51.
Who walks toward God to attain His closeness is the heart, not the body. That does not mean that the heart is a visible flesh, but it is a secret from the secret of God 'Azza wa Jalla unknown to the senses. Something subtle of all the subtle things of God. Sometimes referred to as the word "spirit", sometimes with the word "an-nafs al-mutmainnah (saw)".
Religion calls it "al-qalb" (heart) because the first vehicle is kept secret. And with great caution the whole body becomes a vehicle and vehicle for a smooth body.
Opening the veil is part of mukasyafah knowledge - not even easy to explain.
52.
All beings are connected with God, but the connection of the soul (al-qalb) to Him is more noble than the relationship of all other members of the body. To God all beings and spirits. The spirit is higher than other creatures.
That very valuable substance that carries the trust of God, a task that has ever been offered to the heavens, the earth and the hills but is reluctant to accept it and fear the valuable substance.
And do not understand it from the moment conceived by qadimnya substance. The one who says his qadim spirit is deceived and foolish does not understand what to say.
53
A good body is one that tries to approach God as it comes from God's business. From the source of God and to God, his return.
The body is the subtle body of the vehicle, which drives it and tries through intermediaries.
54.
Anyone who is knowledgeable, practicing and teaching, then he is called a great person in a great world. He is like the sun shining on his light on the other side and illuminating himself. He is like a musk that carries scents to others and he himself is fragrant.
55.
Knowledgeable people who do not practice according to their knowledge are like lists that are beneficial to others but he himself is void of science. And like any grindstone, but he himself can not cut it. Or like a tailor needle who can provide clothes for the other while he's naked on his own. Or like a light bulb that can illuminate the other but he himself is on fire.
56.
The right of a spiritual teacher is greater than parental rights. Parents are the cause of childbirth and can live in this mortal world. While the teacher (spirituality) is the reason for the child to have eternal life. If it is not spiritual (spiritual), then what children get from their parents can cause eternal destruction.
57.
Verily the scholars and the sons of the Hereafter are the wanderers of Allah and walk on Him, out of the world. The years and months are a stopover on the way. Unfortunately during the journey between the people who leave for the city, it leads to a more intimate relationship and affection.
So how to walk to paradise and love its journey and there is no narrowness in the happiness of the afterlife?
Therefore, there is no conflict between the Hereafter.
On the contrary, in the pursuit of worldly happiness, the way is not open. So stay firm in throngs.
58.
The teacher is not looking for salary, reward, and thank you for teaching it. But he taught because of God and sought closeness with Him. He does not see that he has planted the good of the disciples even though the disciples must remember the goodness of the people to them.
59.
Including better things in teaching is that the teacher harasses his students from innocent behavior with innocence as long as possible rather than frankly. Through love, not mocking. Because if it is easy, it will spoil the student's fear of the teacher and cause him to deny and resent the evil nature.
60.
The teacher should shorten the lessons according to the students' understanding ability. Do not teach a lesson that has not reached his brain there, then he will run or his brain is dull.
61.
Al-abrar (the good man) is the grave of al-asrar (high knowledge). Therefore, it is not natural for a knowledgeable person to broadcast all his knowledge to people.
62.
No less than the tyranny of giving to the unqualified by giving no rights.
63.
Teachers must practice as long as their knowledge. Do not let him lie on his actions because knowledge is seen with the eyes of the heart and the visible charity with the eyes of the head. Those who have more head points.
64.
The knowledge of sinners in making mistakes is greater than the sins of the fool. This is because with the knowledge of the people who are knowledgeable, the people who become his followers are destroyed.
