(8.12.2002 Dari Jernal Miyazaki)
Hamba telah lama membaca dan mengaji kitab jawi serta buku-buku berunsur tasawwuf dan tawhid tetapi jarang menemui huraian terperinci bagaimana seorang murid/salik yang bertariqat mencapai maqam Shaykh /Murshid. Atau juga disebut si-salik telah sampai/wusul kepenghujung jalan/.suluknya dan berada dimaqam Ihsan. Ulama sufi juga menggelarkan kemenangan rohani ini sebagai anugerah ‘kewalian’ kepada mereka yang melepasi maqam ‘Fana’. Dia memperoleh kurnia ilmu, cahaya, asrar/rahsia alam ghaib dari Hadratul Rabbani Quddusi yang tak terperi dengan kalam dan bahasa insane kecuali dengan bahasa isyarat dan kiasan duniawi.
Setengah ulama menamakan pengalaman ini sebagai musyahadah, pembukaan nur alan-nur, fana/baqa, penyingkapan marifatullah dan maqam al-jami’. Kebanyakan kitab-kitab lama memberi gelaran kepada ulama, tok guru dan penulis ahli sufi seperti berikut :
Arif bi’llah/ al-Imam/al-Ustaz
Al-Allamah/ al-Alim Rabbani
As-Sheikh/Shaykh
Wali Allah
As-Sufi/al-Murshid
Al-Ghawth
Al-Qutb
Guru Al-Muhaqiqin/ al-Kamil
Secara ringkas kita perhatikan terdapat 3 kategori IDHIN /IJAZAH /SANAD /TALQIN jalan Sufiyya atau Tariqa ini disampaikan dan disibarkan oleh mereka yang layak mengikut syarat dan kesaksian para guru/khalifa /muqadim/wakil murid yang dikhususkan seperti berikut :
A. PENYAMPAIAN IZIN SHAYKH (KHUSUSIYYA) DARI SHAYKH SEZAMAN YANG HIDUP KEPADA MEREKA/MURID YANG MENCAPAI MAQAM IHSAN/MARIFATULLAH.
B. IZIN SHAYKH KEPADA KHALIFA /MUQADIM BAGI MENGAJARKAN TARIQA/JALAN SUFI KEPADA ORANG RAMAI.
C. IZIN SHAYKH/KHALIFA /MUQADDIMNYA KEPADA PARA MURID/FUQARA UNTUK MENGAMALKAN WIRD/ZIKIR TARIQA.
Dalam banyak kitab para masyaikh Shadziliyya dan Qadiriyya, 3 jenis IZIN diatas juga seringkali bertukar atau sama erti/makna dengan istilah ‘berba’iat’ dan ‘mentalqin/ijazah’ dari Tuan Guru /Shuyukh kepada orang bawahannya.
Hanya kategori pertama (A), seorang murid dibenarkan oleh Guru Murshidnya yang masih hidup setelah mencapai maqam ihsan/wali/fana untuk mengisyitiharkan dirinya telah dipilih/diangkat menjadi seorang Shaykh al-Murshid. Seterusnya dia perlu mendapat pengiktirafan 3 orang Wali besar dizamannya bagi memastikan dia tidak membuat dakwaan sebelum waktu atau memenuhi syarat ditetapkan. Seorang mencapai maqam Wali tidak semestinya menjadi seorang Shaykh/Murshid. Tapi semua Masyaikh adalah Wali dan telah melepasi penyucian nafsu serta pendidikan rohaniah untuk membenarkan mereka diamanah/perintahkan menjalan tugas suci /berat tersebut.
