ASMAA ‘UN-NABI (SALLALLAHU TA’AALA ‘ALAIHI WA SALLAM)

pada 15hb Februari 2011 pukul 1.28 pagi

ASMAA ‘UN-NABI (SALLALLAHU TA’AALA ‘ALAIHI WA SALLAM)

Zaalika asmaa ‘u sayyidinaa wa nabiyyinaa wa maulaana Muhammadin Sallallahu ‘alaihi wa sallam mia’taani wawaahidun-wahiya haazihii Allahumma salli wa sallim wa baarik ‘alaa manis-muhuu sayyiduna Muhammad-un sollahu ‘alaihi wa sallama
sayyiduna Ahmadu (Sallallahu ‘Alaihi Wasallam)
Sayyiduna Haamidun (Sallallahu ‘Alaihi Wasallam)
sayyiduna Mahmuudun (Sallallahu ‘Alaihi Wasallam)
sayyiduna ahiidun (Sallallahu ‘Alaihi Wasallam)
sayyiduna wahiidun (Sallallahu ‘Alaihi Wasallam)
sayyiduna Maahin (Sallallahu ‘Alaihi Wasallam)
sayyiduna haashirun (Sallallahu ‘Alaihi Wasallam)
sayyiduna ‘aaqibun (Sallallahu Alaihi Wasallam)
sayyiduna toohaa (Sallallahu ‘Alaihi Wasallam)
sayyiduna yaasiin (Sallallahu ‘Alaihi Wasallam)
sayyiduna Tohirun (Sallallahu ‘Alaihi Wasallam)..

TRANSLATION

Ya Allah, bless, sanctify and grant peace to the one named Muhammad (The Praised One) Allah, s blessing and peace be upon him!
 Ya Allah, bless, sanctify and grant peace to the one named Ahmad (The most Praised), Allah, s blessing and peace be upon him!
 Ya Allah, bless, sanctify and grant peace to the one named Hamed (The Praiser), Allah, s blessing and peace be upon him!
 Ya Allah, bless, sanctify and grant peace to the one named Muhammad (The most highly Praised), Allah, s blessing and peace be upon him. Aheed (name of the Prophet in the Torah) Allah, s blessings and peace be upon him. Waheed (The Unique) Allah, s blessings and peace be upon him. Mah (The effacer), Allah, s blessings and peace be upon him. Hashir (The Gatherer), Allah, s blessings and peace be upon him. ‘Aqib (The last in succession), Allah, s blessings and peace be upon him. Taha (Surah of the Holy Qur‘an), Allah, s blessings and peace be upon him. Tahir (The Pure) Allah, s blessings and peace be upon him…  

ROMANISED ARABIC
ASMAA ‘UN-NABI

Sayyiduna Mutahharun (Sallallahu ‘Alaihi Wasallam) sayyiduna Tayyibun (Sallallahu ‘Alaihi Wasallam) sayyiduna Saiyidun (Sallallahu ‘Alaihi Wasallam) sayyiduna Rasuulun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nabiyyun (Sallallahu ‘Alaihi Wasallam) sayyiduna Rasuulur-rahmat i(Sallallahu ‘Alaihi Wasallam) sayyiduna Qayyimu (Sallallahu ‘Alaihi  Wasallam) sayyiduna Jaami ‘un (Sallallahu ‘Alaihi Wasallam) sayyiduna Muqtafin (Sallallahu ‘Alaihi Wasallam) sayyiduna Muqaffi (Sallallahu ‘Alaihi Wasallam) sayyiduna Rasuulul-malaahimi (Sallallahu ‘Alaihi Wasallam)sayyiduna Rasuulur-raaahatun (Sallallahu ‘Alaihi Wasallam) sayyiduna Kaamilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Ikliilun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mudath-thirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Muzammilun (Sallallahu ‘Alaihi Wasallam) sayyiduna ‘Abdallahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Habiibillahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Safiyullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Najiyyullahi (Sallallahu ‘Alaihi Wasallam) sayyiduna Kaliimullahi (Sallallahu ‘Alaihi Wasallam)sayyiduna Khaatimul-ambiyaa‘i (Sallallahu ‘Alaihi  Wasallam) sayyiduna Khaatimur-rusuli (Sallallahu ‘Alaihi Wasallam) sayyiduna Muhyi (Sallallahu ‘Alaihi Wasallam)...

TRANSLATION

Mathir (the Purifier) Allah, s blessings and peace be upon him. Taiyeb (The Good) Allah's blessings and peace be upon him, Saiyed (The Master) Allah’s blessings and peace be upon him, Rasool (The Messenger) Allah’s blessings and peace be upon him, Nabi (The Prophet) Allah’s blessings and peace be upon him, Rasool ur-Rahma (The Messenger of Mercy) Allah’s blessings and peace be upon him, Qayim (The straight one) Allah’s blessings and peace be upon him, Jami (The collector) Allah’s blessings and peace be upon him, Muqtif (The Selected) Allah’s blessings and peace be upon him, Muqfi (The Best Example) Allah’s blessings and peace be upon him, Rasool al-Malahim (The messenger of fierce Battle) Allah’s blessings and peace be upon him, Rasool al-Rahan (The messenger of Rest) Allah’s blessings and peace be upon him, Kamil (The Perfect) Allah’s blessings and peace be upon him, Iklil (The Crown) Allah, blessings and peace be upon him, Mudathir (The Covered One) Allah’s blessings and peace be upon him, Muzzamil (The One Wrapped Up) Allah’s blessings and peace be upon him, Bdullah (The Slave of Allah (Subhaanahu wa ta’ala) Allah’s blessings and peace be upon him, Habibullah (The Beloved of Allah) Allah’s blessings and peace be upon him, Safiyullah (The Intimate of Allah) Allah’s blessings and peace be upon him, Najiyullah (the Confident of Allah) Allah’s blessings and peace be upon him, Kalimullah (The Speaker with Allah(Subhaanahu wa ta’ala) Allah’s blessings and peace be upon him, Khatim ul-Ambiya (Seal of the Prophet) Allah’s blessings and peace be upon him, Khatim-ur Rasuul (The seal of the Messenger) Allah’s blessings and peace be upon him,  Muhyi (the Reviver) Allah’s blessings and peace be upon him,
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DALAILU`L-KHAIRAAT SHAREEF

ROMANISED
 ARABIC

ASMAA ‘UN-NABI 

Sayyiduna Munjin (Sallallahu ‘Alaihi Wasallam) sayyiduna Mudhakkirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Naasirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mansuurun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nabiyyur-rahmati (Sallallahu ‘Alaihi Wasallam) sayyiduna Nabiyyut-taubati (Sallallahu ‘Alaihi Wasallam) sayyiduna Hariisun ‘alaikum (Sallallahu ‘Alaihi Wasallam) sayyiduna ma’luumun (Sallallahu ‘Alaihi Wasallam) sayyiduna shahiirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Shaahidun (Sallallahu ‘Alaihi Wasallam) sayyiduna Shahiidun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mashhuudun (Sallallahu ‘Alaihi Wasallam) sayyiduna Bashiirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mubash-shirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nadhiirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Mundhirun (Sallallahu ‘Alaihi Wasallam) sayyiduna Nuurun (Sallallahu ‘Alaihi Wasallam) sayyiduna Siraajun (Sallallahu ‘Alaihi Wasallam) sayyiduna Misbaahun (Sallallahu ‘alaihi Wasallam) sayyiduna Hudan (Sallallahu ‘Alaihi Waslam) sayyiduna Mahdiyyu (Sallallahu ‘Alaihi Wasallam) sayyiduna Muniirun (Sallallahu ‘Alaihi Wasallam) sayyiduna daa‘in (Sallallahu ‘Alaihi Wasallam) sayyiduna Mad‘uwwun (Sallallahu ‘Alaihi Wasallam)..

TRANSLATION

Munji (the Rescuer) Allah's blessings and peace be upon him,
Muthakkir (The Reminder) Allah's blessings and peace be upon him,
Nasir (The Helper) Allah's blessings and peace be upon him,
 Mansoor (The Victorious one) Allah's blessings and peace be upon him,
Nabiy ur-Rahman (The Prophet of Mercy) Allah's blessings and peace be upon him,
Nabiy ut-Tauba (The Prophet of Repentance) Allah's blessings and peace be upon him,
Haris Alaykum (The Watchful over you) Allah’s blessings and peace be upon him,
Ma’lum( The known One) Allah’s blessings and peace be  upon him,
Shair (The Famous) Allah’s blessings and peace be upon him,
Shahid (The witnesser) Allah’s blessings and peace be upon him,
Shaheed (The Witness) Allah’s blessings and peace be upon him,
Mashhood (The Attested) Allah’s blessings and peace be upon him,
Bashir (The news bringer) Allah's blessings ad peace be upon him,
Mubashir (The Spreader of Good News) Allah’s blessings and peace be upon him,
Nadhiir (The Warner) Allah’s blessing and peace be upon him,
Mundhir (‘Admonisher) Allah’s blessing and peace be upon him,
Nur (The Light) Allah’s blessings and peace be upon him,
Siraj (The Lamp) Allah’s blessings and peace be upon him,
Misbah (The Lantern) Allah’s blessings and peace be upon him,
Huda (The Guidence) Allah’s blessings and peace be upon him,
Mahdi (the Rightly Guided One) Allah's blessings and peace be upon him,
Munir (The Illumined One) Allah's blessings and peace be upon him,
Da’a (the Caller) Allah's blessings and peace be upon him,
Madu‘u (The Called One) Allah’s blessings and peace be upon him,

ROMANISED
 ARABIC

ASMAA 'UN-NABI
Sayyiduna Mujiibun (Sallallahu 'Alaihi Wasallam) sayyiduna Mujaabun (Sallallahu 'Alaihi Wasallam) sayyiduna Hafiyyu (Sallallahu 'Alaihi Wasallam) sayyiduna 'Afuwwun (Sollalahu 'Alaihi Wasallam) sayyiduna Waliyyu (Sallallahu 'Alaihi Wasallam) sayydiduna haqqu (Sallallahu 'Alaihi Waallam) sayyiduna qawiyyu (Sallallahu 'Alaihi Wasallam) sayyiduna Amiinun (Sallallahu 'Alaihi Wasallam) sayyiduna Maa'muunun (Sallallahu 'Alaihi Wasallam) sayyiduna kariimun (Sallallahu 'Alaihi Wasallam) sayyiduna Mukarramun (Sallallahu 'Alaihi Wasallam)sayyiduna Makiinun (Sallallahu 'Alaihi Wasallam) sayyiduna Matiinun (Sallallahu 'Alaihi Wasallam) sayyiduna Mubiinun (Sallallahu 'Alaihi Wasallam) sayyiduna mu 'ammilun (Sallallahu 'Alaihi Wasallam) sayyiduna Wasuulun (Sallallahu 'Alaihi Wasallam) sayyiduna zuu-quwwatin (Sallallahu 'Alaihi Wasallam) sayyiduna zuu-hurmatin (Sallallahu 'Alaihi Wasallam) sayyiduna Zuu-makaanatin (Sallallahu 'Alaihi Wasallam)sayyiduna Zuu-'izzin (Sollalahu 'Alaihi Wasallam) sayyiduna Zuu-fadhlin(Sallallahu 'Alaihi Wasallam) sayyiduna Mutaa'un (Sallallahu 'Alaihi Wasallam) sayyiduna Mutii'un (Sallallahu 'Alaihi Wasallam) sayyiduna Qadamun sidqin (Sollalahu 'Alaihi Wasallam)…

TRANSLATION

Mujib (the Responsive) Allah's blessings and peace be upon him,
Mujab (The One Responded to) Allah's blessings and peace be upon him,
Hafiy (The Welcoming) Allah's blessing and peace be upon him,
'Afw (The over looker of sins) Allah's blessings and peace be upon him,
Wali (The Friend) Allah's blessings and peace be upon him,
Haqq (The Truth) Allah's blessings and peace be upon him,
Qawly (The powerful) Allah's blessings and peace be upon him,
Amin (The Trust Worthy) Allah's blessings and peace be upon him,
Ma'mun (The Trusted) Allah's blessings and peace be upon him,
Karim (The Noble) Allah's blessings and peace be upon him,
Mukarram (The Honored) Allah's blessings and peace be upon him,
Makin (The Firm) Allah's blessings and peace be upon him,
Matin (the stable) Allah's blessings and peace be upon him,
Mubin (The Evident) Allah's blessings and peace be upon him,
Mu'mil (The Hoped for) Allah's blessings and peace be upon him,
Wasul ( The connection) Allah's blessings and peace be upon him,
Dhu Quwa (The Possessor of Power) Allah's blessings and peace be upon him,
Dhu Quwa (the Possessor of Honor) Allah's blessings and peace be upon him,
Dhu Makana (The possessor of Firmness) Allah's blessings and peace be upon him,
Dhu 'Azz (The Possessor of Might) Allah's blessings and peace be upon him,
Dhu Fadhli (The Possessor of Grace) Allah's blessings and peace be upon him,
Muta' (The One Obeyed) Allah's blessings and peace be upon him,
Muti' (The Obedient) Allah's blessings and peace be upon him,
Qadim Sidq (The Foot of Sincerity) Allah's blessing and peace be upon him,