65. It is important to know the distinguishing signs between the world scholars and the next scholars. What we mean by the scholars of the world is that the ulama su 'whose purpose with that knowledge is to gain pleasure, glory and worldly standing. 66. Making the Jews worse than the Christians, but the Jews did not claim to have children and did not say that God is the third of the three, because the Jews did not know afterwards. 67. Hereafter: i. Not looking for the world with his knowledge. ii. Not contrary to his actions in his words. iii. Energetic in the afterlife, away from a little knowledge or a lot of quarrels. iv. Not affected by the luxury of food, drink, clothing, furniture and shelter. v. Stay away from the rulers. vi. It is not easy to give a fatwa. vii. Many pay attention to the inner sciences with mujahadah and muraqabah. viii. Strengthen the power of al-yaqin. ix. Always feel sad, heartbroken, head bowed and silent. His fearful ex-God appeared to him. x. Many argue about destructive deeds. xi. Trying to be a knowledgeable person, not just a scientific sack. xii. Very trying to avoid heresy. (* Signs of world scholars; i. Seeking the world with his knowledge. ii. Many of his actions contradicted his words. iii. Less diligent in science, involves a lot of less useful sciences and in many sciences. iv. Easily influenced by the luxury of food, beverage, clothing, furniture and shelter. v. It was fun with the authorities. vi. Very pleasant and easy to give fatwa. vii. Less attention to inner science. viii. Less focus on strengthening al-yaqin). ix. Rarely feel sad, broken hearted, head down and silent. His former fear of God did not appear to him. x. Less talk about destructive actions. xi. More science sekar. xii. Less effort to avoid heresy.) 68. People who do not know worldly degradation, defilements and mixes with pain in pain, then what madness looks clean from the world, then that person is a broken human being. 69. Do not think that leaving the treasures alone is enough to connect with the ulama hereafter, because finding that splendor is even more bringing the poverty of the treasure. Tasteful with the splendor of making services and getting a position to guide people, is the greatest pleasure of all worldly pleasures. Whoever allows his desire to speak, he belongs to the children of the world. 70. People who ignore the knowledge of charity but are busy with arguments are like sick people whose bodies have various diseases. He meets a skilled doctor at a time that is running out. Sick people use this little time to ask for prescriptions, medicines, and specificities in doctoral science and leave an urgent interest in seeking care. Such people are stupid. 71. The desire is getting a bit more, getting closer to Allah Ta'ala and elevating his position in the ranks of the afterlife.
72. Decorating with a mubah (allowed) is not illegal, but it is involved with a mubah, so it is very easy to leave it. 73. Surely the world is greenish, the ropes in the hands of the sultans (the rulers). People who mingle with them can not escape the hassle of seeking pleasure and attracting them, while they are the ones who do wrong. 74. Silence is the nature of knowledge, unless it is necessary. 75. Books and teachings alone are not enough. But the wisdom that is beyond hinggan and untold is actually open with the mujahadah, muraqabah, directly doing zahir practice and inner practice, and seated with Allah 'Azza wa Jalla in khilwah, and presents the heart with a clean white mind, disconnected from the others, directly to Allah Ta'ala. That is the key inspiration and the best source. 76. How many students have long studied, but are not willing with one word beyond what he hears. And how many students choose what is important in the course of his studies, perfecting the charity and muraqabah heart, which God revealed to him the delicate wisdom of wisdom, which astonish the minds of the hearts of the people. 77. How many subtle insinuations of the secrets of the Quran are etched in the hearts of those who remembers and thinks of God solely, which is not mentioned in the books of interpretation and does not reach to him the views of the chief commentators. 78. There are scholars who say that there is no God-given clothing to him that is better than the obedient inner peace. It is the garments of the prophets, the signs of pious scholars, siddiq, and pious. As for false words, unsuspecting jokes, laughing out loud, moving incessantly and sharply speaking, this is an exorcism, secure and unwilling from the torture of God Almighty and the fury of His anger. Its nature is the habits of the children of the world who forget God, not the habits of the scholars. 79. Four common sense: i. Mind is something that distinguishes between humans and animals. ii. Intelligence in the form of science that grows in children. iii. Intellect in the form of knowledge gained through experience. iv. Intellect is the power of self to conquer passions. The first two thoughts are natural. Two thoughts later became business. 80. The soul is like a man riding a horse and a body like a horse. Riding a horse is more dangerous than horse blindness. 81. There is no one other than Him. The other is by His deeds, which are abundant in His justice in the best, perfect and perfect form. He is wise in all his deeds, justified in all his laws. It can not compare His justice with the justice of His servant. Because the slave is illustrated to him tyranny in the management of the property of others, And does not illustrate the tyranny of Allah Taala because it is not found to be a possession other than Allah, so his management is unjust. 82. The most important man after the Prophet is Abu Bakr, then Umar, then Uthman, then Ali, because their Lord is their beloved. And be sure to think with the Companions of the Prophet and praise them, for Allah SWT and Allah's Messenger bless them all. 83. Abusing absolute science in all circumstances, or praising in all circumstances, is wrong. But with description.
