"هذا هو معنى الحياة هو نحن هو الإسلام."
تحيات.. كيف حالك.. نأمل حصلت على مباركة لك من الله
Innalhamdulillah,khidmat kpd pelajar samada yg berada dlm kemahiran kejuruteraan(mekanikal,elektrikal,electronic,mekatronik dsb.)
@pelajar agama yg berminat.sy sedia membantu menyemak proposal,
report dn mmberi cadangan kpd projek tahun akhir(FYP) atau masalah pembelajaran anda secara percuma.
semoga usaha anda dimudahkan utk menamatkan pengajian dn anda dpt berkhidmat serta berjuang di jalan Allah S.W.T.hubungi sy di YM;ghostrider_mujahid.JazakaAllahu Khair.
A letter from Maulana Muhammad Saad Khandlawi to muslim during americajord in nizammuddin 05..
The Position of the Beard in Islam by Al-Alaama' Badee'ud-Deen As-Sindee
Thursday, September 23, 2010
All praise is for Allaah, Lord of the Worlds; and prayers and peace be upon the Master of the Prophets and Messengers, and his household, family and companions; whomsoever follows them with goodness until the Day of Recompense. To Proceed:
Allaah the Mighty and Majestic has made the figure of the human being very well and pleasing. As He said, “We have certainly created the human being in the best of moulds.” [Sooratut-Teen 95:4] 
It is proven that man’s figure is very well and pleasing. And Allaah the Mighty and Majestic has created humans in pairs, for external distinction in both (i.e. male and female). He made the man having a beard, with which beauty and dignity augments. Such that, it is a crown of a man’s face. Hence, it is generally observed that for each and every madhhab (mode of life, religion, ideology, etc.), be it Muslim or non-Muslim, the chieftain is bearded. Such that, man naturally considers the beard to be a source of honor. [That is so] because this is a divide hue (frame: religion), in comparison to which, there is no other hue,
“Our religion is the religion of Allaah. And who can give a better religion than Allaah? And we are His worshippers.” [Sooratul-Baqarah 2:138]
So long as the mentality of the Muslims was secure from the hue of the polytheists, and the Jews and the Christians and their like, both, whether man or woman, considered the beard to be an adornment and beauty for the man. Accordingly, Ibn Batootah in his travelogue entitled, Tuhfatun-Nazaar fee ’Ajaa‘ibil-Asfaar (1/17) records an occurrence which goes as follows: Shaykh Jamaalud-Deen Saawee was a very handsome person. Hence, one woman was infatuated with him, and through some type of pretense, called in to her house. After entering she had the doors closed. Then she called the Shaykh towards her for evil (fornication). The Shaykh tried his best to escape. However, when he did not find any means of escape, he first decided to go to the toilet and after entering, he took a blade and shaved his beard with it. When he came out, the woman found his face to be so hideous that she was disgusted with him. Thus he came out safe and secure, escaping evil.
Dear readers, consider this: When the mind was pure, the divine shape was liked by everyone. When the mind became impure, the good appearance appeared bad and the bad appearance appeared good. In fact, this is a mischief of shaytaan who dared to speak before Allaah the Mighty and Majestic and said,
“I will surely take from among Your servants a specific portion. And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allaah.” [Sooratun-Nisaa‘ 4:118-119]
Meaning, the ways and means of leading astray that he directed Allaah’s servants to. Among them was that he would instruct them that they should change Allaah’s form of creation. And the Divine Commandment goes as follows,
“So direct your face towards the religion, haneef (upright on the truth). Adhere to the fitrah  of Allaah, upon which He has created the people. No change should there be in the creation of Allaah. That is the straight religion, but most of the people do not know.” [Sooratur-Room 30:30]
Imaam of Hind, Shaah Waliyyullaah ad-Dihlawee says in Hujjatullaahil-Baalighah (1/152), “Its cutting, meaning the beard, is the way of the Magians , and it is the altering of Allaah’s creation.” And likewise shaving of the beard resembles oneself to the woman, about which there is a severe threat. It is narrated from Ibn ’Abbaas (radiyallaahu ’anhu) that the Prophet (sallallaahu ’alayhi wa sallam) has cursed the men who imitate women and the women who imitate men.  And similarly, Ibn ’Abbaas’ narration is also related in Musnad Ahmad, Aboo Daawood, Tirmidhee and Ibn Maajah. It is narrated that the Prophet (sallallaahu ’alayhi wa sallam) said, “Allaah has cursed the women who imitate men and the men who imitate women.” 
