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"O Allah! We seek goodness from Your Knowledge and with Your Power (and Might) We seek strength, and We ask from You Your Great Blessings, because You have the Power and We do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action (We are about to take) is better for my religion and faith, for our life and end [death], for here [in this world] and the hereafter then make it destined for us and make it easy for us and then add blessings [baraka'] in it, for us. O Allah! In Your Knowledge if this action is bad for us, bad for our religion and faith, for our life and end [death], for here [in this world] and the hereafter then turn it away from us and turn us away from it and whatever is better for us, ordain [destine] that for us and then make us satisfied with it."


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Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
"O '' Allah, endow us with good behaviour in Your company under all circumstances!
[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
On the authority of Abu Hurayrah r.a., who said that Prophet Muhammad S.A.W. said: Allah SWT said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)

“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”

Thursday, December 20, 2007




SUFI HEALING By Muhammad Zuhri(Translated By M. M. Medeiros)

Classifying the Causalities

For Sufis, healing is a way leading to the self-realization of the "mercy to the nations (Q21:107)," and in their channelling of the healing power they are not confined to any one standard of methodology. This is because their techniques are derived from each one’s unique experience of self-discovery, often occurring in unplanned and unexpected ways.

According to the Sufis, and indeed to most believers, the power to heal is possessed by Allah alone and is sent down through a variety of channels of causality, one of which is the Supranatural Causality bestowed by God on the Sufis alone.

The Causalities as a whole fall into these categories:





Clearly the basic causalities we know are two in number: Supranatural and Natural. Natural Causality itself is of two kinds: Magical and Logical, while Logical Causality also falls into the two categories of Horizontal and Vertical.

If Supranatural Causality is facilitated for Sufis, Natural Causality is for the other groups. For example, magic is for sorcerers, paranormals, shamans, and the like. Logical Horizontal Causality has been entrusted to medical doctors, pharmacists, acupuncturists, and traditional healers, while Logical Vertical Causality is the province of psychiatrists and psychologists.

Supranatural Causality

Contrary to popular belief, Supranatural Causality cannot be attained and developed the way Magical Causality can; by means of exercises. Nor, unlike Logical Causality, can it be developed by means of experimentation. The reason is that this facility is a divine grace bestowed on such of His servants as have gone a sufficient distance on the journey of service and coped successfully with all its existential risks. The virtue of the way of devoted service to the Most Perfect God is that it is two-sided, inward and outward in orientation, indicating that throughout the process a transformation of consciousness takes place moment by moment through transcendence and immanence.

Transformation of Consciousness by Transcendence and Immanence

To enter into this mechanism we need to pass through four levels of transformation of consciousness by imitating the praiseworthy example of the Holy Prophet (pbuh). The first two phases are Existential, and the final two Essential.

1. The first phase of this transformation is achieving universal consciousness, thus obtaining the right to be at the center of the universe. For this we must don the robe of honor worn by each citizen of the universe, which is sincerity in being oneself, embracing all one’s predetermined content (rights) and burdens (responsibilities). Without this we should wear this robe in suffering.

The first step is to seek and find our ultimate identity as servants of Allah. To develop this consciousness requires that we go deeply as servants into the service called the Ritual Prayer of Islam (Salat). After we have become conditioned to sincere firmness of purpose (Ikhlas) within ourselves, our witness will be identical to the witness of every other citizen of the universe. It will be truthful (Siddiq).

2. The second phase of transformation is achieving social (ummah) consciousness, so that we may gain the right to live in society as a citizen of the human race. For this we need loving-kindness (Al-birr), which means paying the poor tax (Zakat), contributing to good causes (infaq), and giving alms (sadaqat).
Doing this will raise our status within the circle of fellow human beings, the peak of which is development of an awareness that all possessions are on loan from Allah as a trust (Amanah).

3. The third stage of transformation is achieving the Power of Allah (Qudratullah) by being God-wary (Taqwa). To accomplish it requires carrying out the obligatory fast (Sawm) of Islam.

The effect will be to obtain extra strength from the Lord of the Worlds (Rabbi-‘l-‘alamin) as a supporting power that will enable us to open channels (makhraj) enabling us to escape from all stagnation. The spiritual happiness felt from achieving this state will require us to give them to others so that they too can also achieve them. This is Tabligh, religious missionary effort.

4. The fourth stage of transformation is achieving harmony between the Divine Will (Iradatullah) by carrying out without the slightest comment whatever He decrees for us. This is Tawakkal, total trust in Allah, even though that means—by going on the Pilgrimage (Hajj)—abandoning all that we love, such as our family and native land, and all our functions and roles in our social setting.
The dissolution of the cravings of the lower soul in the Divine Commandments (Amr) will bring a new condition within us, with the result that whatever we undertake will be certain to take form, in that it is not we who do it, but Allah Himself (Fathonah).

The conclusion is necessarily that the obligation to possess the qualities of Siddiq (truthfulness), Amanah (trustworthiness), Tabligh (informativeness), and Fathonah (intelligence) does not apply to the Messenger alone, but these qualities are something that must be taken as an example to be imitated by all his followers.

Briefly, the process of self-transformation through Transcendence and Immanence is like this:

* The Existential Dimension

1. The Action (Af’al) Orientation:
o Sincere Singleness of Purpose (Ikhlas): finding oneself in the world (Transcendence).
o Truthfulness (Siddiq): finding the world in oneself (Immanence).

2. The Name (Asma) Orientation
o Loving-kindness (Al-Birr): finding oneself in society (Transcendence).
o Trustworthiness (Amanah): finding society in oneself (Immanence).

* The Essential Dimension

1. The Attribute (Sifat) Orientation:
o God-wariness (Taqwa): finding oneself in the Power (qodrat) of Allah (Transcendence).
o Informativeness (Tabligh): finding Power (qodrat) of Allah in oneself (Immanence).

2. The Essence (Dhat) Orientation
o Total Trust in Allah (Tawakal): finding oneself in the Will of Allah (Transcendence).
o Supra-Intelligence (Fathonah): finding the Allah’s Will in oneself (Immanence).

To the Sufis healing is not a kind of knowledge, a skill, a personal power, or a purposeful action, but the carrying out of the Command (Amr) of Allah.

To the Sufi’s struggle to reach the station (maqam) of Unity (Wahdah) in order to achieve his personal revolution, Allah reacts by bestowing upon him the blessing of a different mechanism, Supranatural Causality, which enables him to reach the station of Universality (Jam’iyah), with the result that his presence in the world is useful, not only to himself, but also to all others.

This brief paper concerns one aspect of the Sufistic concepts which I myself have established upon the foundation of the Islamic shariah (law), which is unshakeable, yet may be delved into very, very deeply without disturbing the harmony of its elements. For me tasawwuf (Sufism) is Islam itself in its higher dimension.