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- In the name of Allah, the Most Gracious
- , the Most Merciful. May the peace,
- mercy, and blessings of Allah be upon
- you. All praise is due to Allah. All
- praise is due to Allah, who created
- death and life to test which of you is
- best in deed, and He is the Almighty,
- the Forgiving. I bear witness that
- there is no god but Allah, and I bear
- witness that Muhammad is His servant
- and messenger. O Allah, send prayers
- and peace upon His noble messenger, his
- family, his companions, and those who
- follow them in righteousness until the
- Day of Judgment. O you who have
- believed, fear Allah. O you who believe
- , enter into Islam completely and do
- not follow the footsteps of Satan.
- Indeed, he is to you a clear enemy. Now
- then. Radio Rasil listeners and TV
- Rasil viewers who are honored by Allah
- Subhanahu wa Ta'ala, let us first offer
- our praises and thanks to the presence
- of Allah Subhanahu wa Ta'ala, and may
- peace and blessings be bestowed upon
- our Prophet Muhammad, may Allah bless
- him and grant him peace, his family,
- his companions, and upon us all. Amen,
- O Lord of the worlds. On this occasion,
- we will bring one topic or title,
- namely: being with Allah Subhanahu wa
- Ta'ala and vanishing from the sight of
- creation. This was stated by Sheikh
- Abdul Qadir Jailani, may Allah have
- mercy on him. Sheikh Abdul Qadir
- Jailani was a scholar of Sufism, a
- follower of Ahlus Sunnah wal Jama'ah,
- someone who was an expert in Sufism who
- was very consistent with the Quran and
- the Sunnah of the Messenger of Allah,
- may Allah bless him and grant him peace
- . In fact, Sheikh Abdul Qadir Jailani
- is one who received appreciation or
- recognition from Ibn Taymiyyah. Ibn
- Taymiyyah acknowledged his scholarship,
- humility, and expertise in the field of
- drawing closer to Allah Subhanahu wa
- Ta'ala. This is an excellence of Sheikh
- Abdul Qadir Jailani that was conveyed
- by Ibn Taymiyyah. In the name of Allah,
- the Most Gracious, the Most Merciful.
- He said that being with Allah means
- then vanishing or becoming "fana" from
- the sight of creation. He said that you
- should make yourself always be with
- Allah Subhanahu wa Ta'ala. As if there
- were no creation, and always be with
- the creation as if you yourself did not
- exist. So this shows how he said that
- we, as servants, should learn to feel
- always with Allah Subhanahu wa Ta'ala.
- There is no god but Allah. There is
- none. There is no deity, there is no
- God except Allah Subhanahu wa Ta'ala.
- There is nothing considered important,
- there is nothing prioritized except
- Allah. Everything else does not exist;
- all that exists is Allah Subhanahu wa
- Ta'ala. So, with that feeling of always
- being with Allah Subhanahu wa Ta'ala,
- it will then negate all else, so that
- the soul deep within the heart always
- brings forth the presence of Allah
- Subhanahu wa Ta'ala. Therefore, the
- feelings that we can enjoy by always
- being with Allah Subhanahu wa Ta'ala
- certainly require a consistency, or*
- istiqamah*. The consistency of a
- servant in how to always remember Allah
- Subhanahu wa Ta'ala. As in Surah
- Al-Baqarah, verse 153, it is mentioned,
- "I seek refuge in Allah from the
- accursed Satan.""O you who have
- believed, seek help through patience
- and prayer. Indeed, Allah is with the
- patient." O you who have believed, seek
- help through patience and prayer. Make
- patience and prayer your helpers.
- Indeed, Allah is with the patient.
- Indeed, Allah is together with those
- who are patient. Just as conveyed by
- Sheikh Abdul Qadir Jailani regarding
- how a servant can always be with Allah
- Subhanahu wa Ta'ala. In the Holy Quran,
- specifically in Surah Al-Baqarah which
- we presented in verse 13 it is
- mentioned that uh when we desire to
- always be with Allah Subhanahu wa taala
- , then uh the first thing mentioned is
- istain'inu bisabri wasalah. Make
- patience and prayer your helpers. Now,
- Allah loves those who are patient.