Dear onlookers, that deed on which is the curse of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) is considered a very major and perilous sin. Al-’Allaamah Ibn Hajr al-Haythamee has included it among the major sins in az-Zawaajir ’an Iqtiraafil-Kabaa‘ir. And externally, the beard is man’s specific distinction, and the absence of the beard is the woman’s specific distinction. So whoever shaves the beard certainly resembles the woman. Imaam al-Ghazzaalee says in Ihyaa’ ’Uloomud-Deen (2/257), “And with it, meaning the beard, men are distinguished from women.” So he (the man) is included in this severe threat. And the beard is the Sunnah (exemplary way) of all the Prophets. Accordingly, there is a mention of Haroon’s (’alayhis-salaatu was-salaam) beard in the Noble Qur‘aan,
“O son of my mother, do not seize me by the beard or by my head.” [Soorah Ta-Ha 20:94]
Also, there is a mention of both Moosaa (’alayhis-salaatu was-salaam) and Aadam’s (’alayhis-salaatu was-salaam) beard in ad-Durrul-Manthoor (1/62). And there is also an ordered in the Qur‘aan,
“Those (Prophets) are the ones to whom Allaah has guided, so take their guidance as an example.” [Sooratul-An’aam 6:90]
That is, take as an example only those deeds other than which the Sharee’ah (Divine Law) of Muhammad (sallallaahu ’alayhi wa sallam) has abrogated. However, this Sharee’ah did not abrogate the ruling on the beard. Rather, it has affirmed and emphasized it. Therefore, our Supreme Guide, Master of the Prophets and Messengers, Muhammad’s (sallallaahu ’alayhi wa sallam) blessed beard filled his chest. As is related by Yazeed al-Farsee in Shamaa‘ilut-Tirmidhee, “Chapter of Seeing the Prophet (sallallaahu ’alayhi wa sallam) in a Dream,’ who said, ‘Indeed, I saw the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in a dream.’ So he said, ‘Verily, the Messenger of Allaah (sallallaahu ’alayhi wa sallam) used to say, “Indeed, the Shaytaan cannot imitate me, so whoever has seen me in a dream has indeed seen me.” Can you describe the person you have seen in the dream?’ I said. ‘Yes. I will describe him between the spectrum of two men. His body and flesh were moderate, complexion was brown-skinned, inclining towards whiteness, eyes were kohl-smeared, smile was pleasant, figure was beautiful and round-like, his beard reaching here to here and it filled his chest.’ So Ibn ’Abbaas said, ‘If you had seen him while awake, you could not have described him beyond that.’”
Similarly, the four well-known Caliphs, Aboo Bakr, ’Umar, ’Uthmaan and ’Alee, all had large beards. As mentioned in Tabaqaat Ibn Sa’d (3/114), Taareekhul-Khulafaa‘lis-Suyootee (p. 102, 116, 129). Also, the shaving and cutting of the beard resembles the polytheists and Magians. That is why avoiding it is definitely obligatory upon Muslims. This is so because whoever imitates a people, is included among them. As is the saying of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), “Whoever imitates a folk is but among them.” 
