ini sebuah fatwa pernyataan dari Shaykh Dr. Abdalqadir As-Sufi di Weimer, German Barat dalam komunitas muslim german dengan Amirnya, Amir Hajj Abu Bakr Rieger, di sini Sayyidi Shaykh memaparkan suatu bukti sejarah yang berkaitan dengan pemikiran gothe tentang islam dan Rasulullah salallahu layhi wasallam..di mana pada akhirnya goethe memeluk islam… sebuah sejarah yang perlu diketahui [...]
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bab 1_Heidegger for Muslim_sisi gelap renaisans
Pandangan Dualitas
Bersama-sama dengan munculnya ahli filsafat Perancis, Descartes, pemisahan antara agama dan sains oleh Bacon tersebut, antara dunia spiritual dan material, menjadi semakin mengeras dan meluas. Descartes menyatakan adanya dualisme dasar subjek/objek, ruh/materi. Manusia pun terdiri atas jiwa dan raga yang terpisah meskipun bagaimana sepastinya keduanya terhubung tidak pernah [...]
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Sedikit melihat sejarah tradisi minum kopi awalnya banget berasal dari orang muslim dari tarekat sufi (Syadzilliyah sufi path) lalu berkembang ke eropa dan seluruh dunia..bukan mau romantisme islam…antara lain dikota besar warung kopi seperti starbuck/koffie-bean/aroma/bakul-koffie dan non muslim lainnya yang nota bene mereka one step closer to become a [...]
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update pagi dan sore
1 Dinar (Emas) -Rp 1.183.014
1 Dirham (Perak) -Rp 37.269
update rate dinar-dirham bisa juga sms ke nomor +81871717101 atau +8176746146
PEMBERITAHUAN
IGD (Islamic Gold Dinar) dan ISD (islamic Silver Dirham) atau yang dikenal dengan Dinar-Dirham adalah dicetak kembali pertamakalinya oleh Prof Umar Ibrahim Vadillo di Spanyol pada tahun 1992, dan tahun 2000 di Indonesia (Nusantara) telah dicetak dan di sosialisasikan kembali awalnya oleh fuqara syadzilliya-darqawiya di bawah otoritas Amir-Amir lokal. wakala-wakala yang ada disini terkait dan berada dalam standarisasi WAKALA INDUK, WITO, ISLAMIC MINT NUSANTARA, jika anda menukar dinar-dirham di luar list wakala-wakala di bawah ini adalah diluar tanggung-jawab kami, koin-koin dinar yang kami cetak pertamakalinya adalah berdasarkan contoh dan amal yang digunakan untuk menegakkan kembali muamalat islam, menegakkan kembali rukun zakat kita yang rubuh dan meninggalkan riba (dan penerapan dinar-dirham ini tidak tercampur dengan teori-teori perbankan syariah).
wakala ribat jakarta
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wakala induk nusantara
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wakala dinar-dirham bogor
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wakala griya dinar
al Wakil: Abdurrohman S
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Wakala Al-Fatih
al-Wakil: Hardiawan Triwanda
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website ini di dedikasikan untuk Sidi umar Ibrahim vadillo, berisikan tentang pengajaran dari guru jaman ini (Shaykh of Instruction) yaitu Shaykh Dr. Abdalqadir as-Sufi al-Murabit ad-Darqawi dari thariqah Syadzilliya-Darqawi. seputar ilmu dan amal dalam islam yang perlu kita kembali pelajari sebagai muslim. islam hari ini bukan yang kiri atau kanan, bukan ekstrem, bukan liberal, bukan nasionalis, bukan yang lalu atau akan datang, bukan bukan, kita tidak berdialektika. islam hari ini bersumber ke mata air yang jernih di madinah al munawarra: amal madinah.
