استسلام

ما ترك من الجهل شيئا من اراد ان يحدث في الوقت غير ما اظهره الله فيه

Tidak terlepas dari sifat kebodohan, orang yang hendak mengadakan sesuatu pada waktu yang الله tidak mengadakannya pada saat itu.

Apaila الله تعالى menempatkan seorang hamba pada suatu haal (keadaan) dari beberapa keadaan yang menghendaki ia harus konsisten pada keadaan tersebut, maka hendaknya ia senantiasa bersikap dengan adab yang baik agar ia tetap berada di dalam ahwal yang diberikan الله kepadanya, dan hendaknya ia ridha dengan haal (keadaan) tersebut, dan hendaklah ia ber-muraqabah kepada الله تعالى dengan sangat memperhatikan adab kepada-Nya, dan di dalam keadaan yang demikian senantiasa ia menyesuaikan diri dengan kehendak الله تعالى sampai الله memindahkannya dari satu hal kepada hal yang lain.

Abu Utsman RA berkata, “Aku Selama 40 tahun, tiada sekali-kali الله تعالى menempatkan aku dalam suatu keadaan (hal) kemudian aku membenci keaadan itu. Dan tidak pula Ia memindahkan aku ke keadaan (hal) lain kemudian aku membencinya”.

Dan sesungguhnya membenci suatu (hal) / keadaan ruhani pemberian الله, disertai keinginan dirinya untuk berpindah kepada hal yang lain, maka yang demikian ini sama saja ia ingin mengadakan sesuatu yang tidak diadakan oleh الله. Dan yang demikian ini adalah kebodohan yang nyata dari hamba kepada Tuhannya, dan merupakan Suu-ul adab / akhlak yang tidak baik dari seorang hamba kepada Tuannya عز وجل. Dan yang demikian ini termasuk penentangan terhadap hukum waktu menurut pendapat para sufi, Yang bagi mereka perkara ini termasuk dosa yang cukup besar.

Maka wajib bagi seorang hamba untuk ber استسلام, tunduk dan ta’at terhadap hukum Tuhannya Setiap saat. Itulah etika ubudiyah dan keharusan bagi العلم باالله, dan inilah salah satu makna الوقت pada istilah mereka (ahli tasawuf). Dan sebagian perkataan mereka adalah : الوقت سيف ‘Waktu adalah pedang’. Maksudnya adalah seperti pedang yang memiliki sifat memotong. Oleh karena itu barang siapa yang tidak dapat memperlakukan waktu dengan bijak maka sang waktu akan memotongnya dari jalan الله. Dan sesungguhnya hakikat waktu adalah apa yang wajib disikapi oleh seorang hamba pada memenuhi kehendak الحق. Barang siapa yang ditolong oleh waktu maka waktu baginya adalah keberuntungan. Dan barang siapa yang dikesalkan oleh waktu, maka waktu baginya adalah kesialan.

احالتك الاعمال على وجود الفراغ من رعونات النفس

Keinginanmu menunda amal, hingga nanti jika ada waktu luang, yang demikian itu termasuk memperturutkan nafsu

Apabila seorang hamba bercampuran dengan aktifitas duniawi seperti perniagaan, kerja mencari penghidupan dan lain sebagainya, sudah pasti semua itu membuat dirinya sibuk, yang dapat menghalanginya dari melakukan amal kebajikan. Dan keinginan untuk menunda amal sampai mendapatkan waktu luang sehingga ia berkata, “Nanti jika ada waktu luang maka aku akan beramal”, maka yang demikian ini termasuk memperturutkan hawa nafsu. Menuruti hawa nafsu adalah termasuk kebodohan, sedang kebodohan itu disebabkan oleh beberapa segi, yang pertama adalah ketetapan hati untuk memilih dunia daripada akhirat. Dan yang demikian ini bukanlah sifat orang berakal dan orang-orang beriman. الله تعالى berfirman :

بل تؤثرون الحياةالدني والأخرة خيروأبقى

Bahkan mereka lebih memilih kenikmatan dunia, Dan adalah akhirat itu lebih baik dan lebih kekal.

Kedua, adalah penundaan terhadap amal salih dan menunggu sampai mendapatkan waktu lapang. Dan terkadang ia tidak pernah mendapatkan sama sekali, malahan ia disambar oleh maut terlebih dahulu. Atau akan bertambah kesibukannya karena sesungguhnya اشغال الدنى (kesibukan dunia) akan saling mengajak yang satu kepada yang lain.

