entire Dalail al-Khayrat [book of devotions]. Added to that I was regularly reciting 313,000 ‘Allah Allah’ every day, in addition to all the prayers that were assigned to me. Vision after vision was appearing to me every day. They used to take me from one state to another and give me a state of complete Annihilation in the Divine Presence.”

    Inheritor of the Masters

    Before his passing from this temporary abode, Shaykh ‘Abd Allah Daghestani made a will and appointed Shaykh Nazim Adil Al Haqqani as his Caliph and Sucessor. He granted to him his office and the secrets of the Naqshbandi Tariqa. He ordered that Shaykh Nazim’s name be included in the Silsila of the Naqshbandi Tariqat and that people take Shaykh Nazim as their Murshid in his place, who would now connect them to the Naqshbandi Masters. Since then, Mawlana Shaykh Nazim in addition to his travels towards the East, he began frequenting the West regularly, conveying to Europeans and Americans the spiritual and peaceful message of Islam and its mystical teaching as taught by the Naqshbandi Masters.

    Mashallah, Mawlana Shaykh Nazim Al Haqqani is currently over eighty four years old and resides in Cyprus, where he dedicated his entire life to Defending Truth and constant ascetic worship of his Lord. His spirituality has attracted hundreds of thousands of Seekers to the Path from all walks of life and from all over the world, including internationally acclaimed musicians, artists, businessmen and even Monarchs and Heads of States such as the Sultans of Malaysia and the Sultans of the UAE. His miracles (Karamah) are countless, from literally disappearing into thin air and later reappearing while in presence of numerous witnesses to appearing countless times in dreams and visions with the Messenger of Allah, the Prophet Muhammad (peace and blessings be upon him) to guide his Murids to their heavenly destinations. Mawlana’s efforts to spread Islam in the West have resulted in more than 100,000 persons having taken the Naqshbandi Order through him both directly and indirectly and more than 10,000 people having embraced Islam through him. As such, it is our prayer that Allah Most Majestic protects him and keeps him healthy and grants him a long life so more from humanity may benefit from the barakah of his presence and breaths. Ameen.

    On The Life Of Mawlana Shaykh Nazim Al Haqqani Part 1 :

    On The Life Of Mawlana Shaykh Nazim Al Haqqani Part 2 :

    On The Life Of Mawlana Shaykh Nazim Al Haqqani Part 3 :

    On The Life Of Mawlana Shaykh Nazim Al Haqqani Part 4 :

    On The Life Of Mawlana Shaykh Nazim Al Haqqani Part 5 :

    On The Life Of Mawlana Shaykh Nazim Al Haqqani Part 6 :

    Sidi Shaykh Nazim Meets Sidi Shaykh Abdur Rauf al Yamani (the helper of Imam Mehdi) :

    Shaykh Nazim Al Haqqani Meets Shaykh Osman Sirajuddin :

    Shaykh Habib Kazim Al Saqqaf And Habib Ja’far and Shaykh Babikir Visit Mawlana Shaykh Nazim Part 1 :

    Shaykh Habib Kazim Al Saqqaf And Habib Ja’far Visit Mawlana Shaykh Nazim Part 2 :

    Habib Ali Visits Shaykh Nazim Al Haqqani :

    Habib Ali Al Jifri meets Shaykh Nazim :

    Habib Ali Al Jifri Prays For Mawlana Shaykh Nazim Al Haqqani :

    About the meeting between Habib Ali al-Jifri and Shaykh Nazim :

    Shaykh Abdul Hafiz Murid Of Shaykh Nazim being introduced to the Ulama of Damascus ( Shaykh Muhammad al-Yaqoubi , Shaykh Adib al-Kallas , Shaykh Abdul Razzaq al- Halabi , Shaykh Mahmud Efendi and others ) :

    Source :http://seekerofthesacredknowledge.files.wordpress.com

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