Sufi Road : Hadits Arba'in (16)

HADITS KE ENAM BELAS

Terjemah hadits:

Dari Abu Hurairah radhiallahuanhu sesungguhnya seseorang bertanya kepada Rasulullah shallallahu`alaihi wa sallam: (Ya Rasulullah shallallahu`alaihi wa sallam ) nasihatilah saya. Beliau bersabda : Jangan kamu marah. Dia menanyakan hal itu berkali-kali. Maka beliau bersabda: Jangan engkau marah. (Riwayat Bukhari)

Kandungan Hadist:

1. Anjuran bagi setiap muslim untuk memberikan nasihat dan mengenal perbuatan-perbuatan kebajikan, menambah wawasan ilmu yang bermanfaat serta memberikan nasihat yang baik.
2. Larangan marah.
3. Dianjurkan untuk mengulangi pembicaraan hingga pendengar menyadari pentingnya dan kedudukannya.

Rare Audio: suara langka dari ulama-ulama di damaskus

Assalamualaikum
Mendengarkan suara orang-orang soleh dapat menggetarkan hati kita dengan kelembutan dan nurnya. Berikut adalah potongan-potongan audionya. salam

1. Shaykh Salih al-Hamawi Alayhi Rahma from Damascus (d. 17/6/2009)  

2. Shaykh Hasan Habanaka Alayhi Rahma from Damascus


3. Shaykh Abdul Karim al-Rifai Alayhi Rahma from Damascus


4. Shaykh Mullah Ramadan al-Bouti


5. Shaykh Alauddin Alia


6. Hazrat Qalandar Baba Auliya


7. Syed Muhammad Suhail from Damascus

Habib Lutfi: Amalan Bertemu Nabi Khidir

Tanya Jawab dengan Habib Lutfi,- Al Kisah

Assalamualaikum warahmatullahi wabarakatuh. Saya senang dapat berkonsultasi. Saya mohon penjelasan tentang beberapa hal.
Pertama, benarkah ada wirid dan amalan agar dapat bertemu dengan Nabi Khidhir dan Wali Sanga? Jika benar, apa wirid dan amalan tersebut? Kedua, ada beberapa orang yang katanya dapat bertemu dengan Sunan Bonang dan Sunan Kalijaga. Benarkah yang mereka temui untuk berkonsultasi itu adalah Sunan Bonang dan Sunan Kalijaga?
Ketiga, bolehkah penganut tarekat belajar menjadi paranormal? Samakah paranormal dengan Kahin yang disebutkan dalam Hadist Rasulullah (saw)?
Keempat, bolehkah seseorang berbaiat kepada dua orang mursyid sekaligus, misalkan Qadiriyyah wa Naqsabandiyyah dan Sadziliyah? Demikian pertanyaan kami. Atas penjelasannya, kami haturkan terima kasih. Wassalamualaikum warahmatullahi wabarakatuh.
Ahmad Taufiq S.

Jawaban:

Waalaikumsalam warahmatullahi wabarakatuh. Amalan atau wirid yang bisa mengantar atau membantu kita agar bertemu Nabi Khidhir dan Nabi Muhammad itu memang betul ada. Tapi masalah bertemu dengan para Wali Sembilan atau bertemu dengan para wali lainnya itu adalah bagian dari nilai tambah membaca amalan itu. Beberapa wirid yang insya Allah bisa membantu maksud dan tujuan Anda, antara lain dengan membaca al-Ismu al-A'zham yang tertera dalam kitab Sa'adatu Ad-Darrayn. Shalawat tersebut adalah milik Syekh Muhammad Taqiyyudin al-Hambali. Bunyi shalawat itu cukup panjang dan dimulai dengan kata-kata "Allahumma Inni as'aluka bismika al-a'zham" yang artinya, "Ya Allah, aku memohon kepada-Mu dengan berkat nama-Mu Yang Maha Agung." Atau bacaan lain berupa kalimat shalawat. Beberapa wirid itu dapat membantu mempermudah untuk bertemu dengan Baginda Nabi Muhammad (saw) atau Nabi Khidir (as).

Masalah bertemu dengan para wali Allah, seperti pertanyaan Anda yang kedua, bisa dikatakan mudah. Para wali Allah yang sudah sempurna kedudukan dan kewaliannya adalah bagian dari para pewaris Nabi. Sedangkan setan tidak bisa menyerupai Nabi. Makanya para wali Allah yang benar-benar mencapai derajat yang tinggi adalah bagian dari pewaris Nabi, yang tidak mampu diserupai oleh setan.

Masalahnya, orang yang bertemu itu sendiri harus bisa memahami, ilmu tauhidnya harus benar, bisa membedakan mana Sunan Bonang yang sebenarnya dan mana yang mengaku sebagai Sunan Bonang (bukan menyerupai). Mengaku berbeda dengan menyerupai. Kalau menyerupai, setan dijamin tidak bisa menyerupai para wali Allah. Kebenarannya, semua berpulang kepada apa yang diberikan oleh beliau, melanggar syariah atau tidak.

Perlu dicatat, pertama, yang membedakan antara zat yang sekadar mengaku dan yang sebenarnya, terletak pada apa yang diperintahkan. Kedua, bila sudah bertemu, bagaimanakah orang tersebut, apakah ia semakin kuat dalam agamanya atau tidak. Kalau semakin tekun terhadap agamanya, itulah yang disebut khaddam. Tapi, kalau maksiatnya semakin menjadi-jadi, berarti yang datang itu sekadar mengaku. Belajar untuk memenuhi kewajiban dalam menuntut ilmu, termasuk belajar menjadi paranormal, itu tidak ada persoalan. Yang jadi masalah kalau seorang ahli tarekat yang sudah benar mau belajar menjadi paranormal. Alasannya pertama karena, pembukaan hijab (tirai) paranormal itu sudah ada dalam tarekat. Kalau paranormal hanya enam buah hijab, sedangkan tarekat itu ada sebelas buah. Makanya, sesungguhnya malah tidak masuk akal dan tidak akan terurai sebenarnya, di mana seorang ahli tarekat belajar menjadi paranormal (yang derajatnya lebih rendah).

Mengapa para ahli tarekat enggan mempelajari ilmu paranormal. Karena ada batasan atau koridor bahwa ahli tarekat itu tidak mau mendahului kehendak Allah. Ada paranormal yang bisa dikatakan sebagai seorang Kahin, dan ada yang tidak. Perbedaannya adalah bagaimana memulainya. Kalau pemahaman agamanya kuat, maka ia merupakan seorang yang beretika, beradab, dan hanya tunduk kepada-Nya. Dengan keahlian batinnya, justru akan menambah keimanan, karena ia tahu berbagai rahasia yang diberikan kepada hamba-Nya.

Tidak ada masalah kalau berbaiat terhadap dua orang mursyid, asalkan memahami benar koridor yang harus diperhatikan. harus diperhatikan bahwa baiat yang pertama itu sifatnya mutlak. Persoalannya, setelah menjalani baiat yang kedua, apakah dia menanggalkan baiat yang pertama atau tidak. Kalau sampai meninggalkan, itu berbahaya, karena bisa terkena dosa.

Selanjutnya, kenapa banyak mursyid yang tidak memperkenankan dua kali baiat, karena ada asrar (rahasia) yang berbeda dari kedua tarekat yang diikutinya. Ini bisa sangat berbahaya bagi orang yang dibaiat, apalagi kalau dia belum mengetahuinya. Satu orang mengikuti dua tarekat sekaligus bisa diumpamakan satu rumah dengan dua mesin listrik yang berasal dari mesin diesel dan listrik PLN. Diesel digunakan untuk menggantikan listrik sewaktu padam. Tapi bagaimana bisa dibayangkan kalau diesel dan listrik itu dinyalakan secara bersama-sama. Demikian, semoga Anda puas.

Sumber : Majalah Al Kisah

Rindu Rasulullah

“Aku rindu… aku rindu…”, kata Rasulullah Saaw ketika sedang duduk bersama para sahabat..,

para sahabat bertanya kepada beliau Saw,

“Siapakah gerangan yang engkau rindukan itu ya Rasulullah?”

“Aku rindu kepada saudara-saudaraku..”, jawab beliau Saw

“Bukankah kami ini saudara-mu ya Rasulullah?”, tanya para sahabat.

“Kalian sahabat-sahabatku dan aku mencintai kalian, namun aku sangat rindu kepada saudara-saudaraku”, jawab Rasulullah Saw.

Sahabat semakin penasaran dan sekali lagi bertanya kepada beliau Saw

“Ya Rasulullah, siapakah gerangan mereka yang engkau panggil dengan sebutan ‘saudaramu’ dan engkau sangat rindukan itu?”

Rasulullah Saww menjawab, “Mereka adalah umatku kelak, yang mana mereka belum pernah melihat wajahku, belum pernah bertemu denganku, belum pernah berbincang-bincang denganku, tetapi mereka sangat merindukanku dengan tulus, ikhlas dan penuh rasa hormat kepadaku, mereka adalah orang-orang yang melanjutkan perjuanganku dan tidak jarang pula mereka meneteskan air mata karena menahan rindu yang sangat kepadaku, aku rindu kepada mereka dan aku ingin bertemu dengan mereka…”

السَّلاَمُ عَلَيْكَ يَا رَسُولَ الله, السَّلاَمُ عَلَيْكَ يَا نَبِيَّ الله, السَّلاَمُ عَلَيْكَ يَا مُحَمَّدَ بْنَ عَبْدِ الله, السَّلاَمُ عَلَيْكَ يَا خَاتَمَ النَّبِيِّيْنَ, أَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ الرِّسَالَةَ وَأَقَمْتَ الصَّلاَةَ وَآتَيْتَ الزَّكَاةَ وَأَمَرْتَ بِالْمَعْرُوْفِ وَنَهَيْتَ عَنِ الْمُنْكَرِ وَعَبَدْتَ اللّه مُخْلِصاً حَتَّى أتَاكَ الْيَقِيْنُ فَصَلَوَاتُ الله عَلَيْكَ وَرَحْمَتُهُ وَعَلَى أهْلِ بَيْتِكَ الطَّاهِرِيْنَ

Malam Isra' Mi'raj MR dengan Habib Ali Al Jufri

Empat Golongan Yang Tertipu

Kajian Kitab Al Ihya Ulumuddin

Ghurur adalah penyakit hati yang menimpa banyak orang di dunia ini, ghurur menurut bahasa artinya adalah tertipu daya, penyakit ghurur ini telah di jelaskan oleh Imam Ghazali dengan panjang luas sekali di dalam kitabnya “Ihya` Ulumuddin “

Penyakit ghurur ini sangat membahayakan sekali sebab kebanyakan orang yang menderitanya tidak merasa bahwa mereka terserang penyakit ghurur ini, kita tidak membicarakan ghururnya orang-orang kafir terhadap diri mereka atau kehidupan dunia ini, tetapi kita membicarakan penyakit ghurur yang diderita oleh umat Islam selama ini.

