Mengganti domain "BLOGSPOT.COM" menjadi "CO.CC"
Halooooooo... selamat dateng di blogku lagi. Kali ini, aku mau ngebahas tentang DOMAIN. Domain. Apa ituu?!
Aku sendiri nggak tau jelas tentang domain. Heheheh ;D
Tapi yang jelas, contoh domain yaitu : http://www.rizkaazmiras.co.cc. Ada juga subdomain, contohnya : http://www.mommyyummysgirl.blogspot.com. Nah, kalau yang itu namanya subdomain.
OKE. Langsung aja yaa. Kali ini aku bakal ngasih tutorial untuk mengganti domain blog kamu dengan co.cc
Caranya gampang banget. Yang harus kamu lakukan adalah dengan mengklik READ MORE di sebelah ini :
Yak.
yang harus kamu lakukan adalah dengan membuka website ini.
Sudah? Nah. Terus kamu pasti bakal dihadapkan di website CO.CC
Kira-kira begini tampilannya
Di sana ada sebuah text box. Isi text box itu dengan nama yang kamu inginkan. Posisi textbox itu bisa kamu lihat dari gambar di bawah ini, yang udah aku lingkarin. Isi dengan nama yang diinginkan. CONTOH : bananasplit, kalo nama blogmu www.bananasplit.blogspot.com
Udah diisi belum?? Kalo udah, langsung klik tombol "Periksa Ketersediaan". Kalau bananasplit.co.cc masih tersedia alias belum dipake sama orang lain, bakal nongol gambar ini nih.
Kamu klik LANJUTKAN KE PENDAFTARAN kalo kamu udah yakin mau pake domain http://www.bananasplit.co.cc
Nah. Nanti kamu bakal disuruh sign in. Kalo kamu belum punya account, klik BUAT ACCOUNT BARU SEKARANG. Kalo udah punya, cukup isi form e-mail, password, dan ketik tulisan yang udah disiapkan CO.CC
Gambarnya seperti berikut :
Buat kamu yang belum punya account co.cc, silakan log up yaaa. Isi form pendaftaran yang terdiri dari beberapa bagian : Username (Email) / Enter a password, dan Account Information. Usahakan semuanya bisa kamu isi. Terus, buka email yang kamu daftarin di co.cc tadi. Pasti ada confirmation email dari co.cc. Kamu bakal disuruh set-up account kamu. OKE. Klik set-up. Secara otomatis, kamu akan masuk di halaman MANAGE DOMAIN. Klik pada opsi Zone Record. Atur settingnya seperti ini :
HOST : masukkan domain kamu. Buat kali ini kan aku nyoba daftarnya www.bananasplit.co.cc, maka aku isi : www.bananasplit.co.cc
TTL: 1D
Type: pilih CNAME
Value : isikan dengan : ghs.google.com
Klik SET UP, deh. Dengan begitu, www.bananasplit.co.cc tercipta! selamat deeeh.
Setelah penganturan di co.cc, kamu juga perlu melakukan pengaturan di blogger. Caranya :
Masuk ke dashboard blogspot dengan ID yang kamu punya.
Klik link SETTINGS. Pilih tab PUBLISIH, kemudian pilih Custom Domain yang terletak di bawah tulisan YOU'RE PUBLISHING ON BLOGSPOT.COM
Habis itu klik tulisan SWITCH TO ADVANCED SETTINGS di sebelah tulisan ALREADY OWN A DOMAIN?
Pada advanced settings, atur setting blogspot kamu seperti di bawah ini :
YOUR DOMAIN : masukkan domain kamu. Contoh : http://www.bananasplit.co.cc
USE A MISSING FILES HOST: Pilih No
WORD VERIFICATION: masukkan kode verifikasi yang terlihat di layar komputer kamu.
Klik save settings. Sekarang coba kamu ketik alamat kamu yang domainnya ada embel-embel blogspot.com
TARAAAAAA.... Sekarang domain kamu berubah, menjadi http://xxx.co.cc
Keren abis nggak siiih? Hehehehe... Silakan mencoba!!
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penelitian kualitatif
Kupas Tuntas Metode Penelitian Kualitatif
Bagian 1
PENGERTIAN METODE PENELITIAN KUALITATIF
Pengertian Metode Penelitian Kualitatif
Terdapat kesalahan pemahaman di dalam masyarakat bahwa yang dinamakan sebagai kegiatan penelitian adalah penelitian yang bercorak survei. Ditambah lagi ada pemahaman lain bahwa penelitian yang benar jika menggunakan sebuah daftar pertanyaan dan datanya dianalisa dengan menggunakan teknik statistik. Pemahaman ini berkembang karena kuatnya pengaruh aliran positivistik dengan metode penelitian kuantitatif.
1.
Ada dua kelompok metode penelitian dalam ilmu sosial yakni metode penelitian kuantitatif dan metode penelitian kualitatif. Di antara kedua metode ini sering timbul perdebatan di seputar masalah metodologi penelitian. Masing-masing aliran berusaha mempertahankan kekuatan metodenya
2.
Salah satu argumen yang dikedepankan oleh metode penelitian kualitatif adalah keunikan manusia atau gejala sosial yang tidak dapat dianalisa dengan metode yang dipinjam dari ilmu eksakta.
3.
Metode penelitian kualitatif menekankan pada metode penelitian observasi di lapangan dan datanya dianalisa dengan cara non-statistik meskipun tidak selalu harus menabukan penggunaan angka
4.
Penelitian kualitatif lebih menekankan pada penggunaan diri si peneliti sebagai alat. Peneliti harus mampu mengungkap gejala sosial di lapangan dengan mengerahkan segenap fungsi inderawinya. Dengan demikian, peneliti harus dapat diterima oleh responden dan lingkungannya agar mampu mengungkap data yang tersembunyi melalui bahasa tutur, bahasa tubuh, perilaku maupun ungkapan-ungkapan yang berkembang dalam dunia dan lingkungan responden.
DASAR-DASAR PENELITIAN KUALITATIF
Paradigma Metode Penelitian
Ada dua metode berfikir dalam perkembangan pengetahuan, yaitu metode deduktif yang dikembangkan oleh Aristoteles dan metode induktif yang dikembangkan oleh Francis Bacon. Metode deduktif adalah metode berfikir yang berpangkal dari hal-hal yang umum atau teori menuju pada hal-hal yang khusus atau kenyataan. Sedangkan metode induktif adalah sebaliknya. Dalam pelaksanaan, kedua metode tersebut diperlukan dalam penelitian.
Kegiatan penelitian memerlukan metode yang jelas. Dalam hal ini ada dua metode penelitian yakni metode kualitatif dan metode kuantitatif. Pada mulanya metode kuantitatif dianggap memenuhi syarat sebagai metode penilaian yang baik, karena menggunakan alat-alat atau intrumen untuk mengakur gejala-gejala tertentu dan diolah secara statistik. Tetapi dalam perkembangannya, data yang berupa angka dan pengolahan matematis tidak dapat menerangkan kebenaran secara meyakinkan. Oleh sebab itu digunakan metode kualitatif yang dianggap mampu menerangkan gejala atau fenomena secara lengkap dan menyeluruh.
Tiap penelitian berpegang pada paradigma tertentu. Paradigma menjadi tidak dominan lagi dengan timbulnya paradigma baru. Pada mulanya orang memandang bahwa apa yang terjadi bersifat alamiah. Peneliti bersifat pasif sehingga tinggal memberi makna dari apa yang terjadi dan tanpa ingin berusaha untuk merubah. Masa ini disebut masa pra-positivisme.
Setelah itu timbul pandangan baru, yakni bahwa peneliti dapat dengan sengaja mengadakan perubahan dalam dunia sekitar dengan melakukan berbagai eksperimen, maka timbullah metode ilmiah. Masa ini disebut masa positivisme.
Pandangan positivisme dalam perkembangannya dibantah oleh pendirian baru yang disebut post-positivisme. Pendirian post-positivisme ini bertolak belakang dergan positivisme. Dapat dikatakan bahwa post-positivisme sebagai reaksi terhadap positivisme. Menurut pandangan post-positivisme, kebenaran tidak hanya satu tetapi lebih kompleks, sehingga tidak dapat diikat oleh satu teori tertentu saja.
Dalam penelitian, dikenal tiga metode yang secara kronologis berurutan yakni metode pra-positivisme, positivisme, dan post-positivisme.
Ciri-ciri Penelitian Kualitatif
Penelitian kualitatif berbeda dengan penelitian lain. Untuk mengetahui perbedaan tersebut ada 15 ciri penelitian kualitatif yaitu:
1.
Dalam penelitian kualitatif data dikumpulkan dalam kondisi yang asli atau alamiah (natural setting).
2.
Peneliti sebagai alat penelitian, artinya peneliti sebagai alat utama pengumpul data yaitu dengan metode pengumpulan data berdasarkan pengamatan dan wawancara
3.
Dalam penelitian kualitatif diusahakan pengumpulan data secara deskriptif yang kemudian ditulis dalam laporan. Data yang diperoleh dari penelitian ini berupa kata-kata, gambar, dan bukan angka.
4.
Penelitian kualitatif lebih mementingkan proses daripada hasil, artinya dalam pengumpulan data sering memperhatikan hasil dan akibat dari berbagai variabel yang saling mempengaruhi.
5.
Latar belakang tingkah laku atau perbuatan dicari maknanya. Dengan demikian maka apa yang ada di balik tingkah laku manusia merupakan hal yang pokok bagi penelitian kualitatif. Mengutamakan data langsung atau “first hand”. Penelitian kualitatif menuntut sebanyak mungkin kepada penelitinya untuk melakukan sendiri kegiatan penelitian di lapangan.
6.
Dalam penelitian kualitatif digunakan metode triangulasi yang dilakukan secara ekstensif baik tringulasi metode maupun triangulasi sumber data.
7.
Mementingkan rincian kontekstual. Peneliti mengumpulkan dan mencatat data yang sangat rinci mengenai hal-hal yang dianggap bertalian dengan masalah yang diteliti.
8.
Subjek yang diteliti berkedudukan sama dengan peneliti, jadi tidak sebagai objek atau yang lebih rendah kedudukannya.
9.
Mengutamakan perspektif emik, artinya mementingkan pandangan responden, yakni bagaimana ia memandang dan menafsirkan dunia dan segi pendiriannya.
10.
Verifikasi. Penerapan metode ini antara lain melalui kasus yang bertentangan atau negatif.
11.
Pengambilan sampel secara purposif. Metode kualitatif menggunakan sampel yang sedikit dan dipilih menurut tujuan penelitian.
12.
Menggunakan “Audit trail”. Metode yang dimaksud adalah dengan mencantumkan metode pengumpulan dan analisa data.
13.
Mengadakan analisis sejak awal penelitian. Data yang diperoleh langsung dianalisa, dilanjutkan dengan pencarian data lagi dan dianalisis, demikian seterusnya sampai dianggap mencapai hasil yang memadai.
14.
Teori bersifat dari dasar. Dengan data yang diperoleh dari penelitian di lapangan dapat dirumuskan kesimpulan atau teori.
Dasar Teoritis Penelitian
Pada penelitian kualitatif, teori diartikan sebagai paradigma. Seorang peneliti dalam kegiatan penelitiannya, baik dinyatakan secara eksplisit atau tidak, menerapkan paradigma tertentu sehingga penelitian menjadi terarah. Dasar teoritis dalam pendekatan kualitatif adalah:
1.
Pendekatan fenomenologis. Dalam pandangan fenomenologis, peneliti berusaha memahami arti peristiwa dan kaitan-kaitannya terhadap orang-orang biasa dalam situasi-situasi tertentu.
2.
Pendekatan interaksi simbolik. Dalam pendekatan interaksi simbolik diasumsikan bahwa objek orang, situasi dan peristiwa tidak memiliki pengertian sendiri, sebaliknya pengertian itu diberikan kepada mereka. Pengertian yang dlberikan orang pada pengalaman dan proses penafsirannya bersifat esensial serta menentukan.
3.
Pendekatan kebudayaan. Untuk menggambarkan kebudayaan menurut perspektif ini seorang peneliti mungkin dapat memikirkan suatu peristiwa di mana manusia diharapkan berperilaku secara baik. Peneliti dengan pendekatan ini mengatakan bahwa bagaimana sebaiknya diharapkan berperilaku dalam suatu latar kebudayaan.
4.
Pendekatan etnometodologi. Etnometodologi berupaya untuk memahami bagaimana masyarakat memandang, menjelaskan dan menggambarkan tata hidup mereka sendiri. Etnometodologi berusaha memahami bagaimana orang-orang mulai melihat, menerangkan, dan menguraikan keteraturan dunia tempat mereka hidup. Seorang peneliti kualitatif yang menerapkan sudut pandang ini berusaha menginterpretasikan kejadian dan peristiwa sosial sesuai dengan sudut pandang dari objek penelitiannya.
KEDUDUKAN DAN RAGAM PARADIGMA
Kedudukan Paradigma Dalam Metode Penelitian Kualitatif
Ilmu pengetahuan merupakan suatu cabang studi yang berkaitan dengan penemuan dan pengorganisasian fakta-fakta, prinsip-prinsip, dan metoda-metoda. Dari sini dapat dipahami bahwa untuk dinyatakan sebagai ilmu pengetahuan, maka cabang studi itu haruslah memiliki unsur-unsur penemuan dan pengorganisasian, yang meliputi pengorganisasian fakta-fakta atau kenyataan-kenyataan, prinsip-prinsip serta metoda-metoda. Oleh Moleong prinsip-prinsip ini disebut sebagai aksioma-aksioma, yang menjadi dasar bagi para ilmuan dan peneliti di dalam mencari kebenaran melalui kegiatan penelitian.
Dasar-dasar untuk melakukan kebenaran itu biasa disebut sebagai paradigma, yang oleh Bogdan dan Biklen dinyatakan sebagai kumpulan longgar dari sejumlah asumsi yang dipegang bersama, konsep atau proposisi yang mengarahkan cara berpikir dan penelitian. Ada berbagai macam paradigma yang mendasari kegiatan penelitian ilmu-ilmu sosial. Paradigma-paradigma yang beragam tersebut tidak terlepas dari adanya dua tradisi intelektual Logico Empiricism dan Hermeneutika.
Logico Empiricism, merupakan tradisi intelektual yang mendasarkan diri pada sesuatu yang nyata atau faktual dan yang serba pasti. Sedangkan Hermeneutika, merupakan tradisi intelektual yang mendasarkan diri pada sesuatu yang berada di balik sesuatu yang faktual, yang nyata atau yang terlihat.
Penelitian kualitatif merupakan penelitian yang berusaha melihat kebenaran-kebenaran atau membenarkan kebenaran, namun di dalam melihat kebenaran tersebut, tidak selalu dapat dan cukup didapat dengan melihat sesuatu yang nyata, akan tetapi kadangkala perlu pula melihat sesuatu yang bersifat tersembunyi, dan harus melacaknya lebih jauh ke balik sesuatu yang nyata tersebut.
Pilihan terhadap tradisi mana yang akan ditempuh peneliti sangat ditentukan oleh tujuan dan jenis data yang akan ditelitinya. Oleh karena itu pemahaman terhadap paradigma ilmu pengetahuan sangatlah perlu dilakukan oleh para peneliti. Bagi kegiatan penelitian, paradigma tersebut berkedudukan sebagai landasan berpijak atau fondasi dalam melakukan proses penelitian selengkapnya.
Ragam Paradigma Dalam Metode Penelitian
Dalam rangka melakukan pengumpulan fakta-fakta para ilmuwan atau peneliti terlebih dahulu akan menentukan landasan atau fondasi bagi langkah-langkah penelitiannya. Landasan atau fondasi tersebut akan dijadikan sebagai prinsip-prinsip atau asumsi-asumsi dasar maupun aksioma, yang dalam bahasanya Moleong disebut sebagai paradigma.
Menurut Bogdan dan Biklen paradigma dinyatakan sebagai kumpulan longgar dari sejumlah asumsi yang dipegang bersama, konsep atau proposisi yang mengarahkan cara berpikir dan penelitian.
Paradigma didalam ilmu pengetahuan sosial memiliki ragam yang demikian banyak, baik yang berlandaskan pada aliran pemikiran Logico Empiricism maupun Hermeneutic. Masing-masing paradigma tersebut memiliki keunggulan dan kelemahan masing-masing. Oleh karena itu para peneliti harus mempunyai pemahaman yang cukup terhadap dasar pemikiran paradigma-paradigma yang ada sehingga sebelum melakukan kegiatan penelitiannya, para peneliti dapat memilih paradigma sebagai landasan penelitiannya secara tepat.
Menurut Meta Spencer paradigma di dalam ilmu sosial meliputi (1) perspektif evolusionisme, (2) interaksionisme simbolik, (3) model konflik, dan (4) struktural fungsional. Menurut George Ritzer paradigma di dalam ilmu sosial terdiri atas (1) fakta sosial, (2) definisi sosial, dan (3) perilaku sosial.
Perbedaan dan keragaman paradigma dan atau teori yang berkembang di dalam ilmu pengetahuan sosial, menuntut para peneliti untuk mencermatinya di dalam rangka memilih paradigma yang tepat bagi permasalahan dan tujuan penelitiannya.
PERUMUSAN MASALAH PENELITIAN
Pengertian dan Fungsi Perumusan Masalah
Perumusan masalah merupakan salah satu tahap di antara sejumlah tahap penelitian yang memiliki kedudukan yang sangat penting dalam kegiatan penelitian. Tanpa perumusan masalah, suatu kegiatan penelitian akan menjadi sia-sia dan bahkan tidak akan membuahkan hasil apa-apa.
Perumusan masalah atau research questions atau disebut juga sebagai research problem, diartikan sebagai suatu rumusan yang mempertanyakan suatu fenomena, baik dalam kedudukannya sebagai fenomena mandiri, maupun dalam kedudukannya sebagai fenomena yang saling terkait di antara fenomena yang satu dengan yang lainnya, baik sebagai penyebab maupun sebagai akibat.
Mengingat demikian pentingnya kedudukan perumusan masalah di dalam kegiatan penelitian, sampai-sampai memunculkan suatu anggapan yang menyatakan bahwa kegiatan melakukan perumusan masalah, merupakan kegiatan separuh dari penelitian itu sendiri.
Perumusan masalah penelitian dapat dibedakan dalam dua sifat, meliputi perumusan masalah deskriptif, apabila tidak menghubungkan antar fenomena, dan perumusan masalah eksplanatoris, apabila rumusannya menunjukkan adanya hubungan atau pengaruh antara dua atau lebih fenomena.
Perumusan masalah memiliki fungsi sebagai berikut yaitu Fungsi pertama adalah sebagai pendorong suatu kegiatan penelitian menjadi diadakan atau dengan kata lain berfungsi sebagai penyebab kegiatan penelitian itu menjadi ada dan dapat dilakukan. Fungsi kedua, adalah sebagai pedoman, penentu arah atau fokus dari suatu penelitian. Perumusan masalah ini tidak berharga mati, akan tetapi dapat berkembang dan berubah setelah peneliti sampai di lapangan. Fungsi ketiga dari perumusan masalah, adalah sebagai penentu jenis data macam apa yang perlu dan harus dikumpulkan oleh peneliti, serta jenis data apa yang tidak perlu dan harus disisihkan oleh peneliti. Keputusan memilih data mana yang perlu dan data mana yang tidak perlu dapat dilakukan peneliti, karena melalui perumusan masalah peneliti menjadi tahu mengenai data yang bagaimana yang relevan dan data yang bagaimana yang tidak relevan bagi kegiatan penelitiannya. Sedangkan fungsi keempat dari suatu perumusan masalah adalah dengan adanya perumusan masalah penelitian, maka para peneliti menjadi dapat dipermudah di dalam menentukan siapa yang akan menjadi populasi dan sampel penelitian.
Kriteria-kriteria Perumusan Masalah
Ada setidak-tidaknya tiga kriteria yang diharapkan dapat dipenuhi dalam perumusan masalah penelitian yaitu kriteria pertama dari suatu perumusan masalah adalah berwujud kalimat tanya atau yang bersifat kalimat interogatif, baik pertanyaan yang memerlukan jawaban deskriptif, maupun pertanyaan yang memerlukan jawaban eksplanatoris, yaitu yang menghubungkan dua atau lebih fenomena atau gejala di dalam kehidupan manusaia.
Kriteria Kedua dari suatu masalah penelitian adalah bermanfaat atau berhubungan dengan upaya pembentukan dan perkembangan teori, dalam arti pemecahannya secara jelas, diharapkan akan dapat memberikan sumbangan teoritik yang berarti, baik sebagai pencipta teori-teori baru maupun sebagai pengembangan teori-teori yang sudah ada.
Kriteria ketiga, adalah bahwa suatu perumusan masalah yang baik, juga hendaknya dirumuskan di dalam konteks kebijakan pragmatis yang sedang aktual, sehingga pemecahannya menawarkan implikasi kebijakan yang relevan pula, dan dapat diterapkan secara nyata bagi proses pemecahan masalah bagi kehidupan manusia.
Berkenaan dengan penempatan rumusan masalah penelitian, didapati beberapa variasi, antara lain (1) Ada yang menempatkannya di bagian paling awal dari suatu sistematika peneliti, (2) Ada yang menempatkan setelah latar belakang atau bersama-sama dengan latar belakang penelitian dan (3) Ada pula yang menempatkannya setelah tujuan penelitian.
