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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, May 27, 2008



Pattani (Thai ปัตตานี) merupakan salah satu wilayah (changwat) di selatan Thailand. Provinsi-provinsi yang berjiran (dari arah selatan tenggara searah jarum jam) adalah Narathiwat (Menara), Yala (Jala) dan Songkhla (Senggora).

Masyarakat Melayu setempat menggelarkan wilayah mereka, Patani Darussalam atau Patani Raya.

Pattani terletak di Semenanjung Melayu dengan pantai Teluk Thailand di sebelah utara. Di bahagian selatan terdapat gunung-ganang dan tarikan pelancong seperti taman negara Budo-Sungai Padi yang yang berada di persempadanan wilayah Yala(Jala) dan Narathiwat(Menara). Di sini juga terdapat beberapa tumbuhan yang agak unik seperti palma Bangsoon dan rotan Takathong. Di kawasan sempadan Songkhla dan Yala pula terdapat sebuah taman rimba yang terkenal Namtok Sai Khao.

Pada awalnya, Pattani merupakan sebuah kerajaan Melayu Islam yang berdaulat, mempunyai kesultanan dan perlembagaan yang tersendiri. Patani adalah sebahagian dari 'Tanah Melayu'. Namun pada pertengahan abad ke-19 Patani telah menjadi korban penaklukan Kerajaan Siam.

Pada tahun 1826, penaklukan Siam terhadap Patani mendapat pengakuan British. Dalam usahanya untuk mengukuhkan kedudukannya di Pattani, pada tahun 1902 Kerajaan Siam melaksanakan undang-Undang Thesaphiban.

Dengan itu, sistem pemerintahan kesultanan Melayu telah dihapuskan. Dengan ditandatanganinya Perjanjian Bangkok pada tahun 1909, Pattani telah diakui oleh British sebagai tanah jajahan Siam tanpa mempertimbangkan keinginan penduduk asli Melayu Patani.

Sejak penghapusan pemerintahan Kesultanan Melayu Pattani, masyarakat Melayu-Pattani berada dalam kedudukan tertekan dan lemah . Seperti yang diungkap oleh W.A.R. Wood, di Songkhla, penduduk Melayu telah menjadi mangsa sebuah pemerintahan yang tidak diperintah dengan baik. Akibat tekanan inilah kekacauan sering terjadi di Pattani sehingga kini. Pada tahun 1923, Tengku Abdul Kadir Kamaruddin, bekas Raja Melayu Patani, dengan bantuan pejuang-pejuang dari Turki, memimpin satu gerakan pembebasan. Semangat anti-Siam menjadi lebih hebat di saat Kerajaan Pibul Songgram (1939-44) cuba mengacukkan kaum minoriti Melayu ke dalam masyarakat Siam melalui Undang-Undang Rathaniyom.

Penglibatan Siam dalam Perang Dunia Kedua di pihak tentera Jepun telah memberikan harapan kepada orang-orang Melayu Pattani untuk membebaskan tanah air mereka dari penjajahan Siam. Tengku Mahmud Mahyudin, putra kepada bekas Raja Melayu Patani juga seorang pegawai berpangkat Major dalam Pasukan Force 136, telah mengajukan cadangan kepada pihak berkuasa British di India supaya mengambilalih Pattani dan wilayah sekitarnya serta digabungkan dengan Tanah Melayu.

Cadangan Tengku Mahmud itu selaras dengan cadangan Pejabat Tanah Jajahan British dalam mengkaji kedudukan tanah ismus Kra dari sudut kepentingan keamanan Tanah Melayu setelah tamatnya perang nanti.

Harapan itu semakin terbuka saat pihak sekutu, dalam Perjanjian San Francisco pada bulan April 1945, menerima prinsip hak menentukan nasib sendiri (self-determination) sebagai usaha membebaskan tanah jajahan dari belenggu penjajahan.

Atas semangat itu, pada 1 November 1945, sekumpulan pemimpin Melayu Patani dipimpin oleh Tengku Abdul Jalal, bekas wakil rakyat wilayah Narathiwat, telah mengemukakan petition kepada British dengan tujuan memohon agar empat wilayah di Selatan Siam dibebaskan dari kekuasaan Pemerintahan Siam dan digabungkan dengan Semenanjung Tanah Melayu. Namun perspektif British terhadap Siam berubah apabila Peperangan Pasifik selesai. Keselamatan tanah jajahan dan kepentingan British di Asia Tenggara menjadi pertimbangan utama British dalam perbincangannya dengan Siam mahupun Pattani.

British memerlukan kerjasama Siam untuk mendapatkan stok beras untuk keperluan tanah jajahannya. Tidak kurang pentingnya, British terpaksa menyesuaikan perundangannya terhadap Siam dengan tuntutan Amerika Syarikat yang ingin menetapkan wilayah Siam pada tahun 1941.

Kebangkitan Komunis di Asia Tenggara, khususnya di Tanah Melayu pada tahun 1948, menjadi faktor pertimbangan British dalam menentukan keputusannya. Kerajaan British menganggap Siam sebagai negara benteng terhadap ancaman Komunis China. Oleh itu British perlu memastikan Siam terus stabil dan memihak kepada Barat dalam persaingan dengan Negara-Negara Komunis. British memerlukan kerjasama Siam untuk menghapuskan kegiatan pengganas Komunis di sempadan Tanah Melayu-Siam.

Kebetulan pula Siam telah memberikan jaminan untuk memperkenalkan perubahan di Pattani untuk mengatasi masalah yang dihadapi masyarakat Melayu. Oleh kerana itu, isu Pattani yang awalnya dianggap kurang penting malah kembali dibangkitkan akan memperkuat hubungan dengan Siam.

Setelah Persidangan Songkla pada awal Januari 1949, pihak berkuasa British di Tanah Melayu atas tuntutan pihak Siam mulai mengambil tindakan terhadap pemimpin-pemimpin pejuangan Pattani. Tengku Mahmud Mahyudin mendapat tekanan yang hebat sementara Haji Sulung dihukum penjara. Pergerakan politik Pattani semakin lemah dengan kematian Tengku Mahmud Mahyudin dan Haji Sulung pada tahun 1954.