Fawaid: Salutations in Rabi’ul Awwal 1438H

Al-Habib Abu Bakr Al-Adniy bin Ali Al-Masyhur encourages making this salutations formula in the month of Rabi’ul Awwal 1438H:

ٱلْلٰهُمَّ يَا مَنْ بِكَ الأَكْوَانُ قَامَتْ
O Allah, by whom all that exist exists,

والأَزَلِيَّةُ دَامَتْ
and (by whom) Eternality persists,

والأَبَدِيَّةُ ٱسْتَدَامَتْ
and (by whom) Endlessness goes on,

صَلِّ عَلَىٰ نَبِيِّكَ المُصْطَفَىٰ
salutations be upon Your prophet, The Chosen One ﷺ,

سَيِّدِ الأُمَّةِ المُقْتَفَىٰ
Master of the Exemplary Nation ﷺ,

حَامِلِ رَايَةِ الدِّينِ المَنْشُورَةِ
the carrier of the outstretched flag of the religion ﷺ

في أَدْنَىٰ وأَقَاصِي المَعْمُورَةِ
which has spread to the far reaches of the earth

يَشْفِي ٱللّٰهُ بِهِ السَّقَمَ
(by these salutations, we ask that) Allah heals by him (Rasulullah ﷺ) illness

ويَدْفَعُ النِّقَمَ
and that He wards off malice

ويُحْيِي الرِّمَمَ
that He gives life to what is lifeless

ٱلْلٰهُمَّ صَلِّ عَلَيْهِ في كُلِّ وَقْتٍ وَحَالٍ
O Allah, send salutations upon him ﷺ in each time and condition,

وَعَلَىٰ آلِهِ النُّجُومِ اللآلِ
and (likewise) upon the members of his exalted family,

وأَصْحَابِهِ الأَمَاجِدِ الأَبْطَالِ
and (likewise) upon his glorious, formidable companions

إلىٰ يَوْمِ المَآلِ
continuously until the Day of Resurrection

وأَكْرِمْنَا ٱلْلٰهُمَّ في شَهْرِ مِيلَادِهِ بِالقَبُولِ
O Allah, honour us in the month of his birth with acceptance

وحُصُولِ السُّولِ وَالمَأْمُولِ
and the attainment of desires and hopes

في كُلِّ ما تُحِبُّهُ وَتَرْضَاهُ يا كَرِيمُ
in all that You love and are pleased with, O Generous One

وَسَلِّمْ تَسْلِيماً كَثِيراً
and may bountiful external peace be upon them all

عَدَدَ خَلْقِكَ وَرِضَاءَ نَفْسِكَ وَزِنَةَ عَرْشِكَ وَمِدَادَ كَلِمَاتِكَ

to the number of Your creations, to the extent of Your pleasure, to the weight of Your throne, and the vastness of Your Words [*]

selawat-rabiul-awwal

[* An earlier version of this poster downloaded from Habib Abu Bakr’s telegram: https://tlgrm.me/alhabibabobakr/1489 contained an error in the idofah; the dhommir/pronoun used should have been in the first i.e. ka rather than third person i.e. hu/hi. Please check that you have the correct version downloaded and delete earlier versions.]