Di manapun rumusan masalah penelitian ditempatkan, sebenarnya tidak terlalu penting dan tidak akan mengganggu kegiatan penelitian yang bersangkutan, karena yang penting adalah bagaimana kegiatan penelitian itu dilakukan dengan memperhatikan rumusan masalah sebagai pengarah dari kegiatan penelitiannya. Artinya, kegiatan penelitian yang dilakukan oleh siapapun, hendaknya memiliki sifat yang konsisten dengan judul dan perumusan masalah yang ada. Kesimpulan yang didapat dari suatu kegiatan penelitian, hendaknya kembali mengacu pada judul dan permasalahan penelitian yang telah dirumuskan.
Sumber Buku Metode Penelitian Kualitatif Read More..
Bagian 1
PENGERTIAN METODE PENELITIAN KUALITATIF
Pengertian Metode Penelitian Kualitatif
Terdapat kesalahan pemahaman di dalam masyarakat bahwa yang dinamakan sebagai kegiatan penelitian adalah penelitian yang bercorak survei. Ditambah lagi ada pemahaman lain bahwa penelitian yang benar jika menggunakan sebuah daftar pertanyaan dan datanya dianalisa dengan menggunakan teknik statistik. Pemahaman ini berkembang karena kuatnya pengaruh aliran positivistik dengan metode penelitian kuantitatif.
1.
Ada dua kelompok metode penelitian dalam ilmu sosial yakni metode penelitian kuantitatif dan metode penelitian kualitatif. Di antara kedua metode ini sering timbul perdebatan di seputar masalah metodologi penelitian. Masing-masing aliran berusaha mempertahankan kekuatan metodenya
2.
Salah satu argumen yang dikedepankan oleh metode penelitian kualitatif adalah keunikan manusia atau gejala sosial yang tidak dapat dianalisa dengan metode yang dipinjam dari ilmu eksakta.
3.
Metode penelitian kualitatif menekankan pada metode penelitian observasi di lapangan dan datanya dianalisa dengan cara non-statistik meskipun tidak selalu harus menabukan penggunaan angka
4.
Penelitian kualitatif lebih menekankan pada penggunaan diri si peneliti sebagai alat. Peneliti harus mampu mengungkap gejala sosial di lapangan dengan mengerahkan segenap fungsi inderawinya. Dengan demikian, peneliti harus dapat diterima oleh responden dan lingkungannya agar mampu mengungkap data yang tersembunyi melalui bahasa tutur, bahasa tubuh, perilaku maupun ungkapan-ungkapan yang berkembang dalam dunia dan lingkungan responden.
DASAR-DASAR PENELITIAN KUALITATIF
Paradigma Metode Penelitian
Ada dua metode berfikir dalam perkembangan pengetahuan, yaitu metode deduktif yang dikembangkan oleh Aristoteles dan metode induktif yang dikembangkan oleh Francis Bacon. Metode deduktif adalah metode berfikir yang berpangkal dari hal-hal yang umum atau teori menuju pada hal-hal yang khusus atau kenyataan. Sedangkan metode induktif adalah sebaliknya. Dalam pelaksanaan, kedua metode tersebut diperlukan dalam penelitian.
Kegiatan penelitian memerlukan metode yang jelas. Dalam hal ini ada dua metode penelitian yakni metode kualitatif dan metode kuantitatif. Pada mulanya metode kuantitatif dianggap memenuhi syarat sebagai metode penilaian yang baik, karena menggunakan alat-alat atau intrumen untuk mengakur gejala-gejala tertentu dan diolah secara statistik. Tetapi dalam perkembangannya, data yang berupa angka dan pengolahan matematis tidak dapat menerangkan kebenaran secara meyakinkan. Oleh sebab itu digunakan metode kualitatif yang dianggap mampu menerangkan gejala atau fenomena secara lengkap dan menyeluruh.
Tiap penelitian berpegang pada paradigma tertentu. Paradigma menjadi tidak dominan lagi dengan timbulnya paradigma baru. Pada mulanya orang memandang bahwa apa yang terjadi bersifat alamiah. Peneliti bersifat pasif sehingga tinggal memberi makna dari apa yang terjadi dan tanpa ingin berusaha untuk merubah. Masa ini disebut masa pra-positivisme.
Setelah itu timbul pandangan baru, yakni bahwa peneliti dapat dengan sengaja mengadakan perubahan dalam dunia sekitar dengan melakukan berbagai eksperimen, maka timbullah metode ilmiah. Masa ini disebut masa positivisme.
Pandangan positivisme dalam perkembangannya dibantah oleh pendirian baru yang disebut post-positivisme. Pendirian post-positivisme ini bertolak belakang dergan positivisme. Dapat dikatakan bahwa post-positivisme sebagai reaksi terhadap positivisme. Menurut pandangan post-positivisme, kebenaran tidak hanya satu tetapi lebih kompleks, sehingga tidak dapat diikat oleh satu teori tertentu saja.
Dalam penelitian, dikenal tiga metode yang secara kronologis berurutan yakni metode pra-positivisme, positivisme, dan post-positivisme.
Ciri-ciri Penelitian Kualitatif
Penelitian kualitatif berbeda dengan penelitian lain. Untuk mengetahui perbedaan tersebut ada 15 ciri penelitian kualitatif yaitu:
1.
Dalam penelitian kualitatif data dikumpulkan dalam kondisi yang asli atau alamiah (natural setting).
2.
Peneliti sebagai alat penelitian, artinya peneliti sebagai alat utama pengumpul data yaitu dengan metode pengumpulan data berdasarkan pengamatan dan wawancara
3.
Dalam penelitian kualitatif diusahakan pengumpulan data secara deskriptif yang kemudian ditulis dalam laporan. Data yang diperoleh dari penelitian ini berupa kata-kata, gambar, dan bukan angka.
4.
Penelitian kualitatif lebih mementingkan proses daripada hasil, artinya dalam pengumpulan data sering memperhatikan hasil dan akibat dari berbagai variabel yang saling mempengaruhi.
5.
Latar belakang tingkah laku atau perbuatan dicari maknanya. Dengan demikian maka apa yang ada di balik tingkah laku manusia merupakan hal yang pokok bagi penelitian kualitatif. Mengutamakan data langsung atau “first hand”. Penelitian kualitatif menuntut sebanyak mungkin kepada penelitinya untuk melakukan sendiri kegiatan penelitian di lapangan.
6.
Dalam penelitian kualitatif digunakan metode triangulasi yang dilakukan secara ekstensif baik tringulasi metode maupun triangulasi sumber data.
7.
Mementingkan rincian kontekstual. Peneliti mengumpulkan dan mencatat data yang sangat rinci mengenai hal-hal yang dianggap bertalian dengan masalah yang diteliti.
8.
Subjek yang diteliti berkedudukan sama dengan peneliti, jadi tidak sebagai objek atau yang lebih rendah kedudukannya.
9.
Mengutamakan perspektif emik, artinya mementingkan pandangan responden, yakni bagaimana ia memandang dan menafsirkan dunia dan segi pendiriannya.
10.
Verifikasi. Penerapan metode ini antara lain melalui kasus yang bertentangan atau negatif.
11.
Pengambilan sampel secara purposif. Metode kualitatif menggunakan sampel yang sedikit dan dipilih menurut tujuan penelitian.
12.
Menggunakan “Audit trail”. Metode yang dimaksud adalah dengan mencantumkan metode pengumpulan dan analisa data.
13.
Mengadakan analisis sejak awal penelitian. Data yang diperoleh langsung dianalisa, dilanjutkan dengan pencarian data lagi dan dianalisis, demikian seterusnya sampai dianggap mencapai hasil yang memadai.
14.
Teori bersifat dari dasar. Dengan data yang diperoleh dari penelitian di lapangan dapat dirumuskan kesimpulan atau teori.
Dasar Teoritis Penelitian
Pada penelitian kualitatif, teori diartikan sebagai paradigma. Seorang peneliti dalam kegiatan penelitiannya, baik dinyatakan secara eksplisit atau tidak, menerapkan paradigma tertentu sehingga penelitian menjadi terarah. Dasar teoritis dalam pendekatan kualitatif adalah:
1.
Pendekatan fenomenologis. Dalam pandangan fenomenologis, peneliti berusaha memahami arti peristiwa dan kaitan-kaitannya terhadap orang-orang biasa dalam situasi-situasi tertentu.
2.
Pendekatan interaksi simbolik. Dalam pendekatan interaksi simbolik diasumsikan bahwa objek orang, situasi dan peristiwa tidak memiliki pengertian sendiri, sebaliknya pengertian itu diberikan kepada mereka. Pengertian yang dlberikan orang pada pengalaman dan proses penafsirannya bersifat esensial serta menentukan.
3.
Pendekatan kebudayaan. Untuk menggambarkan kebudayaan menurut perspektif ini seorang peneliti mungkin dapat memikirkan suatu peristiwa di mana manusia diharapkan berperilaku secara baik. Peneliti dengan pendekatan ini mengatakan bahwa bagaimana sebaiknya diharapkan berperilaku dalam suatu latar kebudayaan.
4.
Pendekatan etnometodologi. Etnometodologi berupaya untuk memahami bagaimana masyarakat memandang, menjelaskan dan menggambarkan tata hidup mereka sendiri. Etnometodologi berusaha memahami bagaimana orang-orang mulai melihat, menerangkan, dan menguraikan keteraturan dunia tempat mereka hidup. Seorang peneliti kualitatif yang menerapkan sudut pandang ini berusaha menginterpretasikan kejadian dan peristiwa sosial sesuai dengan sudut pandang dari objek penelitiannya.
KEDUDUKAN DAN RAGAM PARADIGMA
Kedudukan Paradigma Dalam Metode Penelitian Kualitatif
Ilmu pengetahuan merupakan suatu cabang studi yang berkaitan dengan penemuan dan pengorganisasian fakta-fakta, prinsip-prinsip, dan metoda-metoda. Dari sini dapat dipahami bahwa untuk dinyatakan sebagai ilmu pengetahuan, maka cabang studi itu haruslah memiliki unsur-unsur penemuan dan pengorganisasian, yang meliputi pengorganisasian fakta-fakta atau kenyataan-kenyataan, prinsip-prinsip serta metoda-metoda. Oleh Moleong prinsip-prinsip ini disebut sebagai aksioma-aksioma, yang menjadi dasar bagi para ilmuan dan peneliti di dalam mencari kebenaran melalui kegiatan penelitian.
Dasar-dasar untuk melakukan kebenaran itu biasa disebut sebagai paradigma, yang oleh Bogdan dan Biklen dinyatakan sebagai kumpulan longgar dari sejumlah asumsi yang dipegang bersama, konsep atau proposisi yang mengarahkan cara berpikir dan penelitian. Ada berbagai macam paradigma yang mendasari kegiatan penelitian ilmu-ilmu sosial. Paradigma-paradigma yang beragam tersebut tidak terlepas dari adanya dua tradisi intelektual Logico Empiricism dan Hermeneutika.
Logico Empiricism, merupakan tradisi intelektual yang mendasarkan diri pada sesuatu yang nyata atau faktual dan yang serba pasti. Sedangkan Hermeneutika, merupakan tradisi intelektual yang mendasarkan diri pada sesuatu yang berada di balik sesuatu yang faktual, yang nyata atau yang terlihat.
Penelitian kualitatif merupakan penelitian yang berusaha melihat kebenaran-kebenaran atau membenarkan kebenaran, namun di dalam melihat kebenaran tersebut, tidak selalu dapat dan cukup didapat dengan melihat sesuatu yang nyata, akan tetapi kadangkala perlu pula melihat sesuatu yang bersifat tersembunyi, dan harus melacaknya lebih jauh ke balik sesuatu yang nyata tersebut.
Pilihan terhadap tradisi mana yang akan ditempuh peneliti sangat ditentukan oleh tujuan dan jenis data yang akan ditelitinya. Oleh karena itu pemahaman terhadap paradigma ilmu pengetahuan sangatlah perlu dilakukan oleh para peneliti. Bagi kegiatan penelitian, paradigma tersebut berkedudukan sebagai landasan berpijak atau fondasi dalam melakukan proses penelitian selengkapnya.
Ragam Paradigma Dalam Metode Penelitian
Dalam rangka melakukan pengumpulan fakta-fakta para ilmuwan atau peneliti terlebih dahulu akan menentukan landasan atau fondasi bagi langkah-langkah penelitiannya. Landasan atau fondasi tersebut akan dijadikan sebagai prinsip-prinsip atau asumsi-asumsi dasar maupun aksioma, yang dalam bahasanya Moleong disebut sebagai paradigma.
Menurut Bogdan dan Biklen paradigma dinyatakan sebagai kumpulan longgar dari sejumlah asumsi yang dipegang bersama, konsep atau proposisi yang mengarahkan cara berpikir dan penelitian.
Paradigma didalam ilmu pengetahuan sosial memiliki ragam yang demikian banyak, baik yang berlandaskan pada aliran pemikiran Logico Empiricism maupun Hermeneutic. Masing-masing paradigma tersebut memiliki keunggulan dan kelemahan masing-masing. Oleh karena itu para peneliti harus mempunyai pemahaman yang cukup terhadap dasar pemikiran paradigma-paradigma yang ada sehingga sebelum melakukan kegiatan penelitiannya, para peneliti dapat memilih paradigma sebagai landasan penelitiannya secara tepat.
Menurut Meta Spencer paradigma di dalam ilmu sosial meliputi (1) perspektif evolusionisme, (2) interaksionisme simbolik, (3) model konflik, dan (4) struktural fungsional. Menurut George Ritzer paradigma di dalam ilmu sosial terdiri atas (1) fakta sosial, (2) definisi sosial, dan (3) perilaku sosial.
Perbedaan dan keragaman paradigma dan atau teori yang berkembang di dalam ilmu pengetahuan sosial, menuntut para peneliti untuk mencermatinya di dalam rangka memilih paradigma yang tepat bagi permasalahan dan tujuan penelitiannya.
PERUMUSAN MASALAH PENELITIAN
Pengertian dan Fungsi Perumusan Masalah
Perumusan masalah merupakan salah satu tahap di antara sejumlah tahap penelitian yang memiliki kedudukan yang sangat penting dalam kegiatan penelitian. Tanpa perumusan masalah, suatu kegiatan penelitian akan menjadi sia-sia dan bahkan tidak akan membuahkan hasil apa-apa.
Perumusan masalah atau research questions atau disebut juga sebagai research problem, diartikan sebagai suatu rumusan yang mempertanyakan suatu fenomena, baik dalam kedudukannya sebagai fenomena mandiri, maupun dalam kedudukannya sebagai fenomena yang saling terkait di antara fenomena yang satu dengan yang lainnya, baik sebagai penyebab maupun sebagai akibat.
Mengingat demikian pentingnya kedudukan perumusan masalah di dalam kegiatan penelitian, sampai-sampai memunculkan suatu anggapan yang menyatakan bahwa kegiatan melakukan perumusan masalah, merupakan kegiatan separuh dari penelitian itu sendiri.
Perumusan masalah penelitian dapat dibedakan dalam dua sifat, meliputi perumusan masalah deskriptif, apabila tidak menghubungkan antar fenomena, dan perumusan masalah eksplanatoris, apabila rumusannya menunjukkan adanya hubungan atau pengaruh antara dua atau lebih fenomena.
Perumusan masalah memiliki fungsi sebagai berikut yaitu Fungsi pertama adalah sebagai pendorong suatu kegiatan penelitian menjadi diadakan atau dengan kata lain berfungsi sebagai penyebab kegiatan penelitian itu menjadi ada dan dapat dilakukan. Fungsi kedua, adalah sebagai pedoman, penentu arah atau fokus dari suatu penelitian. Perumusan masalah ini tidak berharga mati, akan tetapi dapat berkembang dan berubah setelah peneliti sampai di lapangan. Fungsi ketiga dari perumusan masalah, adalah sebagai penentu jenis data macam apa yang perlu dan harus dikumpulkan oleh peneliti, serta jenis data apa yang tidak perlu dan harus disisihkan oleh peneliti. Keputusan memilih data mana yang perlu dan data mana yang tidak perlu dapat dilakukan peneliti, karena melalui perumusan masalah peneliti menjadi tahu mengenai data yang bagaimana yang relevan dan data yang bagaimana yang tidak relevan bagi kegiatan penelitiannya. Sedangkan fungsi keempat dari suatu perumusan masalah adalah dengan adanya perumusan masalah penelitian, maka para peneliti menjadi dapat dipermudah di dalam menentukan siapa yang akan menjadi populasi dan sampel penelitian.
Kriteria-kriteria Perumusan Masalah
Ada setidak-tidaknya tiga kriteria yang diharapkan dapat dipenuhi dalam perumusan masalah penelitian yaitu kriteria pertama dari suatu perumusan masalah adalah berwujud kalimat tanya atau yang bersifat kalimat interogatif, baik pertanyaan yang memerlukan jawaban deskriptif, maupun pertanyaan yang memerlukan jawaban eksplanatoris, yaitu yang menghubungkan dua atau lebih fenomena atau gejala di dalam kehidupan manusaia.
Kriteria Kedua dari suatu masalah penelitian adalah bermanfaat atau berhubungan dengan upaya pembentukan dan perkembangan teori, dalam arti pemecahannya secara jelas, diharapkan akan dapat memberikan sumbangan teoritik yang berarti, baik sebagai pencipta teori-teori baru maupun sebagai pengembangan teori-teori yang sudah ada.
Kriteria ketiga, adalah bahwa suatu perumusan masalah yang baik, juga hendaknya dirumuskan di dalam konteks kebijakan pragmatis yang sedang aktual, sehingga pemecahannya menawarkan implikasi kebijakan yang relevan pula, dan dapat diterapkan secara nyata bagi proses pemecahan masalah bagi kehidupan manusia.
Berkenaan dengan penempatan rumusan masalah penelitian, didapati beberapa variasi, antara lain (1) Ada yang menempatkannya di bagian paling awal dari suatu sistematika peneliti, (2) Ada yang menempatkan setelah latar belakang atau bersama-sama dengan latar belakang penelitian dan (3) Ada pula yang menempatkannya setelah tujuan penelitian.
Di manapun rumusan masalah penelitian ditempatkan, sebenarnya tidak terlalu penting dan tidak akan mengganggu kegiatan penelitian yang bersangkutan, karena yang penting adalah bagaimana kegiatan penelitian itu dilakukan dengan memperhatikan rumusan masalah sebagai pengarah dari kegiatan penelitiannya. Artinya, kegiatan penelitian yang dilakukan oleh siapapun, hendaknya memiliki sifat yang konsisten dengan judul dan perumusan masalah yang ada. Kesimpulan yang didapat dari suatu kegiatan penelitian, hendaknya kembali mengacu pada judul dan permasalahan penelitian yang telah dirumuskan.
Sumber Buku Metode Penelitian Kualitatif Read More..
Jumat, 29 Mei 2009
duit dari internet
Buat kalian yang emang hobi banget cari duit di internet, kalian pasti tau donk yang namanya “Agloco”..yups, bisnis online yang sempet booming karna sistem kerja (cari duitnya) gampang banget yaitu cukup searching doank. Tapi seiring berjalannya waktu, program agloco ini ternyata g membayar para membernya(alias scam), udah deh..langsung pada ditinggal member2nya..
Sekarang ini telah hadir “Agloco Baru” yaitu http://myhpf.co.uk, jika dulu agloco sudah terbukti scam.. untuk yang ini beda, karna merupakan salah satu produk dari “Yahoo”..jadi mana mungkin kan yahoo akan mengorbankan nama besarnya di internet hanya dengan program ini..
Program http://myhpf.co.uk ini 100% gratis, dan seperti yang udah dibilang klo cara kerjanya gampang..kita g perlu keahlian khusus atau apapun itu tetapi kita cukup mengalihkan kebiasaan mencari sesuatu di internet melalui google ke program http://myhpf.co.uk ini..
Untuk cara kerjanya :
1. Pastinya kudu daftar dulu, langkah2 mendaftarnya :
Klo belum daftar..sok atuh klik disini, atau banner di bawah ini :
Setelah itu km pilih “GET STARTED FOR FREE”
Isi dengan benar data-data informasi pendaftarannya yang telah disediakan, setelah selesai..lalu kamu “Cek Email” untuk mengetahui username dan passwordnya(utk membuktikan klo email kita benar).
2. Klo udah tau username dan passwordnya...Selanjutnya masuk ke http://myhpf.co.uk untuk "Log In" dengan username dan password yang telah diberikan tadi lewat email..
3. Jika berhasil, maka km bakalan masuk ke halaman member atau "My Administration"..
Sy saranin setelah masuk menu my administration kamu langsung aja ganti username dan passwordnya terlebih dahulu agar ngga kesulitan login nanti kedepannya
4. Untuk memulai buat dapetin dolarnya, caranya :
Di halaman utama(My Administration), km lihat di paling bawah ada tulisan “Set Your Homepages” km klik itu,
lalu akan keluar URL homepages kamu..misal klo punya sy..
http://www.myhpf.co.uk/mypage.asp?OrgId=198255
5. Klo sudah ketemu, mulailah mengalihkan kebiasaan km yang dulunya pake www.google.com sekarang jadi pake homepages yang tadi..
