Types of People in relation to Money

1. The Mustaghni (Indifferent) : the peak of perfection (ghāyatul kamāl) in zuhd (asceticism) is indifference to money whether it is present or absent. It is the state of ‘Aīsha radiyaAllāhu ‘anhā when 100 000 dirhams were presented to her and she spent the day distributing it without taking a dirham… not remembering that she could have used some to purchase a meal for breaking her fast that day until her servant-girl reminded her of it.

2. The Zāhid (Ascetic) : who is repelled by and despises money, wary of its evil and flees from it.

3. The Rāḍī (Contented) : does not so desire money that it would bring him joy were he to obtain it, or repel him to the point of distress, causing him to give it away quickly after acquiring it.

4. The Qāni’ (Satisfied) : having money is dearer to him than not having it, because he desires it. Yet, despite this desire, he does not embark in pursuit of it. Rather, when it comes his way, he takes it with delight. But if it requires effort, he will not trouble himself to acquire although he is able to do it.

5. The Ḥarīṣ (Desirous) : Either he desires money inasmuch as were he to find the means by which he can attain it – even if it strains him – he would pursue it or he is one who is busy in pursuit of it.

6. The Muḍtarr (Direly in Need) : one who needs it for his basic survival needs from food, clothes or shelter regardless his desire for it is strong or weak.

– Keypoints taken from the Iḥya’ of Al-Imām Al-Ghazālī

Bediuzzaman Said Nursi & The Muḥammadan Reality

Bediuzzaman was considered by many to be the Mujaddid of the 20th Century as he single-handedly countered the wave of secularisation in Modern Turkey with his work Risale-i-Nur. He was imprisoned thrice, poisoned a dozen times, exiled and treated terribly by the forces of irreligion throughout his life (even when he was in his old age) but that did not hinder his resolve to save the belief of the Muslims from those who were plotting day and night to strip faith from their hearts.

He was accused of creating a new Sufi Tariqa (which was against the law at that time) but he denied that saying, “As I have written in numerous treatises, this is not the time of Sufism; it is the time to save belief. There are many who enter Paradise without belonging to a Sufi order, but none who enter it without belief. It is therefore the time to work for belief.” What he had taught to a small number of students was “not training in Sufism (tarīqah) but instruction in the direct way to reality (ḥaqīqah).”

Bediuzzaman wrote,
“Muhammad (Peace and blessings be upon him), who responded with universal worship and teaching to the manifestation of the dominicality of the universe’s Owner, and His eternal Godhead, and His infinite bounties, is as necessary for the universe as is the sun. For he is the supreme master of mankind and its greatest prophet, the Glory of the World, and the one addressed by “If not for you, if not for you, I would not have created the spheres.”
The Muhammadan Reality was the reason for the world’s creation, and is its result and most perfect fruit. So too, truths connected with the universe such as its true perfections and its being the enduring mirrors of an eternal Beauteous One of Glory, and the manifestation of His Names, and the works —charged with duties— of His wise acts, and His most meaningful missives, and its bearing an everlasting world, and its producing the result of the hereafter and an abode of bliss for which all conscious creatures yearn, — these are all realized through the Muhammadan (PBUH) Reality and his messengership. Since this is so, the universe testifies most powerfully and decisively to his messengership.” (The Rays, Pg 591)

Arabic Grammar – Ishtighāl

Rules

1. When naṣb is given preponderance : this has three different situations, (i) the pre-occupied verb is a ṭalab e.g. Zaydan iḍribhu

(ii) the noun is preceded by a particle which usually enters upon verbs e.g. أبشر منا واحدا نتبعه

(iii) the noun is accompanied by a connector preceded by a verbal sentence that is not built upon subject (format)

والأنعام خلقها….