 💎 الصلاة على الحبيب الأعظم ﷺ لربيع الأول 1438 هـ 💎
✨ ٱلْلٰهُمَّ يَا مَنْ بِكَ الأَكْوَانُ قَامَتْ ✨ والأَزَلِيَّةُ دَامَتْ ✨ والأَبَدِيَّةُ ٱسْتَدَامَتْ ✨ صَلِّ عَلَىٰ نَبِيِّكَ المُصْطَفَىٰ ✨ سَيِّدِ الأُمَّةِ المُقْتَفَىٰ ✨ حَامِلِ رَايَةِ الدِّينِ المَنْشُورَةِ ✨ في أَدْنَىٰ وأَقَاصِي المَعْمُورَةِ ✨ يَشْفِي ٱللّٰهُ بِهِ السَّقَمَ ✨ ويَدْفَعُ النِّقَمَ ✨ ويُحْيِي الرِّمَمَ ✨
✨ ٱلْلٰهُمَّ صَلِّ عَلَيْهِ في كُلِّ وَقْتٍ وَحَالٍ ✨ وَعَلَىٰ آلِهِ النُّجُومِ اللآلِ ✨ وأَصْحَابِهِ الأَمَاجِدِ الأَبْطَالِ ✨ إلىٰ يَوْمِ المَآلِ ✨ وأَكْرِمْنَا ٱلْلٰهُمَّ في شَهْرِ مِيلَادِهِ بِالقَبُولِ ✨ وحُصُولِ السُّولِ وَالمَأْمُولِ ✨ في كُلِّ ما تُحِبُّهُ وَتَرْضَاهُ يا كَرِيمُ ✨ وَسَلِّمْ تَسْلِيماً كَثِيراً ✨ عَدَدَ خَلْقِكَ وَرِضَاءَ نَفْسِكَ وَزِنَةَ عَرْشِكَ وَمِدَادَ كَلِمَاتِكَ ✨
🕌 ﷺ 🕌 ﷺ 🕌 ﷺ 🕌 ﷺ 🕌 ﷺ
💎 من الصلوات النبوية المباركة للحبيب أبي بكر العدني ابن علي المشهور لشهر ربيع الأول عام ألف وأربع مئة وثمانية وثلاثين ١٤٣٨ للهجرة النبوية
#صلوات_نبوية #ربيع_الأنوار #ربيع_أول #الربيع_النبوي
@alhabibabobakr

Khuluqunaa 2016

SAYYIDIL HABIB UMAR BIN HAFIZ ON INTERACTION WITH THE PIOUS PEOPLE OF KNOWLEDGE

The Pious People  of Knowledge

The People of Iman (faith) and Yaqin (certitude) are those who rush to goodness. The elect from this group are the pious people of knowledge; the people of knowledge who put what they know into practice. It is obligatory for us to support the pious in their works.

The basis for this is Allah (ﷻ)’s words in the Qur’an:

إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُ ۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٲكِعُونَ

Meaning: Your help is with  Allah ﷻ, His Messenger ﷺ, and the Believers; those who establish the solah and pay the zakah, and make ruku’ i.e. bowing down in humility. [Al-Ma’idah: 55]

By extension, this category of people include those who are ‘alim (the people of knowledge), those who engage in ta’allum (learning) and ta’lim (teaching), and those who partake in da’wah (callling others to Allah). It is obligatory to cooperate and support them to the best of our abilities.

The knowledge of the pious is hikmah (wisdom) from Allah ﷻ, as mentioned in His words:

يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ

Meaning: He gives hikmah to whoever He wishes [Al-Baqarah 269]

From the meanings extracted from the hadiths of our Prophet ﷺ; the similitude of one who helps others in goodness (general goodness other than teaching) compared to those who teach (including those who assist in teaching) is like a spit compared to a vast ocean.

The companion, Sayyidina Ibnu Mas’ud, says that whosoever leaves his home in search of knowledge without manifesting (the rewards and blessings of) fi sabilillah (being in the path of Allah); he would have been from amongst those who were aberrant in viewing knowledge.

The Specific and Non-Specific Knowledge

Specifically, the knowledge made reference to here is Al-‘ilm ash-Shari’y (Sacred Knowledge) which can be broken down into the three sciences of Qur’an, Hadith, and Fiqh, which can be further broken down into the following six branches of knowledge:

  1. The Qur’an
  2. Usul al-Qur’an i.e. the sciences of the Qur’an
  3. The Hadiths
  4. Usul al-Hadith i.e. the sciences of Hadith like mustolah hadith (hadith nomenclature), riwayah (narration), and dirayah (morphology)
  5. Fiqh (law)
  6. Usul al-fiqh (jurisprudence)

The essential outputs of these six branches of knowledge are the three pillars of the religion; Islam, Iman, and Ihsan.

