Saturday

Sabar - The Journey To Victory


بسم الله الرحمن الرحيم

وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍۢ كَذِبٍۢ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌۭ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ ١٨

"But [as for myself,] patience in adversity is most fitting; and it is to God [alone] that I pray to give me strength to bear the misfortune which you have described to me.'"

(Surat Yusuf: 18)

In a world marked by constant change and unexpected challenges, the ability to practice patience and resilience has become a coveted virtue. This virtue is beautifully encapsulated in the concept of “sabar” – an Arabic term that signifies enduring patience, steadfastness, and the art of gracefully weathering life’s storms. Sabar isn’t just a word; it’s a state of mind, a way of life. 

  • Sabar is not the ability to wait, but the ability to keep a positive attitude while waiting. Like a tree, sabar teaches us to stand tall and strong, even in the face of adversity. In the garden of life, sabar is the seed that blossoms into resilience. Sabar is a silent river that flows with grace, eroding even the toughest obstacles. The journey of Sabar begins with a single step towards inner peace. When you feel like giving up, remember that Sabar has the power to turn a desert into an oasis. In the Book of Life, sabar is the chapter that transforms trials into triumphs. Sabar doesn’t mean you accept defeat; it means you refuse to be defeated.

  • The most beautiful roses bloom from the thorniest bushes, just as Sabar thrives amidst life’s challenges. With sabar, you can endure the darkest night, knowing that dawn is just around the corner. Patience is not the ability to wait, but the ability to keep a positive attitude while waiting. Sabar is the bridge between despair and hope. Like a diamond, sabar shines brightest under pressure.” With sabar, you can turn pain into strength and tears into wisdom. In the symphony of life, sabar is the unwavering melody that soothes the soul. Sabar is the compass that guides us through life’s unpredictable journeys. When you embrace sabar, you harness the power of resilience. True sabar is not passive; it’s a force that propels us forward...With Sabar, you can turn stumbling blocks into stepping stones. Life’s greatest lessons are often hidden in the folds of sabar.

Tuesday

Sakinah, Mawaddah, and Rahmah

Marriage means home, which pillars were Adam and Eve, from who families and descendants derived, then houses, then communities, soon followed by various nations and countries sprouted. Allah the Glorified and Exalted has decreed regarding this fact, which can be translated as, 

وَهُوَ الَّذِيْ خَلَقَ مِنَ الْمَاۤءِ بَشَرًا فَجَعَلَهٗ نَسَبًا وَّصِهْرًاۗ وَكَانَ رَبُّكَ قَدِيْرًا

 “And He it is Who has created man from the water and then produced from him two sorts of kindred: by descent and by marriage. Your Lord is All-Powerful.” 

(Chapter al Furqan/The Criterion:54)

Marriage means forging love and cooperation, putting forward other people’s behalf and sacrificing, establishing tranquility and a loving environment, a noble spiritual relationship, and lawful physical attachment.

Mushaharah is the family tie forged by marriage, such as son-in-law, father-in-law, brother-in-law, and so on. Marriage is a fortress that could repress the wildness of a human’s sexual desire, restrain his carnal desire, protect his honor and prevent him from falling into the pits of immoralities and indecencies. 

We’ve seen how the Qur’an roused from each couple the feeling of the need for each other and perfecting the other’s imperfection. In essence, a woman is like a branch of a man, and a man is like a root for a woman. Thus, the root will always need its branch, and the branch will always need its root. Regarding this fact, Allah the Glorified and Exalted decreed, which can be translated as;

هُوَ الَّذِيْ خَلَقَكُمْ مِّنْ نَّفْسٍ وَّاحِدَةٍ وَّجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ اِلَيْهَاۚ فَلَمَّا تَغَشّٰىهَا حَمَلَتْ حَمْلًا خَفِيْفًا فَمَرَّتْ بِهٖ ۚفَلَمَّآ اَثْقَلَتْ دَّعَوَا اللّٰهَ رَبَّهُمَا لَىِٕنْ اٰتَيْتَنَا صَالِحًا لَّنَكُوْنَنَّ مِنَ الشّٰكِرِيْنَ

It is He who created you from a single soul (Adam) and from it He created its mate so that he would be pleased with him. So after mixing it, (his wife) became pregnant with a light pregnancy, and she continued to feel light (for some time). Then when he felt heavy, both of them (husband and wife) begged Allah, Their Lord (saying), "If You give us a pious child, of course, we will always be grateful."

