من عرف الحق شهده في كل شيئ, و من فني به غاب عن كل شيئ, ومن أحبه لم يؤثر عليه شيئا
It
means: "He who ma'rifat to Al Haq (Allah), then he will be watched
every thing, whoever is mortal 'Him then he would feel something missing
from every and anyone who mahabbah (love) to him then it will not
prioritize something from Him (Allah) ".
Every servant who believes in Allah has obliged him three properties covering elements, ma'rifat, mortal 'and mahabbah to Allah Subhanahu wa ta'ala. Because, how could a servant said to believe that he does not know God? how can it be said to believe that he was still with other than Allah (can not mortal 'with him) and how it may be said to believe that all of her love only to other than Allah? if the three properties had been able to put into practice the believer will rise in accordance with the quality kederajat muqorobah last three characteristics.
If wisdom upon us tela'ah, of dlohirnya provide an understanding that the three properties was sometimes one another can be separated, with the sense sometimes a believer can apply ma'rifat perfect nature without mortal ', can sometimes mortal with Him without the ma' rifat perfect and also sometimes arise mahabbah without ma'rifat and mortal.
But this understanding is not the intention of the wisdom contained in the above because of the nature of these three have ketalazuman (interrelated) that can not be separated from one another
Of the three properties which become the principal and most important is ma'rifat. ma'rifatullah not like humans know the other creature visibly and this is impossible because how can a reasonable creature can find the Essence al Kholiq, therefore it is said:
كل ما خطر ببالك فالله بخلاق ذلك
It means: "Anything that comes to your heart, then God is in others"
Ma'rifat to God can diap; ikasikan to know His attributes, the nature of being, Esa, Qudroh, 'Science, Wisdom, Rohmah, Gentle, majesty, force, creating a turn on, turn off, and other properties.
Then a servant of God in ma'rifatnya to know His attributes will vary its quality, there is limited know His attributes with his wits and memorized His names. No one can ma'rifat to seep in feelings. And there is also one knows or will ma'rifat His attributes, he is in a state preoccupied / mu'amalah with the world, but his heart is still of principle and drape all over fadlol affairs, generous nature, and qhodo qhodarnya God. He kept looking at the will and the settings and only expect mercy, and fear in punishment.
And others nothing more than that, he makrifat / know His attributes and feel so could not see this nature in every acting unless he sees clear attributes of God, when he sees something beautiful he did not see unless viewed properties jamalnya God, when God saw the magic setting of this nature he does not see except wisdom and its settings, if he was shocked by the tragedy and the dangers that happened he had not seen except tajalli nature and nature forced him and assume it is tarbiyah test from God to His servants.
He did not look back, looked and did not find anything in front of him unless he explained the nature of God's lordship in his magic makhluqNya, assuming proposition (something that shows) be destroyed and lost because he explained madlulnya (shown), the feeling is present and ma'rifatnya the proposition more wisely to madlulnya dominant, not to postulate that its work has been completed in the show madlulnya.
قال سيدي الشيخ احمد زروق: والمعرفة تحقق العارف بما يقتضيه جلال معروفه حتى يصير ذلك التحقق كأنه صفة له لا يتحول ولا يتزحزح ولا تجري أحواله الا على مقتضاها
Degrees / Maqom makrifat is what is meant by Ibn 'Attho Illah:
من عرف الحق شهده في كل شيئ
Then, including a must / prevalence of this supreme knowledge is behavior / haliyah called Fana 'juz'i, because it is not possible for a' wise who saw God in every thing except when his form being in front of destroyed or damaged (in the view of the inner eye / basirohnya ) and he was confident of his form creatures and still muamalah / could relate to him. This is called الفناء الجزئي
الفناء الجزئي هو أن ترى من المكونات أشباحها أن تغيب عنك ما قد يتوهم من فاعليتها
But there are some people who 'wise billah, which may or able to move from mortal haliyah' juz'i to mortal 'kulli, then he feels is missing from the creature or nature as a whole, and can no longer mu'amalah him. Perhaps Ibn 'Attoillah willed mortal meaning' the mortal 'kulli this, which he gave devinisi people are mortal' with 'ibarot:
و من فني به غاب عن كل شيئ
Only haliyah mortal 'kulli is very rare, because people already feel lost with ma'rifat billah of every thing, can not mu'amalah with humans, it can not rise up to lead / guide man and could not do propaganda, but he remains in a state of witnessing God with his heart.
However, haliyah mortal 'kulli this, mostly only felt by those who' wise disebagian haliyahnya only. Then he would go back on haliyah baqo 'but still ma'rifat billah, as ta'bir:
من عرف الحق شهده في كل شيئ
And this is what is meant by mortal 'juz'i, haliyah are often undertaken by companions - Companions of the Prophet and those shiddiqiin or robbaniyyiin after them.