- Allah will be with those who are
- patient. Thus, of course, when the word
- patience is mentioned, it truly means
- that a person is facing various kinds
- of life's problems. So, truly, when a
- servant receives a test or calamity
- from Allah Subhanahu wa taala and that
- person realizes that the calamity or
- test is, in essence, from Allah
- Subhanahu wa taala. Then, uh when
- encountering various kinds of
- calamities, a servant will draw closer
- to Allah Subhanahu wa taala. And their
- approach to Allah is through that
- prayer. Through prayer. So, uh when we
- face various life problems, make
- patience and prayer your tools of
- support. Now, here Allah says that
- innallaha maasobirin. Indeed, Allah is
- with those who are patient. So when we
- understand various life problems, that
- the tests or calamities that befall us
- are truly the will of Allah. That is
- truly the sunnatullah. Thus, of course,
- when it is said that a servant is asked
- to be patient, the calamities or tests
- felt by the desires certainly become
- uncomfortable. However, it is different
- with calamities or life problems felt
- by the soul. Because this soul draws
- closer to Allah with patience and
- prayer, the soul has a sense of comfort
- and peace because it is with Allah
- Subhanahu wa taala. Thus, truly uh what
- we must understand is that when we are
- in a difficult condition while we are
- patient and drawing closer to Allah
- Subhanahu wa taala through prayer, then
- in essence, Allah is with us. Then in
- Surah Ali Imran it is mentioned
- yairjimahumilah wakanu wallahu
- yuhibbusirin. How many prophets fought
- alongside them, a great number. from
- the ribbiunillah. They did not weaken
- due to the calamities that befell them
- in the path of Allah. So this is a
- ribiun fighting alongside the Prophet.
- Of course, when fighting, if you ask
- your desires, war is certainly not
- comfortable or pleasant. However,
- fighting with the soul, the fitrah of
- the soul that is truly seeking Allah's
- love and seeking Allah's pleasure. Then
- it is said here asum fibilillah they
- never feel weak, nor do they feel
- sorrow when calamity befalls them. Why?
- Because they realize that what they are
- doing is that we are on the path of
- Allah Subhanahu wa taala. So because we
- are walking on the path of Allah, then
- in truth, Allah is with us. Thus wim
- asahum fibilillah. So they are never
- weak, uh, never, uh, despairing, there
- is no fear, weakness, or sorrow. Far
- from it. God mentions here "ribiyun,"
- which comes from the word "rab."
- Meaning those who truly, uh, those who
- draw closer to God, who make God their
- Lord. Only God alone, feeling together
- with God Subhanahu wa ta'ala. So it is
- said here, "fama wahanu lima asobahum
- fisabilillah." They are never weak,
- they are never afraid. Then "wada'ufu,"
- they are never weak, yes. So, uh, uh,
- their battle is full of spirit. Spirit,
- never afraid, never, never "wasta'anu."
- Then what? Never giving up. Never
- giving up against the difficulties
- being faced. Meaning with earnestness,
- with full spirit. That is "ribiyun."
- Then God says, "Wallahu
- yuhibbus-sabirin." God loves those who
- are patient. So, actually, this is at
- once a definition or understanding of
- patience, which for now, patience is
- interpreted as, well, uh, what is it?
- Despair, uh, weakness. Whereas in truth
- , according to the Quran, what is
- called patience is not like that. Not
- weak, never surrendering to the
- situation. They keep on struggling.