(Chapter Al A’raf/The Height:189)

A single being in this verse refers to Adam, and his mate was Eve. Therefore, in Islam, marriage is not just a tool to preserve the human’s existence, but more than that, it is meant to carry out  Allah’s order –Glorified and Exalted be He- as in His verse, which can be translated as;

وَاِنْ خِفْتُمْ اَلَّا تُقْسِطُوْا فِى الْيَتٰمٰى فَانْكِحُوْا مَا طَابَ لَكُمْ مِّنَ النِّسَاۤءِ مَثْنٰى وَثُلٰثَ وَرُبٰعَ ۚ فَاِنْ خِفْتُمْ اَلَّا تَعْدِلُوْا فَوَاحِدَةً اَوْ مَا مَلَكَتْ اَيْمَانُكُمْ ۗ ذٰلِكَ اَدْنٰٓى اَلَّا تَعُوْلُوْاۗ

And if you fear that you will not be able to do justice to (the rights of) an orphan (when you marry her), then marry (another) woman you like: two, three or four. But if you are afraid that you will not be able to act justly, then (marry) only one person, or a female slave that you have. That is closer so that you do not do injustice.

 (Chapter An Nisa/The Women:3) 

Under the teaching of Islam, a couple can live their life in synergy and unity in everything; their feelings, their hearts and motivations, their ambitions and end goals, etc.

One of the magnificence the Qur’an and a sign of its perfection is that we could see all of those meanings, be it Already being mentioned or not, reflected in a verse, namely:

اُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ اِلٰى نِسَاۤىِٕكُمْ ۗ هُنَّ لِبَاسٌ لَّكُمْ وَاَنْتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللّٰهُ اَنَّكُمْ كُنْتُمْ تَخْتَانُوْنَ اَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ ۚ فَالْـٰٔنَ بَاشِرُوْهُنَّ وَابْتَغُوْا مَا كَتَبَ اللّٰهُ لَكُمْ ۗ وَكُلُوْا وَاشْرَبُوْا حَتّٰى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْاَبْيَضُ مِنَ الْخَيْطِ الْاَسْوَدِ مِنَ الْفَجْرِۖ ثُمَّ اَتِمُّوا الصِّيَامَ اِلَى الَّيْلِۚ وَلَا تُبَاشِرُوْهُنَّ وَاَنْتُمْ عَاكِفُوْنَۙ فِى الْمَسٰجِدِ ۗ تِلْكَ حُدُوْدُ اللّٰهِ فَلَا تَقْرَبُوْهَاۗ كَذٰلِكَ يُبَيِّنُ اللّٰهُ اٰيٰتِهٖ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُوْنَ

"It is permissible for you to fast at night with your wife. They are clothing for you, and you are clothing for them. God knows that you cannot control yourself, but He accepts your repentance and forgives you. So now join them and seek what God has ordained for you. Eat and drink until it is clear to you (the difference) between the white thread and the black thread, which is dawn. Then complete the fast until (come) night. But do not mix with them, when you are in the mosque. That is God's provision, so do not approach him. This is how God explains His verses to people, so that they may be righteous."

(Chapter al Baqarah/The Cow: 187) 

A husband’s proclivity towards his wife and the peace that he feels from being with her, and the attachment of a wife to her husband is something natural and befit their instincts. The above verse is the foundation of a life that is always filled with utter comfiness. A wife is like a shelter to her husband, after a day full of struggle to earn some living, and the place to find comfort after all of his tiredness and weariness. In the end, it is in this place all his exhaustions will be unloaded. It is true, for his wife, who should welcome him with fondness, and a cheery and smiley face. At that time, her husband will find in her, ears that listen to him well, compassionate heart, and comforting talk.. 

The qualities of a righteous woman is emphasized in the aim of her creation, namely, becoming a tranquility for man, with all the meanings of the word “tranquility (sakinah)” itself. And for a tranquility to be addressed as proper, it (read: the woman) has to meet some criteria, the most important  which are: its owner shall fill please whenever he looks at it, it is capable of preserving his family and his wealth, it doesn’t let anyone who defy him live with it. 


