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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].
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"O '' Allah, endow us with good behaviour in Your company under all circumstances!
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[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.
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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.
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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)
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“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.”

Sunday, January 6, 2008

NABI ALLAH ADAM. A.S.

Source

Adam (Arabic آدم), also spelt Adham or Aadam, is the first prophet of Islam and mentioned in the Qur'an as the husband of Eve (Hawwa).

Iblis

2:34

ٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ (
٣٤

And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.

7:11 Walaqad khalaqnakum thumma sawwarnakum thumma qulna lilmalaikati osjudoo liadama fasajadoo illa ibleesa lam yakun mina alssajideena

It is We Who created you and gave you shape; then We bade the angels bow down to Adam, and they bowed down; not so Iblis; He refused to be of those who bow down.

15:31

Illa ibleesa aba an yakoona maAAa alssajideena


Not so Iblis: he refused to be among those who prostrated themselves.

15:32 Qala ya ibleesu ma laka alla takoona maAAa alssajideena

((Allah)) said: "O Iblis! what is your reason for not being among those who prostrated themselves?"


38:74 Illa ibleesa istakbara wakana mina alkafireena


Not so Iblis: he was haughty, and became one of those who reject Faith.


38:75 Qala ya ibleesu ma manaAAaka an tasjuda lima khalaqtu biyadayya astakbarta am kunta mina alAAaleena


((Allah)) said: "O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?"

Adam in Hadith

Tabari

The early Muslim commentator Tabari adds a number of details to the Torah, based on claimed hadith as well as specific Jewish traditions (so-called isra'iliyyat). Tabari records that when it came time to create Adam, Allah sent Gabriel (Arabic: Jibril), then Michael (Arabic: Mika'il), to fetch clay from the earth; but the earth complained, saying I take refuge in Allah from you, if you have come to diminish or deform me, so the angels returned empty-handed. Tabari goes on to state that Allah responded by sending the Angel of Death, who took clay from all regions, hence providing an explanation for the variety of appearances of the different races of mankind.

According to Tabari's account, after receiving the breath of Allah, Adam remained a dry body for 40 days, then gradually came to life from the head downwards, sneezing when he had finished coming to life, saying "Praised be Allah (al-hamd li-allah)".[1] Having been created, Adam, the first man, is described as having been given dominion over all the lower creatures, which he proceeds to name. As one of the people to whom Allah is said to have spoken to directly, Adam is seen as a prophet in Islam.

Bukhari

According to the Sahih Bukhari, Adam was created about thirty meters in height. Since then the stature of human beings is being diminished continuously. (8:74:246)

Other

At this point, Adam takes a prominent role in Islamic traditions concerning the fall of Satan. In these, when Allah announces his intention of creating Adam, some of the angels express dismay, asking why He (Allah) would create a being that would do evil. Teaching Adam the names reassures the angels as to Adam's abilities, though commentators dispute which particular names were involved; various theories say they were the names of all things animate and inanimate, the names of the angels, the names of his own descendants, or the names of Allah.

In the Muslim tradition, Satan (Iblis, Arabic for Lucifer), is regarded as a jinn and made out of fire, rather than an angel made out of light. This supports the Islamic notion of angels being creations that would not be accountable since they lack free will. When Allah commands the angels to bow to Adam, Satan is also present and refuses due to his pride, and is summarily banished from the heavens. Liberal movements within Islam have viewed Allah's commanding the angels to bow before Adam as an exaltation of humanity, and as a means of supporting human rights.

More extended versions of the fall of Satan also exist in works such as that of Tabari, and the Shi'a commentator al-Qummi. In these explanations Iblis is sent against his fellow jinn, who had angered Allah by sin and fighting. In such versions where Satan leads the battle on Allah's behalf, rather than his own, it is the pride and conceit resulting from his victory which results in his expulsion, since pride is seen as a sin. In other accounts this pride is based on Adam's creation itself, which incites Satan's resentment: he was created from fire, while Adam was created from the (lower) substances of sand, dirt, or mud; so Satan refuses to bow in submission to a creation made out of a "lower" substance. Islamic traditions based on the Qur'an further record that, in vengeful anger, Iblis promises Allah that he will lead as many humans astray as he can, to which Allah replies that it is the choice of humans - those who so desire will follow Satan, while those who so desire will follow Allah.

Al-Qummi records the opinion that Eden was not on earth but in heaven. After disobeying Allah, Allah sends Adam and Eve to earth, arriving first at mountain peaks outside Mecca; Adam on Safa, and Eve on Marwa. In this account, Adam remained weeping for 40 days, until he repented, at which point Allah rewarded him by sending down the Kaaba, and teaching him the hajj. Other Islamic traditions hold that Adam was moved to Sri Lanka, as the next best thing to Eden, and, viewing Adam as having been a giant, human size having shrunk drastically before the great flood, Adam's Peak is said to contain his giant footprint.

The Qur'an also describes the two sons of Adam (named Qabil and Habil in Islamic tradition, but not mentioned by name in the Qur'an) that correspond to Cain and Abel. In fact, Qabil and Habil are the Arabic names of Cain and Abel.