Terdapat syarat penting lain ialah bukti /dalil dari seorang Shaykh baru ialah dia juga mendapat IZIN/PETUNJUK dari Rasul al-Mustafa, sallallahu alaihi wasallam. Para Awliya besar sezaman yang masih hidup juga mengetahui perkara ini dan akan membenarkan jika diminta secara khususi bagi memutuskan waham, keraguan dan kekeliruan seorang murid yang ikhlas dan berhimma suci dan istiqamah. Jika himma para murid itu rendah, suka nama/pangkat dan dikenali sebagai sufi sebelum masak dan bersemangat memuji Gurunya tinggi menggunung tanpa dalil kukuh, maka dia akan mendapat dan terlorong mengikut seorang Guru/Mushid yang separuh masak juga. Walaupun hebat dari segi zahir. Ribuan pengikut. Bangunan zawiya atau markaznya sentiasa penuh dan dikunjungi VIP. Zikir dan paluan musiknya juga menusuk hati. Para pembesar, raja-raja dan orang kaya memang suka mengambil baraka dan menumpang karama dari golongan ini.
Kita perhatikan bahawa ramai pendakwa Sufi/Shaykh (bukan muhaqiqin) zaman ini menggunakan KHABAR /CERITA MIMPI GHAIB bahawa mereka telah mendapat IZIN/IJAZAH/TALQIN tersebut dari para Guru Awliya/Masyaikh yang telah mati. Bagaimana hujah ini boleh diterima kecuali kita berupaya memeriksa dan mengesahkan bahawa MIMPI mereka adalah benar, bohong/palsu atau permainan dan tipudaya ALAM JIN/SYAITAN. Ramai mendakwa mereka telah bermimpi berjumpa dengan Sultanul Awliya Shaykh Abdal Qadir al-Jilani yang hidup dikurun 300 Hijrah, sedangkan kita sekarang dikurun 1400 Hijrah !.
Apabila seorang Shaykh Murshid yang mendapat IZIN kategori A meningal dunia, para khalifa/muqaddim atau muridnya yang sudah menerima IZIN untuk mengajar/mengamalkan Tariqa Gurunya dalam kategori B dan C, tidak boleh atau layak mengisytiharkan diri mereka sebagai Shaykh al-Murshid yang baru semata-mata kerana berlaku ‘kekosongan’ jawatan/kedudukan tersebut. Walaupun mereka ini amat alim, sudah berpengalaman dan bergelar Ustaz, Imam dan Tok Guru juga, amat rapat hubungan dengan Guru semasa hidupnya, menjadi orang kanan atau merupakan anak atau saudara akrabnya. Urusan ini bukan DEMOKRASI atau peralihan kuasa dalam sebuah Jemaah atau Tariqat dimana suara majority ahli jemaah menentukan siapa akan menduduki maqam Shaykh al-Murshid tersebut.
Kita juga jangan keliru dengan gelaran/pangkat didunia pengajian islam atau madrasah/universiti, dimana seorang pengajar/ulama yang sangat alim, berwibawa dan mungkin berketurunan alim ulama sufi juga, kita panggil dia dengan…as-Shaykh/Sheikh atau al-Allamah, al-Mudir, al-Murabbi, al-Ustaz, al-Imam dan seterusnya.. Gelaran keilmuan dan kepakaran serta zuhud/.warak/ mujahadahnya serta lama atau banyaknya dia bergaul dan mengaji dari pelbagai Masyaikh dizamamnya tidak boleh dibuat ukuran dalam dispilin/urusan sufiyya ini. Allah Taala yang memilih, membimbing, menyokong dan menentukan mana para Awliya yang akan mewarisi ilmu, marifa dan asrar rabbani dariNya untuk disibarkan melalui jalan/tariqa Muhammadiyya yang zahir, terkenal, kurang/tidak terkenal dan terpelihara dari segala bidaah dan pendakwaan palsu.
Ada tariqa tertentu IZIN Shaykh sezaman mereka telah putus tetapi mereka tidak sedar atau tidak mahu terima. IZIN TARIQA yang putus boleh dihidupkan semula dengan IZIN Allah dan RASULNYA melalui tangan/jalan para Awilya atau Masyaikh tariqa/ahli sufiyya yang lain daripada ISNAD/SILSILA tariqat asal mereka.