6. Tinggal nunggu duitnya masuk deh..he3
Note :
"Kamu akan dibayar jika ada orang yang memakai homepages km tadi, misalnya km ingin mencari info TRIK YUWIE di internet, untuk mencarinya..jangan lah pake google, tapi buka home pages kamu..lalu cari disitu(biar dapet duit)"
Tips untuk memaksimalkan penghasilan dari program ini yaitu km cukup menjadikan alamat URL yang tadi menjadi Home Pages komputer km, klo yang belum tau..caranya(untuk mozilla) :
1. Pilih “Tools”-->”Internet Options”.
Lalu masukan URL homepages km di myhpf, ke homepage komputer..
Udah deh...hore..dapet duit lagi... Read More..
Sekarang ini telah hadir “Agloco Baru” yaitu http://myhpf.co.uk, jika dulu agloco sudah terbukti scam.. untuk yang ini beda, karna merupakan salah satu produk dari “Yahoo”..jadi mana mungkin kan yahoo akan mengorbankan nama besarnya di internet hanya dengan program ini..
Program http://myhpf.co.uk ini 100% gratis, dan seperti yang udah dibilang klo cara kerjanya gampang..kita g perlu keahlian khusus atau apapun itu tetapi kita cukup mengalihkan kebiasaan mencari sesuatu di internet melalui google ke program http://myhpf.co.uk ini..
Untuk cara kerjanya :
1. Pastinya kudu daftar dulu, langkah2 mendaftarnya :
Klo belum daftar..sok atuh klik disini, atau banner di bawah ini :
Setelah itu km pilih “GET STARTED FOR FREE”
Isi dengan benar data-data informasi pendaftarannya yang telah disediakan, setelah selesai..lalu kamu “Cek Email” untuk mengetahui username dan passwordnya(utk membuktikan klo email kita benar).
2. Klo udah tau username dan passwordnya...Selanjutnya masuk ke http://myhpf.co.uk untuk "Log In" dengan username dan password yang telah diberikan tadi lewat email..
3. Jika berhasil, maka km bakalan masuk ke halaman member atau "My Administration"..
Sy saranin setelah masuk menu my administration kamu langsung aja ganti username dan passwordnya terlebih dahulu agar ngga kesulitan login nanti kedepannya
4. Untuk memulai buat dapetin dolarnya, caranya :
Di halaman utama(My Administration), km lihat di paling bawah ada tulisan “Set Your Homepages” km klik itu,
lalu akan keluar URL homepages kamu..misal klo punya sy..
http://www.myhpf.co.uk/mypage.asp?OrgId=198255
5. Klo sudah ketemu, mulailah mengalihkan kebiasaan km yang dulunya pake www.google.com sekarang jadi pake homepages yang tadi..
6. Tinggal nunggu duitnya masuk deh..he3
Note :
"Kamu akan dibayar jika ada orang yang memakai homepages km tadi, misalnya km ingin mencari info TRIK YUWIE di internet, untuk mencarinya..jangan lah pake google, tapi buka home pages kamu..lalu cari disitu(biar dapet duit)"
Tips untuk memaksimalkan penghasilan dari program ini yaitu km cukup menjadikan alamat URL yang tadi menjadi Home Pages komputer km, klo yang belum tau..caranya(untuk mozilla) :
1. Pilih “Tools”-->”Internet Options”.
Lalu masukan URL homepages km di myhpf, ke homepage komputer..
Udah deh...hore..dapet duit lagi... Read More..
Selasa, 26 Mei 2009
Environmental Management Systems (EMS)
An Environmental Management System (EMS) is a set of processes and practices that enable an organization to reduce its environmental impacts and increase its operating efficiency. This Web site provides information and resources related to EMS for businesses, associations, the public, and state and federal agencies.
Basic Information
Learn why and how to develop an EMS.
Where You Live
This section includes information on EMS initiatives in our 10 regions.
Resources & Publications
A collection of guides, case studies, and other tools to help organizations understand and adopt EMSs for their operations, including a new report: Financial Market Incentives for Environmental Management Systems.
EPA's Position on EMS
Read about our approach to EMS development, including our position on EMS, signed December 15, 2005
EMS Initiatives Supported by EPA
We are carrying out a number of programs and activities involving EMSs, including voluntary initiatives with the public and private sectors.
EMS at EPA Facilities
Learn how we are developing and implementing EMS at our facilities.
Other Federal EMS Web Sites
A list of links that will take you to various federal agency EMS Web sites. Read More..
Basic Information
Learn why and how to develop an EMS.
Where You Live
This section includes information on EMS initiatives in our 10 regions.
Resources & Publications
A collection of guides, case studies, and other tools to help organizations understand and adopt EMSs for their operations, including a new report: Financial Market Incentives for Environmental Management Systems.
EPA's Position on EMS
Read about our approach to EMS development, including our position on EMS, signed December 15, 2005
EMS Initiatives Supported by EPA
We are carrying out a number of programs and activities involving EMSs, including voluntary initiatives with the public and private sectors.
EMS at EPA Facilities
Learn how we are developing and implementing EMS at our facilities.
Other Federal EMS Web Sites
A list of links that will take you to various federal agency EMS Web sites. Read More..
the principle of islam
BASIC BELIEF
According to Islam you have to believe in Allah, the Angels of Allah (Malaikah), the Books of Allah (Kutubullah), the messengers of Allah, (Rusulullah), the Day of Judgement (Yawmuddin), the Supremacy of the Divine Will (Al-Qadâr ) and life after death (Akhirah).
Allah
Allah is the name of God. Some people ascribe false attributes to Allah. We Muslims have our knowledge of Allah through what He revealed in the Holy Qura’n or through Prophet Muhammad (e , Salalahu Alihi Wasallam. SAW, peace be upon him).
“Allah, there is no god save Him, the Alive, the Eternal, Neither slumber nor sleep overtakes Him. Into Him belongs what so ever is in the heavens and what so ever is in the earth. Who is he that intercedes with Him save by His leave? he knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save that He will. His Throne includes the hwavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous” (Qura’n. 2:255).
“All that is in the heavens and earth glorify Allah and He is the Mighty, the Wise. His is the Sovereignty of the heavens and the earth. He ordains life and death and has power over all things. He is the First and the Last and the Inward and the Outward. He has knowledge of all things” (Qura’n. 57:1-4).
“Everything will perish save His countenance. His is the command and unto Him you will be brought back”(Qura’n. 28:88).
“The Originator of the heavens and the earth, when He will a thing He only says unto it “BE” and it is (Qura’n. 2:117)
“And not an atom’s weight in the earth or in the heavens escapes your Lord’s knowledge; neither is there anything smaller than that or larger, but is recorded in a clear decree” (Qura’n. 10-61).
“He knows what you conceal and what you reveal and God knows well the (secrets) of (all) hearts. (Qura’n. 64:4).
“There is nothing like unto Him” (Qura’n. 42:11).
Angles of Allah
The angels have been created from light, they obey Allah, carryout His will and have no free will, Angel Gibril (Gabriel) for example brought revelations from Allah to Prophet Muhammad (SAW) and other prophets. Other angels record our deeds or carryout other functions.
Books of Allah
Allah revealed Books of guidance through his prophets. Muslims believe in all the Original Books of Allah mentioned in the Qura’n, the Tawrat (Turah of Moses), the Zabur (Psalma of David), the Injil (Gospel) and Suhuf Ibrahim (the Scrollsof Abraham). The Qura’n is the only book of Allah which exists unchanged in its original form. The other Books are not in their original languages and are distorted and mixed with human words. The Qura’n was recorded as soon as it was revealed and was memorised by heart by Muslims.
Messengers of Allah
Allah sent prophets and messengers to show people the right path there is no nation to which Allah did not send a prophet as mentioned the Qura’n (35:24). The name of 25 prophets are mentioned in the Qura’n . Example of these prophets are: Adam, Nuh, Ibrahim, Musa, Isa and Muhammad ( Peace be upon them ). All prophets and messengers preached Islam i.e. to surrender to the Will of Allah the One who has no partners. Muhammad (SAW) is the seal of prophets (Qura’n 33:40).
Al Qadar
Allah has given man a free will. He does not force man to obey or disobey. Allah, The fact Allah knows what we are going to do does not mean that we do not have free will, knows whether man will obey or disobey.
Akhirah
Life on earth is meant to be a preparation for the Akhirah (life after death) Life is meaningless if people of good actions are not rewarded and people of bad conduct are not punished at the Day of Judgement. Muslim believers will be rewarded for their good actions by admitting them to Janah (Paradise) Wrong-doers and unbelievers will be punished in Annar ( Hell Fire ).
PILLARS OF ISLAM
In Islam there are five basic duties which Muslims must perform. They are known as the five pillars of Islam (Arkanul Islam). These are: Shahadah, the establishment of prayer (Salah), the payment of Zakah (paying the poor due), the Hajj (pilgrimage to Makkah and Sawm Ramadan (fasting the month of Ramadan).
SHAHADA (The First Pillar of Islam)
لا إله إلا الله محمد رسول الله
“La llaha illal-lahu Muhammad resululah“
“There is no god but Allah and Muhammad is the messenger of Allah“
This declaration is called “Shahadah”.
1. Shahadah means that there is only One Lord, Allah, the Creator, the Organizer, the Planner and the Sustainer of the Universe.
2. Shahadah means that Allah has the most Beautiful Names and Qualities mentioned by the Qur’an or Prophet Muhammad (SAW). ALL names and qualities of Allah are taken without changing their meanings or neglecting them. We should keep in mind that ”Nothing is like unto Allah” (Qura’n 42:11). Therefore, it does not meet with Majesty of Allah to be confined with a time or a place and it is not accepted that Allah existed in any of His creation including Jesus Christ (peace be upon him).
3. Shahadah means that Muhammad (SAW) is the messenger of Allah, Allah Says: “Muhammad is the messenger of Allah and the seal of the prophets” (Qura’n 33:40). “And whatever the messenger (Muhammad) gives you, take it and whatever he forbids you, abstain from it”. (Qura’n 59:1). “Say (O Muhammad) if you love Allah follow me Allah loves you” (Qura’n 3:31).
Therefore, whatever any one says may be taken or rejected as to whether his sayings are in accordance with the Book of Allah (the Qura’n) or with the tradition of prophet Muhammad (SAW) (Sayings and deeds).
In order to become a Muslim, you have to utter “Shahadah” by your tongue and your actions should confirm the meanings of Shahadah.
SALAH (The Second Pillar of Islam)
The second pillar of Islam is performing Salah (prayer). The Muslim is enjoined to perform five obligatory prayers every day to keep himself in relation with his Lord, to invoke and implore Him, and to refrain himself from committing lewdness or indecency. These prayers not only ensure psychological rest to the Muslim in this present life, but they also pave the way to him to gain eternal happiness in the hereafter.
To perform prayer, one should be clean, wearing clean clothes and perform prayer in a clean place.
The Muslim should always cleanse himself by pure water. He should remove all traces of stool, urine, or any other dirt. Before prayer the Muslim should perform Wudu (ablution).
Prayer is the pillar of religion. It succeeds in importance the Shahadah Therefore, it is not only a duty on the Muslim to observe performing prayers from his maturity up to his death, but he should also order his household to perform it. He should also order his children to start practicing it from the time when they are 7 years old so that they may be accustomed to perform it. Allah Says:
" إن الصلاة كانت على المؤمنين كتابا موقوتا " النساء : من آية 103
“enjoined on the believers.” (Qur’an 4:103).Performing prayers at fixed times has been
The prophet (SAW) said: “The obligation which distinguishes betus and the unbelievers is prayer”. Therefore, whosoever resists prayer, becomes unbeliever. Prayer is a duty on the Muslim in all circumstances. Even if he is sick or frightened he should perform his daily prayers, standing, sitting or even lying.
The five obligatory daily prayers are the Morning Prayer (Fajr), the noon prayer (Zuhr), the afternoon prayer (Asr), the evening prayer (Maghrib) and the night prayer (Ishaa).
The time due to Morning Prayer begins at true dawn and extends until the sun rises. It should not be delayed beyond this span of time. The time for noon prayer starts from the Zawal (a little after the sun passes the meridian) and extends till one’s shadow becomes equal to its own length plus the length of its noon- time shadow. The time enjoined for afternoon prayer starts after the end of noon-prayer time and extends until the sun turns yellow. One must hasten to perform it while the sun is still bright. The time for Maghrib prayer begins soon after sunsets and lasts till the disappearance of the twilight. Its performance should not be delayed. The time for Ishaa prayer begins after the disappearance of the twilight and lasts till midnight. If a Muslim delays one of these five prayers, he commits a grievous sin. He should turn to Allah in repentance and refrain himself from recommitting it. The Qura’n warns those who delay their prayers from its fixed times.
"فويل للمصلين الذين هم عن صلاتهم ساهون "سورة الماعون الآية 4-5
“Woe unto those who pray but delay their prayers from its stated fixed time” (Quran 107: 7-4).
Performance of Wudu (Ablution)
Wudu is the act of washing those parts of the body that are generally exposed. The water should be pure clean and fresh with no change in its colour, taste and smell. Wudu is done as follows:
1. Make a full intention of performing the Wudu for offering prayer and recite.
"بسم الله الرحمن الرحيم"
“Bismillahir – rahmanir – rahim“, (in the Name of Allah, the Compassionate, the Most Merciful).
2. Wash hands up to the wrists three times, passing the fingers in between each other.
3. Rinse your mouth with water three times.
4. Rinse the nostrils with water, sniffing up water and blowing it out.
5. Wash the face from the forehead to the chin bone and from ear to ear three times.
6. Wash the right arm followed by the left up to elbows three times.
7. Brush up the whole head with wet hands.
8. Pass the wet tips of the index fingers inside and the wet tips of the thumbs outside the ears.
9. Wash the feet up to the ankles three times. The right foot is washed first and then the left, taking care to wash in between the toes.
The same Wudu may be used for several prayers. However, if a Muslim urinates, defecates, passes wind or loses his consciousness for any reason after Wudu he should re-perform it again before prayer.
If a Muslim is in a state of major impurity (discharged semen in erotic dreams, or practiced intercourse … etc), he should clean his body by taking a bath. Women also should carry out this cleansing bath to purify themselves after menstruation or childbirth. Allah has disburdened women and exempted them from performing prayer during menstruation and childbirth till blood stops (for a maximum of 40 days according to some scholars or 60 days according to others).
If a Muslim is in a desert area or on a journey and finds no water, or if he fears that using water will harm him (because of sickness), he is permitted to purify himself by using good clean earth or sand instead of water. This is called, Tayammum, (purification with earth). It is done in the following way: you intend by heart to perform it, then you strike the dust (or sand) with your hands and wipe your hands over your face, your right hand by your left hand and your left hand by your right hand. Purification with earth is also permissible to women after the period of menstruation or confinement if water is not available, or if its could harm them.
Adhan (call to prayer)
The person who gives the Adhan is called the mu’azzin (Caller).
While calling for prayer, he stands in the Minaret or in the courtyard of the mosque, facing the Qiblah and raises his hands to his ears and calls out.
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)
أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)
اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)
اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)
حي على الصلوة (Hayya ala salah) (come to prayer)
حي على الصلوة (Hayya ala salah) (come to prayer)
حي على الفلاح (Hayya ala alfalah) (come to success)
حي على الفلاح (Hayya ala alfalah) (come to success)
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
لا اله إلا الله (la ilaha illallah) (here is no god but Allah )
During the Adhan for Fajr Salah, the following is added after Hayya alal falah:
الصلوة خير من النوم (Assalatu khairun minan naum) (Salah is better than sleep)
Iqamah
Iqamah is another call to prayer said just before the actual start of Salah. The following is aid (in Arabic language):
0. Allah is great twice.
1. I bear witness that there is no god but Allah once.
2. I bear witness that Muhammad is Allah’s Messenger once.
3. Rush to prayer once.
4. Rush to success once.
5. The prayer has begun twice.
6. Allah great twice.
7. There is no god but Allah once.
8. It is similar to Adhan except that after Hayya alal falah the following added:
قد قامت الصلوة (Qad Qamatis salah) (the prayer has begun)
Performance of Salah
A prayer consists of either two, three or four Raka’at: A Raka’at is performed in the following way:
1. Stand erect, facing the direction of Ka’aba in makkah, and make the Niyyat (the intention) in your mind of what prayer you are about to offer, preferably uttering t to yourself, Raise both hands up to the ears and say:
"الله اكبر "
“Allahu – Akbar”, (Allah is Great).
Bring them down or place the right hand upon the left below the chest and above the navel.
2. Recite the Opening Chapter of the Holy ura’n (the Fatiha):
بسم الله الرحمن الرحيم . الحمد لله رب العالمين . الرحمن الرحيم . مالك يوم الدين . إياك نعبد وإياك نستعين . أهدنا الصراط المستقيم . صراط الذين أنعمت عليهم غير لمغضوب عليهم ولا الضالين . ( سورة الفاتحة .
Alhamdu lillahi rabbil aalameen, ar-ahmanir-rahim, maliki yawm-id-deen, iyyaka na’abudu wa iyyaka nasta,een; ihdinas-siratal mustaqeema sirat-alla-zina an,ammta alayhim ghairil magh-doobi alayhim a-lad-daaleen (ameen).
The meaning of this glorious sura can be translated as follows:
“In the name of Allah, the Compassionate, the Most-Merciful. Praise be to Allah, the Lord of the Worlds The Most–Merciful the Most Compassionate. The Master of the Day of Judgment: You Alone we worship, and you Alone we ask for help. Show us the straight way, the way of those whom you have blessed, who have not incurred your displeasure, nor gone astray.”
These verses of Quran, and all other verses, should be recited in Arabic language.
Then recite a passage from the Holy Qur’an. For this purpose any one of the small chapters may be selected as, for instance, the chapter termed, ‘The Unity,”
بسم الله الرحمن الرحيم
(( قل هو الله أحد * الله الصمد * لم يلد ولم يولد * ولم يكن له كفوا أحد ))
Bismillahir rahmanir rahim
“Kul Huwallahu ahad, Allahus samad, lam Yalid wa lam yulad, wa lam yakun lahu kufuwan ahad”.
In the Name of Allah the Compassionate, the Most Merciful
“Say: He is Allah, the One, Allah, the eternally besought of all.
He begets not no is He begotten. And there is none comparable
Unto Him“.
3. Say: “Allaho-Akbar” and bow down in Ruk’u and say thrice:
"سبحان ربي العظيم "
Subhan Rabbiyal-azeem (How gloriois my Lord the Great).
4. Assume the standing position, letting the hands remain on the sides and say:
" سمع الله لمن حمده "
Sami’allahu liman hamidah
" ربنا ولك الحمد"
Rahana wa Lakal – hamd
(Allah has listened to him who has praised Him; Our Lord, praise be to you)
5. Saying” Allahu-Akbar” and prostrate to perform the Saidah, saying thrice:
" سبحان ربي الأعلى"
Subhan Rabbiyal-a’la (All glory be to my Lord, the Most High)
6. Raise yourself sitting for a which in a reverential posture, termed Jalsah and say once.
" اللهم اغفر لي و ارحمني"
Allahummaghfirli warhamni. (O Allah ! forgive me and have mercy upon me).
7. Perform the second sajdah exactly in the same way as the first one. This finishes one Raka’at.
8. Say “ Allahu Akbar, stand erct once again, repeat all that done in the perfomance of the first Raka’at.
9. After the second Raka’at second Sajdan is over, say “Allahu-Akbar” and sit down in the reverential posture and recite.
التحيات لله و الصلوات و الطيبات السلام عليك أيها النبي ورحمة الله و بركاته. السلام علينا و علي عباد الله الصالحين . أشهد أن لا إله إلا الله و أشهد أن محمد عبده و رسوله
“At-tahiyyato lillahi wassalawato wat-taiyyibat. Assalamu alaika ayyuhannabiyyu wa rahmatullahi wa barakathu assalamu alaina wa’ala’ibadillah –is saliheen. Ash-hand alla ilaha illalah wa ashhadu anna Muhammadun abdubu wa rasooluh”.
All Worships and praises are for Allah’s peace be upon you, O prophet, his mercy and His blessings too. Peace be on us and on all righteous servants of Allah. I testify that there is no God save Allah and testify that Muhammad is His servant and messenger.
10. If more than two Raka’at are to be performed, say “Allahu Akbar”, stand up again, and complete one two Raka’at as the case may be, sit down in the reverential posture which is also obviously adopted if the prayer consists of two Raka,at only. In that reverential posture, recite in addition to Tashahud, the Salawat
اللهم صل علي محمد وعلي آل محمد كما صليت علي إبراهيم وعبي آل إبراهيم وبارك علي محمد وعلي آل محمد كما باركت علي إبراهيم وعلي آل إبراهيم انك حميد مجيد
“Allahumma salli’ala Muhammadin wa’ala ali Mihammadin kama sallayta ala Ibrahim wa’ala ali Ibrahim, wa barik ala Mihammadin wa’ala ali Muhammadin kamma barakta ala Ibrahim wa’ala ali Ibrahim, innaka hamidun majeed”.
