Jan 19, 2013

WASILAH وسيلة to Allah


Verses from Al Quran
The concept of Wasila Sheikh Abdur Rahman Dimashqiah
Seluruh Syariat Islam Wasilah untuk Tazkiyatu Nafs Ustaz Shofwan Badrie
Seeking Closeness to Allah (Waseelah to Him)
Another word if not pronounced correctly will sound similar to Wasila وسيلة
Remember Allah with your heart Sheikh Abdul Qadir al-Jilani
by Imam Abu Hamid Muhammad Al-Ghazali 
by Imam Abu Hamid Muhammad Al-Ghazali 



to Allah الله


بسم الله الرحمن الرحيم

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
يا أيها الذين آمنوا اتقوا الله وابتغوا إليه الوسيلة وجاهدوا في سبيله لعلكم تفلحون
O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed.
O you who believe! Do your duty to Allah and fear Him. Seek the means of approach to Him, and strive hard in His Cause as much as you can. So that you may be successful.

O believers! Fear Allah persistently and keep looking for means to (approach and get closer to) Him and strive hard in His way so that you may prosper.

Hai orang-orang yang beriman, bertakwalah kepada Allah dan carilah jalan yang mendekatkan diri kepada-Nya, dan berjihadlah pada jalan-Nya, supaya kamu mendapat keberuntungan.

Wahai orang-orang yang beriman! Bertaqwalah kepada Allah dan carilah yang boleh menyampaikan kepadaNya (dengan mematuhi perintahNya dan meninggalkan laranganNya); dan berjuanglah pada jalan Allah (untuk menegakkan Islam) supaya kamu beroleh kejayaan. 

أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
أولئك الذين يدعون يبتغون إلى ربهم الوسيلة أيهم أقرب ويرجون رحمته ويخافون عذابه إن عذاب ربك كان محذورا
Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.

Those whom they call upon [like 'Iesa (Jesus) - son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!

Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.

Those that they worship (i.e., they prepare sculptures and images of angels, jinn, the Prophet ‘Isa [Jesus], ‘Uzayr [Ezra] and others and worship them) look for mediation to their Lord (themselves) as to who amongst them is most intimate (in the presence of Allah). And they (themselves) hope for His mercy and fear His torment. (Now say yourselves how they can be gods. They are prostrating themselves before the True God.) Indeed, the torment of your Lord is a thing to fear.

Orang-orang yang mereka seru itu, mereka sendiri mencari jalan kepada Tuhan mereka siapa di antara mereka yang lebih dekat (kepada Allah) dan mengharapkan rahmat-Nya dan takut akan azab-Nya; sesungguhnya azab Tuhanmu adalah suatu yang (harus) ditakuti.

orang-orang yang mereka seru itu, masing-masing mencari jalan mendampingkan diri kepada Tuhannya (dengan berbuat ibadat), sekali pun orang yang lebih dekat kepada Tuhannya, serta mereka pula mengharapkan rahmatNya dan gerun takut akan azabNya; sesungguhnya azab Tuhanmu itu, adalah (perkara yang semestinya) ditakuti.


The concept of Wasila
Sheikh Abdur Rahman Dimashqiah

Seluruh Syariat Islam 
Wasilah untuk Tazkiyatu Nafs 
Ustaz Shofwan Badrie
The entire Islamic Shari'a
is Wasilah for Tazkiyatu Nafs

presented in Melayu Language


Seeking Closeness to Allah (Waseelah to Him)

Waseelah means “means” and in Quranic terms it means seeking closeness to Allah. We all wish to seek Waseelah to Allah. Obviously, if we are closer to Allah, we will enjoy numerous benefits in this life and the hereafter. If Allah is happy with us, our Duas can be responded to faster, He will protect us from the challenges of this life, and in general, we can enjoy a better life.

This article summarizes the concept of ‘waseela’ and how others may have misinterpreted the message of Quran related to this concept. ....

... Ibn Taymiyyah stated the following on this topic:

The wasilah, the means which God has asked us to take in order to approach Him, only means that we should perform obligatory and supererogatory works. It means nothing else. Furthermore, what obligatory duties and what supererogatory works we should engage in has been defined by the Prophet. Hence, to take the wasilah means nothing but to follow what the Prophet has taught. As for approaching God through the Prophet (tawassul bi al-nabi), it is, first of all, through belief in him and obedience to his commands. Next, it is through his prayers and his intercessions, the former in this life and the latter on the Day of Judgment. Both are perfectly right, and completely agreed upon among the Muslims. But if it is taken to mean adjuring God in the name of the Prophet or beseeching Him in his name, none of his Companions ever did that in his life or after his death.