Ketiga, barangkali ia sempat mendapatkan waktu yang lapang. Akan tetapi karena berjalannya waktu maka azam-nya sudah berganti, dan niyatnya sudah menjadi lemah. Dan pada yang demikian ini akan mengajak pada menyedikitkan amal dan penolehan kepada kemampuan dan kekuatan dirinya di dalam mengerjakan amal tersebut, bukan karena pertolongan الله.

Oleh karena itu yang paling baik adalah bersegera mengerjakan amal pada seketika dan pada kondisi apa saja, dan segera bangkit ketika mendapat kesempatan sebelum datangnya maut dan hilangnya kesempatan. Dan hendaklah bertawakal kepada الله SWT agar dimudahkan dalam beramal salih.

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Vinnie Paz

Vincenzo Luvineri, better known as Vinnie Paz, is an American rapper and the lyricist behind the Philadelphia underground hip hop group Jedi Mind Tricks. He is also a part of hip hop supergroup Army of the Pharaohs. Originally taking the pseudonym of Ikon the Verbal Hologram, he later changed his name to Vinnie Paz, after the Rhode Island boxer Vinny Paz. Paz originally started rapping with fellow Jedi Mind Tricks member Stoupe in his basement. Paz is known for his raw and gritty lyrical delivery. This is partly due to the metal plates inserted inside his mouth, visible in several videos, such as Heavy Metal Kings feat. Ill Bill. This gritty style of Paz became apparent with the release of the now classic Violent by Design, and has gotten progressively more defined since its release. Vinnie Paz has a number of aliases, including Louie Doggs, The Pazmanian Devil, Frank Vinatra (as told in On the Eve of War with GZA), and Vin Laden.

Raised Roman Catholic, Vinnie Paz now practices the Islamic faith.[1] He has also made several appearances on other artists' tracks, such as Canibus, Sabac Red, Pumpkinhead, and Block McCloud, to name a few.

Paz was instrumental in forming the Army of the Pharaohs, an underground, East Coast hip hop group featuring himself, Apathy, Celph Titled, Chief Kamachi, 7L & Esoteric, Planetary & Crypt the Warchild (Outerspace), King Syze, Faez One, Jus Allah, Doap Nixon, Reef the Lost Cauze and Des D, although not every artist is on every track.

Recently, Vinnie appeared on Percee P's 2007 release, Perseverance. Paz along with Guilty Simpson are featured on the track "Watch Your Step" which was also released as the albums first single, having an instrumental and a cappella version along with it.

Matthew Saad Muhammad

Matthew Saad Muhammad (born Maxwell Antonio Loach, June 16, 1954) is a former boxer who was the world's light heavyweight champion.

Saad Muhammad's mother died when he was 5 years old, and he and his elder brother were sent to live with an aunt. As the aunt couldn't afford to look after both of them she instructed Saad Muhammad's brother to get rid of him. His brother took him to Philadelphia's Benjamin Franklin Parkway and then ran away. Saad Muhammad was taken in by Catholic Social Services, the nuns gave him the name Matthew Franklin (after the saint and the park where he was abandoned).[1]

Saad Muhammad was very popular in the late 1970s and early 1980s among boxing fans because of his particularly action-oriented style. Saad Muhammad was known for his ability to take punishment and mount comebacks, and because of this, he was nicknamed Miracle Matthew.

Saad Muhammad was also part of a group of world Light-Heavyweight champions who became Muslims and changed their names during his era as a Light-Heavyweight, the others being Eddie Mustafa Muhammad (born as Eddie Gregory), and Dwight Muhammad Qawi (born as Dwight Braxton).

Saad Muhammad began to box professionally in 1974, with a second-round knockout win against Billy Early. He posted seven more wins that year, before suffering his first loss, at the hands of Wayne McGee by a decision in six.

In 1975, he had two wins and then he and McGee fought again, that time around, resulting in a six round draw. In 1976, Saad Muhammad had a major step up in opponent quality: He faced future world champions Marvin Camel and Mate Parlov, both of them twice.

His first fight with Parlov, in Milan, was also his first fight abroad. He beat Parlov by an eight-round decision. He then beat Camel by a ten round decision, but lost to him by a ten round decision in a rematch. After returning to Italy for a rematch with Parlov, he and Parlov struggled to a ten round draw.