Dear readers, shaving the beard is [indeed] distinguished of oneself, meaning, making oneself defective. As Imaam Fakhrul-Andalus Ibn Hazm says in Maraatibul-Ijmaa’ (p.157), “They (the scholars of the Ummah) are in agreement that shaving the whole beard is disfiguring – not permissible. So, al-Haakim has brought in Mustadrak a narration by ’Imraan and at-Tabraanee from the hadeeth of Ibn ’Umar and Mugheerah (radiyallaahu ’anhumaa), “The Messenger of Allaah (sallallaahu ’alayhi wa sallam) has prohibited disfigurement.” 
The meaning of disfigurement is “making defective.” The disfigurement of the body is to amputate the nose and lips. And the disfigurement of the hair is to shave and depilate the hair of the cheek or to dye the hair black. As mentioned in the famous book of language and hadeeth, an-Nihaayah fee Ghareebil-Hadeeth wal-Hadeeth wal-Aathaar authored by Imaam Ibn Atheer al-Jazaree (2/294) and Majma’ Bihaaril-Anwaar authored by al-’Allaamah Muhammad Taahir Patnee, (3/289). Therefore, this is also the reason why the shaving of the beard is prohibited. Rather, there is severe warning against the disfigurement of the cheek.
In Mu’jamul-Kabeer (11/41), there is a narration by Ibn ’Abbaas (radiyallaahu ’anhu), “Indeed, the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Whoever disfigures his hair, there is no share for him with Allaah.” Although there is a kalaam (discussion, debate) about this narration, since the real issue is proven through several evidences, quoting such narrations are useful for the purpose of targheeb wat-tarheeb (incitement and intimidation). And in the books, an-Nihaayah and Majma’ul-Bihaar the wording of this narration is, “The disfigurement of the cheeks is shaving the hair of the cheeks.” Rather, all four madhaahib (schools of jurisprudence) which are attributed to the imams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi’ee and many other imaams have declared the shaving of the beard unlawful. 
Dear onlookers, in the previous subject matter few ahaadeeth were mentioned, from which the virtue and emphasis of the beard is made evident. And its shaving and cutting is proven to be a loathsome act. These are great facts for a sensible Muslim and his admonition. After this, specifically those ahaadeeth will be mentioned by which the virtue of leaving the beard and its emphasis, and besides that the evil and harm of shaving and cutting, is known. May Allaah grant us the tawfeeq (Divine-help) to receive this admonition – aameen.
THE FIRST AND SECOND HADEETH:
From Ibn ’Umar, who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Differ from the mushrikeen (polytheists), save the beards and trim the moustaches.” And in another narration, “Sharply trim the moustaches and leave the beards.” 
In this hadeeth, there is an order to grow and leave the beard, and the command of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) is for the purpose of obligation and mandate. As described the scholars of principles (usool) of jurisprudence. As mentioned in al-Manaar ma’a Sharhin-Noorul-Anwaar, (p. 230), at-Tawdeeh ma’a Sharhit-Talweeh, (1/132) Usoolus-Sarkhasee (p. 185), Usoolul-Bazdawee (p. 21), Sharhul-Manaar li Ibni Maalik ma’a Hawaash lir-Rahaawee wa Azmee Zaadah wabnul-Hatbee (p. 120), al-Husaamee (p. 40). And al-’Allaamah Ibn Haajim Jamaalud-Deen says in Mukhtasar Usool, “The masses of scholars said that the order in fact amounts to obligation with the masses of scholars.” And in its explanation (Tahreer’s) authored by Ameer Badshah, it says, “Al-’Allaamah Ibn Haajib Baydaawee says it is correct. Imaam Raazee says it is the truth and Aamadee and Imaamul-Haramayn of Shaafi’ee madhhab say, ‘And it is said that this was dictated by Ash’aree to his companions.’” So leaving the beard is obligatory. And its shaver and cutter is a renouncer of an obligation. And renouncer of an obligation is considered a faasiq (open-sinner). And as for he who opposes the order of the Messenger of Allaah is a very great admonishment,
“So let those beware who oppose from his (the Prophet’s) order, lest fitnah (trial, tribulation) strike them or a painful punishment.” [Sooratun-Noor 24:63]
Also, it is proven by this hadeeth that cutting of the beards is the action of the mushrikeen, not the Muslims. And whoever imitates them is considered among them, as [mentioned] in the previous hadeeth. So the person who shaves the beard is a mushrik by his appearance and image.