Imam Ghazali telah membagi ghurur ini kepada empat golongan :
1. Golongan ulama.
2. Golongan para Abid ( orang yang suka beribadah).
3. Golongan orang yang mengaku sufi.
4. Golongan orang yang memiliki harta , dan orang-orang tetipu daya dengan dunia.


1. Golongan ulama.

Penyakit ghurur ini tidak terlepas dari hati seorang ulama, bahayanya jika mereka tidak mengetahui bahwa mereka telah terkena virus ghurur yang membahayakan, akhirnya tidak secepatnya untuk mengobati penyakit itu, penyakit ghurur ini menyerang dengan cepat sehingga si penderita "mati" dari rasa harapan dan kesadaran diri kepada Allah.

Seorang yang alim merasa bahwa ilmu itu adalah mulia, mengajarkannya kepada orang adalah perkara yang mulia pula, maka dia lalai dan tertipu daya dengan sibuk mengajarkan ilmu tanpa membekalkan amal ibadah dan mengamalkannya terlebih dahulu sebelum disampaikan kepada orang lain, ini adalah penyakit ghurur.

Seorang yang alim merasa memiliki ilmu sehingga beliau merasa bahwa dirinya mesti di hormati dan disegani, ingin selalu dikedepankan dan di ketengahkan, keinginannya agar seluruh perkatannya didengar, seluruh perkataannya benar, ingin diangkat-angkat dan dipuja-puja, setiap orang mesti mencium tangannya, ini adalah penyakit ghurur.

Seorang ulama yang alim dengan ilmu syari`at dan selalu mengamalkannya kemudian mengajarkannya kepada orang lain, tetapi beliau tidak memahami ilmu makrifat kepada Allah, dengan alasan bahwa tidak ada ilmu tersebut, maka ini juga bagian dari orang yang memilki penyakit ghurur.

Seorang yang berhasil mengamalkan ilmunya , menjauhkan anggota tubuhnya dari segala maksiat, melaksanakan segala amalan ta`at, tetapi lupa membersihkan dirinya dan hatinya dari segala maksiat hati seperti hasad, riya`, takabbur, ini juga orang yang terserang penyakit ghurur.

Seorang ulama yang mengamalkan segala ta`at dan menjauhkan segala maksiat, beliau merasa bahwa dirinya bersih dan dekat dengan Allah, maka ini juga penyakit ghurur, sebab Allah lebih mengetahui keadaan hati para hambanya.

Seorang ulama yang sibuk dengan berjidal, berdebat, bukan untuk mencari kebenaran tetapi untuk mencari ketenaran dan kehebatan, bila mampu mengalahkan lawan maka dia tergolong orang yang hebat dan alim, ini juga tergolong penyakit ghurur.

Seorang ulama yang selalu berdakwah dan berceramah dengan menyampaikan untaian kata-kata yang indah, dapat menarik perhatian para pendengar, sehingga mendatangkan peminat-peminat yang banyak, pengikut yang setia, lupa dengan tujuan dakwah yang sebenarnya, sibuk hanya mencari ketenaran dan nama, penyakit ini juga tergolong ghurur.

2. Golongan 'Abid.

Kegiatan ibadah juga dapat membawa seseorang tertipu daya dengan diri sendiri sehingga bukan menjadikan diri semakin dekat dengan Allah bahkan membuat diri menjadi jauh, diantara contohnya :

Seseorang yang sibuk dengan ibadah-ibadah sunnah dan fadhilah tetapi melupakan dan meninggalkan ibadah-ibadah wajib, seperti sibuk melaksanakan shalat sunnah malam tetapi meninggalkan shalat subuh karena ketiduran dan kelelahan ketika waktu malamnya atau senang dengan sholat tarawih tapi masih punya hutang sholat fardlu/belum diqodlo'.

Orang yang sibuk mengambil air wudhu` dan berlebih-lebihan di dalam membasuhnya disebabkan was-was yang datang didalam hati mengkabarkan bahwa wudhu`nya tidak sah, penyakit was-was yang menimpa pada setiap ibadah merupakan bagian ghurur juga.

Seseorang yang terlalu sibuk membaca al-Qur`an, tetapi tanpa mau memikirkan dan memahami segala makna-maknanya, sehingga tidak memahami apa maksud atau penjelasan-penjelasan dari yang ia baca setiap hari.

Seseorang yang sibuk dengan puasa setiap harinya, tetapi lidahnya selalui menceritakan aib orang lain, tidak pernah menjauhkan hatinya dari riya` dan penyakit-penyakit hati, puasanya selalu dibuka dengan makanan-makanan yang haram.

Seseorang yang menunaikan ibadah haji hanya karena ingin digelar dengan haji, tidak mengikhlaskan diri untuk melaksanakan amal ibadah haji, tidak meninggalkan segala kejahatan-kejahatan, melaksanakan ibadah haji agar dipandang orang dan dianggap orang kaya.

Seseorang yang mengamalkan Ibadah sunnah dan fadhilah merasakan ibadah tersebut nikmat dan lezat, mendapatkan ke khusyu'an, tetapi jika melaksanakan ibadah yang wajib dan fardhu tidak merasakan kenikmatan dan kekhyusu'an.

Seseorang yang melaksanakan zuhud dan ibadah , bertaubat dan berzikir, merasakan bahwa dia telah sampai kepda derajat kezuhudan, telah sampai kepda derajat makrifah kepada Allah, padahal hatinya masih tersimpan segudang kecintaan terhadap dunia, mengaharap pangkat dan kedudukan, mengharap pujian dan penghormatan.

3. Golongan orang yang mengaku sufi.

Seseorang yang mengaku sufi, menggunakan pakaian-pakaian tertentu, bergaya dengan gaya ulama-ulama sufi, berzikir dengan menari dan nyanyian-nyanyian pemenuh hawa nafsu, menganggap diri telah sampai kepada Allah, menganggap mendapat ilham dan kasyaf. inilah termasuk mereka yang tertipu/ghurur.

Seorang yang mengaku sufi, merasa telah berbuat zuhud dan wara`, memakai pakaian yang usang dan bau, mementingkan bersih hati, tetapi segala anggota tubuh kotor dengan maksiat dan dosa. ini adalah penyakit ghurur

Seseorang yang mengaku sufi, tetapi tidak mengikuti jalan para ulama-ulama pembesar sufi seperti Imam Abu Qosim al-Junaidi al-Baghdadi dan yang lainnya, mengaku telah sampai kepada fana` fillah dan baqa fi llah , tidak menjadikan al-Qur`an dan sunnah sebagai pegangan, menghina syariat dan memuja-muja hakikat. ini adalah penyakit ghurur

4. Golongan orang yang memiliki harta dan orang yang tertipu daya dengan dunia.

Seseorang yang menganggap bahwa harta dan uangnya yang mampu menyelamatkannya dan memuliakannya di permukaan dunia ini, harta merupakan pujaan dan ketinggian, memiliki harta berarti memiliki kebesaran dan kesenangan yang hakiki, sehingga lupa membayar zakat, menyantuni orang miskin, dan bisa berbuat sesuka hatinya. ini adalah penyakit ghurur

Seseorang yang membangun masjid, menyantun anak yatim, membantu korban bencana alam, tetapi ingin di puji dan di besar-besarkan kebaikannya, agar orang menyanjungnya dan menggelarnya seorang yang dermawan. ini adalah penyakit ghurur

dengan memahami hal yang demikian, semoga kita semua tidak termasuk golongan orang-orang yang terkena penyakit ghurur (tipu daya) penyakit yang menjadikan seorang hamba jauh dari ridlo Allah Ta'ala

Semoga kita bisa terus istiqomah dan mengetahui bisikan nafsu didalam diri ini. dan Semoga Allah menjauhkan kita dari sifat ghuyur ini

Sumber Nawawi .spd /albarzah

Al Hikam : Hakikat Cinta Kepada Allah

Mengenai hakikat cinta kepada Allah s.w.t. menurut pandangan hakikat hikmah Tauhid dan Tasawuf, sebagaimana telah diungkapkan oleh Maulana Imam Ibnu Athaillah Askandary dalam Kalam Hikmah beliau sebagai berikut:

"Orang yang begitu sangat cintanya bukanlah orang yang mengharapkan balasan sesuatu dari pihak yang dicintainya atau dia menuntut sesuatu maksud dari pihak yang ia cintai, karena orang yang begitu sangat cintanya itu ialah orang yang memberi buat anda, bukanlah orang yang begitu sangat cintanya itu merupakan orang dimana anda memberi buatnya."

Kalam Hikmah ini, sepintas lalu sulit juga menangkapnya, apabila tidak kita berikan penjelasan sebagai berikut:

Apabila cinta dapat dilukiskan melalui huruf, tulisan dan maksud-maksud tertentu, pada hakikatnya itu tidak dapat dikatakan cinta atau mahabbah. Karena cinta yang demikian, adalah cinta yang dapat dibuat, demi untuk sampai kepada tujuan yang dikehendaki. Karena itu, barangsiapa yang mencintai seseorang supaya seseorang itu memberikan sesuatu kepadanya atau menolak sesuatu yang tidak baik daripada yang mencintai, berarti orang yang mencintai itu adalah mencintai dirinya sendiri, bukan mencintai orang yang dicintai. Karena kalau bukanlah sesuatu yang dituju oleh dirinya sendiri tidak ada, maka pastilah dia tidak akan mencintai orang yang dicintainya itu.