He began 1977 by losing to Mustafa Muhammad (then Gregory), but he quickly turned things around by facing the future three time world champion Marvin Johnson, for the United States Light-Heavyweight title. In his first national television exposure, Saad Muhammad ended up winning that brawl by a knockout in round 12, obtaining the regional championship. Shortly after becoming champion, he converted to Islam and changed his name to Matthew Saad Muhammad.

In 1978, the wins kept on coming: He won all four of his bouts that year and defended the United States title against former world title challenger Richie Kates and against four time world title challenger Álvaro Yaqui López. The Lopez fight, their first of two, was considered a classic by boxing experts, and Saad Muhammad survived a relentless attack by Lopez to retain the belt with an 11th-round knockout.

By 1979, Johnson had become world champion by defeating Parlov, and Saad Muhammad felt he deserved a chance at the world title. So, on April 22, they met for a second time, this time in Johnson's hometown of Indianapolis. This fight was also considered by many experts as a Saad Muhammad classic, and has been shown on ESPN Classic's Classic Fights show. Saad Muhammad won the WBC's world Light Heavyweight crown with an eight round knockout of Johnson, after staggering him with a right hand towards the end of the seventh round.

For his first defense, he met former world champion John Conteh in Atlantic City. He retained the world title with a 15 round decision. The decision, however, was unpopular and an immediate rematch was ordered, so they met again, this time Saad Muhammad retaining the crown with a knockout in round four. After beating Louis Pergaud, he and Lopez met again, this time, with the world title on the line. Their rematch has also been shown by ESPN's classic network several times, and it was the fight of the year for 1980, according to Ring Magazine. Saad Muhammad was hit with 20 unanswered blows in round eight, but he recovered and dropped Lopez five times in route to a 14th-round knockout win.

He then went on to defeat Lottie Mwale, Vonzell Vampire Johnson, future world Super-Middleweight champion Murray Sutherland and Jerry Martin, all in defense of his world title, before facing Muhammad Qawi (then Braxton) in December 1981. In yet another fight that would later by shown on ESPN's classic network, Saad Muhammad lost his title when Qawi knocked him out in 10 rounds.

Saad Muhammad entered 1982 with a rematch against Qawi within his sights, and he defeated Pete McIntyre by a knockout in round two. The rematch between Saad Muhammad and Qawi came off in August, at Saad Muhammad's hometown of Philadelphia. The second time around, Qawi won by a knockout in round six.

From there on until 1992, Saad Muhammad fought sporadically and with limited success. He had been confronting eyesight problems, and in 1986, he declared himself in bankruptcy. He did, however, fight in many countries around the world between the moment he lost the rematch to Qawi and the moment he retired for good. Among those countries were Australia, Spain, The Bahamas and Trinidad and Tobago.

Saad Muhammad retired with a record of 39 wins, 16 losses and 3 draws, with 29 wins by knockout.

In 1998, he became a member of the International Boxing Hall of Fame.

Today Saad Muhammed trains up and coming fighters out of Atlantic City, New Jersey and is working particularly closely with former Indian Olympic boxing team heavyweight Gurcharan "The Guru" Singh. Singh was scheduled to fight in Slough's Montem Lesiure Centre, England in October 2006 and was accompanied by Saad Muhammed, however due to injury to Singhs knee he was unable to fight

The Imam of the Tariqat

The Imam of the Tariqat

Shah Baha'uddin Naqshband

In this constellation, we come finally to Muhammad Bahauddan Uways al-Bukhari, known as Shah Naqshband, the Imam of the Naqshbandi Tariqat without peer. He was born in the year 1317 C.E. in the village of Qasr al-^carifan, near Bukhara. After he mastered the shari^cah sciences at the tender age of 18, he kept company with the Shaikh Muhammad Baba as-Samasi, who was an authority in hadith in Central Asia. After the latter's death, he followed Shaikh Amir Kulal who continued and perfected his training in the external and the internal knowledge.

The students of Shaikh Amir Kulal used to make dhikr aloud when sitting together in association, and silent dhikr when alone. Shah Naqshband, however, although he never criticized nor objected to the loud dhikr, preferred the silent dhikr. Concerning this he says, "There are two methods of dhikr; one is silent and one is loud. I chose the silent one because it is stronger and therefore more preferable." The silent dhikr thus became the distinguishing feature of the Naqshbandiyya among other tariqats.

