KARKUN DEPOK II

Selamat Tinggal Ramadhan… Selamat Jalan Istriku Tercinta… InsyaaLLah Aku Segera Menyusul Kalian Berdua…

Liliek — Sat, 03 Sep 2011 10:42:31 +0000

Tidak terasa Ramadhan 1432H tiga hari telah berlalu, tamu tak diundang yang sangat mulia itu telah meninggalkan kenangan yang tidak akan pernah aku lupakan sepanjang hidupku. Kenangan yang paling dahsyat dalam hidupku…

Cerita ini aku mulai dari keberangkatan rombongan Depok 2 pada hari rabu malam 22 Juni yang akan hadir di Ijtima’ 2011 se Jawa – Madura (+Lampung, Babel & Kalbar) di Cikampek. Kontrak rumah kami di Jl. Ciliwung XIV No.448 RT.05 RW.02 Depok Timur sudah hampir habis, dan pemilik rumah berencana akan membongkar rumah tersebut menjadi tiga petak. Aku dibantu oleh teman-teman yang akan berangkat ke ijtima’ memindahkan sebagian barang-barang yang berat ke kontrakan baru di RT.11 RW yang sama. Setelah itu kami lanjutkan memindahkan barang-barang teman kami Edi Wintoro ke kontrakan yang sama beserta istrinya. Istriku sementara masih tinggal di kontrakan lama sampai habis masa kontrak di akhir Juli tahun ini. Suasana yang sangat sibuk di rumah melupakan kondisi istriku yang sudah agak payah karena penyakitnya yang cukup parah. Istriku tanpa ekspresi sedih atau gelisah sedikitpun tetap menyibukkan dirinya membereskan rumah yang akan aku tinggalkan selama empat bulan di jalan Allah. Aku tidak tahu persis apa yang ada di benak istriku, yang jelas saat itu istriku juga menyiapkan baju dan keperluanku tanpa menunjukkan kegelisahan sedikitpun. Aku pikir karena dia sudah terlatih aku tinggalkan dua kali empat bulan di jalan Allah. Dan saatnyapun tiba untuk segera ke masjid berkumpul dengan teman-teman yang sudah siap hadir ke lokasi ijtima’.

Dengan perasaan yang campur aduk antara bahagia, sedih, semangat dan gelisah akhirnya kami berangkat ke lokasi Ijtima’ Cikampek dengan menyewa dua angkutan kota dan tambahan satu mobil kijang avanza. Aku berharap Allah Swt atas pengorbanan kami akan berikan keajaiban kepada istriku atas penyakit kanker payudara ganas yang sudah diidapnya selama kurang lebih satu tahun.

Singkat cerita ijtima’ telah usai dan kami usulkan kepada team tasykil rute 4 bulan jalan kaki menelusuri pesisir pantai selatan dari Wates (Jateng) menuju Cilacap (Jateng). Namun usulan kami tidak disetujui dan diganti dengan rute sekitar karesidenan Pekalongan, maka kami sami’na wa ‘ato’na (kami dengar dan kami taat). Jamaah inti dari Depok 2 terbentuk 7 orang dengan tambahan 2 orang dari Palembang, 2 Orang dari Bendungan Hilir, 1 Orang dari Jurangmangu Tangerang, dan 1 orang dari Bekasi. Menjelang keberangkatan kami mendapat amanat dari team tasykil satu orang asing bernama AbduLLah berkebangsaan Amerika Serikat kulit hitam (Pennsylvania) untuk bergabung bersama kami. Maka jumlah kami menjadi 14 orang. Sore itu juga kami berangkat menuju Pekalongan dengan kereta api ekonomi Kertajaya jurusan Surabaya. Dikereta api itu AbduLLah hampir pingsan, mungkin karena belum terbiasa naik kereta api yang sumpek, berkeringat, berdiri, penuh dengan manusia, asap rokok dan pedagang asongan yang selalu memaksakan diri masuk ke dalam kereta. Mungkin dia berpikir bahwa ini adalah bagian dari keajaiban Indonesia… tarbiyah yang bagus untuk karkun…

Hari-hari kami lalui dengan bahagia, satu hati, penuh semangat dan ceria… seolah-olah tidak pernah terjadi sesuatu yang luar biasa di kampung halaman… kami betul-betul belajar tawakal sepenuhnya bahwa Allah Swt pasti akan selesaikan semua urusan kami dengan sempurna…

Tasykil kami dimulai dari sebuah desa di pegunungan kabupaten Batang dan terus menuju ke perbatasan Pekalongan dan terus menembus ke kabupaten Pemalang. Rute ditentukan oleh teman-teman Anshor Pekalongan, kami jaga betul kerjasama dan koordinasi dengan Anshor dengan keyakinan bahwa Allah Swt akan turunkan nusrohNya dan hidayahNya di tempat-tempat yang kami kunjungi khususnya dan seluruh alam pada umumnya…

Menjelang satu bulan, rombongan Anshor dalam hal ini diwakili oleh Pak Kukuh menyampaikan surat untukku dari Markaz Kebon Jeruk yang ditandatangani langsung oleh Pak Cecep Firdaus. Surat tersebut print dari hasil scan yang dikirim melalui e-mail oleh temanku Anto ke Pak Kukuh. Tiba-tiba tubuhku terasa lemas… dengan tangan agak gemetar dan hati yang berdebar-debar aku baca surat tersebut. Isi dari surat tersebut sebagai berikut:

Assalamu ‘alaikum Warohmatullahi Wabarokatuh

Bersama Surat ini Kami sampaikan berita kepada Amir Rombongan 4 bln JK dari Depok, Atas nama ABDURRAHIM (Liliek Prasetyo) yg berangkat dari Istima Cikampek agar kembali ke Markaz Jakarta, karena ada hal yg perlu dimusyawarahkan dgn orang tua Kebon Jeruk.

Untuk selanjutnya rombongan agar memilih Amir pengganti dengan Musyawarah, dan meneruskan perjalanannya.

Demikian, harap maklum.

Wassalamu ‘alaikum Warahmatullahi Wabarokatuh

Jakarta, 21 juli 2011

Pengurus Masjid Jami Kebon Jeruk

(tanda tangan Pak Cecep Firdaus)

Setelah aku bacakan surat tersebut kepada ma’mur kemudian bershalawat untuk menentukan Amir Pengganti, dan ilhamku jatuh kepada Edi Wintoro. Sebenarnya aku heran, tidak biasanya syuro memerintahkan seorang Amir Rombongan untuk kembali ke markaz, kalau bukan sesuatu yang mendesak kemungkinan kecil Syuro memanggil kembali ke markaz. Apalagi kami adalah jama’ah 4 bulan jalan kaki yang tidak ada tambal sulam jamaah di dalam perjalanan selama 4 bulan. Anshor mengusulkan agar AbduLLah juga ditarik kembali ke Jakarta berkenaan dengan kendala bahasa, aku menyetujuinya. Perpisahan yang sangat mengharukan, aku melihat teman-teman matanya berkaca-kaca dan memelukku dengan erat sebagai tanda perpisahan. Maka kami berdua segera berangkat dihantar oleh Anshor dengan sepeda motor ke stasiun Pekalongan dan kembali malam itu juga ke Jakarta dengan kereta api bisnis Gumarang jurusan Pasar Turi Surabaya – Jakarta Kota.

Pagi hari kami sampai di setasiun Beos – Jakarta Kota dan tiba di Markaz Kebon Jeruk menjelang siang. Esok harinya aku ikut bayan wabsy sesuai arahan team tasykil markaz dan kembali ke muhalla ba’da Shalat Jum’at (22 Juli 2011). Tepat menjelang Ashar tiba di muhalla masjid Al-Ma’mur dan bertemu dengan Anto yang memberikan karguzari ihwal istriku dan keberadaan istriku di tempat kakak ipar di Lenteng Agung.

Ba’da Maghrib aku pergi ke Lenteng Agung aku dapati istriku sudah dalam keadaan sangat payah dengan nafas tersengal-sengal menahan sakit dan sudah beberapa hari tidak bisa tidur. Aku peluk istriku, tidak terasa kami tersengal-sengal “menahan tangis” keharuan, dan dengan penuh rasa syukur kepada Allah Swt bahwa kami masih sempat dipertemukan, kami saling targhib satu sama lain tentang kasih sayang Allah Swt yang diberikan kepada kami, dan kami merasakan ini merupakan keberkahan dari hasil musyawarah syuro yang memulangkan aku. Banyak sekali hikmah yang kami rasakan dari peristiwa ini. Segera setelah Isya aku segera kontak ke Isya (teman kerja) meminjam mobil kantor untuk pulang ke Purwokerto.

Esok harinya kami mengambil keperluan dirumah kontrakan dan membeli obat herbal untuk istriku di jalan Merdeka Depok Tengah, kemudian kami jemput anak-anak kami (Nabil dan Naufal) yang berada di rumah adik kandungku (Niniek) di Kalisari Cijantung. Perjalanan kami sangat lancar, kurang lebih sepuluh jam, tidak ada kemacetan di jalur pantura. Setibanya di Purwokerto kami disambut oleh Ibunda tercinta…

Hampir sepuluh hari kami mencoba bertahan di rumah, namun Allah Swt berkehendak lain… kami akhirnya pada tanggal 2 Ramadhan 1432H ke Rumah Sakit Margono Soekarjo Purwokerto. Tepatnya di ruang paviliun atas (lantai 2) Soepardjo Roestam (PSR II) kamar 214. Selama di Rumah Sakit istriku masuk ke ruang operasi dua kali, pertama pemasangan dua buah selang untuk mengeluarkan cairan dari paru-paru kanan dan kiri, kedua untuk memperbaiki selang yang kurang pas posisinya di paru-paru kiri. Cukup banyak cairan yang keluar, aku tidak tahu persis berapa liter yang keluar, tetapi menurut perkiraanku sekitar lima liter termasuk yang dikeluarkan pada saat operasi.

Yang berikut ini membuatku malas untuk mengetik….

Tanggal 9 Ramadhan 1432H tibalah saatnya istriku untuk kemoterapi… dokter memasukkan cairan kemo ke kedua sisi selang kanan dan kiri… kemudian istriku diperintah untuk menggerak-gerakkan badannya agar cairan itu cepat menyebar keseluruh tubuh… sehari sebelumnya aku telah membaca artikel mengenai kemoterapi… ( http://rumahkanker.com/pengobatan/medis/19-kemoterapi-kawan-atau-lawan ) dan di artikel lain disebutkan bahwa kemoterapi diperuntukkan bagi orang yang fisiknya dalam keadaan fit… tapi rupanya aku tidak ada pilihan lagi… aku anggap dokter Loppo sudah banyak pengalaman mengenai hal ini… aku tandatangani surat pernyataan…

Tanggal 10 Ramadhan 1432H… hari yang sangat bersejarah sepanjang hidupku… tidak ada yang paling berkesan sepanjang hidupku kecuali hari ini… setelah 24 jam kemoterapi, dokter Loppo menengok kondisi istri dan sangat terkejut… aku heran mengapa dia terkejut… dia memanggilku dan memberitahu bahwa kondisi istriku sangat buruk dan dimohon untuk segera memberitahu kepada keluarga untuk datang ke rumah sakit… aku berusaha setenang mungkin… aku memang tidak bisa membedakan istriku yang memang selama ini sesak nafas dengan sakaratul maut… keadaannya sulit untuk dibedakan… kecuali kaki kanan dan kedua tangannya yang sudah dingin (aku pikir itu efek dari kemo terapi)… kaki kiri masih hangat………. lidah istriku tidak lepas berdzikir… aku mendekat kemulutnya sepertinya yang didzikirkan “laa ilaaha illaLLah…”… aku targhib istriku ditelinganya untuk tidak lepas dzikir walau sesaat…… pulsa habis……. tidak ada pilihan lain kecuali hanya dengan sms ke ibu dan adik ipar (Bowo)… atas izin Allah Swt mereka datang tepat pada waktunya… aku bacakan surat Yasin… Ibu memeluk istriku dan mentalqinnya… dipertengahan surat Yasin yang kubaca… kurang lebih pukul 11:00am Ibuku terisak dan memeluk istriku dan bilang kepadaku… “Liek… kaya’nya Widya sudah nggak ada…………………………………………………………..” Malaikat Izrail dan Ramadhan Mubarak menjemput istriku… sepi…….. sepi…….. sepi sekali…. yang ada hanya isakan ibuku dan adik iparku…. sedang aku hanya terdiam bisu…. para perawat masuk dan memeriksa detak jantung istriku untuk memastikan kematian istriku… segera aku ambil wudlu dan ke ruang sebelah menggelar sajadah… shalat dua rakaat… kemudian aku ucapkan “innaa liLLah wa innaa ilaihi raajiuun… ya Allah aku telah tunaikan hakmu… mudah-mudahan engkau ridha pada kami…

Aku tinggalkan istriku untuk shalat Dzuhur di masjid, sekitar jam 13:00 jenazah istriku dimandikan di ruang jenazah rumah sakit, berita sangat cepat tersebar, saudara-saudaraku di Purwokerto begitu sigapnya menyelesaikan semua urusan termasuk persiapan pemakaman. Kuranglebih pukul 14:00 istriku dibawa ke rumah di Griya Karang Indah Blok E No.3 Purwokerto… SubhanaLLah… semuanya sudah siap menyambut di rumah, rumah sudah siap sedemikian rupa menyambut jenazah istriku. Ba’da Shalat Ashar istriku dibawa ke Masjid An-Nur untuk dishalatkan kembali dan segera dibawa ke Pemakaman Karangbenda disebelah makam Maminya tercinta Sri Donokasih yang telah mendahuluinya… pemakaman selesai sekitar pukul 16:30 (dari meninggalnya istri sampai pemakaman memakan waktu kurang lebih 5 jam 30 menit). JazakumuLLah khairan katsiran bagi semua pihak yang terlibat baik langsung maupun tidak langsung… aku tidak bisa membalas kebaikan Bapak / Ibu / Saudara sekalian…

Istriku bukan sekedar istri… istriku adalah partner dakwahku yang tangguh… istriku asbab hidayahku… ya Allah… terimalah pengorbanan istriku untuk agamamu… sungguh Engkau tidak pernah mengingkari janji…

Purwokerto, Sabtu, 3 September 2011… Tamuku Yang Mulia Ramadhan… De Wie… inspirasiku… SELAMAT JALAN… insyaaLLah aku segera menyusul kalian berdua… jemput aku disana… Allah Swt masih perintahkan aku untuk terus berjuang dimuka bumi ini untuk kejayaan agama… aku rindu berat pada kalian berdua…

Sekali Lagi Rahasia Keajaiban Siwak…

Liliek — Tue, 09 Aug 2011 17:13:30 +0000

Sebuah majalah Jerman memuat tulisan ilmuwan yang bernama Rudat, direktur Institut Perkumanan Universitas Rostock. Dalam tulisannya itu ia berkata, “Setelah saya membaca tentang siwak yang biasa digunakan Bangsa Arab sebagai sikat gigi, sejak saat itu pula saya mulai melakukan pengkajian”.
Penelitian ilmiah modern mengukuhkan, bahwa siwak mengandung zat yang melawan pembusukan, zat pembersih yang membantu membunuh kuman, memutihkan gigi, melindungi gigi dari kerapuhan, bekerja membantu merekatkan luka gusi dan pertumbuhannya secara sehat, dan melindungi mulut serta gigi dari berbagai penyakit. Sebagaimana telah terbukti bahwa siwak memiliki manfaat mencegah kanker.”
Dalam penemuan ini terdapat dua mukjizat bagi Rasulullah shallallahu ‘alaihi wasallam. Mukjizat pertama, yaitu manfaat-manfaat yang tampak pada siwak. Dengan ini, berarti Rasulullah shallallahu ‘alaihi wasallam adalah orang pertama yang memerintahkan melindungi mulut dari berbagai macam penyakit. Mukjizat kedua, yaitu bagaimana Muhammad shallallahu ‘alaihi wasallam bisa mengetahui dari sekian juta jenis pohon-pohonan, bahwa pohon siwak (saludora persica) mengandung banyak manfaat bagi manusia?
Inilah sabda Nabi shallallahu ‘alaihi wasallam yang menganjurkan kita untuk bersiwak,
السواك مطهرة للفم مرضاة للرب
“Siwak adalah pembersih mulut dan sebab ridhanya Rabb”. (HR. Ahmad dan Ibnu Majah)
Selain efek-efek higienis, siwak juga menstimulasi BAS (Biologically Active Spots = Titik Aktif Biologis) yang terletak di antara gigi dan gusi. Titik-titik ini mengatur enam organ (telinga, mata, hidung, lidah, dan oesophagus (saluran makanan dari mulut ke perut), tiga pasang cells (wedge shaped, rahang atas, ethmoid), sinus, sendi temporal rahang bawah, dan 28 saraf tulang belakang yang mengatur fungsi-fungsi secara praktis semua organ, otot, dans endi pada ekstremitas atas dan bawah.
Titik-titik yang sama mengatur fungsi sejumlah organ seperti empedu dan kantong empedu, liver, ginjal, perut, pancreas, limpa, paru-paru, jantung, usus besar dan usus kecil.
Terpijitnya BAS pada mulut oleh siwak akan meredakan rasa sakit dan menurunkan ketegangan otot-otot neurorefleks yang disebabkan oleh osteochondros (sejenis penyakit tulang). Penggunaan siwak secara teratur, selain mencegah penyakit, ia juga mengatur perkembangan 70 BAS dan membantu pikiran kita agar jernih. Dengan demikian, sebatang siwak yang digunakan dengan penuh keimanan dapat menggantikan peran dokter spesialis.
Kandungan Kimia Batang Kayu Siwak
Hasil penelitian oleh Al-Lafi dan Ababneh (1995) terhadap kayu siwak menunjukkan bahwa siwak mengandung mineral-mineral alami yang dapat membunuh bakteri, menghilangkan plaque, mencegah gigi berlubang serta memelihara gusi.
Siwak memiliki kandungan kimiawi yang bermanfaat, seperti :

Antibacterial acids, seperti astringents, abrasive dan detergents yang berfungsi untuk membunuh bakteri, mencegah infeksi dan menghentikan pendarahan pada gusi. Pada penggunaan siwak pertama kali, mungkin terasa pedas dan sedikit membakar, karena terdapat kandungan serupa mustard di dalamnya yang merupakan substansi antibacterial acids tersebut.
Kandungan kimia seperti Klorida, Pottasium, Sodium Bicarbonate, Fluoride, Silika, Sulfur, Vitamin C, Trimethyl amine, Salvadorine, Tannins dan beberapa mineral lainnya yang berfungsi untuk membersihkan gigi, memutihkan dan menyehatkan gigi dan gusi. Bahan-bahan ini sering diekstrak sebagai bahan penyusun pasta gigi.
Minyak aroma alami yang memiliki rasa dan bau yang segar, menjadikan mulut menjadi harum dan menghilangkan bau tak sedap.
Enzim yang mencegah pembentukan plaque yang menyebabkan radang gusi. Plaque juga merupakan penyebab utama tanggalnya gigi secara premature.
Anti decay agent (Zat anti pembusukan), yang menurunkan jumlah bakteri di mulut dan mencegah proses pembusukan. Selain itu siwak juga turut merangsang produksi saliva (air liur) lebih, dimana saliva merupakan organik mulut yang melindungi dan membersihkan mulut.

Menurut laporan Lewis (1982), penelitian kimiawi terhadap tanaman ini telah dilakukan semenjak abad ke-19, dan ditemukan sejumlah besar klorida, fluor, trimetilamin dan resin. Kemudian dari hasil penelitian Farooqi dan Srivastava (1990) ditemukan silika, sulfur dan vitamin C. Kandungan kimia tersebut sangat bermanfaat bagi kesehatan gigi dan mulut dimana trimetilamin dan vitamin C membantu penyembuhan dan perbaikan jaringan gusi. Klorida bermanfaat untuk menghilangkan noda pada gigi, sedangkan silika dapat bereaksi sebagai penggosok. Kemudian keberadaan sulfur dikenal dengan rasa hangat dan baunya yang khas, adapun fluorida berguna bagi kesehatan gigi sebagai pencegah terjadinya karies dengan memperkuat lapisan email dan mengurangi larutnya terhadap asam yang dihasilkan oleh bakteri.
Penelitian lain dengan menjadikan bubuk siwak sebagai bahan tambahan pada pasta gigi dibandingkan dengan penggunaan pasta gigi tanpa campuran bubuk siwak menunjukkan bahwa prosentase hasil terbaik bagi kebersihan gigi secara sempurna adalah pasta gigi dengan butiran-butiran bubuk siwak, karena butiran-butioran tersebut mampu menjangkau sela-sela gigi secara sempurna dan mengeluarkan sisa-sisa makanan yang masih bersarang pada sela-sela gigi. Sehingga banyak perusahaan-perusahaan di dunia menyertakan bubuk siwak ke dalam produk pasta gigi mereka. WHO pun turut menjadikan siwak termasuk komoditas kesehatan yang perlu dipelihara dan dibudidayakan.

Sumber: http://kebunhidayah.wordpress.com/2009/06/03/diantara-rahasia-siwak/

Kisah Orang Lama Mewat Saat Bayan Di Hadapan Seluruh Ulama India

Liliek — Thu, 06 Jan 2011 06:56:51 +0000

Kisah ini terjadi pada ijtima’ Bhopal – India pada tahun 1940-an. Maulana Muhammad Ilyas Khandahlawi (Amir jamaah pada saat itu) telah memutuskan seorang (meiji) yang buat usaha dakwah dari mewat untuk bayan maghrib saat ijtima’ tersebut.
Seseorang yang telah ditunjuk tadi menjumpai kembali Maulana Ilyas dan memberitahu bahwa beliau tidak bersedia dengan alasan beliau adalah orang awam, sedangkan orang yang duduk di dalam majlis adalah ulama-ulama dari seluruh India. Maulana Ilyas berkata, “Ini pilihan Allah, kerjakan karena Allah..”.

Maka selepas sholat Maghrib, beliau sholat hajat dua rakaat meminta pada Allah agar diberi hidayah dan kalam untuk tunaikan takaza bayan ini. Setelah selesai sholat badan beliau menggigil dan berkeringat.

Setelah tiba waktun bayan, beliau duduk di kursi yang disediakan dan beliau menangis tidak tahu apa yang akan diucapkan dihadapan para ulama dari seluruh penjuru India tersebut.

Setelah memuji Allah dan bershalawat ke atas Rasul-Nya, beliau berkata, “Tuan-tuan, kita perhatikan keadaan di dalam sebuah keluarga.. seorang ibu menyuruh anak-anaknya yang terdiri dari kakak dan adik untuk mengangkat gelas yang berisi minuman untuk para tamu ke ruang tamu. Kakak dan adik ini mengangkatnya dan tanpa disengaja sang adik telah menjatuhkan gelas tersebut. Secara logika, ibu mesti memarahi adik tersebut, AKAN TETAPI, ibu memarahi kakaknya karena tidak mengajarkan dan memberi panduan kepada adiknya cara-cara untuk mengangkat gelas dengan selamat. Begitulah juga dengan Tuan-tuan, pada hari Akhirat kelak Allah Swt. akan mencari dahulu para ulama, kerana merekalah yang lebih berilmu dan berpengetahuan. Orang awam yang kurang pengetahuannya akan diadili kemudian.. dan Allah akan murka jika kita (para ulama) tidak menjalankan dakwah.”

Beliau juga berkata, “Tuan-tuan (para ulama), mengajar di tempat pengajian adalah suatu amanah, begitu juga dakwah, ia juga suatu amanah yang diwariskan dari Ambiyaa` AlaihimuShShollatu waSSalam. Jika kita orang yang lebih berpengetahuan tidak membuat dakwah dengan cara Nabi SAW., dari rumah ke rumah, pintu ke pintu, berjumpa setiap saudara kita… bagaimana orang awam akan buat usaha dakwah jika kita tidak mulai dahulu?
Dan bagaimana kita hendak mengajar jika kefahaman Quran dan Hadits kita kurang karena tidak buat dakwah seperti para Sahabat? Para Sahabat mudah memahami yang dikehendaki Quran dan Hadits asbab pengorbanan dan susah payah mereka untuk agama ini.. begitu juga dengan kita tuan-tuan.. Allah tidak akan mencari orang awam yang tidak buat dakwah dahulu dihari akhirat kelak, tetapi Allah mencari kita (ulama) dahulu tuan-tuan…

Pada saat itu semua ulama dari seluruh India yang duduk di dalam majlis menangis terisak-isak tanpa berhenti… kemudian beliau berkata, “Siapa diantara tuan-tuan (para ulama) yang bersedia untuk tunaikan amanah dakwah ini dengan keluar di jalan Allah berjumpa orang-orang awam untuk sebarkan agama ini?”. Maka hampir seluruh ulama yang duduk didalam majlis berniat dan memberi nama kepada team tasykil… dan selepas ijtima’ semua ulama tersebut telah bertebaran ke seluruh India untuk keluar berdakwah…

Bayan meiji tersebut ringkas, tetapi memberi makna yang mendalam dan menusuk kalbu hati para ulama yang duduk didalam majelis…

Semoga Allah beri kita peluang dan hidayah untuk kita ambil i’tibar untuk amalkan dan sampaikan..

Kisah ini diceritakan pada saya (Muhammad Effendi) oleh brother Muhammad Akhtar dari Rai Bareily – Uttar Pradesh – India saat di Meiji Mehrab waktu saya khuruj fisabilillah disana.

Sumber: http://ghostridermujahid.blogspot.com/2010/11/kisah-orang-lama-mewat-bayan-di-hadapan.html

Facebook Haram ?

Liliek — Thu, 06 Jan 2011 04:55:18 +0000

Banyak pro kontra yang muncul ketika Forum Musyawarah Pondok Pesantren Putri (FMPP) se-Jawa Timur yang memutuskan haram hukumnya jejaring sosial seperti “friendster” dan “facebook” maupun media komunikasi lainnya apabila digunakan untuk hal-hal yang tidak bermanfaat, berlebihan, merangsang syahwat dan fitnah.
Mereka yang kontra kebanyakan tidak memahami secara utuh hasil bahtsul masail ini, yang mereka tangkap hanyalah haramnya saja, sehingga malah mengaburkan substansi masalahnya. Mereka tidak melihat embel-embel dibelakangnya, bahwa yang diharamkan adalah penggunaannya apabila tidak bermanfaat, merangsang syahwat, dan menimbulkan fitnah. Apa saja itu apabila menimbulkan syahwat dan fitnah jelas saja penggunaannya haram.

Sumber: http://solusifiqih.blogspot.com/2009/05/facebook-haram.html

Masail Penggunaan Handphone

Liliek — Thu, 06 Jan 2011 04:47:37 +0000

Seri 1
Mematikan handphone ketika didalam sholat
Pertanyaan :
Apa yang harus dilakukan jika `handphone` berbunyi pada saat sholat? Perlukah kita mufarakah (keluar) dari sholat? Bolehkah kita mematikan `handphone` (handset) yang bebunyi di dalam sholat atau meneruskan sholatnya dan membiarkan `handphone` terus berbunyi?
Jawab:
Pertama kali yang perlu kita lakukan adalah mematikan handphone sebelum sholat. Apabila seseorang lupa melakukannya dan handphone itu berbunyi, maka dengan pergerakan yang minimum (amaalulqaliil), dia seharusnya menekan batal panggilan pada handphone, contoh: seseorang membatalkan panggilan pada handphone dengan menggerakkan tangannya pada saku yang terdapat handphonenya dan solatnya itu masih sah. Seseorang tidak perlu mufarakah (keluar) dari solatnya. Apabila seseorang membiarkan handphone terus berbunyi sholatnya tetap sah, akan tetapi dia berdosa karena menganggu orang lain yang sedang sholat.
Seri 2
Pertanyaan :
Apakah perbedaan antara `amaalulqaliil` dan `amaalulkatsiir`?
Jawab:
Terdapat ikhtilaf (perbedaan pendapat) diantara para fuqahaulkiraam dalam menterjemahkan maksud `amaalulqaliil` dan `amaalulkatsiir`. Pendapat yang diambil oleh sebahagian besar ulamaulkiraam ialah suatu perbuatan/tindakan yang memberi kesan kepada orang yang berada di sekitar yang tidak di dalam sholat ialah `amaalukatsiir`, sedangkan perbuatan/tindakan yang tidak menimbulkan perhatian/kesan ialah `amaalulqaliil`.

Seri 3
Pertanyaan :
Apa yang perlu dilakukan apabila handphonenya terus berbunyi berulang kali di dalam sholat? Setelah menekan batal panggilan pada handphone, bolehkah menekan batal panggilan pada kali yang kedua jika handphone terus berbunyi?
Jawab:
Seseorang boleh menekan batal panggilan pada handphone secara berulang dan ini termasuk dalam `amaalulqaliil`. Apabila suatu perbuatan/tindakan menekan batal panggilan pada handphone secara berulangan menjadi gerakan yang jelas dapat dilihat orang yang berada di sekitar yang tidak di dalam sholat, dan orang yang di dalam sholat itu merasakan tidak berada di dalam sholat, maka sholat orang itu menjadi batal hukumnya.

Seri 4
Pertanyaan :
Berapa kali seseorang boleh menekan batal panggilan pada handphone dalam gerakan yang sama? Berapa kali seseorang boleh menekan batal panggilan pada handphone sepanjang di dalam sholat, dan bagaimana sholat seseorang jika dia menekan batal panggilan pada handphone sebanyak 3 kali di dalam gerakan yang sama?
Jawab:
Sebenarnya seseorang dibolehkan untuk menekan batal panggilan pada handphone sebanyak 3 kali dengan syarat bahwa pergerakan yang minimum (`amaalulqaliil`). Sholatnya masih sah apakah gerakan itu dibuat didalam gerakan yang sama atau lebih dari satu pergerakan.
Catatan:
1- 3 gerakan tersebut tidak boleh secara berturut-turut.
2- 3 pergerakan itu sekurang-kurangnya harus ada jeda waktu di mana seseorang boleh membaca “Subhana Rabbial A`laa” lebih dari 3 kali. Jika 3 gerakan itu semuanya dibuat dalam jarak waktu yang sama dalam membaca 3 tasbih atau kurang, menurut satu pendapat hal ini termasuk `amaalulkatsiir` dimana hal tersebut dapat membatalkan sholat. Oleh karena itu, langkah hati-hati perlu diambil.

Seri 5
Pertanyaan :
Seseorang tidak mampu menekan batal panggilan pada handphone dengan perbuatan (`amaalulqaliil`). Jika orang itu membiarkan handphone berbunyi, sholatnya dan sholat jamaah lain akan terganggu. Dalam kasus ini, bolehkah dia mufarakah (keluar) dari sholatnya dan mematikan handphonenya supaya sholat disambung/diteruskan dengan tenang?
Jawab:
Jika seseorang tidak mampu menekan batal panggilan pada handphone dengan perbuatan `amaaluqaliil`,maka walaupun ada gangguan dari bunyi handphone, dia tidak boleh mufarakah (keluar) dari sholatnya. Mufarakah (keluar) dari sholat bergantung pada keadaan tertentu. Gangguan di dalam sholat adalah tidak sah didalam syar’i untuk mufarakah (keluar) dari sholatnya. (namun,seseorang itu bersalah karena menganggu sholat berjamaah. Kerana itu,setiap orang perlu memastikan setiap handphonenya telah di `off`kan sebelum mulai sholat.)

Seri 6
Pertanyaan :
Adakah perintah/anjuran berkaitan penggunaan Adzan atau ayat-ayat Al-Quran sebagai ringtone pada handphone?
Jawab:
Tujuan penggunaan ringtone pada handphone ialah untuk memberitahu kita bahwa ada orang lain ingin berbicara dan menghubungi kita. Ia adalah seperti orang yang mengetuk pintu rumah kita. Untuk menggunakan Adzan atau ayat-ayat Al-Quran untuk tujuan memberitahu kita bahwa ada panggilan adalah tidak tepat dan tidak sesuai. Hal tersebut merupakan salah satu perbuatan yang kurang beradab/tidak sopan untuk menggunakan kalimat yang suci dengan cara ini. Inilah sebabnya para fuqaha dan ulamaulkiraam melarang penggunaan kalimat-kalimat suci ini untuk tujuan seperti ringtone dan yang kurang sesuai dengannya. Oleh karenana itu adalah salah untuk download Adzan, Naat, Qasidah, Zikir dan ayat-ayat Al-Quran sebagai ringtone.
Dengan lebih terperinci lagi, kadang-kadang handphone seseorang secara tiba-tiba berbunyi pada saat di dalam toilet. Akibatnya ringtone yang digunakan (Naat, Qasidah, Zikir dan ayat-ayat Al-Quran) berkumandang di dalam toilet. Hal ini seolah-olah tidak menghormati dan tidak beradab dengan kalimah-kalimah tersebut. Oleh karena itu setiap orang perlu melatih dan mengingatkan dirinya bahwa tidak menggunakan Azan, Naat, Qasidah, Zikir dan ayat-ayat Al-Quran sebagai ringtone, gunakanlah hanya ringtone yang normal saja.

Seri 7
Pertanyaan :
Apakah dibenarkan untuk mengguna ringtone yang berbentuk hiburan/nyanyian/musik?
Jawab:
Hal ini tidak dibenarkan dan adalah dosa besar untuk menggunakan ringtone yang berbentuk hiburan/nyanyian/music pada handpone seseorang.

Referensi :
`Masail –e-mobile`
Karangan Mufti Muhammad Salmaan Mansurpuri
(beliau telah merujuk pada gurunya, Maulana Mufti Irtidaa Ul-Haq Hassan Saheb dan Darul Ifta,majlis fatwa dari Darul Uloom Deoband)
Mazahirul Uloom,Saharanpur,India.

Sumber: http://ghostridermujahid.blogspot.com/2010/12/masail-penggunaan-handphone-siri-1.html

2010 in review

Liliek — Sun, 02 Jan 2011 13:48:03 +0000

The stats helper monkeys at WordPress.com mulled over how this blog did in 2010, and here’s a high level summary of its overall blog health:

The Blog-Health-o-Meter™ reads Wow.

Crunchy numbers

A Boeing 747-400 passenger jet can hold 416 passengers. This blog was viewed about 9,700 times in 2010. That’s about 23 full 747s.

In 2010, there were 2 new posts, growing the total archive of this blog to 32 posts. There were 2 pictures uploaded, taking up a total of 975kb.

The busiest day of the year was September 23rd with 94 views. The most popular post that day was Biography of Maulana Muhammad Ilyas, The First Ameer of Tableeghi Jamaat (RA).

Where did they come from?

The top referring sites in 2010 were gotabligh.com, blogkarkun.blogspot.com, search.conduit.com, facebook.com, and imanyakin.wordpress.com.

Some visitors came searching, mostly for bayan maulana saad, maulana ilyas kandhalvi, karkun, maulana saad, and bayan maulana.

Attractions in 2010

These are the posts and pages that got the most views in 2010.