Karena itulah, hakikat cinta pada orang yang mencintai, adalah memberikan keseluruhan yang ada pada dirinya demi untuk mendapatkan kerelaan daripada pihak yang dicintainya. Tanpa ada sesuatu yang ia ingin capai, berupa sesuatu yang sifatnya lahiriah dari pihak yang dia cintai. Sehingga tidak ada apa-apa lagi yang dimiliki olehnya, selain semuanya itu ia serahkan kepada pihak yang ia cintai. Atau boleh dikatakan, bahwa yang mencintai adalah dibunuh oleh kecintaannya itu, sehingga tidak ada tujuannya selain daripada kerelaan dari pihak yang dicintai. Misalnya saja seperti yang diungkapkan oleh pengarang Iqazul Himam fi Syarhil Hikam, tentang contoh seorang laki-laki mencintai seorang wanita. Laki-laki itu berkata: "Aku betul-betul cinta padamu." Wanita itu menjawab: "Betapa anda cinta kepada saya, padahal yang duduk di belakang anda itu adalah lebih baik."

Mendengar itu, si pria tadi memalingkan mukanya melihat wanita yang ada di belakangnya, maka setelah wanita itu melihat bahwa pria itu memalingkan mukanya melihat wanita yang ada dibelakangnya, dia berkata: "Anda ini adalah manusia yang tidak baik. Anda mengatakan begitu cinta kepadaku, tetapi anda palingkan muka anda melihat kepada selainku."

Itulah sebuah contoh dan apabila contoh ini kita kiaskan kepada hubungan cinta kita selaku hamba Allah kepada Tuhan Pencipta alam, Allah s.w.t., juga demikian. Kita mengatakan, kepada diri kita dan kepada orang lain, bahwa kita cinta kepada Allah, tetapi juga hati kita memalingkan cintanya kepada sesuatu yang selainNya, atau merasakan sesuatu selain Allah, yang mempengaruhi hati kita. Maka ini menunjukkan cinta kita kepada Allah tidak full, tetapi adalah tidak lebih daripada dakwaan semata-mata.

Selanjutnya Apabila kita begitu mencintai sesuatu, maka hendaklah jiwa raga kita itu, kita berikan buat sesuatu itu. Demikian pula, kecintaan seseorang kepada orang yang dia cintai, dia harus memberikan segala-galanya kepada pihak yang dia cintai. Dan bukanlah kebalikannya.

Demikianlah kecintaan kita kepada Allah s.w.t., tidak boleh dipalingkan kepada selainNya. Karena itu, apabila kita beribadah karena mengharapkan syurgaNya berarti kita mencintai Syurga. Dan bukan mencintai Allah. Sebab hakikat cinta kepada Allah, hanya tertuju semata-mata kepada Allah dan kita lupa kepada hal-hal yang lain selain dariNya. Apakah itu merupakan keuntungan kita berupa pahala dari Allah ataukah itu merupakan hajat-hajat kita kepadaNya.

Ada sebuah contoh kejadian, yang telah terjadi pada seorang Waliyullah bernama Ibrahim bin Adham. Beliau berkata: Pada suatu hari, saya bermohon kepada Allah, seraya saya mengucapkan "Wahai Tuhanku, jika Engkau telah memberikan kepada seseorang dari orang-orang yang cinta kepadaMu ketenteraman hati sebelum bertemu dengaMu, maka Engkau berikan pulalah kepadaku yang demikian. Karena hatiku susah sedemikian rupa, demi cintaku kepadaMu."

Ibrahim bin Adham meneruskan katanya: Setelah sering aku berdoa demikian aku bermimpi, seolah-olah aku diperintahkan Allah berdiri di hadapanNya, dan Dia 'berkata' kepadaku: Hai Ibrahim (bin Adham), tidaklah engkau bermalu kepadaKu, bahwa engkau memohon kepadaKu, supaya hatimu tenteram sebelum bertemu denganKu. Apakah begitu orang yang sangat rindu hatinya akan dapat tenteram, kalau tidak bertemu dengan yang dicintainya .

Apakah orang yang begitu cinta hatinya akan dapat tenang, tanpa bertemu dengan yang ia rindukan? Ibrahim (bin Adham) menjawab: "Wahai Tuhanku, aku bingung, dalam cinta terhadapMu. Maka aku tidak tahu, apa yang aku katakan, karena itu Engkau ampunkan dosaku, Engkau ajarlah aku ya Allah, apa yang seharusnya aku mesti katakan." Tuhan menjawab: Katakanlah olehmu:

"Wahai Tuhan, Engkau ridhailah aku dengan keputusan-keputusanMu, Engkau sabarlah aku atas cubaan-cubaanMu, Engkau ilhamkanlah kepadaku, untuk mensyukuri nikmat-nikmatMu."

Demikianlah, kejadian mengenai cinta antara hamba dengan Tuhannya, bagi diri Ibrahim bin Adham.

Mengenal Wali Allah di Maroko

There are some of the zawiyas where the shaykhs resisted the invaders and did jihad with weapons or the pen or the tongue. It is not our aim to examine all the mujahidun Awliya here. We simply want to provide some evidence for those who say that not all the Sufi orders submitted to colonialists. These are but a few of the Sufi Shaykhs among those who liberated the Moroccan coasts and resisted the colonialists in the east and west, and some of them were killed as martyrs. Many Shaykhs who were martyred while defending Islam were not mentioned, like the saints of Banu Amghar allied with Sidi Abdellah ibn Sasi who went out in jihad in Azammour when it was occupied by the Portuguese in 947/1532; the Jazulite Shaykh Sidi Aissa Misbahi who as martyred in a battle at Tangier in 928/1513; the Sufi Shaykh Sidi Rahhal al-Kush (d. after 945/1530), the murabit Sidi Abdellah ibn Omar al-Mdaghri (d. 927/1521) who skirmished with the Portuguese near the feitorias of Massa and Agadir; the greatest murabit in the lands south of the Atlas mountains, Sidi Ahmed ou Mbarak al-Aqqawi (d. 924/1509), a Jazulite master from the emporium centre of Aqqa in the lower Dar'a valley; the Sharif Sidi Mohammed ibn Abderrahman Zaydani (d. 723/1517), allied with the Murabit Sidi Abdellah ibn Omar al-Mdaghri (d. 927/1521) and Sidi Barakat ibn Mohammed Tidasi (d. 917/1555), leaded the attack against the Portuguese feitorias of Tafant in 916/1501; Sidi al-'Iyyachi ibn Abderrahman Skirej al-Fasi -father of al-Allama Sidi Ahmed Skirej, the companion of Mawlana Shaykh Abul Abbas Tijani, who fought the Spanish in Tetouan in the war of 1266/1859 and died from his wounds in the city of Fez.

Sidi Mohammed ibn Slimane Jazouli (d. 869/1454)

Six years before his martyrdom, the venerated Sufi Shaykh, founder of the Jazouliya Sufi order, Sidi Mohammed ibn Slimane Jazouli, moved from Asafi and headquarter himself south to Haha, a foothill region of the High Atlas mountains midway between Dukkala and the Sus and a strategic location to the defence of central Morocco. The Imam established his new ribat at Afughal, in the Aït Dawud tribal region east of the present town of Tamanar. In fact, he maintained two ribats in the region: one for use in the summer and one for use in the winter. The Imam's summer ribat have been near the pass of Sidi Ali Mashu in Jabal Igran, where the High Atlas mountains rise to an altitude of over 6,000 feet. His winter ribat, by contrast, have been located nearer the coast—below Jabal Amsitten near the present town of Smimou—where the Atlas foothills reached no more than 300 feet in elevation. The military force of the Imam based in these ribats have served as a buffer against Christian incursions by threatening the Portuguese at both Asafi to the north and Massa to the south. On the fourth day of Dul-Qi'ada 869 (28 June 1454), the Imam collapsed and died while making his Subh prayer. Because of the suddenness of his death and the fact that he gave no sign of illness beforehand, it was immediately assumed that the Portuguese had poisoned him.

Sidi al-Haj Ali al-Baqqal Aghsawi (d. 980/1565)

Sidi al-Haj Ali al-Baqqal (d. 980/1565) is the founder of the famous Baqqaliya Order which spread widely in north-western Morocco. He studied Sufism under the Jazulite Shaykh Sidi Abdellah Habti (d. 963/1548) but the Zarruqite Sufi Sidi Mohammed ibn Ali Kharroubi (d. 963/1548) was his main spiritual guide. The descendents of the Shaykh was knows for their jihad against the colonialists. One of their stands against colonialism occurred after the death of the Saadi ruler, al-Mansur, in 1012/1597, an event that led to civil war between his three sons. One of the sons, Mohammed, fled to Spain in 1017/1602 to incite the Spanish against his brother, Zaydan. The Spanish responded to his request, stipulating that he hand over Larache after evacuating its Muslim inhabitants, to which he agreed. He sent his qaid who evacuated Larache, killing a number of its residents who refused to leave their homes. The Spanish were then able to occupy it in 1019/1604. When that happened, that sharif Sidi Ahmed al-Imrani went to the gatherings in Fez calling for a jihad and the expulsion of the Spanish. Before that Mohammed had asked for a fatwa from the scholars of Fez allowing him to surrender Larache to ransom his sons from the unbelievers and some scholars gave him that fatwa. Some scholars went into hiding and others fled from Fez. The most courageous of the scholars and the firmest in standing for the truth was the Sufi Shaykh Sidi Abu Abdellah Mohammed ibn Abi Ali Baqqali. He did not flee nor hide, but answered with the truth and clearly stated that allegiance to this man was void, even going to the office of the Sultan to state that. As a consequence of taking this stand, he was killed in 1017/1602.

Sidi Mohammed ibn Yajbash Tazi (d. 920/1505)

The Qadirite Sufi of Taza Sidi Mohammed ibn Yajbash (d. 920/1505) was deeply concerned at what the Moroccan coast had to suffer from the humiliation of occupation by the Christians. He wrote a treaty which he called Kitab al-jihad li kulli man qala Rabbi Allah thumma istaqam (Holy War to all of those who say My Lord is God' and follow the Straight Path). Kitab al-jihad is an overtly political work that was inspired by the fall of the Atlantic port of Asila to the Portuguese in 876/1471. It was written to exhort the ulama of Morocco to awaken the social and political crises that plugged their region and to undertake the reforms that were necessary to unite the Muslim community in its defence. The book consisted of admonition, encouragements and summons to Jihad, and ended with a poem of 170 verses which urged the Muslims to engage in jihad. The beginning of Kitab al-jihad is written in the style of khutba, a Friday sermon, and evokes a stark image of impending doom:

Worshippers of God! What is this great negligence that has fixed itself in your hearts, upon which the ego relies, and which has negated proper guidance and God's favour? Are you not aware that your enemies are investigating you and are employing every strategy in order to get you? They have gathered together in numbers and too large to count and have sent their spies and scouts to every land in order to inform them of what your numbers are, as well as your strengths and convictions. They have told their leaders of your foolishness and negligence, and that your numbers, compared to theirs, are as insignificance and as weak as can be. For you are divided against your Muslim brothers and care nothing about debasing the religion of the Lord of Messengers and taking [as captives] the believing worshipers of God.

