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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."


عَنْ عُمَيْرِ بْنِ هَانِئٍ الْعَنْسِيِّ ، قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ ، يَقُولُ : كُنَّا قُعُودًا عِنْدَ رَسُولِ اللَّهِ ، فَذَكَرَ الْفِتَنَ فَأَكْثَرَ فِي ذِكْرِهَا حَتَّى ذَكَرَ فِتْنَةَ الْأَحْلَاسِ ، فَقَالَ قَائِلٌ : يَا رَسُولَ اللَّهِ وَمَا فِتْنَةُ الْأَحْلَاسِ ؟ قَالَ : ” هِيَ هَرَبٌ وَحَرْبٌ ، ثُمَّ فِتْنَةُ السَّرَّاءِ ، دَخَنُهَا مِنْ تَحْتِ قَدَمَيْ رَجُلٍ مِنْ أَهْلِ بَيْتِي يَزْعُمُ أَنَّهُ مِنِّي ، وَلَيْسَ مِنِّي ، وَإِنَّمَا أَوْلِيَائِي الْمُتَّقُونَ ، ثُمَّ يَصْطَلِحُ النَّاسُ عَلَى رَجُلٍ كَوَرِكٍ عَلَى ضِلَعٍ ، ثُمَّ فِتْنَةُ الدُّهَيْمَاءِ ، لَا تَدَعُ أَحَدًا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لَطَمَتْهُ لَطْمَةً ، فَإِذَا قِيلَ : انْقَضَتْ ، تَمَادَتْ يُصْبِحُ الرَّجُلُ فِيهَا مُؤْمِنًا ، وَيُمْسِي كَافِرًا ، حَتَّى يَصِيرَ النَّاسُ إِلَى فُسْطَاطَيْنِ ، فُسْطَاطِ إِيمَانٍ لَا نِفَاقَ فِيهِ ، وَفُسْطَاطِ نِفَاقٍ لَا إِيمَانَ فِيهِ ، فَإِذَا كَانَ ذَاكُمْ فَانْتَظِرُوا الدَّجَّالَ ، مِنْ يَوْمِهِ ، أَوْ مِنْ غَدِهِ ” أبو داود

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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.”

Tuesday, January 1, 2008


Syeikh Abdullah Al-Qumairi ulama dan pencipta nama Kedah Darul Aman
Oleh (Allahyarham) Wan Mohd. Shaghir Abdullah (Al-Fatihah)

ADA yang berpendapat bahawa tokoh penyebar Islam di Aceh yang juga penyusun kitab Bahr Al-Lahut iaitu Syeikh Abdullah Arif adalah sahabat kepada tokoh ulama yang diperkenalkan pada kali ini.

Namun ada pula berpendapat bahawa kedua-dua Syeikh Abdullah ini adalah orang yang sama.

Syeikh Abdullah Arif di Aceh dikatakan berada di Aceh sekitar tahun 560H/1165M-1177M, sedangkan Syeikh Abdullah al-Qumairi ini atau nama lengkapnya Tuan Syeikh Abdullah bin Tuan Syeikh Ahmad bin Tuan Syeikh Ja’far Qumairi berasal dari Syahir Yemen dan tiba di Kedah tahun 531 H.

Kisah lengkap Syeikh Abdullah al-Qumairi yang lengkap diriwayatkan oleh Muhammad Hassan bin Muhammad Arsyad dalam al-Tarikh Salasilah Negeri Kedah. Ia ditransliterasi dari tulisan Melayu/Jawi kepada Latin/Rumi dan diterbitkan oleh Dewan Bahasa dan Pustaka tahun 1968.

Menurut Buyong Adil dalam Sejarah Kedah (Terbitan DBP, 1980), kedatangan Syeikh Abdullah ke Kedah tahun 531H itu bersamaan dengan tahun 1136M. Menurut Bahayuddin Haji Yahaya dalam Naskhah Jawi, tahun 531H itu bersamaan dengan tahun 1137M.

Diriwayatkan bahawa Syeikh Abdullah al-Qumairi adalah seorang ulama yang berasal dari Yaman dan datang bersama-sama dengan 11 orang sahabatnya.

Dalam buku Sejarah Kedah Sepintas Lalu (Diterbitkan oleh Jawatankuasa Penerbitan Universiti Utara Malaysia, cetakan pertama 1987 hlm 10) oleh Haji Ibrahim Ismail, disebutkan dalam Hikayat Merong Maha Wangsa bahawa Syeikh Abdullah al-Yamani (berkemungkinan maksudnya Syeikh Abdullah al-Qumairi al-Yamani) adalah murid kepada Syeikh Abdullah di Baghdad.

Jika disemak dengan teliti kandungan buku tersebut, penulis menyimpulkan Islam datang ke Kedah jauh lebih awal daripada kedatangan Syeikh Abdullah al-Qumairi.

Ini kerana dinyatakan dalam buku tersebut bahawa sesudah merdeka ditemui sebuah nisan di Langgar, Kedah yang berinskripsikan nama Syeikh Abdul Qadir ibnu Husein Syah Alirah/Alam dan tarikhnya 291H bersamaan 903M. Haji Ibrahim Ismail memetik dari kertas kerja berjudul ‘Sejarah Kedah Dalam Kebangkitan Islam’ (1982) oleh Ismail bin Haji Salleh.

Selain itu, ia juga disebut oleh Abdullah Abbas Nasution dalam Islam 14 Abad dan manuskripnya diserahkan kepada penulis. Lihat juga Pengiran Haji Muhammad bin Pengiran Haji Abd. Rahman dalam Islam di Brunei Darussalam, cetakan Dewan Bahasa dan Pustaka Brunei, cetakan pertama, 1992, halaman 30.