ROMANISED
 ARABIC

ASMAA 'UN-NABI

Sayyiduna Rahmatun (Sallallahu 'Alaihi Wasallam) sayyiduna Bushra (Sallallahu 'Alaihi Wasallam) sayyiduna Ghauthun (Sallallahu 'Alaihi Wasallam) sayyiduna Ghaithun (Sallallahu 'Alaihi Wasallam) sayyiduna Ghiyaathun (Sallallahu 'Alaihi Wasallam) sayyiduna ni'matulllahi (Sallallahu 'Alaihi Wasallam) sayyiduna Hadiyyatullahi (Sallallahu 'Alaihi Wasallam) sayyiduna Urwatun-wuthqa (Sallallahu 'Alaihi Wasallam) sayyiduna Siraatullahi (Sallallahu 'Alaihi Wasallam) sayyiduna Siraatun-mustaqiimun (Sallallahu 'Alaihi Wasallam) sayyiduna Zikrullahi (Sallallahu 'Alaihi Wasallam) sayyiduna Saifullahi (Sallallahu 'Alaihi Wasallam)sayyiduna Hizbullahi (Sallallahu 'Alaihi Wasallam) sayyiduna Annajmuth-thaaqibu (Sallallahu 'Alaihi Wasallam) sayyiduna Mustafa (Sallallahu 'Alaihi Wasallam) sayyiduna Mujtaba (Sallallahu 'Alaihi Wasallam)sayyiduna Muntaqa (Sallallahu 'Alaihi Wasallam) sayyiduna Umiyyu (Sallallahu 'Alaihi Wasallam) sayyiduna Mukhtaarun (Sallallahu 'Alaihi Wasallam) sayyiduna Ajiirun (Sallallahu 'Alaihi Wasallam) sayyiduna Jabbaarun (Sallallahu 'Alaihi Wasallam) sayyiduna Abuqaasimi (Sallallahu 'Alaihi Wasallam) sayyiduna Abut-taahiru (Sallallahu 'Alaihi Wasallam) sayyiduna Abut-tayyib (Sallallahu 'Alaihi Wasallam

TRANSLATION
 Rahmah (Mercy) Allah's blessings and peace be upon him,
Bushra (The Good News) Allah's blessings and peace be upon him,
Ghawth (The Redeemer) Allah's blessings and peace be upon him,
Ni'matullah (Blessings of Allah) Allah's blessings and peace be upon him,
Hatiyatullah (the Gift of Allah) Allah's blessings and peace be upon him,
'Urwatu Wuthqa (The Trusty Handhold) Allah's blessings and peace be upon him,
Siratullah (The Path of Allah) Allah's blessings and peace be upon him,
Siratumustaqim (The straight Path) Allah's blessings and peace be upon,
dhikrullah (The Remembrance of Allah) Allah's blessings and peace be upon him,

sayfullah (The sword of Allah) Allah's blessings and peace be upon him,
Hizbullah (The party of Allah) Allah's blessings and peace be upon him,
Al Najm ath-Taqib (The Piercing Star) Allah's blessings and peace be upon him,
Mustafa (The chosen One) Allah's blessings and peace be upon him,
Mujtaba (The Select) Allah's blessings and peace be upon him,
Muntaqa (The Eloquent) Allah's blessings and peace be upon him,
Umiy (The Unlettered) Allah's blessings and peace be upon him,
Mukhtar (the chosen) Allah's blessings an peace be upon him,
Ajeer (Allah's worker) Allah's blessings and peace be upon him,
Jabbar (The Compelling) Allah's blessings and peace be upon him,
Abu Qasim (Father of Qasim) Allah's blessings and peace be upon him,
Abu at Tahir (The Pure Father) Allah's blessings and peace be upon him,
Abu at Taiyeb (The Good Father) Allah's blessings and peace be upon him,


ROMANISED
 ARABIC

ASMAA 'UN-NABI

Sayyiduna Abu ibrahiima (Sallallahu 'Alaihi Wasallam) sayyiduna Mushaffa'un (Sallallahu 'Alaihi Wasallam) sayyiduna Shafi'un (Sallallahu 'Alaihi Wasallam) sayyiduna Salihun (Sollallhu 'Alaihi Wasallam) sayyiduna Muslihun (Sallallahu 'Alaihi Wasallam) sayyiduna Muhaiminun (Sallallahu 'Alaihi Wasallam) sayyiduna Sodiqun (Sallallahu 'Alaihi Wasallam) sayyiduna Musaddaqun (Sallallahu 'Alaihi Wasallam) sayyiduna Sidqun (Sallallahu 'Alaihi Wasallam) sayyiduna Sayyidul-mursaliina (Sallallahu 'Alaihi Wasallam) sayyiduna Imaamul-muttaqiina (Sollalahu 'Alaihi Wasallam) sayyiduna Qaa'idul-ghurril-muhajjaliina (Sallallahu 'Alaihi Wasallam) sayyiduna Khaliilur-rahmaani (Sallallahu 'Alaihi Wasallam) sayyiduna Barrun (Sallallahu 'Alaihi Wasallam) sayyiduna Mubarrun (Sallallahu 'Alaihi Wasallam) sayyiduna Wajiihun (Sallallahu 'Alaihi Wasallam) sayyiduna Nasiihun (Sallallahu 'Alaihi Wasallam)sayyiduna Naasihun (Sallallahu 'Alaihi Wasallam) sayyiduna Waqiilun (Sollalahu 'Alahi Wasallam) sayyiduna Mutawaqqilun (Sallallahu 'Alaihi Wasallam) sayyiduna Kafiilun (Sallallahu 'Alaihi Wasallam) sayyiduna Shafiiqun (Sallallahu 'Alaihi Wasallam)…

TRANSLATION

Abu Ibraahiim (The Father of Ibraahiim) Allah, s blessings and peace be upon him,
Mushafa (the one whose intercession is accepted) Allah's blessings and peace be upon him,
Shafi' (The Interceder) Allah's blessings and peace be upon him,
Salih (The Righteous) Allah's blessings and peace be upon him,
Muslih (The conciliator) Allah's blessings and peace be upon him,
Muhaymin (The Guardian) Allah's blessings and peace be upon him,
Sadiq (The Truthful) Allah's blessings and peace be upon him,
Musaddaq (The Confirmer) Allah's blessings and peace be upon him,
Sidq (Sincerity) Allah's blessings and peace be upon him,
Saiyed ul-Mursalin (The Master of Messenger) Allah's blessings and peace be upon him,
Imam ul-Mutaqin (The Leader of the Good Fearing) Allah's blessings and peace be upon him,
Qayid ul-Ghur-il-Muhajjilin (The Guide of the Bright Shinning Ones) Allah's blessings and peace be upon him,
Khalil ur-Rahman (The friend of the Merciful) Allah's blessings and peace be upon him, Bar (The Pious) Allah's blessings and peace be upon him,
Mubirr (The Venerated) Allah's blessings and peace be upon him,
Wajih (The eminent) Allah's blessings and peace be upon him,
Naseeh (The Adviser) Allah's blessings and peace be upon him,
Nasih (The Counselor) Allah's blessings and peace be upon him,
Wakeel (The Advocate) Allah's blessings and peace be upon him,
Mutawakil (the Reliant on Allah (Subhaanahu wa ta'ala) Allah's blessings and peace be upon him,
Kafeel (The Guarantor) Allah's blessings and peace be upon him,
Shafeeq (The tender) Allah's blessings and peace be upon him,


ROMANISED
 ARABIC

ASMAA 'UN-NABI
Sayyiduna Muqiimus-sunnati (Sallallahu 'Alaihi Wasallam) sayyiduna Muqaddasu (Sollahu 'Alaihi Wasallam) sayyiduna Ruuhul-qudusi (Sallallahu 'Alaihi Wasallam) sayyiduna Ruuhul-haqqi (Sallallahu 'Alaihi Wasallam) sayyiduna Ruuhul-qisti (Sallallahu 'Alaihi Wasallam) sayyiduna Kaafin (Sallallahu 'Alaihi Wasallam) sayyiduna Muktafin (Sallallahu 'Alaihi Wasallam) sayyiduna Baalighun (Sallallahu 'Alaihi Wasallam) sayyiduna Muballighun (Sallallahu 'Alaihi Wasallam) sayyiduna Shaafin (Sallallahu 'Alaihi Wasallam) sayyiduna Waasilun (Sallallahu 'Alaihi Wasallam) sayyiduna Mausuulun (Sallallahu 'Alaihi Wasallam) sayyiduna Saabiqun (Sallallahu 'Alaihi Wasallam) sayyiduna Saa'iqun (Sallallahu 'Alihi Wasallam) sayyiduna Haadin (Sallallahu 'Alaihi Wasallam) sayyiduna Muhdin (Sallallahu 'Alaihi Wasallam) sayyiduna Faadhilun (Sallallahu 'Alaihi Wasallam) sayyiduna Mufaddhalun (Sallallahu 'Alaihi Wasallam) sayyiduna Muqaddamu (Sallallahu 'Alaihi Wasallam) sayyiduna 'Aziizun (Sallallahu 'Alaihi Wasallam) sayyiduna Faatihun (Sallallahu 'Alaihi Wasallam) sayyiduna Miftaahun (Sallallahu 'Alaihi Wasallam)…


TRANSLATION

Muqeem as sunna (The Establisher of the way) Allah, s blessings and peace be upon him, Muqaddis (The sacred) Allah, s blessings and peace be upon him, Ruh ul-Qudus (the Holy Spirit) Allah, s blessings and peace be upon him, Ruh ul Haqq (The Spirit of Truth) Allah, s blessings and peace be upon him, Ruh ul-Qist (The Spirit of Justice) Allah, s blessings and peace be upon him, Kaf (The Qualified) Allah's blessings and peace be upon him, Muktaf (The broad-shouldered) Allah's blessings and peace be upon him, Baligh (The Proclaimer) Allah's blessings and peace be upon him, Mubaligh (The Informer) Allah's blessings and peace be upon him, Shaf (The Healing) Allah's blessings and peace be upon him, Wasir (The Inseparable Friend) Allah's blessings and peace be upon him, Mausool (The one Bound to Allah) Allah's blessings and peace be upon him, Sabiq (The Foremost) Allah's blessings and peace be upon him, Sa'iq (The Driver) Allah's blessings and peace be upon him, Had (The Guide) Allah's blessings and peace be upon him, Muhd (The Guided) Allah's blessings and peace be upon him, Muqaddam (Overseer) Allah's blessings and peace be upon him, Aziz (The Mighty) Allah's blessings and peace be upon him, Fadil (Outstanding) Allah's blessings and peace be upon him, Mufaddil (the Favoured) Allah's blessings and peace be upon him, Fatih (The Opener) Allah's blessings and peace be upon him, Miftah (The Key) Allah's blessings and peace be upon him,

ROMANISED
 ARABIC

ASMAA 'UN-NABI

Sayyiduna Miftaahur-rahma (Sallallahu 'Alaihi Wasallam) sayyiduna Miftaahul-janna (Sallallahu 'Alaihi Wasallam) sayyiduna 'Alamul-iimaani (Sallallahu 'alaihi wasallam) sayyiduna 'Alamul-yaqiini (Sallallahu 'Alaihi Wasallam) sayyiduna Daliilul-khairaati (Sallallahu 'Alaihi Wasallam) sayyiduna Musahhihul-hasanaati (Sallallahu 'Alaihi Wasallam) sayyiduna Mukiilul-atharaati (Sallallahu 'Alaihi Wasallam) sayyiduna Safuuhun 'anizzallaati (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-shafa'ati (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-maqaami (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-qadami (Sallallahu 'Alaihi Wasallam) sayyiduna Makhsuusun bil-'izzi (Sallallahu 'Alaihi Wasallam) sayyiduna Makhsuusun bil-majdi (Sallallahu 'Alaihi Wasallam) sayyiduna Makhsuusun bish-sharfi (Sallallahu 'Alaihi Wasallam) sayyiduna saahibul-wasiilati (Sollallhu 'Alaihi Wasallam) sayyiduna Saahibus-saifi (Sallallahu 'Alaihi Wasallam)