- Because truly, they are very sure that
- when they struggle in the path of God,
- God is with them. So what does that
- mean? There is a sense of beauty in the
- depths of their hearts. Being together
- with God, then God will give an
- extraordinary strength. Thus, truly,
- togetherness with God Subhanahu wa
- ta'ala is a keyword for victory for a
- servant when facing various kinds of
- difficulties. Then the second thing
- mentioned is that in Surah Al-Ankabut
- in verse 69, it is stated: "Walladhina
- jahadu fina lanahdiannahum subulana wa
- innallaha lama'al muhsinin," and those
- who strive earnestly to find My path, I
- will surely show them My path. "Wa
- innallaha lama'al muhsinin." And truly,
- God is surely with the muhsinin, with
- those who practice ihsan. What is ihsan
- ? Ihsan, the Prophet said, "Al-ihsanu
- an ta'budallaha ka'annaka tarahu
- fa'illam takun tarahu fa'innahu yaraka.
- " Ihsan is that you should worship God
- as if you see God. Or if you cannot do
- so, said the Prophet sallallahu alayhi
- wasallam, when you worship God, then
- indeed God is watching you. Now, it is
- mentioned here that in the last verse,
- it is "wa innallaha lama'al muhsinin."
- And truly, God is surely with those who
- are muhsinin. People who truly, when
- remembering God, when, uh, praying to
- God, feel the presence of God, feel the
- greatness of God, the majesty of God.
- So with the earnestness of these
- muhsinin, God will, uh, provide the
- path that they need. Because these
- muhsinin are people who truly want to
- head towards the path of God. Therefore
- , the earnestness possessed by, uh,
- these muhsinin, God will show them, God
- will make it easy. Thus, when Sheikh
- Abdul Qadir Jailani said that one is
- with Allah Subhanahu wa ta'ala and
- vanishes or becomes fana in the sight
- of creation. Meaning that while
- struggling in the path of Allah, they
- are never afraid, never weak, never
- hopeless, but instead proactive; that
- is essentially lailahaillallah. There
- is nothing. There is only Allah. What
- is visible within the depths of their
- heart is Allah, who dwells therein. So
- there, in reality, a servant is truly
- with Allah Subhanahu wa ta'ala. Thus,
- the companionship of a servant with
- Allah Subhanahu wa ta'ala will possess
- an extraordinary strength. Whatever
- they face, they are never afraid, never
- weak. When a servant, a muhsinin, knows
- that we are on the path of Allah, then
- no matter what the creation says, no
- matter what insults or slander come
- from anyone, it is truly
- lailahaillallah, there is nothing.
- There is only Allah. We are on the path
- of Allah. We are striving for the
- religion of Allah Subhanahu wa ta'ala.
- So for these muhsinin, or patient
- people, the more challenges they face,
- the more they encounter...all kinds of
- slander and so on, it actually provides
- them with even more strength. Because
- they truly believe that the greater the
- challenge faced, the higher a person's
- degree will be in the sight of Allah
- Subhanahu wa ta'ala. Thus, for a
- muhsinin, a muhsinin is someone who
- always has a broad chest. A muhsinin
- never sees anything except Allah
- Subhanahu wa ta'ala. What they know is
- that a muhsinin is someone who is
- currently on the path of Allah
- Subhanahu wa ta'ala. They never look at
- creation. When struggling alongside
- creation, they feel as if they do not
- exist. What does that mean? What they
- strive for, they truly feel...what is
- it called? These Sufi people feel that
- they have never done any good deeds. So
- when they are with creation, meaning
- with other people, while struggling in
- the path of Allah, they feel that they
- are actually negating themselves. What
- does that mean? They never feel that
- they have done good. But when
- struggling in the path of Allah, what
- they do is something they never look
- upon. What they look upon is only Allah
- Subhanahu wa ta'ala. Thus, a struggle
- of this kind, because one is with Allah
- , is one where they constantly feel
- watched by Allah Subhanahu wa ta'ala.