Friday

Pt 16: Conclusion


 Conclusion

Indeed, the status of `Ubudiyyah (servitude) which is based on piety is the value of human dignity and glory in the eyes of God. The construction, consolidation, and improvement of this maqam is achieved through a process of spiritual purification called Tazkiyah Al Nafs Through this process, humans can increase their level of glory so that they can overcome the glory of other creatures. Without it, the dignity of man can fall down and become inferior to animals.


references:

[1] Al-Qur’an, Surah al-Hijr, 28-29.

[2] Al-Qurtubi, Tafsir al-Qurtubi, juz.16, hlm.341.

[3] Al-Qur’an, Surah al-A`raf, 172.

[4] Al-Qur’an, Surah al-Dhariyat, 56.

[5] Al-Qur’an, Surah al-Nahl, 36.

[6] Al-Qurtubi, Tafsir al-Qurtubi, juz.8, hlm.295.

[7]  Lihat: al-Ghazali, Minhaj al-`Abidin, hlm.13-20.

[8] Al-Hakim, al-Mustadrak `ala al-Sahihayn, juz.1, hlm.45.

[9] al-Qur’an, Surah Yasin, 60.

[10] Ahmad ibn Hanbal, Musnad Ahmad, juz.2, hlm.353.

[11] Al-Qur’an, Surah al-Rum, 30.

[12] Al-Qur’an, Surah al-Ahzab, 4.

[13] Al-Munawi, Fayd al-Qadir, juz.5, hlm.56.

[14] Al-Bayhaqi, Shu`ab al-Iman, Juz.7, hlm.323.

[15] Al-`Ajluni, Kashf al-Khafa, juz.1, hlm.438

[16]  Al-Qur’an, Surah al-Rum, 41.

[17] Al-Qur’an, Surah al-Shams, 9-10.

[18] Al-Qur’an, Surah al-Jum`ah, 2.

[19] Al-Ghazali, Minhaj al-`Abidin, hlm.18.

[20]  Al-Qur’an, Surah al-`Ankabut, 69.

[21] Al-Qur’an, Surah al-Tawbah, 119.

[22] Al-Qur’an, Surah al-Ma’idah, 35.

[23] Al-Qur’an, Surah al-Baqarah, 21.

[24]  Al-Qur’an, Surah Ali `Imran, 190-191.

 

 

Pt 15: The purpose of doing Tazkiyat al-nafs


The purpose of doing Tazkiyah Al Nafs

A person who diligently performs Tazkiyah Al Nafs will usually experience Intibah (spiritual awareness). This situation occurs because the hijabs that cover the heart begin to lift little by little causing the basirah (eyes of the heart) to open little by little so that he can see or witness divine realities and the things of the hereafter with confidence.

This spiritual awareness will move a person to return to the path of  Allah that has been ignored or ignored. It will make a person aware of his past mistakes and sins, his bad character, and his negligence in carrying out his responsibilities towards  Allah and mankind as a whole. It encouraged him to repent and then do good deeds and serve honestly.

This spiritual awareness will also make a person aware of his ignorance, distance, and neglect of his  Allah. This realization will move him to know  Allah more closely so that his identification with  Allah becomes clearer and his confidence in Him becomes stronger. He began to feel the spiritual peace and true peace of mind that was born from a clean spirituality stemming from the identification, holding, and strong heart confidence in  Allah.

This spiritual awareness also makes one begin to recognize the nature of the world. This world full of attraction, struggle, and pride is no longer madness and struggle for him. This mortal world is only an intermediary, a tool, and a bridge for him to the eternal afterlife.

All this is a process of purification and increasing the spiritual dignity of man until he becomes a true servant of God or in other words attains the perfection of the position of 'Ubudiyyah. In fact, this Tazkiyah Al Nafs is actually aimed at increasing the perfection of this maqam 'Ubudiyyah. In this maqam lies the glory of man in the presence of his Lord. At this position, the divinity (rububiyyah and uluhiyyah) of  Allah and the servitude (`Ubudiyyah) of man become manifest. 

At this maqam man can witness the divinity of his  Allah and also witness his own servitude, poverty, humiliation, weakness, lack, and destruction. He became a true servant of  Allah, outwardly and inwardly. The outward worship of  Allah and upholding His commandments and the inner knowing, trusting, relying on, and appeasing His commands, prohibitions, and provisions.