Shah Naqshband performed Hajj (Pilgrimage) three times, after which he resided in Merv and Bukhara. Towards the end of his life he went back to settle in his native city of Qasr al-^cArifan. His teachings became quoted everywhere and his name was on every tongue. Visitors from far and wide came to see him and to seek his advice. They received teaching in his school and mosque, a complex which at one time accommodated more than five thousand people. This school is the largest Islamic center of learning in Central Asia and still exists in our day. It was recently renovated and reopened after surviving seventy years of Communist rule.

Shah Naqshband's teachings changed the hearts of seekers from darkness to light. He continued to teach his students the knowledge of the Oneness of God in which his precedessors had specialized, emphasizing the realization of the state of ihsan (excellence) for his followers according to the hadith of the Prophet (s), "Ihsan is to worship God as if you see Him."

When Shah Naqshband died he was buried in his garden as he requested. The succeeding Kings of Bukhara took care of his school and mosque, expanding them and increasing their religious endowments (awqaf).

Succeeding shaikhs of the Naqshbandi Tariqat wrote many biographies of Shah Naqshband. Among them are Mas^cud al-Bukhari and Sharif al-Jarjani, who composed the Awrad Baha'uddan which describes him and his life's works including his fatawa (legal decisions). Shaikh Muhammad Parsa, who died in Madina in 822 H. (1419 C.E.) wrote Risala Qudsiyya in which he talks of Shah Naqshband's life, his virtues, and his teachings.

Shah Naqshband's literary legacy included many books. Among them are Awrad an-Naqshbandiyyah, the Devotions of Shah Naqshband. Another book is Tanbih al-Ghafilin. A third book is Maslakul Anwar. A fourth is Hadiyyatu-s-Salikan wa Tuhfat at-Talibin. He left many noble expressions praising the Prophet (s) and he wrote many legal rulings. One of his opinions was that all the different acts and kinds of worship, whether obligatory or voluntary, were permitted for the seeker in order to reach reality. Prayer, fasting, zakat (paying the poor-tax), mujahadat (striving) and zuhd (self-denial) were emphasized as ways to reach Allah Almighty.

Shah Naqshband built his school on the renewal of the teachings of the Islamic religion. He insisted on the necessity of keeping the Qur'an and the teachings of the Sunnah. When they asked him, "What are the requirements of one who follows your way?" he said, "To follow the Sunnah of the Prophet (s)." He continued saying: "Our way is a rare one. It keeps the ^cUrwat ul-Wuthqa, the Unbreakable Bond, and it asks nothing else of its followers but to take hold of the Pure Sunnah of the Prophet (s) and follow the way of the Sahaba (Companions of the Prophet (s)) in their ijtihad (efforts for Allah).

"The Naqshbandi School is the easiest and simplest way for the student to understand tawhid. It urges its followers to seek a state of complete worship of Allah both publicly and privately by keeping the complete code of conduct of the Prophetic Sunnah. It encourages people to keep to the strictest modes of worship (^cazima) and to abandon exemptions (rukhsa). It is also free from all innovations and deviations. It does not demand of its followers perpetual hunger or wakefulness. That is how the Naqshbandiyya has managed to remain free from the excesses of the ignorant and the charlatans (musha^cwazan). In sum we say that our way is the mother of all tariqats and the guardian of all spiritual trusts. It is the safest, wisest, and clearest way. It is the purest drinking-station, the most distilled essence. The Naqshbandiyya is innocent from any attack because it keeps the sunnah of the beloved Prophet (s)."

We are presenting to the general public, by order of our Sheikh, Sheikh Muhammad Nazim al-Haqqani, fortieth in that Golden Chain of the Naqshbandi Masters, an all-too-brief book filled with the light of these Pure Masters, their aphorisms, their teachings, their way of life, and their examplary saintliness. We hope that it will bring the reader a taste of the lives of these Shaikhs, who light our way to the knowledge of Reality and Truth, to the Love of the Beloved Prophet (s), and to the ultimate goal of all, which is to reach the Divine Presence of our Creator.

"My work is to weep at night in remembering my Beloved;
my sleep is to remain absorbed in thoughts of my Beloved."
"In vain do eyes stay awake if not to behold You.
In vain do tears flow for another than You."
"The lovers die at every moment,
for their dying is not of one kind.
The lover has received two hundred spirits
from the Spirit of Guidance,
and he sacrifices them all at every instant.
For every spirit he receives ten in return

--read the Qur'an: Ten the like of it [6:160]."