TRANSLATION

Miftah ur-Rahmah (The Key to Mercy (Allah, s blessings and peace be upon him, Miftah ul-Jannah (The key to the Garden) Allah, s blessings and Peace be upon him, 'Alam ul-Iman (he thaught the Faith) Allah's blessings and peace be upon him, 'Alam ul-Yaleen (He taught Certainly) Allah's blessings and peace be upon him, Daleel ul-Khayrat (Guide to Good Things) Allah's blessings and peace be upon him, Musahih ul-Hasanat (the Verifier of Good Deeds) Allah's blessings and peace be upon him, Muqeel ul-'Atharat (The Forewarner of False Steps) Allah's blessings and peace be upon him, Safooh 'an az-Zallat (the Pardoner of Oppression) Allah's blessings and peace be upon him, Sahib ush-Shafa'h (the Possessor of intersession) Allah's blessings and peace be upon him, Sahib ul-Maqam (The Possessor of the Honored Station) Allah's blessings and peace be upon him, Sahib ul-Qadam (the Owner of the Footprint) Allah's blessings and peace be upon him, Makhsoosun bil-'Azz (Distinguished with Might) Allah's blessings and peace be upon him, Makhsoosun bil-Majd (Distinguished with Glory) Allah's blessings and peace be upon him,Majhsoosun bil-Sharaf (Distinguished with Nobility) Allah's blessings and peace be upon him, Sahib ul-Waseelah (The Possessor of the (Closest Access) Allah's blessings and peace be upon him, Sahib us-Sayf (the Owner of the Sword) Allah's blessings and peace be upon him,

ROMANISED
 ARABIC

ASMAA 'UN-NABI

Sayyiduna Saahibul-fadhiilata (Sallallahu 'Alaihi Wasallam) sayyiduna Saahihibul-izaari (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-hujjati (Sollalahu 'Alaihi Wasallam) sayyiduna Saahibus-sultaani (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibur-ridaa'i (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibud-darajatir-rafii'ati (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibut-taaji (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-mighfari (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-liwaa'i (Sallallahu 'Alaihi Wasallam) sayiduna Saahibul-mi'raaji (Sollalahu 'Alaihi Wasallam) sayyiduna Saahibul-qadhiibi (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-buraaqi (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-khaatimi (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-'alaamati (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-burhaanu (Sallallahu 'Alaihi Wasallam) sayyiduna Saahibul-bayaani (Sallallahu 'Alaihi Wasallam)…


TRANSLATION

Sahib ul-Fadeelaah (the Possessor of Pre-eminence) Allah, s blessings and peace be upon him, Sahib ul-izar (The Owner of the Cloth) Allah, s blessings and peace be upon him, Sahib ul-Hujjah (the Possessor of Proof) Allah, s blessings and peace be upon him, Sahib ul-Sultan (Possessor of Authority) Allah’s blessings and peace be upon him, Sahib ur-Roda (The Owner of the Robe) Allah, s blessings and peace be upon him, Sahib ud-Darajat ir-Rafi' (The Possessor of the Lofty Rank) Allah, s blessings and peace be upon him,Sahib ut Taj (The Possessor of the Crown) Allah's blessings and peace be upon him, Sahib ul-Maghfir (The Possessor of Forgiveness) Allah's blessings and peace be upon him, Sahib ul-Rewa' (The Possessor of the Flag) Allah's blessings and peace be upon him, Sahib ul-Mi'raj (The Master of the Night Journey) Allah's blessings and peace be upon him, Sahib ul-Qadeeb (The Possessor of the Staff) Sahib ul-Buraq (The Owner of Buraq) Allah, s blessings and peace be upon him, Sahib ul-Khatam (The Owner of the Ring) Allah's blessings and peace be upon him, Sahib ul-'Alama (The Owner of the Sing) Allah, s blessings and peace be upon him, Sahib ul-Burhan (The Possessor of the Evidence) Allah's blessings and peace be upon him, Sahib ul-Bayan (The Possessor of Evident Proof) Allah's blessings and peace be upon him…

ROMANISED
 ARABIC

ASMAA ‘UN-NABI

Sayyiduna fasiihul-lisaani (Sallallahu ‘Alaihi Wasallam)
sayyiduna mutahharul-janaani (Sallallahu ‘Alaihi Wasallam)
sayyiduna Rau’fun (Sallallahu ‘Alaihi Wasallam)
sayyiduna Rahiimun (Sollalahu ‘Alaihi Wasallam)
sayiduna Udhunu khairin  (Sallallahu ‘Alaihi Wasallam)
sayyiduna sahiihul-islaami (Sallallahu ‘Alaihi Wasallam)
sayyiduna Sayyidul-kaunaini (Sallallahu ‘Alaihi Wasallam)
sayyiduna ‘Ainun-na ‘iimi (Sallallahu ‘Alaihi Wasallam)
sayyiduna ‘Ainul-ghurri (Sallallahu ‘Alaihi Wasallam)
sayyiduna Sa`dullahi (Sallallahu ‘Alaihi Wasallam)
sayyiduna sa`dul-khalqi (Sallallahu ‘Alaihi Wasallam)
sayyiduna Khatiibul-umami (Sallallahu ‘Alaihi Wasallam)
sayyiduna ‘Alamul-hudaa (Sallallahu ‘Alaihi Wasallam)
sayyiduna Kaashiful-kurabi (Sallallahu ‘Alaihi Wasallam)
sayyiduna Raafi‘ur-rutabi (Sollallalhu ‘Alaihi Wasallam)
sayyiduna ‘Izzul-‘arabi (Sollallalhu ‘Alaihi Wasallam) 

TRANSLATION

Our Master “The Good Communicator” Allah’s blessings and peace be upon him, Our Master “The Purifier of the Soul” Allah’s blessings and peace be upon him, Our Master “the Kind” Allah’s blessings and peace be upon him Our Master  “The Mercy Giving” Allah’s blessings and peace be upon him, Our Master “The Good Listener” Allah’s blessings and peace be upon him, Our Master “The Completer of Islam” Allah’s blessings and peace be upon him, Our Master “The Master of Two Universes” Allah’s blessings and peace be upon him, Our Master “The Spring of Bliss” Allah’s blessings and peace be upon him, Our Master “The Spring of Beauty” Allah’s blessings and peace be upon him, Our Master “The Joy of Allah” Allah’s blessings and peace be upon him, Our Master “The Joy of the Creator” Allah’s blessings and peace be upon him, Our Master “The Preacher to Nations” Allah’s blessings and peace be upon him, Our Master “The teacher of Guidence” Allah’s blessings and peace be upon him, Our Master “The Remover of Worries” Allah’s blessings and peace be upon him, Our Master “The Raiser of Rank” Allah’s blessings and peace be upon him, Our Master “The Might of the Arab” Allah’s blessings and peace be upon him,

ROMANISED
 ARABIC

ASMAA ‘UN-NABI

Sayyiduna Saahibul-faraji (Sallallahu ‘Alaihi Wasallam) sayyiduna kariimul-makhraji (Sallallahu ‘Alaihi Wasallam). Allahumma ya rabbi bijaahi nabiyyikal-mustafa. Wa rasuulikal-murtadha. Tahhir quluubana min kulli wasfin-yuba‘iduna ‘ann mushahadatika wa mahabbatika wa amitna ‘alas-sunnati wal-jama‘ati wash-shauqi ilaa liqaa‘ika ya dhaljalaali wal-ikraam. Wa Sallallahu ‘alaa sayyiduna wa maulaana Muhammadin wa ‘alaa aalihi wa sahbihi wa sallama tasliima. wal-hamdu lillahi rabbil-‘alamiin.


TRANSLATION

Sahib ul-Farah (the Possessor of Happiness) Allah, s blessings and peace be upon him!
Ya Allah, Ya Lord, for the honor of Your Prophet, Al-Mustafa, and Your Messenger, Al-Murtada, purify our hearts from every characteristic which keep us away from Your Presence and Your Love, and have us pass away following his way and his community, longing to meet You, Ya Owner of Majesty and Nobility!
And the blessing and abundant peace of Allah (Subhaanahu wa ta’ala) be upon our master Muhammad (Sallallahu ‘Alaihi Wasallam), his family and his companion and praise be to Allah (Subhaanahu wa ta’ala), lord of the Worlds!

FUSUS AL HIKAM 25:The Seal of the Wisdom of Sublimity in the Word of Musa (Moses)

FUSUS AL HIKAM 25:The Seal of the Wisdom of Sublimity in the Word of Musa (Moses)