Seyogianya kita tidak mahu memanjang isu pewarisan Masyaikh dan Guru Tariqat ini kerana tidak ramai yang diberikan nur furqan dan keilmuan rohaniah bagi menjernihkan segala dakwaan dan pertelingkahan teresbut.
Kata seorang sufi, ‘ Anak-anak murid taksublah menyebabkan Guru mereka boleh terbang/kembara kesana sini dialam ghaib dan bergaduh dengan Guru/Masyaikh/Awliya lain mengenal siapakah lebih besar kerajaannya atau lebih tinggi maqamnya’. Anak murid begini jauh dari menciumi bau wangian alam malakut. Dimana letaknya alam malakut berbanding dakwaan Guru/Shaykh mereka ? Dimana alam nafsu atau alam jin/syaitan berbanding dengan kembara alam ghaib mereka ? Bolehkah mereka ini masuk dan keluar dari alam ghaib sesuka hati seperti bermimpi setiap malam ?
BEBERAPA PETIKAN MENGENAI PEMBERIAN IZIN SHAYKH
Rasail Darqawiyya (RD) ms.52 :
‘The tariqa is established by the power of Allah. Whoever is sent to lead it, that is by the Permission(Idhin) of Allah and His Messenger, may Allah bless him and grant him peace and the Shaykhs’.
Shaykh AbulMursi said:
‘No Master put himself forward/infront unless waridat (great openings) pounced upon him and he has Permission/Idhin from Allah and His Messenger. The baraka and secret of the permission is that supports our affairs and keeps the state of its people in order. Allah knows best’.
Ms.150 (RD):
None miss him (the Shaykh) except the one who makes himself independent by his own opinion and thinks he knows more. As far as the one who needs him is concerned, I think he will find him wherever he is, near or far, in the land of Islam or in the land of Christians.
His need of him (the Shaykh) will join him to him wherever he is. Either the Shaykh will come to the murid or the murid will come to the Shaykh. Capacity will carry the Shaykh to the murid or the murid to the Shaykh’.
(the full text and narration about the transmission of Shaykh Idhin/Permission from Shaykh al-Fayturi Hamudah to our Master Shaykh Abdal qadir as-sufi is available at our website Aisha Bewley website.
he Mesenger of Allah s.a.w said:
‘ The Hajj is Arafat’.
And so it was that-
what had been difficult become easy,
and what had been far become near,
what had been absent become present,
what had been alive became dead,
and what had been dark became LIGHT.
(this indication of fana /baqa
/illumination /marifa/ gatheredness)
Rasail Darqawiyya p.151:
‘ This Path has guardians who protect it and guards who guard it until the Day of Rising. Allah has given them outward and inward knowledge. He has helped them with His Name the Helper (an-Nasir) and the Protector (al-Hafiz)’.
RD p.152:
‘We (Shaykh Darqawi) spoke about the states (ahwal) of the office (function/rank) of the Qutb and we had absolutely no knowledge of it. Our Lord brought it to us from the Unseen and from Nearness.’
'When I went into Shaykh al_Fayturi (at his zawiya in Tripoli/Benghazi), his first words to me were: ‘ THE PATH IS ONE’ and by his Authority (Idhin/Permission), he joined together the two separate branches of the Habibiyya (of Sh.Muhammad ibn al_Habib) and the Alawiyya (Sh. Ahmad al-Alawi), so that in us, they become again by Allah’s overflowing generosity, as the DARQAWIYYA (after the name of earlier great Master Mulay al-Arabi ad-Darqawi)’.
He also said: ‘ The Gnostics/arifun cares nothing for the WIRDS or WAZIFAS or SILSILAs. All that matter is gnosisi (marifa) of Allah’.