O, Allah have mercy on Muhammad and those related to Muhammad, just as You had mercy on Ibrahim and on those related to Ibrahim. O. Allah bestow Your blessings on Muhammad and on those related to Muhammad as You had bestowed it on Ibrahim and those related to Ibrahim. Surely, You are The Praisworthy, The Great.”
11. Turn your face to the right and say السلام عليكم ورحمة الله Assalamu-alaykum wa rahmatullah (peace be upon you and the mercy of Allah). Then turn it to the let and repeat the same. Here the prayer is complete.
Morning prayer is two rak’ast. Zuhr, Asr and Isha prayers are four rak’ats while maghrib prayer is three rak’ats. All verses of the Qura’n and other verses should be recited in Arabic.
Al-Kawthar (108)
سورة الكوثر
بسم الله الرحمن الرحيم
أنا أعطيناك الكوثر * فصل لربك وأنحر * إن شانئك هو الأبتر *
Bimillàhir rahmànir
Nnà a’tainakal kawthar.
Fa salli lirabbika wanhar
Inna shàni’aka huwàl abtar.
Maning:
IN the name of Allah, The Compassionat the Most Merciful.
In deed we have given you the Kawther (Abundance or fountain);
So pray to your Lord and make sacrifice.
Surely your hater is the one cut off.
Al-Mà’un (107)
سورة الماعون
بسم الله الرحمن الرحيم
أرءيت الذي يكذب بالدين * فذلك الذي يدع اليتيم * ولا يحض علي طعام المسكين * فويل للمصلين * الذين هم عن صلاتهم ساهون* الذين هم يراءون * و يمنعون الماعون *
Bismilahir rahmanir rahim
Ara’ aital ladhi yukadhdhibu biddin.
Fadhàlikal ladhi yadu’ul yatim.
Wa làyahuddu ala ta amil miskin.
Fawailul lil mussallin.
Alladhina hum ‘an salàtihim sàhun .
Alladhina hum yurà wùn.
Wayamna ùnal mà ùn.
Meaning:
In the name of Allah, The Compassionate the Most merciful.
Have you seen him who denies religion?
It is he who harshly repels the orphan.
And does not urge others to feed the needy.
Woe to those who pray.
But are heedless of their prayers;
Who put on a show of piety
But refuse to give even the smallest help to others. Read More..
According to Islam you have to believe in Allah, the Angels of Allah (Malaikah), the Books of Allah (Kutubullah), the messengers of Allah, (Rusulullah), the Day of Judgement (Yawmuddin), the Supremacy of the Divine Will (Al-Qadâr ) and life after death (Akhirah).
Allah
Allah is the name of God. Some people ascribe false attributes to Allah. We Muslims have our knowledge of Allah through what He revealed in the Holy Qura’n or through Prophet Muhammad (e , Salalahu Alihi Wasallam. SAW, peace be upon him).
“Allah, there is no god save Him, the Alive, the Eternal, Neither slumber nor sleep overtakes Him. Into Him belongs what so ever is in the heavens and what so ever is in the earth. Who is he that intercedes with Him save by His leave? he knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save that He will. His Throne includes the hwavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous” (Qura’n. 2:255).
“All that is in the heavens and earth glorify Allah and He is the Mighty, the Wise. His is the Sovereignty of the heavens and the earth. He ordains life and death and has power over all things. He is the First and the Last and the Inward and the Outward. He has knowledge of all things” (Qura’n. 57:1-4).
“Everything will perish save His countenance. His is the command and unto Him you will be brought back”(Qura’n. 28:88).
“The Originator of the heavens and the earth, when He will a thing He only says unto it “BE” and it is (Qura’n. 2:117)
“And not an atom’s weight in the earth or in the heavens escapes your Lord’s knowledge; neither is there anything smaller than that or larger, but is recorded in a clear decree” (Qura’n. 10-61).
“He knows what you conceal and what you reveal and God knows well the (secrets) of (all) hearts. (Qura’n. 64:4).
“There is nothing like unto Him” (Qura’n. 42:11).
Angles of Allah
The angels have been created from light, they obey Allah, carryout His will and have no free will, Angel Gibril (Gabriel) for example brought revelations from Allah to Prophet Muhammad (SAW) and other prophets. Other angels record our deeds or carryout other functions.
Books of Allah
Allah revealed Books of guidance through his prophets. Muslims believe in all the Original Books of Allah mentioned in the Qura’n, the Tawrat (Turah of Moses), the Zabur (Psalma of David), the Injil (Gospel) and Suhuf Ibrahim (the Scrollsof Abraham). The Qura’n is the only book of Allah which exists unchanged in its original form. The other Books are not in their original languages and are distorted and mixed with human words. The Qura’n was recorded as soon as it was revealed and was memorised by heart by Muslims.
Messengers of Allah
Allah sent prophets and messengers to show people the right path there is no nation to which Allah did not send a prophet as mentioned the Qura’n (35:24). The name of 25 prophets are mentioned in the Qura’n . Example of these prophets are: Adam, Nuh, Ibrahim, Musa, Isa and Muhammad ( Peace be upon them ). All prophets and messengers preached Islam i.e. to surrender to the Will of Allah the One who has no partners. Muhammad (SAW) is the seal of prophets (Qura’n 33:40).
Al Qadar
Allah has given man a free will. He does not force man to obey or disobey. Allah, The fact Allah knows what we are going to do does not mean that we do not have free will, knows whether man will obey or disobey.
Akhirah
Life on earth is meant to be a preparation for the Akhirah (life after death) Life is meaningless if people of good actions are not rewarded and people of bad conduct are not punished at the Day of Judgement. Muslim believers will be rewarded for their good actions by admitting them to Janah (Paradise) Wrong-doers and unbelievers will be punished in Annar ( Hell Fire ).
PILLARS OF ISLAM
In Islam there are five basic duties which Muslims must perform. They are known as the five pillars of Islam (Arkanul Islam). These are: Shahadah, the establishment of prayer (Salah), the payment of Zakah (paying the poor due), the Hajj (pilgrimage to Makkah and Sawm Ramadan (fasting the month of Ramadan).
SHAHADA (The First Pillar of Islam)
لا إله إلا الله محمد رسول الله
“La llaha illal-lahu Muhammad resululah“
“There is no god but Allah and Muhammad is the messenger of Allah“
This declaration is called “Shahadah”.
1. Shahadah means that there is only One Lord, Allah, the Creator, the Organizer, the Planner and the Sustainer of the Universe.
2. Shahadah means that Allah has the most Beautiful Names and Qualities mentioned by the Qur’an or Prophet Muhammad (SAW). ALL names and qualities of Allah are taken without changing their meanings or neglecting them. We should keep in mind that ”Nothing is like unto Allah” (Qura’n 42:11). Therefore, it does not meet with Majesty of Allah to be confined with a time or a place and it is not accepted that Allah existed in any of His creation including Jesus Christ (peace be upon him).
3. Shahadah means that Muhammad (SAW) is the messenger of Allah, Allah Says: “Muhammad is the messenger of Allah and the seal of the prophets” (Qura’n 33:40). “And whatever the messenger (Muhammad) gives you, take it and whatever he forbids you, abstain from it”. (Qura’n 59:1). “Say (O Muhammad) if you love Allah follow me Allah loves you” (Qura’n 3:31).
Therefore, whatever any one says may be taken or rejected as to whether his sayings are in accordance with the Book of Allah (the Qura’n) or with the tradition of prophet Muhammad (SAW) (Sayings and deeds).
In order to become a Muslim, you have to utter “Shahadah” by your tongue and your actions should confirm the meanings of Shahadah.
SALAH (The Second Pillar of Islam)
The second pillar of Islam is performing Salah (prayer). The Muslim is enjoined to perform five obligatory prayers every day to keep himself in relation with his Lord, to invoke and implore Him, and to refrain himself from committing lewdness or indecency. These prayers not only ensure psychological rest to the Muslim in this present life, but they also pave the way to him to gain eternal happiness in the hereafter.
To perform prayer, one should be clean, wearing clean clothes and perform prayer in a clean place.
The Muslim should always cleanse himself by pure water. He should remove all traces of stool, urine, or any other dirt. Before prayer the Muslim should perform Wudu (ablution).
Prayer is the pillar of religion. It succeeds in importance the Shahadah Therefore, it is not only a duty on the Muslim to observe performing prayers from his maturity up to his death, but he should also order his household to perform it. He should also order his children to start practicing it from the time when they are 7 years old so that they may be accustomed to perform it. Allah Says:
" إن الصلاة كانت على المؤمنين كتابا موقوتا " النساء : من آية 103
“enjoined on the believers.” (Qur’an 4:103).Performing prayers at fixed times has been
The prophet (SAW) said: “The obligation which distinguishes betus and the unbelievers is prayer”. Therefore, whosoever resists prayer, becomes unbeliever. Prayer is a duty on the Muslim in all circumstances. Even if he is sick or frightened he should perform his daily prayers, standing, sitting or even lying.
The five obligatory daily prayers are the Morning Prayer (Fajr), the noon prayer (Zuhr), the afternoon prayer (Asr), the evening prayer (Maghrib) and the night prayer (Ishaa).
The time due to Morning Prayer begins at true dawn and extends until the sun rises. It should not be delayed beyond this span of time. The time for noon prayer starts from the Zawal (a little after the sun passes the meridian) and extends till one’s shadow becomes equal to its own length plus the length of its noon- time shadow. The time enjoined for afternoon prayer starts after the end of noon-prayer time and extends until the sun turns yellow. One must hasten to perform it while the sun is still bright. The time for Maghrib prayer begins soon after sunsets and lasts till the disappearance of the twilight. Its performance should not be delayed. The time for Ishaa prayer begins after the disappearance of the twilight and lasts till midnight. If a Muslim delays one of these five prayers, he commits a grievous sin. He should turn to Allah in repentance and refrain himself from recommitting it. The Qura’n warns those who delay their prayers from its fixed times.
"فويل للمصلين الذين هم عن صلاتهم ساهون "سورة الماعون الآية 4-5
“Woe unto those who pray but delay their prayers from its stated fixed time” (Quran 107: 7-4).
Performance of Wudu (Ablution)
Wudu is the act of washing those parts of the body that are generally exposed. The water should be pure clean and fresh with no change in its colour, taste and smell. Wudu is done as follows:
1. Make a full intention of performing the Wudu for offering prayer and recite.
"بسم الله الرحمن الرحيم"
“Bismillahir – rahmanir – rahim“, (in the Name of Allah, the Compassionate, the Most Merciful).
2. Wash hands up to the wrists three times, passing the fingers in between each other.
3. Rinse your mouth with water three times.
4. Rinse the nostrils with water, sniffing up water and blowing it out.
5. Wash the face from the forehead to the chin bone and from ear to ear three times.
6. Wash the right arm followed by the left up to elbows three times.
7. Brush up the whole head with wet hands.
8. Pass the wet tips of the index fingers inside and the wet tips of the thumbs outside the ears.
9. Wash the feet up to the ankles three times. The right foot is washed first and then the left, taking care to wash in between the toes.
The same Wudu may be used for several prayers. However, if a Muslim urinates, defecates, passes wind or loses his consciousness for any reason after Wudu he should re-perform it again before prayer.
If a Muslim is in a state of major impurity (discharged semen in erotic dreams, or practiced intercourse … etc), he should clean his body by taking a bath. Women also should carry out this cleansing bath to purify themselves after menstruation or childbirth. Allah has disburdened women and exempted them from performing prayer during menstruation and childbirth till blood stops (for a maximum of 40 days according to some scholars or 60 days according to others).
If a Muslim is in a desert area or on a journey and finds no water, or if he fears that using water will harm him (because of sickness), he is permitted to purify himself by using good clean earth or sand instead of water. This is called, Tayammum, (purification with earth). It is done in the following way: you intend by heart to perform it, then you strike the dust (or sand) with your hands and wipe your hands over your face, your right hand by your left hand and your left hand by your right hand. Purification with earth is also permissible to women after the period of menstruation or confinement if water is not available, or if its could harm them.
Adhan (call to prayer)
The person who gives the Adhan is called the mu’azzin (Caller).
While calling for prayer, he stands in the Minaret or in the courtyard of the mosque, facing the Qiblah and raises his hands to his ears and calls out.
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)
أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)
اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)
اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)
حي على الصلوة (Hayya ala salah) (come to prayer)
حي على الصلوة (Hayya ala salah) (come to prayer)
حي على الفلاح (Hayya ala alfalah) (come to success)
حي على الفلاح (Hayya ala alfalah) (come to success)
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greatest)
لا اله إلا الله (la ilaha illallah) (here is no god but Allah )
During the Adhan for Fajr Salah, the following is added after Hayya alal falah:
الصلوة خير من النوم (Assalatu khairun minan naum) (Salah is better than sleep)
Iqamah
Iqamah is another call to prayer said just before the actual start of Salah. The following is aid (in Arabic language):
0. Allah is great twice.
1. I bear witness that there is no god but Allah once.
2. I bear witness that Muhammad is Allah’s Messenger once.
3. Rush to prayer once.
4. Rush to success once.
5. The prayer has begun twice.
6. Allah great twice.
7. There is no god but Allah once.
8. It is similar to Adhan except that after Hayya alal falah the following added:
قد قامت الصلوة (Qad Qamatis salah) (the prayer has begun)
Performance of Salah
A prayer consists of either two, three or four Raka’at: A Raka’at is performed in the following way:
1. Stand erect, facing the direction of Ka’aba in makkah, and make the Niyyat (the intention) in your mind of what prayer you are about to offer, preferably uttering t to yourself, Raise both hands up to the ears and say:
"الله اكبر "
“Allahu – Akbar”, (Allah is Great).
Bring them down or place the right hand upon the left below the chest and above the navel.
2. Recite the Opening Chapter of the Holy ura’n (the Fatiha):
بسم الله الرحمن الرحيم . الحمد لله رب العالمين . الرحمن الرحيم . مالك يوم الدين . إياك نعبد وإياك نستعين . أهدنا الصراط المستقيم . صراط الذين أنعمت عليهم غير لمغضوب عليهم ولا الضالين . ( سورة الفاتحة .
Alhamdu lillahi rabbil aalameen, ar-ahmanir-rahim, maliki yawm-id-deen, iyyaka na’abudu wa iyyaka nasta,een; ihdinas-siratal mustaqeema sirat-alla-zina an,ammta alayhim ghairil magh-doobi alayhim a-lad-daaleen (ameen).
The meaning of this glorious sura can be translated as follows:
“In the name of Allah, the Compassionate, the Most-Merciful. Praise be to Allah, the Lord of the Worlds The Most–Merciful the Most Compassionate. The Master of the Day of Judgment: You Alone we worship, and you Alone we ask for help. Show us the straight way, the way of those whom you have blessed, who have not incurred your displeasure, nor gone astray.”
These verses of Quran, and all other verses, should be recited in Arabic language.
Then recite a passage from the Holy Qur’an. For this purpose any one of the small chapters may be selected as, for instance, the chapter termed, ‘The Unity,”
بسم الله الرحمن الرحيم
(( قل هو الله أحد * الله الصمد * لم يلد ولم يولد * ولم يكن له كفوا أحد ))
Bismillahir rahmanir rahim
“Kul Huwallahu ahad, Allahus samad, lam Yalid wa lam yulad, wa lam yakun lahu kufuwan ahad”.
In the Name of Allah the Compassionate, the Most Merciful
“Say: He is Allah, the One, Allah, the eternally besought of all.
He begets not no is He begotten. And there is none comparable
Unto Him“.
3. Say: “Allaho-Akbar” and bow down in Ruk’u and say thrice:
"سبحان ربي العظيم "
Subhan Rabbiyal-azeem (How gloriois my Lord the Great).
4. Assume the standing position, letting the hands remain on the sides and say:
" سمع الله لمن حمده "
Sami’allahu liman hamidah
" ربنا ولك الحمد"
Rahana wa Lakal – hamd
(Allah has listened to him who has praised Him; Our Lord, praise be to you)
5. Saying” Allahu-Akbar” and prostrate to perform the Saidah, saying thrice:
" سبحان ربي الأعلى"
Subhan Rabbiyal-a’la (All glory be to my Lord, the Most High)
6. Raise yourself sitting for a which in a reverential posture, termed Jalsah and say once.
" اللهم اغفر لي و ارحمني"
Allahummaghfirli warhamni. (O Allah ! forgive me and have mercy upon me).
7. Perform the second sajdah exactly in the same way as the first one. This finishes one Raka’at.
8. Say “ Allahu Akbar, stand erct once again, repeat all that done in the perfomance of the first Raka’at.
9. After the second Raka’at second Sajdan is over, say “Allahu-Akbar” and sit down in the reverential posture and recite.
التحيات لله و الصلوات و الطيبات السلام عليك أيها النبي ورحمة الله و بركاته. السلام علينا و علي عباد الله الصالحين . أشهد أن لا إله إلا الله و أشهد أن محمد عبده و رسوله
“At-tahiyyato lillahi wassalawato wat-taiyyibat. Assalamu alaika ayyuhannabiyyu wa rahmatullahi wa barakathu assalamu alaina wa’ala’ibadillah –is saliheen. Ash-hand alla ilaha illalah wa ashhadu anna Muhammadun abdubu wa rasooluh”.
All Worships and praises are for Allah’s peace be upon you, O prophet, his mercy and His blessings too. Peace be on us and on all righteous servants of Allah. I testify that there is no God save Allah and testify that Muhammad is His servant and messenger.
10. If more than two Raka’at are to be performed, say “Allahu Akbar”, stand up again, and complete one two Raka’at as the case may be, sit down in the reverential posture which is also obviously adopted if the prayer consists of two Raka,at only. In that reverential posture, recite in addition to Tashahud, the Salawat
اللهم صل علي محمد وعلي آل محمد كما صليت علي إبراهيم وعبي آل إبراهيم وبارك علي محمد وعلي آل محمد كما باركت علي إبراهيم وعلي آل إبراهيم انك حميد مجيد
“Allahumma salli’ala Muhammadin wa’ala ali Mihammadin kama sallayta ala Ibrahim wa’ala ali Ibrahim, wa barik ala Mihammadin wa’ala ali Muhammadin kamma barakta ala Ibrahim wa’ala ali Ibrahim, innaka hamidun majeed”.
O, Allah have mercy on Muhammad and those related to Muhammad, just as You had mercy on Ibrahim and on those related to Ibrahim. O. Allah bestow Your blessings on Muhammad and on those related to Muhammad as You had bestowed it on Ibrahim and those related to Ibrahim. Surely, You are The Praisworthy, The Great.”
11. Turn your face to the right and say السلام عليكم ورحمة الله Assalamu-alaykum wa rahmatullah (peace be upon you and the mercy of Allah). Then turn it to the let and repeat the same. Here the prayer is complete.
Morning prayer is two rak’ast. Zuhr, Asr and Isha prayers are four rak’ats while maghrib prayer is three rak’ats. All verses of the Qura’n and other verses should be recited in Arabic.
Al-Kawthar (108)
سورة الكوثر
بسم الله الرحمن الرحيم
أنا أعطيناك الكوثر * فصل لربك وأنحر * إن شانئك هو الأبتر *
Bimillàhir rahmànir
Nnà a’tainakal kawthar.
Fa salli lirabbika wanhar
Inna shàni’aka huwàl abtar.
Maning:
IN the name of Allah, The Compassionat the Most Merciful.
In deed we have given you the Kawther (Abundance or fountain);
So pray to your Lord and make sacrifice.
Surely your hater is the one cut off.
Al-Mà’un (107)
سورة الماعون
بسم الله الرحمن الرحيم
أرءيت الذي يكذب بالدين * فذلك الذي يدع اليتيم * ولا يحض علي طعام المسكين * فويل للمصلين * الذين هم عن صلاتهم ساهون* الذين هم يراءون * و يمنعون الماعون *
Bismilahir rahmanir rahim
Ara’ aital ladhi yukadhdhibu biddin.
Fadhàlikal ladhi yadu’ul yatim.
Wa làyahuddu ala ta amil miskin.
Fawailul lil mussallin.
Alladhina hum ‘an salàtihim sàhun .
Alladhina hum yurà wùn.
Wayamna ùnal mà ùn.
Meaning:
In the name of Allah, The Compassionate the Most merciful.
Have you seen him who denies religion?
It is he who harshly repels the orphan.
And does not urge others to feed the needy.
Woe to those who pray.
But are heedless of their prayers;
Who put on a show of piety
But refuse to give even the smallest help to others. Read More..
The Education of Children
A Little Book to assist, The Education of Children, is now in your Hands. But can they be well Educated, if their Parents never send them to SCHOOL? This is a point that seems now to call for some Inculcation.
A Good School deserves to be call'd, the very Salt of the Town, that hath it: And the Pastors of every Town are under peculiar obligations to make this a part of their Pastoral Care, That they may have a Good School, in their Neighbourhood.
A woeful putrefaction threatens the Rising Generation; Barbarous Ignorance, and the unavoidable consequence of it, Outrageous Wickedness will make the Rising Generation Loathsome, if it have not Schools to preserve it.
But Schools, wherein the Youth may by able Masters be Taught the Things that are necessary to qualify them for future Serviceableness, and have their Manners therewithal well-formed under a Laudable Discipline, and be over and above Well-Catechised in the principles of Religion, Those would be a Glory of our Land, and the preservatives of all other Glory.
