Hadith 27 - Arbain Nawawi

 ARBAIN IMAM NAWAWI

Hadits ke 27

عَنْ النَّوَّاسِ بنِ سَمْعَانَ رَضِيَ اللهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى الله عليه وسلم قَالَ : الْبِرُّ حُسْنُ الْخُلُقِ وَاْلإِثْمُ مَا حَاكَ فِي نَفْسِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ . [رَوَاهُ مُسْلِم]

Terjemah hadits 

Dari Nawwas bin Sam’an radhiallahuanhu, dari Rasulullah Sollallohu ‘alaihi wa sallam beliau bersabda : “Kebaikan adalah akhlak yang baik, dan dosa adalah apa yang terasa menganggu jiwamu dan engkau tidak suka jika diketahui  manusia 

(Riwayat Muslim)

Dan dari Wabishah bin Ma’bad radhiallahuanhu dia berkata : Saya mendatangi Rasulullah SAW, lalu beliau bersabda : Engkau datang untuk menanyakan kebaikan? saya menjawab : Ya. Beliau bersabda : Mintalah pendapat dari hatimu, kebaikan adalah apa yang jiwa dan hati tenang kerananya, dan dosa adalah apa yang terasa mengganggu jiwa dan menimbulkan keragu-raguan dalam dada, meskipun orang-orang memberi fatwa kepadamu dan mereka

membenarkannya.

(Hadits hasan kami riwayatkan dari dua musnad Imam Ahmad bin Hanbal dan Ad Darimi dengan sanad yang hasan)

Pelajaran yang terdapat dalam hadits / الفوائد من الحديث :

Tanda perbuatan dosa adalah timbulnya keragu-raguan dalam jiwa dan tidak suka kalau hal itu diketahui orang lain. Siapa yang ingin melakukan suatu perbuatan maka hendaklah dia menanyakan hal tersebut pada dirinya .

Anjuran untuk berakhlak mulia kerana akhlak yang mulia termasuk unsur kebaikan yang sangat besar.

Hati seorang mu’min akan tenang dengan perbuatan yang halal dan gusar dengan perbuatan haram.

Melihat terlebih dahulu ketetapan hukum sebelum mengambil tindakan.

Ambillah yang paling dekat dengan ketakwaan dan kewara’an dalam agama.

Rasulullah Sollallohu ‘alaihi wa sallam  ketika menyampaikan sesuatu kepada para sahabatnya selalu mempertimbangkan keadaan mereka.

Perhatian Islam terhadap pendidikan sisi agama yang bersifat internal dalam hati orang beriman dan meminta keputusannya sebelum mengambil tindakan. 

Love is a Seizure

 The master Abū l-Ḥasan al-Shādhilī, may God bless his inner heart, said, 

Love is a seizure sent by God to the heart of His believing worshipper, pulling him away from everything except Him. So you see his selfish nature inclining to obey Him, the intellect strengthened with mystical knowledge of Him, the spirit rapt in His presence, and the inner heart submerged in contemplation of Him. The worshipper asks for more, and it is granted as he enters into sweet, delicious love-talk with Him. Then he is clothed in the vestments of proximity on the carpet of nearness, 

and he comes to know the virginal realities and mature wisdoms. This is why the saints are called the brides of God, and none may look at the brides except their closest kin!

📚

The Principles of Sufism

Library of Arabic Literature

by ʿĀʾishah al-Bāʿūniyyah

Dunia, Syaitan, Nafsu dan Hawa

Dunia senjatanya ialah makhluk adapun penjaranya ialah uzlah. 

Syaitan senjatanya kenyang dan penjaranya ialah berlapar. 

Nafsu senjatanya adalah tidur dan penjaranya berjaga malam. 

Hawa senjatanya ialah banyak berbicara dan penjaranya ialah diam.

[ Al Imam Ahmad bin Sahl رحمة الله تعالى ]

Adab with Allah

 According to Shaykh Muhammad Mawlud, author of Matharat al-Qulub (Purification of the Hearts), one has adab with Allah through the following:

1.  Haya’—modesty and shame. This is a positive shame based based on awareness of Allah’s knowledge and the ugliness of certain actions that He has condemned. One may feel shame before the angels and even one’s family, but shame before Allah does not change with the change in social and cultural norms. The definition of haya’ is: ‘a quality that moves one to abstain from ugly things and prevents one from being negligent of the rights of those whom are owed rights.’ Some say it is the station of muraqaba (vigilance). Imam Junayd said, ‘Seeing Allah’s blessings and seeing one’s negligence and falling short give rise to a quality called haya’.