The science of Islam is known to us today as fiqh whilst Iman is what we make iqtiqad upon upon i.e. the science of aqidah. Aqidah is what is taught about beliefs by the Messenger ﷺ to his companions who in turn taught the generations that follow in excellence, preserving them until two figures (in the history of Islam) who preserved Iman for the later generations emerged namely, Abu Hassan Al-Ash’ariy and Abu Mansur Al-Marturidiy.

The third knowledge is Ihsan whose objective is the cleansing of one’s soul and witnessing (the majesty of Allah ﷻ) as mentioned in the hadith:

أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ

Meaning: … that you worship Allah as though you see Him and if you don’t see Him, know that He sees you.

The science of Ihsan is known to us today as tasawwuf.

The realities of tasawwuf are based upon the Qur’an and the Sunnah of the Messenger ﷺ, and they cannot be realised except with the prerequisites of Islam and Iman. One can only reach the sullam (staircase) of Ihsan through the sullam of Islam and Iman, and the fruit of Ihsan is knowing and loving Allah.

In regards to knowledge which are not specifically from Al-‘ilm ash-Shari’y; there are those that are considered to be Al-‘ilm an-Nafi’ (beneficial knowledge) as they benefit mankind broadly. Al-‘ilm an-Nafi’ includes engineering and others like it. If one seeks and implements it with the right intention, the output (blessings, rewards) of these types of knowledge would also be considered to be from Islam, Iman, and Ihsan.

Each of the groups mentioned above deserve our assistance and support, and doing so puts us and them into a single category – we would be considered part of them. Each of these groups may have different ways of benefiting mankind; using different wasilah (tools and devices) but they are a single group in goodness.

The variation in wasilah of knowledge is like the ijtihad (endeavour) which brings about the variation we find in schools of thought in fiqh and tasawwuf, and it is not permitted for anyone from any of these schools to frown upon or curse one another.

The Connection of the People of Knowledge with Each Other

Imam Abu Hanifah (founder of the Hanafi school of fiqh) and Imam Malik (founder of the Maliki school of fiqh) both took knowledge from Imam Ja’far as-Sodiq, the son of Muhammad al-Baqir bin Ali Zainal Abidin bin Hussein bin Ali bin Abi Talib and Fatimah bint Rasulullah ﷺ.

Imam Malik was known to be someone whose face became cheerful whenever the Prophet ﷺ was mentioned in front of him due to his love for the Prophet ﷺ. Some of his students had asked him about this and he said, “If only you saw how our teachers were when the Prophet ﷺ was mentioned in front of them, you would not find this to be anything of significance.” Then he told of how his teachers would cry loudly whenever the Prophet ﷺ was mentioned in front of them. The face of Imam Ja’far as-Sodiq in particular would light up in honour of and love for his ascendant, the Prophet ﷺ.

Imam ash-Shafi’i, founder of the Shafi’i school of fiqh, said that every student of fiqh is indebted to Imam Abu Hanifa. He had so much respect and honour for Imam Abu Hanifah that he prayed the Subuh prayers at the mosque of Imam Abu Hanifah without reciting the basmalah (reciting bismillahi rahmanir rahim) loudly and the qunut (making du’a in the last i’tidal of the Subuh prayers) i.e. in contrary to his own ijtihad. When asked about this, Imam ash-Shafi’i said he did so as part of his adab to Imam Abu Hanifah.

Imam ash-Shafi’i would say:

إذا ذكر العلماء فمالك النجم

Meaning: When the scholars were mentioned, Imam Malik was most exalted above them all.

It is related that Imam Ahmad bin Hanbal, founder of Hanbali school of fiqh, never left making du’a for Muhammad bin Idris (Imam ash-Shafi’i) after every solat. One day his son asked, “Who is this person you always make du’a for?” Imam Ahmad said, “He is like the sun to our world, or good health to one’s body!”