The Minster that shall give his Neighbours No Rest, unto they have agreeable Schools among them, and that shall himself also at some Times inspect and Visit the Schools, will therein do much towards Fulfilling that part of his Ministry, Feed my Lambs; and his Neighbours under his Charge will (whatever they think of it!) have cause to Bless God, for this Expression of his Faithfulness.
But these are not the only persons to whom this matter belongs; The Civil Authority, and the whole Vicinity cannot be True to their own Interest, if they do not say, We also will be with thee.
When the REFORMATION began in Europe an hundred and fourscore years ago, to Erect Schools everywhere was one principal concern of the Glorious and Heroic Reformers; and it was a common thing even for Little Villages of Twenty or Thirty Families, in the midst of all their Charges, and their Dangers, to maintain one of them.
The Colonies of New England were planted on the Design of pursuing that Holy Reformation; and now the Devil cannot give a greater Blow to the Reformation among us, than by causing Schools to Languish under Discouragements.
If our General Courts decline to contrive and provide Laws for the Support of Schools; or if particular Towns Employ their Wits, for Cheats to Elude the wholesome Laws; little do they consider how much they expose themselves to that Rebuke of God, Thou hast destroyed thyself, O New England.
Would we Read, in the ancient Histories, how zealous the more discreet Pagans were to maintain Schools among them; it might put us Christians to the Blush, among whom 'tis common for Schools to starve and sink; and a mind sordidly covetous, Withholds more than is meet, but it tends unto what is Infinitely worse than poverty.
Sirs, What will be the Issue of these Things The Issue will be, That, Si Ecclesia desideret pastorem, facilius Impostorem, inveniet quam pastorem; Et Res publica pro Doctore Juris, Juris Tortorem; Et pro medicis, mendici, pro praceptoribus, Deceptores sese offerent.
But least through the Want of Schools, there should in a little while be scarce one man in a place able to construe this Description of the Fate following upon that want, I will transcribe in plain English, the first Article of the Prognostications upon the Future State of New England, lately published:
"Where [Godly] Schools are not vigorously and Honourable Encouraged, whole Colonies will sink apace; into a Degenerate and Contemptible Condition, and at last become horribly Barbarous:
And the first Instance of their Barbarity will be, that they will be undone for want of men, but not see and own what it was that undid them." You will therefore pardon my Freedom with you, if I Address you, in the words of Luther:
"If ever there be any Considerable Blow given to the Devil's Kingdom, it must be, by Youth Excellently Educated. It is a serious Thing, a weighty Thing, and a thing that hath much of the Interest of Christ, and of Christianity in it, that Youth be well-trained up, and that Schools, and School-Masters be maintained. Learning is an unwelcome guest to the Devil, and therefore he would fain starve it out."
But we shall never long retain the Gospel, without the help of Learning. And if we should have no Regard unto religion, even the outward prosperity of a people, in this World would necessarily require Schools and Learned. Alas, that none are carried with Alacrity and Seriousness to take care for the Education of Youth and to Help the World with Eminent and Able men."
But the Freedom with which this Address is made unto you, is not so great as the Fervour that has animated it. My Fathers and Brethren, If you have any Love to God and Christ and Posterity; let [Godly] Schools be more Encouraged.
If you would not betray your Posterity into the very Circumstances of Savages, let Schools have more Encouragement. But in the Anguish, the Despair of Success to be otherwise found by this Address, I will Turn it from you unto the Almighty Hearer of Prayer.
And, O thou Saviour, and Shepherd of Thy New-English Israel: Be Entreated Mercifully to look down upon they Flocks in the Wilderness. Oh, give us not up to the Blindness and Madness of neglecting the Lambs in the Flocks. Inspire thy People, and all Orders of men among thy People with a just care for the Education of Posterity. Let Well-Ordered and well-instructed and well-maintained Schools, be the Honour and the Defence of our Land. Let Learning, and all the Helps and Means of it, be precious in our Esteem and by Learning, let the Interests of thy Gospel so prevail, that we may be made wise unto Salvation. Save us, O our Lord JESUS CHRIST. Save us from the Mischiefs and Scandals of an Uncultivated Offspring; Let this be a Land of Light, unto Thou, O Sun of Righteousness, do Thyself arise unto the World with Healing in thy Wings. Amen.
THE END Read More..
A Good School deserves to be call'd, the very Salt of the Town, that hath it: And the Pastors of every Town are under peculiar obligations to make this a part of their Pastoral Care, That they may have a Good School, in their Neighbourhood.
A woeful putrefaction threatens the Rising Generation; Barbarous Ignorance, and the unavoidable consequence of it, Outrageous Wickedness will make the Rising Generation Loathsome, if it have not Schools to preserve it.
But Schools, wherein the Youth may by able Masters be Taught the Things that are necessary to qualify them for future Serviceableness, and have their Manners therewithal well-formed under a Laudable Discipline, and be over and above Well-Catechised in the principles of Religion, Those would be a Glory of our Land, and the preservatives of all other Glory.
The Minster that shall give his Neighbours No Rest, unto they have agreeable Schools among them, and that shall himself also at some Times inspect and Visit the Schools, will therein do much towards Fulfilling that part of his Ministry, Feed my Lambs; and his Neighbours under his Charge will (whatever they think of it!) have cause to Bless God, for this Expression of his Faithfulness.
But these are not the only persons to whom this matter belongs; The Civil Authority, and the whole Vicinity cannot be True to their own Interest, if they do not say, We also will be with thee.
When the REFORMATION began in Europe an hundred and fourscore years ago, to Erect Schools everywhere was one principal concern of the Glorious and Heroic Reformers; and it was a common thing even for Little Villages of Twenty or Thirty Families, in the midst of all their Charges, and their Dangers, to maintain one of them.
The Colonies of New England were planted on the Design of pursuing that Holy Reformation; and now the Devil cannot give a greater Blow to the Reformation among us, than by causing Schools to Languish under Discouragements.
If our General Courts decline to contrive and provide Laws for the Support of Schools; or if particular Towns Employ their Wits, for Cheats to Elude the wholesome Laws; little do they consider how much they expose themselves to that Rebuke of God, Thou hast destroyed thyself, O New England.
Would we Read, in the ancient Histories, how zealous the more discreet Pagans were to maintain Schools among them; it might put us Christians to the Blush, among whom 'tis common for Schools to starve and sink; and a mind sordidly covetous, Withholds more than is meet, but it tends unto what is Infinitely worse than poverty.
Sirs, What will be the Issue of these Things The Issue will be, That, Si Ecclesia desideret pastorem, facilius Impostorem, inveniet quam pastorem; Et Res publica pro Doctore Juris, Juris Tortorem; Et pro medicis, mendici, pro praceptoribus, Deceptores sese offerent.
But least through the Want of Schools, there should in a little while be scarce one man in a place able to construe this Description of the Fate following upon that want, I will transcribe in plain English, the first Article of the Prognostications upon the Future State of New England, lately published:
"Where [Godly] Schools are not vigorously and Honourable Encouraged, whole Colonies will sink apace; into a Degenerate and Contemptible Condition, and at last become horribly Barbarous:
And the first Instance of their Barbarity will be, that they will be undone for want of men, but not see and own what it was that undid them." You will therefore pardon my Freedom with you, if I Address you, in the words of Luther:
"If ever there be any Considerable Blow given to the Devil's Kingdom, it must be, by Youth Excellently Educated. It is a serious Thing, a weighty Thing, and a thing that hath much of the Interest of Christ, and of Christianity in it, that Youth be well-trained up, and that Schools, and School-Masters be maintained. Learning is an unwelcome guest to the Devil, and therefore he would fain starve it out."
But we shall never long retain the Gospel, without the help of Learning. And if we should have no Regard unto religion, even the outward prosperity of a people, in this World would necessarily require Schools and Learned. Alas, that none are carried with Alacrity and Seriousness to take care for the Education of Youth and to Help the World with Eminent and Able men."
But the Freedom with which this Address is made unto you, is not so great as the Fervour that has animated it. My Fathers and Brethren, If you have any Love to God and Christ and Posterity; let [Godly] Schools be more Encouraged.
If you would not betray your Posterity into the very Circumstances of Savages, let Schools have more Encouragement. But in the Anguish, the Despair of Success to be otherwise found by this Address, I will Turn it from you unto the Almighty Hearer of Prayer.
And, O thou Saviour, and Shepherd of Thy New-English Israel: Be Entreated Mercifully to look down upon they Flocks in the Wilderness. Oh, give us not up to the Blindness and Madness of neglecting the Lambs in the Flocks. Inspire thy People, and all Orders of men among thy People with a just care for the Education of Posterity. Let Well-Ordered and well-instructed and well-maintained Schools, be the Honour and the Defence of our Land. Let Learning, and all the Helps and Means of it, be precious in our Esteem and by Learning, let the Interests of thy Gospel so prevail, that we may be made wise unto Salvation. Save us, O our Lord JESUS CHRIST. Save us from the Mischiefs and Scandals of an Uncultivated Offspring; Let this be a Land of Light, unto Thou, O Sun of Righteousness, do Thyself arise unto the World with Healing in thy Wings. Amen.
THE END Read More..
Sheikh of Muhammad Jamil Jambek
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
SURAU INYIK DJAMBEK, LINK.
MOVEMENT RENEWAL OF IDEA OF ISLAM.
[IN] MINANGKABAU.
By : m. saifuddin zuhri
In the early century of ke-20, [in] West Sumatra marked with period which is the full (of) turbulence of social and is intellectual. [In] awali with the return three moslem scholar of Minangkabau as free as studying [in] Mekah, that is Inyik Djambek, Inyik Rasul and of Inyik Abdullah Ahmad bring Islam teaching modernization of Muhammad Abduh and of Jamaluddin al-Afghani of Egypt. This Movement [do] not only motivated by reconditional movement which have expanded [in] Egypt but also by motivation of rivalitas to faction education of West which way of social and material seen more prestigious.
Sheikh of Muhammad Djamil Djambek ( 1860 – 1947)1, [is] [is].
one from three moslem scholar exponent of renewal of Islam of Sumatra West [in] early century of ke-20, borne [by] [in] Bukittinggi (), famous as science expert of falak notable. Name Of Sheikh of Muhammad Djamil Djambek more knowledgeable with the title Inyik Sheikh of Muhammad Djamil Djambek or of Inyik Djambek, borne from nob family. He/She also represent clan of chieftain. Its so called father [of] Saleh Grandfather of Maleka, a head of nagari Kurai, while its mother come Sundanesely.
Correct H./1862 M in fact [is] 4 January 1863 M, write Drsedwar dkk. Citing Ensiklopedi Islam Indonesia ( EII), Jakarta Djambatan, 2002, Ed Cet.2. Revise, hal.520 521,Syekh Djamil Djambek born 1860, and die 30 December 1947 / 18 Sfafar 1366 H, [in] Bukittinggi, in age 87 year.
1 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
each other price esteem, although at the time life of parewa still like to gamble, make cocks fighting, but they are the expert in kunfu and pencak.
Its father bringing [him/ it] to Mekah in the year 1896 and live [in].
there during 9 years study religion problems. Its teachers [in] Mekah, [among/between] Taher Djalaluddin lain,adalah, Sheikh of Bafaddhal, Sheikh of Serawak and Sheikh of Ahmad Khatib. At the time he/she learn to Sheikh of Ahmad Khatib Minangkabau. Initialy Muhammad Djamil interest to study sorcery to a Moroccan teacher, but he/she [is] awaked by its teacher. During learning [in] holy land;ground, many theology which he/she get. For example studied intensively [is] about science of tarekat and also enter mystique [in] Dusty Jabal [of] Qubais. With pendalaman [of] Sheikh of Muhammad Djamil become expert of tarekat and even take diploma from Naqsabandiyyah-Khalidiyah tarekat. Among its its[his] there are some teacher of tarekat. Cause that's Sheikh of Muhammad Djamil Djambek respected as Sheikh of Tarekat.
From all science which have been deepened which is on finally making famous [him/ it] [is] about science of falak, and learn with Sheikh of Taher Djalaluddin. [In] final a period of/to its study [in] Mother, [he/she] have time to teach science of falak, becoming his specialization area, to Sumatra society and of Jawi which living [in] Mekah. Its Membership [in] science area of falak get wide [of] confession [in] Mekah. On that account, when still reside in holy land;ground, Sheikh of Muhammad Djamil Djambek even also teach its science to [all] prosecutor of science of Minangkabau which learn [in] Mekah. Like, Ibrahim Mozes of Parabek ( founder of teacher of Tawalib Parabek) and also Sheikh of Abdullah ( founder of teacher of Tawalib Long Field).
By tens polemical book, goodness in Arab Ianguage and also Malay start published many, and various magazine, newspaper which proclaiming things which in the form of turbulence of idea, and streams in understanding of sect in Islam syari’at, start many.
pop out, and deed in custom of sesuI guidance of syarak, Islam [is] like fun discussed. One of the exponent of renewal movement [in] Minangkabau propagating its minds from Mekah in the early century of ke-20 [is] Sheikh of Ahmad Khatib EL Minangkabawy ( 1855).2 2 Deliar Noer, Modern Movement [of] Islam in Indonesia 1900-1942,Jakarta, LP3ES, 1980, hal.38 2 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Sheikh of Ahmad Khatib [is] the born of a very Priest movement judge anti colonization of Dutch. He [is] borne [by] [in] Bukittinggi in the year 1855 by so called mother [of] Limbak Decompose, which is is the relative of Muhammad Shaleh Grandfather of Bagindo, Barrel, Lead Nagari Ampek Angkek coming from Koto Tuo Balaigurah, District Of Ampek Angkek Candung. Its Father [is] Abdullatief Khatib Nagari, relative of Grandfather of Rangkayo Mangkuto, Barrel, Lead Nagari Kotogadang, District of IV Koto, across the Bukittinggi ngarai. Either from paternal mother [party/ side] and or him, Ahmad Khatib [is] child looked into, from family circle having religion background and strong custom, and child of kemenakan of my two sir people [of] Barrel of Ampek and of Ampek Angkek. South-East, that mother and father of Ahmad Khatib brought into contact in nuptials differ this nagari, because both of the same owning to domicile high in custom, of my sir family [of] barrel, and background combatant of Padre, of family of Pakih Saghir and my Sir [of] Tuo nan.
3 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Since childhood [of] Ahmad Khatib get education [at] low school which founded [by] Dutch [in] its birth town. He leave its native land go to Mekah in the year 1871 brought by its father. Until he/she end education, and menikah [at] 1879 with a putri Mekah Siti Khadijah, child of Sheikh of Shaleh al-Kurdi, hence Sheikh of Ahmad Khatib start to teach its residency [in] Mekah have never returned to him area.
Sheikh of Ahmad Khatib, tired degree of dimiciling highest in teaching religion as imam of Sect of Syafei [in] Illicit Masjidil, [in] Mekah. As imam of Sect of Syafe’I, he [do] not prohibit its it[him] to study article of Muhammad Abduh, a pembaru.
in idea of Islam [in] Egypt. Sheikh of Ahmad Khatib very famous in refusing two kinds of habit [in] Minangkabau, namely ceremonials about and heritage of tarekat practiced Naqsyahbandiyah during the period. Both that problem continuously studying of, straightened and which [do] not in line with Islam syari’at opposed of. Understanding and of pendalaman of Sheikh of Ahmad this Khatib Minangkabawy el, [is] later;then continued by renewal movement [in] Minangkabau, passing tabligh, discussion, and moslem scholar muzakarah and of zu’ama, publication of and brochure of suratkabar movement, founding of schools like Sumatra madrasah-madrasah of Thawalib, and Diniyah Female, to nagari-nagari [in] Minangkabau, so that become exponent of movement grab independence of Republic Of Indonesia. In a few masterpiece of Ahmad Khatib indicate that whose goods still obey institutes “ infidel”, [is] infidel and will enter hell. Later;Then, all obtained good and chattel according to hereditary law to kemenakan, according to opinion of Ahmad Khatib have to be considered to be booty.
4 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
[submitted/sent] [by] ideas [is] Ahmad Khatib trigger.
renewal of idea of Islam [in] Minangkabau. At others resistance meaning to idea of Ahmad Khatib come from Islam tradition circle which [is] sometimes referred [as] [by] the old. Its lampooning [regarding/ hit] tarekat, have been [replied/ answered] by Sheikh of Muhamamad Moment of bin Tanta’ of Mungkar and Sheikh of Khatib Ali [in] Field of jang publish some article about it.
Its lampooning in heritage, grow awareness of many people of Minangkabau comprehend, that is unadaptable [of] hereditary law of matrilineal with religion law. Among religion teacher quite a few which cannot agree founding of Ahmad Khatib, assumed [to] ignore peace. Although that minds get challenge of custom clan, and also [his/its] pupil frowning on idea that way, but this different idea have borne ambition to be more expand, reanimating awareness for recognition return ownself, that is awareness to leave situated behindly. Sheikh of Ahmad Khatib Minangkabawy al propagate its minds from Mekah [pass/through] its articles [in] Islam books or magazine, and [pass/through] pupils which learn to it. By that, [he/she] look after [relation/link] with him area of Minangkabau, passing its pupils which give or obtain cash for religious service of haji to Mekah, and which learn to [him]. They are this is later;then become teacher [in] each him area.
moslem scholar of Zuama the ex- pupil of Ahmad Khatib, start mengetengahkan.
idea, Islam manakala mean remain to gratify its follower, hence having to happened a[n renewal. Each;Every period in history civilization of human being, bearing renewal of idea of religion with aim to improve;repair pattern subsistence of [his/its] people. That aspiration [is] re-found in religion. Way of thinking a believe in Islam starting from confidence ascription, that that Islam not possible (to) get across culture. With progress of people way of thinking try to find again its goals in Islam. Arise question, what is in Islam there [is] element which concerning to equation aspiration, national, ambition to go forward and rationalism. Excellence of Sheikh of Ahmad Khatib in giving Iesson to its pupil, always avoid attitude of taqlid.
5 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
One of the from its pupil, namely H.Abdullah Ahmad, what later;then become one of the among moslem scholar and of zuama, leader of clan of pembaru [in] Minangkabau, founder of Sumatra of Thawalib, which early from aji [in] Mosque of Zuama, Bridge Iron, Padangpanjang, and later;then found also Association Of Teacher Islamic Religion ( PGAI), [in] Teak;Core, Field, have developed its teacher teaching [pass/through] education and clarification of science tradition and push also [all] its pupil to utilize mind truthfully [is] Allah gift. If trust only growing sematamata because acceptance of authority learn eye, hence trust of[is there is no its price, and that's opening door of taqlid. War fight against foreign colonization [do] not solely by using weapon, and rifle of kelewang, but is smart [of] child of kemenakan by giving science tradition weapon.
Its pupils later;then become activator of renewal of idea of Islam [in] Minangkabau, like Sheikh of Muhammad Djamil Djambek ( 1860 – 1947)3, Haji Abdul Karim Amarullah ( 1879-1945) 4, and Haji Abdullah Ahmad ( 1878 – 1933)5.
A other pembaru [is] Sheikh of Taher Djalaluddin ( 1869 1956), [at] its nonage [is] called [by] Muhammad Taher Sheikh bin.
Muhamad, born [in] Ampek Angkek, Bukittinggi, year 1869, child of Sheikh of Cangking, grandchild of titled Faqih Saghir [of] Sheikh of Djalaluddin my Ahmad Sir [of] Sami’, exponent return to teaching of syariat with my Sir [of] Nan Tuo.
Sheikh of Taher Djalaluddin [is] first cousin of Ahmad Khatib Al Minangkabawy, because its mother [of] [sister/ brother] have [sister/ brother]. Sheikh of Taher Djalaluddin, 3 Sheikh of Djamil Djambek borne [by] [in] Bukittinggi in the year 1860 , child of Muhammad Saleh Grandfather of Maleka, Lead Nagari Kurai. Its Mother come from Betawi. Sheikh of Djamil Djambek die year 1947 [in] Bukittinggi.
4 Haji Rasul born [in] River Bar, Maninjau, year 1879, child a Sheikh moslem scholar of Muhammad Amarullah perform my Sir [of] Kisai. [At] 1894, going to Mekah, learn during 7 year. Sekembali from Mekah, dubed [by] my Sir [of] Sheikh of Nan Mudo. Later;Then again live [in] Mekah until year 1906, giving Iesson [in] Mekah, among its its[his] [is] including Ibrahim Mozes of Parabek, becoming a all important supporter of renewal of idea of Islam [in] Minangkabau. Haji Rasul die [in] jakarta 2 June 1945.
5 Haji Abdullah Ahmad born [in] Long Field in the year 1878, child of Haji Ahmad, a moslem scholar and merchant. Its mother come from Bengkulu, still trah of follower of combatant of Sentot Ali Basyah.
6 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
go to Mekah 1880, and study during 15 year, later;then distribute to Al Azhar, [in] Egypt ( 1895-1898), and back to Mekah teach until year 1900. [He/She] very expert [in] science area of falak, and place learn Sheikh of Muhammad Djamil Djambek. Start 1900 year that, Sheikh of Taher Djalaluddin remain to [in] Malaya, have been lifted to become Monarchic Mufti [of] Silver. Hand in glove [of] Sheikh [relation/link] him of Taher Djalaluddin with college of Al-Azhar [in] Kairo, he/she enhance al-Azhari rear its name.