pada 28hb Disember 2011 pukul 10.49 ptg

The wisdom of the killing of the male children in respect to Musa was in order to give him
the support of the life of each of those killed for his sake because each of them was killed for
being Musa. There is no ignorance, so the life of the one killed for his sake had to return to
Musa. It is pure life in the natural state (fitra). The desires of the self have not soiled it; rather,
it is in its natural state of "Yes (bala)." (1) Musa was the sum of the lives of those killed for
being him. All that was prepared for the murdered ones in the way of the predisposition of
their spirits was in Musa, peace be upon him. This is a divine favour to Musa which no one
before him had.
The wisdoms of Musa are numerous. If Allah wills, I will enumerate them in this chapter
according to what the divine command puts into my mind. This is the first about which I shall
speak in this chapter.
Musa was only born being a synthesis of many spirits. He was a concentration of effective
forces since the young have an effect on the old. Do you not see how the child has an effect
on the older person by the special quality the child has? The older person descends from his
leading position to play with the child and rock him in his arms and to show himself at the
child's level of intellect he descends to the level of the child's intellect. He is under
subjugation even though he is not aware of it. He occupies himself with instructing and
protecting the child, seeing to his needs and consoling him so that the child is not distressed.
All this is part of the effect of the young on the old. That is due to the strength of his station.
The young has a new covenant with his Lord because he has newly come into being. The old
person is further from Him. Whoever is nearer to Allah subjects whoever is further away
from Him, just as the elite of the near angels subject the further ones. The Messenger of
Allah, may Allah bless him and grant him peace, used to expose himself to the rain when it
came down and to uncover his head so that it would fall on him. He said that it has a new
covenant with Allah. Look at this recognition of Allah on the part of this Prophet! What is
more glorious, more sublime and clearer than this? The rain subjected the best of men due to
its proximity to its Lord. That is a likeness of the Messenger on whom the revelation
descends. The rain called him by its own state, (2) and so he exposed himself to the rain in
order to receive from it what it brought from his Lord. If he had not received this divine
benefit from it by the rain, he would not have exposed himself to it. This is the message of
water from which Allah has fashioned every living thing (3) - so understand! As for the
wisdom of Musa being put into the ark and then cast into the river, the ark (tâbût) is his
human nature (nâsût). The river is what he received of knowledge through his body by what
the power of discernment and the sensory imaginative faculties accorded him. Only by the
existence of this elemental body does the human self have these faculties or their like. When
the self comes to this body and is commanded to freely dispose of it and manage it, Allah
gives it these faculties as instruments by which it obtains what Allah wills that it obtain in the
management of this ark which contains the sakina (4) of the Lord. Musa was cast into the
river in order to receive various knowledges by these faculties. Thus Allah taught him that the
spirit which manages him is the ruler. He is only managed by it. It gives him the command of
these faculties of phenomenal being which are in this nâsût that is designated by the ark in the
field of indications and wisdoms.
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Allah manages the universe in the same way, and it is only managed by it or by its form. It is
only managed by Him inasmuch as the arrival of the one begotten depends upon its being
brought into existence by the begetter. Caused things depend on their causes, proven things
depend on their proofs, and true things depend on their realities. All of this is part of the
universe, and it is Allah's management of it, and he only manages by it.
As for our statement, "or by its form," I mean the form of the universe, and by it I mean the
Most Beautiful Names and sublime attributes by which Allah is named and described.
Nothing of a name by which He is called has reached us but that we found the meaning and
spirit of that name in the universe. The universe is also only managed by the form of the
universe.
For that reason, the Prophet said in respect of the creation of Adam who is the blueprint
which gathers all the attributes of the Divine Presence which is the essence, the attributes and
the actions: "Allah created Adam in His form." His form is only the Divine Presence. In this
noble epitome, which is the Perfect Man, He brought into existence all the Divine Names and
the realities of that which is outside of him in the Macrocosm separate from him. He made
Adam a spirit (rûh) for the universe, and so He subjected to him the high and the low through
the perfection of his form. As there is nothing in the universe that "does not glorify Allah's
praise," (5) in the same way, there is nothing in the world which is not subject to this man
according to what the reality of his form accords him. Allah says, "He has made everything
that is in the heavens and the earth subservient to you. It is all from Him." (22:65) All that is
in the universe is subject to man. He who knows that from his knowledge is the Perfect Man.
He who is ignorant of that is the Animal Man.
The form of casting Musa into the ark and then casting the ark into the river is outwardly a
form of destruction. Inwardly, it was his rescue from being killed. He was brought to life as
the self is brought to life by knowledge from the death of ignorance as Allah says, "Is
someone who was dead (i.e. by ignorance) and whom We brought to life (with knowledge)
and supplied with a light by which to walk among the people (which is guidance) the same as
someone who is in utter darkness (in being astray) unable to emerge from it (i.e. will never be
guided)?" (6) In itself the matter has no end at which it stops.
Guidance is that man is guided to bewilderment (hayra). He knows that the business is
bewilderment. Bewilderment is being unsettled and movement. Movement is life. There is no
non-movement nor death. There is existence and not non-existence. It is the same with the
water which gives life to the earth. Its movement is His word, "so it quivers" and conceives,
"and swells" with pregnancy, "and sprouts plants in beautiful pairs." (7) It only gives birth to
what resembles it, i.e. has a nature like it. It has being linked in pairs (zawjiya) which is the
state of being doubled by what is born from it and what appears from it.
Similarly, the existence of Allah has multiplicity and the many Names. It is this or that
according to what appears from it of the universe which demands the realities of the Divine
Names by its development. They are doubled by it and stand in opposition to the unity of
multiplicity. It is one by source in respect to its essence, as the primal substance (hayûla) is a
single source in respect to its essence, while it has many forms which it supports by its
essence. It is the same with Allah through the forms of tajalli which are manifested from
Him. So the locii of the tajalli are the forms of the universe, in spite of the intelligible unity
(ahadiyya). Look at the excellence of this divine instruction which Allah gives by granting its
recognition to whoever He wishes among His slaves.
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When the family of Pharaoh found him in the river by the tree, Pharaoh called him Musa. Mu
is water in Coptic and sha is tree. He named him by where he found him, for the ark stopped
by the tree in the river. Pharaoh wanted to kill him. His wife, speaking by divine articulation
in what she said to Pharaoh about Musa since Allah had created her for perfection as Allah
said about her when He testified that she and Maryam, daughter of 'Imran, have the
perfection which men have (8) - said, "he may be a source of delight for me and for you."
(28:9) She would be consoled by him with the perfection which she received as we have said.
The consolation of Pharaoh was with the belief Allah gave him when he was drowning. So
Allah took him pure and purified. There was no impurity in him since He took him in his
belief before he had acquired any wrong actions. Islam effaces what was before it. He made
him a sign of His concern so that none might despair of the mercy of Allah, for "no one
despairs of solace from Allah except for the unbelievers." (12:87) If Pharaoh been of those
who despair, he would not have embarked on belief. Musa, peace be upon him, was, as the
wife of Pharaoh said, "a source of delight for me and for you. Do not kill him. It may well be
that he will be of use to us." That is what happened. Allah gave them use of Musa, although
they were not aware that he was a prophet who would destroy the kingdom of Pharaoh and
his family.
When Allah protected him from Pharaoh, his mother's heart was freed of the anxiety which
had befallen her. Then Allah forbade him to be suckled until he had received his mother's
breast, so she suckled him that Allah might complete her joy. The knowledge of the roads
(sharâ'i) is like that. It is as Allah said, "to each We have made a road," (5:48) i.e. a path
(tariq), "and a direction (minhaj)" from that path. This statement is an indication of the root
from which he came (minhuja). It is his food as the tree has branches and yet is only
nourished by its root. What is haram in one Shari'a can be halal in another Shari'a - I mean in
a certain form it can be halal, while in the heart of the matter it is not really the same as what
passed because the matter is new creation, not repetition. This is what we instruct you! It is
referred to in connection with Musa when the wet-nurses were made haram.
In reality, the one who suckled him, not the one who bore him, is his mother. The mother of
birth carried him in regard to the trust. He is formed within her and fed by her menstrual
blood without any volition on her part in that, so that does not come from her benevolence
towards him. He is only fed by what would destroy her or make her ill had he not been
nourished on it, or had that blood not gone out of her. The embryo is a gift to its mother since
it feeds on what would cause her harm had that blood remained with her and not gone out of
her, or had not the embryo been nourished on it.
Suckling is not the same. By her suckling, she intends to give him life and to sustain him.
Allah gave that to Musa in the mother who bore him. No woman outside of his mother by
birth had any right over him that she also might find consolation in bringing him up and
watching him grow in her room, and so she was not sad.
Allah saved him from the grief of the ark, so he pierced natural darkness by what Allah gave
him of divine knowledge, while he did not depart from nature. He tested him with many trials
(9) and gave him experience in many places so that he might realize patience in himself in the
trials Allah gave him.
The first of Allah's trials was the killing of the Copt which Allah inspired him to do and gave
him success in his secret yet he did not know this. However, Musa did not feel any anxiety
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over killing him, although he was unsure until the command of his Lord told him, since the
Prophet is inwardly protected without being aware of it until he is informed, until
transmission comes to him. For this reason, al-Khidr showed him the killing of the boy, (10)
so Musa criticized the killing but did not remember how he had killed the Copt. Al-Khidr told
him, "I did not do it of my own volition," (18:82) and he informed him of his rank before he
told him that his movement was protected in reality, but he was not aware of it.
Al-Khidr also showed him the piercing of the ship. Outwardly it was destruction, but
inwardly it was rescue from the hand of the tyrant. He made that an analogy of the ark which
was in the river its outward aspect was destruction, while inwardly it was rescue, for his
mother did it fearing the hand of the tyrant, who was Pharaoh, that he might not kill Musa in
captivity. She looked at him with the revelation Allah had inspired in her while she was not
aware of it. She felt in herself that she would suckle him. When she feared for him, she cast
him into the river because, as the proverb says, "What the eye does not see does not afflict the
heart." She did not fear for him with the fear of the witnessing of the eye, and she was not sad
with the sorrow of seeing him. It came over her thoughts that perhaps Allah would return him
to her, for she had a good opinion of Him. She lived by this thought in herself and by the
hope which was opposite fear and despair. When she was inspired to do this, she said,
"Perhaps he is the Messenger who will destroy Pharaoh and the Copts." She lived and took
joy in this, which was illusion and thought in respect of herself, but, in the heart of the matter,
it is knowledge.
When they searched for Musa (after he had killed the Copt), he left in flight, fearful
outwardly and in the meaning, it was love of deliverance for movement is always by love, but
the onlooker is veiled from it by other causes, which are not the movement. This is because
the root is the movement of the universe from non-existence which was immobile in
existence. That is why it is said that the matter is movement from immobility. The movement
which is the existence of the universe is the movement of love. The Messenger of Allah, may
Allah bless him and grant him peace, said, quoting Allah, "I was a hidden treasure, therefore I
wanted (lit. loved) to be known." (11)
If it had not been for this love, the universe would not have appeared in its source. Its
movement from non-existence to existence is the movement of the love of the One who
brings into existence for this purpose. The universe also loves to witness itself in existence as
it was witnessed in immutability. Thus by every aspect, the movement from immutable nonexistence
to the existence of the sources is a movement of love, both in respect of Allah and
in respect to itself.
Perfection is loved for itself. Allah's knowledge of Himself is His, since He is independent of
the worlds. It belongs only to Him. The perfection of the rank of knowledge only remains by
the in-time knowledge which comes from these sources. When the sources of the universe
exist, then the forms of perfection appear with timeless and in-time knowledge. Thus the rank
of knowledge is perfected by two aspects.
In the same way, the ranks of existence are perfected. Existence from it is before-time and not
before-time, which is in-time. Pre-temporal (azali) time is the existence of Allah by Himself,
and non-pre-temporal-time is the existence of Allah by the forms of the immutable universe.
It is called in-time because it manifests some parts to others. He is manifest to Himself by the
forms of the universe, and so existence is perfected.
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The movement of the universe is by love of perfection, so understand! Do you not see how
what the Divine Names bring into existence is breathed from the absence of the manifestation
of their effects in a entity called the universe? It loves rest (12) which is only reached by the
existence of form, high and low. Thus it is confirmed that movement occurs by love. The
only movement in the entire cosmos is by love.
Among the 'ulama' are those who know that and those who are veiled by the nearer cause
because it rules their state (hâl) and overpowers them. Musa was aware of his fear by what
occurred through his killing the Copt. That fear implied love of deliverance from killing. So
he fled by fear. In the meaning, he fled when he loved deliverance from Pharaoh and his
deeds. He mentioned the nearest cause which he was aware of at that moment, which is like
the form of the body of man, and love of deliverance is contained in it as the body contains
the spirit which manages it.
The Prophets had the language of the outward with which they addressed people in general
and on which they relied to make the one who listened understand what was said. The
Messengers make allowances for people in general by their knowledge of the rank of the
people of understanding. It is as the Prophet, peace be upon him, said about gifts, "I give to
this man, while another man is more beloved to me than him for I fear that Allah might throw
him down into the Fire." He made allowances for those whose intellect and discernment are
weak and who are overcome by greed and nature.
Similarly, what they brought of knowledges, they brought wearing a robe (13) which nearer
to the understanding, so that the one who has no "diving" might stop at the robe and say,
"How excellent this robe is!" and he will see it as the limit of rank. Because of what this robe
from the king demands, the one with subtle understanding, the one who dives for the pearls of
wisdom, looks at the quality of the robe and its type of material. By it, he knows the degree of
the one it covers, and so he stumbles onto a knowledge which no one else has obtained from
those without knowledge of such matters.
Then the Prophets and Messengers and heirs knew that in this world and in their
communities, there are those who, in this manner, express themselves in the outward
language which the elite and common share. The one who is elite understands of it what the
common understand, and more, inasmuch as it is valid that he be called elite. He is
distinguished from the blind. Those who have obtained knowledges are content with this.
This is the wisdom of his words, "I fled from you when I was in fear of you," (14) but he did
not say, "I fled from you by love of safety and well-being."
Musa came to Madyan and found two women and got water for them without being paid for
it. Then he turned away to the divine shade and said, "O my Lord, I am truly in need of any
good You have in store for me." (28:24) He made the source of his getting water the same as
the good which Allah sent down to him, and he described himself as being in need of Allah in
the good which he had. Al-Khidr showed him the setting-up of the wall without wage, but
Musa chided him for it. So al-Khidr reminded him of his drawing water without wage, and
other things which were not mentioned. The Prophet, may Allah bless him and grant him
peace, wished that Musa had remained silent and had not left him so that Allah would have
related more about them.
Al-Khidr alerted Musa to the fact that what had come to him and would come to him was by
the command of Allah and His will which it is impossible to contradict. Knowledge of that is
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one of the prerogatives of wilaya. As for the Messenger, He might not acquaint him with it,
for it is the secret of the decree.(15) If He had acquainted him with that, it might have been a