Biography of Maulana Muhammad Ilyas, The First Ameer of Tableeghi Jamaat (RA) March 2009
7 comments

Bayan Shubuh Maulana Sa’ad 05-Des-2007 December 2008
22 comments

World Markaz July 2009
9 comments

Kayu Siwak Vs Sikat Gigi June 2009
13 comments

Route Khuruj 4 Bulan Jalan Kaki 2009 Surabaya – Purwokerto December 2009
10 comments

Tablighi Jamaat Markaz All Over the World

Liliek — Wed, 22 Sep 2010 20:19:36 +0000

• INDIA
Banglawali Masjid, Basti Nizamuddin, New Delhi, INDIA
• PAKISTAN
Madrasah Arabiyyah, Reiwind, Lahore, PAKISTAN
• BANGLADESH
BANGLADESH Kakrail Masjid, Kakrail, Dhaka, BANGLADESH

• INDONESIA
Masjid Jami’ Kebon Jeruk, Jl Hayam Wuruk No 83 Jakarta
Magetan, Masjid Al Fattah, Markaz Trankil, Temboro, Kec. Karas, Magetan, Jawa Timur
Lampung, Islamic Center, Bandar Lampung / Ponpes Al Kirom, Merjid Jami’ Kb. Bibit, Bandar Lampung
Palembang, Masjid Al Burhan, Jl Besuki Rahmat, Palembang
Solo, Masjid Tanjung Anom, Sukoharjo, Jawa Tengah
Mesjid Baiturrahman Sekupang, tg pinang, Mesjid Baiturrahman sei jang lKepri Batam

• MALAYSIA
Masjid Sri Petaling, Kuala Lumpur, MALAYSIA
Sri Petaling Malaysia

• JEPANG
Markaz Tabligh Jepan
Markaz Islaho Tarbiyat (Ichnowari), 1-1-6 Bingonishi, Kasukabe-Shi, Saitama-Ken, Tokyo 334.
Ibrahim Ken Okubo, Room 105, Bingo Higashi 1-22-20, Kasukabe Shi, Saitama Ken, Tokyo 344. 0487-36-2767 (tel) 04-8738-0699 (faks)
Syed Sohel 04-8736-2767
Masjid Darus Salam, 772, Oaza Sakai, Sakai Machi, Sawa-gun, Gunma Ken.
Hafiz Afzal 030-146-1419
Masjid Shin Anjo (Nagoya), Bangunan Kamimoto, Tingkat Satu, 1-11-15, Imaike-cho, Anji-Shi, Aichi Ken.
Najimuddin 030-56-32101
Nufail 030-56-50432, 056-698-9408
Masjid Takwa (Chiba), Sanbu-Machi, Sanbu-Gun, Ametsubo 65-12, Chiba Ken (dekat stesen JR Hyuga).
Lokman 043-444-5464, 030-067-9223
Shamin 010-404-4748
Makki Mosque (Narimasu, Tokyo), stesen Narimasu (Tobu line).
Asraf 010-609-2479
Markaz Hon-Atsugi (Kanagawa). 0462-27-5936
Islamic Center, 1-16-11 Ohara Setagayu ku, Tokyo 156. 03-7870916, 4606169
Islamic Center, C Hoko Mansion 4-33-10 Kitazawa, Setagaya ku, Tokyo 156.
Nerima K. K. Mati, 1-30-17 Kopsaki 205, Tokyo. 81-3-450-6820, 81-3-553-7665 (Ismail), faks 81-3-458-3967
A. Aziz Mecavale, 175 Kumitashi Cho, Tokyo. (d/a Akarim Seth)
• Abu Dhabi
Kaleem Razal, Al-Musaffah, Abu Dhabi. 971-2-721-..
• Afghanistan
Haji Md Meer, Sarai Nelam Farrush, Shahbazar, Kabul. 155-23798
• Afrika Selatan
Markaz, Bait-un-Nur, 17, 11th Avenue Mayfair, Johannesburg. 011-8392633
Kirk St Masjid, 12 Kirk St, 2001 Johannesburg. (G. M. Padia) 27-31-923-841, faks 27-11-852-4011
• Albania
Dr Abdul Latif Saleh, Tirana. +355-42-25440/25438
Seshi Avni Rustemi, Tirana. +355-42-23038
Dr Skender Durresi, Tirana. +355-42-32710
• Aljazair
Masjid An-Najah, Al-Mohammedia, Algeria. (Belqasim Merad 213-2-750)
• Amerika Syarikat
Dearborn Mosque, 9945 West Vernor Highway, Dearborn, Detroit. +1-313-8429000
Markaz New York, 425, Montauk Avenue, Apt. 1, Brooklyn, New York.
Markaz, Masjid Falah, 42-12, National St., Corona, New York. (Loqman Abdul Aleem) +1-718-4767968
Abdur Raqeeb, 130, 69th St., Guttenberg, NJ 07093. +1-201-86.. , +1-718-8587168 (faks – Faqir)
Markaz, 820 Java Street, Los Angeles. (dekat Arbor Vitae St.) +1-310-4199177 (Dr Abd Rauf)
Farouq Toorawa, Los Angeles. +1-310-6755456
Masjid Al-Noor (Markaz), 1751 Mission Street, San Francisco. +1-415-5528831
Vallejo Mosque, 727 Sonoma Boulevard, Vallejo, California. +1-707-6452024
Naser Sayedi, 1777 East West Road, P.O.B. 1703, Honolulu. +1-808-735..
L/Cpl Chaudary, Hawaii. +1-808-2575721
Islamic Centre, 1935, North Eo Place, Manoa, Honolulu.
• Angola
Comunidade Islamica em Angola, Caika Posta 2630, Luano.
• Arab Saudi
Abdul Ghaffar Noor Wali, Jeddah. 966-2-6371607
Ghassan 6823041
Dr Ahmad Ali, P.O. Box 22310, Riyadh 11495. 966-1-6023679
• Argentina
Ahmad Abboud, Centro Islamico, Av. San Juan 3049/53, Buenos Aires. 54-1-973577

• Australia
Markaz, 90 Cramer Street, Preston 3074, Melbourne.
Sheikh Mo’taz El-Leissy, Melbourne. 61-3-94784515
Markaz, 765 Wangee Road, Lakemba, Sydney. 61-2-97593898
S. Hamid Latif, Lakemba Mosque, 63/65 Wangee Road, Lakemba 2195, Sydney. 61-2-759-3899, 61-3-470-2424
Markaz, 427 William Street, Perth.
Abdul Wahab, Perth. 61-9-4596826

• Austria
A. Khaleque Qureshi, Masjid Belal, Diefenbachgasse 12/12, 1150 Wien. 43-1-9387615, 43-1-7366125

• Azerbaijan
S. Uzair M. Ali, Orzhenigidzebskoy, Noboy Gumarbel M3/2F (?)

• Bahamas
Jamaat ul Islam, P.O. Box 10711, Nassau.

• Bahrain
A Aziz Baluch, P.O. Box 335, Manama. 953-256-707

• Bangladesh
Maulana A Aziz, Kakrail Masjid, P.O. Ramna, Dhaka. 88-02-239-457

• Barbados
Maulana Yusuf Piprawala, Kensington New Road, Bridgetown. 1-809-426-8767

• Belanda
Moskee Arrahman (Markaz), Van Ostade str. 393-395, 1074 Amsterdam. (Tram no. 4 dari stesen keretapi) (Al-Kabiri) 31-20-764073

• Belgium
Masjid Noor, Rue Massaux 6, Gemeente Schaarbeek, 1030 Brussels. (Mostafa Nooni) 32-2-219-7847
Masjid Van Slambrouck, Fortuin St. 6, B8400 Oostende.

• Belize
Md Riaz, 3132 Kraal Road, Belize City.

• Bermuda
Md Mosque, Basset Bldg Court, St. Ram, Hamilton.
Biera
Omar Osman, P.O. Box 382 (?), Biera. 23260

• Bolivia
Biab Khalil, P.O. Box 216, La Paz. BX 5418 (teleks)

• Brazil
A Aziz Alinani, Imam, Centro Islamica, Ax W-5 Norte, Brazil. 55-11-278-6789

• Britain
Markazi Mosque, South Street, Saville Town, Dewsbury. (Hafez M Patel) 44-924-460760, 44-924-46685? (faks)
East London Markazi Masjid, 9-11 Christian St, Off Commercial Road, London E1. (Zulfiqar) 44-71-4811294

• Brunei
Hj Jamili Hj Abbas, 647 Kg Lumapas. 673-8-810480, 673-2-337488. jamil@brunet.bn
Hj Mahadi, Bandar Sri Begawan. 332148

• Bulgaria
Mufti Basri Osman, Plovdiv. 359-2-233-109

• Cad
Masjid-e-Noor, Share Namer, N O’Jamina. (Adam Yusuf Amin)

• Cecen
Dudaeb Shakmarze, Ul. Khakalskaya 90/2/42, Grozni.

• Cile
Taufiq Rumie, Edwardo Castillo Valesco 1160, Nunoa, Santiago. 56-2-496-081, 56-2-294-182

• Cina
Hilal D. C. Guangyun, V. C., Stand Comm, East Dist. Peoples Congress, ..

• Dagastan
Habibullah, Sk Mohuddin, village Gubdan, Lewanshowski.

• Denmark
Shehzad Ahmad, Makki Masjid, Brikegade 4 KLD, N Kobenhavn (Copenhagen). 45-43-(35)-361-513
Centre Mosque, Morbaerhaven Block 18 c/4, 2060 Albertslund. 02-454368

• Dubai
Shaikh Hamdan, Masjid al Kasis, Al Kasis No. 3, dekat Umm Kulsum Che..

• Eire
Masjid, 7 Harringto Street, Dublin.
Dublin Islamic Centre, 163, South Circular Road, Dublin 8.
Md Shigara, 21, Wolseley Street, Dublin 3. 353-1-540-027

• Ethiopia
M. M. Kechia, Abu Bakr Masjid, Kwas Maida, Addis Ababa. 251-1-130-208, 135-823 (Ibrahim Sufra)

• Feringgi
Abu Bakar Sulil, Masjid Odiveas, Rua Thomas de Anunciacao 30 R/C Esq, Odiveas 2675, Lisboa.

• Fiji
Noor Ali, Raki Raki Jama Masjid, P.O Box 15, Raki Raki, Fiji. 679-24440, 679-94002

• Filipina
Masjid Abu Bakar, Marawi City, Lanao del Sur, Mindanao.

• Finland
Omar Nizamuddin, Puutarhankatu 18A, Helsinki. 358-21-513-572
Masjid, Fredrinkatu 33B, 00120 Helsinki 12. 358-0-643-579, 358-0-149-6395
Masjid, Abrahaminkatu

• Gambia
Abdul Wadood, Arabic Madrassa, Serekunda.

• Ghana
T. Osang, P.O. Box 170A, Rock of Islam Mosque, Labadi, Accra. 233-21-663-443, 665-060

• Guinea
Md Boye, P.O. Box 12294, Barry, Conakary.

• Guinea Bissau
Abayu Bayo, Jamia Kabir, Bissau.

• Guyana
Azim Khan, 35, Kraig Village, East Bank, Demerara. 592-(02)-62269 (Georgetown)

• Hong Kong
Masjid Ammar, 40-01 Kwon Road, Wanch.. 5-892-0720 (Md Qadeem, Zafar 852-3-5-239-975)

• Hungari
A. Hafez, Flat 9, 84 Linen Kurt, Budapest. 36-1-833-905, 36-1-276-0482 (Babikir)
Dr Izzedin, Estergomiut 56/VII/26, 1138 Budapest.
Ibrahim, Fortuna (hotel murah), Szolgaltaro GMk, 1073 BP, Akacf..

• India
Banglawali Masjid, 168 W. Nizamuddin, Basti Nizamuddin, New Delhi. 91-11-494-7137 (faks: Farooq), 617-142 (..)

• Iran
Al Amir A Roaf, Masjid e Tauhidi, Zahedan.
Iraq
Sk Kazim, Montaga Buhimania Al Karich, Share Mar’uf, Baghdad.

• Itali
El Amrani, 3231 Via Vanzetti No. 3, Cita di Sudi (Cascino Rosa), Milano. 39-10-952-20?, 39-6-802-258
Masjid, Via Bertoloni 22/24, Roma
Masjid,Via Berthollet 24, Torino
Masjid, Via de Groce 3 (Tingkat 4), Trieste

• Jabaltariq
Masjid Cesemate Sq., Main Street, Gibraltar. 350-73058

• Jamaika
Naeem A. Muta’ali, Muslim Community, 54 Wildman Street, Kingston. 1-809-9283516 (Akbar), 9286789 (Naeem)
Islamic Center of Jamaica, 134 1/2 King Street, Kingston.

• Jerman
Md. Nawaz, Masjid, Muenchener str. 21, Frankfurt. (06175)1673, (0221)550..
Md. Nawaz, Berliner str. 31, 6374 Steinbach. (06171) 75360
Barbaros Gamii (masjid), Kyffhavser str. 26 (dekat Barbarossa Platz), 5 Koeln 1 (Cologne). (Husseinbeg Firat 467477, Zia) 0211-213870
Masjid, Lindower str. 18-19, 1000 Berlin 65. (030) 4617026
Masjid, Landwehr str. 25, Muenchen (Munich). (dekat stesen keretapi)
Masjid, Steindamm, Hamburg. (dekat stesen keretapi)
Masjid, Haupsletter str. 715, Stuttgart. 0711-6406775
• Jibouti
Salem Ahmad, Deeday Masjid, P.O. Box 730, Djibouti. 253-762-189, 5818 FIANEA (teleks)
• Jordan
Md Mustafa Al Wafai, Masjid Madeenat al Hujjaj, Mukhayam Het.. 962-6-774-257
• Kamerun
Osmany c/o Alhaj Md, P.O. Box 19, Marwah.237-291-5..
• Kanada
Medina Masjid, 1015 Danforth Ave., Toronto. (Ismail Patel / Anjum Mohammad)1-416-465-7833.
• Kazakhstan
Baba Khanov, Muslim Religious Board of Central Asia, Alma Ata.
• Kenya
A. Shakoor, Londi Mosque, sebelah balai polis Kamakunsi, Nairobi. 254-2-764-224, 254-2-340-965
• Kibris
Ahmet Cetkin, Harika Camii, Palamud Sok No. 11, Asa Marao.
• Korea Selatan
Imam Qamaruddin, Masjid Annur, GPO Box 10896, Seoul. 82-2-556-…
Kosta Rika
Mostafa Md Imam, Centro Islamico, Dasamprados Casa 7-16, San Jose. 506-272-878
• Kuwait
A Rashid Haroon, Subhan Markaz, Al Mantiga Sinaere, Kuwait.
• Laos
Maulana Qamaruddin Noori, Masjid India, P.O Box 617, Vientianne. 3776..
• Liberia
S M Azmat Subzwari, Randall Street Mosque, Monrovia. 231-225-0..
• Libya
Mustafa Kuraitty, Jame al Badri, Bab bib Ghasher, Tripoli. 218-61-72138..
• Lubnan
A Hasib Sar Hal, Imam Ali ut Tariq Jadidah, dekat Madrasah Farooq, Beirut.
• Luksembourg
Islamic Centre, Route Darlon 2, Mamar. (S. B. Khan Afridi) 352-311-695..
• Madagaskar
Yakub Patel, P.O.Box 101, Tamatave. 261-5-33202
• Maghribi
Alhaj Ali, Masjid en Noor, Hayya Araha 61, Darul Baida, Casablanca. 212-366-483..
• Malawi
Ebrahim Makda, Juma Masjid, Kamuza Proc. Road, Lilongwe. 265-720216

• Maldiv
Ibrahim Hassan, G. Aabin, Male Island.
• Mali
Ismail, Markaz Haidara, P.O. Box 1551, Bamako. 223-22-22..
• Malta
Md El Sadi, Islamic Centre, Corradino Road, P.O. Box 11, Paola, Malta. 356-772-163..
• Mauritania
Daud Ahmad, Masjid Shurfa, P.O. Box 14, Nouakchott.
• Mauritius
Masjid Nur, Gora Issac St., Port Louis. 230-2424904
Mir AM Soorma, Shaukat Islam Mosque, P.O.Box 328, Port Louis. 230-26..
• Meksiko
Mir Y Ali, Norte 40A, No. 3612A, Col 7 de Noviembre, Mexico DF.. 537-1138
• Mesir
Masjid Anas bin Malik, Madinatul Muhaddithin, Share Iraqu Giza, Cairo. 20-2-702-804, 20-2-348-6185
• Mozambik
Md Rafiq Ahmad, Av Dazambia 305, I C Flat 4, Maputo. 258-2378..
• Myanmar
B. A. Ground Mosque, dekat stesen keretapi Rangoon. 95-1-74436, 3100 (Bhay)
• New Zealand
Abdul Samad Bhikoo, Auckland Mosque, 17 Vermont Street, Ponsonby, Auckland. 64-9-3764437
Masjid AnNur, Christchurch. 64-3-3483930
Ishan Othman, Dunedin. 64-3-4767121
• Niger
Yahya Sa’ati, Sooq al Kabir, dekat Mohatta Sayarat, Niamey.
• Nigeria
Hamza Oshodi, Central Mosque, 37 Church Road, Saban Gari, Kano. 47-2-9883..
• Norway
K. M. Riaz, Bilal Masjid, Tordenskjolds Gt. 86, 3044 Drammen. 47-2-9883-..
Islamic Centre, Nosdahlbruns Gt. 22, Oslo 1.
• Oman
Masud Harthi, Jame Khalid ibni Walid, Assib, Muscat. 92-21-415..
• Pakistan
AlHaj A. Wahab, Madrassa Arabia, Raiwind, Lahore. 92-21-415.., 92-21-216..(faks)
Makki Masjid, Garden Road, Karachi.
• Panama
A F Bhikoo, Jama Masjid, 3rd Street & Mexico Avenue, Panama City. 517-256-44..
Pantai Gading
Md Amin (Jallo), Masjid Ahlesunnah, P.O. Box 110, Danane. -(225)-635-320 (Boike town)
• Perancis
Sh. Yunus Tlili, Masjid Rahman, Ave. Paul Vaillent Couturier 52, 93200 St Denis. 33-1-48.23.78.89, 48.26.78.78
Markaz Marseille, Rue Malaval 24, 13002 Marseille. 91908047
• Peru
Naguib Atala, Casilla 3134, Lima. 51-14-294-620
• Poland
Yakub, ul. Piastowska 77, Bialistok.
Masjid, ul. Abrama 17A, Gdansk.
Boguslaw Zagorski, ul. Rozlogi 6 Apt. 51, Warszawa (Warsaw).
• Puerto Riko
Arab Cultural Club, Km 5, KMO 65th Inf Ave, Rio Piepras, PR0092.
• Qatar
Abdullah Ahmad, Masjid Mantaya Sanaiya, P.O.Box 40621, Doha.
• Reunion
Yusuf Lockati, Masjid Nurul Islam, 97400 St Denis. 262-200..
• Romania
Masjid, Ovidiu Square, Constanta.
• Russia
Masjid, Prospect Mira (dekat Olympic Station), Moscow. 281-4904
Sayyid Akhtar, Moscow. sar_bob@hotmail.com
• Rwanda
A Majid Suleman, Medina Masjid, Kegali. 250-7536
• Senegal
Sk Ahmad, Masjid Al Noor, P.O. Box 1955, Colobane, Dakar. 221-223-262
• Siera Leon
Hassan Taravaly, 4 Rush Street, Circular Road, Freetown.
• Singapura
Masjid Angulia, Serangoon Road. 02-2971624
Hj Jufri, Block 210 #07-91, Tapines Street 23. 02-7832358
Hj Hassan 02-4442312
Najmuddin 02-2914742
Abdul Karim 02-4439294
Angulia Mosque, Markaz di Singapore

• Somalia
S Sheraff, Masjid e Dawat, Magaiscia. 252-1-81963
• Spanyol
Musa Taha, Mezquita Ataqua, Calle Correo Viejo – 4, Albaicine, Granada. 34-58-255-611
• Sri Lanka
Tablighi Markaz, 150 Lukmanjee Sq, Grandpass Rd, Colombo. (Md Lebbe Master) 94-1-25910
• Sudan
Dr D H Khalili, Masjid Hamddab, Ash Shaharah, Khartoum. 249-11-222428
• Surinam
Mufti B Piprawala, Masjid Taedul Islam, Mutton Shop 10B, Paramaribo. 597-81394
• Swaziland
Md Hassan, P.O. Box 201, Maikerns. 83327
• Sweden
Markaz, Tarsgatan 91, Stockholm. 46-8-334-490 (A Raof), 46-8-750-8511 (S Zaidi)
Dr M Piar Ali, Tarsgatan 45B, Stockholm
Tonsbergsgatan 4, 3TR, 16434 Kista. 46-8-719-3215 (P Ali)
Masjid, Gamlagatan, Uppsala. 46-18-21998281
• Switzerland
Hussain Osmani, Muslim Association, 2-A Linderain str Post F 1650, 30012 Berne. 41-31-228-396, 556-321
Masjid, Chemin Colladon 34, Petit Saconnex, Geneva. (Tram no. 12) 7987311
Islamic Center, Narstr. 19, Zurich.
Masjid, Tingkat 3, Ausstellungstr. 21, Zurich.
• Syams
A M M Hosni, Razaqul-Jin-Sary, Zaid b Sabit, Merchant Modaiya, Damascus.
• Syarjah
Ali Bhai Patel, Al Futiaim Motors, P.O. Box 5819. 971-6-548-629
• Tadjikistan
A Rahim Mostafa, Masjid Shah Mansoor, ul. Wasfe, Dushanbe.
• Taiwan
Chinese Muslim Association, 62 H’sin Shen South Rd, Sec 2, Taipeh. 886-2-522-4473
Nurrdin Hsueh Wen Ching, P.O. Box 1430, Kaohsiung. 886-7-7498749, 886-7-5215771
• Tanzania
Sayed Mohsin, Medina Masjid, P.O. Box 5050, Dar es Salam. 255-61-26455
• Thailand
Hanif A. Shakur, Masjid Aslam, Bangkaoli, Bangkok. 662-235-3956..
Markaz, Minburi. (30 km dari pusat Bangkok)
Markaz, Yala.
• Togo
Imam Ratib, Sk Al Hassan, Grand Mosque, Zongo, Lome.
• Trinidad
Raziff Ghany, Monroe Road Masjid, Monroe Road, Cunupia. 809-650-1985
• Tunisia
Mestaoui Habib, 28 Rue Ibn Khaldoun, Ben Arous, Tunis. 216-1-380-843
• Turki
Umar Vanlioglu, Mescidi Salam, Sultan Ciftligi, Habibler Koyu, Istanbul. 90-1-3854053, 90-1-5951773, 90-1-5054619 (faks: C. Korkut)
• Turkmenistan
Uraz Murod, Uraz Md, Haji Noor, Masjid, Ashkabad.
• Uganda
Omar Mazinga, Masjid Nur, William St., P.O. Box 2046, Kampala. 256-41-246-63..
• Uzbekistan
Murad, Madrassa Mir e Arab, Bukhara. 42170
Imam Mustafa Khul, Samarkand, 353268
Ziauddin, Idara Diniyat, Tashkent. 351307
• Venezuela
Farooq A Rahman, Islamic Center, Calle-9, Urb La Paz, El Paraiso, Caracaz. 58-2-498322?
• Vietnam
M. Zakaria, Mutawalli Mosque, 66 Tnilap Thanh, Saigon.
Masjid Annur, 12 Hang Luoc street, Hang Ma ward, Hoan Kian precinct, Hanoi.
Ustaz Muhsin, Madrasah Arabiah, 25A Lang Ha street, Hanoi.
• Yemen
Hamood Faki, Masjid As-Sawad, Al Habbah Annagal St, Al Harabi, Sana’a. 967-2-227-246
• Yugoslavia
Jusufspabic Md., Jevremova 11, 11000 Belgrade. 38-11-642-043, 622-654
• Yunani
Greece Markazi Masjid Rassos, 9 Galaxia Strape (dekat Kosmos), 117/45 Athens.
Munir Mahmud, G. Papandreau 87, Goudi, Athens. 30-1-775-8155, 30-531-24863 (Hussein Mostafa)
• Zaire
A. M. Patel, 39 Mama Yemo, P.O. Box 155, Likasi. 243-12-28272
• Zambia
Ahmad Nomani, P.O. Box 510191, Chipata. 260-62-21161
Ahmad Karodia, Md Ravat, P.O. Box 30324, Lusaka. 260-1-212-023
• Zimbabwe
Y. Hussain, Ridgeview Masjid, Boeing Road, Ridgeview. 263-4-292..

Is Imam Mahdi Coming?

Liliek — Mon, 09 Aug 2010 20:26:14 +0000

By Mufti Ebrahim Desai
POSTED: 2 JAMAD-U-THANI 1423, 11 AUGUST 2002

Q.) Would you please describe all Hadith about Imam Mahdi (RA). [Kamran Waheed Khan]

A.) Imaam Mahdi will certainly come before the day of Qiyaamat. Rasulullah said, ‘Even if there were only one day left for the world, Allah would send a man from amongst us to fill the world with justice, just as it had been filled with oppression and injustice.’ (Ahmad)

Rasulullah said, ‘The Mahdi is one of us, from among the people of my household. In one night Allah will inspire him and prepare him to carry out his task successfully.’ (Ahmad)

Abu Dawud devoted a whole chapter of his Sunan on the subject of the Mahdi.

Abdullah, Radi-Allahu anhu, narrates that Rasulullah said, ‘A man from my household whose name is like mine will take power.’ (Tirmidhi)

Thawbaan narrates that Rasulullah said, ‘Three men will be killed at the place where your treasure is. Each of them will be the son of a Khalifah and none of them will get hold of the treasure. Then the black banners will come out of the east, and they will slaughter you in a way which has never been seen before.’ Then he said something which I do not remember, ‘then if you see him, go and give him your allegiance, even if you have to crawl over ice because he is the Khalifah of Allah, the Mahdi.’ (Ibn Majah) The treasure referred to in this text is the treasure of the Ka’bah. Towards the end of time, three of the sons of the Khalifahs will fight to get hold of it, until the Mahdi appears.

Abu Hurayra, Radi-Allahu anhu, narrates that Rasulullah said, ‘By him in whose hand my soul is, surely the son of Mary will come down among you as a just ruler. He will break the cross, kill the pigs and abolish the Jizyah. Wealth will be in such abundance that no one will care about it, and a single prostration in prayer will be better than the world and all that is in it.’ Abu Hurayra said, ‘If you wish recite the verse – and there is none of the people of the book but must believe in him before his death, and on the day of Qiyaamat he will be a witness against them.’ (An-Nisaa 4:159) (Bukhari; Muslim). And Allah Ta’ala Knows Best.

Source: http://www.albalagh.net/qa/imam_mehdi_hadith.shtml

Route Khuruj 4 Bulan Jalan Kaki 2009 Surabaya – Purwokerto

Liliek — Tue, 29 Dec 2009 07:22:12 +0000

28 Sya’ban 1430 (19-08-2009)
- 13:00 berangkat dari Al-Ma’mur – Jl. Ciliwung IV Depok II Timur
- 14:00 mampir di Yasilindo – Pasarminggu – Jakarta Selatan
- 16:00 berangkat ke Markaz Kebon Jeruk – Jakarta Pusat
- 17:00 sampai di Markaz langsung daftar ke Tim Tasykil untuk 4 bulan JK
- 1 Ramadhan 1430 (22-08-2009)
  - Musyawarah pagi terdaftar 6 nama :

Ujang lesmana (Teluk Naga)
Abu Ibrahim / Supriyadi (Teluk Naga)
Abdurraheem / Liliek (Depok II) -> Ameer Saab
Surdi (Sepatan)
Sugeng (Curug PLP)
AyatuLLah (Curug PLP)
AbduLLah Mustaqim (Cengkareng)

Rencana route (tidak jadi): 1. Cibadak – Pelabuhan Ratu (lewat jalan raya atau jalur alternatif); 2. Garut – Tasikmalaya – Ciamis.
2 Ramadhan 1430 (23-08-2009)
- Training 3 hari di Larangan – Ciledug (Pesantren Asy-Syifa)
- Tambahan jama’ah 1 orang dihantar dari Markaz (Ihsan Sugeng S.)
- Tasykilan gabung 4 bulan JK dari Larangan 1 Orang (Ahmad Darwin)
- 5 Ramadhan 1430 (26-08-2009)
  - Kembali ke Markaz Kebon Jeruk -> Kargozari Amal + Maqomi
  - 6 Ramadhan 1430 (27-08-2009)
    - Musyawarah pagi penentuan route (oleh syuro Pak Cecep Firdaus): Surabaya – Gresik – Paciran (Lamongan) – Tuban – Rembang – Demak – Semarang – Pekalongan – Tegal – Brebes – Purwokerto.
    - M. Ja’far (Banjar Patroman) tidak jadi gabung ada takaza ke Bangka Belitung.
    - Bayan Hidayah ke-2.
    - No. Jamaah: 0758 dengan anggota Jama’ah:

Abdurraheem / Liliek (Depok II) -> Ameer Saab
Ujang lesmana (Teluk Naga – Tangerang)
Abu Ibrahim / Supriyadi (Teluk Naga – Tangerang)
Surdi (Sepatan – Tangerang)
Sugeng (Curug PLP – Tangerang)
AyatuLLah (Curug PLP – Tangerang)
AbduLLah Mustaqim (Cengkareng – Jakarta)
Ihsan Sugeng S. (Palembang)
Ahmad Darwin (Larangan – Ciledug – Tangerang)

Bayan Hidayah ke-1 : 21-08-2009
Bayan Hidayah ke-1 : 27-08-2009
Kargozari : 18-12-2009
Bayan Wabsy : 20-12-2009
Jam 13:30 berangkat ke stasiun Senen pakai angkot @ Rp.3000,-
Naik kereta Kertajaya (Senen – Pasar Turi) @ Rp.43.500,- berangkat jam 16:15.
7 Ramadhan 1430 (28-08-2009)
- KA sampai Surabaya Pasar Turi jam 07:30.
- Naik carteran @ Rp.5000,- sampai Markaz Surabaya (Masjid Ikan Gurame / Halaqah Perak) Masjid “Nurul Hidayah” Gumuyung Jl. Ikan Gurame V – 13 Surabaya Telp.031-3579923.
- Fotocopy KTP (seluruh jama’ah), Surat Keterangan Jalan, Lembar route perjalanan.

START JALAN KAKI DARI GRESIK – JAWA TIMUR

1) 8 Ramadhan 1430 (29-08-2009)

Musyawarah pagi -> start jalan kaki dari Gresik, dalil Nur Salim (Lamongan)
Berangkat jam 09:00 ke masjid “Nurul Islam” – Segoro Madu – Gresik tiba jam 10:00 (Masjid Bharata Indonesia), ta’mir: H. Muslim, Tohir. Karkun: Turmudzi.
Nusroh selama di Gresik: H. Ahmad, Usman Baskoro

2) 10 Ramadhan 1430 (31-08-2009)

Jalan kaki ± 2 km ke masjid “Mambaul Falah” (Masjid PT. Semen Gresik), ta’mir Sarjono : Ditolak.
Jalan kaki ± 500 m ke musholla “Al-Ikhlas” – Sentolan – Sidomoro – Kebomas – Gresik, ta’mir H. Abdul Hadi, Maimun : Ditolak.
Jalan kaki ± 1 km ke musholla “AsySyifa” Polres Gresik, transit sampai ba’da Dzuhur.
Jalan kaki ± 1 km ke masjid “Bahari” – Pelabuhan Gresik : Diterima.
- § Hampir ditolak, terjadi miskomunikasi antara anshor dengan ta’mir.
- § Laporan ke KP3 Pelabuhan Gresik, serahkan copy KTP dan surat keterangan.
- § Isi kultum sholat tarawih.
- § Program berjalan normal.

3) 12 Ramadhan 1430 (2-09-2009)

Jalan kaki ± 1 km ke musholla “Darussalam” – Lumpur – Gresik : Ditolak.
Jalan kaki ± 300 m ke masjid “Karomah” – Lumpur – Gresik : Ditolak.
Jalan kaki ± 2 km ke musholla “Baitul Muttaqin” – Tlogopojok – Gresik : Ditolak.
Khususi ± 300 km ke masjid “Roudhotul Jannah” – Tlogopojok – Gresik : Ditolak.
Khususi ± 2 km ke musholla “Taubatan Nasuha” – Tlogopojok – Gresik : Diterima.
- § Ta’mir H. Ali Anhar, karkun : Badrowi, Marnoto.
- § Khususi ke Polsek Kota dengan Badrowi, diterima dengan baik.
- § Jama’ah pernah diusir di musholla ini oleh warga 1 tahun yang lalu.

4) 14 Ramadhan 1430 (4-09-2009)

Jalan kaki ± 2 km ke masjid “Baitur Rahim” PT. Smelting – Maduran – Gresik : Sudah biasa terima jama’ah, banyak karkun di perusahaan ini.
- § Karkun: Agung, Taufiq, Najib, Setyo, Dani, Joko, Agus Udayana, dll.
- § Tasykilan: Sueb (s/d tgl. 5-10-2009)
- § Ada karguzari ± 60 masjid binaan salah satu ormas se kab. Gresik menolak melarang dengan surat resmi I’tikaf di masjid malam hari.
- § Jaulah ke pos2 satpam, warung2, dan sopir2 truk.
- § Program berjalan normal.

5) 16 Ramadhan 1430 (6-09-2009)

Jalan kaki ± 1 km ke masjid “Darul Muttaqin” – Sukomulyo – Manyar – Gresik : Ditolak.
Jalan kaki ± 3 km ke musholla “Al-Hasan” – Perum Pongangan Indah (PPI) – Sukomulyo – Manyar – Gresik : Markaz Halaqah Gresik Barat.
- § Ta’mir H. Hasan, Karkun : Ust. Mansyur, Umar.
- § Program berjalan normal.

6) 18 Ramadhan 1430 (8-09-2009)

Jalan kaki ± 8 km ke musholla “Al-Ishlah” – Manyar Rejo – Manyar – Gresik : Diterima.
- § Ta’mir HM. Anwar, Sholih.
- § Khususi Gus Mu’in
- § Tokoh: Ust. Sahlan Al-Hafidz (teman maulana Harun) lulusan Langitan.
- § Tasykilan: Farid (2 hari)
- § Program berjalan normal.

7) 20 Ramadhan 1430 (10-09-2009)

Jalan kaki ± 9 km ke masjid “Al-Mubarok” – Tambak Rejo – Tanggok – Sembayat – Manyar – Gresik : Diterima.
- § Masjid Tariqat Naqsyabandiah-Qadariyah
- § Ihsan Sugeng Sunarto mengundurkan diri (jam 10:00), minta gabung jama’ah 4 bulan biasa.
- § Jama’ah tinggal 8 orang.
- § Program berjalan normal.

8) 22 Ramadhan 1430 (12-09-2009)

Jalan kaki ± 6 km ke musholla “An-Namiroh” – Nangkakerep – Bungah – Gresik : Diterima (H. Muhtadi Chozin)
- § Hampir ditolak ta’mir, diterima oleh H. Muhtadi Chozin (beliau biasa menjadi khotib di markaz Surabaya.
- § Pak RW minta jamaah tidak memakai gamis putih.
- § Program berjalan normal.

9) 24 Ramadhan 1430 (14-09-2009)

Jalan kaki ± 7 km ke Pondok Pesantren “Darul Ikhlas” – Telogo Rambit – Sidayu – Gresik : Pimpinan Ust. Nurul Huda (karkun IPB) alumnus Gontor.
- § Pesantren sedang libur, tidak ada santri
- § Sholat dan I’tikaf di musholla “Nurul Mu’min”
- § Program berjalan normal.

10) 26 Ramadhan 1430 (16-09-2009)

Jalan kaki ± 10 km ke masjid jami’ “ ’ainul Yakin” – Ujungpangkah – Gresik : Diterima.
- § Suhbah dengan awwalun H. Tamim Yahya
- § Program berjalan normal.

11) 27 Ramadhan 1430 (17-09-2009)

Jalan kaki ± 12,5 km (perjalanan ± 4 jam) ke masjid “Baitul Rahman” – Rejodadi – Panceng – Gresik : Diterima.
- § Ta’mir H. Askan
- § Program berjalan normal

12) 28 Ramadhan 1430 (18-09-2009)

Jalan kaki ± 6,5 km ke mushollah “Takwallah” dekat makam maulana Ishaq (Ayah Sunan Giri) – Kemantren – Paciran – Lamongan : Diterima.
- § Program berjalan normal.

13) 29 Ramadhan 1430 (19-09-2009)

Jalan kaki ± 1,5 km ke masjid jami’ di Pondok Pesantren “Sunan Drajat” – Banjar Anyar – Paciran – Lamongan (dalil pak Fadli).
- § Suhbah pimpinan PonPes KH. Abdul Ghofur (jam 11:00)
- § Iedul Fitri 1 Syawal 1430H, silaturrahim ke Gus-gus, asatidz, karkun, masyarakat, santri, tidak ada program.
- § 2 Syawal Ziarah ke makam Sunan Drajat (± 200 m dari pesantren)
- § 2 s/d 3 Syawal program berjalan normal.

14) 3 Syawal 1430 (22-09-2009)

Jalan kaki ± 6 km ke masjid “Baitul Ghofur” – Jetak – Paciran – Lamongan : Ditolak, tapi bertahan dibantu anshor Abdul Kohar dan dukungan ta’mir lain yang simpatisan.
- § Program berjalan normal.

15) 5 Syawal 1430 (24-09-2009)

Jalan kaki ± 2 km ke masjid “Darus Salam” – Kandang Semangkon – Paciran – Lamongan : Ditolak.
Jalan kaki ± 1 km ke masjid “Baitur Rahim” – Dengok – Kandang Semangkon – Paciran – Lamongan : Ditolak.
Jalan kaki ± 1 km ke masjid “Maqbul” – Blimbing – Paciran – Lamongan : Markaz Halaqah Blimbing – Paciran.
- § Transit 1 hari, anshor : AthoiLLah
- § Karkun di halaqah ini 53 orang
- § Program berjalan normal

16) 6 Syawal 1430 (25-09-2009)

Jalan kaki ± 200 m ke masjid “Nurul Yakin” – Blimbing – Paciran – Lamongan : Diterima.
- § Ta’mir H. Amin, tokoh : H. Umar Ali
- § Tasykilan 2 orang : H. Khoiri, Ahmad Fauzi
- § Program berjalan normal.

17) 8 Syawal 1430 (27-09-2009)

Jalan kaki ± 6,5 km ke masjjid “Pambon” – Brengok – Brondong – Lamongan : Diterima.
- § Ta’mir H. Mampuri (teman H. Muhdi – Zumidar Lamongan)
- § Program berjalan normal.

18) 10 Syawal 1430 (29-09-2009)

Jalan kaki ± 8 km ke musholla “Darul Muttaqin” – Lohgung – Brondong – Lamongan : Diterima.
- § Ta’mir (Karkun) Sartono
- § Karkun di desa ini ± 150 orang.
- § Program berjalan normal.

19) 12 Syawal 1430 (1-10-2009)

Jalan kaki ± 1,5 km ke masjid “Tawakkal” – Karang Agung – Palang – Tuban : Diterima.
- § Ta’mir Idris, Abu Bakar.
- § Karkun di desa ini ± 300 orang.
- § Program berjalan normal.

20) 14 Syawal 1430 (3-10-2009)

Jalan kaki ± 5 km ke masjid “Surya Neila Ummah” – Sumurgung – Palang – Tuban : Diusir untuk segera meninggalkan desa ini ba’da Isya oleh ta’mir dan kepala desa tanpa alasan yang jelas, meninggalkan masjid jam 20:30.
- § Pak Sueb menghilang, ditinggal.
Jalan kaki ± 7 km ke masjid “Baitur Rahman” – Jarkali – Gedong Ombo – Semanding – Tuban : markaz lama Tuban (sekarang di Mboto).
- § Karkun awwalun : Agus, Zamzam
- § 15 Syawal pak Sueb dicari lagi, secara tidak sengaja ketemu jam 10:30.
- § 16 Syawal pak Sueb wabsy jam 07:00.
- § Program berjalan normal.