Sheikh of Taher Djalaluddin represent a eldest as exponent of teaching of Ahmad Khatib [in] Minangkabau and Malay land;ground. Even he [is] also considered to be teacher by circle of pembaru [in] Minangkabau. Influence Of Sheikh of Taher Djalaluddin spread over [at] its pupils [pass/through] magazine of Al Imam and [pass/through] founded school [it] [in] Singapore with King of Ali Haji Ahmad bin in the year 1908. This so called school [of] Al Islamiyah Al-Iqbal, becoming model Go to school Adabiyah founded by Haji Abdullah Ahmad [in] Field in the year 1908. Monthly of Al-Imam load article about knowledge of popular, important occurence comment [in] world, especially Islam world, and religion problems, even push Islam people what a important is/are have a State which independence and [do] not be colonized. This magazine push tired To Islam people [of] and progress have competition [to] with west world. Al-Iman often adopt an idea from Mohammad Abduh the told [by] magazine of Al-Mannar [in] Egypt. This Magazine wear Malay with Malay Arabic characters or article of Jawi, and propagated in Indonesia cover Java land;ground ( Betawi, Jakarta, Cianjur, Semarang, and Surabaya), Kalimantan ( [in] Pontianak and of Sambas), Sulawesi ( [in] Makassar). [In] Field, Haji Abdullah Ahmad follow the example of motto and form of Al-Iman [at] published magazine [it] [in] so called Field [of] Al-Munir. Many problem of which [is] discussed [at] Al-Iman 7 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
getting place [at] Al-Munir. Sheikh of Taher new can [go/come] home to Minangkabau in the year 1923 and year 1927, but at the time he/she [is] arrested and arrested by Government of Dutch during is six-month, alleged to libel and oppose colonization [pass/through] its articles in magazine of Al Believe that. After is free [of] Sheikh of Taher leave its native land and have never returned again to him area. Sheikh of Taher Djalaluddin pass away in the year 1956 [in] Confluence of Kangsar, Silver, Malaya.
movement of Pembaruaan [in] early this century can be conceived of [by] renewal movement [all] moslem scholar of zuama, truthfully have inherit to joint to joint in enchaining going concern history [of] semenjak from two previous Padre movement. Earn [is] also expressed that movement renewal of moslem scholar of zuama [in] early century 20 [in] Minangkabau become link of third Padre period movement. first Movement Padre period, [in] early eight century [of] compassion, started [by] moslem scholar triad the return of Minang ( 1802), consisting of Impecunious Haji [in] is Clever [of] Sikek, Immeasurable Luhak, Haji Abdur Rahman, [in] Piobang, Luhak Limopuluah, and Haji Muhammad Arief, [in] Sumanik, Luhak Nan Tuo, Plain, what [is] also recognized is titled [of] My sir [of] Lintau, early with resuscitation of[is spirit [of] believe in Islam in customary life [in] Minangkabau. Movement Padre of perode [both/ second] continued by my Sir [of] Tuo nan, My Sir [of] Renceh nan, My Sir [of] Citadel of Sanang, My Sir [of] Koto Ambalau, My Sir [in] Deep hollow of Aur, My Sir [in] Farm of Laweh and my Sir [of] Imam Bulge which tip of with perlawaanan to colonization of Dutch ( 1821-1837), and born charter him of Marapalam agreeing on syarak basandi adaik, Kitabullah basandi syarak [in] domain of Minangkabau.
8 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Movement Return to executed Syariat below/under my Sir tuition [of] Nan Tuo, what later;then continue to Movement Priest below/under my Sir head [of] Nan Renceh, what later;then joint to joint below/under my Sir head [of] Imam Bulge, real [do] not oppose hereditary law pursuant to mother line. Malahan, reconditional movement which executed by them, since my Sir [of] Tuo nan, My Sir [of] Renceh nan, and my Sir [of] Imam Bulge, more is strengthening [of] inheritance, that such [is] high patrimony, exploited for the prosperity of clan, and therefore, such inheritance degraded to kemenakan, and placed [by] [at] observation of woman line. But [regarding/ hit] work estae, both [of] that movement in agreement have to be bequeathed to child. My sir [of] Imam Bulge, conscious that after its child courier [it] study Islam law to the ground Mekah, expressing the division of real duty [among/between] and custom of syarak religion or. That problem of custom returned to Basa and Chieftain, while problem of religion delivered to my Sir or malin. This is custom teaching doctrine of basandi syarak, Kitabullah basandi syarak.
Movement renewal of moslem scholar of zuama [in] early century to 20 [in] domain.
This Minangkabau, early with the going home [all] prosecutor of science of Mother of el Mukarramah, what generally [is] pupil of Sheikh of Ahmad Khatib Al Minangkabawiy, have followed to give contribution to clarification of deed and understanding of syari’at Islam, and push to appearance debates of public followed [by] [all] moslem scholar, literate clan, and custom experts, and follow also open opportunity to delivering birth of various bevy type with aim to deepen mores and theology, and also push the growing of education of Islam, samapai madrasah-madrasah to nagari-nagari, and stand up also have organizational type [to] [of] movement, like Tarbiyah Islamiyah, Adabiyyah, 9 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Muhammadiyah, and extend to peninsula of Malaya, brought by Sheikh of Taher Jalaluddin which is more executing its mission [in] land;ground of semenjanjung that.
Do not less important incidence [of] small turbulences [in] some place, usually conceive custom society dynamics and religion in developing society [in] Minangkabau which [is] experiencing of change, grow new desire to process reexamination to culture values had. When development direction and perobahan of social [is] happened, going to atmosphere grab independence and before proclamation independence of Republic Of Indonesia, after ending of grind of length 350 year colonized [by] Dutch, and changing over [him/ it] power to Dai Nippon, hence grabbing independence become [is] obliged to. Religious advices [all] moslem scholar and of zuama follow to form history dynamics and idea of Islam [in] domain of Minangkabau dart, since fourty previous year have also been moved by [all] moslem scholar of zuama with religion science bases and mores, and also discussions growth of politics [in] Egypt and of Turki a period of/to that, follow to push to seeking of model matching with which [is] haq, and claim attitude believe in rational, and also grow to develop the spirit [of] independence in nation and state.
Renewal of Islam [in] Minangkabau is not eye limited to activity and also just idea, but finding again elementary principle or teaching [of] Islam going into effect endless able to overcome time and room.
Meanwhile the effort practical renewal, goodness in the form of and school of madrasah-madrasah nor [crafting/ diligence] of countryside, start to pop out. Clan pembaru of idea of Islam try to return elementary teaching [of] Islam by eliminating all kinds of addition 10 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
incoming later;then in din, religion, and by discharging follower of Islam of jumud, illiquidity in problem of world.
They try to solve additional wall and that jumud, [so that/ to be] you emu can return Islam teaching nucleus;core and content truthfully, which according to its confidence become light able to illuminate this nature. clan of Pembaru convince of that chapter of al-ijtihad, open still; they refuse taqlid. Ijtihad bring clan of pembaru to be more.
paying attention opinion. Desire to go out from situation that assumed disagree with ideal ideas confront.
Minangkabau [at] choices which sometime each other interfering in.
West model possible goodness, but can mean threat [at] religion bases and custom. Change matching with orthodox Islam teaching, (it) is true represent resolving. But how also with custom institute which have in life of society.
Minangkabau? And, what also example [of] which can follow? But custom parameter very limited and diffraction block off to world go forward and possible also confront x'self [at] problem of innocent and sin, problem of batil and of haq.
Sheikh of Muhammad Djamil Djambek ( 1860 – 1947)
In the year 1903, he/she return to the ground irrigate. At the return from Mekah, Mohammad Djamil start to give Iesson of religion traditionally Because [he/she] look after elegantly and is regular [of] whiskers and [his/its] beard, hence its pupil start mentioning [him/ it] with Sheikh of Muhammad Djamil Djambek, or Inyik Djambek. Its Pupils most consisting of [all] tarekat kalipah. After some llama, Sheikh of Muhammad Djambek think to [do/conduct] activity of alternative. Its liver (it) is true more incline to give its knowledge, although [do] not [pass/through] institute or 11 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
organization. He/She so take an interest in effort improve someone belief in God. Later;Then he leave Bukittinggi and back experience life of parewa [in] Kamang, a nagari center renewal of Islam below/under my Sir [of] Renceh nan [at] century of ke-19. Till later;then he/she found two surau, namely Middle Surau [of] Rice field and of Surau Kamang.
Both known as [by] Surau place study with Inyik Djambek. [In] Kamang also he start to propagate knowledge of religion to.
improving belief.
Finally, he come up with idea, that most child of nagari [do] not execute religion teaching finely not because of less belief in God and its [his/its], but because knowledge of them less about Islam itself teaching. He carp society which still gandrung [at] teaching of tarekat. He come near mamak ninik and discuss various problem of society. Islam as according to epoch demand and situation. Islam also mean progress, Islam [do] not pursue the effort searching science, growth of life of world, and respect to domicile woman. Islam [is] universal religion, elementary [of] its teaching have been laid open by [all] prophet, delegated to all nation ( QS. 10;47;2: 164; 35:24; 40:78). Their duty [is] finished by Prophet of Muhammad saw, last courier rasul to entire/all mankind.
Mind aspiration to move forward people with such Islam, can only reach to [pass/through] deed of syariat, what divided to observance and tauhid. In religious service, forbidden altogether, except which [is] ordered. Become the way of have religious service [to] have been commanded. [In] new traditions which [there] no its comand, hence inacceptable as religious service, and referred [as] [by] bid’ah. In activity of purification of religion, clan of pembaru 12 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
opposing various differentiated bid’ah to the two type, that is bid’ah according to law ( syar’iyah) and in usage of Ianguage ( lughawiyah).
Syar’Iyah Bid’ah cannot be let to go into effect, in consequence require to check in all matter, what is everyday [done/conducted] inveterate [in] religion area, by using mind and stand upon one of [the] law pillar ( Holy, Sunnah, Ijma’, Qiyas). Despitefully there [is] also bid’ah in trust problem ( bid’ah [at] I’Tikad), as there [is] also bid’ah [at] deed, like saying niyah. In lughawiyah bid’ah [entered/included], for example, studying grammar, founding religion schools, developments of tower, because [is] altogether viewed as [by] appliance assist which [is] adapted for [by] epoch for memenuhui govern prophet, like ‘ searching science’. Islam [at] a period of/to progress [do] not have to expand parallel with growth of inteletual, because there [is] prohibited matter and ordered, in illicit and lawful boundary, and also very and ma’ruf of nahyun ‘ munkar anil, as nature of genuiness of Islam. Religion also arrange dealt only with matter [is] world. This problem there [is] pregnant [of] characteristic ‘ ubudiyah, in meaning pursuant to comand and part of Allah din, while way of practicing [him/ it] have the character of earthlyly.
For example comand look after orphan, respecting old fellow, cleaning tooth, which [is] its execution most laying in individual choice.
Later;Then until also to more sensitive problem- until where freedom had to chosen alternative? Problem of politics and later;then propagate nationalism anti colonial [go] to Great Indonesia is not quit of this intellectual turbulence. Not even the problem of fikh, but also the problem of tauhid have to face with open mind. basal difference [among/between] real unlawful innovation, which 13 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
steming Holy and of Hadits, and renewal in consequence of switchover of epoch, have to be differentiated emphatically.
[All] exponent of renewal of idea of Islam [in] Minangkabau come from all profession area, among others moslem scholar circle ( Haji Rasul), merchant circle ( H. Abdullah Ahmad), and in general succeed to release x'self of existing tradition, like Sheikh of Djamil Djambek, Haji Rasul, Haji Abdullah Ahmad and of Ibrahim Mozes of Parabek, [in] its life spans [is] viewed as [by] big moslem scholar, place return all problem of social and religion in general. Movement renewal of idea [in] religion area which at most heard [in] Sumatra West. Sometimes they [is] named [by] clan of modernist or referred [as] also young clan. One of the among clan of pembaru that [is] H.Abdullah Ahmad many times say, that [in] each;every area may utilize mind, what in fact [is] God gift, except religion area. If trust remain to represent just acceptance of teacher authority- or taqlid, hence there is no trust utilize him. Sensible people [of] its sweetheart [of] Allah Have to and for that studying of law roots ( al-fiqh ushul). To defin all core of this Islam teaching to needed [by] wide [of] society [of] movement of[is forwarding of in form of tabligh.
Inyik Djambek chosen to practice its science directly to society, and teach science about ketauhidan and study by bertabligh, [in] Surau Tangah Rice field of Bukittinggi, and become Surau Inyik Djambek, hitherto. Sheikh of Muhammad Djamil.
Djambek have Conclusion [to] that that Islam teaching better be [submitted/sent] to [pass/through] discourses and tabligh ( wirid-wirid) attended by society many. Its attention [is] addressed to increase believe someone. He get sympathy of figures of ninik 14 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
circle and mamak learn Kweekschool. Even he perform [a] to be dialogued with people of[is non Islam and Chineman. popular in character [is] he make friends with its ism dissenter, so that in the year 1908 he found religious centre of activities to study recognized religion by the name of Surau Inyiak Djambek in the middle of Rice field, Bukttinggi. Its its[his] represent meeting place to Islam organisasiorganisasi.
Its action can give new colour [in] activity area.
religious [in] Sumatra West. Citing Ensiklopedi Islam, Sheikh of Muhammad Djambek [is] also known as [by] first moslem scholar [of] times;rill introduce the way of bertablig in public. Barzanji ( or rawi) of marhaban ( pujipujian) which [is] usually read off [by] [in] commemoration moment surau-surau.
Maulid Prophet of Muhammad SAW, the changing of with tablig which.
narrating history born Prophet of Muhammad in Malay.
That way also habit read history of Isra Mi'Raj Prophet of Muhammad of buku have Arab Ianguage [to], the changing of with tablig narrating the the event in Malay, [is] so that understood by all walks of life. Including also tradition read buku, the changing of with studying the problem of everyday life, in one science tradition. All that [done/conducted] [by] because religion destined [by] just for who able to comprehend [him/it]. He [is] even also known as [by] more looking alive moslem scholar [in] activity of tablig discourse and, what [is] later;then followed by [all] other pembaru [in] domain of Minangkabau.
Along journey of time, attitude and [his/its] view to tarekat start to change, and Sheikh of Muhammad Djambek nowadays [shall] no longger take an interest in tarekat. In the early year 1905, when performed [a] [by] meeting of moslem scholar utilize to study authenticity of tarekat that goes on [in] Hill of Surungan, Field 15 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Length, Sheikh of Muhammad reside in [party/ side] opposing tarekat. He/She " look out on" with Sheikh Shadow and of Haji Abbas advocating tarekat.
Later;Then he/she write book concerning criticism to tarekat entitle Lighting About Genesis of Thariqatu al-Naksyabandiyyah and All related to Him, consist of two volume. One of [the] clarification in that book, namely Naksyabandiyyah tarekat created by people of Persian and India.
Sheikh of Muhammad Djambek mention people from both that country full (of) and takhayul of khurafat which more and more far from Islam teaching.
Other book which written [it] entitle To comprehend Tasawuf and of Tarekat meant as effort realize renewal of idea of Islam. However in general he/she behave [do] not wish inimical with mores of Minangkabau. Year 1929, Sheikh of Muhammad Djambek found so called organization [of] Association of Nationality of Minangkabau as a mean to look after, esteeming, and loving local mores.
Djamil Djambek not many writing in magazine of Al-Munir. Djamil Djambek have knowledge about science of falak, which.
conducive compile time schedule pray and also for fasting in month;moon of Ramadhan. This Schedule [is] published per annum on behalf of him start year 1911, and because Inyik Djambek known as [by] Mr. Science of Falak, [he/she] publish Natijah Durriyyah to a period of/to 100 year. Although this [is] problem very disputed with clan of tradisionalis.
Beside activity of Inyik Djambek teach and write, active beliaupun in activity of society organization. In the year 1913, he found public spirited organization [in] so called Bukittinggi [of] Tsamaratul Ichwan publishing small books and brochure about Iesson of religion 16 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
without searching advantage. Some years he make a move in this organization become company having the character of is commercial. At the time, he [do] not partake again in that company.
Sheikh of Djamil free Djambek formally x'self at one particular certain organization, like Muhammadiyah and of Thawalib. But he give motivation [at] renewal of idea of Islam by assisting the organisasi-organisi.
[He/She] noted as founder of Association Of Teacher Islamic Religion ( PGAI), founded [at] 1919 [in] Field, Sumbar.
Beside also to look after and labour Islam to out of danger damage which can [it]. Besides, he/she also partake to attend first congress [of] Senate Closeness Of Natural Custom [of] Minangkabau Year 1939. What do not less important on the way its mission, [at] a period of/to occupying of Japan, Sheikh of Muhammad Djambek found High Ceremony Islam ( MIT) center [in] Bukittinggi.
[At] 30 December 1947 ( 18 Shafar 1366 H), Inyik Djambek pass away, leaving big patrimony, tsulasa wirid ( every day Tuesday), what linger hitherto. [He/She] [in] burying beside Surau Inyik Djambek in the middle of Rice field of Bukittinggi, in age 87 year.
Some month;moon afterwards, 26 January 1948 ( 14 Rabi’Ul early 1366 H), alter ego of Inyik Djambek in missionizing, namely Inyik Sheikh David of Rasyidy ( famous with the title Inyik David, father of Buya Grandfather of Palimo Kayo), passing away also [in] Surau Inyik Djambek [in] this Tangah Rice field, when imam of shalat maghrib, and [is] day after entombed beside its mausoleum [of] Inyik Djambek. That is why hitherto this, we discover twin mausoleum beside this Inyik Djambek surau.
17 Documentation H. Mas’Oed Abidin. Read More..
SURAU INYIK DJAMBEK, LINK.
MOVEMENT RENEWAL OF IDEA OF ISLAM.
[IN] MINANGKABAU.
By : m. saifuddin zuhri
In the early century of ke-20, [in] West Sumatra marked with period which is the full (of) turbulence of social and is intellectual. [In] awali with the return three moslem scholar of Minangkabau as free as studying [in] Mekah, that is Inyik Djambek, Inyik Rasul and of Inyik Abdullah Ahmad bring Islam teaching modernization of Muhammad Abduh and of Jamaluddin al-Afghani of Egypt. This Movement [do] not only motivated by reconditional movement which have expanded [in] Egypt but also by motivation of rivalitas to faction education of West which way of social and material seen more prestigious.
Sheikh of Muhammad Djamil Djambek ( 1860 – 1947)1, [is] [is].
one from three moslem scholar exponent of renewal of Islam of Sumatra West [in] early century of ke-20, borne [by] [in] Bukittinggi (), famous as science expert of falak notable. Name Of Sheikh of Muhammad Djamil Djambek more knowledgeable with the title Inyik Sheikh of Muhammad Djamil Djambek or of Inyik Djambek, borne from nob family. He/She also represent clan of chieftain. Its so called father [of] Saleh Grandfather of Maleka, a head of nagari Kurai, while its mother come Sundanesely.
Correct H./1862 M in fact [is] 4 January 1863 M, write Drsedwar dkk. Citing Ensiklopedi Islam Indonesia ( EII), Jakarta Djambatan, 2002, Ed Cet.2. Revise, hal.520 521,Syekh Djamil Djambek born 1860, and die 30 December 1947 / 18 Sfafar 1366 H, [in] Bukittinggi, in age 87 year.
1 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
each other price esteem, although at the time life of parewa still like to gamble, make cocks fighting, but they are the expert in kunfu and pencak.
Its father bringing [him/ it] to Mekah in the year 1896 and live [in].
there during 9 years study religion problems. Its teachers [in] Mekah, [among/between] Taher Djalaluddin lain,adalah, Sheikh of Bafaddhal, Sheikh of Serawak and Sheikh of Ahmad Khatib. At the time he/she learn to Sheikh of Ahmad Khatib Minangkabau. Initialy Muhammad Djamil interest to study sorcery to a Moroccan teacher, but he/she [is] awaked by its teacher. During learning [in] holy land;ground, many theology which he/she get. For example studied intensively [is] about science of tarekat and also enter mystique [in] Dusty Jabal [of] Qubais. With pendalaman [of] Sheikh of Muhammad Djamil become expert of tarekat and even take diploma from Naqsabandiyyah-Khalidiyah tarekat. Among its its[his] there are some teacher of tarekat. Cause that's Sheikh of Muhammad Djamil Djambek respected as Sheikh of Tarekat.
From all science which have been deepened which is on finally making famous [him/ it] [is] about science of falak, and learn with Sheikh of Taher Djalaluddin. [In] final a period of/to its study [in] Mother, [he/she] have time to teach science of falak, becoming his specialization area, to Sumatra society and of Jawi which living [in] Mekah. Its Membership [in] science area of falak get wide [of] confession [in] Mekah. On that account, when still reside in holy land;ground, Sheikh of Muhammad Djamil Djambek even also teach its science to [all] prosecutor of science of Minangkabau which learn [in] Mekah. Like, Ibrahim Mozes of Parabek ( founder of teacher of Tawalib Parabek) and also Sheikh of Abdullah ( founder of teacher of Tawalib Long Field).