A servant who has entered the mortal 'kulli he said a majdzub (مجذوب) that can no longer mu'amalah with other creatures because he was stunned musyahadah to God, even haliyahnya sometimes contravenes the Shari'ah, but in this he haliyah included in the state 'udzur.
For others who were watching / watch it expected indirect prejudice (سوء الظن) and do not polite (سوء الأدب) and not immediately insulted him because he was in a state of udzur.
He Ibn 'Athoillah Rahimahullah the aforementioned wisdom is not talking about mortal' kulli that the behavior majdzub up, but he was discussing about juz'i which mortal servant who has reached this haliyah can still run the Shari'ah and mu'amalah other, This is the meaning implied in qoulnya: و من فني به غاب عن كل شيئ
Then include the prevalence of ma'rifat is mahabbahnya the 'wise Allah ta'ala. Because substantially constancy and faith can not be realized except by this mahabbah, love arising from the ma'rifat.
Because servant 'wise do not see this nature unless he just looked at His attributes were the most beautiful, precious, and he was able to see the nature of God Ihsannya.
If this mahabbah materialize and can be implemented, then the muhib will not prioritize / concerned with anything except just ridhonya loved ones who are nothing but ridhonya Allah Subhanahu wa ta'ala. He rahimahullah said:
ومن أحبه لم يؤثر عليه شيئا pleasures of lust and humanitarian tabi'at be lost and destroyed because of his form this Mahabbatullah.
However, the humanitarian tabi'at, strength and weak servant of almighty limited, which describe God in His Word:
وخلق االإنسان ضعيفا (النساء: 28)
It means: "And man made is weak" (al-Nisa ': 28), as well as words that read:
لقد خلقنا الإنسان فى كبد (البلد: 4)
Meaning: 'We Have created the human being in difficulty "(al Balad: 4).
whether the circumstances of a weak servant is able to realize this mahabbah?
Therefore, a muhib lillah should be able to strive against his own desires, although it was created in a state that dhoif. On the basis of mahabbah should continue to show the lowly and weak himself before God, and the inability to realize his love and he should always be patient in realizing istiqomah in the street 'ubudiyyah.
So, a 'wise and muhib lillah, as described by Ibn' Athoillah, will not give priority and importance something affairs except matters Mahbubnya (Allah Subhanahu wa ta'ala). Allaah knows best.
Every servant who believes in Allah has obliged him three properties covering elements, ma'rifat, mortal 'and mahabbah to Allah Subhanahu wa ta'ala. Because, how could a servant said to believe that he does not know God? how can it be said to believe that he was still with other than Allah (can not mortal 'with him) and how it may be said to believe that all of her love only to other than Allah? if the three properties had been able to put into practice the believer will rise in accordance with the quality kederajat muqorobah last three characteristics.
If wisdom upon us tela'ah, of dlohirnya provide an understanding that the three properties was sometimes one another can be separated, with the sense sometimes a believer can apply ma'rifat perfect nature without mortal ', can sometimes mortal with Him without the ma' rifat perfect and also sometimes arise mahabbah without ma'rifat and mortal.
But this understanding is not the intention of the wisdom contained in the above because of the nature of these three have ketalazuman (interrelated) that can not be separated from one another
Of the three properties which become the principal and most important is ma'rifat. ma'rifatullah not like humans know the other creature visibly and this is impossible because how can a reasonable creature can find the Essence al Kholiq, therefore it is said:
كل ما خطر ببالك فالله بخلاق ذلك
It means: "Anything that comes to your heart, then God is in others"
Ma'rifat to God can diap; ikasikan to know His attributes, the nature of being, Esa, Qudroh, 'Science, Wisdom, Rohmah, Gentle, majesty, force, creating a turn on, turn off, and other properties.
Then a servant of God in ma'rifatnya to know His attributes will vary its quality, there is limited know His attributes with his wits and memorized His names. No one can ma'rifat to seep in feelings. And there is also one knows or will ma'rifat His attributes, he is in a state preoccupied / mu'amalah with the world, but his heart is still of principle and drape all over fadlol affairs, generous nature, and qhodo qhodarnya God. He kept looking at the will and the settings and only expect mercy, and fear in punishment.
And others nothing more than that, he makrifat / know His attributes and feel so could not see this nature in every acting unless he sees clear attributes of God, when he sees something beautiful he did not see unless viewed properties jamalnya God, when God saw the magic setting of this nature he does not see except wisdom and its settings, if he was shocked by the tragedy and the dangers that happened he had not seen except tajalli nature and nature forced him and assume it is tarbiyah test from God to His servants.