Once they have known everything about your conditions, your lack of care, and preoccupations, they will crave… to attain their goals. Then they will gather… and go out into these lands. But they will be satisfied neither with possessing it nor with obtaining wealth and slaves. Instead, they will cause glory and happiness into debasement and sorrow. They will cause despair and expulsion to prevail, both in feeling and in fact. [The people of this land] will be shackled with chains and irons and everyday they will suffer grievous agony; they will become like chattel and slaves and those who only yesterday were rich and secure will be poor and afraid. They will be robbed of their possession, their material conditions will be upset, their women will be separated from them, their daughters will be taken from them, and the unbelievers will complete over the prices at which they will purchase them.

So what is this negligence about your brothers, oh Muslims? Even now, [the unbelievers] are watching you at every moment in time. They are not satisfied with food, nor they do find rest in sleep. What is the condition of one who lies fettered in chains or shackles and under arrest? These [unfortunates] only serve [their masters] beneath reprimands and blows, with abuse, slaps, and insults; they will find neither pity nor mercy; they cannot imagine the sorrow and affliction that they undergo; their tears will pour down their cheeks and they will be overcome by sadness that knows no relief! Is there anyone who can cool these embers? Where is the compassion of the people of Islam? Where is the mercy of Sidna Mohammed's (peace and blessing be upon him) umma, who are characterised by the noblest of qualities—the devotees of the one who is famous for his excellence and the instrument of attainment of God?

Sidi Abu Hassan Ali ibn Uthman Shawi (d. 925/1510)

The venerated mystic Sidi Abu Hassan Ali ibn Uthman Shawi recited the Quran in battles and sometimes recited the Burda of the Moroccan origin Shadhilite master Sidi Sharafuddin al-Busairi Sanhaji (697/1298). He was martyred close to al-Qasr Lakbir in 925/1510.

Sidi Abu Abdellah Mohammed Yahya Bahlouli (d. 965/1550)

The Shaykh Sidi Mohammed Bahlouli was devoted to jihad and composed many poems. He used to think that the prayer of an Imam who did not take part in jihad.

Sidi Abul Mahasin Yusuf al-Fasi (d. 1013/1598)

The Shaykh Abul Mahasin al-Fasi has himself attended the famous Wad al-Makhazin (or the Battle of The three Kings) which occurred in the 4th of August, 1578, along with the Jazulite masters Sidi Abdellah Benhassoun (d. 1013/1598) and Sidi Mhammed ibn Ali ibn Raysun (d. 1018/1603), which took place in 986/1571 between the Moroccans and the Christians (Portuguese and Spanish) under King Sebastian who attacked northern Morocco with 125.000 men and 200 cannons. They wanted to occupy Morocco and christianise it as they have done with Andalusia. The Muslims won the battle, as history records, but we want to mention the three positions of the Shaykh of the Zawiya, Sidi Abul Mahasin al-Fasi, before, during and after the battle.

The first position was when people were alarmed by the army of the Portuguese which was occupying Moroccan lands, and which had almost reached al-Qasr all-Kabir, the birthplace of Shaykh Abul Mahasin. People decided to leave the land and flee to the mountains since the Sultan of Morocco was still in Marrakech about 100 kilometres from there. Shaykh Sidi Abul Mahasin spoke to people and encouraged them to remain firm. He said: "Stay in your towns and homes. The King of the Christians is confined where he is until the Sultan comes from Marrakech'. The Christians will be booty for the Muslims. Whoever wishes will be able to receive 50 uqiyyas for each Christian," indicating their price.

The second position was during the battle itself. We read in Ahmed ibn Khalid Nasiri's (d. 1312/1897) Kitab al-Istiqsa, "On that day Shaykh Abul Mahasin was in one of the flanks. I think that there was some movement by the Muslim army and there was a break on that side. The Muslim lines broke and the Christians attacked them, but the Shaykh stood firm as did those with him until Allah give victory to the Muslims." The third position was when Shaykh Abul Mahasin was present on an expedition in which he fought, but refrained from the booty (ghanima), not taking any of it because it was looted and not taken in legal manner due to the death of the Sultan that day.

Sidi Mohammed ibn Abi Bakr Dilai (d. 1046/1631)

The Shadhilite Shaykh Sidi Mohammed Majjati was born in 997/1582 in the famous Dila Zawiya situated in central Morocco where he grew up and engaged in study along with his brothers. His masters included Sidi Ahmed Slasi and Sidi al-Arbi al-Fasi. He took the Jazulite tariqa from his father, the Pole of the Time, the Great Succour, Sidi Abu Bakr ibn Mohammed Majjati Dilai (d. 1021/1606), who took the path from the great master Sidi Abu Amr al-Qastali (d. 974/1559), from Sidi Abdelkarim al-Fallah (d. 933/1518), from the Patron Saint Sidi Abu Faris Moulay Abdellaziz Tabba'a (d. 914/1499), who had it from the Supreme Saint of Marrakech Mawlana Mohammed ibn Slimane Jazouli (d. 869/1454). In 1041/1626, he went to Makka and Medina with a number of men of knowledge and met many more in the course if the journey. He studied in Medina and stayed there as a khatib and Imam, and then he later stayed in Egypt for a time where he held classes in tafsir, hadith and other subjects.

As well as his scholarly abilities, his political and military abilities became clear while his father was still alive when he sent him at the head of the army of Dila' beyond the Mouliya river. He succeeded his father after his death and the all the nearby tribes united under his subjects. The Saadi Sultan was afraid that this man would put an end to what influence he still enjoyed in Morocco. The people of Fez offered him allegiance as khalifa in the Qarawiyyine. As for the Zawiya of Dilaiya he grew up, he turned it a centre of science and education. Among the major scholars who graduated from the zawiya are the names of Sidi al-Hassan ibn Masoud al-Yusi (d. 1102/1687). In times of scarcity, the zawiya set up poor relief schemes and dispensed stocks of food to starving peasants. Relief programmes were not only set in motion in response to particularly adverse circumstances; more often than not they were a regular feature of charitable policies. Historians state that everyday 75 qantars of grain were ground and every day 7.000 poor people would be fed. On the Mawlid, there would be 70.000 thousand who were fed.

The jihad of Shaykh Sidi Mohammed Majjati Dalai was directed against the Spanish on the Atlantic coast. He called on holly warriors of all areas to fight, and among those who responded to the call was the famed venerated Shadhilite master of Fez Sidi Mohammed ibn Abdellah al-Fasi (d. 1062/1647)—the student of Sidi Abul Mahasin Yusuf al-Fasi (d. 1013/1598) and his brother Sidi Abderrahman al-Fasi (d. 1027/1612)—as well as his son Sidi Ahmed ibn Abdellah al-Fasi (d. 1129/1714). This latter was the master of Moulay Abdellaziz ibn Masoud Debbarh (d. 1132/1717) whose Sufi experiences are described in Kitab al-Ibriz. The Shadhilite masters endured great hardship in the fight against the enemy and encouraged people. One day, Shaykh Sidi Mohammed Dalai was too weak to climb up the side of the Maamoura due to his age so his son carried him so that they could reach the dangerous positions. In the siege of this port from 10 August to 2 September 1644, the Moroccan army numbered 8.000, lightly armed. After several land and naval engagements between the Dilai army and the Spanish fleet sent by Spain to relieve the siege, the Dilai army were forced to lift the siege.

Sidi Mhammed ben Nasir Dar'i (d. 1085/1674) The Revered Shaykh, the Imam of Knowers, Sidi Mhammed ben Nasir Dar'i (d. 1085/1674), the founder of the great Shadhilite Nasiri Order headquartered in Tamagrout in the district of Zagora, wrote a supplication, known as the Du'aa an-Nasiri, which begins, "O you who flee to His mercy." He wrote it during the Crusade attack on the shores of Morocco. It is the greatest evidence of his love for jihad and reliance on Allah in hardships, as well as showing the adab (courtesy) of a servant of God, and his humbleness before His hardship, and encouraging jihad against the unbelievers and praying to Allah against them. Shaykh Sidi Mhammed ben Nasir Dar'i begins by asking for help for those who fled to His mercy in hardship. It is if he were saying, "O You to whose mercy one can only flee from pains and hardships." The people of Fez call it, "The Unsheathed Sword of Ben Nasir" since they taught it to their children in schools and madrasas and they repeated it after recitation of the Holy Quran every day after the Friday prayer in the call to jihad:
O You to Whose mercy one flees!
You in Whom the one in need and distress seeks refuge!
O master, you Whom pardon is near!
O You Who help all who call on Him!

Sidi Abu Salim Abdellah Ayyashi (d. 1091/1676)

We read in Ahmed Nasiri's (d. 1312/1897) Kitab al-Istiqsa, "Abdellah Ayyashi ("Sidi Abu Salim Abdellah ibn Mohammed Ayyashi; d. 1091/1676) remained firm in jihad against the enemy, being familiar with military tactics, taking an advanced position against the enemy in attacks. He was taciturn, not given to speaking much. He constricted the Christians of El Jadida to much extent that he kept them from planning and grazing their animals. The Christians sent the Sultan gifts and he, in turn, dismissed the Shaykh, and sent an army and ordered him to be imprisoned and killed." This was the treachery to a hero. Perhaps they were among the ones who attack Sufism, because history repeats itself and this is how who deceive behave.