21) 17 Syawal 1430 (6-10-2009)

Jalan kaki ± 6 km ke masjid “Al-Bayyinah” – Dasin – Sugih Waras – Jenu – Tuban : Ditolak, dulu biasa terima. Ta’mirnya telah diganti.
Jalan kaki ± 5 km ke masjid “Terminal Wisata” – Kambang Putih – Tuban : Diterima.
- § Terminal baru, dalam uji coba.
- § Ta’mir TaufiqiLLah, M. Shalihin.
- § Ke Polsek Jenu dihantar petugas DLLAJR, petugas Polsek (Suparjo) yang jelaskan seputar usaha dakwah ini ke petugas DLLAJR tersebut.
- § Program berjalan normal.

22) 18 Syawal 1430 (7-10-2009)

Jalan kaki ± 4 km ke masjid “Syuhada” – Jeggolo – Jenu – Tuban : Diterima.
- § Dahulu muhalla awwalun Musyaddad (Jarot).
- § Ta’mir Ust. Mamu’in, RT.10 Widodo, RT.11 Yanto, RT.12 Hamdan.
- § Pak Surdi pulang karena sakit hernia, wabsy di markaz Jakarta.
- § Jama’ah tinggal 7 orang.
- § Program berjalan normal.

23) 20 Syawal 1430 (9-10-2009)

Jalan kaki ± 9 km ke masjid “Al-Ikhlas” – Pereng – Purworerjo – Jenu – Tuban : Diterima.
- § Ta’mir: Usst. Cahyo, karkun : Ust. Jamil.
- § Program berjalan normal.

24) 22 Syawal 1430 (11-10-2009)

Jalan kaki ± 5 km ke masjid “Al-Huda” – Ketapang – Glondong Gede – Tambakboyo – Tuban : Diterima.
- § Ta’mir Muadz, Muchibbun.
- § 23 Syawal tasykilan datang : Chandra (dari Jenggolo)
- § Program berjalan normal.

25) 24 Syawal 1430 (13-10-2009)

Jalan kaki ± 19 km ke masjid jami’ “Baitul ‘atieq” – Bulu – Bancar – Tuban : transit (dalil Abdus Salam)
Jalan kaki arah balik lewat jalan alternatip ± 3 km ke masjid “An-Nur” – Boncong – Bancar – Tuban : permintaan anshor Ust. Sahid.
- § 25 Syawal tasykilan Chandra wabsy ba’da Dzuhur.
- § 26 Syawal AbduLLah Mustaqim tangguh ba’da Dzuhur (dari awal keberangkatan hanya niat ikut 2 bulan JK saja).
- § Jama’ah tinggal 6 orang.
- § Program berjalan normal.

MASUK PERBATASAN JAWA TENGAH

26) 27 Syawal 1430 (16-10-2009)

Jalan kaki ± 4 km ke masjid jami’ “Temperak” – Temperak – Sarang – Rembang : transit sholat Jum’at sampai ba’da Ashar, anshor Bisri Mustofa nusroh.
Jalan kaki ± 1,5 km ke Pondok Pesantren “Al-Anwar” – Sarang – Rembang : transit dan suhbah KH. Maemoen Zubair (ba’da Maghrib), beliau guru KH. Mukhlisun (Payaman – Magelang).
Jalan kaki ± 100 m ke masjid “Al-Insi wal Jinni” – Bajing Jowo – Sarang – Rembang : transit hingga ba’da Shubuh (28 Syawal).

27) 28 Syawal 1430 (17-10-2009)

Jalan kaki ± 2 km ke masjid “Baitur Rahim” – Gondan Rojo – Kelipang – Sarang – Rembang : Diterima.
- § Imam rowatib Ust. Ma’ruf (asli Demak)
- § Hampir diusir oleh salah satu ustadz, namun bisa diatasi.
- § Program hanya ta’lim dan 2,5 jam.
- § 29 Syawal taskilan datang : Abdul Hamid (dari Ketapang – Glodong Gede – Tambakboyo – Tuban).

28) 30 Syawal 1430 (19-10-2009)

Jalan kaki ± 6 km ke masjid “Syuhada’ “ – Tegalmulyo – Kragan – Rembang : Diterima.
- § Ta’mir Supawi, lurah Supriyadi.
- § Tidak boleh program oleh kyai Masrukin, namun menjelang pindah baru mau mengerti usaha dakwah ini.
- § Dinusroh oleh zumidar Pati (H. Bukhori, Ahmad Suwaji), Kudus (Nurhan), dan Rembang (H. Zaenuri, Bisri Mustofa).

29) 2 Dzulqa’dah 1430 (21-10-2009)

Jalan kaki ± 6 km ke musholla “Al-Barokah” – Babatan – Trahan – Sluke – Rembang : Markaz Halaqah Sluke.
- § Karkun: Suyit.
- § Program berjalan normal, malam markaz (Bisri Mustofa dkk.).

30) 3 Dzulqa’dah 1430 (22-10-2009)

Jalan kaki ± 2,5 km ke masjid “Baitur Rahim” – Leran – Sluke – Rembang : Diterima.
- § Dekat PLTU Sluke – Rembang dan makam waliyuLLah AbduRRahim.
- § Ta’mir / RT. Mustahal.
- § Suhbah tokoh KH. Najib (teman KH. Muhlisun – Payaman – Magelang).
- § Program berjalan normal.

31) 5 Dzulqa’dah 1430 (24-10-2009)

Jalan kaki ± 7 km ke musholla “Al-Khoiriyah” – Soditan – lasem – Rembang : Diterima.
- § Ta’mir Gus Siddiq, karkun : Sahid (asli Wonogiri)
- § Bertemu sekaligus suhbah dengan : KH. AbduaLLah Farid (081904602191) dari PP. MIS (Ma’had Ilmy Assar’iyyah) Sarang – Rembang, khususi di rumah KH. Thoyfur (almarhum, teman seperjuangan di PPP KH. Maemoen Zubair).

32) 6 Dzulqa’dah 1430 (25-10-2009)

Jalan kaki ± 4 km ke masjid “Nurul Fattah” – Punjulrejo – Rembang – Rembang : Diterima.
- § Ta’mir Kyai Maftuhin, simpatisan M. Dahlan (niat 3 hari).
- § Anshor H. Ali (Liliek) nusroh.
- § Program berjalan normal.

33) 8 Dzulqa’dah 1430 (27-10-2009)

Jalan kaki ± 6 km ke masjid “Al-Huda” – Tireman – Rembang : baru menerima jama’ah dari NTB 1 ½ bulan yang lalu, transit saja.
Jalan kaki ± 1 km ke masjid “Taqwa” (Muhammadiyah) – Kabongan Lor – Rembang : ditolak oleh ibu-ibu (jubir ta’mir Abbas), belum lama masjid diawasi oleh petugas intelijen.
Jalan kaki ± 2 km ke masjid “Al-Burhan” – Tanjungsari – Rembang : Diterima.
- § Ta’mir kyai Ahmad Kamil.
- § Program berjalan normal.

34) 10 Dzulqa’dah 1430 (29-10-2009)

Jalan kaki ± 8 km ke musholla “Al-Ma’ruf” – Gunting – Tambak Agung – Kaliori – Rembang : Diterima.
- § Ta’mir Ust. Rasman, karkun Ngadiyo (tidak ketemu, sedang melaut)
- § Program berjalan normal.
- § 11 Dzulqa’dah baru pindah ba’da Ashar ke masjid berikut.

35) 11 Dzulqa’dah 1430 (30-10-2009)

Jalan kaki ± 4 km ke masjid “Nurul Huda” – Tanggul Angin – Bumi Mulyo – Batangan – Pati : transit, sampai menjelang maghrib.
- § Program hanya 2,5 jam: ta’mir Parmo.
- § Tidak jadi khususi PP. Sa’adatul Ummah (KH. Ahmad Sunani).

36) 12 Dzulqa’dah 1430 (31-10-2009)

Jalan kaki ± 9 km ke masjid “Darussalam” – Mintomulyo – Juwana – Pati : Diterima.
- § Dulu pernah tertutup, jama’ah diusir, ta’mir Kusen kurang senang jama’ah terlalu memaksakan program.
- § Modin Supadi S., wakil Suparno.
- § 13 Dzulqo’dah Ikrom pengajian sedekah bumi.

37) 14 Dzulqa’dah 1430 (2-11-2009)

Jalan kaki ± 9 km ke masjid “Baitus Salam” – Semampir – Kota Pati : Diterima.
- § Ta’mir Damin, tokoh KH. Abdul Aziz (PP. Abnaul Akhirah).
- § Jam 10:00 Sugeng Riyadi (tafakud habis) dan AyatuLLah kembali ke Jakarta untuk dimusyawarahkan.
- § Jama’ah tinggal 4 orang.
- § Program hanya 2,5 jam saja.

38) 15 Dzulqa’dah 1430 (3-11-2009)

Hasil konsultasi by phone dengan Markaz Jawa Tengah di Semarang jama’ah kembali ke Jakarta.
Ke Semarang (Terboyo) dengan bus @ Rp.10.000,- ; ke stasiun Poncol dengan bus mini @ Rp.6.000,- ; tiket kereta api ekonomi @ Rp.33.500,- jurusan Semarang Poncol – Pasar Senen Jakarta berangkat jam 19:00 turun di stasiun Jakarta Kota (Beos) 03:45 ; naik angkot @ Rp.2.500,- sampai Markaz Masjid Jami’ Kebon Jeruk sholat Shubuh, kemudian langsung lapor tim tasykil untuk dibentuk jama’ah lagi.
- § 16 Dzulqa’dah ada tambahan jama’ah 2 orang (total 6 orang).
- § 17 Dzulqa’dah ada tambahan jama’ah lagi 2 orang (total 8 orang).
- § 18 Dzulqa’dah ada tambahan jama’ah 3 orang (total 11 orang).
- § A. Hasan dari Kemayoran tidak jadi gabung, jama’ah total 10 orang.
Musyawarah pagi diputuskan oleh Syuro (Pak Muslihuddin) menjadi Jama’ah 40 hari biasa, sebab jama’ah JK tidak ada tambal sulam. Route: Tasik – Ciamis (dalam pelaksanaan hanya bergerak di Ciamis saja). Tasykil 2, jama’ah no.: 0892 :
- § Bayan Hidayah : 6-11-2009
- § Karguzari : 15-12-2009
- § Bayan Wabsy (bagi yang 40 hari) : 16-11-2009
- § Anggota Jama’ah:
  - AbduRRaheem (Depok II) sisa masa 45 hari : Ameer Saab
  - Ujang Lesamana (Teluk Naga) sisa masa 45 hari
  - Abu Ibrahim Supriyadi (Teluk Naga) sisa masa 45 hari
  - Ahmad Darwin (Larangan) sisa masa 48 hari
  - Abu Bakar (Kayuringin – Bekasi) sisa masa 2 bulan
  - Rizal /Joko Sutrisno (Pancoran) sisa masa 2 bulan
  - Karnali (Citayam) 40 hari (belum pernah 3 hari)
  - Abdul Aziz (Batusari) 40 hari
  - M. Yandi (Grogol) 4 bulan
  - Agus (Kembangan) 40 hari

GERAK 40 HARI DI WILAYAH CIAMIS – JAWA BARAT

39) 19 Dzulqa’dah 1430 (7-11-2009)

Jam 05:00 berangkat dari Markaz ke stasiun Kota (Beos) @ Rp.2.000,-
Loket buka jam 07:00, istirahat di musholla dekat stasiun sampai jam 07:30
Amir perjalanan Ahmad Darwin, tiket KA Serayu (jurusan Jakarta Kota – Kroya) sampai Ciamis @ Rp. 19.000,- , berangkat jam 08:25.
Jam 17:00 sampai di Ciamis (hujan), sholat qoshor dan jama’ ta’khir (Dzuhur dan Ashar) di musholla “Al-Barokah” – Stasiun Ciamis – Sukamulya – Kolot – Ciamis Kota, sekaligus khususi untuk program di musholla ini : Diterima.
- § Imam rowatib Ust. Ade, RT.5 Ayi Umar, RT.01 Hardis, RW.21 Abidin P., RW.20 Ating Sukandi ; karkun Budi.
- § 20 Dzulqa’dah anshor Ishaq datang dari khidmat di Jakarta.
- § Bayan hidayah 2 tasykilan : Abdur Rasyid, Nendar (Abdur Rahman)
- § Program berjalan normal.

40) 22 Dzulqa’dah 1430 (10-11-2009)

Pindah 200 m ke masjid “Nurul Falah” – Jl. Sauyunan – Ciamis.
- § DKM Nurzaman, Sartono; karkun Sugeng.
- § Nendar tangguh ba’da Dzuhur.
- § Program berjalan normal.

41) 26 Dzulqa’dah 1430 (14-11-2009)

Pindah 300 m ke musholla “Nurul Hidayah” – Sukamulya – Kolot – Ciamis Kota.
- § Imam rowatib Abdul Hamid, RT.04 Sumarjo
- § Buat rencana Jord Mini Halaqah Kota Ciamis tanggal 14 Desember 2009.
- § Program berjalan normal.

42) 29 Dzulqa’dah 1430 (17-11-2009)

Pindah 200 m ke musholla “H. Swarna” – RT.02/RW.20 – Sukamulya – Kolot – Ciamis Kota.
- § Imam Asep, Santiwa, Lili, Sutendi.
- § Tasykilan 3 hari : Nandi (Limus Agung – Payung Agung – Panembangan)
- § 2 Dzulhijjah Abdul Aziz tangguh jam 10:15, dipanggil bos via HP.
- § Program berjalan normal.

43) 3 Dzulhijjah 1430 (20-11-2009)

Pindah 150 m ke masjid jami’ “Al-Ihsan” – Sukamulya – Kolot – Ciamis Kota.
- § DKM H. Toha
- § Nandi wabsy jam 14:00
- § Program normal, kecuali Maghrib dan Subuh ikut program tempatan.
- § Jama’ah nishob 3 hari 5 orang ikut bergabung, bayan hidayah 20:00.

44) 6 Dzulhijjah 1430 (23-11-2009)

Pindah 300 m ke masjid “Al-Ikhlas” – RT.1/2 RW22 – Pabuaran Wetan – Kolot – Ciamis Kota.
- § DKM H. Maman, imam Hadis, RT.1 Apip, RT.2 Akung, RW.22 Sukiman, karkun Yadi.
- § 6 orang (+ 2 anshor) gerak di terminal Ciamis ba’da Dzuhur.
- § 7 Dzulhijjah 3 orang gerak di terminal, jama’ah 3 hari wabsy jam 08:30.
- § 8 Dzulhijjah 4 orang gerak di terminal.

45) 9 Dzulhijjah 1430 (26-11-2009)

Jam 10:00 pindah 200 m ke masjid “At-Tauhid” Terminal Ciamis : transit sampai jam 13:30.
Naik Elf ke Hayawang – Kawali 17 km secara borongan Rp.50.000,-
Ke musholla “Al-Fatah” – Hayawang – Winduraja – Kawali – Ciamis Utara
- § Markaz Ciamis Utara, zumidar Yaya, H. Musa.
- § 10 Dzulhijjah Sholat Iedul Adha 1430H, tidak ada program, ikhtilat saja. Ust. Dede (Ciamis Kota) gabung sisa masa 3 hari (40 hari gabung jama’ah Bandung).
- § 11 – 12 Dzulhijjah program berjalan normal.
- § Jaulah bayan di 2 tempat.
- § Gabung 4 orang Jama’ah nishob 3 hari dari Panjalu (bayan hidayah 09:00) :
  - Jajang
  - Rusiana
  - Eno
  - Said (baru)

46) 13 Dzulhijjah 1430 (30-11-2009)

Naik mobil bak terbuka 5 km ke masjid “Miftahul Huda” – Cilulumpang – Kertayasa – Panawangan – Ciamis.
- § DKM Abdul hamid, Ade, A, Junaedi (Otong), RT.4 Toha, Pak RW Ros, Lurah Ono.
- § 15 Dzulhijjah Jama’ah Panjalu wabsy jam 13:30
- § Jaulah bayan
- § Program berjalan normal.

47) 16 Dzulhijjah 1430 (3-12-2009)

Naik mobil bak terbuka 500 m ke masjid “Intishor Ghazah” – RT.3 – Cilulumpang – Kertayasa – Panawangan – Ciamis.
- § Imam Didin, Guru Ili, RT.3 Udin, karkun Kopral Sapri, Saman (Ahya)
- § Program berjalan normal.

48) 18 Dzulhijjah 1430 (5-12-2009)

Pindah dengan mobil H. Eli ke masjid “Riyadhul Jannah” – Baros – Ciomas – Panjalu – Ciamis.
- § DKM Jijin, ajengan Aping, Emon, Guru Oni.
- § Jaulah 2 di Tembong hari 1.
- § 19 Dzulhijjah jaulah 2 di Tembong hari 2.
- § 20 Dzulhijjah jaulah 2 di Tembong hari 3, ditambah simulasi musyawarah harian di muhalla.
- § Tasykilan Ust. Salman.
- § Program berjalan normal.

49) 21 Dzulhijjah 1430 (8-12-2009)

Pindah dengan mobil H. Eli ke masjid “Jauharotul Huda Al-mansyur” – Sanding Taman – Sindang Jaya – Panjalu – Ciamis.
- § Tokoh H. Mansyur, Syaiful Huda, H. Iding.
- § 23 Dzulhijjah Ust. Salman wabsy.
- § Jaulah 2 di 4 tempat.
- § Khidmat masjid, ngecor semen.

50) 24 Dzulhijjah 1430 (11-12-2009)

Pindah dengan mobil H. Eli setelah Jum’atan (14:00) ke masjid “Al-Istiqomah” –Garahang – Panjalu – Ciamis.
- § Muhalla H. Eli, DKM H. Aan, ajengan Oing, RT. Ujang Darojat, Eman.
- § Tasykilan 3 hari : Umar (putra Abdul Aziz).
- § 25 Dzulhijjah wushuli dan khususi ulama-ulama dan karkun-karkun untuk program Jord Ciamis Utara.
- § 26 Dzulhijjah (13-12-2009) Jord Ciamis Utara sepakat dimulai ba’da Ashar, namun dalam pelaksanaannya ba’da Dzuhur sudah dimulai.
- § Terbentuk 5 jamaah :
  - 1 jama’ah IPB (India Pakistan Bangladesh) 10 orang :

Abdul Aziz (Mekarwangi)
H. Eli (Garahang)
Heri (Garahang)
H. Aan (Garahang)
M. Lilih (Garahang)
M. Busro
Budi (Kawali)
Daud
KH. Furqon

10. Ust. Dede

1 jama’ah 4 bulan Jalan Kaki 8 orang :

Abdul Halim (Cilimus)
Irfan (Cilimus)
Ust. Muflih (Ciakar)
Ust. Dodo (Pamugaran)
H. Ade (Maparah – Panjalu)
Umar (Randuwangi – Sukamantri)
H. Zaenal (Legok – Panawangan)
Ayub (Ciater – Panjalu)

3 jama’ah 40 hari (tercatat nama-nama hanya satu jama’ah):

H. Musa (Hayawang)
Didi Ulis (Hayawang)
Ust. Kholis (Ciakar)
Ust. Mubarok (Ciakar)
Deri (Cilulumpang)
Yayan (Selacai)
Ust. Pipin (Bangbayang)

Cash jama’ah 3 hari : 3 jama’ah.

51) 27 Dzulhijjah 1430 (14-12-2009)

Ba’da Dzuhur (14:00) dihantar oleh H. Eli menuju mushola “Al-Barokah” – Stasiun Ciamis : transit untuk berangkat ke Jakarta dengan KA Serayu @ Rp.19.000,-
28 Dzulhijjah Jam 20:11 naik KA Serayu menuju stasiun Jakarta Kota (Beos) tiba jam 04:30
- § Sholat Subuh di stasiun Beos, tiba di Markaz Kebon Jeruk jam 05:00
- § Jam 09:00 pak Karnali, Agus, Yandi ikut Kargozari Amal.
29 Dzulhijjah :
- § Jam 09:00 pak Karnali, Agus, Yandi ikut Bayan Wabsy.
- § Agus pulang jam 13:00.
- § Ahmad Darwin keluar sisa masa 3 hari ke Cipayung.
30 Dzulhijjah :
- § Ikut karguzari Ahwal.
1 Muharram 1431H :
- § Happy New Year 1431H
- § Pak Karnali pulang ba’da Ashar
- § Sisa Jama’ah ikut Mudzakarah Amal Maqomi 1.
2 Muharram :
- § Ikut Kargozari Amal dan Mudzakarah Amal maqomi 2.
3 Muharram :
- § Jam 09:00 Bayan Wabsy.
- § Ba’da Dzhuhur menuju MEDAN MAQOMI.

CONTACT PERSON:

Orang-orang Dakwah Gresik:

Usman Baskoro (Gresik Kota) 08388841561
Ahmad
Bun AbduRRahman (Gresik Barat).
Agung (Gresik Barat)
Jamil (Gresik Barat)
Ust. H. Tamim Yahya (Ujung Pangkah)
Tohir (Ujung Pangkah)
Alif (Ujung Pangkah)

Orang-orang Dakwah Lamongan:

Fadli (Paciran)
Muhdi (Brondong)
AthoiLLah (Blimbing)

Orang-orang Dakwah Tuban:

Markum (Mboto)
Ali Hasan (Jenu) 081332991929
Abdus Salam (Bulu) 081230974778

Orang-orang Dakwah Rembang:

Bisri Mustofa (Sluke) 081391520894
H. Zaenuri (Lasem)
H. Ali Liliek (Lasem)
H. Mardli (Rembang) 08122937784
Jamaluddin (Rembang) 087833222675

Orang-orang Dakwah Pati:

Ahmad Suwaji (Pati Utara) 085640796206
Usman
H. Bukhori 081326125615
Fajar (Pati Kota) 085227384433
Imam

Orang-orang Dakwah Kudus:

Salamun
Nurhan 081575271809
Arif

Orang-orang Dakwah Semarang:

Muadz 081325752682
Ust. Masrohan 081325242541
Guadi 024-8410436, 085641719050

Orang-orang Dakwah Ciamis:

Ishaq (Ciamis Kota) 085289589095
Hasan Budi (Ciamis Kota) 081323923160, 085223545584
Isep (Ciamis Kota) 08132325976
Yaya (Hayawang)
Abdul Aziz (Mekarwangi)
Deni (Cilulumpang/Terminal Ciamis)

Saatnya Keluar 4 Bulan Jalan Kaki

Liliek — Tue, 18 Aug 2009 06:01:46 +0000

(It is time to go by foot in the path of Allah for 4 months)

InsyaaLLah besok (Rabu 27 Sya’ban 1430H atau 19 Agustus 2009M) saya siap dihantarkan keseluruh alam selama 4 bulan jalan kaki. Ada yang mau ikutan…?

Mohon maaf lahir dan bathin, mudah-mudahan menjadi asbab hidayah bagi umat di seluruh alam… aamiin yaa Mujibassaailiin…

Karkun, Karkunisme, Karkunisasi…

Liliek — Tue, 04 Aug 2009 10:04:13 +0000

Entah kapan dan dari mana mulanya istilah karkun muncul sebagai sebutan bagi orang-orang yang ambil bagian dalam usaha dakwah. Istilah ini yang meresahkan salah seorang Masyaikh kita di hari pertama Ijtima Indonesia 2009 di Serpong. Karkun… karkun… karkun… katanya dengan nada agak marah dan kecewa…

Istilah karkun tidak dikenal di India, Pakistan dan Bangladesh. Di ketiga negara tersebut dikenal dengan istilah “Saathi”. Namun istilah di setiap negara ternyata berbeda-beda, seperti di Yaman dikenal dengan sebutan “Shahibuddakwah”.

Kemarahan Masyaikh tersebut (saya tidak mengenal Masyaikh tersebut) sangat bisa dipahami, bahwa usaha dakwah ini bukan usaha para karkun saja, namun kerja ini adalah kerjanya seluruh Umat Islam di seluruh dunia. Dengan menyebutkan nama karkun dikhawatirkan akan menjadi kelompok eksklusif bahwa selain karkun adalah bukan golongannya. Maka selanjutnya dikhawatirkan istilah karkun akan menjadi semangat ashshobiyah. Padahal maulana Ilyas rah.a. sangat hati-hati dalam hal ini, sehingga beliau tidak memberi nama jamaah ini maupun sebutan bagi orang yang ambil bagian dalam usaha dakwah ini.

Mungkin Masyaikh tersebut juga marah di ijtima’-ijtima’ lain berkaitan dengan sebutan yang berpotensi mengecilkan lingkup usaha dakwah ini.

Kerja dakwah ini adalah kerja seluruh Umat Islam, bukan untuk menjadikan seseorang menjadi seorang karkun atau karkunisasi dan membentuk pola pikir karkun (yang salah) atau karkunisme. Usaha dakwah ini adalah usahanya para sahabat sebagaimana dicontohkan oleh baginda RasuluLLah SAW yang sifatnya universal, tidak boleh dikotori oleh semangat kelompok yang bisa dikategorikan sebagai bid’ah dimana karkun “merasa” berada di kelompok yang paling benar (walaupun usaha dakwah ini sudah benar) dan na’udzubiLLah apabila seorang karkun bangga sebagai seorang karkun dan merasa paling benar, padahal seorang karkun yang sejati adalah orang yang tawadhu’ dihadapan Umat sebagaimana para Nabi dan Sahabat walaupun mereka tahu bahwa mereka benar.

Mari kita posisikan istilah karkun pada tempatnya, sebagaimana istilah nabi, rasul dan sahabat. Atau (kalau boleh) menggunakan istilah “saudara” seperti disebutkan dalam sebuah hadits riwayat Anas bin Malik r.a. RasuluLLah SAW bersabda:

“Alangkah rindunya aku untuk berjumpa dengan saudara-saudaraku.” Lalu seorang sahabat bertanya, “Bukankah kami-kami ini saudaramu ya RasuluLLah?” RasuluLLah menjawab, “Benar, kalian adalah sahabat-sahabatku. Adapun yang kumaksud adalah dengan saudara-saudaraku itu adalah kaum yang datang sesudahku dan beriman kepadaku padahal mereka tidak pernah berjumpa denganku.”

Kita semua Umat Islam adalah saudara-saudara yang beriman kepada RasuluLLah SAW dan sangat dirindukan oleh beliau.

Muslim Uighur Sudah Lama Tertekan

Liliek — Fri, 10 Jul 2009 16:42:03 +0000

Tindak kekerasan di Xinjiang tidak terjadi tiba-tiba. Akar penyebabnya adalah ketegangan etnis antara warga Uighur Muslim dan warga Cina etnis Han. Masalah ini bisa dirunut balik hingga beberapa dekade, dan bahkan ke penaklukan wilayah yang kini disebut Xinjiang oleh Dinasti Qing Manchu pada abad ke-18.

Pada tahun 1940-an, muncul Republik Turkestan Timur di sebagian Xinjiang, dan banyak warga Uighur merasakan itu menjadi hak asasi mereka. Namun, kenyataannya, mereka menjadi bagian Republik Rakyat Cina pada tahun 1949, dan Xinjiang dinyatakan sebagai salah satu kawasan otonomi Cina dengan mengeyampingkan fakta bahwa mayoritas penduduk di sana pada saat itu orang Uighur.
Status otonomi tidak tulus, dan meski Xinjiang dewasa ini dipimpin oleh gubernur dari kalangan warga Uighur, orang yang memegang kekuasaan riil adalah sekretaris jenderal daerah Partai Komunis Cina , Wang Lequan, yang orang Cina etnis Han.

Perpindahan Warga

Di bawah pemerintahan Partai Komunis, terjadi pembangunan ekonomi yang sangat gencar, namun kehidupan warga Uighur semakin sulit dalam 20-30 tahun terakhir akibat masuknya banyak warga Cina muda dan memiliki kecakapan teknis dari provinsi-provinsi di bagian timur Cina. Para migran ini jauh lebih mahir berbahasa Cina dan cenderung diberi lapangan pekerjaan terbaik. Hanya sedikit orang Uighur berbahasa Cina. Tidak mengejutkan, ini menimbulkan penentangan mendalam di kalangan warga Uighur, yang memandang perpindahan orang-orang Han ke Xinjiang sebagai makar pemerintah untuk menggerogoti posisi mereka, merongrong budaya mereka dan mencegah perlawanan serius terhadap keuasaan Beijing. Dalam perkembangan yang lebih baru, anak-anak muda Uighur terdorong untuk meninggalkan Xinjiang untuk mendapatkan pekerjaan di belahan lain Cina, dan proses ini sudah berlangsung secara informal dalam beberapa tahun.
Ada kekhawatiran khusus atas tekanan pemerintah Cina untuk mendoroang wanita muda Uighur pindah ke bagian lain Cina untuk mendapatkan pekerjaan. Dan, ini memperkuat kekhawatiran bahwa mereka akhirnya akan bekerja di bar atau klub malam atau bahkan pelacuran tanpa perlindungan keluarga atau masyarakat mereka.
Islam adalah bagian integral kehidupan dan identitas warga Uighur Xinjiang, dan salah satu keluhan utama mereka terhadap pemerintah Cina adalah tingkat pembatasan yang diberlakukan oleh Beijing terhadap kegiatan keagamaan mereka.
Jumlah masjid di Xinjiang merosot jika dibandingkan dengan jumlah pada masa sebelum tahun 1949, dan institusi keagamaan itu menghadapi pembatasan yang sangat ketat.
Anak-anak di bawah usia 18 tahun tidak diizinkan beribadah di masjid. Demikian juga pejabat Partai Komunis dan aparat pemerintah.

Pendidikan Agama Dibatasi

Sekolah keagamaan, madrasah, juga sangat dibatasi. Lembaga-lembaga Islam lain yang dulu menjadi bagian sangat penting kehidupan kegamaan di Xinjiang pun dilarang, termasuk persaudaraan Sufi, yang berpusat di makam pendirinya dan menyediakan jasa kesejahteraan dan semacamnya kepada anggotanya.
Semua agama di Cina dikendalikan oleh Administrasi Negara untuk Urusan Agama, tapi pembatasan terhadap Islam di kalangan warga Uighur lebih keras daripada terhadap kelompok-kelompok lain, termasuk etnis Hui yang juga Muslim, tapi penutur bahasa Cina.
Ketatnya pembatasan itu akibat pertautan antara kelompok-kelompok Muslim dan gerakan kemerdekaan di Xinjiang. Gerakan ini sangat bertentangan dengan posisi Beijing.
Ada kelompok-kelompok di dalam Xinjiang yang mendukung gagasan kemerdekaan, tapi mereka tidak diperkenakan mewujudkannya secara terbuka, sebab “memisahkan diri dari ibu pertiwi” dipandang sebagai pengkhianatan.
Pada dekade 1990-an, setelah ambruknya Uni Soviet dan munculnya negara-negara Muslim independen di Asia Tengah, terjadi peningkatan dukungan terbuka atas kelompok-kelompok “separatis”, yang memuncak pada unjuk rasa massal di Ghulja pada tahun 1995 dan 1997.
Beijing menindas unjukrasa dengan penggunaan kekuataan luar biasa, dan para akitvis dipaksa keluar dari Xinjiang ke Asia Tengah dan Pakistan atau terpaksa bergerak di bawah tanah.

Iklim Ketakutan

Penindasan keras sejak digulirkannya kampanye “Strike Hard” (Gebuk Keras) pada 1996 mencakup kebijakan memperketat pengendalian terhadap kegiatan agama, pembatasan pergerakan orang dan tidak menerbitkan paspor dan menahan orang-orang yang didicurigai mendukung separatis dan anggota keluarga mereka. Ini menciptakan iklim ketakutan dan kebencian sangat kuat terhadap pemerintah Cina dan warga Cina etnis Han.
Mengejutkan bahwa kebencian ini tidak meledak menjadi kemarahan publik, dan unjukrasa sebelumnya, tapi itu dampak ketatnya kontrol yang diberlakukan Cina atas Xinjiang.
Ada banyak organisasi kaum pendatang Uighur di Eropa dan Amerika Serikat. Dalam banyak kasus mereka mendukung otonomi sejati bagi kawasan tanah asal mereka.
Di masa lalu, Beijing juga mempersalahkan Gerakan Islami Turkestan Timur memicu kerusuhan, meski tidak ada bukti bahwa gerakan ini pernah muncul di Xinjiang.

Aparat di Beijing tidak bisa menerima bahwa kebijakan mereka sendiri di Xinjiang mungkin penyebab konflik, dan berupaya mempersalahkan orang luar yang mereka tuding memicu tindak kekerasan. Itu juga terjadi dalam kasus Dalai Lama dan Tibet.
Kalau pun organisasi pelarian Uighur ingin menggerakan kerusuhan, tentu sangat sulit bagi mereka untuk melakukannya, dan ada banyak malasah lokal menjadi penyebab kerusuhan tanpa perlu ada campur tangan dari luar.

Sumber : http://republika.co.id/berita/61486/Sejarah_Muslim_Uighur

Nama Islami Anak Perempuan

Liliek — Thu, 09 Jul 2009 13:03:43 +0000

ALIF (الألف)

Atiah : آتِيَة : yang datang
Azifah : آزِفَة : yang mendekat ; nama lain dari hari Kiamat
Asiyah : آسِيَة : nama isteri Fir’aun yang beriman kepada Allah; ahli dalam pengobatan. InsyaaLLah anak saya yang ke-4 saya beri nama Asiyah ‘ainul Masturoh (Asiyah mata wanita yang terhijab [dari dunia]) .
Aminah : آمِنَة : Nama ibu Rasulullah; yang aman
Abiyyah : أَبِيَّة : yang menolak kehinaan; punya kepribadian yang kokoh
Atsilah : أَثِيْلَة : yang berakar; mempunyai keturunan yang baik
Ahlam :أَحْلاَم : jamak dari hulm ; mimpi
Adibah :أَدِيْبَة : sastrawati
Arja : أَرْجَى : lebih diharapkan
Aribah :أَرِيْبَة : yang berakal; pandai
Aridhah : أَرِيْضَة : yang bersih, terang ; mengesankan
Arij :أَرِيْج : bau yang sedap
Arikah : أَرِيْكَة : permadani yang dihias
Azka : أَزْكَى : lebih suci, bersih
Azaliyyah : أَزَلِيَّة : yang bersifat azaly, dari sejak dulu
Asma’ : أَسْمَاء : jamak dari ism ; nama
Asma : أَسْمَى : lebih mulia, tinggi
Asywaq : أَشْوَاق : jamak dari syauq ; kerinduan
Ashilah : أَصِيْلَة : yang asli, orisinil
Adhwa’ : أَضْوَاء : jamak dari dha-u’ ; cahaya
Agharid : أَغَارِيْد : jamak dari ughrudah : kicauan burung
Afanin : أَفَانِيْن : daun yang lembut; jenis perkataan yang khas
Afrah : أَفْرَاح : jamak dari farhah : kegembiraan; pesta
Afkar : أَفْكَار : jamak dari fikr : pemikiran
Afnan : أَفْنَان : Cabang pohon
Alfiyyah : أَلْفِيَّة : dinisbatkan kepada kata alf : ribuan
Althaf : أَلْطَاف : taufik, lembut
Amany : أَمَانِي : jamak dari umniyah : cita-cita
Amjad : أَمْجَاد : Maruwah; kedermawanan; keagungan
Amirah : أَمِيْرَة : pemimpin
Anisah : أَنِيْسَة : yang lembut; jinak
Aniqah : أَنِيْقَة : indah menawan
Ibtisamah : اِبْتِسَامَة : senyuman
Ibtihaj : اِبْتِهَاج : keceriaan, kegembiraan
Ibtihal : اِبْتِهَال : memohon/berdoa (kepada Allah)
Ihtisyam : اِحْتِشَام : malu
Ihtifa’ : اِحْتِفَاء : sambutan penu
Ihtima’ : اِحْتِمَاء : berlindung, bertahan
Ihtiwa’ : اِحْتِوَاء : mencakup, mengandung (sesuatu)
Irtiqa’ : اِرْتِقَاء : meningkat
Irtiyah : اِرْتِيَاح : puas, senang
Izdihar : اِزْدِهَار : maju, berkembang
Istifadah : اِسْتِفَادَة : mengambil faedah, memanfaatkan
Isytihar : اِشْتِهَار : terkenal, masyhur
Iftikhar :اِفْتِخَار : bangga
Imtitsal : اِمْتِثَال : menjalankan perintah
Imtidah : اِمْتِدَاح : memuji
Imtinan : اِمْتِنَان : Rasa syukur dan penghargaan; menyebut keutamaan diri
Intishar : اِنْتِصَار : kemenangan
Intima’ : اِنْتِمَاء : berafiliasi (kepada)
In’am : إِنْعَام : penganugerahan
Inas : إِيْنَاس : penjinakan; melembutkan hati; Yakin
Umamah : أُمَامَة : nama anak tiri Rasulullah (anak Ummu Salamah); onta yang berjumlah tiga ratus
Umaimah : أُمَيْمَة : Diminutif (tashgir) dari kata Umm (ibu)
Unsyudah : أُنْشُوْدَة : syair yang dilantunkan.