65. It is important to know the distinguishing signs between the world scholars and the next scholars. What we mean by the scholars of the world is that the ulama su 'whose purpose with that knowledge is to gain pleasure, glory and worldly standing. 66. Making the Jews worse than the Christians, but the Jews did not claim to have children and did not say that God is the third of the three, because the Jews did not know afterwards. 67. Hereafter: i. Not looking for the world with his knowledge. ii. Not contrary to his actions in his words. iii. Energetic in the afterlife, away from a little knowledge or a lot of quarrels. iv. Not affected by the luxury of food, drink, clothing, furniture and shelter. v. Stay away from the rulers. vi. It is not easy to give a fatwa. vii. Many pay attention to the inner sciences with mujahadah and muraqabah. viii. Strengthen the power of al-yaqin. ix. Always feel sad, heartbroken, head bowed and silent. His fearful ex-God appeared to him. x. Many argue about destructive deeds. xi. Trying to be a knowledgeable person, not just a scientific sack. xii. Very trying to avoid heresy. (* Signs of world scholars; i. Seeking the world with his knowledge. ii. Many of his actions contradicted his words. iii. Less diligent in science, involves a lot of less useful sciences and in many sciences. iv. Easily influenced by the luxury of food, beverage, clothing, furniture and shelter. v. It was fun with the authorities. vi. Very pleasant and easy to give fatwa. vii. Less attention to inner science. viii. Less focus on strengthening al-yaqin). ix. Rarely feel sad, broken hearted, head down and silent. His former fear of God did not appear to him. x. Less talk about destructive actions. xi. More science sekar. xii. Less effort to avoid heresy.) 68. People who do not know worldly degradation, defilements and mixes with pain in pain, then what madness looks clean from the world, then that person is a broken human being. 69. Do not think that leaving the treasures alone is enough to connect with the ulama hereafter, because finding that splendor is even more bringing the poverty of the treasure. Tasteful with the splendor of making services and getting a position to guide people, is the greatest pleasure of all worldly pleasures. Whoever allows his desire to speak, he belongs to the children of the world. 70. People who ignore the knowledge of charity but are busy with arguments are like sick people whose bodies have various diseases. He meets a skilled doctor at a time that is running out. Sick people use this little time to ask for prescriptions, medicines, and specificities in doctoral science and leave an urgent interest in seeking care. Such people are stupid. 71. The desire is getting a bit more, getting closer to Allah Ta'ala and elevating his position in the ranks of the afterlife.
72. Decorating with a mubah (allowed) is not illegal, but it is involved with a mubah, so it is very easy to leave it. 73. Surely the world is greenish, the ropes in the hands of the sultans (the rulers). People who mingle with them can not escape the hassle of seeking pleasure and attracting them, while they are the ones who do wrong. 74. Silence is the nature of knowledge, unless it is necessary. 75. Books and teachings alone are not enough. But the wisdom that is beyond hinggan and untold is actually open with the mujahadah, muraqabah, directly doing zahir practice and inner practice, and seated with Allah 'Azza wa Jalla in khilwah, and presents the heart with a clean white mind, disconnected from the others, directly to Allah Ta'ala. That is the key inspiration and the best source. 76. How many students have long studied, but are not willing with one word beyond what he hears. And how many students choose what is important in the course of his studies, perfecting the charity and muraqabah heart, which God revealed to him the delicate wisdom of wisdom, which astonish the minds of the hearts of the people. 77. How many subtle insinuations of the secrets of the Quran are etched in the hearts of those who remembers and thinks of God solely, which is not mentioned in the books of interpretation and does not reach to him the views of the chief commentators. 78. There are scholars who say that there is no God-given clothing to him that is better than the obedient inner peace. It is the garments of the prophets, the signs of pious scholars, siddiq, and pious. As for false words, unsuspecting jokes, laughing out loud, moving incessantly and sharply speaking, this is an exorcism, secure and unwilling from the torture of God Almighty and the fury of His anger. Its nature is the habits of the children of the world who forget God, not the habits of the scholars. 79. Four common sense: i. Mind is something that distinguishes between humans and animals. ii. Intelligence in the form of science that grows in children. iii. Intellect in the form of knowledge gained through experience. iv. Intellect is the power of self to conquer passions. The first two thoughts are natural. Two thoughts later became business. 80. The soul is like a man riding a horse and a body like a horse. Riding a horse is more dangerous than horse blindness. 81. There is no one other than Him. The other is by His deeds, which are abundant in His justice in the best, perfect and perfect form. He is wise in all his deeds, justified in all his laws. It can not compare His justice with the justice of His servant. Because the slave is illustrated to him tyranny in the management of the property of others, And does not illustrate the tyranny of Allah Taala because it is not found to be a possession other than Allah, so his management is unjust. 82. The most important man after the Prophet is Abu Bakr, then Umar, then Uthman, then Ali, because their Lord is their beloved. And be sure to think with the Companions of the Prophet and praise them, for Allah SWT and Allah's Messenger bless them all. 83. Abusing absolute science in all circumstances, or praising in all circumstances, is wrong. But with description.