2.  Dhull—humility before the Divine. The only possible state one can  rightly have before Allah. 

3.  Inkisar—literally brokenness. One of the unique qualities of the Divine Presence is that no one enters it without dhull and inkisar. Shaykh ‘Abd al-Qadir al-Jilani said, ‘I went to every door and saw them all crowded, except for the door of dhull and inkisar (one narration has it: humility); I found it empty and so I entered through it…’

4.  Khudu’—a near synonym for humility, implying submission.

5.  Hayba—feeling awestruck from the greatness of Allah.

6.  Tadarru’—imploring and begging Allah.

Madad Ya Rasool Allah

 What is the meaning of madad?

When you go to the scholar and say it, it means: teach me. And when you say to the wali, it means: make a good du’a for me. When you say: “Madad ya Rasool Allah,” Meaning: Ask Allah to forgive me, O RasoolAllah

- Shaykh Soleh al Jafari

Mufti Mengadap Muhammad

Oleh Syed Muhammad Naquib al-Attas
Rampaian Sajak, Jurnal Bahasa no. 9, 1968
Persatuan Bahasa Melayu Universiti Malaya
dikongsikan dari nota FB Mohd Tarmizi Bin Hasrah

I

Ampun dan ma'af, wahai Mustafa!
Muhur ambai, tauladan raja
Hambamu mohon sepatah tanya
Perihal minuman haram sifatnya:
Jikalau kelak di lembah shurga
Bersama Huri bergurau senda
Boleh menonggak air durhaka
Mengapa kini – Allah mengapa! –
Sesaat saja di dunia hina
Mu'min dichegah sekesip rasa?
Kalaulah halal di alam baka
Patut tak haram didunia fana

II

Wahai budiman, wakil Ugama
Pembina Islam, pemberi fatwa
Jauhar pujaan alim ulama
Di negeri Mushrik termashhur nama.
Nampaknya engkau 'dah jauh mara
Didalam ilmu yang sulit dan wara
Tetapi silap tafsir kau bawa
Perihal minuman haram sifatnya
Kalau tak salah aku 'dah kata
Bagi si bebal haramnya nyata
Tetapi fahamkan! – bilamana
Aku menchegah si bijaksana?

III

Beribu ampun, wahai Terpuji!
Penjelas Erti Kitab nan Suchi,
Hambamu lengah menchapai erti
Tafsiran luhur katamu murni.
Jikalau benar faham menampi
Pada yang bijak izin diberi
Sabdamu sungguh mengejut hati
Menggongchang iman menjemput sangsi:
Mungkin nan bijak bersifat santri
Meneguk anggur chinta Ilahi
Kalau nan bijak demikian jadi
Hambamu mohon turut berbakti.

IV

Yang bijaksana bertopeng dua:
Satu 'tuk mesjid, yang satu pesta
Kur'an dihafal lisan membacha
Kendi 'dah tohor madang berpuasa.
Sang bijak handal bakat perwira
Bangsa dan Islam resmi dibela
Ummat bertitik peluh derita -
Putra nan bijak bermain kuda!
Si bijak sanggup menanggung dosa
Konon 'nak jamin Mu'min Tersiksa
Patutlah riuh sorak Neraka
Pemimpin baru disambut ria!

V

Wahai pesuruh ditunggu-tunggu
Jujur dianggap sahabat dan seteru,
Sabdamu tepat – hamba setuju!
Memang nan bijak demikian laku.
Jenuh dimimbar hamba berseru:
Takuti Allah, Tuhan yang Satu!
Tapi 'dah khutbah terdengar gerutu:
Lain ditakut, lain dituju.
Jelaskan lagi, wahai Pemandu!
Sifat yang benar dengan yang palsu
Bukankah sudah didalam Buku
Mu'min dituduh bebal melulu!

VI

Mu'zin memekik dari menara;
Ayuh ke Mekkah Mu'min menghala!
Haji terhuyung akibat sisa
Air sembahyang segelas – dua.
lbrahim Adham tinggalkan takhta
Dia ashikkan Wajah nan Esa
Sufi di Mushrik duduk bertakwa
Membilang tasbih memuji nama!
Juma'at berulang hamba yang setia
Berduyun khidmat di Mesjid Raya
Mengadap kiblat mimbar dan raja
Bukankah 'situ tempat berhala?

VII

Rahmat Ilahi Chiptaan Awwal!
Pesuruh akhir Tuhan yang Tunggal
Sebabnya lalai kami beramal
Memang 'dah silap negeri terkawal;
Apa 'nak buat kami pun pegal
Tawliah tersekat ada yang kepal
Jasad 'dah lemah tiada pengebal
Serangan Shaitan sukar disangkal.
Kini khabarnya rakyat tertabal
Berdaulat adil di Dewan kekal
Lemah dan kuat sama setimpal
Baik dibina buruk dibedal.