--------------------------------------catatan dari buku the book of strangers: Mulanya islam itu asing, dan kembali asing seperti semula. Maka berbaik-baiklah kepada orang asing itu! Dan ditanyakanlah kepada Rasulullah salallahu alaihi wasalam, siapakah orang asing itu? Nabi salallahu alaihi wasallam menjawab, Mereka yang memperbaiki apa yang telah dirusak manusia dari ajaranku'. (pada hadis lain dikatakan) 'orang asing itu berpegang teguh dengan apa yang kamu pegang sekarang.' (pada hadist lain dikatakan) orang-orang asing itu adalah manusia yang sedikit jumlahnya,mereka orang yang baik diantara banyak manusia, yang memarahi mereka lebih banyak dari yang mencintainya (hadis riwayat muslim dan tirmidzi)
Sayyidina Umar r.a. said : Die before you die. It means you must have the knowledge of death which is about the power, decree and secret of Allah’s action while we are alive before facing the real death and ready for Akhirah. Each person build a prison around him while living. The dunya can be a prison if we don’t see its power that masters over the self-nafs. By that we are veiled from the knowledge of Allah.
Tasawwuf is freeing the nafs from this prison which we build by our attachment, fears, love of dunya..etc. The awliya has no fear because they already went through this matter in the PathThe kafirun hides the news of death. They feel at loss. They don’t know what to do. They fear it and attributed it to worldly causality..this and that events. For the muslims, it is entirely a matter of the Decree of Allah, the Giver of Life and Taker of Death. It does not matter how things are going our way before we die if we accepted our destiny. To live, worship, obey and love Allah Taala. We are all journeying toward our own death and meeting with Him.
Senin, 07 April 2008 15:28 WIB IMF Dibelakang Pencalonan Boediono Reporter : Hanum/ media indonesia JAKARTA--MI: Mantan Menteri Koordinator Bidang Ekonomi Keuangan Kwik Kian Gie mempertanyakan kapasitas Boediono sebagai calon Gubernur Bank Indonesia (BI). Ia menduga Dana Moneter Internasional (IMF) berada di belakang pencalonan tunggal Menko Perekonomian tersebut. "Nurutnya pemerintah ke IMF enggak kira-kira. Sampai Boediono ini masuk ke kabinet karena IMF. SBY ditekan. Sekarang, dia (IMF) lagi yang minta Boediono jadi Gubernur BI," ungkap Kwik, disela peluncuran buku Rumah Iklan, di Jakarta, Senin (7/4).
In Brunei:
In China:
Furthermore, the Qa´id Jami al-Muslimin (Leader of the Community of Muslims) of Pingnan Guo ("Pacified South State", a major Islamic rebellious polity in western Yunnan province) is usually referred to in foreign sources as Sultan
In Indonesia (formerly in the Dutch East Indies):
In Malaysia, 9 states out of 13 states are sultanates, all on the Malay peninsula:
In the Philippines:
In Thailand (Siam):
Contemporary sultanateskafir: orang yang menutupi, menolak atau menyembunyikan kebenaran Allah dan rasulNya
riba (bunga): yang pertama, al nasi’ah, merujuk pada selisih waktu; dan riba yang kedua, tafadul atau al-fadl , merujuk pada selisih nilai.
shi'a:Mengenai Shi'a, mereka dikenal dengan beberapa nama lainnya, termasuk juga ar-Rafida (orang yang melarikan dari barisan atau berkhianat atau juga pemberontak kepada otoritas muslim -dalam hal ini adalah Khalifah), al-Ghaliyah (artinya Ekstrim- orang-orang yang berlebih-lebihan) dan at-Tayyara (artinya yang tidak bertanggung-jawab atau oran-orang yang mudah berubah-rubah). Mereka dikenal saat ini dengan sebutan Shi'a (artinya The partisans - kelompok yang diam-diam melawan pemimpin islam - dalam hal ini terhadap khalifah) untuk alasan yang sederhana mereka memmisahkan diri (shayya'at) untuk mendukung Ali, semoga Allah memberkahinya, dan mengatakan dia Ali radiallahu 'anhu lebih tinggi kedudukannya dari seluruh sahabat-sahabat baginda Rasulullah