In science there are benefits and there are dangers. By looking at its benefits at the time of its benefits, it is lawful or circumcised, or necessary, under the circumstances. And by looking at the damage at the time and place to get it, it's illegal.
84.
When it is known that the dangers and benefits of science, then it is the person who professes in the role science as a doctor who is adept at the use of dangerous drugs. It will not be put aside in its place, that is, when needed and necessary.
85.
Truly the essence of the spirit is between that dulls the understanding of knowing it, and abbreviates the sensibilities of describing the true condition.
86.
He is the creator, who makes and who holds the qudrah and the movement of the creature. So the servant of His servant is His creature and dependent on His creed.
87.
God Himself is the Most Holy One, making all the movements of His servant, whom He has not expelled from the power of His servant Himself on the way of effort. But Allah Ta'ala made the slave qudra and his master. He is the one who makes the effort and effort.
88.
The work of the servant is the business of the slave itself, but it does not exist with Allah's will. So it does not happen in the real world (al-mulki) and the unreal (the nature of al-malaku) is a glimpse of the eye, the way of the heart and the moment of sight of the people except by qadha, qudrah, ritual and will.
89.
From Him is bad and good, beneficial and destitute, Islam and kufr, confessing and disputing, victory and loss, mischief and guidance, obedience and immorality, shirk and faith. No one is against His law. He misleads who He wills and shows whom He wills.
90.
It is jaiz (not obligatory and not impossible) for God to impose (predict) on what creatures he does not approve. This contradicts the views of the Mu'tazila.
91.
It is for Allah Ta'ala to harm and torment His creatures without sin before and without any reward to come. Contrary to the Mu'tazila view.
92.
To acknowledge (ma'rifah) Allah, Tala and obey Him is obligatory.
93.
It is not impossible for the commandments of the prophets. Instead of Brahmins who say that it is not his advantage to send prophets.
The need for beings for the prophets is like their need for a doctor. But doctors know the truth through temptation and confess the truth of the prophet with miracles.
94.
That the true Imam after the Messenger of Allah saw Abu Bakr, then Umar, then Uthman, then Ali ra
95.
How far away is the difference after knowing the boundary between common sense and fulfillment.
96.
So I thought for a moment about the purpose I was studying, but not completely because of God. Instead I am encouraged and driven by rank and fame. I'm sure I'm on the brink. I almost fell into the fire if I did not run away from it.
97.
I am convinced that the Sufis are the ones who follow the full path to God. Their way of life is the best in life and the thariqat (path) is followed by the most appropriate way, and their morals are pure moral.
98.
Surely the prophets are doctors of liver disease.
99.
It's not me who moves but He who moves me. It was not me who tried but He was used to me.
100.
If the secret is released, only a fool will refuse it. Regardless of ignorance, secrets must be guarded and do not be deceived by liars.
101.
I do not hesitate to bring brothers to the noble and sacred realm of the mistake of hiding knowledge from those who desire it as a mistake to bring knowledge to those who waste it.
102.
The ultimate light is God. In addition, the name "light" is just a parable that does not mean its true meaning.
103.
The word "light" is used in 3 places of understanding:
i. Used by most people.
ii. Used by some people.
iii. Used only by a few people.