When Imam ash-Shafi’i was living in Baghdad, he was known to be regular in his visits to Imam Ahmad bin Hanbal and likewise Imam Ahmad was known to be regular in his visits to his teacher, Imam ash-Shafi’i.

Imam Shafi’i mentioned in some lines of poetry:

قالوا يزورك أحمد وتزوره * * * قلت الفضائل لا تفارق منزله

The people say, you visit Ahmad and he visits you.

I say, honouring does not negate stations.

إن زارني فبفضله أو زرته * * * فلفضله فالفضل في الحالين له 

If I visit him, it is because of his honour. If he visits me, it is also because of his honour.

In both situations, the honour is his (Imam Ahmad’s).

When these lines reached Imam Ahmad he said, “The honour is yours O Muhammad bin Idris.”

One day, Imam Ahmad fell ill and visited Imam Shafi’i him. Soon afterwards, Imam Ahmad recovered and Imam Shafi’i fell ill but recovered after Imam Ahmad visited him.

So, Imam Shafi’i composed the following lines of poetry:

مرض الحبيب فعدته * * * فمرضت من خوفى عليه

I became ill because my beloved (Imam Ahmad) was ill 

فأتى الحبيب يزورنى * * * فبرءت من نظرى اليه

When my beloved recovered and visited me, I became well at the sight of him being well.

These are some examples of how the pious people of knowledge, from the imams of the various schools of fiqh, respected one another. How then could the followers of these imams have animosity towards each other when the imams have done otherwise?

Interacting with the Pious People of Knowledge

Summarily, the Pious People of Knowledge are the people of knowledge, the true students of knowledge, and the true teachers of knowledge, who practice their knowledge. They hold on to the two schools of aqidah; Asha’irah, and Maturidiyyah, the four mu’tabar (known, considered) schools in fiqh; Hanafi, Maliki, Shafi’y, and Hanbali, and any of the valid paths of Ihsan. These people deserve the support of Muslims in their works.

May Allah gather us all with the pious! Amin.

– This is the first of four groups of people Habib spoke about in the Dars Fajr, 3 November 2016, Masjid Aal Abdul Razak, Singapura

khuluqunaa


Watch Dars Fajr: https://www.youtube.com/watch?v=1Hx5sfFlySg

Majlis Al-Hadyun Nabawi – 16 Nov 2016

5 PERKONGSIAN DARIPADA SESI KEEMPAT HADYUN NABAWI BERSAMA AL HABIB JINDAN BIN NOVEL BIN SALIM BIN JINDAN DI MASJID AN NUR PADA 16 NOVEMBER 2016

1. Cara Dakwah Rasulullah ﷺ

Dakwah Rasulullah ﷺ mengajak manusia ke arah kesatuan dan menjauhi perpecahan. Contoh ini dapat dilihat bagaimana kaum Aus dan Khazraj yang saling memerangi akhirnya bersatu sebagai kaum Ansar dan berkasih-sayang sebagaimana dipuji Allah di dalam firmanNya pada ayat ke-9 Surah al-Hasyr:

يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ وَلَا يَجِدُونَ فِى صُدُورِهِمۡ حَاجَةً۬

Maksud ayat: …dan mereka juga mengutamakan orang-orang yang berhijrah itu lebih daripada diri mereka sendiri, sekalipun mereka dalam keadaan kekurangan dan amat berhajat…

Tidak ada agama, organisasi, parti, pemerintah yang akan membenarkan permusuhan berleluasa kerana bertentangan dengan ruh agama dan sifat kemanusiaan.

2. Cara Menyeru Kepada Kebaikan

Menyeru manusia kepada kebaikan mestilah dengan cara yang baik, bukan dengan kemungkaran. Ini termasuk menggunakan arak dan zina sebagai alat mengajak kepada kebaikan. Begitu juga perbuatan melaknat dan mengkafirkan sesama Muslim, membenci para ahli keluarga dan sahabat Rasulullah ﷺ, para malaikat, para nabi dan para solihin.