He further states the following:

This means that the wasilah which God has asked us to seek, and which He has advised His angels and prophets to seek is the performance of obligatory and supererogatory works. Everything which is obligatory or desirable is included in the wasilah, and what does not fall into these two categories is not part of wasilah, that is, things that are forbidden, undesirable or permissible. Moreover, the obligatory and the desirable are defined by the Prophet and enjoined as duty or commended by him. All this follows from faith in the Prophet. In short, the wasilah which God has asked us to seek is to approach Him through submission to what the Prophet has taught; there is no way to God other than that.

continue for the details @



Another word if not pronounced correctly  
will sound similar to Wasila 

بسم الله الرحمن الرحيم

مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ
ما جعل الله من بحيرة ولا سائبة ولا وصيلة ولا حام ولكن الذين كفروا يفترون على الله الكذب وأكثرهم لا يعقلون
Allah has not appointed [such innovations as] bahirah or sa'ibah or wasilah or ham. But those who disbelieve invent falsehood about Allah , and most of them do not reason.
Allah has not instituted things like Bahirah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it) or a Sa'ibah (a she-camel let loose for free pasture for their false gods, e.g. idols, etc., and nothing was allowed to be carried on it), or a Wasilah (a she-camel set free for idols because it has given birth to a she-camel at its first delivery and then again gives birth to a she-camel at its second delivery) or a Ham (a stallion-camel freed from work for their idols, after it had finished a number of copulations assigned for it, all these animals were liberated in honour of idols as practised by pagan Arabs in the pre-Islamic period). But those who disbelieve invent lies against Allah, and most of them have no understanding.
Allah sekali-kali tidak pernah mensyari'atkan adanya bahiirah, saaibah, washiilah dan haam. Akan tetapi orang-orang kafir membuat-buat kedustaan terhadap Allah, dan kebanyakan mereka tidak mengerti.
Allah tidak sekali-kali mensyariatkan Bahirah, tidak juga Saa'ibah, tidak juga Wasilah dan tidak juga Haam. Akan tetapi orang-orang kafir itu sentiasa mengada-adakan perkara dusta terhadap Allah; dan kebanyakan mereka tidak menggunakan akal fikirannya


Remember Allah with your heart
Sheikh Abdul Qadir al-Jilani

Shaykh Abdul Qadir al-Jilani, Ghawth al-Azam spoke on the importance of remembering Him with our hearts.

He said:

The Prophet s.a.w is reported as having said:
These hearts are getting very rusty and the polish they need is the recitation of the Qur'an, the remembrance of death, and attendance at sessions of remembrance (dhikr).

The heart does get rusty, and unless its owner takes the corrective measures described by the Prophet s.a.w, it will turn completely black. It will turn black because of its remoteness from the light. It will turn black because of his love for this world and involvement in it without pious restraint (wara'), because when a person's heart is controlled by love of this world, he loses his pious restraint and accumulates wordly things both lawful (halal) and unlawful (haram). He loses his ability to discriminate in the process of acquisition. He loses his sense of shame before His Lord.

O my people! Take instruction from your Prophet, and clear the rust from your hearts through the treatment he has prescribed for you. If one of you had a disease, and some physician prescribed a remedy for it. Your life would not be comfortable until you applied it. Be attentive to your Lord in your private moments and when you are in public situations. Set Him before your eyes so that you seem to see Him, for even if you do not see Him, surely He does see you. He who practises remembrance of Allah with his heart is the true practitioner of remembrance (dhakir), while anyone who does not remember Him with his heart is no dhakir. The tongue is the page boy (ghulam) of the heart, and its subordinate.

You must always go to hear sermons, because the heart turns blind when it is absent from sermons.
The real meaning (haqiqa) of repentance (tawba) is respect for the commandment of the Lord of Truth under all circumstances. This is why a certain wise man (may the mercy of Allah be upon him) said: "All goodness can be summed up in two words: respect (ta'zim) for the commandment of Allah, and sympathy (shafaqa) for His creatures." If someone does not respect the commandment of Allah and he is not sympathetic toward Allah's creatures, he is distant from Allah. Allah told Moses a.s. through inspiration:
"Show compassion, then I shall treat you with compassion. I am indeed Compassionate (Rahim). When someone shows compassion, I have compassion for him and I admit him to My Paradise."
What bliss for the compassionate (ar-ruhama), therefore!

You have wasted your life on "they were eating... and we were eating...; they were drinking... and we were drinking...; they were wearing... and we were wearing...; they acquired... and we acquired..."