Pt 14: Wasilah In Doing Tazkiyat Al-Nafs



Wasilah In Doing Tazkiyyah A Nafs

In order to perform Tazkiyyah A Nafs, a person needs to take the wasilah prescribed in religion. Any effort of Tazkiyyah A Nafs aimed at getting closer to God through wasilah that is not prescribed is futile and can even lead astray. The need for this wasilah can be seen in the words of  Allah.

يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوسِيلَةَوَجاهِدوا في سبِيلِِ لَعَلَّكُمْ تُفْلِحُونَ

It means: O you who believe, you should fear Allah and seek His will, and fight in the way of Allah (to establish Islam) so that you will be successful.

All religious practices are essentially a wasilah that contains the element of tazkiyat al-nafs. This fact can be seen in the words of Allah.:

يَا أَيُّهَا النَّاسُ عْبدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

Meaning: Oh man, worship (worship) Allah who has created you and also those before you, hopefully (surely) you will fear (Him).

Practices such as obligatory prayer and circumcision (nawafil), obligatory fasting and circumcision, zakat and almsgiving, Hajj and Umrah, and other practices required by religion are a wasilah that contains elements of Tazkiyyah A Nafs that can lead to an increase in the status of piety and the achievement of a position close (qurb) to Allah There are many verses of the Qur'an and also hadith of Rasulullah which explains this fact. These practices work to increase a person's spiritual level if they are carried out diligently and according to the correct methods as described by the tasawwuf scholars in their works.

However, something that is very emphasized in this Tazkiyyah A Nafs effort is dhikrullah. The suggestion to do a lot of dhikrullah is found in many verses of the Qur'an and also the hadith of the Prophet s.a.w. enough to show the importance of this practice. In fact, this element of dhikrullah is found in all practices such as prayer, fasting and so on, in fact a practice is considered empty if it is not accompanied by the presence of the heart which is in fact dhikr. Sufism scholars such as Imam al-Qushayri and others have agreed to state that this dhikrullah is an important foundation in the effort to purify the heart on the way to knowing (ma`rifah) Allah. and achieve His pleasure. That's why the practice of dhikrullah is very emphasized in the Sufi order.

Reflection on the verses of the Qur'an and also the hadiths of Rasulullah. found that dhikrullah plays an important role in removing the hijabs of the heart as well as increasing the level of a person's piety. Among them is the word of Allah which describes the group of ulu al-albab (those who have eyes of the heart) which are:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآَيَاتٍ لِأُولِي الْالْبَابِ. الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

Meaning: Indeed, in the creation of the heavens and the earth and the change of day and night there is a sign (of God's majesty) for the ulu al-albab group. Those who remember Allah while standing, sitting and lying down and meditate on the creation of the heavens and the earth (saying) "O our Lord, You did not make all this in vain, You are holy, so protect us from the punishment of hell". 

Based on this verse, one of the characteristics of the Ulul al-albab group is always dhikrullah and tafakkur in any situation until the hijab of the heart is lifted. This can be seen in their speech which is "how holy are you" which actually shows what has been achieved by the eyes of their hearts which is the testimony to the divinity and monotheism of God. Similarly, they can witness the reality of servitude ('ubudiyyah) of poverty, weakness and self-humiliation which can be seen in their request and prayer which is "protect us from the punishment of hell". Witnessing these two facts, namely the divinity (uluhiyyah and rububiyyah) of God and the servitude (`ubudiyyah) of humans is the spiritual level of the ulu al-albab group.

Pt 13: Follow The Sunnah of Rasulullahﷺ.


Follow The Sunnah of Rasulullahﷺ.

First: Following or correcting the Sunnah (mutaba`ah)

Second: The presence of the heart, which is sincerity and witnessing Ihsan (hudur and ihsan)

Third: High seriousness or modesty

Fourth: Step by step in performing charity

Fifth: Continue in charity (istiqamah)

Sixth: Considering priority in charity (afdaliyyah)

In an effort to carry out the mujahadah charity, a person often faces various obstacles such as laziness, doubt, confusion, mistakes and so on. In order to deal with this matter, it is recommended that a person accompany and get guidance or irsyad from people who already have experience in the matter. From here arose the concept of mursyid in the science of tasawwuf which provides instruction (irsyad) and spiritual education (tarbiyah) to students. This is because, in doing mujahadah a person is likely to face various obstacles that will cut off his journey until he is stopped from continuing his efforts. With irsyad and tarbiyah mursyid, something difficult and problematic may be overcome with God's grace. Advice like this can be seen in the words of  Allah:

يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

It means: O you who believe, you should fear God and you should be with the righteous people.

