Dr. Zakir Naik & Dr. Adam Deen are coming to Malaysia (1st-3rd Jan 2011)

International Conference on Islamic Solutions to Current Issues in the World

• Date: 1st to 3rd January 2011
• Venue : Senate Hall, Level 5 Rectory Building, International Islamic University, Jalan Gombak, K. Lumpur
• Fee : Student (including foreign student), registration fee only RM50
• For more info : http://www.iium.edu.my/issc2011

List of Keynote and invited speakers

• Y.B. DATO' SAIFUDDIN ABDULLAH
  Deputy Minister,Ministry of Higher Education, Malaysia.
• Y. BHG. PROF. DATO' SRI DR. SYED ARABI lDID
  Rector, International Islamic University Malaysia
• DR. ZAKIR NAIK (http://www.irf.net/)
  President, Islamic Research Foundation (IRF), Mumbai, India
• SHEIKH PROF. DR. SALMAN-AL-HUSAINI Al-NADWI
  Rector, Jamia-Tul-Imam Ahmad Bin Irfan-Ash-Shaheed. India.
  Professor, Faculty of Shariah and Usul–al- Din,
  Darul Uloom Nadwatul Ulama, Lucknow, India.
  President, Jamiat-u-Shabab-il-Islam.
• TAN SRI PROF. DR. MOHD. KAMAL HASSAN
  Former Rector, International Islamic University Malaysia
• PROF. EMERITUS DATUK DR. OSMAN BAKAR
  Professor, University of Malaya.
• ASSOC. PROF. ABU REZA MOHAMMAD NEZAMUDDIN NADWI
  The Department of Dawah and Islamic studies,
  Former Director, Foreign Affairs Division,
  International Islamic university Chittagong, Bangladesh.
  Chairman, Allama Fazlullah Foundation, Bangladesh.
  Member of the Founder Council:
  International Union of Muslim Scholars, Dublin, Ireland, U.K.
  Member, International League of Islamic Literature, Riyadh, K.S.A.
• DR. ADAM DEEN (http://www.adamdeen.com)
  Founder, The Deen Institute, United Kingdom.
• PROF. DR. IBRAHIM M. ZEIN
  Dean, The International Institute of Islamic Thought and Civilization, International Islamic University Malaysia
• PROF. DR. ABDUL RASHID MOTEN
  The Department of Political Science, International Islamic University Malaysia

Email received.

RESIPI NASI ARAB KABSAH

Sebenarnya, boleh dikatakan semua resipi boleh cari dalam internet. Ini adalah resipi saya yang selalu buat hasil carian dari internet dan dari kawan (kak Asma el-Muhammady).

RESIPI NASI ARAB KABSAH UTK KAK.UDA DAN K.AZIM...DAN SEMUA....

1)UTK NASI:
-BERAS BASMATI FAIZA 3 POT/CAWAN - (UTK 2 ORG DEWASA, 2KANAK2 MCM MY FAMILY) DIBASUH, RENDAM 10 MIN, TOSKAN
-RENEHKAN AYAM SAMADA SETENGAH EKOR@ SEKOR YG TELAH DIPOTONG2 (JANGAN POTONG KECIK SANGAT). DALAM AYAM NI MASUKKAN BAWANG MERAH BESAR, BAWANG BOMBAY, BAWANG PUTIH, BUAH PELAGA, KAYU MANIS, BUNGA LAWANG, SIKIT BUNGA CENGKIH (BAHAN2 NI BANYAK MANA TU AGAK2 LA SESUAI DGN AYAM). MASAK AYAM NI HINGGA EMPUK HINGGA KE TULANG SUM2NYA.MASUKKAN GARAM SECUKUP RASA.
-DALAM MASA YG SAMA BOLEH TUMISKAN BAWANG BESAR DAN SIKIT BAWANG PUTIH (DIKISAR@DIPOTONG DADU) DENGAN 3CAMCA BESAR MINYAK SAPI. BILA BAWANG DAH NAIK AROMA DAN KEKUNINGAN MASUKKAN 3CAMCA BESAR REMPAH KABSAH YG TELAH DIBANCUH DGN SUP AYAM @AIR MASAK (SAYA BELI DIKEDAI ARAB D PLAZA IDAMAN).
-MASUKKAN DALAM PERIUK/RICE-COOKER BERAS, TUMISAN REMPAH KABSAH, AYAM DAN KUAH SUP AYAM.
-PASTIKAN GARAM SECUKUP RASA.
-PASTIKAN PARAS AIR, KALAU 3POT/CAWAN, SAYA MASUKKAN AIR KE ANGKA 3 STGH, BILA DAH MASUK AYAM DAN KUAH SUP NAIK KE ANGKA 5 (PENUH LA RICECOOKER KECIK)
-BIARKAN IA MASAK...KACAULA SEKALI UTK PASTIKAN SEMUA BHN SERASI DGN BERAS.
-AGAK2 DAH KERING AIR, BOLEH JE KALAU NAK TABUR ZA'FARAN...TAK TABUR PUN XPA.

2) UNTUK SALLATOH (SALAD) -POTONG DADU KECIL2 TIMUN, CARROT, TOMATO, DAUN SALAD
3) UNTUK SOS TOMATO-BELND 2BIJI TOMATO, 1ULAS BWG PUTIH, SIKIT DAUN KETUMBAR...NAK PEDAS MASUKKAN CILI.

RESIPI INI BOLEH DIMAKAN BERSAMA SUP AYAM@KAMBING@DAGING...ATAU AYAM GORENG, ATAU KUZI KAMBING...KALAU MAKAN DGN AYAM MASAK MERAH@TOMATO MCM XSERASI

PESANAN: ORG ARAB MASAK BYK GUNA BAWANG BESAR....KALAU NASI ARAB MAQLUBAH LAGI BANYAK GUNA BAWANG.....NANTI ISNYAALAH NASI ARAB MAQLUBAH PULA.
-RESIPI NI RINGKAS DAN PADAT...SB SAYA XLARAT NAK TYPE.

SELAMAT MENCUBA!!!!!

Berpikir Seperti Ulama ...

Sumber: http://www.facebook.com/note.php?note_id=429121182895&comments

by Umar Muhammad Noor on Monday, September 13, 2010 at 6:38pm

Saat ini saya tengah menikmati bacaan sebuah buku yang sangat menarik. Buku ini bertajuk five Minds for the Future, tulisan Howard Gardner. Beliau seorang penulis terkenal yang banyak menghasilkan buku-buku yang membahas tentang mekanisme pemikiran manusia. Dalam buku ini, beliau mengajukan lima mekanisme pemikiran yang wajib dikuasai oleh setiap orang yang ingin tetap bertahan di dunia yang terus berkembang dan membawa pelbagai cabaran baru. Lima pemikiran itu adalah pemikiran yang disiplin [discipline mind], pandai menghimpun [synthesizing mind], kreatif [creative mind], penuh hormat [respectful mind] dan etis [ethical mind].

Saya bukan hendak membahas tiap-tiap satu daripada lima cara pemikiran tersebut. Saya sadar itu berada di luar disiplin kajian saya. Akan tetapi, artikel saya kali ini akan mengulas sebuah ucapan Gardner yang saya temukan sangat mengena dalam hati dan kesadaran saya. Beliau menulis seperti ini: “My formal discipline is psychology, and it took me a decade to think like psychologist.”

Saya setuju dengan kata-kata ini. Memang sering kali terdapat jurang antara disiplin formal seseorang dengan cara pemikiran yang seharusnya ia miliki dan gunakan. Dengan kata-kata lebih sederhana, anda tidak otomotik menjadi seorang pakar psikologi hanya karena anda lulus dari fakulti psikologi. Akan tetapi diperlukan masa yang cukup lama untuk melatih diri sehingga berpikir seperti seorang pakar psikologi. Fenomena ini terjadi pada semua disiplin ilmu, samada ilmu sekular ataupun ilmu agama.

Fiqh

Jika kita terapkan kata-kata ini dalam ilmu-ilmu keislaman, saya berani berkata bahawa seseorang tidak otomatik menjadi seorang faqih, atau berfikir seperti faqih, hanya dengan belajar di jurusan di jurusan Syariah, di Universiti manapun.

Kemahiran fiqh [al-malakah al-fiqhiah] hanya diraih setelah lama bersabar melatih diri dalam menerapkan kaidah-kaidah usul, mengkaji semua hukum furu’ yang terdapat di dalam kitab-kitab fiqh, menyamakan dua hukum furu’ yang berbeza [al-asybah wan naza’ir] dan membezakan yang sama [al-furuq], mengembalikan furu’ kepada ushul, memahami berbagai hujah dan dalil, mengetahui masalah-masalah yang disepakati dan diperselisihkan [mawadi’ al-ijma’ wal ikhtilaf], mengkias dan mentakhrij masalah baru dengan masalah lama, memahami maqasid syariah, selain bermujahadah dengan sifat warak dan zuhud, dan selalu meminta petunjuk daripada Allah Swt.