He did not look back, looked and did not find anything in front of him unless he explained the nature of God's lordship in his magic makhluqNya, assuming proposition (something that shows) be destroyed and lost because he explained madlulnya (shown), the feeling is present and ma'rifatnya the proposition more wisely to madlulnya dominant, not to postulate that its work has been completed in the show madlulnya.
قال سيدي الشيخ احمد زروق: والمعرفة تحقق العارف بما يقتضيه جلال معروفه حتى يصير ذلك التحقق كأنه صفة له لا يتحول ولا يتزحزح ولا تجري أحواله الا على مقتضاها
Degrees / Maqom makrifat is what is meant by Ibn 'Attho Illah:
من عرف الحق شهده في كل شيئ
Then, including a must / prevalence of this supreme knowledge is behavior / haliyah called Fana 'juz'i, because it is not possible for a' wise who saw God in every thing except when his form being in front of destroyed or damaged (in the view of the inner eye / basirohnya ) and he was confident of his form creatures and still muamalah / could relate to him. This is called الفناء الجزئي
الفناء الجزئي هو أن ترى من المكونات أشباحها أن تغيب عنك ما قد يتوهم من فاعليتها
But there are some people who 'wise billah, which may or able to move from mortal haliyah' juz'i to mortal 'kulli, then he feels is missing from the creature or nature as a whole, and can no longer mu'amalah him. Perhaps Ibn 'Attoillah willed mortal meaning' the mortal 'kulli this, which he gave devinisi people are mortal' with 'ibarot:
و من فني به غاب عن كل شيئ
Only haliyah mortal 'kulli is very rare, because people already feel lost with ma'rifat billah of every thing, can not mu'amalah with humans, it can not rise up to lead / guide man and could not do propaganda, but he remains in a state of witnessing God with his heart.
However, haliyah mortal 'kulli this, mostly only felt by those who' wise disebagian haliyahnya only. Then he would go back on haliyah baqo 'but still ma'rifat billah, as ta'bir:
من عرف الحق شهده في كل شيئ
And this is what is meant by mortal 'juz'i, haliyah are often undertaken by companions - Companions of the Prophet and those shiddiqiin or robbaniyyiin after them.
A servant who has entered the mortal 'kulli he said a majdzub (مجذوب) that can no longer mu'amalah with other creatures because he was stunned musyahadah to God, even haliyahnya sometimes contravenes the Shari'ah, but in this he haliyah included in the state 'udzur.
For others who were watching / watch it expected indirect prejudice (سوء الظن) and do not polite (سوء الأدب) and not immediately insulted him because he was in a state of udzur.
He Ibn 'Athoillah Rahimahullah the aforementioned wisdom is not talking about mortal' kulli that the behavior majdzub up, but he was discussing about juz'i which mortal servant who has reached this haliyah can still run the Shari'ah and mu'amalah other, This is the meaning implied in qoulnya: و من فني به غاب عن كل شيئ
Then include the prevalence of ma'rifat is mahabbahnya the 'wise Allah ta'ala. Because substantially constancy and faith can not be realized except by this mahabbah, love arising from the ma'rifat.
Because servant 'wise do not see this nature unless he just looked at His attributes were the most beautiful, precious, and he was able to see the nature of God Ihsannya.
If this mahabbah materialize and can be implemented, then the muhib will not prioritize / concerned with anything except just ridhonya loved ones who are nothing but ridhonya Allah Subhanahu wa ta'ala. He rahimahullah said:
ومن أحبه لم يؤثر عليه شيئا pleasures of lust and humanitarian tabi'at be lost and destroyed because of his form this Mahabbatullah.
However, the humanitarian tabi'at, strength and weak servant of almighty limited, which describe God in His Word:
وخلق االإنسان ضعيفا (النساء: 28)
It means: "And man made is weak" (al-Nisa ': 28), as well as words that read:
لقد خلقنا الإنسان فى كبد (البلد: 4)
Meaning: 'We Have created the human being in difficulty "(al Balad: 4).
whether the circumstances of a weak servant is able to realize this mahabbah?
Therefore, a muhib lillah should be able to strive against his own desires, although it was created in a state that dhoif. On the basis of mahabbah should continue to show the lowly and weak himself before God, and the inability to realize his love and he should always be patient in realizing istiqomah in the street 'ubudiyyah.
So, a 'wise and muhib lillah, as described by Ibn' Athoillah, will not give priority and importance something affairs except matters Mahbubnya (Allah Subhanahu wa ta'ala). Allaah knows best.
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