And we say to the seeker who is sincere in his quest: ‘ Don’t look for Shuyukh or turuq, seek only istiqamah and suluk’. Meaning if you had found one real Shaykh, you has no need to look/learn from many numerous Shuyukh or tariqats. It only show your ignorance and veiling of the nafs. The important thing is seek firmness in your traveling or suluk/wayfaring under the expert guidance and piercing light of the true Murshid/wali.
‘
(Insya Allah, akan hamba sambung jika
diberi kekuatan dan ilham dengan izinNYa)
Keterangan Tambahan dari Imam Junayd :
ReplyDeleteAl-Junayd, may Allah be pleased with him said:
'Purify yourself with the water of the Unseen if you are one possessing a secret. If not, do tayammum with dust or stone. Go before an Imam in front of whom you stand, and pray the noon prayer at the beginning of the afternoon. This is the prayer of those who are the gnostics of their Lord. If you are one of them, then moisten the dry land with the sea.'
He, may Allah be pleased with him, commanded the murid to purify himself with the water of the Unseen. It is understood that purification is of two sorts: sensory purification which is the sensory water, and pertains to the whole body if it is a major impurity, and to specific limbs if it is a minor impurity. This is not what the poet meant, may Allah be pleased with him. The second sort is spiritual purification which is the purification of the hearts from the ailments which veil them from the presence of the Knower of the Unseen. This purification is only done with spiritual water which is the water of sciences, gnoses and secrets that flow from the presence of the Unseen into the heart of the Shaykh who is a gnostic of Allah, purified of fault.
The Shaykh pours it over the murid and so he purifies his heart from otherness and it is filled with gnoses and secrets. This is if the murid himself possesses a secret, that is to say inner sight, which brings him into contact with the one who takes him by the hand, that is, the Shaykh who draws his power from the presence of the Unseen as we have stated. If the murid does not possess this secret and inner sight then he must do tayammum with the dust of outward deeds and formal knowledge until Allah endows him with the secret and the inner sight.
He indicates, may Allah be pleased with him, by his statement: 'Go before an Imam in front of whom you stand,' that the murid must go before an Imam, a Shaykh, a gnostic of Allah, to copy him in the spiritual prayer which is the direct perception of the worshipped King, as it is necessary for the one behind the Imam in the prayer to do ruku' and sujud (bowing and prostrating).
His words: 'In front of whom you stand,' indicate to the murid that he should not follow any Shaykh except one he already knew in the world of spirits. The Prophet, peace by upon him, said: 'The spirits are numerous hosts, whoever of them become acquainted will be in harmony, and those not acquainted will be at variance.' The meaning then is: 'Go before in the world of spirits. Because of the encounter and acquaintance which occurred in the world of the spirits, harmony will occur in the world of forms.'
By his words, 'Pray the noon prayer at the beginning of the afternoon,' he means pray the Dhuhr prayer (noon prayer), that is the manifestation (dhuhur) of your desire for your Lord, which is uninterrupted witnessing of the worshipped King, as we have said. 'Asr (afternoon prayer) means 'being together' (mu'asara) with your Shaykh and the negation of your will for him. He does not refer, may Allah be pleased with him, to the prayers of Dhuhr and 'Asr containing ruku' and sujud, because it is known that dhuhr is set to be prayed at the beginning of its time and not at the beginning of 'Asr. Thus the meaning falls into place, so understand and you will be guided - and Allah has charge of our guidance and the guidance of creation. Amin.
As regards his statement: 'This is the prayer of those who are gnostics of their Lord,' it means this is uninterrupted contemplation of the worshipped King. Their prayer is not interrupted because it is constant. They persevere in the witnessing of their Lord.
His word: 'If you are among them, then moisten the dry land with the sea,' means if you are one of the gnostics -and they are not veiled by creation from the truth, nor by the truth from creation - then moisten, that is sprinkle, the dry land of your road (Shari'a) with the sea of your reality (Haqiqa), and be among those who unite the two.