Melatih diri dengan “fiqh praktikal” seperti ini akan membuat otaknya terbiasa berfikir dalam kerangka fiqh, lalu sedikit demi sedikit terbentuk jiwa seorang faqih di dalam diri. Pada saat itu, fatwa dan ucapannya tentang suatu hukum tidak akan melahirkan kontroversi. Berkata Imam Al-Syafii, sebagaimana diriwayatkan oleh Al-Khatib Al-Baghdadi dalam kitab Al-Faqih wa Al-Mutafaqqih [1/59]:

لَا يَحِلُّ لِأَحَدٍ أَنْ يُفْتِيَ فِي دِينِ اللَّهِ إلَّا رَجُلًا عَارِفًا بِكِتَابِ اللَّهِ بِنَاسِخِهِ وَمَنْسُوخِهِ ، وَمُحْكَمِهِ وَمُتَشَابِهِهِ ، وَتَأْوِيلِهِ وَتَنْزِيلِهِ ، وَمَكِّيِّهِ وَمَدَنِيِّهِ ، وَمَا أُرِيدَ بِهِ ، وَيَكُونُ بَعْدَ ذَلِكَ بَصِيرًا بِحَدِيثِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَبِالنَّاسِخِ وَالْمَنْسُوخِ ، وَيَعْرِفُ مِنْ الْحَدِيثِ مِثْلَ مَا عَرَفَ مِنْ الْقُرْآنِ ، وَيَكُونُ بَصِيرًا بِاللُّغَةِ ، بَصِيرًا بِالشِّعْرِ وَمَا يَحْتَاجُ إلَيْهِ لِلسُّنَّةِ وَالْقُرْآنِ ، وَيَسْتَعْمِلُ هَذَا مَعَ الْإِنْصَافِ ، وَيَكُونُ بَعْدَ هَذَا مُشْرِفًا عَلَى اخْتِلَافِ أَهْلِ الْأَمْصَارِ ، وَتَكُونُ لَهُ قَرِيحَةٌ بَعْدَ هَذَا ، فَإِذَا كَانَ هَكَذَا فَلَهُ أَنْ يَتَكَلَّمَ وَيُفْتِيَ فِي الْحَلَالِ وَالْحَرَامِ ، وَإِذَا لَمْ يَكُنْ هَكَذَا فَلَيْسَ لَهُ أَنْ يُفْتِيَ .

“Tidak halal bagi seseorang berfatwa di dalam agama Allah kecuali seseorang yang mengusai Kitab Allah; nasikh dan mansukhnya, muhkam dan mutasyabihnya, takwilnya dan tanzilnya, makki dan madaninya, dan apa yang dimaksudkan dengannya. Setelah itu, ia juga wajib menguasai hadis Rasulullah Saw, [hadis] nasikh dan mansukhnya, dan ia menguasai hadis sepertimana ia menguasai Al-Qurán. Ia juga mesti menguasai ilmu bahasa, menguasai syair-syair Arab yang diperlukan dalam [memahami Al-qurán dan sunnah], dan menggunakan ilmu ini dengan penuh keinsafan. Setelah itu, ia juga mesti mengetahui ikhtilaf para ulama dari berbagai negeri, ia juga harus memiliki tajam pemikiran. Apabila orang itu seperti ini, maka dipersilakan untuk berbicara dan berfatwa di dalam perkara halal dan haram. Jika tidak seperti itu, maka tidak boleh baginya berfatwa.”

Tanpa ini semua, anda mungkin boleh mendapat markah tinggi dalam mata pelajaran fiqh, bahkan meraih Doktor Falsafah dari Universiti Timur dan Barat, namun saya jamin anda tidak akan pernah menjadi seorang faqih. Dan gelaran mujtahid tentu lebih jauh lagi.

Hadis

Dalam bidang hadis pun seperti itu. Anda mungkin telah meraih gelar master atau doktor dalam bidang hadis, namun itu belum membuat anda menjadi seorang muhaddis apalagi hafiz. Untuk mencapai darjat ini, anda harus menghabiskan masa bertahun-tahun untuk menghafal nama-nama perawi, menimbang hafalan setiap daripada mereka, mengumpulkan sanad, mentakhrij hadis, menyingkap dan memahami ‘illat-‘illat yang sangat halus, mengkaji kometar ahli hadis dalam menilai status hadis, memeriksa kontradiksi matan hadis dengan nas-nas syarak yang lain [ikhtilaf dan musykil hadits], dan berbagai “ilmu hadis praktikal” lainnya.

Semua ini memerlukan ketelitian dan latihan yang panjang. Tanpa ini semua, anda mungkin boleh menguasai mustolah hadis [yakni menghafal istilah-istilah dan takrif-takrif] tapi bukan ilmu hadis. Anda mungkin menjadi sarjana dalam bidang hadis, namun bukan ahli hadis. Imam Husyaim bin Basyir berkata:

من لم يحفظ الحديث فليس هو من أصحاب الحديث

“Orang yang tidak menghafal hadis, maka bukanlah ia termasuk daripada ahli hadis.” [Al-Kifayah fi ‘Ilm Al-Riwayah hal. 228].

Berkenaan dengan ini, Al-Hafiz al-Suyuthi menukil ucapan Tajuddin Al-Subki dalam pembukaan kitabnya “Tadrib Al-Rawi” [hal. 9] sebagai berikut:

من النَّاس فرقة ادَّعت الحديث, فكان قصارى أمرها النَّظر في «مشارق الأنوار» للصَّاغانى, فإن تَرَفَّعَت ارتقت إلى «مصابيح» البغوي, وظنَّت أنَّها بهذا القدر تصل إلى درجة المُحدِّثين, وما ذلك إلاَّ بجهلها بالحديث, فلو حفظ من ذكرناه هذين الكتابين عن ظهر قلب, وضمَّ إليهما من المُتون مثليهما لم يكن مُحدِّثًا, ولا يصير بذلك مُحدِّثًا حتَّى يَلج الجَمَلُ في سَمِّ الخياط, فإن رامت بُلوغ الغاية في الحديث على زعمها, اشتغلت «بجامع الأصول» لابن الأثير, فإن ضمت إليه «علوم الحديث» لابن الصَّلاح, أو مُختصره المُسمَّى «بالتقريب والتيسير» للنووى, ونحو ذلك, وحينئذ يُنادى من انتهى إلى هذا المقام: بمحدِّث المُحدِّثين, وبُخاري العصر, وما ناسب هذه الألفاظ الكاذبة, فإنَّ من ذكرناهُ لا يُعَدُّ مُحدثًا بهذا القدر, وإنَّما المُحدِّث من عرف الأسانيد, والعلل, وأسماء الرِّجال, والعالي والنازل, وحفظ مع ذلك جُملة مُستكثرة من المُتون, وسع الكتب السِّتة, و«مسند» أحمد بن حنبل, و«سنن» البَيْهقى, و«معجم» الطَّبراني, وضمَّ إلى هذا القدر ألف جُزء من الأجزاء الحديثية, هذا أقل درجاته, فإذا سمع ما ذكزناهُ, وكتب الطِّباق, ودار على الشِّيوخ, وتكلَّم في العلل, والوفيات, والمَسَانيد, كان في أوَّل درجات المُحدِّثين, ثمَّ يزيد الله من يشاء ما شاء.

“Sekelompok manusia mendakwa dirinya sebagai ahli hadis, padahal maksimal yang mereka lakukan hanyalah memandang kitab Masyariq Al-Anwar karangan Al-Saghani, paling tinggipun hanya sampai kepada kitab Masabih karya Al-Baghawi. Ia mengira dengan seperti ini telah mencapai darjat muhaddits.

Ini tidaklah hanyalah karena kejahilan mereka tentang hadis. Andai mereka menghafal kitab-kitab yang saya sebutkan tadi, ditambah dua kali lipat daripada itu, ia tetap belum menjadi seorang muhaddis hingga unta masuk ke lubang jarum! Jika ia ingin mencapai darjat tertinggi, ia menyibukkan diri dengan kitab Jami Al-Ushul karya Ibn Al-Atsir. Jika ia membaca bersamanya kitab Ulumul Hadits karya Ibn Al-Solah, atau ringkasannya yang bertajuk Al-Taqrib wa Al-Taysir karangan Al-Nawawi, pada saat itu ia segera digelari muhadits al-muhadditsin, atau “Bukhari zaman ini.”

Gelaran-gelaran dusta ini sangat tidak patut sama sekali. Sesungguhnya seseorang tidak dianggap sebagai muhaddits hanya dengan kadar seperti itu. Muhaddits ialah orang yang menguasai sanad, ‘ilal, nama-nama perawi, juga al-‘ali wan nazil [riwayat yang tinggi dan rendah], lalu menghafal jumlah yang banyak daripada matan-matan hadis. Ia mendengar dari gurunya enam kitab hadis [al-kutub al-sittah], Musnad Ahmad, Sunan Al-Baihaqi, Mu’jam Al-Thabarani, ditambah lagi seribu risalah daripada risalah-risalah hadis [al-ajza al-haditsiah]. Ini tingkatan terendah dalam darjat ahli hadis. Apabila bersama semua ini, ia mendengar juga kitab-kitab thibaq, lalu mendatangi berbagai ulama, dan berbicara tentang ‘ilal, wafat perawi dan berbagai sanad, maka ia telah mencapai darjat muhaddits. Lalu Allah akan menambahkan apa yang dikehendaki bagi orang yang dikehendaki-Nya.”

Dari praktek ke teori

Saya bukanlah ahli hadis, dan saya berlindung kepada Allah daripada mendakwa diri saya sebagai pakar hadis. Namun begitu, saya berminat dengan ilmu ini dan ingin berkongsi sedikit pengalaman kepada para pembaca sekalian. Mudah-mudahan memberi manfaat bagi sesiapa yang hendak mempelajari ilmu hadis dengan lebih efektif.