salallahu alayhi wasallam. Sebutan Rafida untuk Shi'a dikerenakan penolakan (rafd) mereka terhadap hampir seluruh Sahabat-Sahabat Nabi Muhammad. mereka menolak Ke Imam-an dari Abu Bakr dan 'Umar (semoga Allah memberkahi keduanya). Yang lainnya, bagaimanapun, mereka juga disebut ar-Rawafid (the Desrters- orang yang melarikan dari barisan dalam hal ini berkhianat) karena mereka melarikan diri dari Zaid ibn 'Ali, ketika Zaid menerima otoritas (Kekahlifahan) dari Abu Bakar dan "Umar (semoga Allah memberkahi keduanya) dan mereka menyatakan lebih memilih Imam mereka sendiri. Zaid mengatakan (kepada bekas pendukung-pendukungnya) : "Mereka telah mengkhianatiku (rafaduni)," dan mereka menjadi seperti apa yang dikenal sekarang sebagai Rafida. Mereka juga yang menyiapkan Shia"a sebagai seseorang yang tidak menerima kepamimpinan 'Uthman atas 'Ali (semoga Allah memberkahi keduanya), dimana para Rawafid adalah yang (lebih aktif) mendukung kepemimpinan dari 'Ali atas 'Uthman (semoga Allah memberkahi keduanya) Termasuk di antara Shia'a adalah Qat'iyya (Positivists -rasionalist), mereka yang disebut itu karena pernyataan kepastian (qat') mengenai kematian dari Musa ibn Ja'far. Juga termasuk di antara mereka adalah Ghaliya (extremists), mereka di sebut itu karena terlalu fanatik berlebihan mencintai (ghuluww-devotion) Ali, semoga Allah memberkahinya, dan dengan perbuataan yang tidak pada tempatnya mereka memberikan atribut-atribut keTuhanan (rububiyya-Lordship) dan keNabian (Nubuwwa) pada Ali, semoga Allah memberkahinya.Nama dari penyusun yang mengkompilasi tulisan buku-buku mereka adalah: Hisham ibn Hakam, 'Ali ibn Mansur, Abu'l-Ahwas, al-Husain ibn Sa'id, al-Fadl ibn Shadhan, Abu 'Isa al-Warraq, Ibn ar-Rawandi and al-Maniji. Pusat terbanyak konsentrasi mereka dapat ditemukan di dikota-kota seperti Qum dan Qashan (di Iran) dan di daerah Idris dan Kufa (di Iraq).dhimmi: seorang dhimmi adalah seseorang yang memilih tinggal di dalam masyarakat muslim di bawah hukum Islam sementara dia tetap bukan orang Islam, berarti mendapat jaminan keselamatan dari segala bentuk pelecehan atau rongrongan agama.
fuqara: sebutan untuk murid-murid Shadilliya-Darqawi, berasal dari kata faqir. Wali dari Bahlil berkata: ‘Fuqara adalah sekumpulan semak-belukar.’ Shaykh Abu Madyan berkata: ‘Kenikmatan hidup hanya jika berkumpul dengan fuqara - merekalah para sultan, para tuan dan para pangeran.’ Si faqir adalah dia yang telah berpaling dari kesia-siaan pencarian dunia ini dan melangkah pada pencarian atas al-Haqq, yakni rahasia keberadaannya sendiri. Syarat pertama bagi pencarian ini adalah dia harus berkumpul dengan khalayak yang juga ingin memperoleh ilmu ini. Untuk masuk kalangannya berarti harus susah dengan kesulitan-kesulitan mereka dan gembira dengan keberhasilan-keberhasilan mereka. Awalnya si faqir melihat kesalahan-kesalahan para faqir lain. Ketika ia menyadari bahwa mereka baginya serupa sebuah cermin - sebagaimana makna sebuah hadist terkenal - ia berhenti melawan mereka dan cinta mulai bersemi di hatinya bagi para pecinta Allah. Dengan cara inilah ia mendekati Shaykhnya. Si faqir miskin dalam Allah, dan cukuplah Allah baginya dalam kemiskinannya (di ambil dari 100 langkah, Shaykh Dr. Abdalqadir as-Sufi). Shaykh Abdal Qadir As-Sufi pernah menulis: “Sebenarnya tidak ada lagi tempat yang lebih tinggi. Ketika hanya sedikit manusia yang mampu mencapai tingkat tertentu, namun mereka tidak pernah mendakwakan diri sebagai kelompok terpilih (elite). Sebenarnya mereka ini telah mencapai tingkatan kemuliaan (maqam al- mahmud). Nabi shallallahu ‘alaihi wasallam sendiri pernah berkata: “Wahai kaum faqir, hanya karena engkaulah aku diutus Allah untuk menyampaikan ajaran-Nya di bumi ini,” juga sabdanya: “Kefaqiran adalah kemuliaanku,” dan “Sesungguhnya Allah sangat mencintai orang faqir.”