Oleh itu, mencegah kemungkaran wajib juga menggunakan cara yang mulia seperti yang disifatkan Allah di dalam Surah Ali Imran ayat ke-159:

بِمَا رَحۡمَةٍ۬ مِّنَ ٱللَّهِ لِنتَ لَهُمۡ‌ۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَ‌ۖ فَٱعۡفُ عَنۡہُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ

Maksud ayat: Maka dengan sebab rahmat (yang melimpah-limpah) dari Allah (kepadamu wahai Muhammad), engkau telah bersikap lemah-lembut kepada mereka (sahabat-sahabat dan pengikutmu), dan kalaulah engkau bersikap kasar lagi keras hati, tentulah mereka lari dari kelilingmu. Oleh itu maafkanlah mereka (mengenai kesalahan yang mereka lakukan terhadapmu…

3. Antara Tanda Kebaikan Dan Keburukan Pada Suatu Kaum

Apabila Allah menghendaki kebaikan buat suatu kaum, Allah akan bukakan pintu yang menggemarkan kaum tersebut kepada beramal dan menutup pintu yang membawa kepada kesukaan berjidal/berdebat.

Sebaliknya, jika Allah menghendaki keburukan buat suatu kaum, akan dibukakan baginya pintu yang membawa kepada kegemaran berdebat dan menutup pintu yang mendorong kepada kesukaan beramal.

Keadaan ini semakin parah apabila sesuatu perbezaan pendapat ditegakkan atas dorongan hawa nafsu. Akhirnya lahirlah penipuan atas nama agama.

4. Keadaan Umat Akhir Zaman

Berbeza dengan sifat terpuji orang yang terdahulu yang bertanyakan tentang halal-haram sesuatu perkara agar dapat dijadikan panduan beramal dan menjalani hidup yang terpuji, kebanyakan persoalan kini ditimbulkan untuk mendapatkan jawapan yang meng’halal’kan atau membenarkan perbuatan yang sudah jelas haramnya.

5. Ciri-ciri Ahlussunnah Waljamaah

a) Dari segi aqidah, majoriti mereka berteraskan manhaj Asya’irah ataupun Maturidiah.

b) Dari segi fiqh, mengamalkan salah satu daripada 4 mazhab; Hanafi, Maliki, Syafi’i, dan Hanbali kerana ikatan sanadnya yang tersambung kepada Rasulullah ﷺ

c) Menerima pengamalan tasawuf/tazkiyah (pembersihan hati) mengikut tariq/jalan yang sah/diiktiraf seperti Syaziliah, Ba’alwi dan sebagainya.

d) Menyintai ahli keluarga dan para sahabat Rasulullah ﷺ.

Oleh itu, dustalah mereka yang mengatakan cintakan sahabat Rasulullah ﷺ  tetapi membenci ahli keluarga baginda.

Begitu juga turut berdusta mereka yang mengatakan menyintai ahli keluarga Rasulullah  ﷺ tetapi membenci sahabat baginda.

Wallahu a’lam. Semoga bermanfaat untuk renungan dan pengamalan kita bersama.

mnh-jindan-tm-hasbihassan

Majlis Al-Hadyun Nabawi – 9 Nov 2016

5 PENGAJARAN PENTING DARIPADA MAJLIS ILMU BERSAMA AL HABIB ALI ZAINAL ABIDIN HAFIZAHULLAH DI MASJID AR-RAUDHAH

1. Sayyidina Khabbab ibnu Al-Aratt Mendidik Kita Nilai Sabar Dan Malu

Tergolong sebagai antara sahabat yang terawal memeluk Islam di kota Makkah atau assabiquun al-awwaluun, beliau mencurahkan banyak jasa kepada agama Islam.

Kesabarannya terserlah ketika beliau menahan ujian disalai di atas besi yang dinyalakan api padanya hingga padam api tersebut akibat daging Sayyidina Khabbab yang dibakar.