Apabila pertama kali menjejakkan kaki di Damsyik Syiria pada akhir tahun 2002 yang lalu, saya telah mempelajari “mustolah hadis” selama kurang lebih sepuluh tahun di Indonesia. Enam tahun di pesantren, dan empat tahun di universiti. Sebahagian besar istilah-istilah yang digunakan dalam ilmu ini beserta takrifnya telah saya hafal. Puluhan buku mustolahpun pernah saya baca. Namun di negeri baru ini, saya seolah belum tahu sedikitpun tentang ilmu hadis. Ilmu hadis yang diajarkan Syeikh Riyad Al-Khiraqi [semoga Allah memanjangkan usia beliau] benar-benar berbeza dengan ilmu hadis yang sebelumnya saya pelajari di Indonesia. Saya menjadi sadar bahawa selama ini saya hanya “menghafal istilah” hadis, bukan mempelajari “ilmu hadis”, apalagi menyelami dan menggunakan “pemikiran” ahli hadis.

Pada hari pertama pertemuan saya dengan Syeikh Riyad, saya mengungkapkan keinginan saya untuk belajar ilmu hadis daripadanya. Syeikh Riyad tidak segera menentukan satu buku mustolah yang akan kita baca bersama, akan tetapi beliau segera memerintahkan saya untuk menghafal nama-nama perawi yang terdapat di dalam Sahih Al-Bukhari dengan merujuk kepada kitab “Taqrib Al-Tahzib”. Setiap perawi harus saya hafal namanya, kuniahnya, gelarannya, status hafalannya, dan thabaqat-nya. Saya juga dilatih untuk membezakan dua perawi yang memiliki nama yang sama, agar tidak keliru antara keduanya. Saya diwajibkan menghafal minimal 500 sanad [setiap sanad terdiri dari paling kurang tiga nama perawi, paling banyak tujuh nama] sebelum memulai kajian kitab mustolah hadis yang paling asas, iaitu Matan Nukhbatul Fikar karya Ibn Hajar !

Dengan kata lain, Syeikh Riyad tidak ingin memulai pengajaran ilmu hadis dengan teori, namun dengan praktek. Sebab latihan praktikal itu yang akan membentuk kemahiran dalam jiwa seorang pelajar.

Pada hari itu juga, Syeikh Riyad mengucapkan kata-kata yang sangat berkesan ke dalam jiwa saya. Beliau berkata, “Ilmu hadis seperti ilmu Nahwu. Andai engkau menghafal seluruh isi kitab “Alfiah Ibn Malik” sekalipun, namun jika tidak pernah mempraktikkan bahasa Arab dan I’rab, maka engkau tidak akan tahu apa-apa tentang Nahwu. Begitu juga ilmu hadis, andai engkau menghafal kitab “Muqaddimah Ibn Solah” sekalipun, namun jika tidak pernah menghafal perawi dan mengkaji sanad, maka engkau tidak tahu apa-apa tentang ilmu hadis!”

Metod pengajaran ini memang sangat berat, terbukti banyak murid beliau yang gugur di tengah jalan. Namun bagi saya, metod ini terbukti sangat efektif dalam membantu memahami cara pikir ahli hadis dengan lebih mendalam dan tepat. Siapa yang cukup kuat untuk melaksanakannya akan dapat menilai karya tulis dan takhrij tokoh kontemporari yang menulis dalam bidang hadis, siapakah yang lebih dekat dengan dengan logika ahli hadis dan siapakah yang jauh daripadanya? Wallahu a’lam.

KORBAN DI KEMBOJA

ASSALAMUALAIKUM KEPADA PEMBACA YANG INGIN MELAKUKAN IBADAH KORBAN DI KEMBOJA. REBUTLAH PELUANG BERAMAL. 1 EKOR=300USD=RM1000/7 =RM150 SATU BAHAGIAN. TIADA CAJ TAMBAHAN KERANA KAMI SEKADAR MENOLONG USTAZ KADIR KEMBOJA YANG MEMPUNYAI MADRASAH DAN PELAJARNYA 220 ORANG. INSYAALLAH KITA SALING MEMBANTU DALAM KEBAIKAN DAN KEBAJIKAN.

HUBUNGI SAYA DI 019-3413941@ EMEL znawi2000@yahoo.co.in

Realities of Sufism (Shaykh 'Abd al Qadir Isa)

Source: http://www.islamicbookstore.com/b10779.html
Book: Realities of Sufism (Shaykh 'Abd al Qadir Isa)
Shaykh `Abd al-Qadir `Isa. Translated by Suraqah Abdul Aziz. 415 p. 495 grams. Rotterdam, 2009.ISBN 9789079294114

ISBN: 9789079294114
Author: Shaykh 'Abd al Qadir Isa; Suraqah Abdul Aziz (translator)
Publisher: Sunni Publications (October 2009)
Pages: 415 Binding: Paperback

Description from the publisher:

In the Name of Allah, the Compassionate, the Merciful

All praise belongs to Allah as befits His Majesty and Perfection. And may prayers and salutations be upon our Master Mu?ammad and his family.

He is our first teacher and Shaykh; the reliable pillar of those who arrived and the exemplar of the spiritual travellers; the possessor of splendid miracles and manifest spiritual allusions; the Shaykh of the Shadhilis in the blessed land of Aleppo; the reviver of the path of the esteemed ‘Alawi Darqawi Shadhilis in the Levant; the goal of the resolute and the qibla of the purveyors of spiritual divestment; and the possessor of radiant countenance and Muhammadan lights. He is the Shaykh of the noble and renowned Qadiri Shadhili spiritual path [Tariqa]; the spiritual guide and trainer: Sayyidi ‘Abd al-Qadir ‘Isa al-‘Azizi al-Husayni – may Allah have mercy upon him. His biography resembles that of the rightly-guided Ummayad Caliph ‘Umar b. ‘Abd al-‘Aziz – may Allah be pleased with him.

He grew up wearing the finest of clothes and using the most expensive of scents – in fact, similitudes were struck among the people on the basis of his elegant style and handsome appearance. That was until, the people of Allah captivated him with love for Allah Most High and complete immersion in His remembrance. He journeyed from the created universe to the Creator and remained in that state until his soul returned – content with its love for its Lord – to its Maker. May Allah Most High reward him on our behalf with the best reward.

He left Syria for the Hijaz and then to Jordan and was subject to injuries and tests for the sake of Allah. He was confronted by foolish people and remained firm in the face of many types of tribulation. He later went to Turkey to pour out his noble soul to his Maker and was buried next to the esteemed Companion, our master Abu Ayyub al-Ansari – may Allah be pleased with him.

During his days of exile and tribulation he wrote this beautiful book Realities of Sufism. His intention behind the book was to refute the various misconceptions and false claims levelled against the esteemed path of the real Sufism; the Sufism that is confined to the Book and the Sunna and that follows the predecessors of this Umma: Ahl al-Sunna wa al-Jama‘a.

In reality, the writings of our noble Shaykh – may Allah be pleased with him – are in fact his students, pupils, and loving well-wishers who filled the earth with light and knowledge. May Allah be pleased with him on our behalf and elevate his station in highest level of Jannat al-Firdaws.

Abu Yahya Muhammad b. Yahya al-Ninowy al-Husayni al-Halabi May Allah forgive him, his parents, and the believers Atlanta Georgia 16 Ramadan 143.

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

Sumber: http://www.darulhasani.com/melayu/?pilih=news&mod=yes&aksi=lihat&id=43

Nasab dan kelahirannya:

Beliau adalah Syekh Abdul Qodir bin Abdillah bin Qasim bin Muhammad bin Isa Azizy Al Halaby As Syazily. Nasabnya bersambung kepada Syekh Umar Al Ba’aj yang masih keturunan Imam Husein ra.

Beliau dilahirkan di kota Halab pada tahun 1338 H /1920 M, dari kedua orang tua yang biasa–biasa saja, bukan keturunan ulama. Beliau hidup dengan senang dan serba berkecukupan bersama kedua orang tuanya.

Masa Muda Syekh

Di awal masa mudanya, beliau sangat menyukai kegiatan olah raga dan pramuka. Beliau juga senantiasa mengenakan pakaian yang mewah, dan memakai minyak wangi yang paling mahal.

Ketika mendapat Hidayah Allah, beliau tidak lagi suka dengan gemerlap dan gebyarnya dunia. ketika beliau berpaling dari dunia, cara hidupnya berubah total tidak sebagaimana kebiasaannya dulu yang senantiasa hidup dalam kelalaian dan kesenangan dunia. Kemudian beliau mendekatkan diri dan berserah kepada Allah.

Perjalanannya dalam mencari Ilmu.

Beliau diberikan kecintaan menuntut ilmu, kemudian bersuhbah dengan para ulama di masanya, diantara guru-gurunya adalah: Syekh Muhammad Zumar, dan Syekh Ahmad Muawwad.

Pada tahun 1949 beliau aktif menjadi seorang pendidik di Madrasah Asy-Syubaniyah, beliau mengajar disana selama enam tahun.

Disela-sela kesibukan beliau sebagai sorang pendidik, beliau juga seorang imam dan khotib di Masjid Hamad.

Perjalanan spritualnya.

Sebelum beliau bergabung dengan madrasah Asy–Syubaniyah, beliau pernah bersuhbah pada Syekh Hasan Hasani-seorang Syekh Tarekat Al–Qodiriyah. Kemudian beliau menempuh perjalanan spritualnya dibawah didikan dan gemblengannya hingga akhirnya ia di beri izin untuk mengembangkan tarekat ini. Dan ditengah-tengah suhbahnya beliau tetap mengajar di madrasah Syubaniyah.

Ketika beliau masih menuntut ilmu di madrasah Syubaniyah, beliau terkenal dengan sifat-sifatnya yang baik, dan budi pekertinya yang luhur, semangatnya yang tak pernah pantang menyerah, semua itu menunjukkan akan kepribadiannya yang baik. Maka tak heran meskipun beliau masih menjadi seorang pelajar, banyak teman-teman di madrasahnya berada dalam bimbingan dan irsyadatnya.