reason for his lassitude in conveying what he was commanded to convey. Allah withholds the
knowledge of this from some of the Messengers as a mercy to them from Him. He did not
withhold it from our Prophet, may Allah bless him and grant him peace, because of the
strength of his state. This is why our Prophet said, "I call on Allah by inner sight." (75:14)
By this he knew what Musa had succeeded in had been without knowledge on his part. If it
had been from knowledge, Musa would not have criticized what al-Khidr did, since Allah had
testified before Musa as to al-Khidr's purity and justice. In spite of this, Musa was heedless of
the fact that Allah had made him pure, and of the conditions set down for following him. This
was a mercy for us if we forget the command of Allah. If Musa had known that, al-Khidr
would not have said to him, "What you have never encompassed in your knowledge,"
meaning I have a knowledge which you have not received by tasting as you have a
knowledge which I do not know. He was just.
As for the wisdom of his parting from him, it is because Allah said of the Messenger, "Take
what the Messenger brings you, and avoid what he prohibits you." (59:7) The 'ulama' of
Allah who recognize this quality of the Message and the Messenger stop at this statement. Al-
Khidr knew that Musa was the Messenger of Allah. He regarded what came from him to
preserve the adab which is due to the Messengers. Musa said to him, "If I ask you about
anything after this, then you should no longer keep me company." So he forbade al-Khidr to
keep his company. When that occurred for the third time, al-Khidr therefore said, "This is
where you and I part company," Musa did not tell him, "Do not do it," nor did he seek to keep
him company for he knew the level of the rank he was in when he spoke of the prohibition
against keeping him company. Musa was silent, and the parting took place.
Look at the perfection of these two men in knowledge and the completion of divine adab as
right, and the justice of al-Khidr, peace be upon him, in what he acknowledged to Musa when
he said, "I have a knowledge which Allah has taught me which you do not know, and you
have a knowledge which Allah has taught me which you do not know." This information
which al-Khidr imparted to Musa was a remedy for the wound inflicted on him in his words,
"How indeed could you bear with patience something you have not encompassed in your
knowledge?" (18:68) although he knew the sublimity of his rank with the message, and al-
Khidr did not have this rank.
This appeared in the community of Muhammad in the hadith regarding the fertilization of the
date tree. The Prophet, peace be upon him, told his Companions, "You know more about the
matters of your daily life."16 There is no doubt that the knowledge of the thing is better than
ignorance of it. Allah praises Himself, saying,"He has knowledge of all things." The Prophet,
may Allah bless him and grant him peace, acknowledged to his Companions that they knew
more about the exigencies of this world than him because he had no experience of them. It is
knowledge of tasting (dhawq) and experience, and the Prophet, peace be upon him, had not
occupied himself with this sort of knowledge. Rather, he was occupied with what was more
important. I have informed you about a great adab by which will benefit you if you occupy
yourself with it.
Musa's statement, "My Lord gave me right judgement," (26:21) means the khilafah, "and
made me one of the Messengers," means the message. Not every Messenger is a Khalif. The
Khalif has a sword, duties and governance. The Messenger is not the same rather, he
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transmits what he has been sent to transmit. If he does battle and defends with the sword, then
he is both Khalif and Messenger.
As for the wisdom of Pharaoh's question regarding divine whatness (mâhiya) when he said,
"What is the Lord of the worlds?" (26:23) that question did not arise from ignorance, but it
was posed in order to test Musa and to see what answer he would give when he claimed that
he had a message from his Lord. Pharaoh knew the rank of the Messengers in knowledge of
Allah and he wanted to test Musa's answer to ascertain the validity of his claim. In order to
inform those present, he invited an answer which would have been misleading as far as they
were concerned since they did not know what Pharaoh himself knew about the question.
Musa answered him with the answer of those who have knowledge of the matter. Then
Pharaoh, in order to preserve his position, asserted that Musa had not answered his question.
So because of the inadequacy of their understanding, it seemed clear to those who were
present that Pharaoh knew more than Musa. For this reason, when Musa answered him with
what was not appropriate and outwardly it is not an answer to what he was asked about and
Pharaoh knew that he would only give that answer, Pharaoh then said to his companions,
"Your Messenger" who was sent to you "is mad" since the knowledge of what I question him
about is veiled from him (17) since it is inconceivable that it be known at all.
The question is valid. The question of the what-ness is a question about the reality of what is
asked about - it must be real in itself. As for those who make definitions which consist of
category and genus, these are matters shared by various things. Whoever has no category
must have a reality in Himself which belongs to no other. The question is invalid in the
school of the People of Allah, sound knowledge and sound intellect. The only answer to it is
the answer Musa gave.
Here is a great secret! He mentioned the "act" in giving the answer to the one who asked for a
definition of essence. He made the essential definition the source of the attribution to what
appeared of Him in the forms of the universe, or what appeared in Him of the forms of the
universe. In answer to, "What is the Lord of the worlds?" he said that He is the One in whom
the forms of the universe are manifest on high which is the heaven - and below - which is the
earth, "if you but have certainty," (18) or He who is manifest by them.
When Pharaoh told his companions that Musa was mad, (majnûn) in the sense that he was
possessed, Musa added to the elucidation in order to inform Pharaoh of his rank in divine
knowledge because he knew that Pharaoh already knew that. Musa said, "The Lord of the
East and the West," bringing what was manifest and what was hidden, in the outward and the
inward, "and what between them is" which is Allah's words, "He has knowledge of
everything," "if you have intellect," (19) i.e. if you possess qualification since this comes
from intellect.
The first answer is for those who are certain, and they are the people of unveiling and
existence. Musa said, "If you have certainty," i.e. if you are the people of unveiling and
existence. I have given you knowledge of what you are already certain about in your
witnessing and existence. If you are not of this category, I have answered you in the second
answer: if you are among the people of intellect and qualification, and you limit Allah
according to what the proofs of your intellects accord.
Thus Musa manifested both aspects in order to inform Pharaoh about his question and his
veracity. Musa knew that Pharaoh knew that because he asked about the what-ness of Allah.
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He knew that his question was not couched in the language the ancients used in their
questioning by means of what. That is why he answered him. If he had known anything else
from him, he would have been mistaken in the question. Musa treated that about which he
was asked as the source of the universe, and Pharaoh addressed him by this language (20)
although the people present were not aware of that.
Pharaoh said to him, "If you take any god other than me, I will certainly make you one of the
imprisoned." (26:29) The letter sin in prison (sijn) is one of the letters of increase, (21)
meaning I will veil you, for you answered by what supported me so that I might say the same
to you. If you say to me, "O Pharaoh! I do not I do not recognize your threat to me while the
source is but one, so how can you separate?" Then Pharaoh replied, "The ranks are separate,
but the source is not separate and it is not divided in its existence. My rank right now is
power over you by actual fact, O Musa! I am you by the source and other than you by rank!"
When Musa understood that from him, he gave him his due in respect to himself and told
him, "You will not be able to do that." Pharaoh's rank gave him power and influence over
Musa because Allah is in the rank of Pharaoh in respect of the outward form which has
authority over the rank in which Musa appeared in that assembly.
Therefore Musa told him that Allah had manifested a barrier to his hostility against Musa. He
said, "Even if I were to bring you something undeniable?" Pharaoh could only reply, "
Produce it then, if you are someone telling the truth" so that Pharaoh would not appear to be
unjust among those of his nation who were weak-minded. They had doubts about him, and
they were the group Pharaoh made unsteady. However, they obeyed Pharaoh because they
were a corrupt people; (22) that is, lacking sound intellects' rejection of taking Pharaoh's
claims literally. The intellect stops at a certain limit, and only those of unveiling and certainty
can cross that limit. This is why in his answer, Musa first addressed those of certainty and
then address those of the intellect.
"So he drew down his staff ('asa)" (26:32) which is the form with which Pharaoh defied (23)
('asa) Musa when he refused to answer his call. "And there it was, unmistakably a snake," i.e.
an evident snake. Thus rebellion, which is evil, changed into obedience, which is good, as
Allah says, "Allah will transform their evil deeds into good deeds," (25:70) meaning in
judgement. Here the judgement manifested a differentiated source in a single substance
(jawhar) so it is a staff, a snake, and a manifest serpent. It devoured its likes among the
snakes in the form of a snake, and the staffs in the form of a staff. The proof of Musa
overcame the proofs of Pharaoh in the form of staffs, snakes and ropes. The sorcerers had
ropes, but Musa did not have a rope. The "rope" is the small hill; (24) that is, their powers in
relation to the power of Musa is as the hills are to the lofty mountains.
When the sorcerers saw that, they recognized Musa's rank in knowledge and they saw that he
possessed a power which was not mortal. If it had been within the power of a mortal, it would
only belong to someone who could distinguish sure knowledge from imagination and
illusion. So they believed in "the Lord of the Worlds, the Lord of Musa and Harun" - that is,
the Lord to whom Musa and Harun summoned them because they knew that the people
understood that they were not being called to Pharaoh. Pharaoh was in the position of
authority, and he was the master of the moment since he was the Khalif with the sword, even
though he broke the customary divine laws when he said, "I am your Lord most high" - i.e.
since all are lords, (25) I am the highest of them through the power which you have
outwardly given me over you. The sorcerers knew that he spoke the truth in what he said, and
122
they did not deny it. They affirmed that to Pharaoh, and said, "You only judge in this passing
life, so judge as you like, for the kingdom is yours." So the statement of Pharaoh, "I am your
Lord most high," was valid. Although the source is from Allah, the form is Pharaoh's. He cut
off the hands and feet, and crucified through a real source in false form in order to attain the
ranks which are only attained by that act.
There is no way to neutralize causes because the source-forms necessitate them. They only
appear in existence by the form on which they are based at the source since "there is no
changing the words of Allah." (10:64) The words of Allah are not other than the sources of
existent things. Timelessness is ascribed to Him in respect to their permanence, and in-time
ness is ascribed to them in respect of their existence and appearance. Thus we say, a certain
man or guest happened (26) to be with us today." That does not mean that he did not have
any existence before this event. For that reason, Allah says about His Mighty Word which is
timeless, "No reminder (dhikr) from their Lord comes to them lately renewed (27) without
their listening to it as if it were a game," (21:2) and "but no fresh (28) reminder reaches them
from the All- Merciful, without their turning away from it." (26:5) The Merciful only brings
mercy, and whoever turns away from mercy advances the punishment which is the absence of
mercy.
As for the words of Allah, "but their belief when they saw Our violent force was of no use to
them. That is the pattern Allah has always followed with His slaves," (29) (40:85) that did not
mean that it did not profit them in the Next World through His exception, "except for the
people of Yunus." He meant that that did not prevent them being punished in this world. For
that reason, Pharaoh was seized in spite of the existence of his belief even though his affair
was that of someone who is certain that his death is approaching. The circumstances accord
that he was not certain that he was going to die because he saw the believers walking on the
dry path which had appeared when Musa struck the sea with his staff. Pharaoh was not
certain that he would perish since he believed that he would not die until the moment actually
reached him. He believed in the One in whom the Tribe of Israel believed, in certainty of his
deliverance.
It was indeed certain, but it was in a form other than the one he wanted. He was saved from
the punishment of the Next World in himself and his body was saved as Allah says, "Today
We will save your body that you might be a sign for those after you," (10:92) because, if his
form had vanished, his people might have said that he had gone into occultation. His known
form appeared as a corpse that it might be known that it was really him. Deliverance was
encompassed both in the senses and in the meaning.
The one who has the word of the punishment in the Other World realized for him (30) will
not believe, even if every ayat had been brought to him, "so that they might see the painful
punishment," that is, taste the punishment of the Next World. Pharaoh left this class of
people. This is the literal meaning of what the text of the Qur'an brought us. We say, and the
matter belongs to Allah, that the fixed idea which the common people have regarding the
wretchedness of Pharaoh is not based on anything in the divine text. As for his family, that is
another judgement. This is not the place to mention it.
Know that Allah only takes someone while he believes that is, affirms what divine
transmissions bring, and I mean those who are consciousness at death. This is why dislikes
sudden death and being killed while unaware is disliked. The definition of sudden death is
that the incoming breath goes out and the outcoming breath does not come in. This is sudden
123
death and when that happens, one is not conscious of death.
It is the same if a man is killed unawares by a blow from behind on the back of the neck. He
is then taken with whatever belief or disbelief he possesses at that moment. For that reason,
the Prophet said, "One will be gathered in the state in which one dies," as one is taken in
whatever one is doing at the time. The one who is conscious of death is only the one who sees
it coming. He believes what he sees. He is only taken in what he is doing because that is an
existent expression connected to time by the circumstances. We distinguish between the
unbeliever who is conscious at death and the unbeliever either killed while unaware or who
dies suddenly as we have said in the definition of sudden death.
As for the wisdom of tajalli and the discourse on the form of the fire, this was because it was
the object of Musa's desire. Allah gave him a tajalli in what he was searching for so that
Musa would turn to Him and not turn away. If Allah had given the tajalli in other than the
form which he was seeking, Musa would have turned away because his interest was
concentrated on a particular goal. If he had turned away, his action would have rebounded on
him, and Allah would have turned away from him. Musa was the chosen one and the one
brought near. When Allah brings someone near to Him, He gives him a tajalli in the object he
desires, without him knowing it.
Like the Fire of Musa
which he saw as what he needed.
It was Allah,
but he did not perceive it.
Notes to Chapter 25:
1. "Yes, we testify." Qur'an 7:172. Before the selves were created, Allah asked them, "Am I
not your Lord?" They replied. "Yes, we testify."
2. In the form of knowledge and life descending from Allah.
3. See Qur'an 21:30.
4. Divine Presence which causes calmness and tranquillity in the hearts of the Believers. It is
also related to the Ark of the Covenant and to Bayt al-Maqdis, when the invisible
Sakina/Shechina descends from above. See 2:249: "The sign of his kinship is that the Ark
will come to you, containing a Sakina from your Lord, and certain relics left by the families
of Musa and Harun left. It will be borne by angels."
5. Qur'an 17:44.
6. Qur'an 6:122.
7. Qur'an 22:5.
8. Qur'an 66:11: "Allah has make an example for the believers - the wife of Pharaoh when
she said, 'My Lord, build a house in the Garden for me in Your Presence, and rescue me from
Pharaoh and his deeds."
Also the hadith in al-Bukhari and Muslim from Abu Musa, "Many men have been perfect,
but among women only Maryam, daughter of 'Imran, and Asiya, wife of Pharaoh, were
perfect."
9. See Qur'an 20:40, "We rescued you from trouble and tested you with many trials."
10. See the story in the Qur'an 18:65-82.
11. Hadith qudsi.
12. i.e reaching the perfection of love. This is called or love or yearning after the parting.
13. khil'a, a robe of honor.
14. Qur'an 26:21.
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15. Sirr al-Qadar.
16. Hadith narrated by Imam Muslim.
17. Madness "junun" is related to veils.
18. "The Lord of the heavens and the earth and what is between them is you have certainty."
Qur'an 26:24.
19. Qur'an 26:28.
20. of unveiling.
21. Zawa'id, the augmentative letters, i.e. the ten letters which are added to the radical letters
in Arabic words sin, hamza, alif, lam, ta', mim, waw, nun, ya' and ha'. If you take away the
sin from sijn (prison), you get "jinn" meaning veil.
22. See Qur'an 43:54, "In that way he swayed his people and they succumbed to him. They
were a people of deviators."
23. 'Asâ as a noun means "staff", and 'Asâ as a verb means "to rebel against , oppose."
24. Habl meaning "rope" also means mound or small hill.
25. Lord being a relative name, demanding a subject, also because it means owner, so one
says the lord of the house, the "lord" of a herd, etc. Also one who looks after, the "lord" of a
child.
26. Huduth means coming into existence for the first time. It also means an event or
occurrence.
27. Muhdath.
28. Muhdath.
29. It like is in Qur'an 10:98, where the punishment is removed from the people of Yunus
after they believed.
30. See Qur'an 39:71.

