Al-Muhasibi:
Of particular note is his frequent mention of al-muhasaba al-nafs ie self or introspective examination, which is probably the source of his own name of muhasibi, meaning examiner. Muhasibi was known as one who strenuously took account of himself for every aspect of his life.
He wrote extensively on knowing oneself and the failings in one’s soul ma’rifat al-insan nafsahu as a way to purification. He also describes “self-evaluation” muraja’at al-nafs of the soul, or “inspection” mufatashat al-nafs and “scrutininsing the soul” tafaqqud al-nafs.
That this idea of self-examination is central to Muhasibi is seen when he writes “The basis of obedience is scrupulousness (al-wara’) and the basis of scrupulousness is ‘God consciousness’ al-taqwa; the basis of God consciousness isexamining the soul, and the basis of examining the soul is hope al-raja’ and fear al-khawf.”
It is also evident that for Muhasibi self-examination is virtually synonymous with combatting the soul, and both phrases are merely the most common of a cluster of related terms. Mortifying the soul is for the purpose of drawing near to and even returning to Allah SWT. Muhasibi’s frequent use of the idea of return shows the influence of NeoPlatonic thought on his work.
He writes often using this image and devotes awhole work to it- Wayfaring to God and the return to him Al-Qasd wa‘l-Ruju’ ila Allah. This idea of the soul’s return back to its source became a popular image in Sufi thought, being a key element in the writings of eg Rumi etc. Muhasibi is indeedseen as a master of wayfarers.
Muhasibi was skilled at Islamic law, and several of his terms have a legal basis, (eg contradicting the soul mukhalafat al-nafs) or refuting it, and these terms are used extensively in Muhasibi’s works. Picken argues that these terms are virtually synonymous with combatting the soul. Overall, this briefly highlights how well thought-out Muhasibi’s schema was, drawing on concepts from many domains of life. His teaching on struggling with the soul is highly complex and comprehensive.
Khasiat Fadhilat (Isnad) Doa Haikal - Majmu' Syarif
Inilah khasiat fadhilat Doa Haikal yakni 7 doa drp no. 1 sampai no. 7 & sampai "Qul a'uuzubirabbinnaas" bahawasanya adalah diriwayatkan oleh Nabi kita Muhammad SAW pd suatu hari sedang Nabi kita SAW duduk di dalam Masjid Madinah maka Jibrail AS pun datang membawa firman ujarnya, "Ya Rasulullah SAW salam Allah SWT pd tuan hamba & firmannya, 'Hai kekasihku adapun doa ini yakni 7 doa ini dihantarkan Tuhan pd tuan hamba maka barangsiapa tiada percaya akan doa ini kafirlah ia & barangsiapa membaca dia atau menyimpan dia maka Allah SWT melepaskan dia & ibubapanya drpd api neraka ya Muhammad barangsiapa menaruh doa ini di dlm rumahnya maka tiada boleh masuk jin & syaitan ke dlm rumahnya itu ya Muhammad barangsiapa suratkan doa ini & dipakai diperbuat tangkal nescaya terlepaslah ia drpd azab sengsara & wabak & duduk itu dlm aman & lagi barangsiapa menaruh doa ini sentiasalah ia dihormati orang & termulialah ia pd orang banyak &
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