VIII

Benar, hai Talib! – apa kau dakwa
Mahkamah adil, rakyat tak papa
Yang khair kau bena, yang Sharr kau tala
Tuhanmu Rahman kan balas pahala!
Ummat yang lemah gagah perkasa
Daulat bermegah bertambah kuasa
Hamba dan Sultan tarafnya sama
Diatas takhta hamba berlaga.
Dato yang cherdas pernah meneka
Dalamnya laut dapat diduga
Pada yang karam tiada berbeza
Inchi dikira ratusan depa!

IX

Mu'min tergenggam belenggu Kafir
Akhirat luput dunia terchichir
Budaya jahil luas membanjir
Banyak yang karam tiada tertaksir
Barus dan Singkel, Pasai dan Ranir
Silam ditelan masa nan mungkir
Lupa Jawapan dihafal mahir
Bagi menyangkal Munkar dan Nakir,
Tetapi kini rakyat bertakbir
Penjajah Ulung kita 'dah usir
Islam 'dah resmi batin dan zahir
Lengan Ugama akan bertadbir!

X

Islam 'dah resmi nyata tertera
Bersurat Rumi dalam Lembaga
Tapi yang lazim bukankah ia?
Hanya sekadar dilafaz saja!
Ibarat taman merajalela
Tersebar luas semerbak bunga
Negerimu makmur menikmat laba
Faedah yang harum 'takjadi apa!
Bukankah sudah Mahdi mendakwa:
Halalkan lekas Judi Negara!
Ringgit digadai harapkan jaya
Lengan Baytu'l – Mal meraup sisa!

XI

Sifat sejarah menurut orang
Ibarat pentas pemain wayang
Cheritera lampau dihurai dalang
'Pabila tamat segera diulang.
Jika demikian mustahil pantang
Giliran Islam pula mendatang;
Zaman lampau indah gemilang
Dilayar dunia semula terbentang!
Kalau ta’gitu habislah hilang
Lampu dahulu tiadakan terang
Belalah kami – wahai Penyayang!
Tuhanku Agung tiada berbayang!

XII

Sejarah maktub dengan bahasa
Ma'na berubah mengikut masa
Jangan berabad engkau 'nak kira –
Sepuluh tahun chukuplah saja!
Tuah dahulu sekarang Jaya
Menaruh ta'at tak tentu hala
Mengabdi patung menggadai jiwa
Lakunan lampau zaman Melaka!
Bahlul berdalang berdalil buta
Hendak mengelak dosa berdusta
Kiblat dialih ke Mekkah Mulia
Adakah Allah pindah kesana!

XIII

Apa hikmatnya minuman luchah
Merata negeri dialu meriah
Jenuh dipuji sering terchurah
Sampai terdangkal tikar sejadah!
Akal keliru lisan melatah
Berat tak lalu menguchap shahadah
Demikian chetek chawan menadah
Tenggelam juga nama dan maruah.
Padahal pahit – kalau tak salah –
Dirasa manis – amboi gegabah!
Didalam Hadith ada pepatah:
Selamat insan dihujung lidah

XIV

Hikmat Salsabil pujaan dunia
Laksana Kauthar menajih jiwa
Ruh mencheraikan jasad merdeka
Pusaka bangsa ditalak tiga.
Dihujung lidah puncha bahasa
Kalau tak mahir apa 'nak kata?
Khayalnya – Allah! – sampai ke China
'Dah mabuk pening memeras kepala.
Sifat minuman lama terpuja
Dengar yang Benar hukumnya sama
Kalau tak silap pernah terkata;
Pahitnya sama bila dirasa!

XV

Sungguhnya chetek chawan kau chercha
Dalamnya karam segala mara
Hiruplah lekas Mufti Perdana
Sebelum maut menyangkal daya.
Kitab kau timbun konon dibacha
Fikih dan usul, tauhid belaka
Makam ma'rifat belum kau tiba
Hakikat lagi engkau 'nak raba!
Ibarat kisah ulangan purba
Keldai memikul beban chendana
Pinggangnya bengkok ditindih lama
Harum chendana hidung tak sangka.

XVI
Demikianlah sudah Nabi bersabda
Menjawab soal pakir utama
Konon tak faham ma'na bichara
Inginkan rahsia Tun Bija Wangsa.
Ma'na bichara mengikut gaya –
Begitulah Rasul memberi petua,
Maksud 'dah jelas seperti kacha
Kalau tak kenal pandanglah dia!
Bijak bisikan kalimat kala:
Pedas dirasa yang makan lada;
Kalau terasa pedih didada
Jangan melaung – nanti ternyata!

***

Misguided Character - Types of Self Delusion

By Abu Hamid Al-Ghazali (D.505 AH)

Self-delusion is not peculiar to non-believers; it happens to believers as well. The following is a sincere look and discussion of self-delusion, its subtleties and how it could possibly happen to believers of varying degrees of faith, be they worshippers, men of learning, men of wealth, etc.