BA’ (الباء )

1. Bahitsah : بَاحِثَة : Yang mencari; mengkaji/meneliti

2. Badirah : بَادِرَة : Yang bersegera

3. Badiyah : بَادِيَة : yang tampak; perkampungan di pelosok

4. Bazilah : بَاذِلَة : yang membanting tulang, berupaya keras

5. Barrah : بَارَّة : yang berbakti (kepada kedua orangtuanya, dll); yang berbuat baik

6. Bari’ah : بَارِعَة : yang menonjol, unggul, cemerlang

7. Bariqah : بَارِقَة : yang berkilau; awan yang berkilat

8. Bazigha : بَازِغَة : yang muncul

9. Basilah : بَاسِلَة : yang berani

10. Basimah : بَاسِمَة : yang tersenyum

11. Balighah : بَالِغَة : yang sudah mencapai usia baligh

12. Bahirah : بَاهِرَة : Yang bercahaya

13. Bahiyah : بَاهِيَة : wajah yang ceria

14. Bahriyyah : بَحْرِيَّة : yang dinisbatkan kepada bahr : laut

15. Badriyyah : بَدْرِيَّة : yang dinisbatkan kepada badr : bulan purnama

16. Badi’ah : بَدِيْعَة : yang cantik, indah

17. Badilah : بَدِيْلَة : pengganti

18. Badinah : بَدِيْنَة : yang gemuk

19. Bari`ah : بَرِيْئَة : yang selamat, terbebas dari ikatan, polos tidak berdosa

20. Barokah : بَرَكَة : keberkahan; pertumbuhan; pertambahan

21. Basmah : بَسْمَة : senyuman

22. Basyirah : بَشِيْرَة : yang menyampaikan kabar gembira

23. Balqis : بَلْقِيْس : nama Ratu negeri Saba’ pada masa Nabi Sulaiman ‘alaihissalaam

24. Balighah : بَلِيْغَة : yang fashih, amat sangat mengena

25. Bahjah : بَهْجَة : kegembiraan, keceriaan

26. Bahirah : بَهِيْرَة : wanita yang terhormat

27. Bahiyyah : بَهِيَّة : yang cantik; bersinar; berkilau

28. Baydla` : بَيْضَاء : yang putih

29. Butsainah : بُثَيْنَة : (diminutif dari Batsnah) ; wanita yang cantik

30. Buraidah : بُرَيْدَة : (diminutif dari bard); dingin ; nama sebuah tempat/propinsi di Arab Saudi

TA’ (التاء)

1. Tâiqah : تَائِقَة : yang merindu, sangat menginginkan sesuatu

2. Tâbi’ah : تَابِعَة : yang mengikuti

3. Tâsi’ah : تَاسِعَة : yang kesembilan

4. Tâliyah : تاَلِيَة : yang membaca (al-Qur’an); yang berikutnya, yang mengikuti

5. Tabrîz : تَبْرِيْز : yang lebih unggul; penampakan

6. Tahiyyah : تَحِيَّة : ucapan selamat

7. Tarbiyah : تَرْبِيَة : mendidik, pendidikan

8. Tarqiyah : تَرْقِيَة : meningkatkan, peningkatan

9. Tazkiyah : تَزْكِيَة : menyucikan (diri); penyucian (diri); rekomendasi

10. Tasliyah : تَسْلِيَة : menghibur, hiburan

11. Taghrîd : تَغْرِيْد : kicau burung

12. Taqiyyah : تَقِيَّة : yang taqwa

13. Talîdah : تَلِيْدَة : klasik

14. Tamîmah : تَمِيْمَة : penciptaan yang sempurna; perlindungan

15. Tawaddud : تَوَدُّد : cinta kasih

16. Tahâni : تَهَانِي : jamak dari kata tahni-ah ; ucapan selamat

17. Taima’ : تَيْمَاء : padang sahara; nama lembah di bagian utara jazirah Arab

TSA’ (الثاء)

1. Tsâbitah : ثَابِتَة : yang kokoh; teguh hati; lurus

2. Tsariyyah : ثَرِيَّة : yang kaya

3. Tsurayya : ثُرَيَّا : kumpulan bintang

4. Tsuaibah : ثُوَيْبَة : nama wanita penyusu Nabi Shallallâhu ‘alaihi wasallam ; diminutif dari tsawâb (pahala)

JÎM (الجيم)

1. Jâizah : جَائِزَة : hadiah, orang yang membolehkan

2. Jasîmah : جَسِيْمَة : yang besar badannya, gemuk

3. Jamîlah : جَمِيْلَة : yang cantik

4. Jalîlah : جَلِيْلَة : yang tinggi, mulia, agung

5. Jauharah : جَوْهَرَة : mutiara

6. Jahra’ : جَهْرَاء : yang bersuara lantang, jelas

7. Jaida’ : جَيْدَاء : leher yang jenjang

8. Jinân : جِنَان : (kata jamak dari jannah) taman, kebun, surga

9. Jumânah : جُمَانَة : butir mutiara yang besar

10. Juwairiyyah : جُوَيْرِيَّة : nama salah seorang Isteri Rasulullah

AL-HA’ (الحاء)

1. Habibah : حَبِيْبَة : Kekasih; tersayang

2. Hasanah : حَسَنَة : Perkataan atau perbuatan yang baik

3. Hasibah :حَسِيْبَة : Yang memiliki keturunan terpandang

4. Hasna` : حَسْنَاء : Cantik; indah; molek

5. Hakimah : حَكِيْمَة : yang bijaksana

6. Halwa : حَلْوَى : manisan

7. Halimah : حَلِيْمَة : Yang sabar, lembut; wanita yang menyusui Nabi shallallâhu ‘alaihi wa sallam

8. Hamdunah : حَمْدُوْنَة : Yang memiji; yang bersyukur

9. Hamidah : حَمِيْدَة : Yang tingkah lakunya terpuji

10. Hannan : حَنَّان : Yang banyak mengasihi; kelembutan hati

11. Hanin : حَنِيْن : Yang penuh kasih sayang

12. Hawwa` : حَوَّاء : yang mengandung sesuatu; isteri Nabi Adam

13. Haura` : حَوْرَاء : Wanita berkulit putih yang memiliki mata yang sangat hitam

14. Husna : حُسْنَى : Kesudahan yang menyenangkan

15. Hamnah : حَمْنَة : Kemudahan

16. Hishshah : حِصَّة : Bagian; jenis mutiara

17. Husniyah :حُسْنِيَّة : Yang bersifat baik

18. Hulwah : حُلْوَة : Mata atau mulut yang indah; manis

19. Humaira` : حُمَيْرَاء : Diminutif (tashghir) dari kata ‘Hamra`’ (yang kemerah-merahan)

20. Huriyah : حُوْرِيَّة : Bidadari surga; wanita cantik

21. Hazimah : حَازِمَة : Yang memiliki keteguhan hati dan keyakinan diri; bersikap tegas

22. Hafizhah :حَافِظَة : Yang memelihara, menjaga diri

23. Hamidah : حَامِدَة : Yang bersyukur; yang memuji

AL-KHÂ’ (الخاء)

1. Khatimah : خَاتِمَة : Kesudahan atau penghabisan sesuatu

2. Khathirah : خَاطِرَة : Pikiran atau rasa yang melintas didalam hati

3. Khalidah : خَالِدَة : Abadi

4. Khalidiyah : خَالِدِيَّة : Yang menisbatkan kepada ‘khalidah’

5. Khalishah : خَالِصَة : Murni, bening

6. Khashibah : خَصِيْبَة : Banyak kebaikan; subur

7. Khadhra` : خَضْرَاء : Hijau; langit.

8. Khulashah : خُلاَصَة : Kesimpulan; ringkasan

9. Khamilah : خَمِيْلَة : Beludru; hutan belukar

10. Khansa : خَنْسَاء : Yang memiliki hidung mancung; wanita yang baik

11. Khaulah : خَوْلَة : Rusa betina

12. Khairiyah : خَيْرِيَّة : Yang memiliki sifat baik

13. Khizanah : خِزَانَة : Harta yang disimpan; lemari

AD-DÂL (الدال)

1. Daliyah : دَالِيَة : Pohon anggur

2. Danah : دَانَة : Batu mulia

3. Daniyah : دَانِيَة : Dekat

4. Dalilah : دَلِيْلَة : Bukti; jalan yang terang

5. Dauhah : دَوْحَة : Hujan yang turun terus-menerus dan tidak lebat

6. Daulah : دَوْلَة : Negara; pemerintahan

7. Daumah : دَوْمَة : Pohon yang lebat; kelangsungan

8. Dayyinah : دَيِّنَة : Taat beragama

9. Diyanah : دِيَانَة : Agama

10. Dimah : دِيْمَة : Hujan yang turun terus-menerus

11. Durrah : دُرَّة : Mutiara yang besar

12. Durriyah : دُرِّيَّة : Dinisbahkan kepada ‘Durrah’

ADZ-DZÂL (الذال)

1. Dzakirah : ذَاكِرَة : Yang berzikir; yang selalu ingat

2. Dzakiyyah : ذَكِيَّة : Cerdas

3. Dzahabiyyah : ذَهَبِيَّة : Yang memiliki sifat emas

4. Dzikra : ذِكْرَى : Ingatan; ketenangan

5. Dzihniyyah : ذِهْنِيَّة : Menurut akal

6. Dzu`abah : ذُؤَابَة : Rambut yang dikepang; jambul

AR-RÂ’ (الراء)

1. Ra`idah : رَائِدَة : Pemandu; penunjuk jalan

2. Rabihah : رَابِحَة : Yang beruntung

3. Rabi`ah : رَابِعَة : Subur; keempat

4. Rabiyah : رَابِيَة : Permukaan tanah yang menonjol

5. Rajihah : رَاجِحَة : Yang utama; yang diprioritaskan

6. Rajiyah : رَاجِيَة : Yang mengharapkan

7. Rasikhah : رَاسِخَة : Yang tegar; yang kuat; yang tetap

8. Rasiyah : رَاسِيَة : Yang tegar; yang kuat

9. Rasyidah : رَاشِدَة : Yang matang pikirannya

10. Radhiyah : رَاضِيَة : Yang rela; yang merasa puas

11. Raghibah : رَاغِبَة : Yang menyayangi

12. Raghidah : رَاغِدَة : Yang hidupnya enak

13. Raqiyah : رَاقِيَة : Yang tinggi

14. Raniyah : رَانِيَة : Yang memandang dengan terpesona

15. Rabwah : رَبْوَة : Tanah yang mendaki

16. Rajwa : رَجْوَى : Permohonan

17. Rajiyyah : رَجِيَّة : Yang diharapkan

18. Rahimah : رَحِيْمَة : Penyayang; pengasih

19. Rasmiyyah : رَسْمِيَّة : Menurut resmi; dinisbatkan kepada ‘rasm’ (tulisan)

20. Rasyidah : رَشِيْدَة : Yang dibimbing; diberi petunjuk

21. Rashafah : رَصَافَة : Taman disekitar kota

22. Rashanah : رَصَانَة : Kewibawaan; ketenangan

23. Radhwa : رَضْوَى : Keridhaan; nama bukit yang terletak diantara Madinah Dan Yanbu`

24. Radhiyyah : رَضِيَّة : Yang puas

25. Raghdah : رَغْدَة : Kehidupan yang damai

26. Raghibah : رَغِيْبَة : Anugerah yang banyak; yang disenangi

27. Raghidah : رَغِيْدَة : Air susu; buih

28. Rafidah : رَفِيْدَة : Yang diberi pertolongan

29. Rafi`ah : رَفِيْعَة : Yang tinggi

30. Rafiqah : رَفِيْقَة : Istri; pendamping

31. Ramziyyah : رَمْزِيَّة : Simbolik

32. Rana : رَنَا : Sesuatu yang indah dan enak dipandang

33. Rawdhah : رَوْضَة : Taman yang banyak pepohonannya

34. Raihanah : رَيْحَانَة : Wanita yang baik jiwanya

35. Rifqah : رِفْقَة : Perkumpulan; himpunan; nama istri Ishaq atau ibu Yaqub

36. Riqqah : رِقَّة : Kasih sayang; rasa malu; kelembutan

37. Ridah : رِيْدَة : Angin semilir

Az-Zây (الزاي)

1. Zahirah : زاهرة : Cemerlang; Bercahaya

2. Zakiyyah : زَكِيَّة : Yang beruntung

3. Zahra` : زَْهْرَاء : bentuk muannats (gender) dari kata Azhar; wajah yang cemerlang; bulan; julukan Fathimah, putri Rasulullah

4. Zahrah : زَهْرَة : Bunga; keindahan

5. Zahidah : زَهِيْدَة : Yang utama; yang diprioritaskan

6. Zahiyyah : زَهِيَّة : Yang bersinar; cemerlang

7. Zainab : زَيْنَب : Nama putri dan isteri Rasulullah

8. Zubaidah : زُبَيْدَة : diminutif dari kata Zubdah ; intisari dari sesuatu

9. Zulfa : زلفى : Kedudukan, derajat;dekat;taman

9. Zuhdiyyah : زُهْدِيَّة : Dinisbahkan kepada kata Zuhd

10. Zuhrah : زُهْرَة : Putih mengkilat; warna yang bening

As-Sîn (السين )

1. Sabikah :سَبِيْكَة : Batang emas yang dilebur

2. Sa`danah : سَعْدَانَة : Burung dara; bahagia

3. Sa`diyah :سَعْدِيَّة : Yang menisbatkan kepada kata-kata sa`ad (kebahagiaan)

4. Sa`adah :سَعَادَة : Kebahagiaan; Kesenangan

5. Sa`idah :سَعِيْدَة : Yang berbahagia; yang hidupnya enak

6. Sakinah :سَكِيْنَة : Tenang; berwibawa; lembut

7. Salsabil :سَلْسَبِيْل : Nama mata air di surga; air yang sedap

8. Salma : سَلْمَى : Selamat; sehat; nama pohon

9. Salwa : سَلْوَى : Madu; burung berwarna putih mirip seperti burung layang-layang

10. Samahah : سَمَاحَة : Kelapangan dada; kehormatan; kemudahan; gelar bagi seorang mufti

11. Samihah : سَمِيْحَة : Yang tolerans; yang mulia

12. Samirah : سَمِيْرَة : Yang Mengobrol di waktu malam

13. Saniyyah : سَنِيَّة : Berkedudukan tinggi; yang bersinar

14. Saudah : سَوْدَة : Harta melimpah; nama istri Nabi Muhammad saw

15. Sausan : سَوْسَن : Tumbuhan yang harum baunya dan banyak jenisnya

16. Sulthanah : سُلْطَانَة : Pemimpin wanita

17. Sumayyah : سُمَيَّة : Berkedudukan tinggi; yang bersinar

18. Suha : سُهَا : Bintang kecil yang cahayanya tersembunyi

19. Suhailah : سُهَيْلَة : (Diminutif sahlah) Mudah.

20. Sabiqah : سَابِقَة : Yang terlebih dahulu

21. Satirah : سَاتِرَة : Yang menutupi (seperti aib suaminya)

22. Sajidah : سَاجِدَة : Yang bersujud

23. Sarrah : سَارَّة : nama istri Ibrahim; yang bergembira

24. Salimah : سَالِمَة : Yang terhindar dari cacat; yang sehat

25. Samiyah : سَامِيَة : Tinggi; terhormat.

26. Sahirah : سَاهِرَة : Tanah lapang yang mudah dijejaki; tanah lurus dan putih; mata air; bulan; yang berjaga malam

ASY-SYÎN (الشين)

1. Syarifah : شَرِيْفَة : Yang mulia; yang terhormat

2. Syafi`ah : شَفِيْعَة : Perantara; yang memberi syafat

3. Syafiqah : شَفِيْقَة : Yang menaruh belas kasihan; iba hati; yang lemah lembut

4. Syamma` : شَمَّاء : Yang berhidung mancung

5. Syahba` : شَهْبَاء : Pasukan yang bersenjata lengkap

6. Syahla` : شَهْلاَء : Yang memiliki mata kebiru-biruan

7. Syahidah : شَهِيْدَة : Wanita yang mati syahid

8. Syahirah : شَهِيْرَة : Yang termashur

9. Syaima` : شَيْمَاء : Yang bertahi lalat; putrid halimah Sa`diyah, saudara sesusuan Nabi saw

10. Syukriyyah : شُكْرِيَّة : Yang memiliki sifat syukur

ASH-SHÂD (الصاد)

1. Shabirah : صَابِرَة : Yang bersabar

2. Shahibah : صَاحِبَة : Istri; pendamping

3. Shadiqah : صَادِقَة : Benar; jujur

4. Sha`idah : صَاعِدَة : Yang meninggi; yang mulai menonjol

5. Shalihah : صَالِحَة : Yang memiliki keahlihan; kelayakan atau keutamaan

6. Shabihah : صَبِيْحَة : Wajah yang berseri-seri; waktu pagi hari raya

7. Shadiqah : صَدِيْقَة : Teman; sahabat

8. Sha`dah : صَعْدَة : Sungai yang lurus; tanjakan

9. Shafiyyah : صَفِيَّة : Yang bersih; jernih; murni; nama salah seorang istrI Nabi saw

10. Shiddiqah :صِدِّيْقَة : Yang banyak kebenarannya

ADL-DLÂD (الضاد)

1. Dhari`ah : ضَارِعَة : Yang kecil mungil; yang masih muda; yang merendahkan diri (arti positif)

2. Dhafiyah : ضَافِيَة : Yang lebat (rambutnya)

3. Dhamrah : ضَامِرَة : Yang halus kulitnya

4. Dhaminah : ضَامِنَة : Yang menjamin; komitmen

5. Dhawiyah : ضَاوِيَة : Yang bercahaya; kurus

6. Dhahwah : ضَحْوَة : Waktu Dhuha

7. Dhaifah : ضَيِّفَة : Tamu wanita

8. Dhifaf : ضِفَاف : (Jama` dari Dlaffah) Pinggiran sungai; tebing lembah; suatu kelompok

ATH-THÂ` (الطاء)

1. Thalibah : طَالِبَة : Yang menuntut ilmu; yang menyenangi sesuatu

2. Thamihah : طَامِحَة : Yang ambisi untuk mencapai puncak

3. Thahirah : طَاهِرَة : Suci; bersih; mulia; terlindungi dari maksiat dan kehinaan

4. Thahiyah : طَاهِيَة : Tukang masak yang pandai

5. Tharfa` : طَرْفَاء : Yang baik, yang langka

6. Tharifah : طَرِيْفَة : Yang jarang ada; aneh, lucu

7. Thariyyah : طَرِيَّة : Yang empuk; lunak; lembab

8. Thalawah : طَلاَوَة : Yang baik, ceria

9. Thalihah : طَلِيْحَة : Yang cantik dan mengagumkan

10. Thali`ah : طَلِيْعَة : Pelopor; perintis

11. Thaibah : طَيِّبَة : Negeri yang subur dan tentram.

AZH-ZHÂ` (الظاء)

1. Zhafirah : ظَافِرَة : Yang beruntung; yang menang

2. Zha’inah : ظَاعِنَة : Yang bepergian

3. Zhahirah : ظَاهِرَة : Jelas; unggul; menang

4. Zhabyah : ظَبْيَة : Kijang betina

5. Zharifah : ظَرِيْفَة : Yang lembut dan halus

6. Zhafrah : ظَفْرَة : Kemenangan

7. Zhalilah : ظَلِيْلَة : Taman yang banyak pepohonannya

8. Zhufairah : ظُفَيْرَة : Yang banyak mendapatkan kemenangan

AL-‘AIN (العين)

1. A`idah : عائدة : Yang datang; anugerah; keuntungan; manfaat

2. Abidah : عابدة : Yang taat; yang beribadah; kepada Allah

3. ‘Abirah : عَابِرَة : Pelalu lalang; yang sedih (berlinang air mata)

4. ‘Atikah : عَاتِكَة : Yang jernih; mulia

5. ‘Adilah : عَادِلَة : Yang berbuat adil

6. ‘Arifah : عَارِفَة : Yang mengetahui; anugerah

7. ‘Asilah : عَاسِلَة : Yang mengambil madu dari tempatnya; yang berbuat baik

8. ‘Ashimah : عَاصِمَة : Ibu kota suatu negara; yang menjaga suami dan dirinya dari dosa

9. ‘Athifah : عَاطِفَة : Perasaan; rasa kasih saying

10. ‘Aqila : عَاقِلَة : Yang berakal; pandai

11. ‘Akifah : عَاكِفَة : Yang menetap; beri’tikaf

12. ‘Alimah : عَالِمَة : Pandai; berilmu

13. ‘Amirah : عَامِرَة : Penghuni; lembah; yang dipenuhi oleh keimanan dan pekerti yang mulia

14. ‘Ahidah : عَاهِدَة : Yang menjaga janji atau urusan

15. ‘Ablah : عَبْلَة : Wanita yang sempuran fisiknya

16. ‘Adzbah : عَذْبَة : Sedab; baik; enak; lezat

17. ‘Adzra` : عَذْرَاء : Perawan; julukan bagi Maryam

18. ‘Azbah : عَذْبَة : Yang manis dan nikmat

18. ‘Azzah : عَزَّة : Anak kijang/rusa

19. ‘Azizah : عَزِيْزَة : mulia; terhormat; kuat

20. ‘Azmah : عَزْمَة : Kekuatan; keinginan

21. ‘Asjad : عَسْجَد : Emas; mutiara

22. ‘Asla` : عَسْلاَء : campuran dengan madu

23. ‘Asyirah : عَشِيْرَة : Kabilah

24. ‘Ashma` : عَصْمَاء : Yang terlindungi; yang terpelihara

25. ‘Athfah : عَطْفَة : Yang penuh welas dan kasih sayang

26. ‘Afifah : عَفِيْفَة : Yang mensucikan diri; yang baik

27. ‘Afra` : عَفْرَاء : Jenis kijang/rusa yang amat putih

28. ‘Aliyyah : عَلِيَّة : Tinggi

29. ‘Alya` : عَلْيَاء : Tempat yang tinggi; puncak gunung; langit; kemuliaan

30. ‘Anbarah : عَنْبَرَة : Minyak wangi;za’faran

31. ‘Awathif : عَوَاطِف : Jamak dari kata ‘Athifah ; yang penyayang; baik akhlaqnya

32. ‘Itrah : عِتْرَة : Kerabat dekat

33. ‘Ithaf : عِطَاف : Pedang; pakaian

34. ‘Iffat : عِفَّت : Yang suci, menjaga diri

35. ‘Inayah : عِنَايَة : Perhatian; pertolongan; tuntunan

36. ‘Urubah : عُرُوْبَة : Yang cantik dan berhijab; Yang tertawa

37. ‘Ulayya : عُلَيَّا : Diminutif dari kata ‘Alya` ; Puncak; langit; kemuliaan

ALGHAIN (الغين)

1. Ghadah : غادة : Wanita yang lembut

2. Ghaziyah : غَازِيَة : Yang mampu menaklukkan hati karena kecantikannya

3. Ghaliyah : غَالِيَة : Mahal harganya; campuran minyak wangi

4. Ghazalah : غَزَّالَة : Saat matahari terbit; kijang; pertama dari sesuatu

5. Ghaniyyah : غَنِيَّة : Yang memiliki harta berlimpah

6. Ghaitsanah : غَيْثَانَة : Awan yang menurunkan hujan

7. Ghaina` : غَيْنَاء : Pohon yang dahan-dahannya rimbun

8. Ghaida` : غَيْدَاء : Wanita yang anggun dan lembut

9. Ghurrah : غُرَّة : Awal munculnya bulan sabit; pemuka kaum; wajah

10. Ghulwa` : غُلْوَاء : Yang berlebihan; kematangan masa muda

AL-FÂ` (الفاء)

1. Fa`izah : فَائِزَة : Yang beruntung; yang menang

2. Fa`iqah : فَائِقَة : Yang paling menonjol kecantikannya dan kebaikannya

3. Fatihah : فَاتِحَة : Permulaan sesuatu; surat fatihah

4. Fakhirah : فَاخِرَة : Yang bagus sekali

5. Fadiyah : فَادِيَة : Yang mengorbankan diri untuk orang lain dan menyelematkannya

6. Fari’ah : فَارِعَة : Yang panjang dan tinggi

7. Fadhilah : فَاضِلَة : Yang utama; yang menonjol

20. Falihah : فَالِحَة : Yang sukses meraih apa yang diinginkan

21. Fathiyyah : فَتْحِيَّة : Dari kata Fath ; pangkal kebaikan, kemenangan dan keberuntungan

22. Fatiyyah : فَتِيَّة : Yang muda dan penuh vitalitas

23. Fakhiriyyah : فَخْرِيَّة : Yang bersifat kebanggaan

24. Farhah : فَرْحَة : Kesenangan; kegemberiaan

25. Faridah : فَرِيْدَة : Mutiara yang berharga; yang tiada saingannya; sendirian

26. Farizah : فَرِيْزَة : Yang sudah diundi dan diseleksi

27. Fashihah : فَصِيْحَة : Fasih; lancar dan baik bicaranya

28. Fathinah : فَطِيْنَة : Cerdas

29. Fakihah : فَكِيْهَة : Yang baik jiwanya

30. Fahimah : فَهِيْمَة : Yang banyak paham

31. Fauziyyah : فَوْزِيَّة : Yang bersifat keberuntungan

32. Faiha` : فَيْحَاء : Rumah yang luas; julukan bagi kota Damaskus, Bashrah dan Tripoli, Libanon; kuah yang ada rempah-rempahnya

33. Fairuz : فَيْرُوْز : Batu permata yang berwarna biru agak kehijau-hijauan

34. Fidhdhah : فِضَّة : Perak

35. Fikriyyah : فِكْرِيَّة : Yang bersifat pemikiran

AL-QÂF (القاف)

1. Qabilah : قَابِلَة : Dukun beranak

2. Qanitah : قَانِتَة : Wanita yang berdiri lama saat shalat dan berdoa

3. Qani’ah : قَانِعَة : Yang merasa puas; sederhana

4. Qarirah : قَرِيْرَة : Wanita yang lapang hatinya

5. Qathifah : قَطِيْفَة : Nama tumbuhan; Pakain yang dilemparkan seseorang ke arah dirinya sendiri

6. Qamariyyah : قَمَرِيَّة : Jenis burung dara yang berkicau

7. Qismiyyah : قِسْمِيَّة : Wajah yang cantik penampilannya

8. Qiladah :قِلاَدَة : Kalung

9. Qudsiyyah : قُدْسِيَّة : Kesucian dan keberkahan

10. Qudwah : قُدْوَة : Panutan; suriteladan

AL-KÂF (الكاف)

1. Katibah : كَاتِبَة : Sekretaris

2. Katimah : كَاتِمَة : Yang menyembunyikan rahasia, pemegang amanah di dalam beramal

3. Kadziyah : كَاذِيَة : Nama jenis bunga yang harum baunya.

4. Kasibah : كَاسِبَة : Yang beruntung.

5. Kazhimah : كَاظِمَة : Dapat menahan diri dari amarah

6. Kafiah : كَافِيَة : Yang mencukupkan sehingga tidak perlu yang lain

5. Kamilah : كَامِلَة : Yang sempurna; yang komplit

6. Kahilah : كَحْلاَء : Wanita yang bercelak

7. Karimah : كَرِيْمَة : Yang mulia;anak; saudara perempun

8. Kawakib : كَوَاكِب : Bintang-gemintang

9. Kayyisah : كَيِّسَة : Wanita yang berakal jernih dan cerdik

10. Kinanah : كِنَانَة : Penjagaan; perlindungan

AL-LÂM (اللام)

1. Labibah : لَبِيْبَة : Wanita yang cerdas; pandai

2. Lahzhah : لَحْظَة : Sekilas pandang

3. Lathifah : لَطِيْفَة : Wanita yang lembut; baik

4. Lamya` : لَمْيَاء : Yang keabu-abuan; agak kurus (sedikit daging)

5. Lahfah : لَهْفَة : Kerinduan

6. Lawahizh : لَوَاحِظ : Mata yang awas

7. Laila : لَيْلَى : Malam yang gelap

8. Lu`lu`ah : لُؤْلُؤَة : Mutiara

9. Lubabah : لُبَابَة : Inti sesuatu; pilihan; nama istri Abbas bin Abdul-Muthalib.

10. Lubanah : لُبَانَة : Hajat kebutuhan

11. Lubna : لُبْنَى : Sejenis pohon yang mempunyai air seperti madu dan terkadang dijadikan sebagai wewangian dengan membakarnya; madu

12. Luwazah : لُوَزَة : Pohon yang berbuah dan amat masyhur; buah badam

AL-MÎM (الميم)

1. Ma`munah : مَأْمُوْنَة : Yang dapat dipercayai

2. Matsilah : مَاثِلَة : Yang menyerupai; tampil

2. Majidah : مَاجِدَة : Yang mulia; yang agung; yang baik budinya

3. Mariyah : مَارِيَة : Wanita yang wajahnya berseri-seri; nama salah seorang istri nabi saw berasal dari Mesir Mariyah al-Qibthiyyah

4. Mazinah : مَازِنَة : Yang bercahaya wajahnya

5. Maziyah : مَازِيَة : Awan yang membawa air hujan berseri-seri

7. Mahirah : مَاهِرَة : Pandai

8. Mabrukah : مَبْرُوْكَة : Yang pendapat barakah

9. Mahabbah : مَحَبَّة : Kecintaan; kasih saying yang tulus

10. Mahasin : مَحَاسِن : Keindahan

11. Mahbubah : مَحْبُوْبَة : Yang dicintai; yang disayang; terkasih

12. Mahrusah :مَحْرُوْسَة : Yang terlindungi; yang terpelihara; julukan bagi kota Cairo, ibukota Mesir

13. Mahfuzhoh : مَحْفُوْظَة : Sesuatu yang dihafal/dijaga dengan penuh perhatian

14. Madihah : مَدِيْحَة : Yang terpuji; Yang banyak memuji

15. Marjanah : مَرْجَانَة : Satu biji mutiara

16. Marjuwwah : مَرْجُوَّة : Orang yang diharapkan

17. Marzaqah : مَرْزُوْقَة : Yang memperoleh rizki yang banyak

18. Marwah : مَرْوَة : tumbuhan medis dan beraroma; nama bukit di Mekkah (Yaitu tempat sa’i)

19. Maryam : مَرْيَم : Nama ibu Isa as

20. Mazaya : مَزَايَا : Kelebihan; keunggulan

21. Masarrah : مَسَرَّة : Kegembiraan

22. Musrurah : مَسْرُوْرَة : Yang bergembira

23. Mas`udah : مَسْعُوْدَة : Yang berbahagia

24. Masya`il : مَشَاعِل : Sesuatu yang dinyalakan untuk penerangan;obor

25. Masykurah : مَشْكُوْرَة : Yang diterima kasihi

26. Masyhurah : مَشْهُوْرَة : Terkenal; termasyhur

27. Mashunah : مَصُوْنَة : Yang terjaga

28. Ma’azzah : مَعَزَّة : Tempat yang dimuliakan

29. Ma’zuzah : مَعْزُوْزَة : Yang memiliki kedudukan di kalangan kaumnya

30. Ma’unah : مَعُوْنَة : Yang tidak kikir untuk membantu kaumnya

31. Mafakhir : مَفَاخِر : Sesuatu yang dibangga-banggakan

32. Maqbulah : مَقْبُوْلَة : Yang diterima

33. Maqshudah : مَقْصُوْدَة : Yang dituju

34. Makkiyyah : مَكِّيَّة : Dinisbahkan kepada kota Mekkah

35. Malihah : مَلِيْحَة : Cantik; indah penampilannya

36. Mamduhah : مَمْدُوْحَة : Yang dipuji

37. Manal : مَنَال : Anugerah dan nikmat Allah

38. Manahil : مَنَاهِل : Sumber ilmu dan akhlaq

39. Mantsurah : مَنْثُوْرَة : Ucapan yang baik

40. Mansyudah : مَنْشُوْدَة : Yang dituntut untuk memenuhi kepentingan manusia; yang diidam-idamkan

41. Manshurah : مَنْصُوْرَة : Yang ditolong

42. Mani`ah : مَنِيْعَة : Kuat perkasa

43. Mawaddah : مَوَدَّة : Kasih saying; kecintaan

44. Mauhibah : مَوْهِبَة : Anugrah; hadiah; pemberian

45. Mahdiyyah : مَهْدِيَّة : Yang mendapat hidayah Allah

46. Mahibah : مَهِيْبَة : Yang disegani; penuh wibawa

47. Mayyasah : مَيَّاسَة : Bintang yang berkilau

48. Mayyadah : مَيَّادَة : Yang bergoyang-goyang

49. Maitsa` : مَيْثَاء : Pepasir yang ringan dan tanah datar yang baik

50. Maysurah : مَيْسُوْرَة : Yang dimudahkan

51. Maimunah : مَيْمُوْنَة : Yang diberi kebaikan; yang diberi taufik

52. Maila : مَيْلاَء : Pohon yang banyak cabangnya; yang condong

53. Miskah : مِسْكَة : Kasturi

54. Misykah : مِشْكَاة : Lentera

55. Mibarrah : مِبَرَّة : Makanan untuk bepergian yang ringan

56. Mu’minah : مُؤْمِنَة : Wanita yang beriman

57. Mu’nisah : مُؤْنِسَة : Wanita yang menghibur

58. Mubinah : مُبِيْنَة : Yang menjelaskan apa yang diinginkannya

59. Mujahidah : مُجَاهِدَة : Yang berjihad

60. Muhsinah : مُحْسِنَة : Yang berbuat baik

61. Mukhlishoh : مُخْلِصَة : Yang ikhlas

62. Mudrikah : مُدْرِكَة : Yang memiliki pemahaman yang baik

63. Muradah : مُرَادَة : Yang dicintai

64. Murtaja : مُرْتَجَى : Tempat menumpukan cita-cita

65. Muznah : مُزْنَة : Awan yang membawa air

66. Musta’inah : مُسْتَعِيْنَة : Yang minta pertolongan Allah

67. Muslimah : مُسْلِمَة : Wanita muslimah

68. Musyirah : مُشِيْرَة : Yang memberikan masukan

69. Mudhi`ah : مُضِيْئَة : Bercahaya; wajah yang berseri-seri

70. Muthi`ah : مُطِيْعَة : Taat; lembut; mudah

71. Mu`adzah : مُعَاذَة : Yang terpelihara; yang terlindungi

72. Mu’inah : مُعِيْنَة : Yang membantu hajat orang

73. Mufidah : مُفِيْدَة : Yang berguna bagi orang lain

74. Multazimah : مُلْتَزِمَة : Yang komitmen

75. Mumtazah : مُمْتَازَة : Yang unggul dan memiliki kelebihan; istimewa

76. Muna : مُنَى : Harapan; cita-cita

77. Munibah : مُنِيْبَة : Yang kembali kepada Tuhannya

78. Munirah : مُنِيْرَة : Bercahaya; terang

79. Munifah : مُنِيْفَة : Tinggi; serasi

80. Muhjah : مُهْجَة : Darah jantung dan roh

81. Muwaffaqah : مُوَفَّقَة : Yang mendapatkan ilham; mendapat petunjuk/taufiq

AN-NÛN (النون)

1. Na`ilah : نَائِلَة : Yang mendapatkan nugerah apa yang diinginkan –insya Allah-

2. Na`ibah : نَائِبَة : Yang mewakili

4. Natsirah : نَاثِرَة : Yang pandai merangkai prosa

5. Najilah : نَاجِلَة : Yang memiliki keturunan yang terhormat

6. Najihah : نَاجِحَة : Yang sukses

7. Najiyah : نَاجِيَة : Selamat

8. Nadiyah : نَادِيَة : Yang memanggil

9. Nasyidah : نَاشِدَة : Yang mencita-citakan kesempurnaan dan dapat meraih cita-cita

10. Nashi’ah : نَاصِعَة : Yang polos, suci dan terang

11. Nasihah : نَاصِحَة : Wanita penasihat

12. Nazhimah : نَاظِمَة : Ahli membuat syair; kumpulan mutiara

13. Na`imah : نَاعِمَة : Yang halus, lembut

14. Nafi`ah : نَافِعَة : Yang memberi manfaat kepada orang lain

15. Namiah : نَامِيَة : Yang sempurna tubuh, akal dan akhlaqnya

16. Nahidhah : نَاهِضَة : Yang bangkit dengan tekad bulat

17. Nahilah : نَاهِلَة : Yang menyumbangkan ilmu dan adab

18. Nabilah : نَبِيْلَة : Mulia; terhormat; pandai

19. Nabihah : نَبِيْهَة : Yang cerdas dan unggul

20. Najdah : نَجْدَة : Cepat menolong

21. Najla` : نَجْلاَء : Yang memiliki mata yang hitam, indah dan lebar

22. Najmah : نَجْمَة : Bintang; kata-kata

23. Najwa : نَجْوَى : Pembicaraan antara dua orang; bisikan

24. Najibah : نَجِيْبَة : Yang cerdas, berakal lagi cerdik

25. Nakhwah : نَخْوَة : Harga diri; maruwah

26. Nadidah : نَدِيْدَة : Yang semisal, sepadan; yang sama

27. Narjis : نَرْجِس : Tumbuhan yang enak aromanya

28. Nazihah : نَزِيْهَة : Yang jauh dari hal-hal yang buruk

29. Nasibah : نَسِيْبَة : Yang nasabnya terhormat

30. Nasywah : نَشْوَة : Kebahagiaan dan kegembiraan

31. Nasyithah : نَشِيْطَة : Yang gesit dan enerjik

32. Nasyamah : نَشَامَة : Yang kuat, suci dan punya kepribadian kokoh

33. Nadhirah : نَضِرَة : Yang penuh vitalitas dan menawan

34. Nazhirah : نَظِيْرَة : Yang setara, sepadan; menjadi pusat perhatian

35. Na’amah : نَعَامَة : Nama burung yang terkenal

36. Nafhah : نَفْحَة : Aroma yang melegakan hati

37. Nafisah : نَفِيْسَة : Yang amat berharga; berkedudukan tinggi

38. Naqiyyah : نَقِيَّة : Yang bersih

39. Nawal : نَوَال : Bagian; pemberian

40. Nawwarah : نَوَّارَة : Yang amat bercahaya

41. Nibras : نِبْرَاس : Lentera yang bercahaya

42. Nirdin : نِرْدِيْن : Tumbuhan yang enak aromanya

43. Nisrin : نِسْرِيْن : Bunga ros putih semerbak dan amat menyengat

44. Nismah : نِسْمَة : Angin semilir

45. Ni’mah : نِعْمَة : Nikmat; karunia

46. Nuzhah : نُزْهَة : Rileks; tamasya

47. Nuwairah : نُوَيْرَة : Api kecil yang bercahaya dan membakar

48. Nufah (Nova) : نُوْفَة : Yang sempurna tinggi dan kecantikannya

49. Nuha : نُهَى : Akal

AL-HÂ` (الهاء)