sallallahu ‘alayhi wa sallam: Salutation for the Messenger of Allah, meaning ‘may Allah bless him and grant him peace’.faqih:(jamak: fuqaha) Ahli pengetahuan hukum Islam, yang dengan pengetahuannya memiliki wewenang untuk memberikan pendapat ataupun fatwa
fatwa: Ketetapan tentang hukum Islam yang dikeluarkan oleh seorang faqih yang berwenang
freemansory: Kelompok elit (sedikit) yahudi yang mengajarkan gagasan-gagasan palsu tentang humanisme, seperti persaudaraan antarmanusia, toleransi beragama, serta universalisme. Retorika lain yang mereka gunakan adalah penghargaan atas pluralisme dan persamaan hak.
fiqh: Pengetahuan tentang penerapan ajaran agama
sosialisme: kapitalisme dalam perspektif lain, yakni kapitalisme negara.
Illuminati: I. Member of a group of people claiming to be particularly enlightened. Religious sects and secret societies have at various times called themselves illuminati, and there are persistent myths about such groups masterminding world events. II. The Spanish illuminati (aluminados) had beliefs derived from gnosticism and were suppressed by the Inquisition during the 16th century. They also established themselves in Picardy and elsewhere in France during the 17th century, and lasted in isolated bodies until the end of the 18th century. III. A secret masonic society with republican views was formed in 1776 by Adam Weishaupt, professor of canon law at Ingolstadt, Bavaria. This group, called illuminati because they claimed exclusive right to the illumination of Jesus, was anti-jesuit, and was suppressed in 1785.
Humanism: I. Humanism is an approach to life emphasizing ethics, rationality, and intelligent compassion. Furthermore, Humanism asserts that: Reason and science are the soundest means for investigating claims of truth. All ideas, values, myths, and social systems are based on human experience. Free thought thrives best in free, democratic societies. II. Renaissance humanism originated in the literary studies undertaken in the 13th and 14th centuries by such scholars as Petrarch. It gained momentum with the study of literary texts and, as a result, the rediscovery of the great body of ancient Greek literature for the West.
qirad atau mudharabah: Kontrak kerjasama dagang antara dua pihak: yang satu adalah pemilik modal dan yang lain adalah pemilik tenaga yang akan bertindak sebagai agen bagi pihak pertama. Pihak kedua menerima modal dari pihak pertama sebagai pinjaman dan akan membagikan keuntungan yang diperoleh dari usaha dagang yangmenggunakan modal dari pihak pertama tersebut, dan semua dihitung dalam dinar-dirham.
syirkah: Kemitraan dua orang atau lebih orang yang secara bersama-sama menjalankan suatu usaha
modernisme: cara hidup yang dilandasi oleh sikap materialistik dan keduniaan, yang dipicu oleh paham atheis-humanisme dan rasionalisme, yang memutus kaitan antara kehidupan dunia dan kehidupan akhirat dengan elemen utama di dalamnya berupa sistem bank sentral, uang kertas, dan pajak.
demokrasi: Bentuk negara yang dijalankan dengan prinsip pemisahan kekuasaan dalam tiga pilar, yakni legislatif (fungsi pembuatan peraturan), yudikatif (fungsi peradilan), dan eksekutif (fungsi pemerintahan). Negara demokrasi dalam prakteknya adalah sebuah negara fiskal (fiscal state), suatu struktur kekuasaan yang dibangun, dijalankan, dan dilestarikan dengan pembiayaan perbankan (sistem riba atau bunga) di satu sisi dan atas dasar pemajakan kepada warganya di lain sisi demi tujuannya sendiri.
kabbala: [Hebrew word meaning ‘tradition’] Ancient esoteric jewish mystical tradition of philosophy containing strong elements of pantheism, yet akin to neo-Platonism. Kabbalistic writing reached its peak between the 13th and 16th centuries. It is largely rejected by current judaic thought as medieval superstition, but is basic to the Hasid sect. “The Hebrew word for what the jewish theosophical initiates called “the Tradition,” or “the Secret Doctrine” — meaning something which is handed down or passed down from man to man by tradition.”
madhhab atau mazab: sekolah fiqh
shirkat: partnership
murabaha: Sale at stated cost price (i.e. with a stated margin).