Sidi Mohammed Maa' al-Aynayn (d. 1325/1910)

The venerated Moroccan Qadirite Shaykh and Idrissid Sharif Sidi Mohammed Mustafa Maa’ al-Aynayn was born in 1251/1831 in the Hawd of southern Mauritania and died at Tiznit in central Morocco in 1328/1910. He was a Sahrawi religious and political leader and is considered to be the father of Moroccan Sahrawi nationalism for his inspiration and leadership of a Sahrawi resistance movement in a six years holy war (1904–1910) against French and Spanish colonization in Morocco. His father, Sidi Mohammed Fadil ibn Mamin (1212/1797-1285/1870), created the Qadirite Fadiliya Sufi order. After Sidi Mohammed Fadil's death in 1869, the survival and growing importance of the Fadiliya order continued to be based on its leaders' charisma, passed from father to son. Indeed, ever since Mohammed Fadil chose to give priority to his biological sons, succession in the Fadiliya movement remained a family matter. Hence, after his death, a few of his sons took over the order's leadership, which resulted in some fragmentation within the Hawd, but also in expansion in other regions. In the Hawd, two of Sidi Mohammed Fadil's sons managed to maintain unity within the order, but their almost simultaneous deaths marked the end of an era for the Fadiliya history in this Mauritanian region. Meanwhile, two other of Sidi Mohammed Fadil's sons were successfully spreading the Fadiliya order’s influence-symbolically, religiously, socially, and politically-onto new territories: Sidi Mohammed Maa’ al-Aynayn, in the Moroccan Sahara, and Sidi Sa'ad Buh in the Gibla (Trarza) – a region located in South West Mauritania. By the end of the thirteenth/nineteenth century, the Fadiliya order had spread from Senegal all the way to Morocco.

In 1859, Sidi Maa’ al-Aynayn—this nickname he received as a child, meaning that of watered eyes in Arabic—settled in the Moroccan oasis of Tindouf, whose inhabitants were originally hostile to his father’s religious discourse. Yet, also taking advantage of the lack of a strong political and religious power in the region, like his father had done, the Shaykh quickly became known for his extraordinary theological production (about 50 of his books were lithographed at the end of the nineteenth century in Morocco), and his exceptional intellectual and religious capabilities, as well as for his magical powers. Besides, Sidi Maa’ al-Aynayn was also known for his political abilities and his active involvement in creating matrimonial alliances, alliances with influential political forces in the region, as well as the establishment of cities. As a result, his nomad encampment attracted many students of Islamic law and Bedouins asking for his blessing.

Increasingly disturbed by Western penetration of the area, which he viewed both as an intrusion by hostile foreign powers and as a Christian assault on Islam, Shaykh Sidi Maa’ al-Aynayn started to advocate resistance. Sahrawi tribes performed raids against the foreign forces even before that, but French troops drew ever closer, conquering one local ruler after the other. In 1904, the Shaykh proclaimed himself imam, and called for a holy war (Jihad) against the colonizers. His charisma as both a religious and political leader allowed him to gather tribes around him. Very importantly, he proclaimed that the trab al-beidan—a desert area that includes today's Mauritania, Moroccan Sahara and large swaths of Mali and Algeria—was under the Moroccan Sultan Moulay Hassan's rule. While the Shaykh was appointed as the Sultan’s representative in the Sahara and given control over his forces, this display of effective cooperation helped assemble a large coalition of tribes to fight the colonizers. Sidi Maa’ al-Aynayn began acquiring firearms and other materials, both through channels in Morocco and through direct negotiations with rival European powers such as Germany and Spain, and quickly built up an impressive fighting force.

In 1907, the Moroccan Sultan accepted the Treaty of Algeciras, granting French colonial control over much of Morocco. In 1910, anarchy spread through Morocco, as European pressures were making Moroccan Sultanate weaker and weaker. On March 4, 1912, the Sultan Moulay Hafid signed the Protectorate treaty with the French. Meanwhile, Sidi Maa’ al-Aynayn was writing a theological text titled "Hidāyatu man Hārā fī Muhārabat an-Nasāra" (Guide for the One who Doubts the Legitimacy of the War against the Christians) in which he was inciting to Jihad and calling its adversaries traitors or even miscreants. The following year, the French began interrupting the flow of arms to the Jihadists. The uprising crumbled, as French forces—then under colonel Gouraud’s control—pushed forward. Sidi Maa’ al-Aynayn retreated to Tiznit. The Shaykh concerned that Morocco would fall into European hands, decided he would try to seize the country. He was proclaimed Sultan of Morocco in June, and immediately appointed head of an army of several thousand men, whose mission was to overthrow Moulay Hafid. He was intercepted on June 23, and his forces were destroyed by the modern French army. Sidi Maa’ al-Aynayn, then about 80 years old, fled back to Tiznit, where he died in October.

Shaykh Sidi Mohammed Maa' al-Aynayn was succeeded by his son Sidi Mohammed Loghdof ("al-Aghdaf"; b. 1290/1875). As both marabout and leader of the Reguibat tribe, he soon became known to the French as 'our bitter enemy'. Another of Sidi Ma' El Aynayn's sons, Sidi Ahmed al-Hiba (d. 1336/1921), achieved the virtually impossible in 1912 by storming the colonial jewel of Marrakech. Although Sidi al-Hiba was forced out of the city within a month, by his act of defiance he achieved immortality, and became known as the 'Blue Sultan'. In 1912, the French burned Smara; but the city still remained the symbolic centre of the resistance. Shaykh Sidi Merebbi Rebbu, another son of his, then rose in revolt, as would several of his grandchildren. Sidi Merebbi Rebbu his father's work as dissident leader, fighting with considerable success in the Sahara and Anti Atlas until 1934, when he was finally beaten and the South succumbed to European control.

Sidi al-Haj Mohammed al-Boudali (d. after 1228/1813) The jihad of the Darqawiya order founded by the Shaykh Moulay al-Arbi ibn Ahmed Darqawi (d. 1239/1824) becomes apparent during the reign of Sultan Moulay Mohammed b. Abdellah and Mawlana Abu al-Rabi'a Sulayman. Some disciples of Moulay al-Arbi Darqawi were very politically active on several occasions. The Shaykh Sidi al-Hajj Mohammed Ahrash al-Boudali was one of them. He was a Moroccan who went to the Hijaz on pilgrimage. On his return (c. 1214/1799) from the East, he stopped in Egypt, at that moment under attack by the French. He gathered a force of Tunisians and other Maghribis—of whom there was a large colony in the late eighteenth century Cairo—to fight the invaders. Here Shaykh al-Boudali won fame for his personal bravery. After leaving Egypt, Shaykh al-Boudali stopped at Tunis, making the acquaintance of the Bey, Abu Mohammed Hammuda Pasha. The Bey entrusted him with the role of fomenting a rebellion against the Ottoman Bey of Constantine and gave him money for that purpose.

In provoking a rising, Shaykh al-Boudali's connections were significant. He also called himself Sahib al-Waqt, "Master of the Time," hinting that he might be a Mahdi or at least the forerunner of a Mahdi. He soon won resounding military successes. Hundreds of Kabyle tribesmen joined his forces. About 1218/1803, Sidi al-Boudali ambushed the incautious Bey of Constantine and massacred his army in a narrow defile. Despite the rage of the Dey at Algiers over this disaster, which was followed by intensified Ottoman military activity against him, Shaykh al-Boudali was able to hold out in the mountains of Eastern Algeria for a long time. Much of the region was in perpetual uproar over his raiding and resistance to the Dey in Algiers. However, when the Dey enlisted a qaid who knew the country and led a new army against him, Shaykh al-Boudali fled westward toward the Oran (Wahran) region, where he joined the camp of Shaykh Sidi Mohammed Benshrif, another disciple of Moulay al-Arbi Darqawi. At this point, Sidi al-Boudali vanished from history. A number of different versions exist of his final exploits and his flight to Morocco.

Another figure very much like Shaykh al-Boudali was Sidi Mohammed Benshrif ("Abu Mohammed Abdellqadir ibn ash-Sharif al-Falliti"), a Kassasa Berber from Wad al-'Abd district east and south of Oran (Wahran). He had studied at the Zawiya of Emir Abdellqadir's family at Qaytana, and was personally acquainted with Emir Abdellqadir's father. On leaving Qaytana he went to Fez where he met Moulay al-Arbi and joined his brotherhood. At this time, Moulay al-Arbi was an important political alley of the Sultan of Morocco. As a result of this connection, Sidi Benshrif returned in 1217/1802 to his own district proclaiming himself the Mahdi. He obtained quick support from the impoverished local people, who only too willing to sack and plunder under his leadership when he laid waste to adjoining areas.

Informed of Benshrif's activities, the Bey of Oran raised an army against the revel. But Shaykh Benshrif was too powerful for the Bey, who was heavily defeated by the Darqawi forces on the plain of Gharis between Mascara and Qaytana. The beaten Bey fled to Oran for cover. As they pressed their pursuit, Benshrif's men obtained much booty. Eventually they besieged Oran. A relief army was sent overland from Algiers by the Dey, commended by Ali Agha. Along the route, in the Wadi Shalif, the army was so harassed by the Darqawi forces and fell so short of food and water that it had to turn back to Algiers.

The Bey sent a letter asking for the help of the Moroccan Sultan. Since the rebellion was in the name of the Darqawi order, the aid of the order's head, Moulay al-Arbi, in settling the conflict would be most helpful. The relations between the two states had on occasion been less than friendly, and there had been a number of clashes and conflicts in the border region. However, a successful Moroccan intervention would evidently be a diplomatic fain for the Sultan, so he sent Moulay al-Arbi to Oran. But upon arriving among his brothers, the Shaykh, who was in his sixties, decided to join them and denounced the behaviour of the Bey, at which the latter sent a fairly irritated letter to the Sultan concerning the kind of aid he had provided.

In the end, the siege was broken and the Turkish forces moved to Tlemcen and laid siege to it. Tlemcen is near to the Moroccan border, and both the scholarly people and the tribes there had close contacts with their neighbours. Thus they decided to break free from Turkish rule and proclaimed their allegiance to the Moroccan Sultan. According to the Moroccan historian Ahmed Nasiri (d. 1312/1897), when Mohammed Benshrif took Tlemcen he significantly ordered the Khutba to be said in the name of the Sharifian Sultan Moulay Slimane ibn Mohammed. Moulay al-Arbi Darqawi was still in Tlemcen and must have had a decisive influence. He was sent at the head of a delegation to the Sultan with the message of allegiance.

The Turks now considered this to be a war between themselves and Morocco and were with an extra effort able to enter Tlemcen, fighting a pitched street-by-street battle with Benshrif's Darqawi forces. Initially the Sultan accepted the allegiance, but as the trial of strength was prolonged, he did not wish to commit forces in a head-on struggle with the Ottomans. So he sent a new delegation to Tlemcen to try to stop the fighting and to arrest Benshrif if he did not desist. Moulay al-Arbi, now back in Tlemcen, refused to support this, and called for the continuation of the struggle. The delegation was however successful and relations between the two countries were re-established. Fearing repression, many of the people of Tlemcen fled west cross the border and settled in the Bani Snassen (north-eastern Morocco). The Pasha of Algiers appealed to the Sultan to send them back, nut now the Sultan refused to cooperate and allowed the Tlemcenis to stay. However, Moulay al-Arbi Darqawi was imprisoned because of his disobedience, where he was to stay for two years, being only released after Sidna Shaykh Abul Abbas Tijani’s direct intervention. When released, he was later confined to Fez.