104.
The mind is more nicknamed "nur" (light) not the eye because:
i. The eye can not see itself but the mind can see itself and others.
ii. Rough eyes can not see what is very close and far, but there is no difference between near and far for reasons.
iii. The naked eye can not see what lies behind the wall but the free mind goes to the sky high and into its own realms and to the unseen.
iv. The eye sees the outside of something but the mind penetrates the inside and keeps the secret.
v. The eye sees only part of the whole, but the plane of reason is the whole universe exists.
vi. The eye can not see what is unlimited.
vii. The eye is visible by sight but the intellect knows the truth.
105.
The verses of the Qur'an are for light as the sun's eye. With the presence of sunlight, viewing action can be implemented. Therefore, the Qur'an is the most deserving of being called "light".
106.
Eyes of zahir included in the sense of taste or natural. The inner eye belongs to the spiritual world or the invisible realm. Each eye has its own sun and light to see perfectly.
107.
The world is full of miracles. It is stronger than the visible naked eye. Those who ignore the plateau and simply stick themselves to the real world alone, then he seems to be an animal rather than a human being. He is more erroneous than animals because the animal has no wings to fly to the plateau.
108.
Supernatural nature is called high nature, natural spirit or nature of nur. This real world is called the underworld, nature, nature or dark nature.
This real world is one of the effects of high nature. This real world is a matter or issue of the unseen world.
109.
This stage of light is not unlimited. The last border or stage is the light that shines on its own. Light does not come from other sources, even light is the light that emits light to others, according to the order and rank.
110.
The essence is Allah SWT and the glow of the reward is Allah SWT.
111.
Every object has two faces - Face and Face of God. His face is nothing, but the Face of God is what really exists. With that, there is nothing but God. Everything else can perish and be destroyed but the Eternal God.
112.
God is Nur (light), and besides Him there is no light. Every light is with Him and all light is Him.
113.
The first group - they see God continuously.
The second group - they see God through his works.
The first group is the God of aulia.
The second is a wise man who has been convinced in his knowledge.
In addition to the two groups there is nothing but the negligent, before they have a veil.
114.
The usual light may disappear when the sun sets, and the darkness becomes a veil.
But the light of God can not be lost. Light must be present to enable vision. The sun never subsided. He remains forever with all things.
115.
Maybe they understand that God is everywhere. Glory and High God are associated with the place.
116.
3 major category categories:
i. Those who were covered in darkness.
ii. They are covered with a mixture of light and darkness.
iii. They are covered with light.
117.
It is a habit that the fool always disagree.
118.
People with this knowledge are the most important of the scholars.
119.
God made man of two different states:
i. Dark, heavy masses, including under incident and destruction, structured, excited, unable to carry on their affairs except with others.
ii. Single soul, radiant, attain, act and move and perfect the tools and the masses.
120.
Since the spirit is the affair of Allah Ta'ala, the existence of the soul in the body is as a man who trades. His face leads to the origin and place of his arrival.
121.
Knowledge is obtained by man through two ways, namely through:
i. human research, there are two types:
a. from the outside to gain knowledge by learning.
b. from within it is to save time by thinking.
ii. Rabbani studies, there are two types:
a. revelation of revelation.
b. Inspiration.
122.
When the sense of having a feeling of control, a student does not need much study. With just a little thought or with a moment of thought, it gets the benefits not found by the stiff soul of a one-year study.
123.
Knowledge gained through revelation is called the science of nabawi while the knowledge acquired through inspiration is called luminary science.
124.
Knowledge is knowledge that there is no intermediary in getting it between soul with God Almighty. He is like a light coming from a supernatural lamp and then falling into a clean, empty, smooth heart.
125.
Ilham is weak compared to revelation but stronger than dream.
126.
Chemistry of happiness consists of four elements:
i. Know yourself
ii. Know God
iii. Know the world
iv. Get to know the next one
127.
Nothing closer to you than yourself. If you do not know yourself, how can you know the others?
128.
Well, there are 3 properties that are in you, namely:
i. Nature of animals
ii. Satan Character
iii. The nature of angels
129.
The human senses like the five doors open to the outside world. But the most amazing of all is his heart which has a window open to an invisible spirit world.
130.
It is better if humans are called as-saghir.
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