qirad: investor (muqarid) gives his money to an agent (muqarad) for the realisation of a business. The profits are shared according to a stipulated percentage, but any loss in entirely borne by the investor.
qiyas: Analogy. The extension of the hukum of a specific case established by the texts to a new case awaiting decision on the basis of a common underlying cause.
sahaba: The first generation of Muslims.
tabi'un: The second generation of Muslims.
tafkir: The act of ascribing kufr to someone.
taqlid: (lit. ‘to hand around the neck’) Consists of the reliance upon the decisions and precedents set in the past by accepted Muslim authorities which is the basis of the arrival of the madhhabs. The meaning given by modernist salafis to taqlid is that of being the opposite to ijtihad, and it is presented as being old-fashioned and retrogressive. But taqlid is not the opposite of ijtihad, they are both perfectly compatible. People of taqlid do not reject ijtihad. What the attack on taqlid really means is a rejection of the madhhabs. The way of the ‘ulema of the ‘Amal of Madinah (Maliki) is that if the ‘alim is learned enough he does not need ijtihad. This is because almost all issues have already been dealt with in the past. Only if the fiqh of the past cannot clarify the matter sufficiently, and the mechanisms of sadd adh-dhara’i and al-masalih almursalah cannot be applied, then and only then, do we resort to ijtihad. Sadd adh-dhara’i makes prohibited things that otherwise would be permissible, such as the decision of ‘Umar ibn al-Khattab to prohibit the soldiers of the armies that conquered Egypt and Iraq. rom dividing the conquered lands among themselves as booty. Al-masalih al-mursalah permits things that otherwise would not be permissible, such as accepting circumstantial evidence Taqlid is a part of everyday life. Taqlid is a natural state of human existence, practised by millions of people worldwide in every facet of life. The simplest and most tangible example of taqlid is that of a child learning the alphabet at school. Also a learner driver taking instructions from a driving instructor is practising taqlid. People going to a specialist doctor for medical treatment and following his instructions is another glaring example of taqlid. A lay person soliciting a legal opinion from an advocate or following the advice of a tax consultant is another common case of taqlid. There are countless such examples of taqlid in everyday existence. It is quite clear from the above, that taqlid is a natural way of life, and is not specific to Islamic fiqh alone.
tassawuf: Sufism is the science of the journey to the King. Tasawwuf is knowledge of Allah. It is said that there is no other knowledge higher than knowledge of Allah and for that reason tasawwuf is the highest of the sciences. Imam Junaid said: “If I had known of any science greater than Sufism I would have gone to it, even on my hands and knees.” Tasawwuf is at the heart of Islam. Acquiring this knowledge illuminates all aspects of life including our understanding of the Shari‘ah in as much as it provides a higher meaning to the commands and obligations. There is no tasawwuf without Islam or without Shari‘ah. The first obligation of the Sufi is to see that the Shariah is in place because without its shelter, knowledge of Allah is not possible. There is no more ardent defender of the Shari‘ah than the Sufi.
waqf: Trust or endowment.Waqf in the historical practice of the Muslims has been the means of providing public welfare for the community, by the community. The importance of waqf in our societies cannot be overemphasised. With the advent of the modern capitalist state, that is the unnatural marriage of banking and government, the waqf system was abolished and transformed into today’s forbidden system of ‘tax for benefits’. The restoration of a true Muslim society and the abolition of the state requires the re-establishement of the Waqf, as well as the Guilds as the major patrons of the Waqf system.
fulus: Limited fiat currency in Islam, made of any material, normally copper. Its value is smaller than and pegged to the silver coin (the Dirham). It has different denominations according to fractional values (1/2, 1/5, 1/10, 1/20, 1/50, 1/100) in relation to the Dirham (like cents are to a dollar). It does not have the status of money in Islamic Law. It cannot be used to make a loan or a delayed payment, nor to pay Zakat. Its only function is to serve as small change.
puritanism: Anti-church tendency within christian religion characterised by rigorous sexual behaviour and personal morality, alongside economic liberalism. The quakers, founders of Barclays Bank, are a good example.
seigniorage: “The ‘profit’ a government makes by coining money. The difference between the monetary value and the bullion value of the coins.” Imam Malik explains the validity of this profit in his Muwatta. He says that you can buy gold nugget with coins without measuring. That is to say that you can establish a price difference between gold as money and gold as material.