By tens polemical book, goodness in Arab Ianguage and also Malay start published many, and various magazine, newspaper which proclaiming things which in the form of turbulence of idea, and streams in understanding of sect in Islam syari’at, start many.
pop out, and deed in custom of sesuI guidance of syarak, Islam [is] like fun discussed. One of the exponent of renewal movement [in] Minangkabau propagating its minds from Mekah in the early century of ke-20 [is] Sheikh of Ahmad Khatib EL Minangkabawy ( 1855).2 2 Deliar Noer, Modern Movement [of] Islam in Indonesia 1900-1942,Jakarta, LP3ES, 1980, hal.38 2 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Sheikh of Ahmad Khatib [is] the born of a very Priest movement judge anti colonization of Dutch. He [is] borne [by] [in] Bukittinggi in the year 1855 by so called mother [of] Limbak Decompose, which is is the relative of Muhammad Shaleh Grandfather of Bagindo, Barrel, Lead Nagari Ampek Angkek coming from Koto Tuo Balaigurah, District Of Ampek Angkek Candung. Its Father [is] Abdullatief Khatib Nagari, relative of Grandfather of Rangkayo Mangkuto, Barrel, Lead Nagari Kotogadang, District of IV Koto, across the Bukittinggi ngarai. Either from paternal mother [party/ side] and or him, Ahmad Khatib [is] child looked into, from family circle having religion background and strong custom, and child of kemenakan of my two sir people [of] Barrel of Ampek and of Ampek Angkek. South-East, that mother and father of Ahmad Khatib brought into contact in nuptials differ this nagari, because both of the same owning to domicile high in custom, of my sir family [of] barrel, and background combatant of Padre, of family of Pakih Saghir and my Sir [of] Tuo nan.
3 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Since childhood [of] Ahmad Khatib get education [at] low school which founded [by] Dutch [in] its birth town. He leave its native land go to Mekah in the year 1871 brought by its father. Until he/she end education, and menikah [at] 1879 with a putri Mekah Siti Khadijah, child of Sheikh of Shaleh al-Kurdi, hence Sheikh of Ahmad Khatib start to teach its residency [in] Mekah have never returned to him area.
Sheikh of Ahmad Khatib, tired degree of dimiciling highest in teaching religion as imam of Sect of Syafei [in] Illicit Masjidil, [in] Mekah. As imam of Sect of Syafe’I, he [do] not prohibit its it[him] to study article of Muhammad Abduh, a pembaru.
in idea of Islam [in] Egypt. Sheikh of Ahmad Khatib very famous in refusing two kinds of habit [in] Minangkabau, namely ceremonials about and heritage of tarekat practiced Naqsyahbandiyah during the period. Both that problem continuously studying of, straightened and which [do] not in line with Islam syari’at opposed of. Understanding and of pendalaman of Sheikh of Ahmad this Khatib Minangkabawy el, [is] later;then continued by renewal movement [in] Minangkabau, passing tabligh, discussion, and moslem scholar muzakarah and of zu’ama, publication of and brochure of suratkabar movement, founding of schools like Sumatra madrasah-madrasah of Thawalib, and Diniyah Female, to nagari-nagari [in] Minangkabau, so that become exponent of movement grab independence of Republic Of Indonesia. In a few masterpiece of Ahmad Khatib indicate that whose goods still obey institutes “ infidel”, [is] infidel and will enter hell. Later;Then, all obtained good and chattel according to hereditary law to kemenakan, according to opinion of Ahmad Khatib have to be considered to be booty.
4 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
[submitted/sent] [by] ideas [is] Ahmad Khatib trigger.
renewal of idea of Islam [in] Minangkabau. At others resistance meaning to idea of Ahmad Khatib come from Islam tradition circle which [is] sometimes referred [as] [by] the old. Its lampooning [regarding/ hit] tarekat, have been [replied/ answered] by Sheikh of Muhamamad Moment of bin Tanta’ of Mungkar and Sheikh of Khatib Ali [in] Field of jang publish some article about it.
Its lampooning in heritage, grow awareness of many people of Minangkabau comprehend, that is unadaptable [of] hereditary law of matrilineal with religion law. Among religion teacher quite a few which cannot agree founding of Ahmad Khatib, assumed [to] ignore peace. Although that minds get challenge of custom clan, and also [his/its] pupil frowning on idea that way, but this different idea have borne ambition to be more expand, reanimating awareness for recognition return ownself, that is awareness to leave situated behindly. Sheikh of Ahmad Khatib Minangkabawy al propagate its minds from Mekah [pass/through] its articles [in] Islam books or magazine, and [pass/through] pupils which learn to it. By that, [he/she] look after [relation/link] with him area of Minangkabau, passing its pupils which give or obtain cash for religious service of haji to Mekah, and which learn to [him]. They are this is later;then become teacher [in] each him area.
moslem scholar of Zuama the ex- pupil of Ahmad Khatib, start mengetengahkan.
idea, Islam manakala mean remain to gratify its follower, hence having to happened a[n renewal. Each;Every period in history civilization of human being, bearing renewal of idea of religion with aim to improve;repair pattern subsistence of [his/its] people. That aspiration [is] re-found in religion. Way of thinking a believe in Islam starting from confidence ascription, that that Islam not possible (to) get across culture. With progress of people way of thinking try to find again its goals in Islam. Arise question, what is in Islam there [is] element which concerning to equation aspiration, national, ambition to go forward and rationalism. Excellence of Sheikh of Ahmad Khatib in giving Iesson to its pupil, always avoid attitude of taqlid.
5 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
One of the from its pupil, namely H.Abdullah Ahmad, what later;then become one of the among moslem scholar and of zuama, leader of clan of pembaru [in] Minangkabau, founder of Sumatra of Thawalib, which early from aji [in] Mosque of Zuama, Bridge Iron, Padangpanjang, and later;then found also Association Of Teacher Islamic Religion ( PGAI), [in] Teak;Core, Field, have developed its teacher teaching [pass/through] education and clarification of science tradition and push also [all] its pupil to utilize mind truthfully [is] Allah gift. If trust only growing sematamata because acceptance of authority learn eye, hence trust of[is there is no its price, and that's opening door of taqlid. War fight against foreign colonization [do] not solely by using weapon, and rifle of kelewang, but is smart [of] child of kemenakan by giving science tradition weapon.
Its pupils later;then become activator of renewal of idea of Islam [in] Minangkabau, like Sheikh of Muhammad Djamil Djambek ( 1860 – 1947)3, Haji Abdul Karim Amarullah ( 1879-1945) 4, and Haji Abdullah Ahmad ( 1878 – 1933)5.
A other pembaru [is] Sheikh of Taher Djalaluddin ( 1869 1956), [at] its nonage [is] called [by] Muhammad Taher Sheikh bin.
Muhamad, born [in] Ampek Angkek, Bukittinggi, year 1869, child of Sheikh of Cangking, grandchild of titled Faqih Saghir [of] Sheikh of Djalaluddin my Ahmad Sir [of] Sami’, exponent return to teaching of syariat with my Sir [of] Nan Tuo.
Sheikh of Taher Djalaluddin [is] first cousin of Ahmad Khatib Al Minangkabawy, because its mother [of] [sister/ brother] have [sister/ brother]. Sheikh of Taher Djalaluddin, 3 Sheikh of Djamil Djambek borne [by] [in] Bukittinggi in the year 1860 , child of Muhammad Saleh Grandfather of Maleka, Lead Nagari Kurai. Its Mother come from Betawi. Sheikh of Djamil Djambek die year 1947 [in] Bukittinggi.
4 Haji Rasul born [in] River Bar, Maninjau, year 1879, child a Sheikh moslem scholar of Muhammad Amarullah perform my Sir [of] Kisai. [At] 1894, going to Mekah, learn during 7 year. Sekembali from Mekah, dubed [by] my Sir [of] Sheikh of Nan Mudo. Later;Then again live [in] Mekah until year 1906, giving Iesson [in] Mekah, among its its[his] [is] including Ibrahim Mozes of Parabek, becoming a all important supporter of renewal of idea of Islam [in] Minangkabau. Haji Rasul die [in] jakarta 2 June 1945.
5 Haji Abdullah Ahmad born [in] Long Field in the year 1878, child of Haji Ahmad, a moslem scholar and merchant. Its mother come from Bengkulu, still trah of follower of combatant of Sentot Ali Basyah.
6 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
go to Mekah 1880, and study during 15 year, later;then distribute to Al Azhar, [in] Egypt ( 1895-1898), and back to Mekah teach until year 1900. [He/She] very expert [in] science area of falak, and place learn Sheikh of Muhammad Djamil Djambek. Start 1900 year that, Sheikh of Taher Djalaluddin remain to [in] Malaya, have been lifted to become Monarchic Mufti [of] Silver. Hand in glove [of] Sheikh [relation/link] him of Taher Djalaluddin with college of Al-Azhar [in] Kairo, he/she enhance al-Azhari rear its name.
Sheikh of Taher Djalaluddin represent a eldest as exponent of teaching of Ahmad Khatib [in] Minangkabau and Malay land;ground. Even he [is] also considered to be teacher by circle of pembaru [in] Minangkabau. Influence Of Sheikh of Taher Djalaluddin spread over [at] its pupils [pass/through] magazine of Al Imam and [pass/through] founded school [it] [in] Singapore with King of Ali Haji Ahmad bin in the year 1908. This so called school [of] Al Islamiyah Al-Iqbal, becoming model Go to school Adabiyah founded by Haji Abdullah Ahmad [in] Field in the year 1908. Monthly of Al-Imam load article about knowledge of popular, important occurence comment [in] world, especially Islam world, and religion problems, even push Islam people what a important is/are have a State which independence and [do] not be colonized. This magazine push tired To Islam people [of] and progress have competition [to] with west world. Al-Iman often adopt an idea from Mohammad Abduh the told [by] magazine of Al-Mannar [in] Egypt. This Magazine wear Malay with Malay Arabic characters or article of Jawi, and propagated in Indonesia cover Java land;ground ( Betawi, Jakarta, Cianjur, Semarang, and Surabaya), Kalimantan ( [in] Pontianak and of Sambas), Sulawesi ( [in] Makassar). [In] Field, Haji Abdullah Ahmad follow the example of motto and form of Al-Iman [at] published magazine [it] [in] so called Field [of] Al-Munir. Many problem of which [is] discussed [at] Al-Iman 7 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
getting place [at] Al-Munir. Sheikh of Taher new can [go/come] home to Minangkabau in the year 1923 and year 1927, but at the time he/she [is] arrested and arrested by Government of Dutch during is six-month, alleged to libel and oppose colonization [pass/through] its articles in magazine of Al Believe that. After is free [of] Sheikh of Taher leave its native land and have never returned again to him area. Sheikh of Taher Djalaluddin pass away in the year 1956 [in] Confluence of Kangsar, Silver, Malaya.
movement of Pembaruaan [in] early this century can be conceived of [by] renewal movement [all] moslem scholar of zuama, truthfully have inherit to joint to joint in enchaining going concern history [of] semenjak from two previous Padre movement. Earn [is] also expressed that movement renewal of moslem scholar of zuama [in] early century 20 [in] Minangkabau become link of third Padre period movement. first Movement Padre period, [in] early eight century [of] compassion, started [by] moslem scholar triad the return of Minang ( 1802), consisting of Impecunious Haji [in] is Clever [of] Sikek, Immeasurable Luhak, Haji Abdur Rahman, [in] Piobang, Luhak Limopuluah, and Haji Muhammad Arief, [in] Sumanik, Luhak Nan Tuo, Plain, what [is] also recognized is titled [of] My sir [of] Lintau, early with resuscitation of[is spirit [of] believe in Islam in customary life [in] Minangkabau. Movement Padre of perode [both/ second] continued by my Sir [of] Tuo nan, My Sir [of] Renceh nan, My Sir [of] Citadel of Sanang, My Sir [of] Koto Ambalau, My Sir [in] Deep hollow of Aur, My Sir [in] Farm of Laweh and my Sir [of] Imam Bulge which tip of with perlawaanan to colonization of Dutch ( 1821-1837), and born charter him of Marapalam agreeing on syarak basandi adaik, Kitabullah basandi syarak [in] domain of Minangkabau.
8 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Movement Return to executed Syariat below/under my Sir tuition [of] Nan Tuo, what later;then continue to Movement Priest below/under my Sir head [of] Nan Renceh, what later;then joint to joint below/under my Sir head [of] Imam Bulge, real [do] not oppose hereditary law pursuant to mother line. Malahan, reconditional movement which executed by them, since my Sir [of] Tuo nan, My Sir [of] Renceh nan, and my Sir [of] Imam Bulge, more is strengthening [of] inheritance, that such [is] high patrimony, exploited for the prosperity of clan, and therefore, such inheritance degraded to kemenakan, and placed [by] [at] observation of woman line. But [regarding/ hit] work estae, both [of] that movement in agreement have to be bequeathed to child. My sir [of] Imam Bulge, conscious that after its child courier [it] study Islam law to the ground Mekah, expressing the division of real duty [among/between] and custom of syarak religion or. That problem of custom returned to Basa and Chieftain, while problem of religion delivered to my Sir or malin. This is custom teaching doctrine of basandi syarak, Kitabullah basandi syarak.
Movement renewal of moslem scholar of zuama [in] early century to 20 [in] domain.
This Minangkabau, early with the going home [all] prosecutor of science of Mother of el Mukarramah, what generally [is] pupil of Sheikh of Ahmad Khatib Al Minangkabawiy, have followed to give contribution to clarification of deed and understanding of syari’at Islam, and push to appearance debates of public followed [by] [all] moslem scholar, literate clan, and custom experts, and follow also open opportunity to delivering birth of various bevy type with aim to deepen mores and theology, and also push the growing of education of Islam, samapai madrasah-madrasah to nagari-nagari, and stand up also have organizational type [to] [of] movement, like Tarbiyah Islamiyah, Adabiyyah, 9 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Muhammadiyah, and extend to peninsula of Malaya, brought by Sheikh of Taher Jalaluddin which is more executing its mission [in] land;ground of semenjanjung that.
Do not less important incidence [of] small turbulences [in] some place, usually conceive custom society dynamics and religion in developing society [in] Minangkabau which [is] experiencing of change, grow new desire to process reexamination to culture values had. When development direction and perobahan of social [is] happened, going to atmosphere grab independence and before proclamation independence of Republic Of Indonesia, after ending of grind of length 350 year colonized [by] Dutch, and changing over [him/ it] power to Dai Nippon, hence grabbing independence become [is] obliged to. Religious advices [all] moslem scholar and of zuama follow to form history dynamics and idea of Islam [in] domain of Minangkabau dart, since fourty previous year have also been moved by [all] moslem scholar of zuama with religion science bases and mores, and also discussions growth of politics [in] Egypt and of Turki a period of/to that, follow to push to seeking of model matching with which [is] haq, and claim attitude believe in rational, and also grow to develop the spirit [of] independence in nation and state.
Renewal of Islam [in] Minangkabau is not eye limited to activity and also just idea, but finding again elementary principle or teaching [of] Islam going into effect endless able to overcome time and room.
Meanwhile the effort practical renewal, goodness in the form of and school of madrasah-madrasah nor [crafting/ diligence] of countryside, start to pop out. Clan pembaru of idea of Islam try to return elementary teaching [of] Islam by eliminating all kinds of addition 10 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
incoming later;then in din, religion, and by discharging follower of Islam of jumud, illiquidity in problem of world.
They try to solve additional wall and that jumud, [so that/ to be] you emu can return Islam teaching nucleus;core and content truthfully, which according to its confidence become light able to illuminate this nature. clan of Pembaru convince of that chapter of al-ijtihad, open still; they refuse taqlid. Ijtihad bring clan of pembaru to be more.
paying attention opinion. Desire to go out from situation that assumed disagree with ideal ideas confront.
Minangkabau [at] choices which sometime each other interfering in.
West model possible goodness, but can mean threat [at] religion bases and custom. Change matching with orthodox Islam teaching, (it) is true represent resolving. But how also with custom institute which have in life of society.
Minangkabau? And, what also example [of] which can follow? But custom parameter very limited and diffraction block off to world go forward and possible also confront x'self [at] problem of innocent and sin, problem of batil and of haq.
Sheikh of Muhammad Djamil Djambek ( 1860 – 1947)
In the year 1903, he/she return to the ground irrigate. At the return from Mekah, Mohammad Djamil start to give Iesson of religion traditionally Because [he/she] look after elegantly and is regular [of] whiskers and [his/its] beard, hence its pupil start mentioning [him/ it] with Sheikh of Muhammad Djamil Djambek, or Inyik Djambek. Its Pupils most consisting of [all] tarekat kalipah. After some llama, Sheikh of Muhammad Djambek think to [do/conduct] activity of alternative. Its liver (it) is true more incline to give its knowledge, although [do] not [pass/through] institute or 11 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
organization. He/She so take an interest in effort improve someone belief in God. Later;Then he leave Bukittinggi and back experience life of parewa [in] Kamang, a nagari center renewal of Islam below/under my Sir [of] Renceh nan [at] century of ke-19. Till later;then he/she found two surau, namely Middle Surau [of] Rice field and of Surau Kamang.
Both known as [by] Surau place study with Inyik Djambek. [In] Kamang also he start to propagate knowledge of religion to.
improving belief.
Finally, he come up with idea, that most child of nagari [do] not execute religion teaching finely not because of less belief in God and its [his/its], but because knowledge of them less about Islam itself teaching. He carp society which still gandrung [at] teaching of tarekat. He come near mamak ninik and discuss various problem of society. Islam as according to epoch demand and situation. Islam also mean progress, Islam [do] not pursue the effort searching science, growth of life of world, and respect to domicile woman. Islam [is] universal religion, elementary [of] its teaching have been laid open by [all] prophet, delegated to all nation ( QS. 10;47;2: 164; 35:24; 40:78). Their duty [is] finished by Prophet of Muhammad saw, last courier rasul to entire/all mankind.
Mind aspiration to move forward people with such Islam, can only reach to [pass/through] deed of syariat, what divided to observance and tauhid. In religious service, forbidden altogether, except which [is] ordered. Become the way of have religious service [to] have been commanded. [In] new traditions which [there] no its comand, hence inacceptable as religious service, and referred [as] [by] bid’ah. In activity of purification of religion, clan of pembaru 12 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
opposing various differentiated bid’ah to the two type, that is bid’ah according to law ( syar’iyah) and in usage of Ianguage ( lughawiyah).
Syar’Iyah Bid’ah cannot be let to go into effect, in consequence require to check in all matter, what is everyday [done/conducted] inveterate [in] religion area, by using mind and stand upon one of [the] law pillar ( Holy, Sunnah, Ijma’, Qiyas). Despitefully there [is] also bid’ah in trust problem ( bid’ah [at] I’Tikad), as there [is] also bid’ah [at] deed, like saying niyah. In lughawiyah bid’ah [entered/included], for example, studying grammar, founding religion schools, developments of tower, because [is] altogether viewed as [by] appliance assist which [is] adapted for [by] epoch for memenuhui govern prophet, like ‘ searching science’. Islam [at] a period of/to progress [do] not have to expand parallel with growth of inteletual, because there [is] prohibited matter and ordered, in illicit and lawful boundary, and also very and ma’ruf of nahyun ‘ munkar anil, as nature of genuiness of Islam. Religion also arrange dealt only with matter [is] world. This problem there [is] pregnant [of] characteristic ‘ ubudiyah, in meaning pursuant to comand and part of Allah din, while way of practicing [him/ it] have the character of earthlyly.
For example comand look after orphan, respecting old fellow, cleaning tooth, which [is] its execution most laying in individual choice.
Later;Then until also to more sensitive problem- until where freedom had to chosen alternative? Problem of politics and later;then propagate nationalism anti colonial [go] to Great Indonesia is not quit of this intellectual turbulence. Not even the problem of fikh, but also the problem of tauhid have to face with open mind. basal difference [among/between] real unlawful innovation, which 13 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
steming Holy and of Hadits, and renewal in consequence of switchover of epoch, have to be differentiated emphatically.
[All] exponent of renewal of idea of Islam [in] Minangkabau come from all profession area, among others moslem scholar circle ( Haji Rasul), merchant circle ( H. Abdullah Ahmad), and in general succeed to release x'self of existing tradition, like Sheikh of Djamil Djambek, Haji Rasul, Haji Abdullah Ahmad and of Ibrahim Mozes of Parabek, [in] its life spans [is] viewed as [by] big moslem scholar, place return all problem of social and religion in general. Movement renewal of idea [in] religion area which at most heard [in] Sumatra West. Sometimes they [is] named [by] clan of modernist or referred [as] also young clan. One of the among clan of pembaru that [is] H.Abdullah Ahmad many times say, that [in] each;every area may utilize mind, what in fact [is] God gift, except religion area. If trust remain to represent just acceptance of teacher authority- or taqlid, hence there is no trust utilize him. Sensible people [of] its sweetheart [of] Allah Have to and for that studying of law roots ( al-fiqh ushul). To defin all core of this Islam teaching to needed [by] wide [of] society [of] movement of[is forwarding of in form of tabligh.
Inyik Djambek chosen to practice its science directly to society, and teach science about ketauhidan and study by bertabligh, [in] Surau Tangah Rice field of Bukittinggi, and become Surau Inyik Djambek, hitherto. Sheikh of Muhammad Djamil.