Diantara tanda ketinggian semangatnya dan kejujuran keinginannya untuk mendapatkan cinta dan keridhaan Allah, gelar masyikhoh tidak membuatnya sombong (gurur), dan tidak pernah merasa cukup dengan apa yang telah diperolehnya berupa ketinggian dan kedudukannya, maka beliau senantiasa mencari seorang syekh yang kamil yang dapat mengenalkan dirinya kepada Allah. Tentang hal ini ia berkata:

“Aku pernah membaca dalam kitab syarah Al-Hikam karya Ibnu Ajibah, aku melihat didalamnya ada sesuatu yang aku sendiri belum merealisasikannya- meskipun pada saat itu aku sudah menjadi seorang Syekh, pada saat itu aku sadar sekali bahwa aku harus bersuhbah dengan seorang syekh yang kamil”.

Di kota Halab beliau belum mendapatkan apa yang diinginkannya, maka beliau memutuskan untuk pergi ke Damaskus. Disana beliau bertemu dengan para ulama setempat, akan tetapi dari sekian banyak ulama yang dijumpainya, beliau belum mendapatkan seorang syekh yang menjadi dambaannya. Lalu beliau berulang-ulang menziarahi kuburan Syekhul akbar Muhyiddin Bin Arabi r.a. lalu beliaupun mendapatkan ilham/petunjuk untuk bersuhbah kepada Syekh Muhammad Al-Hasyimi, salah seorang Syekh Thariqoh Asy-Syaziliyah. Lalu beliau mencarinya, dan mendapatkan syekh Muhammad Al-Hasyimi berada di masjid Al-Umawi di Damaskus sedang memberikan pembahasan ilmu tauhid kepada beberapa orang muridnya. Beliaupun mendatangi majlis Syekh Al-Hasyimi dan memperkenalkan dirinya, lalu Syekh Al-Hasyimi berkata kepadanya: “Engkau adalah orang yang paling akhir datang, dan Insya Allah engkau akan menjadi orang pertama diantara mereka, ketahuilah sekian lama aku telah lama menunggumu”.

Maka sempurnalah keinginannya untuk bersuhbah dengan seorang syekh yang kamil, beliau bersuhbah dengan Syekh Muhammad Al-Hasyimi tahun 1952 sampai Syekh Muhammad Al-Hasyimi wafat tahun 1961 M.

Ketika Syekh Al Hasyimi melihat pada diri Syekh Abdul Qodir Isa kemampuan untuk membimbing, maka beliau mengijazahkan wirid am dan khas dalam tarekat syaziliyah, sebagaimana diizinkan pula untuk membimbing dan mentarbiyah. hal itu terjadi pada tahun 1338 H / 1958.

Syekh Abdul Qodir Isa ketika itu masih menjadi imam dan khotib di masjid Sahah Hamad sampai akhirnya beliau ditempatkan di Masjid Al-Adiliyah, kemudian disana beliau membuka majlis zikir setiap hari kamis setelah shalat isya.

Syekh memakmurkan Masjid Al-Adiliyah dengan majlis-majlis ilmu dan zikir, hingga tersebarlah kemasyhurannya kesemua pelosok negeri, maka berbondong-bondonglah orang-orang belajar kepada beliau dengan berbagai macam tingkat keilmuan mereka. Setelah itu tersebar luaslah Tarekat yang beliau pimpin di sebagian besar wilayah Syiria, bahkan menyebarluas sampai ke negara-negara tetangga seperti: Yordan, Turki, Libanon, dan Irak. Dan terus menyebarluas kemasyhurannya sampai hampir tidak ada satu negarapun di dunia ini, melainkan terdapat para ikhwan dan murid-murid syekh. Dan tarekat ini pun sampai juga ke negeri Kuwait, Saudi Arabiyah, Maroko, Aprika selatan, Hindia, Pakistan, Inggris, Belgia, Prancis, Kanada, Amerika, dan negara-negara lainnya. Semua ini menunjukkan penguasaan Syekh yang luas dalam bidang ma’rifat, tarbiyah dan irsyad.

Syekh merupakan seorang pembaharu pertama dalam tarekat sufiyah secara umum dan tarekat syaziliyah secara khusus. Hal ini terbukti dari buku beliau yang berulang kali dicetak ulang dan diterjemahkan kedalam bahasa inggeris, turki, indonesia dan melayu hingga nama beliau terkenal di mana-mana.

Ketinggian maqom syekh terbukti dengan banyaknya murid-murid beliau dari berbagai macam tingkat pendidikan dari setiap negara. Murid-murid beliau laksana penyambung lidah beliau dalam dunia tarekat, karena Syekh tidak meninggalkan kekayaan ilmiyah kecuali buku (Haqoiq an At- Tasawuf) saja. Itu semua disebabkan kewajiban-kewajiban da’wah yang harus diperbaiki yang berada dipundaknya dalam rangka menyebarkan tarekat yang benar yang sesuai dengan Alquran dan Sunnah. Masalah ini telah disebutkan dalam lembaran-lembaran buku beliau.

Inti dari manhaj beliau dan apa yang ingin beliau sampaikan kepada orang-orang, telah dituangkan dan jelaskan dalam bukunya ”Haqoiq an An- Tasawuf ” di mana buku ini sebagai pembuka dalam memahami ilmu syariat, tarekat dan hakikat. Hingga banyak orang menerima dan mengambil manfaat dari kitab ini sesuai dengan tingkat pendidikan mereka.

Karamat Syekh :

Diceritakan bahwa syekh memiliki sejumlah karamat dan khusyufat (kepekaan spiritual) yang nyata, akan tetapi beliau menepis semua hal itu, bahkan senantiasa mengingatkan para murid agar tidak terjebak pada karamat dan khusyufat, dan beliau senantiasa menegaskan bahwa: “Karamat yang paling besar adalah istiqomah terhadap syariat Allah SWT”. Dan definisi tarekat menurut syekh adalah: beramal menurut syariat”. Ketika beliau mendefinisikan tasawuf, beliau berkata: “Tasawuf semuanya adalah akhlak, barang siapa yang bertambah akhlaknya maka bertambah pula nilai ketasawufannya”.

Selama lima tahun beliau mendapat kemuliaan tinggal di kota Madinah berdekatan dengan maqam Rasulullah Saw, kemudian menetap di Yordan tepatnya di kota Aman untuk berda’wah (menyeru kepada Allah), apa yang dilakuakn beliau sebagaimana perilaku para Siddiqin al-mutahaqqiqin yang bila singgah di suatu tempat, masyarakat setempat senantiasa mengambil manfaat dari ilmu, prilaku, dan da’wahnya.

Pada tahun 1991 beliau pergi ke Turki mengunjungi salah seorang muridnya Sayyid Syekh Ahmad Fathullah, salah seorang khalifah tarekat. Ketika disana syekh terkena sakit, dan penyakitnya semakin parah, kemudian beliau dirawat di salah satu rumah sakit di kota Mar-asy, setelah itu beliau dipindahkan ke salah satu rumah sakit di kota Istambul.

Para dokter spesialis yang menangani syekh merasa heran, karena tidak sedikitpun tampak diwajah Syekh adanya rasa sakit, beliau diam, tanpa mengeluh sedikitpun. Hati, mata hati, dan seluruh tubuhnya tenggelam merasakan kebesaran dan mahabbah Allah Swt.

Salah seorang putra Syekh ingin menenangkan perasaan, dan kesadaran Syekh, dan dari masa komanya yang panjang, juga dari kesehatan akalnya, karena sejak sakit beliau tidak berbicara dengan siapapun. Sebelum Syekh sakit beliau selalu memberikan pendidikan khusus dengan putranya ini, karena itulah putranya bertanya tentang bait syair yang pernah didengar dari bapaknya, untuk mengingatkan kepada yang hadir bahwa Allah selalu menangani (memelihara) orang-orang shalih. Alhamdulillah kondisi kesadaraan, kepekaan, dan akal syekh dalam keadaan normal. Diamnya Syekh dikarenakan beliau sedang hanyut dengan cinta Allah Swt. Lalu putranya membacakan bait syair yang berbunyi :

Hai orang yang bertanya kepadaku tentang Rasulullah,bagaimana ia lupa

Lupa itu ………………………………..

Kemudian ia berhenti, dan berkata kepada bapaknya, wahai bapakku tolong sempurnakan untukku bait syair ini, sambil mencandainya, lalu syekh menoleh kepadanya, dan menyempurnakan bait itu:

Lupa itu dari setiap hati yang lalai dan main-main

Lupa lubuk hatinya dari segala sesuatu

Maka ia lupa dari yang selain Allah

Beliau terus mengulang-ngulang bait syair ini: Lupa itu dari setiap hati yang lalai dan main-main

Kemudian mengalirlah air matanya dan menangis, setelah itu beliau tidak pernah berbicara dengan siapapun.

Penutup :

Beliau wafat pada hari sabtu jam 6 sore, tanggal 18 rabiul akhir tahun 1412 Hijriyah, bertepatan dengan tanggal 26 Januari tahun 1991 Masehi. Beliau dimakamkan di samping sahabat Rasulullah yang agung Abi Ayyub Al–Anshary ra. di Istambul -Turki.

Dengan wafatnya beliau Kaum muslimim merasa kehilangan seorang mursyid kamil, arif billah, dan tokoh spritual yang alim yang keberadaannya sangat diperlukan ummat. Semoga Allah merahmati dan menempatkan beliau disisi-Nya yang paling tinggi, dan menempatkan beliau di Surga yang luas bersama para Nabi, Siddiqin, syuhada, dan orang-orang shalih, amiin.

