Rahasia Yang Maha Indah: Belajar Hidup dari Kekasih Allah

by Ibn ʻAta' Allah al-Iskandari

Perjumpaan dengan Yang Mahalembut, Yang Mahakuasa, dan Yang Mahakasih acap kali memahatkan jejak yang teramat indah dan mulia pada hati setiap hamba. Kerap kali mereka tak bisa mengungkapkan pengalaman batin mereka dengan kata-kata. Apa yang terucap tak selamanya menggambarkan yang teralami. Syair, hikayat, dan munajat sering mereka jadikan sarana untuk mengungkapkan apa yang dirasa. Karena itulah keindahan dan kehalusan senantiasa mewarnai karya-karya para wali.

Keindahan dan keluwesan itulah yang kita rasakan ketika membaca karya-karya Ibn Athaillah, termasuk Lathaiif al-Minan yang ada di tangan pembaca. Rahasia yang mahaindah dan misteri yang mahacantik tak bisa diungkapkan kata-kata. Namun, dengan tulus hati, Ibn Athaillah memberi kita kunci untuk membuka pintu-pintu khazanah yang selama ini hanya misteri. Dengan gaya tutur yang menawan, ia mengajak kita menapaki Jalan Ilahi. Ia menuntun kita menghindari jurang dan palung kesesatan. Kedalaman makna Alquran dan hadis yang mulia disajikan dengan cara yang paling memesona. Jika Muhammad Abduh bilang bahwa al-Hikam "nyaris seperti Alquran", Abdul Halim Mahmud menyebut Lathaiif al-Minan adalah mutiara yang terpendam di kedalaman samudra.

Buku ini penuh berkah, karena menceritakan dua sosok agung yang telah mencapai puncak ketinggian ruhani: Abu al-Hasan al-Syadzili r.a. dan Abu al-Abbas al-Mursi r.a. Buku ini pun teramat berharga karena setiap pembaca akan mendapatkan pengetahuan yang bermanfaat. Ibnu Athaillah tak melewatkan penjelasan tentang berbagai persoalan yang selama ini pelik dan sulit dipahamiserta hal-hal istimewa lainnya.

Genres: Islam, Biography, Spirituality, Religion

416 pages, Paperback

First published January 1, 1978

About the author

Tāj al-Dīn Abū'l-Faḍl Aḥmad ibn Muḥammad ibn ʿAbd al-Karīm ibn Abd al-Rahman ibn Abdullah ibn Ahmad ibn Isa ibn Hussein ibn ʿAṭā Allāh al-Judhami al-Iskandarī al-Shādhilī (1260-1309) was an Egyptian Malikite jurist, muhaddith and the third murshid (spiritual "guide" or "master") of the Shadhili Sufi order.

Born in Alexandria, he lived and died in Cairo. He was responsible for systematizing the order's doctrines and recording the biographies of its founder, Sidi Abu-l-Hassan ash-Shadhili, and his successor, Sidi Abu al-Abbas al-Mursi. Ibn 'Ata Allah was the author of the first systematic treatise on dhikr, titled The Key to Salvation: A Sufi Manual of Invocation (Miftah al-Falah) and his compilation of aphorisms (hikam) helped to make the group very popular. Commentaries on the hikam have been made by some of the most famous of the Shadhili order such as Ibn Abbad al-Rundi, Sheikh Ahmed Zarruq founder of the Zarruqiyya Sufi order and Ahmad ibn Ajiba. The wide circulation of his written works led to the spread of the Shadhili order in North Africa, where the order's founder had been rejected in earlier attempts. The Wafai Sufi order was also derived from his works. He died in 1309 while in Cairo.