Begitupun beliau tetap menghadapi kematian dengan penuh ketakutan (khauf) dan pengharapan (raja’) kepada Allah kerana telah dididik oleh Rasulullah ﷺ untuk bersifat malu kepada Allah walau sehebat dan sebanyak manapun amalan seseorang itu.

2. Musibah Yang Dielakkan/Luput Bukan Satu-Satunya Kesudahan Yang Baik Bagi Menghadapi Musibah Itu Sendiri

Ada kalanya, sesuatu masalah yang menimpa dibiarkan Allah berpanjangan kerana terdapat kelebihan yang ingin dicurahkan kepada hambaNya berupa pahala kerana bersifat redha dan syukur.

Walaubagaimanapun, kita diajar untuk senantiasa meminta kesejahteraan di dalam segala urusan. Namun bila diuji, mintalah kekuatan. Mintalah kesabaran ketika menghadapi cabaran sebagaimana doa yang diajarkan Nabi ﷺ kepada kita:

‎اللهم إني أسألك الصبر عند القضاء

Transliterasi: Allahumma inni as-alukas sabra ‘indal qada’

Makna: Ya Allah, sesungguhnya aku memohon kepadaMu kesabaran di dalam menghadapi ketentuanMu.

3. Tanggungjawab Kita Terhadap Agama

Kedudukan tertinggi bagi seorang yang beriman adalah apabila dia diduga dalam mempertahankan agama Islam selagi mana kaedahnya mengikut cara yang ditunjukkan oleh Rasulullah ﷺ.

Allah dan RasulNya ﷺ memberikan jaminan bahawa agama ini akan terus tersebar luas dan dipelihara walaupun usaha untuk mengelirukan orang  terhadap ajaran Islam ataupun memburukkannya berterusan.

Maka tanggungjawab seorang yang beriman bukanlah untuk menentukan berjaya ataupun tidak agama ini (kerana kejayaannya telahpun dijamin Allah) tetapi yang dituntut daripada setiap yang beriman adalah untuk mempamerkan akhlak yang mulia sebagai cerminan keindahan Islam kepada masyarakat Islam ataupun yang bukan.

4. Perbuatan Rasulullah  ﷺ Bukan Untuk Dipersoalkan, Tetapi Untuk Dicontohi

Elakkan daripada menggunakan kaca mata minda kita untuk menilai betul dan salahnya perbuatan Baginda ﷺ. Maka setiap perbuatan Rasulullah itu pastinya betul dan yang bermasalah bukanlah Baginda ‎ﷺ tetapi sebaliknya pemahaman kita yang cetek.

Allah berfirman dalam Surah An-Najm ayat 3-4:

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ * إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

Maksud ayat: Dan Baginda  ﷺ ‪tidak memperkatakan menurut kemahuan dan pendapatnya sendiri. ‬Segala yang diperkatan Baginda ﷺ tidak lain hanyalah wahyu yang diwahyukan kepada Baginda ﷺ

Imam Malik radhiyallahu ‘anhu sendiri mengatakan, “Setiap perbicaraan boleh diambil dan ditolak kecuali (perbicaraan) yang empunya kubur ini.”

5. Bagaimana Merasakan Ujian Sebagai Nikmat

Sayyidina Umar Al-Khattab radhiyallahu ‘anhu menganggap setiap ujian sebagai nikmat selagi mana termasuk dalam 4 kategori berikut ini:

a) Selagi mana ujian yang melanda tidak menjejas aqidah beliau

b) Selagi mana ada ujian yang lebih hebat daripada ujian yang sedang dilalui

c) Selagi mana diberikan kemampuan bersabar dan redha akibat ujian yang menimpa

d) Selagi mana tidak terhalang daripada mendapat ganjaran daripada Allah disebabkan ujian yang dihadapi.

Wallahu A’lam. Semoga diberikan kesabaran menuntut ilmu dan mengamalkannya.