ANTARA SYARIAT DAN HAKIKAT

Saya tidak mendalami Tasawwuf. Antara bidang ilmu yang baru berputik untuk saya tekuni ialah bidang kesufian. Terasa mahu menjadi orang sufi. Sekeping hati ini perlu di"sufi"kan. Pabila suami membeli buku "Hakekat Tasawwuf" tulisan terjemahan Indonesia hasil karya penulis asal Syeikh Abdul Qadir Isa dalam Bahasa Arab iaitu "Haqaiq at-Tasawwuf", ia ibarat orang mengantuk disorongkan bantal, pucuk dicita ulam mendatang.

Apa yang saya boleh katakan bagi orang seperti saya yang mahu berjinak-jinak dalam dunia "Tasawwuf" ini, buku ini adalah tepat dan padat isinya. Saya tertarik dengan sub-tajuk "Antara Hakikat dan Syariat". Sudah lama saya mencari jawapannya secara ilmiah, tapi masih belum berpuas hati dengan hasil carian di "Google". Pabila buku ini menghidangkan isu ini secara ilmiah, ia amat berbekas di hati.

Pada mukasurat 331 dinyatakan sebegini:

Dalam hadis Jibril yang masyhur yang diriwayatkan oleh Umar ibn Khattab R.A, telah disebutkan pembahagian agama kepada tiga rukun, dengan dalil ucapan Rasulullah SAW kepada Umar, "Sesunguhnya dia adalah Jibril yang datang kepada kalian untuk mengajarkan agama kalian." (HR Muslim dan Ahmad).

Rukun yang pertama adalah Islam, yaitu (iaitu) segi amal yang terdiri daripada ibadah, muamalah dan perkara-perkara ubudiiah. Adapun tempatnya adalah anggota badan yang lahiriah. Para ulama mengistilahkannya dengan nama syariat. Dan orang-orang yang yang khusus mempelajarinya adalah para ulama fikih(fekah).

Rukun yang kedua adalah iman, yaitu segi keyakinan hati yang terdiri dari iman kepada Allah, malaikat-malaikatNya, kitab-kitabNya, Rasul-rasulNya, hari Akhir, serta Qadha dan Qadar. Dan orang-orang yang khusus mempelajarinya adalah para ulama tauhid.

Rukun yang ketiga adalah ihsan, yaitu sisi rohani dan hato yang berarti bahwa engkau menyembah Allah seakan-akan engkau melihatNya. jika engkau tidak yakin melihatNya, maka yakinlah sesungguhnya Dia melihatmu. Para ulama mengistilahkannya dengan nama hakikat. Dan orang-orang yang khusus mempelajarinya adalah kaum sufi. (mukasurat 332)

....kaum sufi berkata dalam kaidah mereka yang terkenal,"Setiap hakikat yang melanggar syariat adalah kezindikan." (mukasurat 332-333)

.....Bacalah seterusnya dari awal hingga akhir tentang "Hakekat Tasawwuf" terjemahan penterjemah Khairul Amru Harahap dan Afizal Lubis; edisi Indonesia atau edisi Arab karangan Syeikh Abdul Qadir Isa iaitu "Haqaiq at-Tasawwuf".

A REAL STORY: PELIK TAPI BENAR

Hari ini saya sembang-sembang dengan seorang kawan. Antara ceritanya yang menarik perhatian saya ialah kisah orang yang "tersasar dari jalan Islam" di kampungnya di Kelantan.

Ini bukanlah kisah pertama yang saya tahu tentang pembawakan ajaran sesat yang dipelopori oleh orang yang berasal dari Kelantan. Sebelum ini saya pernah mendengar dari sumber rapat saya yang menceritakan adanya orang yang dia kenal di anggap sebagai "Imam Mahdi" oleh pengikutnya. Orangnya mempunyai latar belakang pengajian agama. Mengajar agama sambil mengenakan yuran tertentu setiap orang, dan menggunakan nama orang lain untuk membeli kenderaan "mewah".

Berbalik kepada cerita kawan saya, ceritanya hampir sama tapi tak serupa. Katanya orang itu mempunyai keinginan untuk menakluk dunia. Tak pasti samada dia menganggap dirinya "Imam Mahdi". Dia mempunyai pengikut tersendiri. Telah tersenarai sebagai "ajaran sesat" oleh Majlis Agama melalui ciri-ciri yang ada. Melarang pengikutnya (juga anak2nya) berkahwin, melarang pengikutnya belajar membaca dan menulis, mengerah keringat pengikut untuk kestabilan ekonominya.

Kedua2 cerita ini dari sumber terdekat yang boleh dipercayai. Benar, benar benar ada oarng sebegini yang mempunyai pengikut tersendiri. Yang pelik, seolah-olah pengikut itu "dibelenggu" daripada melepaskan diri daripada ajaran dan kumpulan itu walaupun tahu dan sedar ianya salah. Pengikut-pengkut mereka seolah-olah "rasa bersalah" dan "takut" untuk berlepas diri daripada kumpulan tersebut.

Sekali fikir, memang pelik...bagaimana orang boleh taksub dengan seseorang yang membawa ajaran sesat. Adakah kita tidak menggunakan panduan "Wahyu" (Al-Quran dan Sunnah) dan "akal" yang dianugerahkan oleh Allah sebagai pedoman kita. Mengapa ramai manusia begitu takut kepada manusia tapi tidak takut dengan balasan Allah di akhirat sana?

Cerita sebegini menginsafkan kita tentang tugas kita sebagai pendakwah. Setiap orang Islam wajib membuat kerja dakwah setidak2nya kepada ahli keluarganya. Kerja dakwah itu (samada dengan pena, lisan, tangan, kuasa, dsbg) adalah Fardhu Ain dan Fardhu Kifayah dalam masa yang sama kepada setiap orang bergantung kepada situasi dan keadaan. Tugas kita sebagai pendakwah yang bersifat sebagai penjaga.Menjaga diri kita, ahli keluarga kita, jiran-jiran, saudara- mara, saudara seIslam, orang bukan Islam daripada mensyirikkan Allah dan menderhakai Allah dan Rasulnya. Dengan sifat ingin "menjaga" inilah kita perlu berdakwah dengan apa jua cara kepada orang Islam dan orang bukan Islam.

Hadis Nabi ada termaktub dalam Sahih Bukhari:

أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ - صلى الله عليه وسلم - يَقُولُ « كُلُّكُمْ رَاعٍ ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ ، الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ ، وَالرَّجُلُ رَاعٍ فِى أَهْلِهِ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ ، وَالْمَرْأَةُ رَاعِيَةٌ فِى بَيْتِ زَوْجِهَا وَمَسْئُولَةٌ عَنْ رَعِيَّتِهَا ، وَالْخَادِمُ رَاعٍ فِى مَالِ سَيِّدِهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ - قَالَ وَحَسِبْتُ أَنْ قَدْ قَالَ - وَالرَّجُلُ رَاعٍ فِى مَالِ أَبِيهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ وَكُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ

An Islamic Discursive Tradition on Reform as Seen in the Writing of Deoband's Mufti Muhammad Taqi Usmani

This article is published in "The Muslim World" journal, volume 99, July 2009 by Kelly Pemberton.

TAQI UTHMANI:THE ISLAMIZATION OF LAWS IN PAKISTAN:THE CASE OF HUDUD ORDINANCES

THIS ARTICLE IS AVAILABLE IN "THE MUSLIM WORLD" JOURNAL, VOLUME 96, APRIL 2006.

TAQI UTHMANI: Exchange Of Currencies And Discounting OF Bills

REFERENCE: http://islamicfinance2009.blogspot.com/2009/04/q-with-muhammad-taqi-usmani-exchange-of.html

Q&A with Muhammad Taqi Usmani: Exchange Of Currencies And Discounting OF Bills

Posted by Muath at 9:34 PM | Saturday, April 11, 2009

I got your comments on our group's evaluation of Islamic banks and Mudarabah companies. The MBA project we are doing is in the second week of June, 1997. Your guidance would help us in presenting the true picture of an Islamic Financial Institition (IFI) at LUMS. It would be quite helpful if you answer following questions :

Q. (1) Why cannot currencies be sold at rates different than the market or spot rate? How are currencies of different countries different than ordinary goods which can be sold at prices different than the market?

(2) Why is discounting of bils of exchange in different currencies permitted when currency itself cannot be traded below the spot rate?

(3) Can one party in a 'promise to sell/purchase' agreement ask for a security, whether cash or any kind of collateral, from the other party?

(4) How can an agent's (agent being the bank) fee be determined if he is made responsibile to collect the amount written on bill of exchange on behalf of it's client? Wouldn't such kind of agency fee or service charge become an excuse for charging interest? How can one prevent it?

(5) Is it injustice if two or more partners agree on a ratio of profit, not the loss, which is different than the ratio of capital contributed by each partner?

(6) Are the following rules correct according to Shariah: a. It is permissibile for the lessee to let to a third party during the lease period whether for the same rental or more, as long as the asset is not affected by the change of user. b. It is permissible to stipulate in a contract of Istisna that price would be reduced by a specific amount per day upon delay in delivery by the seller.

(7) What steps can an Islamic Financial Institution take to prevent the concentration of wealth among the rich individual of a Muslim society?

A. Here are the answers to your recent questions:

(1) If the currencies are of the same country, they cannot be sold at a rate different from their face value. However, if the currencies are of different countries, they can be sold on spot at whatever rate agreed upon between the parties which can be different from the market rate. However, if the payment is deferred on either side, it must be in accordance with the market rate. This condition is put to restrict the use of this transaction to the genuine needs, otherwise it may be taken as a device to effect riba transaction. The details of the rules regarding the transaction of currencies are available my Arabic book Ahkam Al-Auraq Al-Naqdia which has also been translated.