Sikap Para Pemerintah yang Sepatutnya

Sikap Para Pemerintah yang Sepatutnya

pada 4hb April 2011 pukul 10.41 ptg

Pemerintah adalah orang yang diberi tanggungjawab menguruskan segala hal yang berkaitan
dengan umat, dari yang zahir hinggalah yang batinnya, dari hal-hal yang berkaitan dengan dunia
mereka hinggalah kepada soal-soal agama rakyatnya. Semuanya akan dipertanggungjawabkan di
akhirat kelak dan akan ditanya tentang apa yang diuruskan. Oleh itu, tanggungjawab pemerintah
amatlah besar dan berat, tambahan pula pada akhir zaman seperti zaman kita sekarang ini. Dapatlah
dirasakan zaman ini adalah zaman yang cukup berat dan besar tanggungjawab mereka. Ini disebabkan
rakyatnya semakin bertambah dan kemudahan asas juga semakin bertambah. Cengkaman kuasa
kuffar Barat juga kian kuat mencengkam negara mereka.

Mereka bertanggungjawab menguruskan hal-hal kebajikan rakyatnya dari yang zahir
hinggalah yang batin, dari yang sekecil-kecil perkara hinggalah kepada yang sebesar-besarnya. Baik
dan maju umat Islam seluruhnya adalah kerana baik dan majunya pihak pemerintah, manakala buruk
dan rosak umat Islam seluruhnya adalah kerana buruk dan rosaknya pihak pemerintah. Apabila pihak
pemerintah sendiri membiarkan rakyatnya tanpa berusaha mencari jalan menyatukan mereka, umat
Islam akan terus berpecah belah dan berselisih pendapat dalam hampir semua perkara, tanpa dapat
disatukan lagi. Mereka sendiri akan turut disibukkan oleh urusan (yang asalnya) remeh-temeh yang
tidak kunjung putus tanpa dapat lagi menyatukan mereka, dalam erti kata yang sebenar-benarnya.
Itulah kegagalan sejati pihak pemerintah dalam hal ini, suatu hal yang dianggap kecil tetapi
tetap tidak mampu diselesaikan. Mungkin kerana dilihat sebagai terlalu kecil, maka hal ini terbiar
begitu sahaja tanpa sebarang usaha untuk menyelesaikannya. Malah pihak pemerintah sendiri yang
dilihat seolah-olah mahu masalah ini terus bermain di kalangan rakyat, agar mereka lupakan sejenak
masalah politik dalam negara yang sedang hebat bergolak itu. Untuk meredakan sekejap kemarahan
rakyat terhadap mereka, rakyat dibiarkan terus bermain dengan soal Imam Mahdi ini.
Mereka juga amat sensitif terhadap masalah Imam Mahdi ini kerana apabila Imam Mahdi
keluar nanti, habislah kekuasaan mereka dirampas oleh Imam Mahdi tersebut. Segala penat lelah
mereka selama ini menjadi sia-sia sahaja, kekayaan yang mereka kumpulkan akan diambil oleh Imam
Mahdi tanpa dapat disorok-sorok lagi. Segala rahsia kejahatan mereka akan terbongkar habis hingga
ke akar-akar umbinya sekali, dan ini pasti memalukan mereka. Apabila Imam Mahdi keluar nanti,
Pengaruh mereka terhadap rakyat yang susah payah dibina selama bertahun-tahun ini akan musnah
sirna di telapak kaki Imam Mahdi dalam sekelip mata sahaja, hingga akhirnya mereka tidak
mempunyai sebarang pengaruh lagi. Itulah bayangan hantu Imam Mahdi bagi mereka yang banyak
dosa.

 Sepatutnya setiap pemerintah kenalah sedar bahawa ini adalah zaman Imam Mahdi, bukan
lagi zaman mereka. Maka Imam Mahdilah yang paling berhak ke atas pemerintahan semua negara
Islam di dunia ini. Beliaulah yang paling berhak memerintah ke atas seluruh dunia kerana sudah
disebutkan oleh hadis-hadis yang cukup banyak, sehingga sudah melepasi tahap hadis mutawatir.

 Sepatutnya setiap pemerintah mentaati suruhan Rasulullah SAW itu, kerana isyarat yang diberi sudah
cukup jelas dan terang untuk difahami oleh semua orang, terutama pemerintahnya. Berilah laluan
kepada Imam Mahdi untuk naik, jika kita benar-benar taatkan Allah SWT dan taatkan setiap suruhan
Rasulullah SAW, serta tidak mempunyai kepentingan duniawi. Barulah kita diiktiraf sebagai seorang
umat yang baik dan akan dibalasi dengan yang lebih baik pula. Nilaian dunia ini dengan akhirat nanti,
apalah sangat nilainya. Kita tidak rugi sedikit pun. Mungkin kehilangan kuasa dan pengaruh untuk
seketika di dunia ini, tetapi tidak di akhirat yang kekal abadi.

 Dan bagi orang-orang Islam yang sedang memasang cita-cita untuk menjadi pemerintah di
mana-mana negara di dunia pada masa ini, eloklah berfikir sepanjang-panjangnya dahulu. Ingat, ini
adalah masa untuk Imam Mahdi muncul dan memerintah, usahlah kita yang menjadi salah seorang
penghalangnya, biar pun kita mempunyai niat yang baik, untuk mendaulatkan Islam di negara ini,
misalnya. Tugas itu sebenarnya adalah tugas Imam Mahdi dan orang-orangnya yang sangat terpilih,
kerana hal ini sudah disebutkan oleh baginda SAW dalam banyak hadis, bukannya tugas kita yang
entah siapa-siapa ini. Siapa kita yang mahu menggantikan tugas Imam Mahdi itu? Lebih baiklah kita
menjadi pengikut sahaja. Batalkan sahaja niat mahu menjadi pemerintah itu. Kita akan selamat di
dunia ini dan insya-Allah akan lebih selamat lagi di akhirat sana.
Ahli-ahli politik dari pelbagai parti, sama ada yang berbentuk sekular sepenuhnya, lebih-lebih
lagi yang mendakwa ia mendukung parti Islam, perlu ingat bahawa mereka sebenarnya sudah tidak
layak dan tidak mampu untuk memerintah umat Islam pada masa ini. Rasulullah SAW sudah
menyatakan bahawa setiap pemerintah yang naik menggantikan pemerintah sebelumnya, akan
memerintah dengan lebih zalim daripada pemerintah yang digantikannya, yang katanya dahulu adalah
pemerintah yang zalim. Hadis Rasulullah SAW ini perlu direnung kembali dengan sungguh-sungguh
dan dinilai dengan keadaan pemerintah semasa. Buka mata dan minda luas-luas. Lihatlah di seluruh
dunia, terutama dunia Islam, setiap kali turun seorang pemerintah, pasti pemerintah yang
menggantikannya akan berlaku lebih zalim daripada pemerintah yang digantikannya itu. Sehabis-habis
baik pun adalah mereka akan berlaku sama zalim dengan pemerintah yang digantikannya tadi. Ini
hakikat sejarah zaman ini, tidak perlu lihat jauh-jauh sejarah zaman lampau. Fikirkanlah baik-baik
kalau kita benar-benar beriman kepada Allah SWT dan taatkan Rasulullah SAW.

 Pihak pemerintah juga sepatutnya berperanan menjelaskan kepada sekalian rakyat akan
konsep Imam Mahdi ini kepada sekalian rakyat dengan sejelas-jelasnya. Jika perkara ini dijelaskan
dengan panjang lebar dan baik, pastilah sekalian rakyat akan dapat disatukan dan perpecahan dapat
dielakkan. Mereka juga akan menjadi umat yang lebih maju dalam segala hal dan lebih soleh daripada
sebelumnya. Apabila rakyatnya sudah mencapai taraf soleh, akan berkurang pula masalah-masalah
jenayah dan gejala sosial yang lain. Keberkatan dari Tuhan juga turun kepada kita semua. Dan ini
sebenarnya amat menguntungkan pihak pemerintah itu sendiri. Sayang, pihak pemerintah lebih suka
menggunakan jalan yang amat jauh dan berliku, walaupun jalan pintas yang lurus sudahpun
terbentang di depan mata.
Orang-orang yang diberi kuasa memerintah juga hendaklah memberi ruang yang lebih
kepada ulama untuk bersuara, menjelaskan perkara sebenarnya kepada seluruh rakyat, siapa dia Imam
Mahdi itu, di mana munculnya, bila munculnya, apa tanda-tandanya, apa ciri-ciri pengikutnya dan
sebagainya lagi. Apa yang berlaku hari ini ialah, para ulama ditekan-tekan dengan pelbagai cara, dari
yang sehalus-halusnya hinggalah kepada yang sekasar-kasarnya. Para ulama dikategorikan oleh
pemerintah kepada yang taat, yang berkepentingan, yang suka melawan, yang berkecuali dan yang
keras kepala. Ulama kerajaan adalah ulama yang dilihat mempunyai kepentingan peribadi atau poket
sendiri. Ulama yang lain dikategorikan sebagai ulama yang suka melawan.
Maka tindakan yang diambil terhadap mereka adalah berdasarkan kategori-kategori yang
telah ditetapkan tadi. Di beberapa negara, golongan ulama yang menentang kerajaan akan digam mulutnya, atau diikat kaki tangannya sehingga mereka tidak bebas bergerak dan bersuara. Jika di negara-negara lain, ulama yang berani bercakap menyatakan salah itu dan ini, ramai yang ditembak mati secara gelap.