The rebellion was apparently not at end, and eight years later Sidi Benshrif was again able to inspire such fear in the Bey of Oran that he refused to travel to Tunis when requested so by his superior, as the rebel might come after him. In the same year (1228/1813), another letter of allegiance reached the Sultan, this time from the people of Tlemcen, Oran, Mostaghanam and Balida, that is all of Western Algeria. However, we do not know what the response was. Shaykh Sidi Benshrif stayed in the neighbourhood of Oran and Tlemcen until 1228/1813, when the Dey dispatched another army that managed to divide Benshrif's following and then defeat him. Sidi Benshrif fled to Morocco and took refuge in Figuig where he later died.

Sidi Mohammed ibn Hamman Wazzani (d. after 1335/1920)

The genealogy of Sidi Mohammed ibn Hamman Wazzani goes back to the founder of the autonomous Wazzaniya brotherhood founded by the Yalmahite sharif Moulay Abdellah Shrif Wazzani (d. 1089/1674). Moulay Abdellah Shrif and his successors established branches in Algeria, Tunis, Tripoli, Iraq, Turkey, India, and Yemen. His Sufi order became famous throughout history for its many mujahid masters in the past and in modern times, including Shaykh Sidi Abu Ishaq Ibrahim, the son of Moulay Abdellah Wazzani who went on jihad in Larache and Mahdiya against the Portuguese in the eleventh/seventeenth century. He was wounded in the battle and died of the wound. He was taken to Wazzan and buried with his father there.

The brotherhood continued to engage in jihad and resist colonialism from that time until 1912 when the French and Spanish protectorates were imposed on Morocco. Then the Sufi mujahid, Sidi Mohammed (d. after 1335/1920), the son of the great mystic Sidi Hammed Shadhili Tuhami Yalmahi Wazzani, took action. He was a man of jurisprudence, a religious scholar, a man of scrupulousness and devotion to his land and religion, loving jihad in the Way of Allah and helping Islam and Muslims.

There was resistance to French and Spanish colonialism in Wazzan and the neighbouring tribes between 1912 and 1020 when French forces occupied the city of Wazzan with the support of Spanish forces. The resistance continued from 1912 to 1928. When the Sufi leader Sidi Mohammed ibn Hamman learned of the Spanish occupation of Larache in the middle of 1911, followed by Qasr Lakbir, and that the French had sent its armies to the plains west and south of Wazzan, he got in contact with the inhabitants of Wazzan, Masmuda, Rhamna, Ghazwana and Bani Marnisa. He was convinced of the sincerity of their intention for jihad, their eagerness to fight the colonialist armies, their desire to resist and their readiness to undertake that. Therefore he formed a revolutionary council from them which began to rule the mountainous city of Wazzan, and he took over leadership there and over the neighbouring tribes.

Then Sidi Mohammed Wazzani went around the tribes to consult them, encourage them and unify them in the fight of against the occupiers. He went from the tribe of Ghazwana—the birth place of the grand Jazulite master Sidi Abdellah Ghazwani (d. 935/1520)—where he was a guest at the scholar and Qadi Si Mohammed 'Abudi who welcomed his call to jihad and summoned the members of the tribe, and encouraged the inhabitants of Wazzan to make gunpowder, prepare riffles and to collect weapons. The Sharif Raysouni sent a substantial amount of modern weapons to Wazzan.

The armies of the revolt, led by Sidi Mohammed Wazzani, advanced toward the French armies and met them in fierce battles after taken up positions west and south of Wazzan, like Ein Defali and Had Kourt. Thy utilised an attack followed by retreat, in which the mujahid Sidi Mohammed Wazzani was able to halt the mass of the French army and their attack on Wazzan, the stronghold of the Wazzani zawiya and its sharifs, and so the French were completely unable to reach Wazzan for a long time.

The mujahidun continued to fight the French armies under the leadership of Sidi Mohammed Wazzani. They would turn up at military barracks and attack them at night and inflict great losses on them despite the size of the enemy army and its superiority in weapons. This continued until an alliance was formed between France and Spain who agreed to assist one another in the military arena to occupy Wazzan and the mountain regions since that would defeat the mujahidun. France occupied Wazzan. This is mentioned by Professor al-Bu'ayyashi in The Rif War of Liberation:

On June 25 June 1920 the Spanish army occupied the house of Ibn Quraysh, the original cradle of jihad, and then went on to occupy the city of Chefchaouen. At this date the Spanish and the French armies worked together to occupy Wazzan, and (General) Sylvester prepared to carry out an attack on it from all sides… The occupation (of Wazzan) took place on Saturday, 18 Muharram at 10 0'clock.

This was endured by the men of the Wazzani zawiya who resisted the armies of occupation. A large number of them were martyred and many were wounded and more than 200 captured. The remainder retreated, led by Sidi Mohammed Wazzani to the mountain of Bu Kanas at Ghazawa where they fortified themselves and then were joined by men from the tribes. The French advance stopped in Wazzan and they were content with fortifying it, disarming it and establishing security. The army entered the home of Sidi Mohammed Wazzani and seized its contents, confiscated all his possessions, and arrested all of his relatives and made an example for them. Of the noble sons of Wazzan, about 200 remained in captivity until Qadi Abudi ransomed them in exchange for a French pilot who had been captured in the region of Dar al-Wadi in the tribe of Ghazawa when the sons of Abudi shot down his plane.

Sidi Mohammed Wazzani moved to the region of Abudi with a number of fighters and some members of the Wazzani bureau of resistance and continued the struggle for another eight years. The revolt of Mohammed ibn Abdelkarim Khattabi started and then ended while the revolt of Sidi Mohammed Wazzani with the mujahidun continued among the Ghazawa until 1928. When it became clear to the Wazzani leader that nothing would come of it and some notables interceded from him with the French authorities, he returned to the city of Wazzan and stayed in his house until he died. As for the property which was confiscated by the authority of the Protectorate, it was not returned—other than the house he lived in. The rest was put in the Makhzan (governmental authority) and is still being claimed by his heirs.

Sidi Mohammed al-Kabir ibn Abil Abbas Tijani (d. 1238/1823)

Sidi Mohammed al-Kabir ibn al-Qutb al-Maktum Mawlana Abil al-Abbas Tijani was born in the village of Abi Samghoune. His mother is Sayida Mabrouka. He died as a Martyr with more than 300 persons from Abi Samghoun against the Bey’s Turkish forces near the city of Mascara (Mu’askar, western Algeria) in 1238 /1823. The great scholar Ben Mohammed al-Alawi Chinquiti described this battle in his book Rawdh Shamail Ahl Al-Haqiqa” (The Narratives’ bliss of the truth’s community): Then Sidi Mohammed al-Kabir went to Mascara where the Turks were settling and during the fighting Sidi Mohammed al-Kabir fell as a martyr with more than 300 men from Abi Samghoun. In the aftermath of this battle, the Turks beheaded Sidi Mohammed al-Kabir. Sidna Shaykh Tijani was aware through the kashf (foresight) about his son’s fate. That is why he implored Almighty Allah that the Turks will meet the same fate as that of the Andalusians in Spain. Sidi Ahmed Skirej documents in Rafa’a an-Niqab vol.1, page 239,

“It was reported to me by a trusty person that Sidi Mohammed al-Kabir ibn Sidna Shaykh when he entered the khalwa (seclusion) in Abi Samghoune, he heard a voice calling him to stand up firmly and to fight the invaders in Algerian territory. As such he consulted Sidi Belkacem al-Annabi Tunsi. Sidi Belkacem responded in an advise to Sidi Mohammed al-Kabir that truly he was on the right path and must carry on, still he should divide the fighters in two distinct groups one will remain in Abi Samghoune with the younger brother Sidi Mohammed al-Habib (d. 1269/1854), so did Sidi Mohammed al-Kabir by following the terms of Sidi Belkacem’s advise and there was a last farewell between the two groups as well as with Sidi Mohammed al-Habib and Sidi Mohammed al-Kabir”.

Sidi Mohammed al-Habib ibn Sidna Shaykh Tijani had the same fate of his brother. He was martyred in a battle against the French. His grandson Sidi Taher ibn Sidi Ahmed A'mar was in turn exiled to France.

Sidi Mohammed ibn Ahmed Hajjami (d. 1362/1947)

The Shadhilite Shaykh Sidi Mohammed ibn Ahmed Hajjami was born in 1282 in the tribe of Jaya in the Zawiya of Bu Walid near the great city of Fez and died in 1362/1947. The Shaykh fought the French for fifteen years, driving their armies out of the plains, mountains and valleys of Morocco. On 25 May, 1912, forty-five days after the establishment of the Protectorate, he attacked the French armies in Fez, the scholarly and political capital at that time. At 10pm, the neighbouring tribes surrounded Fez under the leadership of Shaykh Sidi Mohammed Hajjami who was 46 at that time. The volunteers, who numbered 20,000, attacked the city. Some of them broke through the walls, some of them climbed the walls and some entered through the water courses. They surrounded the city on all sides and there was a bloody battle known as the Bloody Days of Fez.

The Shaykh first gathered these forces in the zawiya and then they advanced on Fez divided into five squadrons. The French had no scruples about entering some of the mosques and going up the minarets where some of them opened fire on the fighters of the Zawiya from above, so a group of faithfuls attacked the minarets and killed the officers and soldiers inside. The French army turned their attention to the seat of the leadership of Shaykh Sidi Mohammed ibn Ahmed Hajjami to cut off the resistance at its sources and to sever the head of the lion from its body.

In July 1912 a group of French officers surrounded the camp of Shaykh Hajjami in a place known as the Kahila Rock and set it on fire. In Shaykh Hajjami's tent they found a letter containing the details of military operations and maps for them, and this document still exists in the Vincennes Museum in Paris. The General left Fez and made for the Hajjami Zawiya before the news could spread through the neighbouring tribes and was able to demolish it, disperse its inhabitants and attack them with weapons as its opponents attacked it with lies. The French forces met with stiff resistance despite the element surprise since a group of the Fuqara of the zawiya were there and climbed into the trees and concealed themselves in the branches and began to shoot at the French forces.