If someone wishes for salvation (falah), let him exhort his lower self (nafs) to abstain with patience on forbidden things (muharramat), dubious things (shubuhat) and pleasures of the flesh (shahawat), and let him patiently carry out the commandments of Allah, observe His prohibitions, and comply with His decree (qadar). The people (of the Lord) were patient with (sabaru ma'a) Allah and did not patiently abstain from Him (lam yashiru anhu). They were patient for His sake and His cause. They exercised patience that they might be with Him. They sought to obtain nearness to Him. They left the houses of their lower selves (nufus), their passions (ahwiya) and their natural impulses (tiba'), took the sacred law (shar') along with them as their escort, and journeyed toward their Lord. They had to face calamities, terrors, misfortunes, sorrows and cares, hunger and thirst, nakedness, humiliation and contempt, but they were undeterred by them and did not turn back and abandon their journey. They did not waver in pursuit of their purpose. And forward they still march! Their progress does not slacken. Thus they will continue, until eternity becomes real for them, inwardly and outwardly (hatta yatahaqqaqa lahum baqa'ul qalbi wal qalah). (More literally: until the perpetuity of the heart and the mold is realized for them.)

O my people! Prepare for the meeting with the Lord of Truth and feel ashamed before Him prior to that meeting. The believer's sense of shame (haya') belongs first before Allah, then before His creatures, except in matters of religion (din) and violation of the rules of sacred law (hudud as-shar). In such cases he is not permitted to be shy; indeed he should be quite brazen in defence of the religion of Allah, and must uphold His rules and carry out His commandment.

And let not pity for the two of them take hold of you, when it is a matter of Allah's religion. (Quran 24:2)

When someone's allegiance to the Prophet s.a.w is genuine, he gives this follower a suit of armor and a helmet to wear, girds him with a sword, adorns him with some of his own good manners (adab), noble qualities (shama'il) and traits of character (akhlaq), and invests him with some of his robes of honor. He is intensely happy to have such a person as a member of his Community (umma), and he gives thanks for this to his Lord. Then he makes him a deputy (na'ib) within his Community, one who will guide and summon its members to the door of the Lord of Truth. He used to be the summoner (da'i) and guide (dalil), and when the Lord of Truth took him to Himself, He showed him among his Community who would succeed him in these capacities. They were a very few individuals, one out of too many millions to count, who would guide the people and patiently suffer their abuse, while constantly giving them good counsel. They would smile in the faces of the hypocrites (munafiqun) and sinners (fussaq), while scheming against them with every device, in order to deliver them from their situation and carry them to the door of their Lord. This is why a certain wise man (may the mercy of Allah be upon him) has said:
"No one can laugh in the face of the sinner (fasiq), except one who really knows (al-'arif).

The latter may laugh in his face, and give him the impression that he does not really know him, while he is actually well aware of the ruined state of the house of his religion (din), of the dirtiness of the face of his heart, and of his many sore and confused feelings. The sinner and the hypocrite imagine that they are concealed from him and that he does not really know them. No, and they deserve no respect. They are not concealed from him. He can recognize them by a glance, a look, a word or a gesture. He knows them outwardly and inwardly, without a doubt.

Woe unto you! You imagine that you are concealed from the wise and knowing champions of truth (as-sadiqun al-'arifun al-'alimun). How long will you go on wasting your lives for nothing? Look for someone who can guide you to the path of the hereafter, O you who have gone astray from that path! Allahu Akbar (Allah is Supremely Great) to you, O dead of heart, O idolatrous worshippers of material means (ya mushrikina bil asbab)! Alas for those who worship the idols (asnam) of their own power and strength, their livelihoods, their capital assets, the rulers (salatin) of their countries, and objectives they are pursuing! They are screened off from Allah (Almighty and Glorious is He). If any person sees the source of injury and benefit in any other than Allah (Almighty and Glorious is He), that person is no servant of His, but is the servant of whomever he views that way. So today he is in the fire of abomination and separation and tomorrow in the Fire of Hell (nar jahannam). None shall be saved from the Fire of Allah (Almighty and glorious is He), except those who are truly devout (muttaqun), the monotheists (muwahhidun) and, who are sincere (mukhlisun) and repentant (ta'ibun).

Repent with your hearts, then with your tongues. Repentance is a coup d'etat, overthrowing the regime of your lower self (nafs), your passions (hawa), your devils (shayatin) and your wicked companions. When you repent, you transform your hearing and your sight, your tongue, your heart, and all your limbs and organs. You purify your food and drink from contamination by the unlawful (haram) and the dubious (shubha). You become piously restrained in your livelihood and your buying and selling. You devote all your attention to your Master (Almighty and Glorious is He). You give up your usual habits ('ada) and let worship ('ibada) take their place. You give up sinful disobedience and let obedience take its place. Then you become confirmed in reality (haqiqa), together with correct observance of the religious law (shari'a) and its supporting testimony (shahada) because any 'reality' not certified by that law is atheistic heresy (zandaqa).