(2) The discounting of bills of exchange even in different currencies is not permitted in Shariah. The reason is that a Bill of exchange stands for the amount of the bill which is a debt payable by a a seller. If it is sold or purchased for cash, it means that two currencies are being exchanged where the payment at one side is deferred and I have already mentioned in answer to question no. 1 that if the payment is deferred on either side, the price should not be different from the market spot rate.

(3) The promise to sell/purchase is merely a promise. It does not effect the contract of sale itself, therefore, no rights or obligations of a sale can arise out of a promise only. Hence no party can ask for security or a collateral for the fulfillment of a promise. Because the security or collateral is justified only where a liability or a debt has actually come into existence while in the case of promise no debt or liability is created. It is only an undertaking to sale/purchase a commodity in future. When the actual sale occurs on a deferred payment basis the debt will be created and at that time it will be justified to ask for a security.

(4) If the bank has been made an agent to collect the amount of a Bill of Exchange on behalf of its client it is permissible for the bank to charge a fee for this service. The fee may be determined by the parties on whatever basis they agree upon. However, it should not be tied up with the period of the maturity of the bill. With this condition this transaction will not, hopefully, be instrumental to charge interest.

(5) In a Musharakah contract the parties may agree on a ratio of profit different from the ratio of their investment with the only condition that a partner who in expressed terms, relieves himself from the liability to work for the partnership can- not claim a ratio of profit higher than the ratio of his investment, for example, if 'A' has invested 60% of the Capital while 'B' has invested 40% the parties can agree that 'B' will get 60% of the profit and 'A' will get 40% of the profit. However, if 'B' has, in expressed terms, put a condition in the contract of Musharakah that he will never work for the enterprise, he cannot claim more than 40% of the profit.

(6.a) A lesses can sub-lease the property to a third party with the permission of the lessor, if the rent charged by him from the sub-lessee is equal to the rent payable by him to the original lessor. This sub-lease is permitted with the consen- sus of all Muslim jurists. However, if the lessee charges from his sub-lessee a rent more than the rent payable by him to the original lessor, it is not permissible according to Imam Abu Hanifah, but it is permissible according to other Imams.

(6.b) It is permissible to stipulate in a contract of Istisna that price would be reduced by a specific amount per day upon delay in delivery by the seller. The contemporary scholars of Islamic Jurisprudence have allowed this type of contract on the basis of the following ruling given by the classic Fuqaha:

(7) In fact the answer to this question requires a detailed treatise, but without going into details the following steps may be taken by the Islamic financial Institutions to prevent the concentrationof wealth among the rich of its society :

Firstly they should maximise the use of Musharakah and Mudarabah instead of Murabaha or Leasing, because the real alternative to interest in a true Islamic economy is Musharakah and Mudarabah which paves the way for equal distribution of income among the members of the society and they are very competent and strong instrument diverting the flow of wealth from a few rich people to the common lot. Secondly, they should find out ways and means to finance the small scale trade and industry. For this purpose an Islamic financial institution should rise above the level of pure commercial and material benefits and should set their priorities in wider interests of society of which they, themselves, are an inseparable part.

(Darululoom, Karachi)

TAQI UTHMANI: Exchange Of Currencies And Discounting OF Bills

Q&A with Muhammad Taqi Usmani: Exchange Of Currencies And Discounting OF Bills

Posted by Muath at 9:34 PM | Saturday, April 11, 2009

I got your comments on our group's evaluation of Islamic banks and Mudarabah companies. The MBA project we are doing is in the second week of June, 1997. Your guidance would help us in presenting the true picture of an Islamic Financial Institition (IFI) at LUMS. It would be quite helpful if you answer following questions :

Q. (1) Why cannot currencies be sold at rates different than the market or spot rate? How are currencies of different countries different than ordinary goods which can be sold at prices different than the market?

(2) Why is discounting of bils of exchange in different currencies permitted when currency itself cannot be traded below the spot rate?

(3) Can one party in a 'promise to sell/purchase' agreement ask for a security, whether cash or any kind of collateral, from the other party?

(4) How can an agent's (agent being the bank) fee be determined if he is made responsibile to collect the amount written on bill of exchange on behalf of it's client? Wouldn't such kind of agency fee or service charge become an excuse for charging interest? How can one prevent it?

(5) Is it injustice if two or more partners agree on a ratio of profit, not the loss, which is different than the ratio of capital contributed by each partner?

(6) Are the following rules correct according to Shariah: a. It is permissibile for the lessee to let to a third party during the lease period whether for the same rental or more, as long as the asset is not affected by the change of user. b. It is permissible to stipulate in a contract of Istisna that price would be reduced by a specific amount per day upon delay in delivery by the seller.

(7) What steps can an Islamic Financial Institution take to prevent the concentration of wealth among the rich individual of a Muslim society?

A. Here are the answers to your recent questions:

(1) If the currencies are of the same country, they cannot be sold at a rate different from their face value. However, if the currencies are of different countries, they can be sold on spot at whatever rate agreed upon between the parties which can be different from the market rate. However, if the payment is deferred on either side, it must be in accordance with the market rate. This condition is put to restrict the use of this transaction to the genuine needs, otherwise it may be taken as a device to effect riba transaction. The details of the rules regarding the transaction of currencies are available my Arabic book Ahkam Al-Auraq Al-Naqdia which has also been translated.

(2) The discounting of bills of exchange even in different currencies is not permitted in Shariah. The reason is that a Bill of exchange stands for the amount of the bill which is a debt payable by a a seller. If it is sold or purchased for cash, it means that two currencies are being exchanged where the payment at one side is deferred and I have already mentioned in answer to question no. 1 that if the payment is deferred on either side, the price should not be different from the market spot rate.

(3) The promise to sell/purchase is merely a promise. It does not effect the contract of sale itself, therefore, no rights or obligations of a sale can arise out of a promise only. Hence no party can ask for security or a collateral for the fulfillment of a promise. Because the security or collateral is justified only where a liability or a debt has actually come into existence while in the case of promise no debt or liability is created. It is only an undertaking to sale/purchase a commodity in future. When the actual sale occurs on a deferred payment basis the debt will be created and at that time it will be justified to ask for a security.

(4) If the bank has been made an agent to collect the amount of a Bill of Exchange on behalf of its client it is permissible for the bank to charge a fee for this service. The fee may be determined by the parties on whatever basis they agree upon. However, it should not be tied up with the period of the maturity of the bill. With this condition this transaction will not, hopefully, be instrumental to charge interest.

(5) In a Musharakah contract the parties may agree on a ratio of profit different from the ratio of their investment with the only condition that a partner who in expressed terms, relieves himself from the liability to work for the partnership can- not claim a ratio of profit higher than the ratio of his investment, for example, if 'A' has invested 60% of the Capital while 'B' has invested 40% the parties can agree that 'B' will get 60% of the profit and 'A' will get 40% of the profit. However, if 'B' has, in expressed terms, put a condition in the contract of Musharakah that he will never work for the enterprise, he cannot claim more than 40% of the profit.

(6.a) A lesses can sub-lease the property to a third party with the permission of the lessor, if the rent charged by him from the sub-lessee is equal to the rent payable by him to the original lessor. This sub-lease is permitted with the consen- sus of all Muslim jurists. However, if the lessee charges from his sub-lessee a rent more than the rent payable by him to the original lessor, it is not permissible according to Imam Abu Hanifah, but it is permissible according to other Imams.

(6.b) It is permissible to stipulate in a contract of Istisna that price would be reduced by a specific amount per day upon delay in delivery by the seller. The contemporary scholars of Islamic Jurisprudence have allowed this type of contract on the basis of the following ruling given by the classic Fuqaha:

(7) In fact the answer to this question requires a detailed treatise, but without going into details the following steps may be taken by the Islamic financial Institutions to prevent the concentrationof wealth among the rich of its society :

Firstly they should maximise the use of Musharakah and Mudarabah instead of Murabaha or Leasing, because the real alternative to interest in a true Islamic economy is Musharakah and Mudarabah which paves the way for equal distribution of income among the members of the society and they are very competent and strong instrument diverting the flow of wealth from a few rich people to the common lot. Secondly, they should find out ways and means to finance the small scale trade and industry. For this purpose an Islamic financial institution should rise above the level of pure commercial and material benefits and should set their priorities in wider interests of society of which they, themselves, are an inseparable part.

(Darululoom, Karachi)

TAQI UTHMANI : * Value of Dreams in the Light of the Shari'ah

REFERENCE:http://www.paklinks.com/gs/religion-and-scripture/252855-value-of-dreams-in-the-light-of-the-shariah.html

All praise is for Allah. We praise Him. We seek His help and His pardon. We believe in Him and rely on Him. We seek refuge with Him from the evils of our selves and from the vices of our deeds. There is none to misguide him whom Allah guides and there is none to guide him whom He lets go astray. I bear witness that there is no god except Allah, the One. He has no partner. I also bear witness that our master, our authority, our Prophet and our sire, Muhammad (saws), is His servant and His Messenger. May Almighty Allah send mercy on him, his household and his Companions (ra) and bless them and salute them all a great deal.