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Kalam Hubabah Umm Salim 2016 – Bahagian I

بسم الله الرحمن الرحيم‎

اللهم صل على سيدنا محمد وعلى آله وصحبه وسلم
‎السلام عليكم ورحمة الله وبركاته

Nota Tambahan – Diantara amalan yang dianjurkan oleh Hubabah Ummu Salim bin Umar bin Hafiz:

– Di dalam solat seseorang akan membaca surah al-Fatihah sebanyak 17 kali. Di luar solat pun seseorang itu digalakkan membaca surah al-Fatihah dengan niat ALLAH mengabulkan hajatnya. Barangsiapa yang membaca surah al-Fatihah setiap hari sebanyak 150 kali maka ALLAH akan mengabulkan hajatnya di dunia dan akhirahnya. Surah al-Fatihah ini akan berterusan dibaca (oleh orang yang beriman) tanpa merasa bosan kerana ia adalah Kalam ALLAH ﷻ.

– Barangsiapa yang berselawat kepada Nabi Muhammad ﷺ sekali, maka ALLAH akan berselawat kepadanya sepuluh kali. Barangsiapa yang berselawat kepada Nabi Muhammadﷺ  sepuluh kali maka ALLAH akan berselawat kepadanya seratus kali. Barangsiapa yang berselawat kepada Nabi Muhammadﷺseratus kali maka ALLAH akan berselawat kepadanya seribu kali. Barangsiapa yang berselawat kepada Nabi Muhammad  ﷺseribu kali maka ALLAH ﷻ akan memandangnya. Barangsiapa yang dipandang oleh ALLAH maka dia tidak akan diseksa mahupun diazab oleh ALLAH ﷻ.

– Nabi Muhammad ﷺ  menganjurkan kepada kita disaat tashyud akhir dalam solat untuk membaca doa:‎

اللهم إني أعوذ بك من عذاب جهنم، ومن عذاب القبر، ومن فتنة المحيا والممات، ومن شر فتنة المسيح الدجال. اللهم إني أعوذ بك من المأثم والمغرم.  يا مقلب القلوب والابصار ثبت قلبي على دينك

Transliterasi: ALLAHumma inni ‘audzubika min ‘adzabi jahannam wa min ‘adzaa bilqabr wa min fitnatil mahyaa wal mamat wa min sharra fitnatil masihi dajjal. ALLAHumma inni ‘audzu bika minal ma’thami wal maghram. Ya Muqallibal qulub wal absar tsabbit qalbi ‘ala dinik

Makna doa: Ya ALLAH, sesungguhnya aku berlindung kepadaMU daripada azab neraka jahannam, daripada azab kubur, daripada fitnah di dalam kehidupan dan setelah mati dan juga daripada fitnah al-masihi dajjal. Ya ALLAH, aku berlindung kepadaMU daripada perbuatan dosa dan daripada bebanan hutang. Wahai Dzat yang membolak-balikkan hati dan penglihatan, tetapkan hatiku di dalam Agamamu.

‎ اللهم صل على سيدنا محمد وعلى آله وصحبه وسلم ولا حول ولا قوة الا بالله العلي العظيم. الله ورسوله أعلم

*Catatan Ukhti Mastura Fatimah Nurussana

Moderation in Islam

Remembrance, Al-Khannas and The Blameworthy Soul

baalawiOne of the names that have been given to the shayatin (sgl. shaytan) is al-khannas. This is so because when the heart of a person is in a state of remembrance of Allah High and Exalted is He, the shaytan will withdraw himself away from such a heart and he will be unable to come near such a person. However, what remains with such a person are the whisperings of his own soul that will distract him from that state of remembrance. It is thus said in a (famous) text that one is to be careful of his own soul and its evil whisperings because a blameworthy soul is worse than 70 shayatin.

May Allah protect us all from the whisperings of the shayatin and the evil whispers of our souls.

– Extracted from the speech of Sayyidil Habib Umar bin Hafiz at Majlis Ratib Al-Attas on 3 November 2016 @ Masjid Ba’alawi, Singapura