 Hal ini memang sudah lama berlaku, sehingga akhirnya para ulama yang ada tenggelam dan terbiar.
Tidak ada orang yang berani menghampiri mereka, kerana takut dikatakan sebagai tali barut ulama
berkenaan atau sekurang-kurangnya penyokong ulama itu tadi. Tindakan ini juga adalah usaha untuk
menyelamatkan nyawa si ulama berkenaan, agar tidak ditembak mati secara gelap.
Mereka perlu ingat bahawa tugas mereka terhadap rakyat ialah membawa dan memimpin
mereka menuju kepada Tuhan. Tugas mereka bukan semata-mata memenuhkan keperluan fizikal
rakyatnya. Keperluan fitrah manusia kepada Tuhannya adalah perkara paling perlu dan paling utama.

 Di situlah terletaknya kunci sebenar perpaduan seluruh umat Islam, sama ada di dalam negara
mereka sendiri ataupun di seluruh dunia Islam. Tugas mengenalkan Tuhan ini tidak terletak pada
bahu ulama semata-mata. Sebagai panduan, berikut ini diberikan beberapa perkara dan alasan, jika
kita sebagai pemerintah mengabaikan tugas mengenalkan hati manusia kepada Tuhan yang sejati.
1. Kalau dengan Tuhan pun mereka tidak kenal, dengan pemerintah lagilah mereka akan buatbuat
tidak kenal. Kalau kenal pun, hanya kerana ada kepentingan sendiri. Jika tiada
kepentingan, tidak ada sesiapa pun yang kenal siapa pemerintahnya.
2. Kalau dengan Tuhan pun mereka tidak tahu bersyukur, dengan pemerintah lagilah mereka
tidak tahu bersyukur dan berterima kasih.
3. Kalau dengan Tuhan pun mereka tidak beradab, dengan pemerintah lagilah mereka tidak
tahu beradab.
4. Kalau dengan Tuhan pun mereka sanggup melawan (derhaka), dengan pemerintah lagilah
mereka berani melawannya.
5. Kalau dengan Tuhan pun mereka tidak peduli, dengan pemerintah lagilah mereka tidak
peduli.
6. Kalau dengan Tuhan pun mereka boleh lupa, dengan pemerintah lagilah mereka lupa.
7. Kalau dengan Tuhan pun mereka tidak boleh bersabar, dengan pemerintah lagilah mereka
tidak sanggup bersabar.
8. Kalau dengan Tuhan pun mereka marah-marah, dengan pemerintah lagilah mereka mudah
marah.
9. Kalau dengan Tuhan pun mereka tidak amanah, dengan pemerintah lagilah mereka tidak
amanah.
10. Kalau nasihat Tuhan pun mereka tinggalkan, nasihat pemerintah lagilah mereka tidak ambil
langsung.
11. Kalau dengan Tuhan pun mereka boleh letakkan di belakang, dengan pemerintah lagilah
mereka letak di belakang.
12. Kalau dengan Tuhan pun mereka tidak boleh redha, dengan pemerintah lagilah mereka tidak
tahu redha.

Sikap Para Sarjana dan Cendekiawan Islam yang Sepatutnya

Sikap Para Sarjana dan Cendekiawan Islam yang Sepatutnya

pada 4hb April 2011 pukul 8.20 ptg

Para sarjana dan cendekiawan Islam adalah orang yang mempunyai ilmu yang mendalam bagi
sesuatu matan (cabang) ilmu, mengkaji sesuatu isu secara mendalam dan adil, tanpa menyebelahi
mana-mana pihak, tidak mencari sebarang kepentingan, kemudian mengeluarkan teori-teori dan
resolusi-resolusi yang dirasakan terbaik, hasil daripada pemikirannya sendiri atau cantuman beberapa
pemikiran, berusaha membantu memajukan umat Islam dalam serba-serbi, terutama dari segi
zahirnya dengan segenap ilmu yang ada pada mereka. Mereka dianggap sebagai golongan yang
profesional dalam bidang dan pengkhususan mereka itu. Demikian secara ringkas maksud sarjana dan
cendekiawan Islam menurut pandangan penulis.
Namun, itu hanyalah benar di atas kertas sahaja, tidak selalunya benar di dalam realiti
kehidupan. Sebab itu kita dapati banyak sarjana dan cendekiawan yang menyalahi etika
kesarjanaannya atau kecendekiawanannya. Mereka tidak mengkaji sesuatu isu dengan teliti, tidak
secara mendalam, selalu berat sebelah, mempunyai kepentingan tertentu, penuh syak wasangka
terhadap pendapat pihak lain yang tidak bersesuaian dengan pendapatnya, hanya mengemukakan
pendapat satu-satu pihak sahaja dan tidak begitu berusaha memajukan seluruh umat Islam. Mereka
lebih mementingkan kebajikan golongan-golongan tertentu yang dihadapkan persoalan ini dan lazim
pula memandang rendah terhadap umum umat Islam kerana berasakan ilmu orang awam itu tidak
setaraf dengan ilmu mereka, atau tidak sematang ilmu mereka. Ilmu mereka jarang yang dapat
dipraktikkan dalam kehidupan sebenar bermasyarakat. Ilmu mereka sesuai dibincang dalam forumforum,
seminar-seminar atau bengkel-bengkel kerana bentuk-bentuk demikian lebih sesuai untuk
mereka melontarkan teori demi teori, pendapat demi pendapat dan gagasan demi gagasan.
Sikap seperti ini hanya menyebabkan berlaku satu jurang yang amat besar dan dalam antara
golongan sarjana ini dengan umat Islam umum. Antara satu golongan terhadap golongan yang lain,
saling memandang rendah terhadap golongan yang satu lagi. Masing-masing menaruh syak wasangka
dan kata-mengata di belakang. Jika bertemu, sudah tidak terasa kemesraan antara kedua-dua golongan
ini, tidak masuk ke hati. Cakap-cakap golongan sarjana dan cendekiawan ini sudah tidak berbisa lagi,
tidak tajam dan tidak mampu menusuk ke lubuk hati umat Islam. Mereka dan pendapat mereka tidak
dianggap berwibawa dalam soal agama, baik soal agama yang besar-besar, apatah lagilah dalam soalsoal
yang lebih kecil. Ilmu mereka besar tetapi cakapnya tidak setajam mata pedang. Taraf mereka
tidak lebih daripada seorang biasa sahaja. Pakaian zahir mereka pun sudah cukup untuk membuktikan
kebenaran hal ini.
Dalam soal Imam Mahdi ini, para sarjana dan cendekiawan Islam tidak berani lagi
memperkatakannya secara terus terang, takut nanti dikata sebagai golongan yang mundur, percaya
kepada dongeng dan sebagainya. Sebab itu para sarjana hari ini cuba menafikan kemunculan Imam
Mahdi dengan pelbagai alasan. Kesannya, umat Islam dilontarkan dengan pendapat satu-satu
golongan sahaja, iaitu golongan yang tidak percaya kepada kemunculan Imam Mahdi. Para sarjana
dan cendekiawan kelihatan cukup takut terhadap tekanan dan ancaman dari pihak pemerintah yang
memerintah di negara masing-masing. Jika diperkatakan juga, disampaikan dengan penuh lemah
lembut dan berlapik tujuh lapis. Tiada yang berani memperkatakannya secara terperinci atau lengkap,
takut nanti ada pihak yang akan tersinggung.
Sepatutnya merekalah golongan yang paling berani memperkatakan soal ini, supaya umat
Islam tidak terus-terusan berpecah dan bertelagah. Merekalah sepatutnya golongan yang menyatukan
seluruh hati umat Islam, fikiran umat Islam dan kefahaman umat Islam mengenai soal Imam Mahdi
ini. Hal ini dikeranakan mereka mempunyai cukup segala peralatan dan kemudahan untuk membuat
kajian dan penelitian dalam usaha menyatukan umat. Mereka juga mempunyai segala kepakaran untuk
memikirkan resolusi terbaik dalam usaha penyatuan pendapat ini. Mereka juga mendapat biaya yang
mencukupi untuk menjalankan usaha ini. Mereka juga mempunyai jaringan yang cukup luas dan
sokongan dari pelbagai pihak dalam menjalankan kajian mereka.
Sebarang pendapat mereka dapat pula disiarkan secara penuh dan bebas dalam semua jenis
dan bentuk media yang terdapat di dalam sesebuah negara itu, malah boleh pula disebarkan ke
seluruh dunia Islam dan kepada seluruh umat Islam di mana sahaja mereka berada. Sayangnya, hal ini
rupa-rupanya tidak berlaku dan insya-Allah tidak akan berlaku. Rupa-rupanya Allah SWT telah
menentukan bahawa agama Islam ini tidak akan dibangunkan oleh golongan ini. Keadaan semasa dan
sejarah silam mengajar kita mengenainya melalui bukti-bukti yang nyata. Ilmu yang mereka miliki
rupa-rupanya tidak mampu membantu mereka membangunkan umat Islam, ilmu yang banyak itu juga
tidak mampu memperkasakan iman mereka dan iman anak-anak didik mereka.
Sekiranya benar pendapat bahawa Islam dimiliki dan ditinggikan oleh golongan sarjana dan
cendekiawan Islam ini, mengapa para siswazah yang keluar dari universiti dalam jurusan pengajian
Islam, masih tidak kenal Tuhan, tidak cinta kepada Tuhan, tidak sayang kepada Tuhan, tidak beradab
dengan Tuhan, masih tidak mampu membangunkan Islam di dalam diri dan jiwa raganya? Mengapa
para siswazah ini dilihat dan dianggap sama sahaja tarafnya dengan siswazah dari jurusan ekonomi
atau jurusan perakaunan? Di mana silapnya?
Jika benar universiti adalah pusat penyebaran Islam, mengapa pakaian pensyarahnya, baik
lelaki mahupun perempuan, tidak lebih hebat dan bertakwa daripada pakaian golongan lain yang
bukan dari jurusan Islam? Sepatutnya para pensyarah adalah uswatun hasanah bagi sekalian anak
muridnya khususnya dan sekalian umat Islam umumnya. Bukan pula bererti di sini, penulis seorang
yang antiuniversiti. Menuntut ilmu adalah wajib, dan belajar di universiti adalah salah satu cara untuk
menunaikan kewajipan tersebut. Jika berkemampuan, belajarlah di universiti mana pun dan dalam
jurusan apa pun. Cuma dikesalkan ialah sikap mereka yang mengajar agama, tetapi kelihatan seperti
mahu meruntuhkan agama sendiri melalui bidang agama. Itu sahaja yang dikesalkan. Pensyarahnya
dilihat sebagai bukan seorang yang boleh dijadikan ikutan. Cakapnya tidak bi lisanul hal. Diri,
keluarga, akhlak dan keperibadiannya tidak dapat dicontohi oleh anak muridnya sendiri mahupun
masyarakat awam sebagai uswatun hasanah.