Hazrat Abu Hurairah (ra) has narrated that the Holy Prophet (saws) said: The chain of Prophethood has terminated for ever and nothing of it has remained, except the "Mubash-shirat" The Companions asked: O Messenger of Allah! what are Mubashshtiaf! The Holy Prophet & replied, saying: True dreams - They announce glad tidings and form a part of Prophethood. The Holy Prophet (saws) also said in another Hadith that a believer's dream is one forty-sixth part. Sahih Bukhaii . Hadith No. 68987)

True Dreams are a part of Prophethood

When the time of the Holy Prophet's (saws) commission as a Prophet drew near, in the beginning he (saws) did not receive any Wahi (Revelation) for about six months. During this period he had only true dreams. It occurs in the Ahadith that whenever he (saws) had a dream during this period, it came true and clear as day light. This continued for about six months till he began to receive the Wahi (Revelations). After his appointment as a Prophet he (saws) lived in this world for twenly three years. Out of these twenty three years, the period of the first six months was a period of true dreams only- By multiplying twenty three by two (23x2), we get forty six (46). In other words if we divide the period of prophethood by forty six. we get six months during which the Holy Prophet (saws) had only true dreams, and no Wahi.

On this hypothesis the Holy Prophet (saws) said that a believer's dream forms the forty-sixth part of Prophethood. There is also an indication that this process would continue after him (saws). The believers will have true dreams containing glad tidings. The Holy Prophet (saws) has also said in a Hadith that during the period close to the Day of Judgment, the Muslims will generally have true dreams. All this goes to prove that dreams too are a blessing of Almighty Allah through which men receive glad tidings. So, if anyone receives some glad tidings through a dream he should render thanks to Almighty Allah.

Two opinions about Dreams

In our society people entertain extreme opinions about dreams. There are not some who do not believe in the existence of true dreams, nor do they believe in the truth of their interpretation. This is not right. You have just now learnt that, according to a Hadith, true dreams form forty-sixth part of Prophethood and that they are announcers of glad tidings. On the other extreme there arc men who attach great importance to dreams and regard them as a means to salvation and superiority. Men place their trust in a Person who happens to have a true dream. Sometimes the person having true dreams thinks about himself that he has become a great saint. These dreams come upon men during sleep. Sometimes Almighty Allah shows his servants some sights during their waking time. In the mystic terminology this is "Kashf, meaning ability to see hidden things through spiritual light.

If someone by chance has "Kashf, the common people think that the man is a great saint, even though this man may not be following the path of the Sunnah during his waking hours. Bear in mind that the criterion of a man's superiority and righteousness does not lie in dreams and "Kashf. The real criterion for this depends on whether or not a man's living is according to the Sunnah of the Holy Prophet (saws). If a man's living during his waking hours is not according to the Sunnah, if he is not refraining from sins, nor is he obeying Allah, he is not a righteous person, whatever the numbers of supernatural feats displayed at his hands. Nowadays people have become awfully misguided in this matter. This display of miraculous or supernatural feats is considered an inseparable part of the mystic system of spiritual education and training. Ignorant men are always hankering after true dreams, disclosure of hidden secrets (Kashf) and supernatural performances.

The status of Dreams

Hazrat Muhammad bin Sireen (rah) has been one of the most dignified Tabieen (followers of the Companions). He was considered as Imam in the art of interpreting the meaning of dreams. There is no equal in this field among the entire Muslim Ummah. He had been endowed by Allah with an outstanding faculty for the interpretation of dreams. Many wonderful feats are related about him in this field. A very small and meaningful sentence from him about interpreting dreams is worth remembering. He (rah) said: “Dream is a phenomenon which should be pleasing but it should not throw anyone into deception.”

If a man has a true dream, he should not be tempted think that he has become a very accomplished saint, so as to become, in turn, unmindful of the duties to be discharged during his waking hours.

Hazrat Thanawi (RAH)and interpretation of Dreams

Many persons visited Hazrat Thanawi (RAH) to inquire of him the interpretation of their dreams. In reply Hazrat Thanawi generally recited this Persian couplet:

"I am neither the night nor the worshipper of the night that I should tell things about dreams. I am the slave of the sun (the Holy Prophet (saws)) and can speak only about the sun. If a man has a true dream with some glad tidings he should be grateful to Allah, because he may possibly the blessing of the dream. One should, however, not take dreams as a criterion for superiority and saintliness."


Hazrat Mufti Sahib (rah) and Mubash-shirat (that brings glad tidings)

There are many persons who used to have dreams about my respected farther (rah). They used to intimate their dreams in writing. My respected father, had all these dreams recorded in a register. On the first page of this register he had himself written in his own handwriting the following paragraph:

"In this register I am recording those dreams which the righteous servants of Allah have seen about me , I am recording them because they contain glad tidings and good omen. May Allah correct me by virtue of these dreams. 1 am, however, warning all readers that they are not a criterion for superiority and righteousness. No decision should be taken about me on the basis of these dreams. The real criterion is the acts and dealings of man during his waking hours. Men should not fall into deception on account of these dreams.

The intention from recording this was to save people from falling into deception. This is the reality of dreams. When a man has a happy dream, he should thank Allah and pray to Him to turn the dream into reality and favour to him. He should have no misunderstanding about the dream either in his own favour or in the favour of any other person. This is all that a dream really means. There are two or three more Ahadith concerning dreams of which the people are not aware. It is useful to study these Ahadith also.

Satan cannot assume the image of the Holy Prophet (saws)

Hazrat Abu Hurairah (ra) has narrated that the Holy Prophet (saws) said: whoever sees me in a dream does really see me, as Satan cannot assume my image (Saheeh Muslim)

It is a great blessing for a man who sees by the grace of Allah the Holy Prophet (saws) in a dream. A man who sees the Holy Prophet (saws) in a dream in the image and form which have been described and stand proved in the Ahadith, surely sees sonly the Holy Prophet (saws) and nobody else. Satan cannot deceive anyone, because he cannot assume the Prophet’s image. The Holy Prophet (saws) has mentioned this as a special peculiarity concerning his image and appearance before anyone in dream.

It is a Great fortune to have a glimpse of the Holy Prophet (saws)

By His grace, Almighty Allah grants many persons the good fortune of seeing the Holy Prophet (saws) in dreams. Our elder saints have had different attitudes towards this blessing. The attitude of one group is that special efforts are made to get this opportunity by going through various spiritual exercises and disciplines which have been devised and prescribed for this purpose. For example, rehearsal of the sacred Darood so many times and certain other exercises on Friday nights are considered effective in this matter. There are other exercises and practices in vogue among the public for winning this fortune. If anyone indulges in these exercises and disciplines to win this blessing, there is no objection.

Where is the qualification for this "meeting"

There are some other saints who take a different attitude towards this issue. A gentleman used to visit my father (Rah). Once he expressed to my father his burning desire to see the Holy Prophet (saws) in a dream and asked him for some spiritual exercise for this. My father said to him: My dear brother, you are indeed a very ambitious man that you have this auspicious desire. I do not have the courage to entertain this desire, because I think that I do not deserve this honour. I. therefore never thought of learning and doing such exercise and disciplines to have a meeting with the Holy Prophet (saws) in a dream. Even if I am graced with such a meeting how can I do full justice to the required etiquettes? That is why I did not aspire for the honour of this meeting. If Allah Himself graces me with this meeting it will be His great favour to me. In that case, He shall teach me the requisite etiquettes also. However, just like any other believer, I too bear a desire for this. Anyway there have been varying attitudes towards this matter.

Hazrat Mufti Sahib and a visit to the sacred shrine of the Holy Prophet (saws)

I have related to you this incident of my respected: father even before. He told us that he could never: approach the metallic network around the Prophet's shrine..' He would not face the network but would stand close to a pillar in front of it. If there was a man he would stand behind him. One day he told us:

"Once it occurred to my mind that perhaps I was-callous-hearted man that I could not dare approach the sacred network of the Prophet's shrine, when the majority of the visitors reach it and thus attain nearness to the Prophet’s (saws) soul, which is a great blessing and honour. Thereafter, I felt as if I was hearing this voice coming from the shrine-

He who follows my Sunnah is close to me, even though he may be thousands of miles away from me. On the other hand, he who does not follow my Sunnah is far away from me, even if he is sticking to my network.

It is the deeds done during the waking hours that count:

The real worth lies in following the Sunnah of the Holy Prophet (saws). The true blessing consists in following the path of the Sunnah. This is the true criterion for nearness to the Holy Prophet (saws). It is an act of audacity to go near and stick to the nets and be heedless of the Sunnah of the Holy Prophet (saws). It is not good to hanker after these dreams, yet it is a blessing from Allah if they prove auspicious and bring some glad tidings. The main source of success and salvation depends on following the Sunnah. These dreams do not help in raising the rank of anyonee nor do they help in earning reward of the Hereafter. So we should ameliorate, and take care of, our actions, conduct and behaviour during waking hours.

Let not a good dream deceive you
If anyone has a dream in which he finds himself trolling in the gardens of Paradise, it is a good omen, but he should not think that he has got a passport to Paradise and that he has been exempted from doing anything. This is a misleading notion. If after having a dream a man becomes more active in following the Sunnah, this is an indication that the dream was true and messenger of glad tidings- On the other hand if he becomes slack in his actions, he has been deceived by the dream.

What should be done if the Holy Prophet (saws) commands during a dream to do something

The Holy Prophet (saws) has said that , if anyone sees him (saws) in a dream he truly sees him (saws), because Satan cannot assume the Prophet’s image and form. If the Holy Prophet (saws) commands during a dream for doing any deed which does not contravene the injunctions of the Shariah then the command should be obeyed with due care and attention. This dream should be regarded as genuine and true. To ignore the instructions received in this dream may prove to be inauspicious and harmful.

A dream does not serve as a proof in the matter of the Shari ah.