tanzimat: Period of westernisation and reform in the history of the Osmanli Dar al-Islam. It started officially with the Hatti-Cherif of Gulkhane that was promulgated by Sultan Abdulmajid on 3rd November 1839. The main supporters and makers of the Tanzimat were the three eminent Grand Viziers: Mustapha Rashid Pasha, Ali Pasha and Fouad Pasha. The first economic act of the Tanzimat was the issuing of paper money.
young turks: The liberal and constitutionalist opposition to Sultan Abdulhamid II was given the name ‘Young Turks’ by Europeans. They restored the constitution in 1908 and ruled until the fall of the Khalifate in 1918.
universal brotherhood: “1. Universal brotherhood as understood in the esoteric philosophy, and which is a sublime natural fact of universal nature, does not signify merely sentimental unity, or a simple political or social cooperation. Its meaning is incomparably wider and profounder than this. The sense inherent in the words in their widest tenor or purport is the spiritual brotherhood of all beings; particularly, the doctrine implies that all human beings are inseparably linked together, not merely by the bonds of emotional thought or feeling, but by the very fabric of the universe itself, all men — as well as all beings, both high and low and intermediate — springing forth from the inner and spiritual sun of the universe as its hosts of spiritual rays. We all come from this one source, that spiritual sun, and are all built of the same life-atoms on all the various planes.” 2. “The sub-title of the Theosophical Society, and the first of the three objects professed by it.
mysticism: The word ‘mystic’ has its origin in the Greek mysteries. A mystic was one who had been initiated into these mysteries, through which he had gained an esoteric knowledge of divine things and been ‘reborn into eternity.’ His object was to break through the world of history and time into that of eternity and timelessness. The method was through initiation ceremonies of the sort so vividly described by the Latin writer, Apuleius, in the Golden Ass. To speak more generally, mysticism has its fount in what is the raw material of all religion and is also the inspiration of much of philosophy, poetry, art, and music, a consciousness of a beyond, of something which, though it is interwoven with it, is not of the external world of material phenomena, of an unseen over and above the seen. In the developed mystic this consciousness is present in an intense and highly specialized form. Not only have mystics been found in all ages, in all parts of the world and in all religious systems, but mysticism has also manifested itself in similar or identical forms wherever the mystical consciousness has been present.
liberty, equality, fraternity: liberté, égalité, fraternité: Motto of the French republic from 1793. It was changed 1940-44 under the Vichy government to ‘work, family, fatherland’.
deist: The deists were what nowadays would be called freethinkers, a name, indeed, by which they were not infrequently known; and they can only be classed together wholly in the main attitude that they adopted, viz. in agreeing to cast off the trammels of authoritative religious teaching in favour of a free and purely rationalistic speculation. Many of them were frankly materialistic in their doctrines, while the French thinkers who subsequently built upon the foundations laid by the English deists were almost exclusively so. Others rested content with a criticism of ecclesiastical authority in teaching the inspiration of the Sacred Scriptures, or the fact of an external revelation of supernatural truth given by God to man. In this last point, while there is a considerable divergence of method and procedure observable in the writings of the various deists, all, at least to a very large extent, seem to concur. Deism, in its every manifestation was opposed to the current and traditional teaching of revealed religion.
brother: The term which freemasons apply to each other. “Freemasons are brethren, not only by common participation of the human nature, but as professing the same faith, as being jointly engaged in the same labours, and as being united by a mutual covenant or tie; whence they are also emphatically called “Brethren of the Mystic Tie.” Muslims do not use the expression “Brother so-andso” when addressing others. The Sunna is to address the individual by his given name, his kunya, or in a polite manner refering to his lineage: “Ibn so-and-so.” The introduction in Islam of the expression “Brother so-and-so” has its origins in the freemasonic modernist tradition.
Puritanism is the result of ‘Shari‘ah without ‘amr’. The puritan leaves the main issues out of consideration because he is so busy with the minute purification of his individual self, or more usually of others, over the tiniest issues. The scholar supports with his puritanical judgments a happy community of ‘clean people’ who do what they can. The puritanical people professionalise the kind of scholar who will not disturb their usurious money-making and their status quo. By that point the ‘alim has started to look like a christian priest with his flock.
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