2. When raf’ is given preponderance due to subjectivity like Zaydan ḍarabtuhu.

3. When naṣb is a must : the noun is preceded by that which seeks a verb, for e.g. إن زيدا رأيته فأكرمه

4. When raf’ is a must : the noun is preceded by something which usually preceds nominal sentences like إذا الفجائية for e.g.
خرجت فإذا زيد يضربه عمرو

5. When both naṣb and raf’ are equal in preponderance : the noun is accompanied by a connector preceded by a verbal sentence that is built upon subjectivity e.g. زيد قام وعمرا أكرمته

Kaedah Taṣḥīḥ Ḥadīth Sebahagian Ulama Tasawwuf – Bahagian 1 (Asal-usulnya)

Isu taṣḥīḥ ḥadīth melalui kasyaf ahli Tasawwuf

Al-Ḥāfiẓ Al-Syaikh Aḥmad ibn al-Syaikh Muhammad ibn Al-Siddīq Al-Ghumārī dalam kitabnya Al-Mughīr menukilkan satu riwayat, Nabi s.a.w. berkata, “Jika kamu mendengar hadith yang diriwayatkan atas namaku, yang mana hati-hati kamu mengenali ianya (daripadaku) serta bulu-bulu romamu sera kulit-kulitmu menjadi tenang, dan kamu melihatnya dekat (ke hatimu) maka aku lebih utama dari kamu kepadanya (yakni ia adalah hadithku)…” diriwayat oleh Aḥmad daripada ḥadīth Abi Ḥumaid dan Abī Usaid. [16058, Musnad Makkiyīn]

حَدَّثَنَا أَبُو عَامِرٍ، قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ الْمَلِكِ بْنِ سَعِيدِ بْنِ سُوَيْدٍ، عَنْ أَبِي حُمَيْدٍ، وأَبِي أُسَيْدٍ ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” إِذَا سَمِعْتُمُ الْحَدِيثَ عَنِّي تَعْرِفُهُ قُلُوبُكُمْ، وَتَلِينُ لَهُ أَشْعَارُكُمْ، وَأَبْشَارُكُمْ، وَتَرَوْنَ أَنَّهُ مِنْكُمْ قَرِيبٌ، فَأَنَا أَوْلَاكُمْ بِهِ، وَإِذَا سَمِعْتُمُ الْحَدِيثَ عَنِّي تُنْكِرُهُ قُلُوبُكُمْ، وَتَنْفِرُ أَشْعَارُكُمْ، وَأَبْشَارُكُمْ، وَتَرَوْنَ أَنَّهُ مِنْكُمْ بَعِيدٌ فَأَنَا أَبْعَدُكُمْ مِنْهُ ”

Maka ini adalah satu shāhid bagi mereka pada penghukuman mereka atas kepalsuan hadith dengan mendengar semata-mata sekalipun pada zahirnya sanadnya sah, kecuali perkara ini tidak dapat diterima dan tidak ada kecuali daripada mereka yang berkecimpung dalam bidang hadith dan berkhidmat kepadanya sehinggakan dia mengecapi rasa segala lafaz Nabawi serta (segala lafaz-lafaz itu) telah bercampur dengan darah dagingnya….

(Kebolehan ini diterima) dari Muhaddith yang telah bercampur akan sunnah dengan ruhnya dengan tambahan cahaya hati dan kebersihan minda…bukan dari selainnya daripada golongan fuqaha, penceramah, dan golongan sufi….kecuali para ‘Arifin billah, ahli kasyaf yang saḥīḥ yang memiliki mata hati yang menembusi dengan cahaya Allah ta’ala bukan dari selain mereka.

Menurut Ustaz Khafidz Soroni kaedah ini asasnya telah wujud sejak zaman tabiin lagi. Antara mereka ialah al-Rabi‘ bin Khuthaim at-Thawri al-Kufi (w. 61 atau 63H), seorang tokoh tabii, wali dan ahli ibadah yang pernah dipuji oleh Ibn Mas‘ud RA katanya: “Sekiranya Rasulullah SAW melihatmu, nescaya dia akan mengasihimu”.

Al-Khatib al-Baghdadi dan lain-lain telah meriwayatkan daripada al-Rabi‘ bin Khuthaim katanya:

إن للحديث ضوءا كضوء النهار يعرف، وظلمة كظلمة الليل تنكر.

“Sesungguhnya bagi hadis itu ada cahaya seperti cahaya siang yang dapat dikenali dan ada kegelapan seperti kegelapan malam yang tidak dapat dikenali”. (al-Kifayah: 605) [intaha nukilan dari Ustaz Khafidz]

Rujukan :
– Nota Q&A Hadith Ustaz Khafidz Soroni (Telegram)
– Al-Mughir ‘ala Al-Āḥādīth Al-Mawḍū’ah fī Al-Jāmi’ Al-Saghīr, Al-Ghumari (Khatimah kitab)