Sikap Para Ulama yang Sepatutnya

Sikap Para Ulama yang Sepatutnya

pada 4hb April 2011 pukul 8.12 ptg

Sesiapa yang telah Allah SWT pilih dia menjadi sebagai seorang ulama, patutnya banyakbanyak
bersyukur atas nikmat yang cukup besar itu, yang tidak diberikan-Nya kepada orang lain.
Pemilihan mereka sebagai ulama itu disertakan sekali dengan satu tanggungjawab yang cukup besar
dan berat yang perlu ditunaikan sepenuhnya. Maka kerana itu, mereka mempunyai tanggungjawab
yang cukup besar, iaitu untuk menunaikan amanah sebagai ulama itu dengan penuh ikhlas, atau
bersedia menerima azab neraka yang paling pedih jika amanah itu disia-siakan. Azab neraka untuk
para ulama yang suk adalah jauh lebih dahsyat dan berat daripada azab yang diterima oleh seorang
penzina, dan akan dicampakkan ke dalam neraka lima ratus tahun lebih awal daripada seorang
penyembah berhala.
Para ulama adalah orang yang paling tahu selok-belok agama Islam di kalangan umat ini.
Sikap ulama yang membisu daripada memperkatakan masalah ini secara terus terang dan berani,
menyebabkan umat Islam menjadi berpecah belah dan bercanggah pendapat seperti yang dapat kita
lihat pada hari ini. Ulama zaman dahulu berani dan tegas pendirian mereka, didasarkan hujah yang
kukuh dan sukar dibantah lagi. Mereka amat bersikap terbuka dan sedia mendengar pendapat dari
pelbagai pihak, sekali pun dari pihak yang lemah dan kecil, atau dari pihak yang sedia diketahui akan
kesesatannya. Setiap pendapat itu mereka timbang dengan berhati-hati dan penuh teliti, sesuai dengan
kedudukan mereka sebagai seorang ulama, bukan sekadar seorang sarjana dan cendekiawan sematamata.
Pendapat mereka itu dibukukan untuk tatapan umat sezaman dan juga untuk panduan
generasi kemudian. Mereka menjelaskan perkara yang hak sebagai hak, dan yang batil sebagai batil.
Ilmu dan ijtihad mereka sesuai untuk umat Islam pada zaman mereka, walaupun kebanyakannya
masih lagi boleh diguna pakai oleh umat zaman ini. Mereka telah mendapat sekurang-kurangnya satu
pahala kerana ijtihad mereka itu, yang dibuat berdasarkan segenap ilmu, keupayaan dan kesesuaian
yang diperlukan pada zaman itu.
Mereka tidak terikat atau cenderung kepada mana-mana pihak, baik dari pihak pemerintah
mahupun pihak lain yang cuba mengambil kesempatan. Mereka mengeluarkan pendapat dan ijtihad
dengan penuh rasa tanggungjawab terhadap Allah, agama Islam, umat Islam dan dirinya sendiri. Niat
mereka begitu ikhlas dalam ijtihad mereka. Hasilnya, mereka sangat dimuliakan oleh Allah SWT, juga
sangat dihormati oleh sekalian umat Islam, amat didengki oleh ulama zahir yang sezaman dan sangat
ditakuti oleh para pemerintah pada masa mereka hidup. Nama mereka terus hidup dan segar
sepanjang zaman, malah mekar mewangi dalam setiap hati sanubari umat Islam walau di mana sahaja.
Hujah dan alasan mereka tetap tidak terpatahkan oleh lawan, walaupun cuba dikumpulkan segenap
hujah dari sekian ramai cendekiawan dan sarjana sekalipun. Ini tidak lain tidak bukan adalah kerana
keikhlasan mereka dalam berijtihad tadi, yang dilakukan dengan penuh rasa tanggungjawab.
Ulama dahulu mampu membentuk dan mencorak umat Islam keseluruhannya, dijadikan role
model oleh setiap umat dalam setiap aspek kehidupan. Pakaian mereka sahaja sudah dapat
membezakan mereka daripada orang awam, dan orang awam meniru bentuk pakaian yang dipakai
oleh ulama tadi dan menganggapnya sebagai suatu sunnah. Rumah tangganya menjadi uswatun
hasanah dan dirujuk oleh orang awam sebagai keluarga contoh. Ibadah mereka diikut oleh para abid
dan solihin, malah orang awam pun menjadi banyak ibadah mereka kesan mengikut banyaknya
ibadah para ulama yang mereka contohi tadi. Wirid zikir mereka tidak terkirakan lagi banyaknya,
tasbih tidak lekang dari tangan mereka. Tawakal mereka setinggi gunung, sehingga mereka tidak lagi
risau dengan rezeki mereka dan ini turut diikut oleh orang awam, sehingga yang miskin menjadi redha
dengan rezeki mereka yang sedikit.
Dengan berbuat begini, barulah para ulama akan dihormati semula oleh semua pihak. Umat
akan merujuk segala permasalahan mereka, dari yang sebesar-besarnya hinggalah kepada yang sekecilkecilnya
kepada institusi ulama yang bebas, berwibawa dan tegas ini. Dengan ini, diharapkan agar
institusi ulama akan diangkat semula ke kedudukannya yang asal dan sepatutnya untuk mereka -
bebas, berkecuali, berwibawa dan amat dihormati. Namun, adakah mana-mana ulama hari ini yang
bersih lidahnya daripada berkata-kata yang tidak perlu? Mana dia ulama yang mempunyai segala ciriciri
di atas pada zaman ini? Mana dia ulama yang boleh dijadikan role model untuk diikut oleh
sekalian umat Islam pada zaman ini? Tunjukkan siapa dia orangnya.
Seterusnya sikap seperti ini mampu membuka minda seluruh umat Islam terhadap
kedudukan sebenar soal khilafiah ini, dan ranting-ranting masalah yang berkaitan dengannya.
Akhirnya setelah semuanya mendapat kefahaman yang jitu dan pasti, seluruh umat akan bersatu hati,
bersatu fikiran dan bersatu tenaga membangunkan Islam ini. Tidakkah itu hasil yang kita idamidamkan
selama ini? Sayang sekali kerana para ulama yang ada tidak bersuara. Atau jika bersuara pun,
hanya menyentuh soal-soal yang selamat, yang tidak menyinggung pihak pemerintah terutamanya.
Para ulama juga tidak bersatu hati dan bersatu jiwa raga sepenuhnya. Mereka hanya mampu bersatu
dari segi zahir iaitu mengikut persatuan-persatuan ulama yang mereka masuki sahaja, tidak dari segi
fikrah, kefahaman, penghayatan, pengamalan dan matlamat.
Oleh itu, sebagai panduan am kepada para ulama khususnya dan bakal ulama amnya, penulis
sertakan di sini beberapa panduan paling asas yang patut menjadi renungan kita bersama, kemudian
sama-sama diamalkan dengan bersungguh-sungguh iaitu:
1. Jika ulama sendiri hatinya amat jauh daripada Tuhan, maka para pemimpin dan rakyat
langsung tidak ada Tuhan di dalam hatinya.
2. Jika ulama sendiri mencari dunia, maka pemimpin dan rakyat akan mengejar dunia sungguhsungguh.
3. Jika ulama tidak dapat dijadikan model ikutan, pemimpin dan rakyat akan meninggalkan
ulama dan mengikut para penyanyi dan pelakon sebagai model ikutan mereka.
4. Jika ulama pintu hatinya tertutup daripada hidayah Allah, pemimpin dan rakyat akan mati
hati mereka daripada mendapat hidayah Allah.
5. Jika ulama tidak mendapat hidayah, segala ungkapannya terhadap pemimpin dan rakyat akan
menjadi seperti mencurahkan air ke atas kulit telur burung kasawari.
6. Jika ulama malu beramal dengan amalan sebenar Islam, pemimpin dan rakyat akan tidak
mahu lagi beramal dengan sunnah.
7. Jika ulama sudah tidak takutkan Allah, pemimpin hilang takut kepada ulama dan rakyat akan
hilang segan kepada ulama.
Para ulama sepatutnya melihat keadaan masyarakat yang amat kronik pada hari ini dan berasa
amat risau dengan apa yang telah berlaku. Ingatlah, apa yang berlaku pada hari ini adalah akibat
daripada sikap para ulamanya yang tidak berjihad pada jalan Allah dengan sungguh-sungguh. Mereka
sepatutnya melihat apa yang berlaku di atas dan apa yang terjadi di bawah. Kalau tidak terasa apa-apa
pada lubuk hatinya, itu tandanya hati ulama itu telah benar-benar mati daripada mendapat hidayah
Allah. Kita pasti akan ditanya apa yang telah kita lakukan untuk memperbaiki kerosakan umat yang
berlaku pada hari ini.
Apabila pemimpin yang di atas sudah rosak, itu tandanya bahawa institusi ulama sudah rosak.
Hadis Nabi SAW ada menyebutkan bahawa rosaknya pemimpin adalah dikeranakan oleh rosaknya
para ulama. Sekiranya institusi ulama tidak rosak, para pemimpinnya juga pasti tidak akan rosak. Jika
rosak pun, tidaklah seteruk yang berlaku pada hari ini. Hal ini sudah dijelaskan oleh baginda SAW
sejak awal-awal lagi. Jika ulamanya bertakwa, pasti para pemimpinnya akan menjadi pemimpin yang
baik kepada rakyat. Kemudian, apabila rakyat biasa sudah rosak, malah amat kronik pula keadaannya,
maka ketahuilah bahawa itu dikeranakan oleh rosaknya pemimpin mereka tadi, dan kita telah ketahui
bahawa rosaknya pemimpin disebabkan oleh rosaknya para ulama.
Maka jelaslah di sini, ulamalah yang memikul tugas yang amat berat dan besar, yang
diletakkan di atas pundak mereka oleh Allah. Allah tidak berikan mereka kelebihan ilmu-Nya secara
percuma atau tanpa tanggungjawab yang menyertainya. Oleh itu, berbahagialah sesiapa yang
menerima kelebihan ilmu-Nya dan berbahagialah pula orang yang diberi kemampuan menunaikan
amanah-Nya itu. Maka fikirkanlah semua ini wahai orang yang berstatus ulama!
Bagaimanakah caranya untuk mengatasi semua masalah yang amat besar, rumit dan payah
ini? Jawapannya ialah dengan kembali semula kepada apa yang diperintahkan oleh baginda SAW di
dalam hadisnya iaitu mencari siapa dia pemimpin yang telah Allah tunjukkan untuk zaman ini. Kita
masih lagi berada pada awal kurun Hijrah. Oleh itu, marilah kita cungkil semula hadis-hadis yang
berkaitan dengan peristiwa akhir zaman. Semoga dengan itu kita akan dapat mencari, mencungkil,
membuka dan menjawab persoalan penting; Siapa dia pemimpin yang ditunjuk itu untuk zaman
kita ini? Hanya dengan mendapatkan orang yang Allah telah utuskan untuk memimpin umat pada
zaman ini sahajalah tanggungjawab yang sedang dipikul (sebenarnya mereka sudahpun tidak terpikul!)
oleh para ulama ini dapat dialihkan kepada pemimpin itu. Hanya dia sahaja yang mampu
menyelesaikan tugas yang tidak terpikul oleh para ulama itu, biar pun mereka berkongsi beramairamai
untuk cuba memikulnya.
Setelah itu, tunjukkan dan hebahkan kepada orang ramai bahawa inilah dia pemimpin yang
ditunjuk oleh Allah untuk sekalian manusia pada zaman ini, supaya mereka dapat mengenalinya,
melihatnya, mentaatinya dan menjadikan dia sebagai pemimpin mereka. Dengan itu, para ulama boleh
tidur dengan aman damai dan selesa di dalam rumah masing-masing kerana beban mereka sudah
terlepas dan jika mati pun, bolehlah mati dengan senyuman dan wajah yang berseri-seri. Insya-Allah
akan selamat pula di dalam kubur dan selamat juga di akhirat sana. Tidakkah semua ini menjadi
impian emas (golden dreams) kita sebagai seorang ulama? Jika semua ini tidak ada, apa peranan kita
sebenarnya? Oleh itu, carilah jalan dari mana kita hendak bermula. Ingatlah, perjalanan yang jauh
bermula daripada langkahan yang pertama. Jika tidak mula melangkah, kita tidak akan sampai ke
mana pun.

SukaSuka ·  · Kongsi

• Mat Taiko, Hafez Al-Ishaqi dan 19 yang lain sukakan ini.
• 1 kongsian
• 

  Mohiyeddin Bin Musa Mohiyeddin susah sangat2 nak cari golongan ulama ....setakat darjah khas Sekolah Agama Kerajaan Negeri Johor,belajar tambahan sana sini,serba sikit dgn tok2 guru......lom lagi martabat ulama........"pendakwah,atau penyampai" mungkin layak.........namun ilmunya setingi langit,sepenuh gudang..........

  pada 28hb Jun 2011 pukul 1.36 pagi · Suka · 3 · Balas
• 

  Hafizul Hazuan mai kedah,ulama rmai

  pada 28hb Jun 2011 pukul 1.37 pagi · Suka · 1 · Balas
• 

  Mohiyeddin Bin Musa Mohiyeddin sapa yg iktiraf pangkat ulama'tu....?? tapi saya percaya dan yakin,negeri bhg Utara.memang ramai bijak pandai.....sampai2 saya dari Johor pun belajar agama dgn orang Utara.......

  pada 28hb Jun 2011 pukul 2.02 pagi · Suka · Balas
• 

  Hafizul Hazuan yg iktiraf tu mstilah tok guru kpada ulama tu

  pada 28hb Jun 2011 pukul 2.03 pagi · Suka · Balas
• 

  Shahibul Karib Ulama dari Selatan pun apa kurangnya...terutama dari Kepulauan Bentan...cuma mereka tidak suka menonjolkan diri...hanya ahlinya sahaja yang mengenal.

  pada 28hb Jun 2011 pukul 3.27 pagi · Suka · 2 · Balas
• 

  Rudy Ismail tapi jangan jadi ulambaru heehee..