History records eight expeditions undertaken by the Hajjami Zawiya, seven against the French forces and one against the Spanish in different parts of Morocco. Some of the disciples who were present are still alive and remember the tragedy. They still recall events and their ferocity while they were reinforcing the strategic positions of the leader of the zawiya, their Shaykh. The French recorded these battles, led by Marshall Lyautey in his book, Lyautey of Africa, p. 68, and there are still some documents connected to the jihad of the zawiya preserved in Paris under the following numbers: Attacks against Fez, May 7, 1912, no, 6, document 410; newspapers dating from 2nd to 26th May, 1912, in the Museum of the Army in Vincennes, Paris.

The Moroccan leader, Allal al-Fasi -grandson of al-Allama Sidi Allal b. al-Khatib al-Fasi Fihri (d. 1314/1899); the companion of Mawlana Shaykh Abul Abbas Tijani- wrote about it in his book, Independent Movements in Morocco. "Almost as soon as news of the Protectorate spread about the city of Fez, individuals from the royal army rushed to kill their French officers. The agitation spread to the people and battles continued under the leadership of Hajjami. General Gourand found at the Kahila Stone about 15 km from Fez a map containing the prepared operations in the best manner which he could hope for from a military point of view. It contained detailed of the movements of the army and the tactics it was following, and it contained a call to struggle to liberate the homeland." The movement of Shaykh Sidi Mohammed Hajjami and the revolts of the Moroccans produced uproar in France in the session of the Assembly of Representatives held on Friday, 28 January and 85 members voiced their opposition to the Protectorate. The same occurred in Senate. Poincaré gave a speech on 11 June, attributing the events occurring in Morocco in the treaty of the Protectorate.

Source: http://www.dar-sirr.com/

Relasi Guru-Murid

Oleh: Prof Dr Nasaruddin Umar

Ketika Nabi Musa berjumpa dengan guru yang dicarinya dan memohon kepadanya agar diterima menjadi murid, persyaratan yang diminta gurunya ialah kesabaran untuk menjaga tata krama seorang guru, yakni bersabar menanti tahapan pelajaran tanpa mendesak atau mempertanyakan sesuatu yang belum dibahas, tidak menentang, dan tidak memprotes gurunya.

Dalam Alquran dibahasakan Nabi Musa menaruh harapan besar untuk diterima menjadi murid, Musa berkata kepada Khidir, “Bolehkah aku mengikutimu supaya kamu mengajarkan kepadaku ilmu yang benar di antara ilmu-ilmu yang telah diajarkan kepadamu?” (QS. Al-Kahfi: 66).

Lalu sang guru menjawab, “Sesungguhnya kamu sekali-kali tidak akan sanggup sabar bersamaku.” (QS. Al-Kahfi: 67).

Musa agak tercengang sejenak sambil berpikir bagaimana mungkin calon guru yang baru dijumpainya mengerti kalau dia tidak sanggup untuk bersabar. Musa kembali menjawab, “Insya Allah, kamu akan mendapati aku sebagai seorang yang sabar dan aku tidak akan menentangmu dalam sesuatu urusan pun.” (QS. Al-Kahfi: 69).

Akhirnya Musa diterima sebagai murid, namun ketentuan pertama yang harus dipenuhi Musa dari gurunya ialah “Jika kamu mengikutiku, janganlah kamu menanyakan kepadaku tentang sesuatu apa pun sampai aku sendiri menerangkannya kepadamu.” (QS. Al-Kahfi: 70).

Keduanya berangkat ke sebuah tempat yang tidak jelas, dan keduanya tiba di sebuah tempat di pinggir pantai. Di pantai sang guru melakukan sesuatu yang sangat aneh bagi Musa, yaitu melubangi perahu-perahu nelayan miskin di tempat itu. Musa spontan menyatakan keberatannya, “Mengapa kamu melobangi perahu itu, yang akibatnya kamu menenggelamkan penumpangnya? Sesungguhnya kamu telah berbuat sesuatu kesalahan yang besar.” (QS. Al-Kahfi: 71).

Pertanyaan Musa yang walaupun diyakini secara akal normal tidak ada yang salah, namun sang guru menganggap sikap batin yang mendorong Musa mengeluarkan pertanyaan dan tanggapan belumlah mencerminkan murid yang pantas untuk memperoleh ilmu ladunni (QS. Al-Kahfi: 65), lalu gurunya memberikan teguran, “Bukankah aku telah berkata, ‘Sesungguhnya kamu sekali-kali tidak akan sabar bersama dengan aku.” (QS. Al-Kahfi: 72).

Menyadari kekeliruan dengan kelancangannya mempertanyakan kebijakan sang guru, Musa memohon maaf kepada gurunya, “Janganlah kamu menghukum aku karena kelupaanku, dan janganlah kamu membebani aku dengan sesuatu kesulitan dalam urusanku.” (QS. Al-Kahfi: 73).

Apa yang dialami Musa mengingatkan kita kepada sikap malaikat yang mempertanyakan kebijakan Tuhan untuk menciptakan pendatang baru yang bernama Adam dari jenis manusia.

“Ingatlah ketika Tuhanmu berfirman kepada para malaikat: ‘Sesungguhnya Aku hendak menjadikan seorang khalifah di muka bumi.’ Mereka berkata: ‘Mengapa Engkau hendak menjadikan (khalifah) di bumi itu orang yang akan membuat kerusakan padanya dan menumpahkan darah, padahal kami senantiasa bertasbih dengan memuji Engkau dan menyucikan Engkau?’ Tuhan berfirman: ‘Sesungguhnya Aku mengetahui apa yang tidak kamu ketahui’.” (QS. Al-Baqarah: 30).

Menanggapi tanggapan balik Allah di ujung ayat tersebut, malaikat juga memohon ampun terhadap kelancangannya. “Maha suci Engkau, tidak ada yang kami ketahui selain dari apa yang telah Engkau ajarkan kepada kami. Sesungguhnya Engkaulah Yang Maha Mengetahui lagi Maha Bijaksana.” (QS. Al-Baqarah: 32).

Seandainya Musa menyadari dan belajar apa ending dari cerita malaikat ini tentu tidak akan terjadi teguran dari gurunya. Seperti kita ketahui, pada akhirnya malaikat memahami rahasia besar yang terkandung di dalam diri manusia mengapa ia diciptakan (lihat artikel penciptaan mikrokosmos edisi lalu).

Permohonan sang murid diterima, dan keduanya kembali melanjutkan perjalanan. Ujian kedua terjadi bagi Musa ketika keduanya menjumpai kerumunan anak-anak kecil sedang bermain dan gurunya tiba-tiba dengan membunuh salah seorang di antaranya.

Alangkah kagetnya Musa dan spontan memprotes dan menyatakan penyesalan perbuatan gurunya dengan mengatakan, “Mengapa kamu bunuh jiwa yang bersih, bukan karena dia membunuh orang lain? Sesungguhnya kamu telah melakukan suatu yang mungkar.” (QS. Al-Kahfi: 74).

Gurunya dengan tenang menegur muridnya dengan bahasa yang sama, “Bukankah sudah kukatakan kepadamu bahwa sesungguhnya kamu tidak akan dapat sabar bersamaku?” (QS. Al-Kahfi: 75).

Musa berusaha untuk bersabar dan meminta maaf kepada gurunya. Ia meyakinkan gurunya dengan mengatakan, “Jika aku bertanya kepadamu tentang sesuatu sesudah (kali) ini, janganlah kamu memperbolehkan aku menyertaimu. Sesungguhnya kamu sudah cukup memberikan uzur padaku.” (QS. Al-Kahfi: 75). Akhirnya, sang guru mengizinkan Musa mengikutinya.

Perjalanan keduanya dilanjutkan ke suatu arah yang tidak jelas. Musa mulai melihat keraguan di dalam dirinya terhadap keabsahan gurunya. Seolah-olah ia ragu apakah ia tidak salah pilih guru.

Keduanya akhirnya berhenti di sebuah reruntuhan bangunan tua. Sang guru memintanya untuk membangun reruntuhan gedung ini. Musa dengan penuh semangat mengerjakannya dengan harapan mungkin di gedung inilah nanti akan mulai diajar, setelah sekian lama Musa belum pernah merasa diajar dari gurunya.

Alangkah kagetnya Musa setelah bangunan tua ini selesai dipugar lantainya, sang guru memintanya untuk meninggalkan tempat itu. Musa akhirnya bertanya untuk apa kita menghabiskan waktu dan energi membangun bangunan ini setelah selesai lalu ditinggalkan begitu saja.

Mendengarkan pertanyaan yang bernada protes ini, sang guru akan meninggalkan muridnya. Musa pun kelihatannya tidak keberatan karena yang diperoleh selama sekian lama hanyalah berbagai keanehan yang kontroversial.

Namun sebelum keduanya berpisah, sang guru sejenak memberikan penjelasan kepada muridnya. “Adapun bahtera itu adalah kepunyaan orang-orang miskin yang bekerja di laut, dan aku bertujuan merusakkan bahtera itu karena di hadapan mereka ada seorang raja yang merampas tiap-tiap bahtera.” (QS. Al-Kahfi: 79).

Sedangkan, pembunuhan anak kecil dijelaskan. “Dan kami menghendaki supaya Tuhan mereka mengganti bagi mereka dengan anak lain yang lebih baik kesuciannya dari anaknya itu, dan lebih dalam kasih sayangnya (kepada ibu bapaknya).” (QS. Al-Kahfi: 81).

Penjelasan terakhir mengenai pemugaran bangunan tua itu. “Adapun dinding rumah itu adalah kepunyaan dua orang anak yatim di kota itu, dan di bawahnya ada harta benda simpanan bagi mereka berdua, sedang ayahnya adalah seorang yang saleh, maka Tuhanmu menghendaki agar supaya mereka sampai kepada kedewasaannya dan mengeluarkan simpanannya itu sebagai rahmat dari Tuhanmu. Dan bukanlah aku melakukannya itu menurut kemauanku sendiri. Demikian itu adalah tujuan perbuatan-perbuatan yang kamu tidak dapat sabar terhadapnya.” (QS. Al-Kahfi: 82).