If in a dream the Holy Prophet (saws) commands to do something which does not fall within the jurisdiction of the Shariah, it must be noted carefully that such a command received through a dream must not be acted upon, Almighty Allah has not ordained things seen in dreams to serve as proofs in issues concerning the Shari ah. As regards the Ahadith which have come to us through authentic sources, the injunctions contained in them must be obeyed. It is not necessary to comply with injunctions received through dreams. It is right that Satan cannot assume the image of the Holy Prophet (saws)but sometimes the things seen in the dream get mixed with the dreamer personal thoughts or are distorted on account of his weak memory, so dreams do not serve as proofs.

A strange event concerning a dream

There was a Qazi (Judge) who used to decide cases referred to him for judgment. A case was submitted to him for decision. The Qazi heard the case, examined the witnesses and made up his mind about the final judgment be announced in a day or two. In the meantime in the night he saw the Holy Prophet (saws) in a dream Holy Prophet (saws) did not, so felt the Qazi, concur in the Qazi’s judgment but advised him to change his judgment. When the Qazi awoke from sleep he reconsidered the details of the case thoroughly, he felt convinced that the Holy Prophet’s (saws) judgment did not fit with the framework of the Sharia’ah. The issue took a very serious turn. The Qazi could not decide what to do.

The Qazi called on the Caiph and told him in detail his predicament due to this strange dream. In order to resolve the difficulty, a meeting was arranged of all the Ulama of the capital and the problem was put before them. The Ulama feeling convinced of the genuineness of the dream were inclined to decide the case according to the direction of the Holy Prophet (saws) received through the dream- A great savant and learned man of his age Hazrat Izzudin bin Abdus Salam (rah) was also present in the meeting. He was regarded as a Mujaddid of his time. He stood up and addressed the meeting as follows:

It is my considered opinion that the case should be decided according to the provision of the Shari 'ah. I am in favour of a judgment which is according to the Shari ah. I take all the responsibilities for the sins, if any, invovled in this judgment. It is not lawful to decide a case in the light of indications contained in a dream. We are required to obey only those directions of the Holy Prophet (saws) which have come to us through reliable authorities. So, the case should be decided according to the injunctions of the Shari ah, and not to the directions received in a dream.

Injunctions of the Shari ah about Dreams and 'Kashf” etc.

It requires a great courage of conviction to say: I take all responsibilities for sins, if any, invovled in this judgment.. Allah, however, sends such brave and dauntless souls for the protection of His Deen. If it is accepted even once that the injunctions of the Shari 'ah can be changed through dreams, then the Shari ah would go with the wind in no time. How many ignorant "Pirs" (guides) and "Professors" there are who claim miracles! The term "Kashf means bringing to light hidden secrets by spiritual insight, but its authenticity is not recognized in the Shari 'ah. So, the rules of the Shari ah cannot be replaced or amended through these processes.

An event that happened to Hazrat Sheikh Abdul Qadir Jilani (rah)

The Head of the saints, Sheikh Abdul Qadir Jilani (rah) was one night busy with his worship. It was Tahqjjud time. At this time a very dazzling light shone from one side and a voice emerged from it saying: O Abdul Qadir! you have done full justice to My worship. Now you have reached such a high station that from now onwards you are exempt from all sorts of worship for My sake. You are now exempt from Prayers, Fasting, Hqjj and Zakah. Now do whatever you please. We have reserved Paradise for you. No sooner did Sheikh Abdul Qadir Jilani hear these words, than he replied to the voice in these words: Get lost! O accursed fellow. Neither the Holy Prophet (saws) nor his Noble Companions (ra) were exempted from this prayer. How can I get exemption from it? With these words the Sheikh expelled Satan from his presence. A much brighter light shone in the wake of the earleir light from which His voice emerged: O Abdul Qadir! your learning came to your rescue today, otherwise with this strategem I have ruined many grand saints. If you had not possessed this learning you too would have been ruined to day. The Sheikh retorted, saying' O accursed Satan! you are deceiving me again! It was Almighty Allah and not my learning that saved me. The learned have observed that the second Satanic strategyWas more dangerous than the first one. In the second one Satan wanted to deceive him by trying to create in him the pride of learning. The Sheikh, however, was saved from this attack by Allah’s mercy.

It is not lawful to refute a Hadith with a Dream

This is a very dangerous trend of a conduct. Now a days people have become very fond of dreams, kashf, supernatural feats, revelations etc. They do not care to know the requirements of the Shari ah. Quite educated and religious persons have begun to claim that they have come to know by means or Kashf that such and such Hadith is not right and that certain Ahadith of Bukhari and Muslim were forged by the Jews. If Kashf is attained and interpreted in this way the very foundation of Deen shall be jolted. May Almighty Allah shower His mercy on those Ulama who were entrusted with the task of protecting our Deen and they proved true to the task. They are the protectors and defenders of Deen. These Ulama have declared in clear terms that neither dreams, nor Kashf nor supernatural feats can be regarded as proofs in matters concerning Deen. The basis of proof are those injunctions and directions which are proved to have been received from the Holy Prophet (saws) during his waking hours and through authentic narratives. It is advised that we should not rely on dreams, 'Kashf, revelations and supernatural feats. Hazrat Maulana Thanawi (rah); has said that Kashf is a phonomenon which is sometime seen from madness and even infidels. So, we should never be deceived by experiences like beholding some light, “running” of the heart or its palpitation, etc, etc. These things have absolutely no place and credence in the Sharia’h.

What should a Dreamer do?

Hazrat Qatadah (ra) has narrated that the Holy Prophet (saws) said: A good dream is from Allah and a bad dream is from Satan. So, when a man has a bad and undesirable dream he should make a spitting gesture on his left side three times and recite this:

'Audhu bil-Lah min ash-Shaytani-r-Rajeem"

He should also change the side on which he was sleeping, while having the dream. Then this undesirable dream will do him no harm - God wiling. Some times man has a frightening or otherwise some disgustful dream. At such a time he must follow this advice of the Holy Prophet. If he has a pleasant dream with a promise of some worldly or spiritual promotion or gain he may inform his kins and well-wishers such dream and not to others. A careless stranger may give an incorrect interpretation and it is said that the first interpretation generally comes true which may turn harmful. The dreamer should, therefore, disclose the dream only to his well-wishers and should thank Almighty Allah for all that. (Sahih Bukhari..Hadith NO: 6986)

To pray for the man who has a dream

When anyone informed the Holy Prophet (saws) of his dreams, it was his (saws) routines practice to recite this.
“May Allah grant you the good of this dream and protect you from its evil. May this be good us and bad for our enemies.”

The Holy Prophet (saws) has combined in this Dua many good things. If anyone comes to you and tells you his dream, pray for him in these words. If you do not remember the Arabic words, you may you may recite it in your own mother tongue.

In short, these are the etiquettes, values and possible effects of dreams which should be kept in mind. We should keep away from false notions about dreams which are prevailing among the people.

May Almighty Allah save us all from these vices and help us to take the right course of Deen. Aameen.

By Mufti Muhammad Taqi Usmani
From Discourses on Islamic way of Life.

Current list of Alawiyyen Family Names

SOURCE:http://baalawi.com/baalawi

Ba’Alawi

Current list of Alawiyyen Family Names

Each Family Name is sorted in Ascending order and includes a substantial Family Biography.

(i.e. “Family Name” (“Common Local Pronunciations”)

• Al-Abu Futhaim
• Al-Abu Numaiy
• Al-Adani
• Al-Aqil (Al-Bin-Aqil)
• Al-Asseriy (Assey)
• Al-Attas
• Al-Auhaj
• Al-Aydid (Aidid)
• Al-Aydrus
• Al-Ba 'Agil (Al-Ba-Aqil)
• Al-Ba'bud
• Al-Ba-Birik
• Al-Ba-Faqih
• Al-Ba-Harun
• Al-Ba-Nahsan
• Al-Ba-Surroh
• Al-Bafaraj
• Al-Bahar
• Al-Bahsein
• Al-Bal-Ghoits
• Al-Bar
• Al-Baraqbah
• Al-Barrum
• Al-Basyeban
• Al-Basymeleh
• Al-Bayti
• Al-Bil-Faqih
• Al-Bin Djindan (Bin Jindan)
• Al-Bin-Sahil
• Al-Bin-Semith (Al-Bin-Semit/Semait)
• Al-Bin-Shahab (Syahab)
• Al-Bin-Tahir (Thahir)
• Al-Bin-Yahya
• Al-Chamur
• Al-Chaneman
• Al-Cherrid
• Al-Djaelani Al-Hasani (Al-Jailani Al-Hasani)
• Al-Djamalullail (Al-Jamalullail)
• Al-Djufri (Al-Jufri)
• Al-Djunaid (Al-Junied / Al-Junaid)
• Al-Djunaiyd Achdor
• Al-Fad'aq
• Al-Habshi (Al-Habsyi)
• Al-Haddad
• Al-Haddar
• Al-Hadi
• Al-Hamid
• Al-Hasni Al-Hasani
• Al-Hinduan
• Al-Hiyyid
• Al-Kaff
• Al-Madihij
• Al-Mahdaly
• Al-Mahjub
• Al-Marzaq (Al-Masyhur Marzuq)
• Al-Masyhur
• Al-Maula Chailah
• Al-Maula-Dawilah
• Al-Mugebel (Al-Muqebel)
• Al-Muhdhar
• Al-Munawwar
• Al-Musawa
• Al-Musyayyach (Al-Musyayyakh)
• Al-Mutahhar (Al-Muthahhar)
• Al-Nadzir
• Al-Qadri
• Al-Rachilah
• Al-Segaff (As-Seggaf)
• Al-Shafi
• Al-Shalabiyyah
• Al-Shateri (Asy-Syateri/AshShateri)
• Al-Syaich Abi Bakar
• Al-Zahir