1. Hasyimah : هَاشِمَة : Yang pintar membuat susu

2. Hasyimiyyah : هَاشِمِيَّة : Dinisbahkan kepada Bani Hasyim

3. Hajar : هَاجَر : Waktu tengah hari tepat saat udara panas

4. Halah : هَالَة : Lingkaran cahaya

5. Hazar : هَزَار : sejenis burung yang merdu suaranya

6. Hallabah : هَلاَّبَة : Angin dingin disertai hujan

7. Halilah : هَلِيْلَة : Tanah yang terkena hujan

8. Hamsa` : هَمْسَاء : Yang membisikkan

9. Hamsah : هَمْسَة : Bisikan

9. Hana` : هَنَاء : Kegembiraan; kebahagiaan

10. Hanadi : هَنَادِي : Dinisbahkan kepada India

11. Haniyyah : هَنِيَّة : Yang senang dan gembira

12. Hawadah : هَوَادَة : Kelembutan, ketenangan

13. Haya : هَيَا : Yang bagus gerakan dan penampilannya

14. Hayaf : هَيَاف : Yang sangat haus

15. Haibah : هَيْبَة : Kewibawaan

16. Haifa` : هَيْفَاء : Yang ramping pinggangnya

17. Hibah : هِبَة : Pemberian; anugerah

18. Hidayah : هِدَايَة : Hadiyah; petunjuk

19. Hilalah : هِلاَلَة : Bulan penuh

20. Himmah : هِمَة : Kemauan

21. Hindun : هِنْد : Nama isteri Abu Sufyan; segerombolan onta

22. Hila : هِيْلاَ : Pasir

23. Hubairah : هُبَيْرَة : Binatang buas sejenis anjing hutan

24. Huda : هُدَى : Pentunjuk; menunjukkan dengan kelembutan

25. Huwaidah : هُوَيْدَة : Yang menyatukan dan tidak mencerai-beraikan dengan cara lembut

AL-WÂW (الواو)

1. Wa`ilah : وَائِلَة : Yang kembali kepada Allah

2. Watsiqah : وَاثِقَة : Yang memiliki kepercayaan pada dirinya sendiri

3. Wajidah : وَاجِدَة : Yang merasa cukup dengan dirinya dan tidak terlalu memerlukan bantuan orang

4. Wahah : وَاحَة : Tanah subur terletak di gerun pasir

5. Wadi’ah : وَادِعَة : Yang tenang dan mantap

6. Warifah : وَارِفَة : Yang panjang

7. Washilah : وَاصِلَة : Yang menyambut hubungan dengan sanak kerabatnya

8. Wadlihah : وَاضِحَة : Yang jelas; yang istiqamah

9. Wa’izhah : وَاعِظَة : Wanita yang memberikan wejangan, nasehat

10. Wafirah : وَافِرَة : Yang sempurna, banyak baiknya dan merata manfa’atnya

11. Wajnah : وَجْنَة : Yang diatas kedua pipi

12. Wajizah : وَجِيْزَة : Yang bicaranya ringkas

13. Wajihah : وَجِيْهَة : Yang memiliki urusan dan kehormatan

14. Wahidah : وَحِيْدَة : Yang satu-satunya; sendirian

15. Wada’ : وَدَاع : Ketenangan; perpisahan

16. Wardah : وَرْدَة : Bunga ros

17. Wazirah : وَزِيْرَة : Menteri wanita

18. Wasma` : وَسْمَاء : Bekas keindahan dan kecantikan

19. Wasithah : وَسِيْطَة : Wanita Perantara; Yang menjadi pemutus perkara/wasit

20. Wasimah : وَسِيْمَة : Wajah yang cantik

21. Washifah : وَصِيْفَة : Pendamping ratu; dayang

22. Wadli`ah : وَضِيْئَة : Yang cantik sekali

23. Wathfa` : وَطْفَاء : Yang bulu alisnya lebat

24. Wafa` : وَفَاء : Ketulusan; Kesetiaan

25. Wafidah : وَفِيْدَة : Yang datang

26. Wafiqah : وَفِيْقَة : Yang mendapatkan taufiq

27. Wafiyyah : وَفِيَّة : Yang setia

28. Wala` : وَلاَء : Loyalitas

29. Walladah : وَلاَّدَة : Yang banyak anak

30. Waliyyah : وَلِيَّة : Wali (wanita); penanggung jawab (wn)

31. Widad : وِدَاد : Yang mencintai orang-orang di sekitarnya

32. Wisyah : وِشَاح : Sulaman dari mutiara

33. Wifaq : وِفَاق : Yang sesuai dengan dikehendaki

34. Wihad : وِهَاد : Dataran rendah

AL-YÂ` (الياء)

1. Yasminah :يَاسَمِيْنَة : Bunga yasmin

2. Yafi`ah : يَافِعَة : Yang menginjak baligh

3. Yaqutah : يَاقُوْتَة : Salah satu jenis batu mulia; yaqut

4. Yani’ah : يَانِعَة : Buah sudah boleh dipetik

5. Yasra` : يَسْرَاء : Wanita kidal

6. Yaqzhanah : يَقْظَانَة : Yang tanggap/sigap; jaga

7. Yamamah : يَمَامَة : Sejenis burung dara

7. Yamaniyyah : يَمَانِيَّة : Yang bersifat keberkahan

8. Yusra : يُسْرَى : Yang paling mudah

5. Yusriyyah :يُسْرِيَّة : Yang bersifat mudah

6. Yumna : يُمْنَى : Tangan kanan

Asiyah, Keimanan Istri Fir’aun

Liliek — Thu, 09 Jul 2009 12:56:33 +0000

Asiyah binti Muzahim merupakan salah satu diantara wanita-wanita pilihan yang pernah terukir dalam bingkai sejarah. Dia istri Fir’aun, seorang raja Mesir di zaman Nabi Musa. Saat bersama Fir’aun, Asiyah tidak dikaruniai seorang anak pun. Fir’aun sangat mencintainya karena kecantikan dan kematangan akhlaknya. Telah berapa banyak cobaan dan tantangan yang harus dihadapinya dengan penuh kesabaran. Bahkan, berbagai kesulitan mampu dirubah menjadi kemudahan, sehingga Asiyah dikenal sebagai rahmat, bagi masyarakat di zaman Fir’aun yang penuh dengan kelicikan dan lalim.

Pada masa yang seperti itulah muncul peristiwa yang akan menentukan sejarah hidup Nabi Musa selanjutnya. Disebutkan dalam sejarah kenabian, ketika Asiyah duduk-duduk di taman yang indah nan luas, dihiasi dengan aliran sungai mempesona. Dia melihat sebuah peti mengambang. Perlahan-lahan peti itu semakin mendekat sehingga Asiyah menyuruh para pembantunya untuk mengambil dan mengeluarkan isi peti tersebut. Ketika dibuka, ternyata di dalamnya terdapat seorang bayi mungil, elok dan rupawan. Maka, muncullah perasaan kasih sayang dalam diri Asiyah. Allah mengaruniakan cinta dan kasih sayang terhadap bayi tersebut melalui Asiyah. Tak pelak lagi, Asiyah memerintahkan agar bayi itu dibawa ke istana dengan bertekad memelihara dan mangasuhnya.

Ketika mendengar berita tersebut, Fir’aun hendak membunuhnya, karena dia melihat mimpi yang selama ini menghantuinya tentang seorang anak yang kelak menghancurkannya. Para dukun dan ahli nujum dihadirkan dari seluruh pelosok negara. Mimpinya pun diceritakan kepada mereka, sehingga ia diperingatkan agar hati-hati dengan kelahiran seorang bayi yang akan menjadi penyebab kehancuran kerajaannya. Akhirnya, semua bayi laki-laki Bani Israel yang lahir diperintahkan agar dibunuh, kecuali bayi yang diasuh Asiyah. Fir’aun pun luluh dengan bujukan Asiyah ketika ia berkata: “Kita tidak mempunyai keturunan anak laki-laki, maka jangan bunuh anak ini. Semoga ada manfaatnya untuk kita atau kita jadikan dia sebagai anak kandung kita”. Fir’aun menyetujui dan menyarankan agar anak itu dididik sedemikian rupa. Asiyah memberi nama Musa terhadap anak tersebut dan mendidiknya hingga dewasa dalam istana Fir’aun. Dan kisah tentang ini tidak asing lagi bagi kita.

Kelak, Asiyah merupakan salah seorang yang mempercayai Musa. Ketika Fir’aun mengetahui hal tersebut, tiba-tiba rasa cintanya berubah menjadi kemarahan dan permusuhan. Asiyah tidak mengindahkannya karena dirinya tahu bahwa kebenaran bersamanya. Dan dia pun tahu bahwa Musa as adalah utusan Allah yang kebenarannya tidak dapat dihalangi oleh tantangan dan ancaman yang datangnnya dari siapa saja. Hingga meninggal dunia, hari-hari akhirnya Asiyah hanya dipenuhi dengan dzikir kepada Allah seraya mengucapkan:

{“Ya Tuhanku, bangunlah untukku sebuah rumah di sisi-Mu dalam surga dan selamatkanlah aku dari Fir`aun dan perbuatannya”}

Allah telah mengabulkan do’anya, bahkan dalam sebuah hadis Nabi saw disebutkan bahwa Asiyah termasuk diantara wanita-wanita yang mulia, diriwayatkan: [“Sebaik-baik wanita penghuni surga adalah Khadijah, Fatimah, Maryam puteri Imron dan Asiyah istri Fir’aun”].

Sumber: http://www.kaunee.com/index.php?option=com_content&view=article&id=131:asiyah-keimanan-istri-firaun&catid=100:riwayat-tokoh&Itemid=140

The Strength of Shaykh Yahya al-Kandhlawi (ra)’s Hifzul-Qur’an

Liliek — Thu, 09 Jul 2009 08:06:13 +0000

Shaykh al-Hadith Maulana Zakariyya al-Kandhlawi (ra) writes:

My late father [Shaykh Yahya al-Kandhlawi] on many occasions told the following story:
“During Hazrat’s last Ramadan I led the taraweeh prayers (for him and his attendants). It so happened that because of some reason or another, Hazrat’s son, Hakeem Muhammad Mas’ood, was unable to perform it.
For quite some days before the commencement of Ramadan, Hazrat said:
‘Mas’ood Ahmad Saheb is indisposed and not available to lead taraweeh prayers. Who is going to recite the Quran for us in Taraweeh?’

On every occasion I wanted to offer my services and declare my readiness, but out of respect I refrained from doing so. Two days before Ramadan Hazrat said:
‘Moulvi Yahya Saheb, you are also a hafiz of the Quran?’

I replied: ‘Yes Hazrat, I am indeed. But I recite the Quran in a Persian tone. You are used to hearing the recitation of Hakeem Mas’ood Ahmad Saheb, who is indeed a fine Qari.’

Hazrat replied: ‘No, I have already heard your recitation. You shall lead in taraweeh.’ “

My father says: “On the first day it was a great burden for me. By way of preparation, I had to recite one and a quarter juz of the Quran by looking into the Quran. I had memorized the Quran at the age of seven. Thereafter for six months I had to look into the Quran and daily recite one full khatam [completion]. And since then I have never looked into the Quran to recite it. The first day, in order to prepare myself properly, I recited 1-1/4 paras from the Quran, but from the second day onwards the fear, nervousness and anxiety disappeared. Thereafter there was no further need to look into the Quran.”

My late father [Shaykh Yahya al-Kandhlawi] (May Allah fill his resting place with noor) was indeed a very good hafiz with tremendous energy to recite the Quran by heart. He had a bookshop where he himself made up the parcels to be posted, and wrote the addresses himself. While doing that he was all the time reciting the Quran in audible fashion without ever becoming confused or struggling over the mutashaabihaat [similar occurring words/phrases/verses in different parts of the Qur'an].

Maulana ‘Ashiq Ilahi writes about him in Tazkiratul-Khaleel:
“Once upon my request he was invited to Meerut to lead taraweeh prayers and recite the Quran in Ramadan. I saw that wherever he went, he was all the time busy reciting by himself so that he finished a whole khatam [completion] daily. When it was time for Iftar, he was reading: ‘Qul a`oozhu bi rabbinnaas…’

When he arrived by rail at Meerut it was Isha time. Being a man who was continuously in a state of wudu, he entered the mosque and immediately proceeded to the musallah to lead the prayers and in three hours recited ten juz so clearly, without any struggling over difficult patches as if the Quran was an open book in front of him. So comfortable was his pace of recitation, that he completed a full khatam of the Quran in three nights and departed. So good a hafiz was he that there was no need to revise his reading beforehand; neither was there any need for someone to stand behind him and listen with a view to correct if needed.”

My father [Shaykh Yahya al-Kandhlawi] also used to say about this visit to Meerut: “When the word got around in Meerut that a certain man was coming to complete a full khatam of the Quran in salaah within three days, thirty or fourty huffaaz arrived from far and wide to stand behind him and test him.”

My late father never had trouble with fever in Ramadan like myself. On the invitations and insistence of friends, he often went to their places to finish a khatam in two or at the most three nights before returning home. In mosques he generally did it in three nights and in other ibadat-khaanas [places of worship] he generally did so in two or even in one night. Once on the invitation of the late Shah Zahid Hussain he completed a khatam at Shah Saheb’s house in two nights.

I can still remember his recitation in the Nawab-wali Masjid in Qasaabpura, Delhi [India]. A certain Moulvi Naseeruddin was busy performing taraweeh in the Hakeem Ishaq Masjid. At that time my father arrived in Delhi from somewhere. He went to rest a little in the resting place of Hakeem Ishaq attached to the Masjid. It so happened that Moulvi Naseeruddin was reciting the 14th juz and making heavy weather, so that he had to be corrected time and again. My father went into the Masjid and as soon as Moulvi Naseeruddin gave the next salaam, he asked him to vacate the spot, and he himself took over. In the next sixteen rakaats he recited sixteen juz. No doubt, the musallees must have found the going tiring and exhausting. But it is a fact that people are more pleased with finishing the Quran quickly than they are worried about a bit of hardship. To have been able to finish the Quran on the 12th night made them forget their exhaustion.

I can also remember his recitation of the Quran in the house of Ummi Bi in Kandhla [village in India]. She was Amatur-Rahman, the daughter of Maulana Muzaffar Hussain, my father’s maternal grandmother, who became known as Ummi Bi. In answer to a special request he remained reciting the Quran throughout the night in nafl prayers. Because of the fact that according to [Hanafis] it is not permissible to have more than four muqtadees in nafl prayers, the ladies behind him had to be changed continuously, while my father continued reciting.

My late uncle (Shaykh Maulana Ilyaas [ra] ) also used to visit Kandhla in Ramadan because of the presence there of Ummi Bi. At such times the Quran khatam used to be completed in one single night. At such times he performed Isha salaah in the Masjid and thereafter went to the house of Ummi Bi to perform taraweeh from after Isha until suhoor time, thereby completing fourteen or fifteen juz. Maulana Raooful Hasan Saheb is the uncle of my late father and the father of my late wife. His story has already been mentioned in ‘Aap Beti’ under the heading: Taqwa. On the 30th of Ramadan he recited from ‘Alif Laam Meem’ until ‘Qul a-`oozhu bi rabbil falaq…’ in one single raka’ah and in the second raka’ah he recited only Surah an-Naas! Then at suhoor time he told his mother Ummi bi:
“I have now performed two raka’ah. Will you now perform the other eighteen?”

During all that time the mother listened to the Quran while standing behind him in the salaah!

Source: http://attalib.blogspot.com/2008/12/strength-of-shaykh-yahya-al-kandhlawi.html

World Markaz

Liliek — Thu, 09 Jul 2009 07:58:46 +0000

INDIA

Tablighi Jamaat follows an informal organizational structure and keeps an introvert profile.

It keeps distance from mass media and avoids publishing details about its activities and membership. The group also exercises complete abstinence from expressing opinions on political and controversial issues.

The organization’s activities are coordinated through centers and headquarters called ‘Markaz’. Since its inception, the Tablighi Jamaat has maintained its international headquarters in the Nizamuddin West district of Delhi called Nizamuddin Markaz, it is located at 28°35’30.48″N / 77°14’36.37″E. It also has national headquarters in over 120 countries to coordinate its activities. These headquarters organize volunteer, self-funding people in groups (called Jama’ats, Arabic: جماعتِ ‎ meaning Assembly), averaging ten people, for preaching.

The largest gathering of the followers of Tablighi Jamaat is known as Bishwa Ijtema, Bengali for ‘world gathering’, convergence of followers from all over the world. It takes place in Tongi which is on the outskirts of Dhaka, Bangladesh. The second largest gathering takes place in Raiwind (Punjab, Pakistan). In 2008, around 1.5 million people attended the Raiwind congregation. And also many other regional gatherings in all over the world.

Their operations in the UK are coordinated through Dewsbury Markaz, Yorkshire. This centre holds one major gathering annually, generally in Dewsbury itself. The Tablighi Centre in Dewsbury has also constructed a busy madrassah or seminary, where future British Islamic scholars are trained.

PAKISTAN

Raiwind is a town in the Punjab province of Pakistan. It is part of the Nishter Town subdivision of Lahore District and is located at 31°15’16N 74°13’4E with an altitude of 203 metres (669 feet) and lies about 25km from Lahore, the capital of the Punjab. The history of the town dates back to the pre-partition days before 1947. Raiwind also houses one of the biggest railway track workshops of Pakistan. The city flourished in the early 90′s in Nawaz Sharif‘s regime when an industrial zone was set up in the west of the city. Later Mr. Nawaz Sharif selected the vicinity of the town as his home, making it even more notable for the world outside.

In the first decade of the 21st century, the town gained more prominence when Chief Minister Punjab Chaudhary Pervez Elahi established Sunder Industrial Estate in the vicinity of the town, a few kilometres away from the heart of the town. Recently Raiwind has been included in the administrative jurisdiction of the Provincial Capital, Lahore.

During British Rule Raiwind was part of the tehsil of Lahore, the town was a junction on the North-Western Railway where the line from Delhi via Bhatinda joined that from Multan to Lahore.

The population according to the 1901 census was 1,764. Before the Ferozepore-Bhatinda Railway was opened, it was an important centre of the local trade in agricultural produce; and it possessed two cotton-ginning factories and a cotton-press, which give employment to 203 people. Following independence in 1947 the railway links eastwards were no longer functional. Nawaz hussain (metallurgist) is also livining here. Every year a Muslim preaching convention is held here. This gathering lasts for 3 days and then groups of 3 to 15 people are made to go around the world to preach the message of Allah. This movement was initiated by Maulana Muhammad Ilyas Kandhalvi, who died in 1944. Hundreds of thousands of people attend this religious gathering yearly. Presently it is headed by Haji Abdul Wahab, and in India, Maulana Mohammed Sa’ad Kandhalvi, the grandson of Maulana Muhammad Ilyas Kandhalvi, heads the movement. Beginning the year 2007, this congregation is being held twice a year in Pakistan.

BANGLADESH

Kakrail Mosque is a mosque. It is located in Ramna Park,Bangladesh.

This mosque is situated in Dhaka, Bangladesh and is the centre of all tablighi activities in Bangladesh.

Basically, it is to Bangladesh what Nizamuddin and Raiwind are to India and Pakistan respectively. Just like all tablighi centres, the motto of those frequenting this mosque is that all people should live in peace and all people should get ultimate success in this world as well as the hereafter by gaining salvation from hell and gain entry into paradise. They always talk about affairs above the sky (about Allah, Jannat, Jahannam and His angels) and that of below the earth (of the grave and the hereafter). They never talk about worldly affairs, politics, power, etc. Coordinates: 23°44′13″N 90°24′13″E / 23.73694°N 90.40361°E /

Kayu Siwak Vs Sikat Gigi

Liliek — Thu, 04 Jun 2009 09:45:44 +0000

Sumber: http://fikirdanrisau.blogspot.cm/ (Diterjemahkan dalam bahasa Indonesia)

Baru-baru ini saya telah membaca majalah SOLUSI volume 2 yang mengritik hebat kayu siwak dan minyak zaitun yang ditulis oleh saudara kita se-Islam. Dalam penulisannya saudara tersebut menjelaskan bahwa kalau hendak mengamalkan sunnah perlu mengikuti zaman. Tergerak hati saya untuk membahas isu ini. Walau bagaimanapun, disini saya bukan untuk membuat fatwa atau hukum, tetapi lebih didasarkan kepada opini dan kajian-kajian yang telah ada. Segala kritik dan saran yang baik mengenai posting ini sangat penting bagi saya.

Sebelum itu, saya sajikan kelebihan bersiwak sebagaimana yang terdapat dalam banyak hadits.

Fadhilah Miswak (Kayu Siwak):

“Menggunakan miswak menjadikan satu asbab kemudahan dalam sakaratul maut. Selalu menggunakannya akan memudahkan roh keluar dari jasad apabila waktu yang ditetapkan itu tiba.” (Syarhus-Sudur)

‘Aisyah r.ha. berkata bahwa: “Miswak (penggunaan secara tetap) dapat menyembuhkan penyakit kecuali mati.” (Dilaporkan oleh Dailami di dalam Firdaus)

“Empat perkara yang menambahkan kecerdasan yaitu meninggalkan percakapan sia-sia, menggunakan miswak, duduk di dalam majlis orang-orang soleh, dan duduk di dalam majlis para ulama”. (Thibbi Nabawi)

Allamah Ibn Dariq rah.a berkata, “Kebaikan yang terkandung di dalam penggunaan miswak selepas bangun dari tidur ialah ketika tidur uap busuk naik dari perut ke arah mulut. Hal ini mengakibatkan bau busuk di dalam mulut dan juga berubahnya indera perasa atau kecapan. Penggunaan miswak akan menghilangkan bau busuk tersebut dan memperbaiki perubahan yang terjadi pada indera perasa tersebut.”

Ali r.a. berkata bahawa: “Miswak mempertajamkan ingatan.”

Subhanallah, Maha suci Allah… sungguh indah dan sempurna agama yang diturunkan-Nya, sungguh mulia hukum-hukum yang disyariatkan-Nya, karena tak ada satupun dari apa-apa yang diturunkan-Nya dan apa-apa yang diciptakan-Nya kecuali pasti ada manfaat dan hikmahnya. Kesempurnaan Islam ini benar-benar tiada bandingannya dibandingkan agama-agama lainnya. Diantara kesempurnaan Islam adalah syariat bagi ummatnya untuk menjaga kebersihan dan kesehatan, seperti kewajiban istinja’ setelah buang air, mandi janabat setelah junub, bahkan banyak sekali hikmah-hikmah syariat yang tersingkap dalam ajaran Islam yang telah dibuktikan oleh sains modern, seperti khasiat madu, habbatus sauda’ (jinten hitam), minyak zaitun hingga ‘si kayu ajaib’ siwak yang bermanfaat bagi kesihatan gigi dan gusi.

Setelah kedatangan Islam, Rasulullah SAW. menetapkan penggunaan siwak sebagai sunnah beliau yang sangat dianjurkan, bahkan beliau bersabda : “Seandainya tidak memberatkan ummatku, maka aku perintahkan mereka untuk bersiwak setiap akan wudhu” (Muttafaq ‘alaihi). Hal ini menunjukkan bahwa Rasulullah SAW. adalah orang pertama yang mendidik manusia dalam memelihara kesehatan gigi. …

Secara logika, kayu siwak lebih mudah dibawa kemana-mana dibandingkan sikat gigi. Hanya diletakkan dalam saku dan tidak memerlukan pasta gigi. Malah beberapa zat vitamin yang Allah SWT. beri terdapat pada kayu siwak. Kita digalakkan untuk bersikat gigi setiap kali hendak sholat, tetapi apakah kita sanggup bawa sikat gigi dan pasta gigi dalam saku kita kemana sahja kita pergi? Memang tidak pernah saya lihat seseorang berbuat semacam itu, tetapi sangat mudah jika bawa kayu siwak yang memang banyak kelebihannya.

Malah jika kita perhatikan zaman sekarang, pasta gigi kadang-kadang yang tidak jelas kehalalannya mempunyai banyak bahan kimia yang berbahaya. Memang cukup pelik bagi kita untuk meneliti sumber yang haram yang terkandung dalam pasta gigi. Tidak dinafikan juga terdapat pasta gigi yang halal seperti keluaran perusahaan tertentu atau yang bersertifikat halal dari MUI. Namun jika kita menggunakan kayu siwak dijamin halal 100% karena sumbernya murni dari tumbuhan yang diciptakan oleh Allah SWT. Berdasarkan pengalaman penulis yang selalu menggunakan kayu siwak, apabila kita hendak sholat, lidah kita akan menjadi ringan dan lembut untuk melafadzkan bacaan ayat al-Quran dan dzikir. Subhanallah. Sangat nikmat rasanya jika dibandingkan setelah menggunakan pasta gigi dan sikat gigi.

Kepada yang hendak menggunakan kayu siwak tetapi malu atau tidak tahu menggunakannya maka disarankan kita keluar jalan Allah SWT. InsyaAllah akan diberikan kekuatan untuk mengatasi perasaan malu untuk melakukan kebaikan dan amal sunnah. InsyaAllah kita semua sedia! (Tasykil…)

Tahukah anda bahwa bersiwak itu penting dalam Islam?

Ibn Umar r.a. berkata: Rasulullah SAW. bersabda, “Jadikan bersiwak itu satu amalan, karena yang demikian (bersiwak) itu menyehatkan mulut dan merupakan sesuatu yang disukai Yang Maha Pencipta” ( Hadis Riwayat Al-Bukhari ).

Daripada Abu Hurairah r.a. berkata, Rasulullah SAW. bersabda: “Kalau tidak menyusahkan umatku niscaya aku menyuruh mereka bersiwak setiap kali hendak menunaikan sholat” (Hadis Riwayat Al-Bukhari).

Proses pencemaran proton pada gigi

Gigi yang tercemar menjadikan ia mudah menarik logam berat dan bahan berasam untuk melekat kepadanya. Bahan ini akan melekat pada dinding gigi dan membentuk plak (plaque). Plak akan menebal dan menjadi keras. Plak ini tidak bisa dibersihkan secara fisik seperti mencongkel, menggosok gigi dengan sikat gigi dengan pasta gigi dan sebagainya.

Proses Gigi Mendapat Elektron

Gigi yang menerima elektron akan mempunyai getaran asal yang tidak menerima benda asing melekat kepadanya. Ia juga berusaha untuk mengawal aktivitas biotik dan terhindar dari terjangkit kuman. Oleh karena itu, gigi yang disosok dengan kayu siwak (kayu sugi /malaysia) mempunyai kemampuan untuk menanggalkan plak lebih baik daripada menyungkil atau menyikat. Walaupun anda hanya menggosok beberapa gigi saja, elektron akan tersebar ke gigi lain yang bersebelahan apabila gigi tersebut bersentuhan atau rapat.

Plak dibagian belakang gigi juga akan tertanggal walaupun tidak dicapai oleh kayu siwak. Dengan hanya menggosok dibagian depan gigi, bagian belakangnya juga turut mendapat elektron yang membantu menanggalkan plak dengan sendiri, insyaAllah.

Oleh karena itu, menggosok tidak perlu mencapai keseluruh permukaan gigi termasuk gigi belakang dan geraham belakang. Kecuali jika terdapat renggangan gigi, maka gigi yang renggang tersebut perlu digosok karena elektron tidak mengalir dengan sempurna dari gigi depan.

Sikat Gigi Linen atau Plastik

Terdapat berbagai jenis sikat atau pembersih gigi di pasaran. Begitu juga dengan pasta gigi. Mereka membuat berbagai teknik dan rekayasa. Diantara teknik yang digunakan ialah seperti mesin getar, mesin yang memutar sikat, pengurut gusi dari getah, pembersih lidah dan sebagainya. Berdasarkan kajian saintifik, menyikat dengan berbagai cara menggunakan sikat linen atau plastik walaupun sikat tersebut dibuat dengan berbagai bentuk yang canggih, sebenarnya tidak akan membantu membersihkan menanggalkan plak dengan sempurna.

Sikat yang dibuat dari linen atau plastik amat mudah memerangkap bakteri. Itulah sebabnya persatuan dokter gigi menyarankan agar sikat gigi diganti setiap DUA bulan sekali! Mungkin anda lihat sikat gigi tersebut masih baru dan belum rusak atau sikatnya masih keras, tetapi ia sudah membahayakan kesehatan gigi.

Kerisauan yang berdasar..

Di pasaran dunia dan Malaysia khususnya (termasuk Indonesia) terjadi lonjakan barangan keperluan yang dibuat dari sumber yang haram dan beracun. Berdasarkan pada Panduan Halal Haram yang di keluarkan oleh Consumer Association of Penang (2006),

“Lazimnya sikat yang dibuat dari bulu babi dilabelkan sebagai ‘Pure Bristle’. Selain sikat lukisan, sikat cat, sikat penggosok sajadah dan songkok, sikat gigi dan sikat cukur dikhawatirkan mengandung bahan haram ini.”

Disaat umat Islam dilanda kebimbangan mengenai status barang halal, khususnya keperluan dalam menjaga kesehatan mulut, Nabi SAW. telah memberikan satu solusi yang terbaik sejak 600M yang lalu. Pada zaman nabi telah terdapat berbagai jenis alat pembersih mulut seperti powder, tetapi siwak tetap menjadi pilihan Baginda SAW.

Tepuk dada, tanya iman. Fikir-fikirkan dan risau-risaukan. Selamat beramal.

Biography of Syed Abul Hasan Ali Nadvi (RA)

Liliek — Sun, 01 Mar 2009 06:41:35 +0000

Examplar of IslamicLiving, Exponent of Islam, Defender of Islamic Identity (1914 – 31 December, 1999) …

During the twentieth century, Muslim India has produced great Islamic theologians,interpreters of the Quran, scholars of Hadith, Islamic jurists, historians, propagators of the faith, social reformers and educationists, but one cannot name another Islamic scholar whose concerns covered the entire spectrum of the collective existence of the Muslim Indians as a living community in thenational and international context, who, for decades, enjoyed universalrespect, and who was accepted by the non-Muslims, at the highest level, as the legitimate spokesman for the concerns and aspirations of the entire community.

Maulana Syed Abul Hasan Ali Nadvi was indisputably one of the greatest exponents ofIslam in the second half of the twentieth century and because of his commandover Arabic, through his writings and speeches, he had a wide area of influenceextending far beyond the Sub-continent, particularly in the Arab World.

His exposition of Islam was marked by moderation. He was not a fanatic in any senseof the term but he believed in Islam as a blessing for mankind and as apositive and creative factor in human history. In a sense Islam was perceivedby him as a civilizational force which retained its relevance in the modern ageas a viable counterpoint to the Western civilization with all its excesses.

The Maulana’s forte was his extraordinary grasp of Islamic history. It is thishistoric sense of the rise and fall of Islam in different ages and regions,which prompted him ever to take a long-term rather than a short-term, a broadrather than a narrow, view of the problems the contemporary community faced.

The Maulana was the very anti-thesis of the media image of the fire-eating, narrow-mindedMullah. Orthodox as he was, he was far from being conservative in his approach.Umma-conscious as he was, his love for the motherland knew no bounds. He neverpreached ‘Jihad’ to restore Muslim dominance; He stood for mutual respect, forpeaceful coexistence, for human values, for establishing a social ambiencebased on tolerance and harmony in India and in the world at large.

The Maulana understood the spirit of the age. He appreciated the role of Democracyand Nationalism. With his deep insight into the Quran and his understanding ofthe personality of the Holy Prophet, he understood the implications of amulti-religious world, a global village divided into multi-religious States.

Scion of an illustrious family which has produced scholars and spiritual preceptors likeShah Alamullah Naqshbandi and Syed Ahmad Shaheed, the Maulana’s father, HakimSyed Abul Hai, was an eminent scholar of his time, immortalised by hisencyclopaedic work, Nuzhatul Khawatir, (in eight volumes) containing about5,000 biographical notes on Muslim scholars, theologians, jurists, etc. ofIndia, apart from other notable works.

Syed Abu lHasan Ali was born in 1333 A.H. (1914 A.D.). Having lost his father at the ageof nine, he was brought up by his elder brother, Dr. Syed Abul Ali Hasani whopractised medicine at Lucknow. He specialised in Arabic literature at NadwatulUlema, Lucknow, studied Hadith under Sheikh Husain Ahmed Madani at Darul Uloom,Deoband and Tafsir under Maulana Ahmad Ali of Lahore where he came in touchwith Iqbal whose poetry left an abiding impression on him. Besides literary andtheological studies, Maulana developed keen interest in Islamic history andalso learnt English in order to keep himself abreast of contemporary thought.He taught Arabic literature and Tafsir at the Nadwatul Ulema for ten years.

After the demise of his elder brother, he became the Secretary of Nadwatul Ulema andsubsequently as Rector he supervised both its academic and administrativemanagement.

In 1947,the Maulana could have followed his mentor Syed Sulaiman Nadvi and migrated toPakistan but he did not.

In hisformative years, the Maulana was associated with the Jamaat-e-Islami for a fewyears after its establishment by Maulana Abul Ala Maudoodi. Then he turned tothe Tablighi Jamaat founded by Maulana Ilyasi’s. But the Maulana’s geniusdemanded a wider horizon for its unfolding.

Spirituallya disciple of Maulana Abdul Qadir Raipuri, the Maulana belonged to the SufiSilsila Qadiriya Naqshbandia.

Apart from his long association with Nadwa (as student, teacher, Secretary andNazim), he served on the Shura of the Darul Uloom, Deoband, chaired theManaging Committee of Darul Musannefin, Azamgarh and established the Academy ofIslamic Research and Publications at Lucknow.

A prolific writer his works have been prescribed in the courses of study in anumber of Arab Universities. His notable Arabic work Maza Khasera al-Alamb’inhitat-il-Muslimeen was not only widely acclaimed but also carved out aplace for him in the literary circles of the Arab world. Several of his workshave since been translated into Arabic, English, Turkish, Bhasha Indonesia,Persian, Tamil and some other languages.

Karvaan-e-Zindagi,his autobiography in 8 volumes, and Purane-Chiragh (life sketches ofcontemporary personalities), his biography of Syed Ahmad Shaheed, his biographyof Hazrat Ali (KW) and his Tarikh-e-Dawat-o-Azimat are his permanentcontribution to Urdu literature.

He was anHonorary Member of the Academy of Arts and Letters, Damascus and Academy ofArabic Language, Amman and served as Visiting Professor in a number of Arabuniversities.

Internationally recognised, he was one of the Founder Members of the Rabita at-Alam-al-Islami,Makka, (1963), and served on the Higher Council of the Islamic University,Medina, the Executive Committee of the Federation of Islamic Universities,Rabat, and as the Chairman of the Board for the Centre of Islamic Studies ofthe Oxford University. The lectures he delivered at Indian, Arab and WesternUniversities have been highly appreciated as original contribution to the studyof Islam and on Islam’s relevance to the modern age.

In 1980,he received the Faisal International Award, followed by the Brunei Award andthe UAE Award in 1999.

A greatscholar, the Maulana was not confined to the cloister. Not involved in activepolitics, he never participated in party or electoral politics. He did not evenjoin the All India Muslim Majlis, established by his protégé Dr. A.J. Faridi in1967, as it took to electoral politics. The Maulana was one of the founders ofthe All India Muslim Majlis-e-Mushawarat (1964), the All India Muslim PersonalLaw Board (1972) and the All India Dini Talimi Council. He presided over theMilli Convention in 1979. He also extended his patronage to the Islamic FiqhAcademy and the All India Milli Council when they were established.

Topromote communal harmony, the Maulana became one of the founders of FOCUS whichwas later transformed into Society for Communal Harmony. He also established amovement ‘Pyam-e-Insaniyat’ to preach the gospel of universal love andbrotherhood.

TheMaulana valued the Constitution and the secular order as a guarantor of theIslamic identity of the Muslim community and of non-discrimination against themin various spheres of life. But he clearly saw the historic process ofassimilation at work in India and the long-term objective of Hindu Nationalismto absorb the Muslim Indians into the Hindu fold. That explains his firm standon the question of Muslim Personal Law against any interference throughlegislation or through judicial pronouncement and on introduction of SaraswatiVandana in Schools in UP.