When this become real for you, you will experience becoming extinct (fana) to blameworthy characteristics and to noticing other creatures. Your outer (zahir) will now be protected, while your inner (batin) is preoccupied with your Lord. Then when you have attained this completely, even if this world should come along and give you control of all it has to offer, lock, stock and barrel, and if people of every age should all become your followers, none of this would do you any harm. It would not take you away from the door of your Master because you are resident with Him, dedicated to Him, preoccupied with Him, beholding His Majesty (jalal) and His Beauty (jamal). When you behold His Majesty, you disintegrate, and when you behold His Beauty you become integrated. You feel fear at the sight of His Majesty, and hope at the sight of His Beauty. You are obliterated at the sight of His Majesty, and established at the sight of His Beauty. What bliss for those who taste this food!
O Allah, let us eat of the food of Your nearness,
let us quench our thirst with the drink of Your intimate friendship,
and: Give us in this world good, and good in the hereafter,
and guard us against the torment of the fire! (Quran 2:201)
Al-Fath ar-Rabbani (The Sublime Revelation) by Shaykh Abdul Qadir al-Jilani
Translated from the Arabic by Muhtar Holland 
Original title:  Remember Him with your heart
My source: islamdag 


بسم الله الرحمن الرحيم

  حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، قَالَ حَدَّثَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ ‏"‏‏.‏
Narrated Jabir bin `Abdullah:

Allah's Apostle said, "Whoever after listening to the Adhan says, 'Allahumma Rabba hadhihi-dda` watit-tammah, was-salatil qa'imah, ati Muhammadan al-wasilata wal-fadilah, wa b`ath-hu maqaman mahmudan-il-ladhi wa`adtahu' [O Allah! Lord of this perfect call (perfect by not ascribing partners to You) and of the regular prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and resurrect him to the best and the highest place in Paradise that You promised him (of)], then my intercession for him will be allowed on the Day of Resurrection".

`Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "When you hear the Adhan, repeat what the Mu'adhdhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-wasilah, which is a high rank in Jannah, fitting for only one of Allah's slaves; and I hope that I will be that man. If any one asks Al-wasilah for me, it becomes incumbent upon me to intercede for him.''
Commentary: To invoke blessings upon the Prophet (PBUH) means to recite "Allahumma salli `ala Muhammadin, wa `ala ali Muhammadin, kama sallaita `ala Ibrahima wa `ala ali Ibrahima, innaka Hamidun Majid.'' wasilah literally means that mode or method by which one attains his goal, but here it stands for that high rank in Jannah which will be awarded to the Prophet (PBUH). The word Shafa`ah means to beg someone to pardon somebody's faults and shortcomings or to request someone for doing a virtuous deed. In the context of this Hadith, it refers to the privilege of intercession of the Prophet (PBUH) due to which he will request for the forgiveness of such people for whom he will be given permission by Allah.

Abu Umamah Sudaiy bin `Ajlan Al-Bahili (May allah be pleased with him) reported: The Messenger of allah (PBUH) said, "The person nearest to allah is one who is the first to offer greeting.''
[Abu Dawud].

The narration in At-Tirmidhi is: The Messenger of allah (PBUH) was asked: "O Messenger of Allah! When two persons meet, who should greet the other first?'' The Messenger of allah (PBUH) said, "The person nearest to allah (i.e., one who is more obedient and therefore closer to allah will say: As-Salam first.''

Commentary: The degree of a man's humbleness and modesty will be measured by the degree of his nearness to allah. One who is nearer to allah is always the first to offer As-Salam to others, while others stick to their stuck-up behaviour



The first thing is that, every matter that is between you and Allah should be conducted [by you] in such a way that if your servant does the same for you then you, instead of being sad, will like it, commend it, and will not be in any way angry about it. Likewise, if there is anything you do not like about your servant doing it for you, you should also realize that if you fell short in your servitude to your Lord then your Creator will also not like it. The reality that needs to be mentioned here [and the fundamental point that needs to be driven home here] is that your servant is not created by you but only hired by you. But you been created, raised (cherished), and owned by your Real Creator and Owner [whom you are a slave of, therefore, your obligation to not in an way displease your Lord either in thought, word, or deed, is tremendous].


The second thing is that every matter that is between you and other slaves of Allah should be conducted by you in such a way that if they do the same to you [what you are doing to them] then you will like it and will not be grieved by it. As it has been said [in a Holy Hadith (a tradition of Prophet Muhammad PBUH in which Allah is telling us something)]:

“Fala Yakmalu Eemanu ‘Abdi Hatta Yuhibba Lisaa-irin Nasi Ma Yuhibba Li Nafsihi.”

“My (Allah’s) slave’s faith (Iman) is never complete unless he/she likes for all human beings what he/she likes for himself/herself.”


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