- Whether others praise us, insult us, or
- slander us? Then the muhsinin never
- looks at that; what is looked upon is
- Allah Subhanahu wa ta'ala. The more
- slander, the more challenges come to
- the muhsinin, the more the muhsinin
- will actually be happy. Because that is
- truly the value of a person in the
- sight of Allah Subhanahu wa ta'ala. So
- the Prophet said, the height of one's
- degree in the sight of Allah is truly
- determined by how one faces challenges
- while struggling in the path of Allah.
- And thus, the preachers, the, uh, what
- do you call them? The messengers of
- Allah's message. So, togetherness with
- Allah is a strength that must be
- possessed when we struggle in the path
- of Allah. But if this "ihsan"(
- excellence in faith) is not within our
- souls, then this will truly be very
- dangerous. Because everything we do, we
- act as if we are dealing only with
- humans. Whereas for a "muhsin"(one who
- practices ihsan), when struggling, they
- are actually with Allah, and humans do
- not exist. The only one present is
- Allah Subhanahu wa ta'ala. Thus, "
- muhsinin" are an extraordinary source
- of strength when we are on the path of
- Allah, carrying out Allah's mandate.
- Conveying what must be conveyed, the
- commands of Allah Subhanahu wa ta'ala.
- Therefore, togetherness with Allah is a
- strength that we must possess. So, as
- stated earlier, the "ribbyun"(devoted
- ones) are those who "fama wahanu lima
- asobahum fi sabilillah." They never
- fear the calamities that befall them
- when they are on the path of Allah. "
- Wama da'ufu," they never weaken, and "
- wastakanu," they never surrender to
- circumstances. "Wallahu
- yuhibbus-sabirin." And Allah loves
- those who are patient. That is true
- togetherness with Allah, feeling
- constantly seen by Allah Subhanahu wa
- ta'ala is a truly extraordinary
- strength. So, uh...Togetherness with
- Allah is the key word for success in
- this worldly life. When humans are far
- from Allah, then as stated by Allah
- Subhanahu wa ta'ala, "wa may ya'shu 'an
- dzikrir-rahmani nuqayyiḍ lahu
- syaitanan fahuwa lahu qarin." Whoever
- turns away from remembering the Most
- Gracious, remembering Allah, We assign
- to him a devil. And he becomes his
- companion. And the devil is always with
- those who forget Allah. Therefore, when
- we are close to Allah, the devil will
- be far from us. Conversely, when we
- have forgotten Allah Subhanahu wa
- ta'ala, then in reality, it is the
- devil who is with us. So, in essence,
- togetherness with Allah is a strength,
- and we can enjoy this strength when we
- consistently practice "dhikrullah,"
- remembering Allah Subhanahu wa ta'ala.
- Because the "ihsan" meant here is
- someone who remembers or prays to Allah
- Subhanahu wa ta'ala as if they see
- Allah, or if not, that Allah is
- watching us. This is a state of
- extraordinary humility and focus. It
- will not only provide steadfastness but
- will also simultaneously purify and
- give strength to the soul so that it
- can control desires. While desires are
- the seat of diseases. Arrogance, envy,
- resentment, prejudice, stubbornness,
- hurting others' feelings, being selfish
- , liking to slander others. These are
- the traits or characteristics of base
- desires. Now, when a person is
- steadfast in remembering Allah at the
- level of ihsan, the soul is given
- strength by Allah Subhanahu wa ta'ala
- through the light He places within it,
- enabling the soul to control one's
- desires. Thus, in reality, desires are
- controlled by the soul—the tranquil
- soul, the soul of ihsan. This is truly
- what Sheikh Abdul Qadir Al-Jailani
- meant: that companionship with Allah
- Subhanahu wa ta'ala means how we
- constantly remember Allah at this level
- of ihsan. So, it is not just about
- being with Allah, but rather that Allah
- loves us. We love Allah, and Allah
- loves us. And this is truly a source of
- strength as well as a solution in life.
- Because humans will be faced with
- various kinds of complicated and
- difficult life problems. Therefore,
- this ihsan is a life solution as well
- as a target that we must be able to
- achieve in our lives. Wallahu a'lam.