Nabi Musa hanya bisa tercengang sesaat setelah gurunya meninggalkannya. Akhirnya Nabi Musa sadar bahwa pelajaran tidak mesti harus di dalam sebuah ruangan yang dilakukan dengan cara-cara pengajaran konvensional.

Belajar kearifan ternyata tidak mesti membutuhkan media yang lengkap. Pelajaran kearifan itu melekat di dalam pengalaman setiap derap langkah dan turun naiknya napas seorang anak manusia. Pengalaman hidup adalah guru kearifan paling sejati. Selamat belajar.

Sumber: Republika Newsroom

Risalah Al Qusyairi : 5. Warak

Abd al-Karim ibn Hawazinal-Qusyairi

Diriwayatkan oleh Abu Dzarr, Rasulullah saw bersabda, “Sebagian dari kebaikan tindakan seseorang mengamalkan Islam adalah bahwa dia menjauhi apa pun yang tidak bersangkut paut dengan dirinya.” Ibrahim Ibn Adham memberikan penjelasan, “Warak adalah meninggalkan apa pun yang meragukan, dan meninggalkan apa pun yang tidak bersangkut paut dengan anda bearti meninggalkan apa pun yang berlebih-lebihanan. Diriwayatkan oleh Abu Hurairah ra, bahawa Nabi saw mengatakan, “Bersikaplah warak, dan kamu akan menjadi orang yang paling taat beribadah di antara ummat manusia.”

As-Syibli berpendapat, “Warak adalah sikap menjauhi segala sesuatu selain Allah SWT.”
Abu Sulaiman Ad-Darani mengatakan, “Warak adalah titik tolak zuhud, sebagaimana sikap puas terhadap apa yang ada adalah sebahagian utama dari redha.”
Yahya Ibn Mu’adz menyatakan, “Warak adalah membatasi diri makna zahir ajaran agama, dan tidak berusaha mentafsirkannya.”

Abdullah Ibn Al-Jalla’ mengatakan, “Saya mengetahui seseorang yang tinggal di Makkah selama tiga puluh tahun dengan tidak minum air zam-zam kecuali air zam-zam yang dia peroleh dengan timba dan talinya sendiri, dan dia tidak makan makanan yang dibawa ke sana dari kota-kota lain.”

Ali Ibn Musa Al-Thahirati menyatakan, “Sekeping wang logam kecil milik Abdullah Ibn Marwan jatuh ke dalam sebuah telaga berisi kotoran, lalu dia meminta bantuan seseorang untuk mengambilnya dengan membayarnya tiga puluh dinar. Ketika seseorang bertanya kepadanya, dia memberikan penjelasan, “Nama Allah SWT tertera pada uang itu.”

Yahya Ibn Muadz menegaskan, “Ada dua jenis warak: warak dalam pengertian zahir yaitu sikap yang mengisyaratkan bahwa tidak ada satu tindakan pun selain karana Allah SWT, dan warak dalam pengertian batin yaitu sikap yang mengisyaratkan bahwa tidak ada sesuatu pun yang memasuki hati anda kecuali Allah SWT.” Dia juga magatakan, “Orang yang tidak memeriksa dan memahami seluk-beluk warak tidak akan mendapat anugerah.” Shufyan Al-Tsawri berpendapat, “Saya belum pernah melihat sesuatu yang mudah selain warak. Apa pun yang diinginkan oleh hawa nafsu anda, tinggalkanlah.”

Makruf Al-Karkhi mengajarkan, “Jagalah lidah anda dari pujian, persis sebagaimana anda menjaga lidah anda dari kritikan.” Bisyr Ibn Al-Hariths mengatakan, “Hal-hal yang paling sulit untuk dilaksanakan adalah bersikap dermawan di masa-masa sulit, warak adalah ‘uzlah, dan menyampaikan kebenaran kepada seseorang yang kepadanya anda takut, dan menggantungkan harapan.” Saudara perempuan Bisyr Al-Hafi mengunjungi Ahmad Ibn Hanbal dan memberitahukan kepadanya, “Kami sedang memintal di atas atap rumah kami, ketika obor kaum Thahiri berlalu dan cahayanya menyinari kami. Apakah diperbolehkan bagi kami memintal di dekat cahayanya?” Ahmad bertanya, “Siapakah anda?” Dia menjawab, “Saya adalah saudara perempuan Bisyr Al-Hafi.” Ahmad menangis, lalu berkata, “Warak yang dilandasi kesolehan muncul dari keluarga anda. Jangan memintal di dekat cahaya itu.”
Ketika Sahl Ibn Abdullah ditanya mengenai hal yang halal, dia menegaskan, “Sesuatu yang halal adalah sesuatu yang padanya tidak terkandung dosa terhadap Allah SWT dan kealpaan kepada-Nya.”

Sewaktu Hasan Al-Bishri memasuki Makkah, dia melihat salah seorang keturunan Ali Ibn Abi Talib ra bersandar ke Kaabah dan berceramah di hadapan sekumpulan orang. Hasan bergegas menghampirinya, lalu bertanya, “Apakah dasar agama?” Dia menjawab, “Warak.” Hasan bertanya lagi: “Apakah yang merusakkan agama?” Dia menjawab, “Keserakahan.” Allah SWT mewahyukan kepada Nabi Musa as, “Seseorang yang mendekati-Ku mampu memindahkan malam kepada-Ku hanya melalui warak dan zuhud.”

Sedikit minyak kesturi yang berasal dari rampasan perang dibawa ke hadapan Umar Ibn Abdul Aziz. Umar yang mencium baunya berkata, “Satu-satunya menfaatnya adalah bau harumnya, dan saya tidak ingin hanya saya sendiri yang menciumnya, sementara seluruh kaum Muslim tidak berbagi mencium baunya.”

Ketika ditanya tentang warak, Abu Utsman Al-Hiri menyatakan, “Abu Salih Hamdun berada bersama salah seorang sahabatnya yang sedang menjelang maut. Orang tersebut meninggal, dan Abu Salih memadamkan lampu. Seseorang bertanya kepadanya tentang hal ini, lalu dia mengatakan, “Sampai sekarang minyak yang di dalam lampu ini adalah minyaknya, tetapi sejak saat ini dan seterusnya minyak ini menjadi milik para ahli warisnya. Carilah minyak yang bukan miliknya.”

Kahmas melaporkan, “Saya meratapi – selama 40 tahun – satu perbuatan dosa yang telah saya lakukan. Salah seorang saudara saya mengunjungi saya, dan saya membeli sepotong ikan yang direbus untuknya. Ketika dia berhenti memakannya, saya mengambil sebongkah tanah dinding milik tetangga saya, supaya dia dapat membersihkan tangannya dengannya, dengan tidak meminta izin terlebih dahulu dari tetangga itu.”

Seseorang sedang menulis catatan sewaktu dia di sebuah rumah sewa, dan dia ingin mengeringkan tulisannya dengan debu yang dia peroleh dari dinding. Dia teringat bahawa rumah tersebut adalah sewa, tetapi dia berpendapat bahawa itu tidak penting. Oleh kerana itu, dia mengeringkan tulisan tersebut dengan debu. Kemudian, dia mendengar sebuah suara mengatakan: “Orang meremehkan debu akan melihat betapa lama perhitungan amalnya kelak.”

Ahmad Ibn Hanbal menggadaikan sebuah timba kepada seorang penjual bahan makanan di Makkah. Ketika dia ingin menebusnya, penjual bahan makanan tersebut mengeluarkan dua timba, sambil mengatakan, “Ambil timba kepunyaan anda.” Ahmad menjawab, “Saya ragu. Oleh kerana itu simpan saja baik kedua timba dan uang itu.” Penjual bahan makanan tersebut memberitahu dia. “Ini timba anda. Saya hanya ingin menguji anda.” Maka dia menyahut, “Saya tidak akan mengambilnya,” lalu pergi meninggalkan timba kepunyaannya pada penjual bahan makanan itu.

Ibn Al-Mubarak membiarkan kudanya yang mahal berkeliaran dengn bebas ketika dia sedang melakukan solat zuhur. Kuda tersebut merumput di ladang milik ketua kampung. Oleh kerana itu, Ibn Al-Mubarak meninggalkan kuda tersebut dengan tidak mengenderainya. Rabiah Al-Adawiyah menjahit bajunya yang koyak di dekat lampu sultan, tiba-tiba dia terkejut dan lalu sedar. Maka, Rabi’ah mengoyak pakaiannya dan dia menemukan hatinya.

Hasan Ibn Abi Sinan tidak tidur terlentang atau makan makanan berlemak atau minum air dingin selama 60 tahun. Seseorang bermimpi bertemu dengannya, lalu bertanya kepadanya tentang apa yang telah Tuhan lakukan atas dirinya. Dia menjelaskan,“Dia telah berlaku baik, kecuali bahawa pintu Firdaus ditutup bagiku disebabkan oleh sebuah jarum yang aku pinjam dan tidak pernah aku kembalikan.”

Abd Al-Wahid Ibn Zahid mempunyai seorang pembantu rumah tangga yang bekerja dengannya selama bertahun-tahun dan beribadah secara kusyuk selama 40 tahun. Sebelumnya dia adalah seorang penimbang gandum. Da ketika dia meninggal, seseorang bermimpi bertemu dengannya. Ditanya tentang apa yang telah Tuhan lakukan atas dirinya, dia menyatakan, “Dia telah memperlakukan saya dengan baik, kecuali bahawa saya dihalangi memasuki pintu Firdaus disebabkan oleh debu pada timbangan gandum yang dengannya saya menimbang empat puluh bahagian gandum.”

Sewaktu Isa putra Maryam as melewati sebuah makam, seseorang berteriak dari dalam kuburan. Allah SWT menghidupkannya kembali, dan Isa bertanya kepadanya siapakah dia. Dia menjawab, “Saya adalah seorang pembuat seramik, dan pada suatu hari sewaktu saya menghantarkan kayu bakar untuk seseorang, saya mematahkan sepohon kayu kecil. Sejak saya meninggal, saya dianggap bertanggungjawab atas hal itu.”

Abu Said Al-Kharraz sedang berbicara tentang warak, ketika Abbas Ibn Al-Muhtadi berlalu dihadapannya. Dia bertanya, “Wahai Abu Said, apakah anda tidak mempunyai malu? Anda duduk di bawah atap Abu Al-Dawaniq, minum dari penampungan air Zubaidah, dan melaksanakan jualbeli dengan riba, tetapi berbicara tentang warak! Sumber: Deli Sufi