The greatpolitical battles of the Muslim community during the last decades of thecentury were fought under his guidance. The A.I. Muslim Personal Law Boardlaunched in 1985 the movement for legislative nullification of the SupremeCourt judgement in the Shah Bano Case which the Muslim Indians saw as the thinend of the wedge for interference with the Shariat and for distorting theIslamic identity of the community. The Muslim Women (Protection of Rights onDivorcees) Act, 1986 was its fruit; though it had several inbuilt flaws whichhas landed the community subsequently in endless litigation.

With theMaulana’s consent in 1986, the AIMMM and the AIMPLB took up the question ofrestoration of the Babari Masjid when the unlocking of its doors in January1986 for regular darshan and puja converted it into a de-facto temple. Thoughhe did not directly involve himself in the Babari Masjid Movement (whoseCoordination Committee was later split to form the A.I. Babari Masjid ActionCommittees), he guided it at all critical points and participated innegotiations with the government as well as Hindu representatives. Subsequentto the Demolition, the AIMPLB, under his presidentship took the question in itsown hands including the direction of the proceedings in the title suit, thecriminal case and the inquiry.

In thelast decade of his life the Maulana served as the final arbiter, the last word,the Marja’, the ultimate point of reference, on any intra-communal differences,even if he did not play any active role in resolving them. He counselledcommitment with patience and wisdom, movement within the framework of democracyand rule of law, and dignity and not rhetoric in utterances.

With hisoff-repeated commitment to the principles of Democracy, Secularism andNon-violence as the only viable foundation for the Indian polity, his constantendeavour for inter-religious dialogue and for reconciliation and harmony, hecommanded universal respect for his moderation, learning and integrity, for hisinfluence in the Muslim community and for his outreach in the Islamic world,

Assiduouslysought by eminent political personalities from Indira Gandhi to Atal BehariVajpayee, the Maulana acted as the bridge between the government and thenational parties, on one hand, and Muslim community, on the other.

TheMaulana, it has been correctly observed, stood for social reform, religiousrevival and political awakening but not for Islamic Revolution. He wasrealistic enough not to chase mirages or instant solutions. He saw clearly thatthe destiny of Muslim Indians was intertwined with that of the Indian people asa whole and that, in the age of democratic pluralism, an Islamic Revolution orthe restoration of Islamic power was out of the realm of possibility but it waspossible for the Muslim Indians to lead an Islamic life and at the same time participatein managing the affairs of the country and contribute to its progress anddevelopment. This was the basis of his efforts to reduce the distance betweenthe Muslims and the Hindus, to demolish the wall of distrust between them andto create bonds of understanding and cooperation in rebuilding relations on theterms of common moral values of the society which he saw as being engulfed bydark forces of hatred and violence.

All hisactive life, with Lucknow as his base, he wandered ceaselessly, not only withinthe country but in the Arab-Islamic world and the West, in a constant search,it seems to me, for reconciliation between Islam and the West, between rivalideologies in the Arab-Islamic world, between India and Pakistan and betweenthe Hindu and Muslim Indians. Cautious in taking positions, he always lookedbeyond the turbulence of the time, through the flames of the currentcontroversy. Even when he took part, his role was that of a mediator, ofcounselling patience, of avoiding confrontation, of appealing to reason.

A man whopersonified Islamic values, soft-spoken, cultured and courteous to the core,humility and modesty, patience and tolerance, moderation and balance,generosity and compassion – all Islamic values – marked his personality. Neithera politician, nor a publicist, essentially a scholar, a man of religion, aspiritual person, a modern Dervish, a Mard-e-Momin who combined in himself thehighest values of the Shariat and the Tariqat, of orthodoxy and Sufism and whocommanded respect for his transparent sincerity, for his simple living and forhis selfless devotion to the common cause of the Community and the Nation, aman who lived for Allah alone and who wanted nothing but the good of all is nomore.

Hisdemise is the end of an era in the history of the Muslim India and has createda void impossible to fill in the foreseeable future.

May hissoul rest in eternal peace, Ameen!

http://www.muslimindiajournal.com/ShowArticles.asp?Path=/articles/Editorial/February2000.html

Biography of Maulana Inaamul Hasan, Third Ameer of Tableeghi Jamaat (RA)

Liliek — Sun, 01 Mar 2009 06:32:37 +0000

When Allah Ta’aala favors some one He makes unseen arrangements for all the necessary things. The learned say that there are two things which play an important role in making a person’s personality…

One of the two things is one’s family because the family traditions and virtues are transmitted from one generation to another. This is the probable reason why the prophets were born in the noblest of families only. Imaam Bukhari has quoted a narration in which the Caesar of the Roman empire said (He knew it from the ancient divine scriptures) that prophets were always born in the in the noblest families of their communities .The second thing that builds an important role in building a person’s character is the child’s environment, surroundings, the birth place and its growth as these become part of the person’s whole life and personality.

Hadrat Maulana Inaamul Hasan (RA) was given both of these to a high degree. Allah Ta’aala selected a noble and high Siddiqui family which was blessed with the virtues of religious knowledge, piety, sincerity, Taqwa etc. from their great ancestor Hadrat Abu-Bakr (RA) whose legacy came down from one generation to another. Several great personalities were born with special characteristics and virtues which cannot be easily understood by the people of our times. Hadrat Maulana Sayyed Abul Hasan Nadwi (Ali Mian) (RA) says about this family that not only males but also the females of this family were models of piety. They remained busy in divine worship, zikr, Tasbeeh, and Tilaawat day and night as a daily pattern of their lives. The ladies busied themselves in non-obligatory (Nawaafil) prayers individually and prayed their Taraweeh Salat behind the male members of the family. During the month of Ramadhaan there used to be a wonderful home atmosphere. The recital of the holy Quraan used to be continuous day and night time during the whole month. The ladies had so much enthusiasm that tilaawat was their great pleasure. Their Salaat was such that they remained completely unaware of happenings in their houses. (Hadrat Maulana Ilyas and his Dini Dawat).

Hadrat Qazi Ziyaa’uddin Sanami (RA) a contemporary of Hadrat Khwaaja Nizaamuddin Awliya (RA) was Hadratji’s ancestor. Maulana Hakim Muhammad Ashraf Jhanjhanawi (RA) was also one of his ancestors. He was famous for miracles (Karaamat), Ilm, fadl Taqwa and Ma’arifat. Ulama of his days acknowledged his kamal and fadl. A great aalim (Islamic scholar) Allama Abdul Hakim Sialkoti (RA) said that he did not believe in Qudusi persons but I came to know that such persons do exist in this world after having discussion with him in a meeting. On getting an unknown sign Maulana Hakim Muhammad Ashraf went out in search of a murshid (a spiritual Sage- teacher), met such a Buzrug of the Qadiriyyah order of Tasawwuf. He was greatly impressed with what he saw and heard. He took the Bait (an oath of allegiance) and became engrossed in wird, wazaa’if, zikr, azkaar and mujaahida (various activities of divine remembrance and meditation). After two years his murshid asked him to go to another Buzrug. After some time he was sent to yet another who informed him that he (Maulana Hakim Muhammad Ashraf) had reached the final stage (of Tasawwuf) so he was told to go back to his native place and advised that if he wished to declare his spiritual status he should take bait and give guidance to the people, but if he wished to conceal it from the people he should remain busy in teaching. He replied that he preferred to devote himself to the service of the Ilme- Shariah (knowledge of the Islamic Jurisprudence). So the Buzrug made Du’aa that the zaaheri (the publicly known) Ilm (knowledge) of Islamic Shariah would remain in his family. After getting the khilaafat (spiritual authority) he returned to his native place and busied himself in obtaining and transmitting the knowledge (Ilme-deen) of the Shariah.

Maulana Muhammad Ashraf (RA) had two sons, Maulana Muhammad Shareef (RA) and Abdul Muqtadir (RA) . The former followed the footsteps of his father in Ilm, Fadl, ma’aarif. Mulana Ihtisaamul Hasan Kandhalwi writes in his kitaab “Halat-e-Mashaa’ikh-e-khandalah”, Hadrat Maulana Ashraf was told by his Pir-murshid that Ilm of Shariah would remain in his children till the day of judgement (Qiyaamah). This was evident first of all in Maulana Muhammad Shareef (RA). Since then this bashaarat has remained in his progeny of eleven generations till this day. Insha’allah this Ilme-shariah will remain in in every generation of his family till the last day.

Maulana Hakim Muhammad Shareef (RA) had two sons. One son Maulana Muhammad Faiz (RA) lived in Jhanjhana Some great scholars like Maulana Isma’eel Khandalwi (RA), Maulana Muhammad Yahya Kandalwi (RA) and his sons Shaikhul Hadith Maulana Muhammad Zakaria (RA), his brother the pioneer (Baani) of Tabligh Maulana Muhammad Ilyaas (RA) and his son Maulana Muhammad Yusuf Kandalwi (RA) were born in his family. The second son of Maulana Hakim Muhammad Shareef (RA) was Maulana Hakim Abdul Qadir (RA) who lived in Kandhala. Many great religious scholars were born in this family e.g. Mufti Ilaahi Bakhsh Kandhawi (RA), his nephew Maulana Mufti Muzaffar Husain Kandalwi (RA) and others. Maulana In’aamul Hasan (RA) is also from the same family. Jhanjhana and Kandalwi family branches get together in Maulana Muhammad Shareef (RA). Maulana Mufti Elahi Bakhsh (RA) was very famous in his family. He was one of the very great disciples of Shah Abdul Aziz Dehelvi (RA). He was a famous author, Mufti of his age. His “takmilo” on the mathnawi of Maulana Rumi (RA) is well known, his son Maulana Abul Hasan (RA) was also a great Aalim, (Islamic scholar) as well as a famous physician (Hakim). He had a high position in the matter of piety (taqwa). His son Noorul Hasan (RA) was also a great alim. Sir Sayyed Ahmed Khan, the founder of the Aligarh College was his student. His son Zahurul Hasan (RA) and his son Hakim Riyazul Hasan (RA) were great scholars and physicians. Maulana Hakim Raziyul Hasan (RA) studied the Hadith from Maulana Rashid Ahmed Gangohi (RA). His son Maulana Ikramul Hasan (RA) was the maternal nephew of Maulana Ilyaas (RA). Ikraamul Hasan (RA) got religious education, and then he obtained B.A. and L.L.B. degrees from the Aligarh University. He then for some time had law practice in the Kerana court. After giving up the lawyer’s profession, he remained in the service of Shaikhul Hadith Maulana Muhammad Zakaria (RA) whose companionship and the service of Madressah Mazaahir Uloom became the aim of his life. Maulana Muhammad Ilyaas (RA) loved him very much. He rendered a great deal of help in nursing Maulana Muhammad Ilyaas (RA) in his last illness. Maulana In’aamul Hasan (RA) was his son.

Hadrat In’aamul Hasan (RA) was born in the town of Kandhla., Dist Muzaffar Nagar, U.P., India on the 18th Jammadul Oola 1336 A.H. i.e. 20th February, 1918 C.E. Famous Hafez Mangtu taught him Hifzul Quraan. He learnt Persian up to Boston of Sheikh Saadi (RA) from his maternal grandfather Abdul Hamid (RA) and received Arabic based education from Mizan-Munshaeb to ShahreJami from Hadrat Maulana Muhammad Ilyaas (RA) at Nizaamuddin Kaashiful Uloom. When Maulana Muhammad Ilyaas went for Haj in 1451 A.H., he and Maulana Yusuf (RA) were given admission in Madressa Mazaahirul Uloom Saharanpur. He learnt Hidaya from Maulana Zakaria (RA) and Mebzi from Maulana Jameel Ahmed Thanvi. When Maulana Ilyaas returned from Haj, In’aamul Hasan went back to Basti Hadrat Nizaamuddin where he studied Mishkaat from Maulana Ilyaas (RA) and Jalaalain from Ihtisaamul Hasan Kandhalwi (RA).

He and Maulana Yusuf (RA) were companions of studies. He was admitted again in Mazzahir Uloom, Saharanpur where Maulana Abdul Latif taught him Bukhari Sharif, Maulana A. Rahmaan Kamilpuri taught him Tirmidhi Sharif, Maulana Manzoor Ahmed (RA) taught him Muslim Sharif and Maulana Muhammad Zakaria (RA) taught him Abu Dawood (Bukhari, Muslim, Tirmidhi, Abu Dawood are the famous Hadith literature). His companion in Hadith studies was Maulana Muhammad Yusuf (RA).

It is narrated that both of them had made an arrangement to study at night by turn. One would study till mid-night, prepare tea for the other and wake him up and then go to bed. Then the other would study till Fajr prayer and wake the one whowas still sleeping. Both of them took turns every other day (life story of Hadrat Maulana Yusuf (RA). Page 170- 171)Before he could complete his studies due to Maulana Yusuf’s (RA) illness he had to leave Mazaahir Uloom and return to Basti Hazrat Nizaamuddeen. He studied Ibn Majah, Nasa’ee, Tahawi and Mustadrake Haakim (compilations of Hadith) from Maulana Ilyaas (RA) and thus completed his religious education.

As his paternal grandfather Maulana Al-Haj Hakim Raziyul Hasan (RA) wished Hadrat In’aamul Hasan (RA) was engaged for marriage with the second daughter of Maulana Muhammad Zakaria (RA). During his boyhood, Maulana Yusuf (RA) was engaged with marriage to the eldest daughter of Hadrat Shaikhul Hadith (RA). On the 3rd Muharram, 1354 Hegira the annual Jalsa (gathering) of the Mazaahirul Uloom was held. At that time of the Jalsa Maulana Ilyaas (RA) expressed his wish to Shaikhul Hadith (RA) that it would be better if the Nikaah ceremony of both Yusuf and In’aamul hasan should be performed in the Jalsa though there was no preparation for it. The Shaikhul Hadith (RA) readily accepted it. When he was leaving for the jalsa he then informed his wife about it. She said politely that if she had been informed of it she would have got a pair of clothes ready for their daughters. Hearing this he remarked that if he had known that their daughters were naked (in dire need of clothes), he would have been informed earlier. (Our present day Muslim society should follow our elders as the leaders of the community and learn a lesson from this incident). Hadrat Shaikhul Islam Maulana Sayyed Hussain Ahmed Madani (RA) performed the Nikaah ceremony which was attended by the religious elders of the day. Maulana In’aamul Hasan (RA) went together with Hadrat Maulana Muhammad Ilyaas (RA) for his first Haj-pilgrimage to Mecca in 1356 hegira. Maulana Yusuf (RA) and Maulana Ihtisaamul Hasan were with them. They made the Haj journey from Karachi by steamer. During this journey they did the Tabligh. The Arabs praised their effort and promised them help. During this journey he received several good tidings (Bashaarat) about the tabligh mission. Then he returned home. For a long period Maulana In’aamul Hasan remained ill. He lived in his native place kandhla during this illness. During this period, he was engaged in meditation ( mujahidha), also in the path of Suluk(sufism). Hadrat Maulana Muhammad Ilyaas (RA) died on the 21st Rajab 1363A.H. on 23rd July, 1944 C.E. It was a Thursday morning. Two days before his death he named six persons from among his special people as his khalifas. Hadrat Maulana In’aamul Hasan was among these six people. After the death of Maulana Muhammad Ilyaas (RA), the religious elders held consultation with Maulana Shah Abdul Qadir Raipuri (RA), maulana Fakhruddin (RA) and Shaikhul Hadith Maulana Muhammad Zakaria (RA) and decided that Maulana Yusuf (RA) should be the successor of Hadrat Maulana Muhammad Ilyaas (RA) as the Amir (leader) of the Tabligh Jamaat. Hadrat Maulana In’aamul Hasan (RA) heartily welcomed the decision and became such a helper and advisor of Maulana Yusuf (RA) that he was called the right hand of Maulana Yusuf (RA). He was the brain of the Tabilgh jamaat. He continued it till the last moment of the life of Maulana Yusuf (RA)with complete support and he played the main role in the various activities of of the Tablighi centre (markaz) of Nizaamuddin. Besides he discharged the responsibilities of Mohtamim (Administrator) of madressah Kaashiful Uloom even during the time of Maulana Yusuf (RA) and he did the teachings as well. He taught various branches of Islamic Knowledge, for several years he taught Bukhari Sharif. He was well versed in the Ilme-Hadith (knowledge of the traditions of Nabi sw. Hadrat Shaikhul Hadith included some of his narrations in the marginal notes of his kitaab “Lami’uddarri”.Since boyhood Maulana In’aamul Hasan (RA) had a reserved nature. He was quiet. He avoided unnecessary talk. He remained busy with his own work. He would not see anyone unless it was necessary. He disliked meeting people and their companionship passing time in talk. He strictly observed his routine. He talked briefly and to the point. When necessary he replied to questions very effectively. He was fair skinned. He was active. He had a very active mind. He could understand intricacies very well. He dressed himself in fine and clean clothes. His food was limited as necessary. He could spare enough time for reading because he observed limit in meeting the people and perfect punctuality. He was fond of reading. He passed most of his leisure in studying books. He had an unique collection of books on various branches of knowledge in his own library.

When Hadrat (RA) was writing Hayaatus-Sahaba and Amanil-Ahbar, he thought deeply about problems that would arise and search for information in the books. Even then if he could not get the necessary information he used to send Maulana Abdullah Taariq (RA) to get the necessary information from Maulana In’aamul Hasan (RA). Maulana Abdullah Taariq (RA) says that it mostly happened that Maulana In’aamul Hasan (RA) would open a book and point out the required information exactly in its place or his active mind would give the right information for the solution to the problem. Quickly he would rise up, pick up the book from the cupboard and hand it over saying, “Go and show it to Maulana Yusuf (RA).

One of his special Khaadim’s (servants) gives the information that Maulana In’aamul Hasan (RA) studied the whole volume of “Fatwa Alamgiri” from the beginning to the end completely twice. From this we can get an insight into his enthusiasm and untiring efforts for the search of knowledge. Several of the Mufties of these days don’t have this honor. He has written several explanatory notes of research in the manuscript of “Tarajimul Abwab” of the Bukhari Sharif. This shows his scholarship and versatility of the traditions of the holy Prophet (SAW).

The second Amir of the Tablighi Jamaat Maulana Yusuf (RA) died on Friday 29th Zilqaad, 1384 Hegira i.e. 2nd April 1965 C.E. in Lahore, Pakistan. An important problem arose, who could be the successor? It was not only important but also delicate. It was not an easy matter. There was a great need of a person who had a great attachment for the Tablighi mission with mind and heart; and who had remained in the company of the late Amir in the markaz as well as in the journey. Maulana In’aamul Hasan (RA) was the most likely choice because he was the companion of Maulana Yusuf (RA) from their young days and he was also his right-hand. Maulana In’aamul Hasan (RA) was a great religious scholar of repute. He had a fine personality. He was trustworthy of Maulana Muhammad Ilyaas (RA). He was the brain of the Tablighi Daawat. Maulana Yusuf (RA) relied on his advice, consultation, co-operation and affection trustfully. Hadrat Sheikhul Hadith Maulana Muhammad Zakaria (RA) held consultations with others and thenappointed Maulana In’aamul Hasan (RA) as the Amir of the Tablighi jamaat as the successor of Maulana Yusuf (RA), Moulana Fakhrul Hasan (RA), an Ustaadh of the Darul Uloom and made the declaration in the assembly of thousands of people. Almost all the previous activists of the Tablighi Jamaat were ter some time resent. All of them expressed their satisfaction and relief and promised their trust and co-operation. Since that day till the last breath Maulana In’aamul Hasan (RA) for a period of 31 years discharged his responsibility as the Amir with foresight and courage. Under his leadership the great mission of Tabligh spread far and wide in all parts of the world. Until the time he became the Amir-e Tablighi Jamaat he had no great linking with oratory (takrir, Bayaan, speech). But when becoming the Amir he made good progress in the art of oratory. He talked briefly but with firmness and to the point. After some years of experience he began to deliver lengthy speeches. We should know that Dawah and Tabligh are not the names of Takrir. It is more than Takrir. He paid much more attention to other activities of the Jamaat than Takrir making. Yet if there was a big gathering (Ijtima) he would give brief but factual guidance and the Ijtima would come to an end with his Du’aa. He had a reservednature. This enabled him to achieve important activities, i.e. if someone asked about a matter, whose reply would create fitna he used to observe silence. As a result the opportunity of fitna never materialized. Mischief was thus buried in the bud. Hadrat Umar Ibne-Khattaab (RA), the second Khalifa once remarked ‘ observe silence and destroy baatil ( falsehood)”. He was an expert in the art of observing silence. As he disliked unnecessary contact, people did not try to get his companionship. It saved his and their time. They devoted their time to some useful activities instead. At the markaz and on journeys it made no difference in people’s coming and going here and there, it reduced the waste of their time. Clearly it was advantageous. He believed in the division of labor. He allocated activities. He sentpeople to the responsible man selected for a particular work. He did not interfere in the activities of others. He remained bed-ridden for the last few years continuously. So the special visits were reduced to minimum. Important activities were allocated to others who were made responsible so such visits were not necessary yet he made long journeys to attend large Ijtima’s. he supervised every activity himself and remained in close contact with all the matters of the markaz, the country and foreign lands. He kept a careful watch. He could solve the difficulties silently but pretty well. His physical built up did not become heavy till the last so he could move about cheerfully. At ten’o clock at night on the 9th June, 1995 he was taken to hospital in a wheelchair by car. Everything possible was done for his medical treatment.at last he breated his last at the age of seventy years at 1.25 p.m. on Saturday the 10th Muharram, 1416 Hijara, 10th June, 1995 C.E. Innaalillaah… He left behind in this world a son named Maulana Zubairul hasan and a daughter. The sad news of his death spread around the world like lightning. The namaaz-e-janaza was to be held at sixin the evening. There was a huge gathering in the Basti nizamuddin by that time. There was no more space for more people so all the roads leading to the basti hadrat Nizaamuddin were closed to the traffic. His funeral was attended by more than half a million people, but everyone observed perfect discipline and order. After the Magrib namaaz he was laid to rest beside Hadrat Maulana Yusuf . hadratji received the direct training and upbringing from Maulana Muhammad Ilyaas (RA) and he took part in tabligh from the beginning of the Tablighi mission till his last in all the activities. Such a wonderful personality has left us; and the golden age of tabligh has come to an end. We make Du’aa to Allah to shield him from every type of fitna and evil Aameen

Source: Taken (with Thanks) from www.central-mosque.com

Biography of Maulana Muhammad Yusuf Kandhlavi, Second Ameer of Tableeghi Jamaat (RA)

Liliek — Sun, 01 Mar 2009 06:24:24 +0000

Sheikh Muhammad Yusuf Al-Kandhlawi was born on 25 Jumada I, 1335 H, corresponding to 20 March 1917 at Kandahla in India. His family was well-known for its Islamic scholarship and total devotion…

His father, Sheikh Muhammad Ilyas Al-Kandhlawi (d. 1943), played an important role in the reform movement led by two scholars, Ahmad ibn Irfan and Muhammad Ismaeel, both of whom were to be martyrs. The reform movement aimed to remove all deviation from people’s beliefs and return them to the pure Islamic faith. Several scholars in his family studied under Sheikh Abd Al-Azeez ibn Ahmad ibn Abd Al-Raheem Al-Dahlawi, a highly reputable scholar of Hadith. Indeed the family produced a long line of famous scholars who were devoted to the study of Hadith and Fiqh, as well as other Islamic studies.

Paternal lineage:

Maulana Muhammad Yusuf son of Maulana Muhammad Ilyas son of Maulana Muhammad Ismail son of Shaikh Ghulam Hussein son of Hakim Karim Baksh son of Hakeem Ghulam Mohi-uddin son of Maulana Muhammad Sajid son of Maulana Muhammad Faiz son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah.

Maternal lineage:

His mother daughter of Maulvi Rauful Hasan son of Maulana Zia-ul-Hasan son of Maulana Noorul Hasan son of Maulana Abul Hasan son of Mufti Ilahi Baksh son of Maulana Shaikhul Islam son of Hakim Qutbuddin son of Hakim Abdul Qadir son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah

The paternal and maternal families of Maulana Yusuf Saheb come together in Hakeem Muhammad Sharif. Then the family traces their lineage back to Ameerul Mumineen Hazrat Abu Bakr Siddiq (Radhi Allahu Anhu). These two families were residing in the villages of Kandhala and Jinhjana. They were famous for their religiousness, knowledge and piety.

Childhood & Early Education:

Maulana Muhammad Yusuf Saheb was born in such an environment in which the attainment of piety was the purpose of one and all. The whole family was ingrained with spirituality and nearness to Allah. It was a family of Scholars, Huffaz, and Soofia. Memorizing the Quran had been the common practice of all men and women of this noble family. The women of the house used to keep themselves busy in the recitation of the Quran, optional prayer, studying of religious books and rememberance of Allah. Inside the family, there were numerous renowned scholars.

Scholars such as Maulana Muhammad Saheb, Maulana Muhammad Yahya, Maulana Muhammad Ilyas, Maulana Muhammad Ihtishamul Hasan, Maulana Muhammad Zakariyyah were all members of this outstanding family in which Maulana Yusuf Saheb was nurtured in.

As a young boy, Muhammad Yusuf Al-Kandhlawi showed very early promise. Indeed, he completed the memorization of the Qur’an when he was only 10 years of age. He then completed his primary education and studied Hadith, starting with the six main authentic collections, under his father. He then undertook a more specialized study of Hadith under the distinguished scholars of Mazahir Al-Uloom, a specialized school which placed particular emphasis on the study of Hadith, and trained its students in the art of Islamic advocacy. During his attendance at this school he particularly benefited from studying under his cousin, Sheikh Muhammad Zakariya Al-Kandhlawi, one of the top scholars of Hadith in the Muslim world in the twentieth century. He graduated from this school at the age of 20, in 1355 H.

“The lap of the mother is the child’s first madrassa (school).” This saying is very true, training of the children at home forms the foundation of their beliefs, character and personality. The training and education Maulana Yusuf Saheb had at home was similar to that of the training the Muslim women in the time of Hazrat Muhammad (SAW) used to give to their children. Each women of that household was ready to give her son for the work of Rasulullah (SAW). The stories of the companions of Rasulullah (SAW) had replaced the fairy tales in those homes. The lesson of the heroic freedom movement of Maulana Syed Ahmed Shaheed and Shah Ismail Shaheed had become so common in those homes, that when Maulana Abul Hasan Ali Nadwi wrote the detailed biography of Hazrat Syed Ahmed Shaheed, Maulana Ilyas Saheb did not find anything new in that biography.

Maulana Yusuf Saheb memorized the Quran at the age of ten from Hafiz Imam Khan Mewati. It was a blessing and a bounty of Allah on Maulana Yusuf Saheb that right from the very beginning the elders of that time had great concern and interest in him. Maulana Syed Ahmed Saheb Faizabadi, the elder brother of Hazrat Maulana Syed Hussein Ahmed Madni, sent an honorary degree to Maulana Yusuf Saheb commemorating his memorization of the Quran.

Hazrat Maulana Khaleel Ahmed Saheb Saharanpuri, who is the Khalifah of Hazrat Maulana Rashid Ahmed Gangohi and the Sheikh of Hazrat Maulana Ilyas Saheb and Maulana Zakariyya Saheb had great affection for the young Maulana Yusuf Saheb. Although, Maulana Yusuf Saheb was about ten years at the time of Hazrat Saharanpuri’s death, they had still shared tremendous love. Maulana Yusuf Saheb would call Hazrat Saharanpuri as “abba” (father in Urdu). Once, Maulana Yusuf Saheb rejected eating the bread cooked by the servant of Hazrat Saharanpuri and insisted on eating bread baked by Hazrat Saharanpuri himself. Hazrat Saharanpuri then went in the kitchen and cooked the bread with his own hands and fed Maulana Yusuf with his own hands as well.

Dedication to Tableegh & Arabs:

It was his father, Sheikh Muhammad Ilyas Al-Kandhlawi, who established an organization dedicated to Islamic advocacy. Its members devote a good portion of their time to travel and educating Muslim people in their faith, trying also to explain Islam to others. This organization is well known as Tableegh, or Jama’at Al-Tableegh, with members in many countries of the world. An important aspect of this organization is that it does not concern itself with politics in any way. It is dedicated to Islamic propagation and advocacy.

Sheikh Muhammad Yusuf Al-Kandhlawi began his scholarly career in teaching and writing. However, after consulting several scholars and figures of the Tableegh, his father entrusted to him the leadership of Tableegh as he sensed his approaching death. Al-Kandhlawi dedicated himself to this task which practically filled every day of his life. He traveled all over the Indian Subcontinent giving lectures and speeches and holding circles advocating a return to the pure faith of Islam, which should be implemented in people’s life.

Al-Kandhlawi believed that the Arabs must always take the leading role in Islamic advocacy, because they were the people chosen by God for this task as He revealed His final message in their language. Hence he was keen to spread his efforts and the Tableegh work to Arab countries.

He also realized that the best centers to spread this work were Makkah and Madinah, regularly visited by pilgrims from all over the Muslim world.

Therefore, he gave particular attention to educating Indian and Pakistani pilgrims, speaking to them at the ports of Bombay and Karachi, before embarking on their journey.

He would teach them the proper way of performing their pilgrimage rituals, and educate them in the need for Islamic advocacy. Thus, he was able to form groups of advocates from the pilgrims. These groups undertook the task of speaking to other pilgrims in the Grand Mosques in Makkah and Madinah. This generated interest among pilgrims of other countries who approached al-Kandhlawi to send groups to their areas. He responded to their requests and the Tableegh work began to take roots in several Arab countries.

Al-Kandhlawi traveled a great deal to promote the Tableegh work of Islamic advocacy. He made numerous trips to Pakistan where he held heavily attended functions, which contributed to the Tableegh organization taking strong roots in that country. His first pilgrimage was in the company of his father, before he took over the Tableegh. In his second pilgrimage, undertaken in 1374 H, 1954, in the company of Sheikh Hussain Ahmad Madani, a famous Hadith scholar, he met many Saudi scholars and discussed with them the issues and problems of Islamic advocacy and propagation. He made his final pilgrimage one year before his death, in 1383, where he held an endless series of meetings with scholars from all over the Muslim world, and was keen to meet as many Saudi scholars as possible.

Scholarly Work:

Despite his total dedication to the Tableegh work, which took much of his time, Al-Kandhlawi was able to write and his writings reflect his broad knowledge, particularly in Hadith and in the history of the Prophet and his companions. Two books feature more prominently among his writings. The first is Amani Al-Ahbar Fi Sharh Ma’ani Al-Athar, which is an annotation of a major work by Imam Ahmad Al-Tahawi, a famous Egyptian scholar who lived much earlier. The book is in four large volumes.

However, his book Hayat Al-Sahabah, which may be translated as The Prophet’s Companions’ Way of Life, has earned wide acclaim and become essential reading for anyone who wishes to understand the Islamic way of life or to explain Islam to Muslims and non-Muslims. In this book, Al-Kandhlawi collects reports mentioned in books of Hadith, history and biographies about the Prophet himself and his companions.

It highlights the aspects related to Islamic propagation and advocacy. It thus reflects life at the time of the Prophet’s companions, and shows their manners, feelings and thoughts in different situations. The book was published in Arabic in three volumes many times by different publishers. It has more recently been published, with annotation, in four large volumes, with two introductions by two highly reputable scholars, Syed Abu Al-Hasan Ali Nadwi, and Sheikh Abd Al-Fattah Abu Ghuddah.

Passing Away:

In 1965, Al-Kandhlawi made a long trip to Pakistan, where he traveled throughout the country, giving a long series of lectures and speeches, and holding a continuous series of meetings, with people from all strata of Pakistani society. Although he was not feeling well at the start of his trip, he continued with his heavy schedule, paying little attention to his deteriorating condition. On the final day of his trip, he was scheduled to give a major speech in Lahore, and although he was too ill to give such a speech, he felt that he could not let people down.

But the speech took its toll of his health. On finishing it, he was immediately taken to hospital, but he died on his way there, at the age of 48. His body was airlifted at night to Delhi, where his funeral was attended by tens of thousands of mourners. May God shower His mercy on him.

Source: Taken (with Thanks) from www.central-mosque.com

Biography of Maulana Muhammad Ilyas, The First Ameer of Tableeghi Jamaat (RA)

Liliek — Sun, 01 Mar 2009 06:12:01 +0000

Early Days

On the outskirts of Delhi, near the tomb of Khwaja Nizamuddin, there lived, some seventy years ago, a godly person in the house on top of the red gate of the historical building called Chaunsath Khamba. His name was Maulana Mohammad Ismail.

Maulana Mohammad Ismail

The. ancestral home of Maulana Mohammad Ismail was in Jhanjhana in the district of Muzaffarnagar. But when, after the death of his (Ismail) first wife, he married again in the family of Mufti Ilahi Bakhsh Kandhlawi, who belonged to the same ancestry as him, he visited Kandhla frequently and it became a second home to him.

The family of Siddiqui Sheikhs of Jhanjhana and Kandhla had been known, for generations, for piety and learning, and was held in high esteem in the neighborhood. The lines of descent of Maulana Mohammad Ismail and Mufti Ilahi Bakhsh Become one, six generations upwards. with Molvi Mohammad Sharif. The lineage runs as follows: Maulana Mohammad Ismail, son of Ghulam Husain, son, of Hakim Karim Bakhsh, son of Hakim Ghulam Mohiuddin, son of Molvi Mohammad Sajid, son of Mofti Mohammed Faiz, son of Molvi Mohammad Sharif, son of Molvi Mohammad Ashraf, son of Sheikh Jamal Mohammad Shah, son of Sheikh Baban Shah, son of Sheikh Bahauddin Shah, son of Molvi Mohammad Sheikh, son of Sheikh Mohammad Fazil, son of Es Sheikh Qutub Shah.

Mufti Ilahi Bakhsh

Mufti Ilahi Bakhsh was among the most outstanding pupils of Shah Abdul Aziz. Besides being a distinguished teacher, author and legist, he was, also a Unani physician of a high order, and possessed a thorough knowledge of both the rational and traditional sciences. He had a great command over Arabic, Persian and Urdu poetry as well, as is borne out by his commentary of Banat Su’ad in which he has translated every line of Hazrat K’ab into Arabic, Persian and Urdu verse. He left behind about 40 books in Arabic and Persian of which Shiyamul Habib and Mathnaawi Maulana Rum Ka Takmial are more famous.

Mufti Ilahi Bakhsh had taken ba’it at the hand of Shah Abdul Aziz. A glowing proof of his sincerity and selflessness was that though he was a renowned spiritual mentor himself, on the death of Shah Abdul Aziz, he felt no hesitation in taking ba’it at the hand of the latter’s young deputy, Syed Ahmad Shaheed, who was about 28 years his junior in age, and in seeking guidance from him. Mufti Sahib was born in 1748, and died in 1831, at the age of 83 years. All his sons and grandsons were men of learning and position. Scholarship and religiousness have been the characteristics of this family Molvi Abul Hasan’s Mathnawi, Gulzar-i-Ibrahim, which forms a part of his well-known work, Bahr-i- Haqiqat, is a poem of rare spiritual feeling. Till recently, it was very popular. His son,
Molvi Nurul Hasan, and all the four grandsons, Molvi Ziaul Hasan, Molvi Akbar, Molvi Sulaiman and Hakim Molvi Ibrahim, attained to fame as worthy representatives of their celebrated ancestors.

Maulana Muzaffar Husain

Mufti Saheb’s nephew, Maulana Muzaffar Husain, who was a most favorite pupil of Shah Is’haq and a deputy of Shah Mohammad Yaqub, and had, also, been favored with the company of Syed Ahmad Shaheed, was a very pious and godly person. He never touched anything that was of doubtful purity in the eyes of the Shariat. Incidents of his humility and prayer and fullness are still fresh in the memory of the people of the neighboring areas and serve as a reminder to the glorious days of the earliest decades of Islam.

The maternal grand-daughter of Maulana Muzaffar Husain was married to Maulana Mohammad Ismail. It was his second marriage which was solemnized on October 3 1868. Maulana Mohammad Ismail was the tutor of the children of Mirza Ilahi Bakhsh, who was related to Bahadur Shah Zafar the last of the Mughal Emperors. He lived, as we have seen. in the house on top of the red gate of Chaunsath Khamba. Close to it, was a small mosque with a tin shed in front which used to serve as the parlor of Mirza Ilahi Bakhsh, and, owing to it, it was called Bangle Wali Masjid.

The Maulana was spending his days in obscurity and even Mirza Ilahi Bakhsh had no idea of his high station till he had a personal experience of how the Maualna prayers were granted by God. Worship, Zikr (repeating the Names, praise and Attributes of the Lord), attending to the needs of the travelers and teaching the Quran giving instruction in the Faith were his sole occupation in life. He used to take down the load from the heads of the thirsty laborers who passed the way place it on the ground, draw water from the well and give it to them to drink, and, then, offer two Rak’ats of Salaat, expressing gratitude to the Lord that He had given him the opportunity to serve His bondsmen, though he did not deserve it. He had attained the state of Ihsan.

Once, as he requested Maulana Rasheed Ahmad Gangohi to teach him Sulook, the latter remarked, “You don’t need it. You have already attained the objective that is to be reached through this method. It is like a person who has read the Quran saying that he should, also, read the elementary text book of Arabic because he had not begun with it”.