Djambek have Conclusion [to] that that Islam teaching better be [submitted/sent] to [pass/through] discourses and tabligh ( wirid-wirid) attended by society many. Its attention [is] addressed to increase believe someone. He get sympathy of figures of ninik 14 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
circle and mamak learn Kweekschool. Even he perform [a] to be dialogued with people of[is non Islam and Chineman. popular in character [is] he make friends with its ism dissenter, so that in the year 1908 he found religious centre of activities to study recognized religion by the name of Surau Inyiak Djambek in the middle of Rice field, Bukttinggi. Its its[his] represent meeting place to Islam organisasiorganisasi.
Its action can give new colour [in] activity area.
religious [in] Sumatra West. Citing Ensiklopedi Islam, Sheikh of Muhammad Djambek [is] also known as [by] first moslem scholar [of] times;rill introduce the way of bertablig in public. Barzanji ( or rawi) of marhaban ( pujipujian) which [is] usually read off [by] [in] commemoration moment surau-surau.
Maulid Prophet of Muhammad SAW, the changing of with tablig which.
narrating history born Prophet of Muhammad in Malay.
That way also habit read history of Isra Mi'Raj Prophet of Muhammad of buku have Arab Ianguage [to], the changing of with tablig narrating the the event in Malay, [is] so that understood by all walks of life. Including also tradition read buku, the changing of with studying the problem of everyday life, in one science tradition. All that [done/conducted] [by] because religion destined [by] just for who able to comprehend [him/it]. He [is] even also known as [by] more looking alive moslem scholar [in] activity of tablig discourse and, what [is] later;then followed by [all] other pembaru [in] domain of Minangkabau.
Along journey of time, attitude and [his/its] view to tarekat start to change, and Sheikh of Muhammad Djambek nowadays [shall] no longger take an interest in tarekat. In the early year 1905, when performed [a] [by] meeting of moslem scholar utilize to study authenticity of tarekat that goes on [in] Hill of Surungan, Field 15 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
Length, Sheikh of Muhammad reside in [party/ side] opposing tarekat. He/She " look out on" with Sheikh Shadow and of Haji Abbas advocating tarekat.
Later;Then he/she write book concerning criticism to tarekat entitle Lighting About Genesis of Thariqatu al-Naksyabandiyyah and All related to Him, consist of two volume. One of [the] clarification in that book, namely Naksyabandiyyah tarekat created by people of Persian and India.
Sheikh of Muhammad Djambek mention people from both that country full (of) and takhayul of khurafat which more and more far from Islam teaching.
Other book which written [it] entitle To comprehend Tasawuf and of Tarekat meant as effort realize renewal of idea of Islam. However in general he/she behave [do] not wish inimical with mores of Minangkabau. Year 1929, Sheikh of Muhammad Djambek found so called organization [of] Association of Nationality of Minangkabau as a mean to look after, esteeming, and loving local mores.
Djamil Djambek not many writing in magazine of Al-Munir. Djamil Djambek have knowledge about science of falak, which.
conducive compile time schedule pray and also for fasting in month;moon of Ramadhan. This Schedule [is] published per annum on behalf of him start year 1911, and because Inyik Djambek known as [by] Mr. Science of Falak, [he/she] publish Natijah Durriyyah to a period of/to 100 year. Although this [is] problem very disputed with clan of tradisionalis.
Beside activity of Inyik Djambek teach and write, active beliaupun in activity of society organization. In the year 1913, he found public spirited organization [in] so called Bukittinggi [of] Tsamaratul Ichwan publishing small books and brochure about Iesson of religion 16 Documentation H. Mas’Oed Abidin.
Sheikh of Muhammad Jamil Jambek moslem scholar exponent of renewal of Islam of Sumatra West early century of ke-20,
without searching advantage. Some years he make a move in this organization become company having the character of is commercial. At the time, he [do] not partake again in that company.
Sheikh of Djamil free Djambek formally x'self at one particular certain organization, like Muhammadiyah and of Thawalib. But he give motivation [at] renewal of idea of Islam by assisting the organisasi-organisi.
[He/She] noted as founder of Association Of Teacher Islamic Religion ( PGAI), founded [at] 1919 [in] Field, Sumbar.
Beside also to look after and labour Islam to out of danger damage which can [it]. Besides, he/she also partake to attend first congress [of] Senate Closeness Of Natural Custom [of] Minangkabau Year 1939. What do not less important on the way its mission, [at] a period of/to occupying of Japan, Sheikh of Muhammad Djambek found High Ceremony Islam ( MIT) center [in] Bukittinggi.
[At] 30 December 1947 ( 18 Shafar 1366 H), Inyik Djambek pass away, leaving big patrimony, tsulasa wirid ( every day Tuesday), what linger hitherto. [He/She] [in] burying beside Surau Inyik Djambek in the middle of Rice field of Bukittinggi, in age 87 year.
Some month;moon afterwards, 26 January 1948 ( 14 Rabi’Ul early 1366 H), alter ego of Inyik Djambek in missionizing, namely Inyik Sheikh David of Rasyidy ( famous with the title Inyik David, father of Buya Grandfather of Palimo Kayo), passing away also [in] Surau Inyik Djambek [in] this Tangah Rice field, when imam of shalat maghrib, and [is] day after entombed beside its mausoleum [of] Inyik Djambek. That is why hitherto this, we discover twin mausoleum beside this Inyik Djambek surau.
17 Documentation H. Mas’Oed Abidin. Read More..
“Idul Fitri 1428H”
“Idul Fitri 1428H”
Moeslim is the majority religion in Indonesia. This year, they celebrated Idul Fitri 1428H (Hijriah) exactly on 13-14 October 2007. There were some activities that they usually do. During one month before Idul Fitri, they are fasting. At the night before the day of Idul Fitri, they are moving around the down town for shouting: “Allah Hu Akbar” means God is great. They praise their God (Allah) because Allah has given them a victory during the fasting month. This fasting month is called as “Ramadhan”. They believe that Ramadhan is the most important month, holiest month and full of blessing because they can fight with their body desires. On Idul Fitri, Moeslim people usually visit their parents’ home or their relatives’ home. They gather together to forgive each other and celebrate it with some delicious food. Other do a charity action: like to visit orphanage or to give some food for street children or the marginal people. On the other side we can see also the phenomenon that non-Moeslim people also greet them to show their respect. We can see some people shake hands one to another. Of course on that day (Idul Fitri) they celebrate it with worship together in the mosque and shout “Allah hu Akbar!”
Benny Sinaga Read More..
Moeslim is the majority religion in Indonesia. This year, they celebrated Idul Fitri 1428H (Hijriah) exactly on 13-14 October 2007. There were some activities that they usually do. During one month before Idul Fitri, they are fasting. At the night before the day of Idul Fitri, they are moving around the down town for shouting: “Allah Hu Akbar” means God is great. They praise their God (Allah) because Allah has given them a victory during the fasting month. This fasting month is called as “Ramadhan”. They believe that Ramadhan is the most important month, holiest month and full of blessing because they can fight with their body desires. On Idul Fitri, Moeslim people usually visit their parents’ home or their relatives’ home. They gather together to forgive each other and celebrate it with some delicious food. Other do a charity action: like to visit orphanage or to give some food for street children or the marginal people. On the other side we can see also the phenomenon that non-Moeslim people also greet them to show their respect. We can see some people shake hands one to another. Of course on that day (Idul Fitri) they celebrate it with worship together in the mosque and shout “Allah hu Akbar!”
Benny Sinaga Read More..
my family
My Family
Hello! I would like to introduce myself to you.I am wati. my complete name is Trianawati. I study in the first year of junior high scool..I was born on October 7 Th,, 1995. now I am twelve yearls old. I live at jalan Prambanan 30 Yogyakarta. I am tall and thin girl. My hair is straight and black. My face is oval with a sharp nose.
Look at the picture! They are my family. There are father, mother and my little sister.
Mr ichsan is my father. He is a big and tall man with straigt and black hair too. He is also a hansome man. His face is oval with abig and sharp nose. He is a doctor.
The woman beside my father is my mother. Her name is Mrs Aminah ichsan. Of course, She is pretty woman. Her hair is rather curly and long. She is a tall and slim woman. Her face is oval with a rather sharp nose. She is a teacher.
While who is the boy beside me? He is my little brother. His name is Anton. He is a handsome and funny kid. His age is nine years old. He is thin and tall. His hair is straight and rather long. His face is oval with round eyes. And his nose is sharp. He is in class 5 of Elementary school now.
My Family
Hello! I would like to introduce myself to you.I am wati. my complete name is Trianawati. I study in the first year of junior high scool..I was born on October 7 Th,, 1995. now I am twelve yearls old. I live at jalan Prambanan 30 Yogyakarta. I am tall and thin girl. My hair is straight and black. My face is oval with a sharp nose.
Look at the picture! They are my family. There are father, mother and my little sister.
Mr ichsan is my father. He is a big and tall man with straigt and black hair too. He is also a hansome man. His face is oval with abig and sharp nose. He is a doctor.
The woman beside my father is my mother. Her name is Mrs Aminah ichsan. Of course, She is pretty woman. Her hair is rather curly and long. She is a tall and slim woman. Her face is oval with a rather sharp nose. She is a teacher.
While who is the boy beside me? He is my little brother. His name is Anton. He is a handsome and funny kid. His age is nine years old. He is thin and tall. His hair is straight and rather long. His face is oval with round eyes. And his nose is sharp. He is in class 5 of Elementary school now.
My Family
Hello! I would like to introduce myself to you.I am wati. my complete name is Trianawati. I study in the first year of junior high scool..I was born on October 7 Th,, 1995. now I am twelve yearls old. I live at jalan Prambanan 30 Yogyakarta. I am tall and thin girl. My hair is straight and black. My face is oval with a sharp nose.
Look at the picture! They are my family. There are father, mother and my little sister.
Mr ichsan is my father. He is a big and tall man with straigt and black hair too. He is also a hansome man. His face is oval with abig and sharp nose. He is a doctor.
The woman beside my father is my mother. Her name is Mrs Aminah ichsan. Of course, She is pretty woman. Her hair is rather curly and long. She is a tall and slim woman. Her face is oval with a rather sharp nose. She is a teacher.
While who is the boy beside me? He is my little brother. His name is Anton. He is a handsome and funny kid. His age is nine years old. He is thin and tall. His hair is straight and rather long. His face is oval with round eyes. And his nose is sharp. He is in class 5 of Elementary school now. Read More..
Hello! I would like to introduce myself to you.I am wati. my complete name is Trianawati. I study in the first year of junior high scool..I was born on October 7 Th,, 1995. now I am twelve yearls old. I live at jalan Prambanan 30 Yogyakarta. I am tall and thin girl. My hair is straight and black. My face is oval with a sharp nose.
Look at the picture! They are my family. There are father, mother and my little sister.
Mr ichsan is my father. He is a big and tall man with straigt and black hair too. He is also a hansome man. His face is oval with abig and sharp nose. He is a doctor.
The woman beside my father is my mother. Her name is Mrs Aminah ichsan. Of course, She is pretty woman. Her hair is rather curly and long. She is a tall and slim woman. Her face is oval with a rather sharp nose. She is a teacher.
While who is the boy beside me? He is my little brother. His name is Anton. He is a handsome and funny kid. His age is nine years old. He is thin and tall. His hair is straight and rather long. His face is oval with round eyes. And his nose is sharp. He is in class 5 of Elementary school now.
My Family
Hello! I would like to introduce myself to you.I am wati. my complete name is Trianawati. I study in the first year of junior high scool..I was born on October 7 Th,, 1995. now I am twelve yearls old. I live at jalan Prambanan 30 Yogyakarta. I am tall and thin girl. My hair is straight and black. My face is oval with a sharp nose.
Look at the picture! They are my family. There are father, mother and my little sister.
Mr ichsan is my father. He is a big and tall man with straigt and black hair too. He is also a hansome man. His face is oval with abig and sharp nose. He is a doctor.
The woman beside my father is my mother. Her name is Mrs Aminah ichsan. Of course, She is pretty woman. Her hair is rather curly and long. She is a tall and slim woman. Her face is oval with a rather sharp nose. She is a teacher.
While who is the boy beside me? He is my little brother. His name is Anton. He is a handsome and funny kid. His age is nine years old. He is thin and tall. His hair is straight and rather long. His face is oval with round eyes. And his nose is sharp. He is in class 5 of Elementary school now.
My Family
Hello! I would like to introduce myself to you.I am wati. my complete name is Trianawati. I study in the first year of junior high scool..I was born on October 7 Th,, 1995. now I am twelve yearls old. I live at jalan Prambanan 30 Yogyakarta. I am tall and thin girl. My hair is straight and black. My face is oval with a sharp nose.
Look at the picture! They are my family. There are father, mother and my little sister.
Mr ichsan is my father. He is a big and tall man with straigt and black hair too. He is also a hansome man. His face is oval with abig and sharp nose. He is a doctor.
The woman beside my father is my mother. Her name is Mrs Aminah ichsan. Of course, She is pretty woman. Her hair is rather curly and long. She is a tall and slim woman. Her face is oval with a rather sharp nose. She is a teacher.
While who is the boy beside me? He is my little brother. His name is Anton. He is a handsome and funny kid. His age is nine years old. He is thin and tall. His hair is straight and rather long. His face is oval with round eyes. And his nose is sharp. He is in class 5 of Elementary school now. Read More..
THE HAJJ: PILGRIMAGE TO MECCA
Overview:
One of a Muslim's duties, as described in the Five Pillars of Islam, is to go on Hajj at least once during his or her lifetime. This is a pilgrimage to Makkah (Mecca) in Saudi Arabia. Approximately two million Muslims went in 1999, of which about one million were from Saudi Arabia, and 6,000 were from the U.S. 1 Council on American-Islamic Relations estimated in 2006 that "some 10,000 American Muslims go on Hajj each year." 7 The number of American pilgrims is increasing yearly. Followers of Islam who cannot go on a Hajj because of ill health or lack of money are excused from the obligation. If one assumes that Muslims go on Hajj a maximum of once during their lifetime, that the number of Muslims in America are about 6.5 million, and that the typical age span for pilgrims is 60 years, then fewer than 10% of American Muslims take part in the pilgrimage.
The Council on Islamic Education states:
"The Hajj consists of several ceremonies, meant to symbolize the essential concepts of the Islamic faith, and to commemorate the trials of prophet Abraham and his family...Prophet Muhammad had said that a person who performs Hajj properly 'will return as a newly born baby [free of all sins].' The pilgrimage also enables Muslims from all around the world, of different colors, languages, races, and ethnicities, to come together in a spirit of universal brotherhood and sisterhood to worship the One God together." 2
Many Islamic terms have multiple spellings when translated into English. We indicate alternative spellings below with (brackets).
horizontal rule
Preparation for the Hajj
Each pilgrim first enters into ihram. This is a spiritual state of purity during which the person must not quarrel, commit any act of violence or engage in sexual activity. Men signify the state of ihram by bathing, and wearing two pieces of unsewn white cloth: "one covers the body from waist to ankle and the other is thrown over the shoulder." 4 Women usually wear a simple white dress and "a head covering, but not a veil." 4 "The white garments are symbolic of human equality and unity before God, since all the pilgrims are dressed similarly." 2 The pilgrim will then repeat the Talbiyah (Talbeeyah) prayer. One English translation is:
"Here I am, O God, at Thy Command! Here I am at Thy Command! Thou art without associate; Here I am at Thy Command! Thine are praise and grace and dominion! Thou art without associate."
The pilgrim enters the Holy Mosque at Mecca, right foot first, and recites the prayer: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan." The pilgrim performs the tawaf. This is a counter-clockwise procession which circles, "the Ka'aba, the [cube-shaped] stone building Muslims believe was originally built by Abraham and his son Ishmael... It is a symbol of unity for Muslims because all prayers, wherever they are performed, are oriented in the direction of the Ka'aba." 4,6
The pilgrim then performs the sa'i. He hurries seven times between two small hills near the Ka'aba, called Safa and Marwah. This commemorates the desperate search for water and food by Hagar, one of Abraham's wives. Read More..
One of a Muslim's duties, as described in the Five Pillars of Islam, is to go on Hajj at least once during his or her lifetime. This is a pilgrimage to Makkah (Mecca) in Saudi Arabia. Approximately two million Muslims went in 1999, of which about one million were from Saudi Arabia, and 6,000 were from the U.S. 1 Council on American-Islamic Relations estimated in 2006 that "some 10,000 American Muslims go on Hajj each year." 7 The number of American pilgrims is increasing yearly. Followers of Islam who cannot go on a Hajj because of ill health or lack of money are excused from the obligation. If one assumes that Muslims go on Hajj a maximum of once during their lifetime, that the number of Muslims in America are about 6.5 million, and that the typical age span for pilgrims is 60 years, then fewer than 10% of American Muslims take part in the pilgrimage.
The Council on Islamic Education states:
"The Hajj consists of several ceremonies, meant to symbolize the essential concepts of the Islamic faith, and to commemorate the trials of prophet Abraham and his family...Prophet Muhammad had said that a person who performs Hajj properly 'will return as a newly born baby [free of all sins].' The pilgrimage also enables Muslims from all around the world, of different colors, languages, races, and ethnicities, to come together in a spirit of universal brotherhood and sisterhood to worship the One God together." 2
Many Islamic terms have multiple spellings when translated into English. We indicate alternative spellings below with (brackets).
horizontal rule
Preparation for the Hajj
Each pilgrim first enters into ihram. This is a spiritual state of purity during which the person must not quarrel, commit any act of violence or engage in sexual activity. Men signify the state of ihram by bathing, and wearing two pieces of unsewn white cloth: "one covers the body from waist to ankle and the other is thrown over the shoulder." 4 Women usually wear a simple white dress and "a head covering, but not a veil." 4 "The white garments are symbolic of human equality and unity before God, since all the pilgrims are dressed similarly." 2 The pilgrim will then repeat the Talbiyah (Talbeeyah) prayer. One English translation is:
"Here I am, O God, at Thy Command! Here I am at Thy Command! Thou art without associate; Here I am at Thy Command! Thine are praise and grace and dominion! Thou art without associate."
The pilgrim enters the Holy Mosque at Mecca, right foot first, and recites the prayer: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan." The pilgrim performs the tawaf. This is a counter-clockwise procession which circles, "the Ka'aba, the [cube-shaped] stone building Muslims believe was originally built by Abraham and his son Ishmael... It is a symbol of unity for Muslims because all prayers, wherever they are performed, are oriented in the direction of the Ka'aba." 4,6
The pilgrim then performs the sa'i. He hurries seven times between two small hills near the Ka'aba, called Safa and Marwah. This commemorates the desperate search for water and food by Hagar, one of Abraham's wives. Read More..
muslim religion
Religious Texts
The Center for Muslim-Jewish Engagement has compiled these searchable Jewish and Islamic religious texts to assist religious and lay leaders as they create sermons and curricula around Jewish-Muslim themes, to facilitate scholarship on Islam and Judaism by academics and students alike, and to allow quick and easy viewing of various issues from the perspectives of the sacred texts of each faith. Each religious text will be provided with a range of acceptable translations in order to facilitate scholarly study, debate, and religious text study on a variety of topics. We will continue to work on this compendium in order to provide an excellent and user-friendly resource for scholarship and general educational purposes.
Islamic Text
The hadith used in the compendium were compiled by the Muslim Students Association at the University of Southern California. The Compendium of Muslim Texts (now available at www.msawest.net/islam) has been one of the most frequently cited sources of hadith and is the most complete compilation of hadith available to the public.
Methodologies for the study of hadith have been developed over centuries by Islamic scholars and jurists and are commonly referred to as the science of hadith study. Verification of hadith as reliable, and the use of hadith to verify or disavow Islamic practice, is left to Ulama, or Islamic scholars, with a deep understanding of Islamic jurisprudence and history. Articles on the science of hadith study, the history of the creation of the Compendium of Muslim texts, and other topics including approaches to the interpretation of difficult texts, viewing scripture as historical as well as religious documents, and other topics, are forthcoming. Read More..
The Center for Muslim-Jewish Engagement has compiled these searchable Jewish and Islamic religious texts to assist religious and lay leaders as they create sermons and curricula around Jewish-Muslim themes, to facilitate scholarship on Islam and Judaism by academics and students alike, and to allow quick and easy viewing of various issues from the perspectives of the sacred texts of each faith. Each religious text will be provided with a range of acceptable translations in order to facilitate scholarly study, debate, and religious text study on a variety of topics. We will continue to work on this compendium in order to provide an excellent and user-friendly resource for scholarship and general educational purposes.
Islamic Text
The hadith used in the compendium were compiled by the Muslim Students Association at the University of Southern California. The Compendium of Muslim Texts (now available at www.msawest.net/islam) has been one of the most frequently cited sources of hadith and is the most complete compilation of hadith available to the public.
Methodologies for the study of hadith have been developed over centuries by Islamic scholars and jurists and are commonly referred to as the science of hadith study. Verification of hadith as reliable, and the use of hadith to verify or disavow Islamic practice, is left to Ulama, or Islamic scholars, with a deep understanding of Islamic jurisprudence and history. Articles on the science of hadith study, the history of the creation of the Compendium of Muslim texts, and other topics including approaches to the interpretation of difficult texts, viewing scripture as historical as well as religious documents, and other topics, are forthcoming. Read More..
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