Reviews

[Wayfarer · Rating 5 out of 5]

This is a reasonable attempt at translating a difficult text, for it is never easy to 'translate' into any language spiritual subtleties, especially of this order of sublimity. The text itself (in the original language) offers a mine of meanings, real gems of insights, shedding light on the lives and teachings of the founders of the illustrious Shadhili Sufi path - it offers real golden nuggets of advice and clarifying insights that help to bring within grasp otherwise abstract spiritual notions. The original author of this work Ibn Ata'Allah was a true adept of this way and one of it's greatest chroniclers and expositors. It takes such a true, learned and dutiful disciple to lay bare the blessed, sublime and exalted workings of sainthood (walaya) through the lives of its greatest polestars - Al-Imam, Qutb al-Aqtab, Sayyadi Abu Hasan al-Shadhili and his foremost disciple and successor the venerable Qutb al-Aqtab, Sayyadi Abul Abbas al-Mursi - may Allah sanctify their secrets. Thoroughly recommended read for the lovers of saints/Awliya Allah.

[Momen Bari · Rating 3 out of 5]

احترت في تقييم الكتاب ، لا انكر استمتاعي به ، ولا استطيع ان انكر لغة ابن عطاء المبهرة

في 80 % من الكتاب يتحدث عن كرامات الشيخين ابو العباس المرسي وابو الحسن الشاذلي (كرامات فقط) من امثلتها الطيران في السماء والتحليق حول العرش مقابلة ابو المدين الغوث رؤية الخضر قراءة افكار ابن عطاء الله السكندؤي ولا اريد ان استرسل في ذكر الكرامات المذكورة في الكتاب لانها جعلتني امام طريقين لا ثالث لهما
اما انهم مجموهة من الدجالين الافاقين
او انهم عرفوا الله حق معرفته فاصبحوا عارفين بالله واولياء الله حقا هذه الدرجة التي يحكي عنها السكندري اتمني ان اراها في احد رؤي العين فقط لا ان اجربها


ولانني اثق واحب بن عطاء السكندري فحيرتي تزداد اكثر

من المعروف ان قراءة الكتب الصوفية تحتاج قدر كبير من التذوق لا المعقولية لكنني هنا تذوقت كتير ولم يعمل عقلي الا قليل ولكنني في حيرة وشك في تصديق الكثير مما ورد في الكتاب

يحتاج الي قراءة ثانية في وقت اخر لعل وعسي يتغير تذوقي

[☁️ Fatima Andalouse☁️ · Rating 2 out of 5]

درست دراسة عميقة عن مذهب التصوف في الجامعة وكنت دائما اعترض اعتراضا علميا علي اساليب هذا المنهج.
بعد قراءة كتاب الحكم العطائية لابن عطاء الله السكندري وجدت من نفسي حماسة لأجد مثل هذا الكتاب الرائع مرة اخرى ولكن للأسف لم يعجبني في الكتاب سوى آيات الله وما صح من أحاديث عن النبي صلى الله عليه وسلم.
لقد تشربت منهج أهل السنة والجماعة لدرجة أني اجده كافيا وافيا مثل الحجة البيضاء ولا احتاج لمنهج او فكر آخر.

[Muna Abboush · Rating 5 out of 5]

.. ونور رمضان كاد يشرق ، فانصرني باليقين وأيدني بالروح الأمين

[Lumumba Shakur · Rating 3 out of 5]

A classic of Sufi and Shadhili literature. The translator has an obvious love for the author and the people associated with him. It is a huge leap in the direction of showing the authentic, orthodox Sufi tradition that is often distorted in English literature. A book such as this deserves a bi-lingual edition, but that is not the fault of the translator. I noticed one particularly odd translation of a Qur'anic verse (which I presume is a feminist reading) towards the very end and some of the footnotes demonstrate the lack of consulting commentaries, both of which disappointed me slightly. With references mainly of Chittick, Victor Danner, and Muhammad Asad, I feel the translation would benefited from and perhaps reflected more authentically had she emersed herself in other classical texts - something which she did do in regard to documentation of the ahadith and their authenticity. But that is perhaps a reflection of the intended audience and the branch of Sufism she is associated with. Also, as I have heard large sections of this book commented upon in traditional teaching sessions, a straight forward translation seems a little shallow - which again is no fault of the translator. However, overall, it is a much needed and much appreciated contribution - especially of Shadhili literature which has historically been misrepresented by Perennialism. May Nancy Roberts receive the reward of the dhikr and supplications it contains and the benefit its readers shall enjoy. All that being said, it did not leave the same overall lasting impression on my like The Adab of the True Seeker, which saddened me when the book was over. Because of that, I can only give it three stars.