The Maulana was very fond of the recitation of the Quran An old wish of his was that he went on grazing the goats and reciting the Quran. He was very particular about some member of his family keeping vigil in the night. His second son, Maulana Yahya, used to study till midnight, and, then the Maulana himself got up and Maulana Yahya went to bed, and for the last part of the night, he woke up his eldest son, Maulana Mohammad.

The Maulana never bore a grudge against anyone. His detachment with the world was so complete that it had made him attached to everybody. All the persons who came into contact with him were impressed by his piety, sincerity and selflessness. Leaders of the different warring groups of Delhi held him in the highest esteem, and put an equal trust in him, though they disliked each other so much that none of them was willing to offer Salaat behind the other.

The link with Mewat, too, was established in his lifetime. It is related that, once, he went out in the hope of finding a Muslim whom he could bring to the mosque and offer Salaat with him On meeting some Muslim laborers, he inquired from them where they were going.? “We are going in search of work”, they replied. “How much do you expect to earn?’ asked the Maulana. The laborers, thereupon, told him about the daily wages they, generally, received. “If you get the same here,” the Maulana asked, “What is the use of going elsewhere ” The laborers agreed and the Maulana took them to the mosque and began to teach the Salaat and the Quran. He would pay them their wages every day and keep them engaged in their lessons. In a few days, they developed the habit of offering up Salaat. Such was the beginning of the Madrassa of Bangle Wali Masjid, and these laborers were its first scholars. After it, about ten Mewati students always remained in the Madrassa and their meals used to come from the house of Mirza Ilahi Bakhsh.

Death of Maulana Mohammad Ismail

Maulana Mohammad Ismail died on :26th February, 1898 in Khajoor Wali Masjid at the Tiraha of Bahram in Delhi. The number of mourners, at his funeral, was so large that though long bamboo poles had been tied to the either side of the bier to enable them to lend a shoulder to it, many people did not get a chance during the entire route of three- and-a-half miles from Delhi to Nizamuddin.

Muslims belonging to various sects and schools of thought, who never got together, joined the procession. The Maulana’s second son, Maulana Mohammad Yahya, narrates that my elder brother, Maulana Mohammad, was a very soft-hearted person and had a most obliging nature. Fearing that he might invite someone to lead the funeral service behind whom people of another sect or group refused to offer the prayer, and, thus an unpleasant situation arose, I stepped forward and said that I would lead the service. Everyone then, offered the prayers peacefully and there was no dissent or commotion.

Owing to the vast concourse of men, the funeral service had to be held a number of times and the burial was delayed. During it, a venerable person and another man known for his spirituality had a vision that Maulana Mohammad Ismail was saying, “Send me off soon. I am feeling ashamed The Holy Prophet is waiting for me

The Maulana had three sons: Maulana Mohammad from the first wife, and Maulana Mohammad Yahya and Maulana Mohammad Ilyas from the second, who was the maternal granddaughter of Maulana Muzaffar Husain The Maulana had married her after the death of his first wife.

Maulana Mohammed Ilyas

Maulana Mohammed Ilyas was born in 1885 His childhood was spent in maternal grandfather’s home in Kandhla, and with his father at Nizamuddin. In those days, the Kandhla family was the cradle of godliness and piety so much so that reports of the high religiosity nightly devotions and Zikr and Tilawat of its members, both male and female, would seem imaginary and fictitious to the faint-hearted men of our time

The ladies used to recite the Quran themselves in the Nafl prayers as well listen to its Tarawih and other Nafl prayers. standing behind the male relatives The month of Ramadan, in particular, was the springtime for the Quran. It was read for long hours, almost in every home The limit of absorption was that, sometimes, the ladies forgot to pay attention to purdah and would not become aware of the coming of outsiders in the house at a time of urgent need.

The Quran with its translation and commentary in Urdu, and Mazaahir-i-Haq Mashariq ul Anwaar and His-i-Haseen formed the limit of the education of the ladies. Deeds and accomplishments of the families of Syed Ahmad Shaheed and Shah Abdul Aziz were the most popular themes of conversation, and facts regarding these illustrious men of God were on everybody’s lips. Instead of the stories of kings and fairies, ladies of the household related these to the children.

Ammi Bi Maulana Ilyas’s maternal grandmother

The Maulana’s maternal grandmother, Amtus Salam, who was the daughter of Maulana Muzaffar Husain and was known in the family as Ammi Bi, was a very pious lady. About her Salaat, the Maulana, once observed “I saw her likeness of Ammi Bi’s Salaat of Maulana Gangohi”

During the last phase of her life, Ammi Bi’s state was that she never asked for food and ate only when someone placed before her. It was a large family and there was always so much to do. If the thought of having her meal! did not occur to her in the midst of domestic chores, she simply went hungry. Once, someone said to her, “You are so old and weak. How do you manage to without food ?” “I draw sustenance from my Tasbihat (remembrance of Allah) was her repy”

Bi Safia, Maulana Ilyas’s mother

The mother of Maulana Mohammad Ilyas, Bi Safia, had learnt the Quran by heart and attained great distinction in it. It was a regular practice with her to recite the whole of the Quran and additional ten Juze (part) every day during Ramadan. She, thus, completed forty recitals of the Quran in that month and was so fluent in it that her household duties did not suffer on account of it. See, generally, kept herself engaged in some work while doing the recitation. Apart from the month of Ramadan, her daily routine of worship included: DURUD Sharif, 5,000 times; Ism-i-Zaat Allah, 5,000 times; Bismillah ar-Rahman ar-Rahim, 1,000 times, Yaa Mughnee-u 1,100 times, La illaaha illallaah, 1,200 times Yaa-Haiyyu, Ya Qaiyum 200 times, Hasbiallaah wa ni’mul Vakil, 500 times; Subhan Allah, 200 times; Alhamdu lillaah, 200 times; La ilaaha illallaah, 200 times; Allah O-Akbar, 200 times; Istighfar, 500 times; Ofwwizu amree illallaah, 100 times; Hasbunallaah wa ni’mul Vakil, 1000 times; Rabb-i in-ni maghloobun fantasir, 1,000 times: Rabb-i-inni masanni-az-zurru wa anla ar-hamur rahimeen, 100 times; Laa ilaaha enta subhanaka in-ni kunzu minaz-zalimeen, 100 times. In addition, she recited a Manzil (1/7) of the Quran everyday.

Like all other children in the family, the Maulana Ilyas began his education in the maktab, and, according to the family tradition, learnt the Quran by heart. The learning of the Quran was so common in the family. that in the one-and-a-half row of worshippers in the family mosque, there was not a single non Hafiz except the Muezzin. Maulana Mohammad Ilyas was Ammi Bi’s favorite child. She used to say; to him. “Ilyas, I feel the aroma of the holy Companions in you. ” Sometimes, placing her hand on his back, she would say, “How is it that I see figures resembling the holy Companions moving along with you?

From his childhood, there was present in Maulana Mohammad Ilyas a touch of the religious ardour and fervent feeling of the blessed Companions which had led Shaikhul Hind Maulana Mahmood Hasan to remark that “when I see Mohammad Ilyas, I am reminded of the holy Companions. Eagerness and enthusiasm for Faith were ingrained in his nature. Even in his early days, he, sometimes, did things which were much above the common level of the children. Riazul Islam Kandhlawi, a class fellow of his in .he Maktab, says that “when we were reading in the Maktab, he, Maulana Mohammad Ilyas, once, came with a stick and said, “Comes Riazul Islam, let us do Jihaad against those who do not offer up Salaat

Stay at Gangoh

In 1893, his elder brother, Mohammad Yahya, went to live at Gangoh with Maulana Rasheed Ahmad Gangohi. Maulana Mohammad Ilyas used to live with his father at Nizamuddin, and, sometimes, with his maternal grand-father’s family at Kandhla. At Nizamuddin, his education was being neglected owing to the over- fondness of his father and his own excessive occupation with prayers. Maulana Yahya, thus, requested his father that as the education of Mohammad Ilyas was suffering, he might be allowed to take him to Gangoh. The father agreed – and Maulana Mohammad Ilyas came to Gangoh in 1896 or early 1897 where Mohammad Yahya began to teach him regularly.

Gangoh, in those days, was the seat of Sufi-saints and savants, the benefit of whose company was constantly available to Maulana Mohammad Ilyas. A greater part of his impression able age was spent there. When he went to live at Gangoh, he was 10 or 11 years old, and at the time of Maulana Rasheed Ahmed Gangohi death, in 1905, he was a young man of about 20. Thus, he stayed with Maulana Gangohi for about 9 years.

Maulana Mohammad Yahya was an ideal teacher and benefactor. He wanted his brother to derive the utmost advantage from the society of those illustrious men. Maulana Mohammad Ilyas used to tell that when the Ulema who had been the favorite pupils or disciples of Maulana Gangohi came to Gangoh, his brother would, often, stop the lessons and say that his education, then, lay in sitting with them and listening to their conversation.

Usually, Maulana Gangohi did not take bait from children and students. It was only when they had completed their education that he allowed them to take the pledge. But owing to the exceptional merit of Maulana Mohammad Ilyas, he, at his request, permitted him to do the bait at his hand.

Maulana Mohammad Ilyas had been born with a loving heart. Such a strong attachment did he develop for Maulana Gangohi that he felt no peace without him. He would, often, get up in the night, go and see the Maulana’s face, and return to his bed. Maulana Gangohi, too, had a great affection for him. once, Maulana Mohammad Ilyas told his brother of severe headache after which he could not bend his head even to the extent of performing the Sajdah on a pillow for months. Maulana Gangohi son, Hakim Masud Ahmad, who was his physician, had a peculiar method of treatment. In certain diseases, he forbade the use of water for a long time which was :unbearable to most of the patients. But with the strength of mind that was so characteristic of him, Maulana Mohammad Ilyas abided strictly by the advice of his physician and abstained from drinking water for full seven years, and, during the next five years, he drank it only sparingly.

There was little hope that he would be to resume his education after the discontinuation owing to illness. He was very keen to take it up again, but his well-wishers would not allow. One day, as Maulana Mohammad Yahya said to him what he would, in any case, do by studying, he retorted, “What will I do by living?” Ultimately, he succeeded in resuming his studies.

The death of Maulana Gangohi occurred in 1905. Maulana Mohammed Ilyas who was at his bedside during the dying moments and reciting the Sura of Ya-Sin, was so deeply affected by it that he used, often, to say, “Two shocks have been most painful to me. One was of the death of my father, and the other, of the death of Maulana Rasheed Ahmad Gangohi. ” In 1908, Maulana Mohammad Ilyas went to Deoband where he studied Tirmizi and Sahih Bukhari from Maulana Mahmood Hasan. The latter advised him to approach Maulana Khalil Ahmad Saharanpuri for spiritual guidance and instruction, since his mentor, Maulana Rasheed Ahmad Gangohi, was no more, and, thus, he completed the various stages of Sulook under Maulana Saharanpuri’s supervision.

Absorption in prayers

During his stay at Gangoh, after the death of Maulana Gangohi, Maulana Mohammad Ilyas, generally, remained silent and spent most of his time in meditation. Says Maulana Mohammad Zakaria, “We read elementary Persian from him those days. His practice, then, was that he sat cross legged, and in utter silence, on a coarse mat behind the tomb of Shah Abdul Quddus. We presented ourselves for the lesson, opened the book, and placed it before him, indicating with the finger where we were to begin from on that day. We would read aloud and translate the Persian verses. When we made a mistake, he would shut the book with a movement of the finger, and the lesson came to an end. It meant that we were to go back, prepare the lesson thoroughly, and, then, come again . . . …………….. He used to offer Nafl prayers much and often at that time. From Maghrib till a little before Isha, he devoted himself exclusively to Nawafil. His age, then, was between 20 and 25 years.

Ardor and eagerness

Ardor and eagerness, without which no real success is possible in any field, were deeply rooted in him. It was by sheer determination and earnestness that he accomplished what he did in spite of persistent ill-health. One day, during his last illness, Maulana Mohammad Ilyas related that “once I was so ill and feeling so weak that I could not go down the stairs. All of a sudden, I heard that Maulana Saharanpuri had come to Delhi and I was so excited that I left for Delhi immediately on foot and forgot all about my illness and exhaustion. It was in the way that I remembered I was sick.

Contact with other spiritual mentors

Regular contact with other spiritual mentors and disciples of Maulana Gangohi was maintained during those days. About Shah Abdur Rahim Raipuri and Maulana Ashraf Ali Thanwi he used to say that they abided in his heart. They, too, had a great regard and affection for him owing to his extraordinary qualities.

Spirit of Jehad

Together with Zikr, Saga (spiritual exercises and exertions) Nawafil and Ibadaat, Maulana Mohammad Ilyas was, also, infused with the spirit of Jehad. Throughout his life, he was never without it, and had, in fact, taken the pledge of Jehad at the hand of Maulana Mahmood Hasan for that very reason.

Estimation in the eyes of elders

From his early days, he was held in the highest esteem by the elders of the family as well as the spiritual leaders of the day. Maulana Mohammad Yahya was like a father to him, yet the former’s attitude towards his younger brother was like that of the sacred Prophet towards Hazrat Usman Indifferent health prevented him from taking part in duties involving physical labor. He concentrated wholly on his studies, and on Zikr, and other forms of worship. Maulana Mohammad Yahya, on the contrary, was a very industrious person. He owned a bookshop which he managed with great care. It was not only his source of livelihood, but of his brothers as well. One day, the manager of the shop said that Maulana Mohammad Ilyas did not take any interest in the business which was not good for him, too, benefited from it. When Maulana Mohammad Yahya heard of it, he was very angry and remarked that “a Tradition has it that the sustenance that reaches you and the help you receive from the Lord is due to the blessedness of the weaker ones among you. I believe that I am receiving my sustenance owing to the good fortune of this child. Nothing should be said to him in future. If there is anything to say, it should be said to me.

Sometimes, Maulana Mohammad Ilyas was asked to lead the service in the presence of renowned theologians and spiritual leaders. Once Shah Abdur Rahim Raipuri, Maulana Khalil Ahmad Saharanpuri and Maulana Ashraf Ali Thanwi happened to be in Kandhla. When the time for Salaat came and Maulana Mohammad Ilyas was asked to lead it, a senior member of the family, Molvi Badrul Hasan, humorously remarked that “such a small engine has been fastened to so many big carriages.” “It depends on the power (not the size of the engine”, replied one of them.

Career with a teacher in Mazaahirul Uloom

In 1910, a large number of men, including most of the senior teachers of the Madrassa of Mazaahirul Uloom, left for the Haj from Saharanpur. It necessitated the recruitment of new teachers for the Madrassa, Maulana Mohammad Ilyas being one of them. He was given the secondary books to teach. On the return of the senior teachers from the Pilgrimage, all the new entrants were relieved of their duties, but the services of Maulana Mohammad Ilyas were retained.

At Mazaahirul Uloom, the Maulana had to teach some books which he had not read himself as, in Maulana Mohammad Yahya’s scheme of instruction, it was not customary to complete the books, and Maulana Mohammad Ilyas, further, had to miss some secondary books owing to ill-health. During his teaching days, he tried hard to make up for the deficiency and prepared his lectures carefully. For instance, for teaching Kinzul Daqa’iq, he studied Bahr-ur-Ra’iq, Shaami and Hadaya, and consulted even Hisami’s notes and comments when he taught Nurul Anawaar.

Marriage The Maulana married the daughter of his maternal uncle, Maulana Rauful Hasans on Friday, October 17, 1912 was performed by Maulana Mohammad, and Maulana Khalil Ahmad Saharanpuri, Shah Abdur Rahim Raipuri an Maulana Ashraf Ali Thanwi, all the three of them, attended the ceremony. Maulana Thanwi’s celebrated sermon, Fuwayid us Suhbat, which has subsequently been published times without number, was delivered on that occasion.

First Haj

In 1915, Maulana Khalil Ahmad Saharanpuri and Maulana Mahmood Hasan, decided lo go on the Haj Pilgrimage. When Maulana Mohammad Ilyas came to know of it, he was strongly seized with the desire to perform the Haj. He felt that it would become dark and gloomy in India with their departure and he would not be able to live in Saharanpur any more. But there was the question of permission. As his sister, the wife of Molvi Ikrarnul Hasan, saw his distress, she offered her ornaments to meet the expenses of the Pilgrimage. Contrary to expectations, the Maulana’s mother gave her consent. after which Maulana Mohammad Yahya, also, agreed. The Maulana, then, wrote to Maulana Khalil Ahmad Saharanpuri asking for his permission, and explained that as far as she wherewithal for the journey was concerned, three courses were open to him. He could take his sister’s ornaments or borrow the amount or accept the offers of money made by certain relatives. Maulana Khalil Ahmad Saharanpuri preferred the third course. Maulana Mohammad Ilyas was fortunate enough to travel by the same boat as Maulana Khalil Ahmad Saharanpuri. He sailed in August, 1914 , and returned in February, 1915, to resume the teaching at the Madrassa.

Death of Maulana Mohammad Yahya

The death of Maulana Mohammad Yahya, on Wednesday, the 9th of August, 1915, was an extremely sad and frustrating event for the Maulana. In addition to being a most affectionate brother, he was, also, his teacher and benefactor. He could not get over the shock till the end of his days. He used to get lost in thought and a peculiar kind of abstraction took possession of him when he talked about his brother.

Stay at Nizamuddin

Two years after the death of Maulana Mohammad Yahya, the eldest brother of Maulana Mohamad Ilyas, Maulana Mohammad, also, passed away. He was a man of angelic disposition and an embodiment of affection, piety and humility. He loved solitude and cared little for worldly comforts. He lived in Bangle Wali Masjid, at Nizamuddin, in the place of his late father. There was a Madrassa in the mosque which had been founded by Maulana Mohammad Ismail. Only primary education was imparted in it, and, among its pupils were mostly the children from Mewat. It had no regular source of income and reliance was placed solely upon God for meeting its needs.

Many people of Delhi and Mewat were devoted to Maulana Mohammad and had benefited from his guidance. His face had the radiance of spirituality. He, often, gave the sermon, but in an informal, conversational way. He remained seated during it, and, generally, read out the Traditions on good morals and Zuhd, ( Islamic asceticism ) and explained their meaning in a simple language.

Once Maulana Mohammad developed a boil under an eye which had to be opened seven times. The doctors insisted on administering the anesthetic but he refused to take it and lay motionless throughout the operation. The surgeon, afterwards, said, that he had not seen the like of it in his life.

Maulana Mohammad spent most of his time in prayer and meditation. During the 16 years before his death, he did not miss the Tahajjud( before dawn prayer ) prayers even once, and breathed his last while performing the Sajda in the Namaz of Witr.

Maulana Mohammad Ilyas had route to Delhi to look after his sick brother and was staying with him in the Nawab Wali Masjid of Qassab Pura. It was there that Maulana Mohammad died and the burial took place at Nizamuddin. Thousands of men attended the funeral.

After the burial, people urged upon Maulana Muhammad Ilyas to take up residence at Nizamuddin in order to fill the void caused by the death of his father and brother. They, also, promised monthly donations for the Madrassa to which the Maulana agreed subject to certain conditions which he observed throughout his life.

Maulana Mohammad Ilyas had made it clear that he would come to Nizamuddin and take charge of the Madrassa only if Maulana Khaiil Ahmad Saharanpuri approved. Upon it, several persons offered to go to Saharanpur to obtain the permission, but Maulana Mohammad Ilyas checked them saying that it was not the way to do it. He would go himself, unaccompanied by anyone.

The Maulana, thus, went to Saharanpur and explained the whole thing to Maulana Khalil Ahmad. The latter gave his approval, but added that, in the first instance, only a year’s Ieave be taken from Mazaahirul Uloom and if the stay at Nizamuddin proved useful and it was decided to settle down there permanently, he could resign at any time.

But before Maulana. Muhammad Ilyas could move to Nizamuddin, he was suddenly taken ill with pleurisy and went to Kandhla where his condition worsened. One night his illness took such a grave turn that all hope was lost. The pulse sank and the body became cold, but God had to take some work from him. unexpectedly, he began to improve, and, in a few days, was able to leave the bed.

On regaining health, Maulana came to Nizamuddin from Kandhla. In those days, there was no habitation in that part of Nizamuddin, and, adjoining the mosque, there was a thick growth of trees and underbrush. Maulana Ihtishamul Hasan who, in his childhood, had come to live, for sometime, with Maulana Mohammad Ilyas tells that “I used to go out and stand in the hope of seeing ‘a human face. When anyone appeared, I felt so happy as if someone had given me a precious gift.”

A small pucca (built of bricks) mosque, a shed, a living apartment, a small settlement of the attendants of the tomb to the south of it, and a few Mewati and non-Mewati students that as all that formed the world of the mosque and the Madrassa.

The resources of the Madrassa were so meager that, some times, they had to starve, but. the Maulana bore it all with a cheerful heart. Occasionally, be would say plainly, that there was nothing to eat. Whoever wanted to stay’ might stay and whoever wanted to go might go and make his arrangement elsewhere. The moral and spiritual training the students were receiving, however, was such that none of them. was willing to leave. Often, they would live on wild fruits. The scholars themselves brought wood from the forest to prepare the chappati (flat bread) which they ate with chutney (pickle) The extreme poverty made no impression on the Maulana. What worried him was the prospect of abundance and prosperity which, he was sure, was going to open up, according to the practice of the Lord, after the phase of trial and tribulation.

The outward appearance of the Madrassa held no interest for the Maulana. He was supremely unconcerned with it. Once, during his absence, some residential quarters were built for its staff through the efforts of Haji Abdur Rahman, an old friend of his and an ex-student of the Madrassa, which made the Maulana so angry that he did not speak to him for a long time. The Maulana remarked that the real thing was education, and, referring to a certain Madrassa, said that its building had become pucca, but the standard of education had gone down.

Once a prominent merchant of Delhi begged the Maulana to supplicate to the Lord for him in a very important matter, and presented him a purse. The Maulana agreed to pray on his behalf, but declined to accept the’ money. Haji Abdur Rahman, however, took it in view of the chronic financial difficulties of the Madrassa, but the Maulana had no peace until he had it returned. He used to impress upon Haji Abdur Rahrnan that the work of faith was not carried out with motley, otherwise much wealth would have been granted to the holy Prophet

Worshipfulness Maulana Mohamrnad Ilyas, exclusively, kept himself occupied with prayers and other spiritual exertions in those days. He had inherited the inclination for it from his ancestors which blossomed up during the stay at Nizamuddin. He sought solitude and carried out vigorous exercises for the purification of the soul. According to Haji Abdur Rahman, the Maulana remained in seclusion for long hours at the gate of Arab Sara which was the favorite place of worship of Hazrat Nizmuddin Aulia, and was situated to he north of Humayun’s tomb. near the mausoleum of Abdur Rahim Khan Khana and the grave of Syed Nur Mohammad Badaynni, the spiritual mentor of Mazhar jan-i-Janan. Usually, his mid-day meal was sent there while the evening meal he took at home, He offered the five daily prayers in congregation. Haji Abdur Rahman and his fellow students used to go to the gate to form the congregation, and for their lessons, they, sometimes, went there, and, some times, the Maulana himself came to Chukkar Wali Masjid.

The Maulana performed the Wuzu (abulation) and offered two Rak’ats of Namaz before commencing the lesson of the Traditions, and remarked that the claim of the Traditions was even greater. He did not talk to anyone, however important, while teaching the Traditions, nor ever complained if the meal came late from Nizamuddin, nor found fault with food.

Interest in teaching

The Maulana took keen interest in his pupils and personally taught all the subjects, elementary as well as advanced. Sometimes, he had as many as eighty students directly under his instruction, and took the class of Mustadrak_i_Haakim before Fajr.

The main emphasis in his method of teaching was on the application of mind. He wanted the students to come thoroughly prepared. The Maulana did not follow the general syllabus of the Madrassas in the selection of books and many books that were but prescribed in the other Madrassas were taught at Nizamuddin He thought of new ways to stimulate the students and develop the faculties of imagination and understanding in them.

Beginnings of the movement of Religious Reform in Meewat

The area to the south of Delhi where the Meos have been settled from the olden days is called Mewat, Presently, it includes the Gurgaon district of the Punjab, the native states of Alwar and Bharatpur and the district of Mathura of the United Provinces. Like all other regions, its boundaries, too, have been changing from time to time and the dimensions of the old Mewat must have been different from what they are now.

The English historians hold that the Meos do not come from the Aryan stock, but are related to the non-Aryan races of ancient India. Their history, thus, dates far back than that of the Rajput families of Aryan blood. According to them, the Khanzadas (lowest order of Mughal nobility) of Mewat, however, belong to the same ethnic group as the Rajputs, and, in the Persian history books, wherever the word ‘Mewati’ occurs, it denotes the very Khanzadas. We, further, learn from Ain-i-Akbari that the Jatau Rajputs came to be known as Mewatis on embracing Islam.

In the annals of Firoz Shahi dynasty, Mewat is mentioned, for the first time, in the memoirs of Shamsuddin Al-timash. The Mewatis had become very troublesome during the early days of the Muslim Kingdom of Delhi. Aided by the long range of thick forests that extended up to Delhi, they used to raid it frequently and had become such a terror that the gates of the capital were shut at sunset. Still, they managed to enter the town in the night in search of plunder. Ghayasuddin Balban, thereupon, dispatched a strong military force against the Mewatis, killing a large number of them. Outposts manned by the Afghan soldiers were set up in Delhi, the surrounding forests were cut down and the land was brought under cultivation. Mewat, thereafter, remained in oblivion for about a hundred years

After the long lull, the Mewati adventuress, again, became active and started harassing the people of Delhi which forced the authorities to take punitive action against them from time to time. The names of Bahadur Nahir and his successors are, particularly, mentioned in the chronicles in this connection. They succeeded in establishing the Kingdom of Mewat which was, later, reduced to a Jagir (a feudal estate) by the rulers of Delhi.

Another prominent Mewatis was Lakhan Pal who brought the whole of Mewat and its outlying territory under his domination. He embraced Islam during die reign of Firoz Shah.

Moral and religious condition

Owing to the negligence of the Muslims religious teachers, the moral arid religious condition of the Mewatis had sunk so low that there was little to distinguish between their beliefs and practices and wholesale apostasy. Even non-Muslim historians have commented at length on their estrangement with Islam, as the following extract from the Alwar Gazetteer of 1878, written by Major Powlett, will show:

“All the Meos are, now, Muslims, but only in name. Their village deities are the same as those of the Hindu landlords, and they celebrate several Hindu festivals. Holi is a season of special rejoicing among the Mewatis and they observe it like their own festivals, such as, Moharrum, ‘Id and Shab-i-Barat. The same is the case with Janam Ashtami, Dussehra and Diwali, The Meos engage the services of the Brahmins to fix the dates of marriages. They have Hindu names, with the exception of the word ‘Ram’, and their last name, often, is ‘Singh’, though not as frequently as ‘Khan’. Like Ahirs and Gujars, the Mewatis, too, observe Amawas as a holiday on which they abstain from work. When they build a well, they begin with the construction of a parapet in the name of Beeriyi or Hanuman, but when it comes to pillage, they do not show much reverence to the Hindu temples and other places of religious significance. If, on such an occasion, their attention is drawn to the sanctity of these establishments, they, unhesitatingly, says, ‘You are “Does” and we are “Meos”.’ Meos are, largely, ignorant of their faith, i. e., Islam. Very few of them know the Kalima,’ and fewer still observe Namaz regularly. About the hours and rules of namaz, their ignorance is complete. This is the state of the Meos of Alwar. In the British territory of Gurgaon, the position is a little better because of the Madrassas. In some parts of Alwar, also, where the mosques have been built, the religious duties are observed to some extent. A few of them know the Kalima and offer up namaz and an attachment for the Madrassas, also, is found among them. As we have seen earlier, the initial ceremonies of marriage are performed by the Brahmins, but the real ceremony (of nikah) is performed by the Qazi. Men wear dhoti and loin-cloth. The pajamas are not worn at all. Their dress, thus, is wholly Hinduised. Even ornaments of gold are worn by men.”

At another place, Major Powlett writes:

“The Meos are half-Hindu by their habits. Mosques are rarely to be seen in their villages. There are only eight mosques in the fifty villages of the tehsil of Tijarah. Leaving aside the temples, the places of worship of the Meos are very much similar to those of their Hindu neighbors. These are known, for instance as Paanch Peera, Bhaisa and Chahand Chahand or Khera Deo is consecrated to the service of Maha Davi where animals are offered as a sacrifice. In Shah-i-Barat, the banner of Syed Salar Masud Ghazi is worishipped in all Meo villages.”

Similarly, ii the Gazetteer of Gtrgaon (1910), it is stated that ‘‘the Meos, still, are a very loose and careless type of Muslims. They share most of tile customs of the neighboring community specially those which possess an element of fun and merriment . Their basic rule seems to be to observe the religious celebrations of both the communities and disregard the religious duties of either. Lately, some religious teachers have appeared in Mewat and a few Meos have started to keep the fasts of Ramzan and to build mosques in their villages and observe namaz. Their women, too, have taken to wearing Pyjamas instead of the Hindu Chagras. All these are the signs of religious awakening.”

The Gazetteer of Bharatpur, again, says:

“The customs of Meos are a mixture of Hindu and Muslim customs. They observe circumcision, perform nikah and bury their dead. They make a pilgrimage to the tomb of Syed Salar Masud Giiazj at Bahraich, and attach a great importance to the vow taken under his banner, and consider it a religious duty to fulfill it. They, also, visit the other shrines of India, but do not perform the Hajj. Among the Hindu festivals, they celebrate Holi antI Diwali. They do not marry in the family or in their own branch or subdivision of the clan, girls do not have a share in ancestral property, and they give mixed Hindu and Muslim names to their children. They are, wholly, illiterate and have a fair number of bards and minstrels among them whom they pay liberally. Many quatrains on the themes of agriculture and rural life are popular which they love to recite. Their speech is rough arid coarse, and the manner of addressing both men and women is the same. Intoxicants are widely in use. They are extremely weak of faith and highly superstitious, and believe in omens and auguries. Both male and female dresses are Hinduised. In the olden days, infanticide was prevalent, but now it has been given up. Highway robbery and pillage had been’ their traditional profession, but they have been reformed lately. They. however, are still notorious ifor cattle-ifting.’

Moral virtues

All the same, the Meos are distinguished for some excellent moral qualities and their vices and weaknesses are in the nature of the evil ways and practices that become a part of the moral and social pattern of brave and adventurous races as a result of want of education, isolation from the civilized world and indifference towards religion. These were rampant even among the Arabs during the Age of Ignorance. Natural talents and capabilities had taken a wrong turn owing to the perversity of the environment. Chivalry had degenerated into banditry, manliness had found expression in mutual warfare and bloodshed, sense of pride and self-respect, with no better purpose to serve, had sought fulfillment in the defense of imaginary standards of honor and renown, and high mindedness, for its display, had adopted the path of pomp and flourish on petty occasions in the family or clan. In brief, God-given gifts of mind and character were being put to unworthy use, otherwise there was no dearth of virtue and merit among the Meos,

Rugged simplicity, hardihood and firmness of purpose were the chief characteristics of the Mewatis in which they were far superior to the urban Muslim population. It was on account of these qualities that in spite of having drifted so far away from Islam, the floodtide of Apostasy could not submerge the territory of Mewat even in the darkest period of its history.

For centuries the Maos had been living within the shell of their ignorance keeping by themselves and isolated from the outside world. A parallel can scarcely he found in the Indian history of a community so large and living in such a close proximity to the central seat of power and yet remaining so obscure and isolated. An advantage of it, however, was that the energies of the Mewatis, on the whole, remained conserved, the soil remained virgin while the deplorable habits and customs and superstitious belief and practices were, so to speak, like the weeds and scrubs growing on an uncultivated land. The Meos, in the 20th Century, were very much like the Arabs in the Age of Perversion

Beginnings As we have seen, contact with the Mewatis was established during the lifetime of Maulana Mohammad lsmail. It was not a chance occurrence, but an act of destiny that Maulana Mohammad Ismail came to live in Basti Nizamuddin which was the gateway of Mewat, and much before the arrival of Maulana Mohammad Ilyas, seeds of loyalty and devotion of his. family had been sown on its soil.

When the followers of Maulana Mohammad Ismail and Maulana Mohammad came to know that their true successor, the son of Maulana Mohammad Ismail and the brother of Maulana Mohammad had come to live at Nizamuddin they, again, started coming to it and requested Maulana Mohammad Ilyas for a visit so that the old suppliants of his family had an opportunity to renew the ties of fealty and spiritual allegiance.

Real remedy

Maulana Mohammad Ilyas felt that the only Way to the religious reform and correction of the Mewatis was promotion of religious knowledge and familiarization with the rules and principles of the Shariat.

Maulana Mohammad ismail, and, after him, Maulana Mohammad had adopted the same method. They used to keep the Mewati children with them and educate them in their Madrassa, and, then, send them back to Mewat to carry on the work of reform and guidance, and what little religious awareness was found there was owing to the efforts of these pioneers.

Maulana Mohammad Ilyas went a step ahead and decided to establish Maktabs and Madrassas in Mewat itself so that the influence of Faith could spread to a wider area and the pace of change was accelerated.

Stipulation The Maulana knew what was, commonly, meant by inviting a spirtua! mentor or his successor to their place by his disciples and admirers, and he was not willing to go to Mewat only to fulfill the formalities of attending the dinner given in his honor delivering a few sermons and giving good counsel. He wanted to make sure before undertaking the trip, that some real advance would be made, as a result of his visit, towards bringing the Meos closer to Islam and improving their moral condition, arid, during those days, the setting up of Maktabs and Madrassas in Mewat appeared to him to be the most effective step in that direction. H had, thus, made it clear that he would accept the invitation only on the condition that they promised to establish Maktabs in their territory.

For the Mewatis, however, no undertaking could be harder to give. They considered the establishment of Maktabs next to impossible for the simple reason that no one would be sending his children to them, and, thus, depriving himself of their contribution to the family income as daily wage-earners. The enthusiasm of those who came to invite quickly subsided as they heard of the stipulation. In desperation, however, a Mewati, finally, made the promise, leaving the rest to God

Establishment of Maktabs

Maulana Mohammad Ilyas, accordingly, went to Mewat and demanded the fulfillment of the promise. After great persuasion, the beginning was made and the first Maktab was established.

The Maulana used to tell the Mawatis, “Give me the pupils, I will provide the money.” The Meos who were, mainly, farmers, could not easily reconcile themselves to the position that their children applied themselves to reading and writing and stopped working in the fields or looking after the cattle. It took a lot of tact and perseverance to bring them round to it.

Ten Maktabs were opened during that visit. Once the ice was broken, the progress was easy. Sometimes, several Maktabs were opened in a day till, within a few years, hundreds of such schools were functioning in Mewat.

The Maulana had not undertaken the service of Faith as a “national cause”, the burden of providing the funds for which fell wholly upon the nation or the community, but as a personal affair and felt no hesitation in spending all he had on it. He believed that a person should perform a religious task as his own and expend his time and money freely in its way.

Once a person presented a purse to him with the request that he used it, exclusively, for his own needs. The Maulana replied, “If we do not regard Allah’s work our own, how can we claim to be His bondmen ?“ With a sigh, he added, “Alas! We are not the just appreciators of the sacred Prophet. We do not know his true worth.”

This was the Maulana’s rule of life. First of all, he spent from his own pocket on the religious endeavor he had launched in Mewat, and, then, alone, would accept help from others.

Passing Away

Due to Maulana Mohammad Ilyas (RA)’s sincerity and hard work the work of Tableegh began to spread and Jamaats started to visit all parts of the sub-continent within his life time. Hazrat Maulana Syed Suleiman Nadwi (RA) remarks, ” Hazrat Maulana Mohammad Ilyas (RA) with his simplicity and dedication to the correct principles of Dawat (invitation) quietly turned the Mewatees into sincere and pious Muslims over a twenty five years and made them the envy of even the Muslims belonging to traditional religious families.

His hard word bore fruit in his life and he raised thousands of dedicated Muslims who continued on the path of Dawat even after his passing away.

Finally the humble, physically weak and thin Maulana passed away in 1324 Hijra leaving behind not one or two but thousands to take up his cause and continue on the path of reformation.

Source: Taken (with Thanks) from www.central-mosque.com

Pengaduan Keluarga dan Anggota Polda Kalsel tentang Program I’tikaf Kapolda

Liliek — Thu, 19 Feb 2009 05:08:21 +0000

Dengan I’tikaf, Suami Berubah
February 17th, 2009 – 05 : 44

Pak Kapolda yang baik. Saya adalah anggota Bhayangkari…

Saya sangat berterimakasih kepada Pak Kapolda, karena Pak Kapolda sudah memerintahkan suami saya ikut i’tikaf yang diadakan di masjid Polda Kalsel. Karena kegiatan i’tikaf tersebut, suami saya sekarang 180 derajat berubah total. Dulunya pemabuk, penjudi, tidak pernah sholat dan suka main perempuan, tapi sekarang Alhamdulillah sudah mendapat Rahmat dan Hidayah dari Allah SWT menjadi baik dan tidak pernah lagi melakukan hal-hal yang saya sebutkan di atas. Saya dengar Pak Kapolda pindah tugas. Saya berharap Pak Kapolda dapat menyampaikan kepada Kapolda yang baru agar i’tikaf ini jangan sampai dihilangkan karena kegiatan ini sangat baik dan berguna bagi anggota Polri. Selamat bertugas pada Kesatuan yang baru. Wassalam.