Melihat kepada perbandingan tahun kedatangan di antara kedua-dua tokoh ini iaitu Syeikh Abdullah Arif di Aceh (560H/1165M) dengan Syeikh Abdullah al-Qumairi berserta 11 orang sahabatnya di Kedah, ini bermakna Syeikh Abdullah al-Qumairi di Kedah mendahului kedatangan Syeikh Abdullah Arif di Aceh lebih kurang 29 tahun.

Namun apabila dibandingkan pula dengan tarikh batu nisan Syeikh Abdul Qadir ibnu Husein Syah Alirah di Langgar, Kedah pada tahun 291H/903M dengan tulisan M. Junus Djamil yang menyebut bahawa kerajaan Islam telah lahir di Perlak tahun 225H/840M, yang dilihat perbezaannya adalah lebih kurang 66 tahun.

Oleh itu, apabila dilihat tahun-tahun tersebut perbezaannya tidak jauh. Walaupun dinyatakan oleh Haji Ibrahim Ismail bahawa kerajaan itu lebih kurang 300 tahun lebih awal dari kewujudan Kedah (Lihat Sejarah Kedah Sepintas Lalu, halaman 18).

Menurut buku Al-Tarikh Salasilah Negeri Kedah dan dipetik oleh Buyong Adil bahawa Syeikh Abdullah al-Qumairi dan 11 orang sahabatnya telah berhasil mengislamkan Raja Kedah yang kesembilan, iaitu Maharaja Derbar/Durbar Raja II yang ketika itu berkedudukan di Istana Bukit Meriam.

Namun, dalam Hikayat Merong Maha Wangsa, bukan raja yang kesembilan, tetapi adalah raja yang ketujuh. Nama raja juga berbeza, raja Kedah menurut hikayat tersebut bernama Phra Ong Maha Wangsa.

Nama baginda raja itu juga ditukar oleh Syeikh Abdullah al-Qumairi dari Maharaja Derbar/Durbar Raja II @ Phra Ong Maha Wangsa menjadi Sultan Muzaffar Syah I(mangkat pada 13 safar 575 Hijrah / 1179 M). Negeri Kedah pula diberi nama Kedah Darul Aman.

Pada hari pengislaman raja Kedah itu turut diislamkan pembesar-pembesar istana. Ini bererti dilakukan pengislaman secara massal.

Pengislaman terhadap rakyat pula diatur strategi bersama-sama di antara Syeikh Abdullah al-Qumairi berserta 11 orang sahabatnya, bahkan disertai Sultan Muzaffar Syah I sendiri. Dalam waktu yang singkat dan cepat, hasil kerjasama yang padu dan sepakat antara ulama (Syeikh Abdullah al-Qumairi) dengan umara (Sultan Muzaffar Syah I) tersebut, maka rakyat Melayu yang asal dalam kerajaan Kedah Darul Aman serta merta memeluk Islam kesemuanya.

Ini membuktikan kejayaan dakwah dan pendidikan Islam yang dijalankan oleh Syeikh Abdullah al-Qumairi yang benar-benar ikhlas dan bertanggungjawab.

Oleh itu, secara langsung Syeikh Abdullah al-Qumairi adalah sebagai guru kepada Sultan Muzaffar Syah I, malah guru bagi pihak keluarga istana Sultan Kedah Darul Aman. Oleh kerana sangat kasih dan hormat Sultan Muzaffar Syah I kepada Syeikh Abdullah al-Qumairi, baginda melantik ulama tersebut sebagai orang tua dan penasihatnya.

Untuk mengembangkan lagi dakwahnya, Syeikh Abdullah al-Qumairi menyarankan supaya dibina sebuah menara sebagai tanda kebesaran Islam di puncak Gunung Jerai. Menara tersebut dijadikan sebagai tempat azan, untuk menyeru orang sembahyang. Maka, Sultan Muzaffar Syah I memerintahkan supaya dilaksanakan saranan ulama tersebut.


Setelah binaan menara tersebut hampir siap, Syeikh Abdullah al-Qumairi jatuh sakit dan ditakdirkan meninggal dunia beberapa hari selepas itu. Sebelum wafat, beliau sempat meninggalkan wasiat agar jenazahnya dikebumikan di tanah yang rata berdekatan dengan menara yang hampir siap itu. Sekitar kubur beliau itu dinamakan orang dengan Padang Tok Syeikh.

Tuan Guru Haji Mahmud Nasri bin Utsman (tokoh yang menghidupkan Silat Abjad), pernah bercerita kepada murid-muridnya bahawa seorang wali Allah yang sangat terkenal iaitu Syeikh Abdul Qadir al-Jilani pernah menziarahi kubur Syeikh Abdullah al-Qumairi beberapa kali. Beliau juga pernah sembahyang di tempat tanah lapang di Gunung Jerai itu.

Kisah mengenai Syeikh Abdul Qadir al-Jilani pernah menziarahi kubur Syeikh Abdullah al-Qumairi itu dapat diterima akal kerana wali Allah tersebut wafat dalam tahun 561H/166M sedangkan Syeikh Abdullah al-Qumairi wafat dalam sekitar tidak berapa lama setelah kedatangannya di Kedah itu (531H/1136M atau 1137M).

Mengenai Syeikh Abdullah Al-Qumairi

* Datang ke Kedah pada tahun 1136 atau 1137.

* Berasal dari Yemen.

* Mengislamkan maharaja Derbar/Durbar II di Istana Bukit Meriam.

* Menukar nama Raja kepada Sultan Muzaffar Shah I.

* Guru Sultan Muzaffar Syah I.

* Memberi nama Kedah Darul Aman.

* Mengarahkan dibina menara kebesaran Islam untuk azan di Gunung Jerai.

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