[Mumtaza Rizky Iswanda · Rating 5 out of 5]

Baca kisah2 waliullah gini bikin nyesel kenapa dulu bermaksiat, dan entah kenapa ku pribadi merasa ada perubahan konkret dalam hidup (tapi susah dijelaskan seperti apa) setelah baca buku2 gini.

[Hussein Alaidroos · Rating 5 out of 5]

من تعلم طرفا من علم الكلام في خير كبير لاتساع دائرة الإمكان عنده فلا يلقي بأحكام الإنكار بسخاء مقيت بكل ما لا يعتاده وتأباه حواسه.
ومن تربى في بيئة يغلب عليها محبة الأولياء والصالحين تعظيمهم والأدب معهم فقد تجاوز كثير من العقبات التي تمنع عن الفهم، ويؤيد بفهم يلقي به إلى التسليم.

مما يدعو إلى التأمل هي حال المريد مع شيخه، ولو كان المريد شيخا عالما وصل إلى الغاية في علوم الشريعة، فمنهم إمامنا ومولانا حجة الإسلام أبي حامد الغزالي الذي لما اجتمع بشيخه محمد الباذغاني قال: ضيعنا عمرنا في البطالة، وكذلك الشيخ العز بن عبد السلام الذي يقول عن شيخه أبي الحسن الشاذلي: ما عرفت الإسلام الكامل إلا بعد إجتماعي على الشيخ أبي الحسن، وقصة جلال الدين الرومي وشيخه شمس الدين التبريزي مشهورة معروفة، والإمام أبي المواهب عبد الوهاب الشعراني وشيخه سيدي الإمام علي الخواص الذي كان أميا، ومنهم المؤلف الشيخ أحمد ابن عطاء الله السكندري وشيخه سيدي الإمام أبي العباس المرسي، وفي العصر المتأخر الشيخ الشعراوي وشيخه سيدي الإمام محمد بلقايد رضي الله عن الجميع ونفعنا بهم، وغير ذلك مما هو كثير مبذول في الكتب. ولو عدنا لو وجدنا أن ذلك كان في العهد الأول زمن سيد الأولين والآخرين سيدنا محمد صلى الله عليه وسلم مع صحابته الكرام، وأن هؤلاء هم ورّاثه حقيقة في علوم لا تذكر في الكتب إلا بالإشارة والمثال، محفوظةً في الصدور يتلقّاه الرجال عن الرجال متصلة مسلسلة لا انقطاع فيها.

[Osama Alakhras · Rating 5 out of 5]

رضي الله عن سيدنا عبد السلام بن مشيش وسيدنا أبي الحسن الشاذلي وسيدنا أبي العباس المرسي وسيدنا ابن عطاء الله السكندري ونفعنا الله بحبهم وبعلومهم في الدارين آمين.

[Miroku Nemeth · Rating 5 out of 5]

A blessed and powerful book; a book of illumination, guidance, and sublime poetic heights. Truly representative of the best and noblest of the great Islamic tradition of sainthood and gnostic truth fully in accordance with the great Sunnah of the Beloved of God, the Prophet Muhammad, may God's eternal blessings and peace always encompass him, as he is truly the Best of Creation.

Of all writers on this path of truth, few are peers with Ibn 'Ata' Illah, and this book is primarily a record of the teachings and lives of his teachers, Abu-l-Hasan Ash-Shadhili and Abu-l-'Abbas Al-Mursi, may God we well pleased with them.