The need for the guidance, education and guidance of the murshid in taking the path of mujahadah has been stated and explained by the great figures of tasawwuf scholars such as al-Junayd, al-Bustami, al-Qushayri, al-Ghazali, al-Jilani, al-Sha` rani and others in their works. They not only state the need, but at certain stages of mujahadah it becomes a must or obligation for people who want to go through it. Not only that, but they themselves set an example where they also have a special spiritual teacher and is not found among those who do not have a spiritual guide.


Footnote:

* mutaba`ahThis is a technical term that refers to a supporting/ corroborating narrator who also reports a Hadith from the same source as another narrator (who is sometimes weak). When a chain of narrators has a defective narrator, a supporting narrator can lend enough strength (depending on the level of weakness) and allow the Hadith to be deemed reliable.

 

Pt 12: The Process of Tazkiyat al-nafs

The process of Tazkiyat Al-Nafs

Tazkiyat al-Nafs actually consist of two things, which are Tahliyyah and Takhliyah. Takhliyah means to remove the reprehensible qualities that exist in human beings while Tahliyyah means to decorate oneself with praiseworthy qualities. These two important things will not be achieved perfectly without knowledge and charity.

Tazkiyat al-nafs is actually the implementation of knowledge in other words it is a combination of knowledge and charity. These two things cannot be separated from each other. Knowledge without charity is a loss while charity without knowledge is emptiness. However, it is the knowledge that needs to be prioritized over charity. This is because knowledge is like an imam that is followed while charity is like a makmum that follows an imam. This is clearly seen in what is narrated which is:

العِلْمُ اِمَاْمُ الْعَمَلِ وَالْعَمَلُ تَاْبِعُهُ

Meaning: "Knowledge is (like) a priest (follower) for charity and that charity is (like) one who follows him (makmum)."

Imam al-Ghazali has placed knowledge as the first obstacle that must be overcome by those who want to return to the path of God and strive to improve piety and draw closer to Him. This can be seen in his famous work Minhaj al-Abidin.

Therefore the first step that needs to be taken in the effort to do tazkiyat al-nafs is to gain knowledge. Acquiring knowledge, as many know, is an obligation of every Muslim. The knowledge that needs to be learned is the knowledge that explains the question of knowing God (tawhid/usuluddin), the knowledge that explains the rules or laws of mu`amalah (fiqh), and the knowledge that talks about spiritual problems (tasawwuf). All this knowledge needs to be learned only as required (fard ain). If a person is able to get more knowledge than the required rate then that is better.

Once the necessary knowledge is obtained, then a person should try to practice his knowledge as much as he can. What is important is sincerity in performing charity. This seriousness is called mujahadah in tasawwuf science. Charity based on mujahadah is what will lead to the opening of the spiritual door and increase the status of a person's piety. But all this depends on the grace of  Allah to that person. What is clear is that mujahadah is the path opener towards piety which is required in the words of  Allah:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبَلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

Meaning: And those who strive in Our (Allah's) path, We will certainly show (guide) them the paths (that lead to knowing and attaining Our pleasure), and indeed (help and assistance) God is with the people who tried to improve his practice.[20]

In doing takziah al-nafs, the charity performed is the charity mujahadah (charity of rank). The concept of amal mujahadah is different from amal taklif (amal hasanah). Amal taklif or Amal Hasanah are all actions done solely to release the responsibility commanded by  Allah. and expect a reward from Him in the afterlife. While amal mujahadah (degree) is a practice carried out to purify the heart, remove the hijab, achieve closeness (qurb), and gain knowledge towards  Allah., in addition to carrying out responsibilities and expecting rewards from Him.

In summary, there are some characteristics of the practice described as alms of tazkiyah or alms of mujahadah as presented by tasawwuf scholars even though there are some similarities with alms of taklif. 

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