Yaya
yaya_bjm@yahoo.co.id

Dengan I’tikaf, Saya Jadi Lebih Baik
February 13th, 2009 – 08 : 48

Izin Jenderal, saya mengucapkan ribuan terima kasih Jenderal atas penyelenggaraan i’tikaf yang saya laksanakan, karena dengan kegiatan tersebut saya dapat menjadi orang yang lebih baik, karena sebelumnya saya orang yang tidak mengerti akan agama tapi dengan pian adakan i’tikaf ini, saya menjadi lebih baik. Terima kasih.

Ary
dj_ary88@yahoo.co.id

Bisa Ikut Ta’lim di Al Muhtadin Polda Kalsel?
January 30th, 2009 – 10 : 30

Assalamu’alaikum Bapak Kapolda, alhamdulillah bisa mengirim email ke Bapak. Saya hamba Allah yang berdomisili di Banjarbaru. Saya mendengar dari rekan-rekan bahwa setiap hari dilakukan ta’lim dan jaulah di Al Muhtadin — masjid di Mapolda Kalsel — yang dilakukan oleh personil Polda. Biasanya jam berapa bapak? Insya Allah bila ke Banjarmasin saya ingin berperan serta. Jazakumullah.

Iqbal
epilog-com@telkom.net

TANGGAPAN KAPOLDA :

Ws. Wr. Wb. Alhamdulillah Pak Iqbal dibukakan hatinya oleh Allah, Apa yang didengar Pak Iqbal itu benar adanya, jadi kalau Pak Iqbal mau bergabung kapan pun silahkan datang ke Masjid Al-Muhtadin Mapolda Kalsel karena disana setiap saat dilakukan Itikaf. Semoga niat Pak Iqbal dikabulkan Allah, amin.

Citra Polisi Kalsel
January 24th, 2009 – 20 : 36

Asw. Saya cuman ingin kasih ucapan selamat buat Bapak Kapolda karena berkat Bapak, citra Polisi Kalsel sekarang menjadi lebih, dan bisa saya katakan sangat baik.

Vita
dsty_mYlove@yahoo.co.id

TANGGAPAN KAPOLDA :

Was.Wr.Wb. Subhanallah Mba Vita, kami bersyukur kepada Allah SWT masih ada hamba Allah yang atensi dan peduli terhadap Polri. Mohon doa restunya agar Polri bisa memberikan yang terbaik untuk masyarakat semata-mata karena Allah SWT, Salam dan Terima kasih buat Mba Vita.

Jadwal Sholat Kapolda ke Masjid?
January 16th, 2009 – 10 : 42

Ass wr wb. Pak Kapolda nama saya Handoko umur 20 tahun. Saya pengen tau jadwal sholat Pak Kapolda ke masjid-masjid? Waktu Subuh itu dimana, karena insya allah saya pengen ikut solat Subuh ke masjid-masjid bareng Bapak. Mohon info jadwalnya saya bisa lihat dimana. Terima kasih. Was. wr wb.

Handoko
raden_tegar@yahoo.co.id

TANGGAPAN KAPOLDA :

Ws.Wr.Wb. MasyaAllah, Alhamdulillah saya sangat senang sekali Mas Handoko sebagai hamba Allah terketuk hatinya untuk mau bersama-sama kami meramaikan rumah Allah SWT. Saya tidak menggunakan jadwal dalam mengunjungi masjid-masjid untuk shalat, datanglah Mas Handoko ke rumah kediaman saya di Jl. Hariono MT No. 1 sekitar pukul 04.30 WITA tiap pagi. Di sana sudah berkumpul hamba Allah yang lain, baik dari masyarakat maupun Polisi dan bersama-sama, kita berangkat menuju rumah Allah SWT, Salam.

Kapan Kapolda ke Masjid Al Musallun?
January 9th, 2009 – 08 : 34

Assalamualaikum Wr.Wb. Yang terhormat Pak Kapolda, saya selaku warga Batola mengharapkan sekali kunjungan silaturrahmi serta ceramah agama oleh Bapak di Masjid Al Musallun, di Handil Bakti, Jln Trans Kalimantan. Semoga allah membalas amal kebaikan Bapak, amin. Atas perhatianya saya ucapkan terima kasih. Wassalamualaikum Wr.Wb.

Eko Susetyo
xo_banjar@yahoo.com

TANGGAPAN KAPOLDA :

Assalamualaikum Wr.Wb. Terima kasih bapak atas informasinya, kita tidak bisa memastikan kapan bisa bersilaturahmi ke Masjid Al Musallun, di Handil Bakti, do’akan semoga dalam waktu dekat ini saya bisa bersilaturahmi dengan warga sekitar. Wassalam.

Kerja Bagus Polisi
January 3rd, 2009 – 07 : 11

Aku bangga melihat petugas-petugas kepolisian sekarang lebih sigap & tanggap. Semoga kinerjanya lebih bagus lagi dari sekarang. Bravo !

Aris
udi_kubus@yahoo.co.id

TANGGAPAN KAPOLDA :

As. Wr. Wb. Masya Allah, terima kasih Mas Aris atas dukungannya kepada Polri. Mohon doanya agar kami dapat terus meningkatkan kinerja dalam memberikan pelayanan, perlindungan dan pengayoman yang terbaik untuk masyarakat, bangsa dan negara sebagai amanah yang diberikan Allah SWT kepada kami. Salam.

Fahri Galut
October 8th, 2008 – 14 : 25

Assalamu’alaikum Wr Wb,
Bangga ya punya Kapolda seperti Jenderal Anton. Beliau itu ya polisi, ya kyai. Ya punya kuasa, ya masih merasa manusia biasa. Pak Kapolri Jenderal Bambang juga ingat Banjar. Pak Kapolri malah nyumbang ke Masjid Kelampayan. Klop lah : ya Kapolri Bambang, ya Kapolda Anton…

TANGGAPAN POLDA :

Alhamdulillah. Saya hanya seorang hamba Allah, yang sedang menerima amanah. Pak Kapolri (Jenderal. Pol. Drs. Bambang Hendarso Danuri, MM) insya Allah juga tak pernah melupakan orang Banua, karena Beliau pernah bertugas pula di daerah kita ini.

Syarwan Abdullah
October 8th, 2008 – 00 : 19

Kapan-kapan, Pak Kapolda adakan pengajian di atas sungai ya… Kita, orang Banua, kan harus berterima kasih kepada Allah SWT karena dianugerahi sungai-sungai. Kita juga harus pintar merawat lingkungan sungai.

TANGGAPAN POLDA :

Insya Allah. Kita patut bersyukur, sungai-sungai di Kalsel telah banyak membawa manfaat bagi masyarakat kita.

Sumber: http://www.kalsel.polri.go.id/pengaduan-dan-info/

Note: Sekarang Brigjen Pol Anton Bachrul Alam diangkat sebagai Kapolda Jatim.

AKBP Drs. Waris Agono, Msi dan Usaha Dakwah

Liliek — Thu, 19 Feb 2009 04:14:57 +0000

NAMA Kepala Satuan Brimobda Lampung AKBP Drs Waris Agono Msi mungkin agak terkesan unik…

Jarang orang bernama Waris, kebanyak adalah Aris. Demikian dengan Agono, kebanyakan Wagono. Namun, rupanya dalam nama ini terkandung arti tersendiri. “Kata orangtua saya artinya anak sederhana,” ungkap lelaki kelahiran Boyolali 28 April 1968 ini.
Selain nama yang unik, Kasat Brimob Lampung ini termasuk sedikit dari pejabat di kalangan Polri yang fasih berbicara masalah agama. Bahkan bila kita berbincang dengannya terasa ada nuansa agamis yang membuka cakrawala kita bahwa urusan manusia bukanlah masalah dunia, pangkat dan jabatan belaka.

Dan, nuansa agamis pula yang dikembangkannya dalam membina kesatuan, terutama anggota Brimob. “Tak kalah pentingnya adalah kita memberikan makanan ruhani kepada anggota, karena kalau makanan jasmani saja maka akan timbul ketidakstabilan,” ujar Waris.

Disadari akar dari tindakan penyimpangan negatif manusia adalah timbul karena per-soalan moral dan ethika. Makanya, pendidikan moral dan ethika menjadi sangat urgen sekarang ini.

Waris menjadi polisi sudah meru-pakan keinginan sejak masih duduk dibangku SD. Terpikat melihat penampilan pamannya yang gagah dengan uniform Akabri, tertanam dalam diri Waris ingin pula menjadi polisi. Makanya ketika orangtuanya menyuruh dirinya masuk SPG atau SMEA, dirinya bersikukuh masuk SMA. “Lulusan SPG dan SMEA kan nggak bisa masuk Akpol,” bathinnya.

Setamat SMA dia masuk Akpol dan langsung lulus. “Saya memang telah menyiapkan diri.Pagi-pagi disuruh lari sama bapak kos saya itu. Dibangunkan diajak lari-lari, saya pun ikut lari terus kemudian diajari kalau tes jasmani, seperti ini, pisikologi begini-begini diajari sama beliau. Terus kemudian saya mengikuti tes pada saat tes itu saya yakin sajalah.”

Dan Waris benar-benar lulus tanpa didampingi sama sekali. Dia mengaku orangtuanya orang kampung, waktu disodori surat pernyataan kesanggupan mengembalikan biaya apabila meninggalkan pendidikan, ayahnya tak mau tanda tangan. Karena takut dari mana harus mencarikan uangnya nanti. Akhirnya waris mengadu ke ibunya dan akhrinya ibunya yang tanda tangan setelah diubah di formulir.

Sejak lulus Akpol 1990 sampai sekarang Waris melulu tugas di kesatuan Brimob. Mula-mula Danton di Satbrimob Pus sampai menjadi Komandan Kompi di sana, walau sempat diselang-selingi pendidikan PTIK dan KIK UI. Setamat KIK UI, Waris menjadi Dan Yon Sat Brimobda Polda Jawa timur berkedudukan di Malang. Tahun 2005 mengikuti Sespim, setamat Sespim menjadi Kaden A Brimob Polri dan sejak 2007 menjadi Kasat Brimobda Lampung. Sebagaimana galhibnya Brimob, Waris pun kerap mengikuti penugasan operasi. Mula-mula Tahun 1994 Dalam Operasi Pulau Galang pemulangan pengungsi Vietnam di Riau, Tahun1998 Komandan Kontingen ABRI Masuk Desa antar Pulau di Aceh Barat, Tahun 1999 Operasi PPRM di Aceh, 1009 juga Operasi Sadar Renjong Aceh, 2003 Operasi Tegak Rencong, Tahun 2003 Operasi Darmil, 2006 Operasi Mutiara di Maluku, lalu Operasi Perdamaian Poso. Berikut wawancara dengan Waris. Petikannya:

Ada pengalaman yang menarik sewaktu mengikuti operasi?

Banyak. Setiap penugasan punya kesan sendiri-sendiri. Namun yang berkesan sekali sewaktu Operasi Mutiara tahun 2006 di Maluku. Di situ saya bertemu dengan ustad-ustad, kepada saya disampaikan bahwa setiap manusia mempunyai kewajiban untuk berdakwah. Karena itu dulu para nabi diutus berdakwah untuk mengagungkan asma Allah namun karena nabi sudah tidak ada lagi siapa yang akan meneruskan usaha dakwah,yah umat manusia akhir jaman ini.Dakwah dapat dilakukan dengan bermacam-macam.Ustad menawarkan untuk ikut dalam usaha dakwah tersebut.

Apabila usaha dakwah berjalan maka tugas polisi enak, karena tugas ini diemban oleh setiap orang. Bukan ulama saja. Jika setiap orang tidak akan lagi mengenal agama, azab terjadi dimana-mana, bila ada kerusakan maka ini bukan salah siapa-siapa karena manusia tidak punya iman lagi.

Karena ini ada hubungan dengan tugas kepolisian lalu saya bertanya bagaimana tehnik dakwahnya, dijelaskan sama seperti Rasul SAW. Rasul berdakwah tidak minta bayaran tapi mendatangi umat, seperti polisi. Polisi yang mendatangi masyarakat bukan masyarakat didatangi polisi.

Mulaiilah saya tertarik. Apalagi di dakwah ada batasan-batasan yang sama dengan batasan di kepolisian, misalnya tidak bicara politik, tidak bicara aib masyarkat, tidak boleh bicara khilafiyah, lalu mendekati ulama, ahli tasauf dsb.

Berapa lama proses sampai Anda mengikutinya ?

Dua bulan. Sebenarnya saat di Kelapa Dua (Mako Pus Brimob, red) saya melihat jamaah selesai salat membaca hadis tentang keutamaan salat, dakwah baca Al Quran. Menurut saya itu bagus, kemudian di Ternate mulailah saya berjaulah dengan ustad. Saya ikut berpakaian sunnah (gamis, red), orang tidak tahu bahwa saya adalah Kaden Satbrimob. Ternyata bermanfaat untuk tugas kepolisian. Dari sini saya tahu bagaimana citra polisi di lapangan. Informasi yang saya dapat ini saya sampaikan ke bapak Kapolda

Adakah perubahan prilaku dan kebijakan dalam diri Anda kemudian?

Ya. Kita kan belajar, bahwa dalam hadis disebutkan bahwa orang yang kuat adalah orang mampu mengendalikan amarahnya. Saya sempat terkejut dengan bunyi hadis ini. Sebab selama ini kalau lihat anggota yang bersalah langsung saya hantam saja. Nah dengan dakwah ini saya dapat memberikan peringatan dengan lemah lembut. Kalau dulu saya keras kini saya sering ajak anggota salat berjamaah. Yang tidak salat saya tanya masak kita dipanggil komandan cepat, apalagi Allah yang memanggil. Nah dengan cara ini ternyata anggota mendidiknya lebih mudah.

Dan keuntungan lain?

Ada perubahan yang besar dalam diri saya menyangkut keimanan. Saat operasi di Aceh kalau tidak ada keyakinan kepada Allah yang menolong mungkin saya sudah meninggal, karena kita disana sering disanggong, dan saya tidak pakai pakaian anti peluru.

Apakah dakwah ini sejalan dengan tugas ?

Justru ini saya sangat tertarik dengan dakwah ini. Saat saya di Malang mendirikan Polmas kami sendiri yang mendatangi warga dari rumah ke rumah untuk melatih anjing milik warga dengan anjing pelacak herder. Nah tehnik mendatangi warga dari rumah ke rumah adalah tehnik dakwah yang saya ikuti artinya sejalan.

Memimpin Brimobda Lampung ini, apa saja yang Anda lakukan?

Sebenarnya saat saya ditugaskan Mabes di sini, saya bertanya dengan diri saya apakah saya mampu untuk melaksanakannya. Saya salat dan percaya bahwa Allah menolong saya. Saya lalu melakukan audit kesehatan organisasi, terutama kondisi seputar manusianya bagaimana, kemampuannya, disiplinnya, kondisi fisik terutama rohaninya. Saya melihat dalam masalah pembinaan rohani telah berjalan namun hanya membaca yasin kemudian mendengarkan ceramah. Ini lalu kita tingkatkan setiap Jumat anggota kita sebarkan untuk salat berjamaah dengan masyarakat, sehingga tidak ada lagi kesan ekslusif.

Jika satuan itu eksklusif atau tidak mengenal masyarakat ia akan cenderung arogan, merasa paling hebat. Tapi dengan mengenal masyarakat polisi mempunyai akan menjalankan sifat pelindung dan pengayoman. Ternyata tanggapan masyarakat terhadap program ini positif. Dan sebelum di Lampung, program ini sudah dijalankan di Ternate dan juga di Kelapa Dua tanggapan masyarakat pun baik. Jadi yang kita jalankan di sini meneruskannya saja.

Ada umpan balik setelah mereka berbaur dengan masyarakat, misalnya laporan atau sebagainya?

Sebenarnya mereka diberi satu kewajiban untuk mengenal satu orang saat mereka berbaur dengan masyarakat. Dan untuk diingat kegiatan pendekatan diri ke masyarakat juga berlaku juga bagi non muslim, sebagai contoh umat Kristen setelah saat mereka ke Gereja pun harus kenal dengan satu orang itu. Nah, kalau satu tahun berapa banyak dia kenal orang. Sudah mengenal 365 teman. Itu satu detasmen. Jadi tiada hari tanpa kawan baru, itu untuk bidang rohani.

Untuk peningkatan fisik?

Untuk pembinaan fisik dengan bela diri. Saya buktikan di Malang dan Kelapa Dua. Sebab bila setiap anggota memiliki kemampuan bela diri rata-rata sama maka dia mampu untuk ditugaskan kemana saja. Kalau di sini kita memilih olah raga bela diri Tarung Derajat karena ternyata sebelumnya di sini sudah ada, namun belum maksimal pembinaannya. Hanya beberapa personal saja. Maka kita masalkan. Seluruh anggota Brimob ikut. Dan olah raga Tarung Derajat ternyata filosofinya sangat tinggi. Misalnya di sana ditanamkan menghormati orang, walau kita mempunyai kemampuan tapi kita harus bersikap ramah. Aku ramah bukan berarti takut, aku tunduk bukan berarti takhluk.

Bagaimana dengan hasil program selama ini, apa bisa dilihat dari penurunan angka pelanggaran disiplin misalnya?

Saya lihat tingkat kedisiplinan meningkatlah. Fisik juga demikian, dulu waktu saya pertama kali datang bertugas di daerah ini mereka diajak lari, lima belas menit mereka sudah teriak-teriak. Sekarang nggak lagi. Tapi pelanggaran tergantung kita melihatnya. Begini tahun 2006 lalu, banyak yang melanggar namun hukuman belum diberikan sehingga tahun ini kita berikan sanksi, jadi pelanggaran tahun ini terkesan banyak padahal pelanggaran tahun lalu. Kalau ini tidak kita berikan hukuman maka kasihan dengan anggota yang lain. Kita juga memberikan penindakan untuk memperbaiki anggota itu sendiri hukuman ini bukanlah balas dendam, tapi demi kebaikan anggota itu sendiri.

Pelaksanaan Polmas di Brimob bagaimana?

Polmasnya sama sebagaimana kami terapkan di Ternate dulu, Polmas untuk Brimob sudah ada pedoman pelaksanaan Polmas sudah diterbitkan Kakor Brimob dan itu memang berbeda dengan Polmas dengan satuan kepolisian wilayah. Brimob Polmasnya Brimob ikatan regu atau kelompok, Polmasnya wilayah kan sendirian. Makanya dengan digabungnya dengan kegiatan agama itu dia ada posko ditempat-tempat ibadah itu. Kalau poskonya di warga masyarakat kita nggak bisa ngontrol. Dengan kegiatan agama maka dia belajar silaturahmi dari ke rumah-rumah, mengenalkan diri nama. Misalnya nama saya Haris saya dari Masjid Mujahidin Brimob Rawa Laut, saya menawarkan bapak ke mesjid untuk salat berjamaah. Lalau setelah salat diajak ngobrol. Ngobrolnya agama memang awalnya cerita tentang dunia kamtibmas dan bicara agama

Anda sekarang masih menjalani kegiatan dakwah ini ?

Insyaallah masih.

Banyak nggak anggota yang tertarik?

Banyak. Tiap akhir minggu, sebanyak 14 sampai dengan 20 orang kita keluarkan jemaah untuk ikut kegiatan agama bersama santri, anggota masyarakat luar. Jadi tidak untuk anggota kita saja. Dengan demikian masyarakat kenal dengan warga. Kalau kita tanya setelah mereka iktikaf tiga hari itu anggota sudah bisa mengaji salat, pulang lebih santun dan jaringan lebih luas. Nah, bicara jaringan, empat bulan saya di sini jaringan saya sudah banyak, sebab jaringan ini diperoleh dari pendakwah-pendakwah itu, jadi informasi kita lebih banyak Dan untuk diketahui ikut dakwah ini bukan untuk ketenaran dunia. Saya ikut untuk memperbaiki diri saya dan bersilaturahmi dengan warga. Karena janji Allah bagi orang yang bersilaturahmi maka akan dipanjangkan umurnya, diampuni dosa-dosanya, diluaskan rezekinya. Bagaimana tidak panjang umurnya kalau saya saja bertemu dengan Anda bawaannya guyon-guyon, tertawa melulu, nah dengan demikian lupa dengan berbagai masalah-masalah,sebab kita berbicara iman dan amal saleh, tidak bicara kejelekan orang, bicara iman maka iman kita meningkat. Diluaskan rezekinya mana tahu kalau saya bersilaturahmi ke rumah bapak, bapak ada jeruk, apel. Kita tidak berharap demikian namun kita hanya berharap kepada Allah. Lalu diampuni dosa-dosanya, dan ini adalah janji Allah.

Lalu dari visi, misi ini Brimob mendukung?

Ya. Sebab menurut saya pembinaan rohani penting. Bukan hanya pembinaan fisik, administrasi, operasional, jasmani. Rohani paling penting karena kalau orang hanya mementingkan jasmani saja dan tidak memikirkan rohani maka orang tersebut akan bersipat hedonisme lalu materialistis. Tapi kalau kebutuhan rohani telah diberi makan maka tersebut akan pandai bersyukur, Alhamdulillah ada rezeki. Hidupnya akan lebih makmur dan bahagia. Karena bahagia bukan karena jabatan dan harta, kebahagian itu bila seseorang menjalankan agama dengan cara sempurna. Kalau Allah letakkan kebahagian hidup dalam harta maka hanya orang berharta saja yang bahagia. Kalau Allah meletakkan kebahagian dalam pangkat maka hanya orang memiliki pangkat saja yang bahagia yang tidak mempunyai pangkat maka tidak akan bahagia. Kalau rohani polisi tidak kuat maka dia akan mencari tambahan dengan cara melenceng, tapi bila rohaninya kuat maka dia akan cari tambahan dengan cara yang halal. Apalagi polisi ini banyak yang jadi ‘kontraktor’, rumah mengontrak lalu kredit motor. Brimob ditata rohaninya agar menjadi baik. Karena Brimob juga banyak yang ‘kontraktor’,rumah kontrak kredit motor. Hanya 20 persen yang memiliki rumah sementara 80 persen kontrak. Yang menjadi persoalannya, biasanya godaan, karena ada imej masak polisi miskin? Itulah dengan ilmu agama tadi anggota dapat menjelaskan kepada warga bahwa tidak setiap polisi miskin, ada yang kaya mungkin pintar berbisnis, polisi banyak temannya mungkin juga dia dapat warisan dari orang tuanya, atau disokong oleh keluarganya.Kalau ada imej bahwa polisi itu kaya dengan cara yang kurang baik maka itu harus dibuktikan dan kita suuzon lagi.

Dalam beberapa bulan ini, setelah Anda bertugas di sini apakah ada anggota yang berubah prilaku?

Insyaallah ada. Kemarin saya mengajak anggota ikut kegiatan pesantren kilat tiga hari, ada yang berubah prilakunya.Yang merubah sifat ini bukan kita tapi Allah, kita hanya berdoa ya Allah rubahlah sifat si A ini.

Ada yang menolak kegiatan?

Ada. Kita telah memperintahkan tapi dia nolak-nolak begitu. Alasannya istri sakit, padahal istrinya tidak sakit. Tapi begitu dia keluar rumah katanya kepada isterinya dia ikut program agama. Nggak tahunya dia bergaul diluar, timbul masalah, dia dugem.Uang habis nggak mau bayar akhirnya ribut. Diajak ibadah nggak mau tapi maksiat mau akhirnya ketangkap juga. Itulah hukuman yang ditunjukkan Allah, dia mendapat tarbiyah (pendidikan) sendiri.

Anda sendiri mempunyai motto dalam hidup?

Banyak. Saya menerapkan prinsip, tiada hari tanpa kawan baru. Lalu, jiwa ragaku demi kemanusiaan. Dan dalam berbuat saya punya motto, orang lain baru berfikir kami sudah berbuat. Dan, kami juga berprinsip, “Kami bukan yang terbaik, tapi kami akan lakukan yang terbaik.”(*)

BBC News: Millions head to Muslim festival (Tongi 2009)

Liliek — Wed, 18 Feb 2009 04:46:15 +0000

Millions head to Muslim festival Muslim pilgrims from Bangladesh and the rest of the world are gathering near Dhaka for the Biswa Ijtema festival intended to promote Islam.

More than than three million devotees are expected to attend the final day on Sunday. The gathering is second only to the Hajj in numbers.

About 87% of Bangladesh’s 150 million people are Muslim.

The gathering has been held every year since 1966 and includes prayer sessions and discussions of the Koran.

Spiritual event

The BBC’s Mark Dummett in Dhaka says that the scale of the festival, also called the World Congregation of Muslims, is enormous.

“We all have come here to pray to our Lord the merciful so that he brings peace upon everyone in the world and to every nation,” one pilgrim told the BBC.

Organisers say that devotees from more than 150 countries will attend the event over the weekend.

Our correspondent says that because the gathering is a spiritual event, politics will not be discussed.

Officials say that more than 10,000 security personnel have been deployed to guard the congregation and oversee the safety of pilgrims who travel by train, boat and road to the industrial town of Tongi, north of Dhaka.

Prime Minister Sheikh Hasina greeted the devotees and said the gathering would contribute to peace.

“I think Biswa Ijtema has been significantly contributing to the spread of the essence of Islam such as universal peace, fraternity, honesty and generosity,” she said.

Story from BBC NEWS: http://news.bbc.co.uk/go/pr/fr/-/1/hi/world/south_asia/7860579.stm

Route Khuruj Kuningan – Jawa Barat 2009

Liliek — Tue, 17 Feb 2009 03:55:11 +0000

Jama’ah No.: 814 / 40 hari / Kuningan

Bayan Hidayah: 31/12/08; Karguzari: 08/02/09; Bayan Wabsy: 09/02/09

Amir: Liliek – Depok II – Jawa Barat – 40 hari
Supriyadi – Lahat – Sumatra Selatan – 4 bulan
Ahmad Afandi – Indralaya – Sumatra Selatan – 4 bulan
Sadali – Tebing Tinggi – Sumatra Selatan – 4 bulan
Efendi – Cimanggis – Depok – Jawa Barat – 4 bulan / sisa masa 80 hari
Sutarno – Grogol – Jakarta Barat – 40 hari
Muslim – Jatimulya – Bekasi – 40 hari
M. Sophian (Santri) – Cijantung – Jakarta Timur – 40 hari

Alamat Markaz Kuningan:

Pesantren Al-Madani – Desa Purwasari – Kec. Garawangi – Kab. Kuningan

Kontak: Ust. Burhanuddin / Ust. Zaenal (0232) 872111 / 873476

01. 30-12-2008 – 09:30 berangkat dari Al-Ma’mur – Ciliwung – Depok II Timur – dengan Kyai Marfin Kasduri dan Syahril Ramadhan ke markaz Kebonjeruk dengan KRL Express, 11:30 sampai di Markaz. 31-12-2009 pk. 09:30 Bayan Hidayah (setelah ta’lim kitabi pk. 09:00), belanja keperluan infirodi & keperluan ijtima’i (alat khidmat & buku ta’lim muntakhab ahadits).

02. 01-01-2009 – 14:00 berangkat ke Kuningan, transport: busway ke Pulogadung (Shalat Dzuhur & Jama’ taqdim di terminal bus) -> bus Luragung Jaya @ Rp. 45.000,- -> ojek ke Pesantren Al-Madani @ Rp. 15.000,- , tiba di markaz Kuningan – Purwasari pukul 23:00. Handphone semua dikumpulkan beserta uang untuk kembali ke Jakarta @ Rp. 50.000,- ke amanah (Ust. Burhanuddin), pinjam kekurangan alat khidmat milik markaz Kuningan dan beli 1 bh kompor minyak tanah) -> bawa 2 kompor.

03. 02-01-2009 – Masjid Al-Falah – Ciporang – Maleber – Kuningan, DKM: P. Eman & P. Ibrohim, RT.03 P. Edi, RW.01 Ust. Enyok, Lurah P. Yusuf. Tasykilan 3 hari (Halaqah Maleber) : P. Usman -> 1. Rahmat, 2. Ilham, P. Tata -> Sukiman. 03-01-2009 Jaulah II di Mushalla Nurussa’adah (muhalla P. Eman -> Muslim, Ust. Sodikin, P. Usman).

04. 05-01-2009 – Mushalla Nurul Ihsan – Dusun Babakan – Mandalajaya – Maleber – Kuningan, Imam P. Casim, RT.02 P. Ato, RW.03 P. Anda, Lurah P. Dul Parman. Tasykilan 3 hari (dari Cirebon) : P. Aziz (Pabuaran) -> 1. Solihin (Plumbon), 2. Idris Affandi (Plumbon).

05. 08-01-2009 – Mushalla (Anonim) – Dusun Modin – Mandalajaya – Maleber – Kuningan, Imam P. Erok, P. Salmon, RT.01 P. Wasna, RT.02. P. Sunandi, RW.02 P. Umar Yahya. P. Sutarno sakit, pulang ke Jakarta (ashar) 09-01-2009 -> jama’ah tinggal 7 orang.

06. 11-01-2009 – Mushalla Al-Ikhlas – Dusun Kemas – Mandalajaya – Maleber – Kuningan (masuk wilayah halaqah Purwasari), DKM P. AbduRRahim (P. Ahim), Ust. AbduRRahman (pens. guru tsanawiyah), RT.01 P. Ahmad Arpah, RW.01 P. Edi Parja.

07. 14-01-2009 – Masjid Nurul Ikhlash – Dusun Heuleut Kidul – Ciporang – Maleber – Kuningan (Dusun III -> Heuleut Kaler & Heuleut Kidul), Imam/DKM Ust. Rosidi, RT.09 P. Rustam, RT.10 P. Suleman (tokoh pemuda), Ust. Satori, P. Memet Spd., P. Suganda Spd. Kunjungan ke mushalla Al-Ikhlas – Dusun Ciloa – Padamulih – Maleber – Kuningan ketemu dengan karkun2 kuningan awwalun (P. Cecep, P. Usman, P. Uri, P. Sodikin, H. Ikin, P. Badruddin, P. Johadi, P. AbduLLatif, P. mantri Elon, Ust. Arifin, RT. Didi, urah Edi, dll (+/- 40 karkun) satu muhalla. 15-01-2009 Jaulah II di Mushalla Nurul Iman (Muslim & P. Sadali).

08. 17-01-2009 – Mushalla Al-Ma’mur – Dusun Malar Aman – Cisantana – Cigugur – Kuningan (halaqah kota Kuningan), karkun: (Ust. Irfan, Ust. AbdulHalim, Yazid, H. Enda & Hasan), RT.09 P. Karsidi, RT.10 P. Sudarman, RW. P. Wahyudin, Ulama Ust. Hilam. Tasykilan 3 hari (Maleber) : P. Rustam (Heuleut Kidul), H. Nasihin (Heuleut Kaler). Kunjungan ke Palutungan: Saya & Muslim ketemu dengan P. Sukandar & IbaduRRahman.

09. 20-01-2009 – Masjid Al-Hidayah – Dusun Malar Aman – Cisantana – Cigugur – Kuningan, DKM Ust. Bisri (Karkun 3 hr), P. Amiruddin 40 hr, P. Yosi 40 hr, P. Yusuf 40 hr, Leo 3 hr, Benny 3 hr, Dadi 20 hr, Kusno 4 bln, P. Emen 3 hr, P. Kohar 3 hr, P. Didi 3 hr, RT. P. Sudirja. Saya hadir ke ijtima’ mini Kuningan dengan Hasan (22-01-2009).

10. 23-01-2009 – Masjid Miftahul Ulum – Dusun Ciputri – Cisantana – Cigugur – Kuningan (Muhalla P. Guru Eno Karnadi 4 bln), DKM Ust. AbduRRahman, ulama (MUI) Ust. Aang Badruzzaman, RT.16 P. Tarya, Tokoh P. Suhri, Kosasih 3 hr. Karguzari sejarah Cisantana: Mad Rais (Barseso) agama ADS (Agama Djawa Sunda -> aliran kepercayaan) rutual nutu -> mereka masuk katolik tahun 1962/63 -> sejak saat itu dusun Cisantana mayoritas (+/- 70%) beragama Katolik disini terdapat Gua Maria (tempat ziarah penganut katolik). Tasykilan 3 hari (Kadug Gede) : P. Sankuri -> 1. Nurdin (baru keluar penjara LP. Tangerang +/- 6 minggu, pindahan dari LP. Salemba, masa tahanan 3 tahun remisi 7 bulan, kasus narkoba).

11. 26-01-2009 – Masjid Al-istiqomah – Dusun Palutungan – Cisantana – Cigugur – Kuningan, Karkun: Ust. Anang, Ust. Aip, Nana, P. Sukandar, P. Imam Masdiana (DKM), Opik, Erik, Uba, Maulana, Didin, Hasan Jambrong, P. Rusmaya, P. Soleh, P. Keno, P. Jojo, Yopa, Said, Iwan, Budi, Darto, P. Nana, dll (+/- 80 karkun satu muhalla). Ta’lim rumah 14 rumah, Ta’lim masturoh Jum, at sore ba’da ashar, jaulah I rabu sore, jaulah II minggu sore, ta’lim kitabi ba’da ashar, musyawarah ba’da ashar, 2 1/2 jam ba’da maghrib, malam kamis ijtima’mingguan muhalla. RT.07 P. Damiri, RK/RW (ulama) P. Diding, Lurah P. AbduLLah. RT.07 P. Damiri, RK/RW (ulama) P. Diding, Lurah P. AbduLLah. Karkun ikut keluar 3 hari -> Hasan (Malar Aman).

12. 29-01-2009 – Masjid Nurul Hidayah – Dusun Cisantana – Desa Cisantana – Cigugur – Kuningan (+/- 70% katolik), karkun: (Yayat 40 hr, P. Badruddin 40 hr, P. Warju 1 minggu & anaknya 3 hr), P. Sukat (muallaf ), DKM P. Tarkim, Kades P. Dedi Jubaedi, RT.01 P. Udin (mantan DKM), H. Kusma (mantan Kades). Karkun ikut keluar 3 hari -> P. Soleh (Palutungan). Tasykilan 3 hari : Karyawan P. Yogi (Toserba Fajar) -> 1. Nurkholis asal Bumiayu (Jalaksana), 2. Eman Sulaeman (Jalaksana), 3. Dimam asal Linggarjati (Jalaksana).

13. 01-02-2009 – Masjid Baitul Mu’minin – Dusun Sidapurna – Purwawinangun – Kuningan Kota – Kuningan (markaz halaqah kota), karkun: (P. Sueb 4 bln, Eka 4 bln, Yadi 3 hr, Mustaqim 3 hr, Ade 3 hr), musyawarah ba’da maghrib, ta’lim kitabi ba’da maghrib. RT.05 Murtam, RW.02 P. Kasbu, H. Toto 3 hr, P. Rukanda 3 hr. P. Wahyu -> wakaf masjid. 03-02-2009 Jaulah II di Mushalla AShShobur (muhalla P. Rukanda, P. Jumad, Ucok) -> Saya (Taqrir), P. Sadeli dan Eka.

14. 04-02-2009 – Mushalla At-Taqwa – Dusun Pahing – Purwawinangun – Kuningan Kota – Kuningan, Imam Ust. Mastur, RT.06 P. Aceng. Taskilan 3 hari : Ust. Ade (Kuningan).

15. 07-02-2009 – Pulang ke Jakarta, transport: Terminal Kuningan dihantar P. Iwan Kurniawan & P. Udin -> 07:15 naik bus Putri Luragung jurusan Mangga Besar (P. Jayakarta) -> naik 3 bajaj @ Rp. 15.000,- ke Markaz Masjid Kebon Jeruk, sampai di markaz pk. 13:00. Karguzari Ahwal (ba’da ashar 07-02-2009), Karguzari Amal (mulai 09:30 08-02-2009), Karguzari Amal Maqomi ( ba’da ashar 08-02-2009), Bayan Wabsy (mulai 09:30 09-02-2009) -> pulang ke Depok ba’da dzuhur dg. KRL AC Ekonomi jurusan Bogor Rp. 5.500,- -> sampai Al-Ma’mur (muhalla) pas masuk waktu ashar.

Data karkun-karkun Kuningan yang niat khuruj 40 hari / 4 bulan:

4 BULAN

Marjuki (Tambakbaya – Maleber)
Ustar (Tarik Kolot – Maleber)
Solihin (Plumbon – Cirebon)
Ust. Anang (Palutungan – Cigugur) -> Mei 2009
Eka (Sidapurna – Kota Kuningan) -> Juli 2009

40 HARI

Sukiman (Dukuh Tengah – Maleber)
H. Nasihin (Heuleut Kaler – Maleber) -> Juli 2009
Ust. Aip (Palutungan – Cigugur)
P. Sukandar (Palutungan – Cigugur)
Said (Palutungan – Cigugur)
P. Rusmaya (Palutungan – Cigugur)
P. Uba (Palutungan – Cigugur)
P. Soleh (Palutungan – Cigugur)
Nurkholis (Jalaksana) -> Maret 2009
Joni (Sidapurna – Kota Kuningan)

Kami selama di Kuningan tidak pernah keluar biaya transport sama sekali, nushroh anshor disana sangat baik, jazakumuLLah khairan katsiran. Kepada Pak Cecep di Ciloa (halaqah Maleber), Pak Udin (halaqah Kota Kuningan), dan Pak Guru Eno di Ciputri (halaqah Cigugur) mudah-mudahan kami bisa belajar banyak dari pengorbanan beliau semua yang begitu tinggi li i’lai kalimatiLLah.