Here is a small sample of just a page of the book (which is over 400 pages)--and I took a year to read it, as it is that profound--I could not face it all at once--it is like staring into the sun:

O God, O Magnificent One, O Hearer and Knower of all, O Truly Righteous One, O Most Beneficient, Thy servant is encompassed round about by his sins, but Thou art the Magnificent. Though my supplication may seem not to have been heard, Thou art the Hearer of all. I am helpless to govern my own soul, but Thou art the Knower of all. How am I to have mercy upon myself when Thou art the Truly Righteous, the Most Merciful? How can my transgression be great before Thy greatness? How couldst Thou answer those who ask not and abandon those who ask? How am I to guide my soul in righteousness when my weakness is so well-known to Thee? And how am I to show myself compassion when the storehouses of compassion are in Thy hands?

My God, Thy greatness has so filled the hearts of Thy saints that everything else has become of little account to them. So fill my heart with Thy greatness in order that, henceforth, nothing else will be either of little account or of great moment in my eyes. Hear my supplication by virtue of Thy kindness, for Thou, indeed, art capable of all things.

My God, because my position before Thee was concealed from me, I disobeyed Thee even while in Thy grip. After committing the transgressions I committed, how can I seek Thy pardon?

My God, Thy lure has filled me with longing for Thee, while Thy veil has caused me to despair of all else. So pierce my veil that I might reach Thee, and lure me so inexorably that never again will I seek anything or anyone but Thee.

My God, how any a good deed by those whom Thou hatest merits no reward, and how many an evil deed by those whom Thou lovest merits no punishment? Hence, cause my evil deeds to be the evil deeds of those whom Thou lovest, and let not my good deeds be the good deeds of those whom Thou hatest. For the munificence of the Munificent is revealed more perfectly in the face of evil deeds than it is in the face of good ones. Hence, cause me to witness Thy munificence and Thy mercy and cause me to be content with what Thou hast foreordained for me. Grant me the patient endurance to persevere in observing Thy commands and prohibitions, inspire me to give thanks for Thy grace, cover me with the robe of Thy pardon lest I associate anyone or anything with Thee, and lead me to that understanding which is given on Thy authority. Indeed, Thou art capable of all things.

My God, my disobedience to Thee has summoned me to obedience, and my obedience has summoned me to disobedience. Hence, in which of them am I to fear Thee, and in which of them am I to hope in Thee? If I say [that I am to fear Thee] in disobedience, Thou encounterest me with Thy favor and thus leavest me no cause to fear, and if I say [that I am to hope in Thee] in obedience, Thou encounterest me with Thy justiice, and thus leavest me no cause for hope. So would that I knew: How am I to measure my virtue in the face of Thy [infinitely greater] virtue? And how can I fail to recognize Thy favor despite my disobedience?







From the Hizb of Shaikh Abu-l-'Abbas Al-Mursi, may Allah be well pleased with him.

From The Subtle Blessings in the Saintly Lives of Abu Al-Abbas Al-Mursi and His Master Abu Al-Hasan

Kitab Lata'if Al-Minan fi Manaqib Abi 'l-Abbas Al-Mursi wa Shakhihi Abi 'l-Hasan

Ibn 'Ata' Allah Al-Iskandari (d. 1309)

Translated by Nancy Roberts

Pages 346-347.

[Hanyaldeeen · Rating 5 out of 5]

من اروع ما قرات فى التصوف فيه الكثير من ارق الكلمات التى تمس شغاف القلب ما كنت ادرى ان الشيخ ابن عطاء الله السكندرى يملك هذا الاسلوب الاخاذ عليه رحمة الله وان كانت الكرامات لا استطيع ان اصدقها كلها بطبيعة الحال ولكن ربما الامر لا يخلو من المبالغة من الذين قاموا بنسخ الكتاب على مدار الزمن ولكن يكفى الاسلوب الذى يدفع كل انسان يقرا الى التماس القرب من الله والتمسك بتعاليم الدين والاخلاق مما نحن فى امس الحاجة اليه الان

[Bolla Nobel · Rating 3 out of 5]

!

[Ibrahim Ashraf]

كتاب للذوق الصوفي ولكنه للذوق الصوفي وفقط