Among the self-deluded are those who are extremely “fastidious about certain things like wudhu (ablution before prayers)” for example. They obsess about typically unnecessary and minute details of making wudhu -as regards the purity of the water for instance, so much so that that scrupulousness sometimes leads them to delay obligatory Salaats (Prayers) beyond their prescribed times, or to ignore authentic legal evidences on how wudhu should be performed. Yet, when it comes to matters of higher urgency like earning money and provision, those very same people tend to be lax and licentious, ignoring legal restraints in this regard and employing all sorts of ploys and artifices.

Were they to display this meticulousness in matters of wealth and finance, they would advance a step closer to the behavior and attitude of the Companions of the Prophet Muhammad, (PBUH). It was narrated that on one occasion Umar, (RAA) performed wudhu from a water pitcher belonging to a Christian woman; he did that despite the apparent likelihood that that water might be impure. However, it is reported that this very same Umar used to abstain from partaking of some legal gains when he feared they might lure him unto illegal ones.

Self-delusion also afflicts some of those who are good at reciting the Quran, which they do a great deal of that they sometimes finish reciting the whole Quran in a single day! But those people seldom ponder over the meanings inherent in the verses they are busy reciting, nor attempt to bring their life and conduct in line with their spirit. Anyone who does not heed the divine commands and prohibitions stated in the Quran, his or her recitation will not carry much weight in the eyes of Allah nor will it bring him any closer to His mercy, no matter how many times or how beautifully he or she recites the Quran.

Of the self-deluded are some of those who have taken to fasting – in addition to mandatory fasts, they accumulate have little bearing on their conduct-they do not, for example, rein in their tongues from backbiting or hurting others, rid their minds of evil thoughts or abstain from haram provisions. Theirs is certainly a grand self-delusion. For they heed the recommended acts and disregard the mandatory ones and yet entertain a false belief that they are treading the path of the righteous! How far, how far is that which they are deceiving themselves unto getting!

And there are those who appropriate the undertaking of enjoining good and forbidding evil. They go around breathing down people’s necks and engaging in intense preaching. But they do not really practice what they preach. Rather, their eyes are on the spotlight, leadership and prestige; and if criticized or corrected, pride in the sin takes hold of them, show resentment and tell their critics to shut up. They harbor this bogus feeling that their standing as enjoiners of good and forbidders of evil places them above criticism and correction when the truth of the matter is that they are just showing off and are in fact after certain personal ambitions.

Self-delusion also misleads some into thinking that frequenting the sacred sites in Makkah and Madinah is the utmost act of devotion. They boast of frequent visits to and sojourns in those shrines. But if you vet their attitude, you will find them unobservant of the rights and limits of Allah and His Prophet (PBUH) whom they claim to esteem. Those are truly deluded ones who think journeying to those sanctoriums will guarantee them salvation. How far, how far that which they seek. And how could such people achieve salvation when they are incapable of a righteous deed as tiny as feeding a hungry soul.

From among the self-deluded are the ones who attach great importance to the voluntary acts of worship and devotion while neglecting or giving little attention to the obligatory acts. For instance, they find pleasure and fulfillment in performing Salatul-Dhuha (midday salah), tahajjud (night salah), etc., but only little delight or satisfaction do they find in doing obligatory salahs. This attitude of their runs counter to a great Prohetic teaching that “nothing brings the servant closer to Allah than his observing of the things Allah has made obligatory on him.” (Bukhari).

Disregarding the principle of prioritization of devotional acts relative to the importance, rank and urgency of each one of them is a kind of self-delusion. For at times a person may encounter two obligatory acts, with one of them being more urgent than the other, and if he can’t decide which act to give precedence to and which act to sacrifice, he is sure doomed to commit egregious blunders. Examples of such tricky situations that call for fiqh and knowledge are endless. Moreover, acts of disobedience or sins are normally distinct and can easily be detected, but the same doesn’t hold for acts of obedience which tend to be mixed up at times, and only those conversant with fiqh, particularly the fiqh of prioritization, are capable of sorting them out.

Self-delusion is also noticeable among those who believe that they can achieve true asceticism just by renouncing material comforts and bodily pleasures, while their hearts are still gripped by love of prestige and celebrity. The problem with those pseudo-ascetics is that they attach unduly importance to the ostensive trappings or righteousness while giving no or little thought to the far more significant act of ridding the heart of spiritual maladies like conceit, showing-off and pride, to name but some. Those folks fail to understand that an atom weight of conduct of a truly God-fearing person outweighs tons of apparently good deeds done by someone whose inner soul is not yet touched by the light of faith.
______________
(Courtesy: Al Jumuah Magazine)

https://kondori.wordpress.com/2012/04/27/types-of-self-delusion/