The word “awfiru” is from “awfara” which means “plenty.” So the meaning of awfiru will be grow the beard and leave it. So that the hair will become dense. As “waffaraahu tawfeeran: katharahu” (in-creased it and grew it).”  And in another narration is the “aafoo”which is from “a’faa.” As in the famous book of Language of Hadeeth, an-Nihaayah fee Ghareebil-Hadeeth li Ibnil-Atheer (3/366), “Chapter of ’ayn with faa,” “And that is he leaves its hair and does not cut like the moustaches from explanation of “He left the beard” when it is said “It multiplies and increases.” The meaning, “I’faa ul-lihah” is that the hair of the beard should be grown and should not be cut like the moustaches. The origin of this is from “I’faa‘ush-shay,’” meaning that thing which increased and multiplied.
 That is, upright, symmetrical and balanced in form and nature.
 Fitrah (natural state, innate predisposition): It is an innate inclination of man to worship his Creator prior to the corruption of his nature by external influences (environment). Thus, Islaam is described as the Religion of fitrah – that of the inherent nature of mankind.
 An ancient religion that teaches the worship of fire.
 Related by al-Bukhaaree, (2/874).
 Refer to al-Jaami’us-Sagheer (2/123).
 Refer to al-Jaami’us-Sagheer (2/167), reference to Aboo Daawood from the hadeeth of Ibn ’Umar, and reference to at-Tabaranee al-Aswat from the hadeeth of Hudhayfah. For further explanation of its meaning refer to hadeeth (no. 1) below.
Biography of Haji Imdadullah Muhajir Makki...from civiliant become ulama e-kiraam...
Monday, September 20, 2010
biography of Haji Imdadullah Muhajir Makki...from civiliant become ulama e-kiraam...
Haji Imdadullah Muhajir Makki (December 31, 1817 - October 18, 1899) was an eminent South Asian Muslim 'Alim, and Chishti Sufi saint.
Haji Imdadullah Muhaajir Makki was born in Nanauta, a town in the district of Saharanpur in Uttar Pradesh, India on December 31, 1817. His name, "Imdadullah", means "Assistance of Allah". Through his ancestry, he was a Faruqi or a descendant of 'Umar Faruq. he had three brothers. Zulfiqar and Fida Husain were older than him, while Bahadur Ali Shah was younger than him. He also had a younger sister, Bi Wazirun Nisa. When he was born, he was named "Imdad Husain". However, when the renowned muhaddith, Shah Muhammad Ishaq, heard this name, he disliked it and advised that it be changed to "Imdadullah". he also attributed the names "Khuda Baksh" and "'Abdul Karim" to himself. At the age of three, he was sent to Sayyid Ahmad Shahid, who bestowed upon him the symbolical bay'at of tabarruk. When he was seven years old, his mother, Bibi Haseeni, died. She left behind a wasiyyat which stated: "Honour this wasiyyat of mine. No one should touch my child". Because the strict observance of this wasiyyat, his education did not receive much attention. However, he yearned to memorize the Qur’an. Thus, despite the absence of encouragement from others, he commenced memorization of the Qur’an. Despite a number of obstacles, he completed it at the age of twenty-three. At the age of nine, he accompanied Moulana Mamluk 'Ali to Delhi. There, he studied sarf, nahw, and Persian under him. He then studied Mishkatul Masabih under Moulana Muhammad Qalandar Muhaddith Jalalabadi and 'Hisnul 'Hasin and Fiqh Al Akbar under Moulana Abdur Rahim Nanautvi. He also studied Mathnavi Ma'anvi under Shah Abdur Razzaq. This was the only education that he received, but he was blessed by Allah with 'Ilm Ladunni.
At the age of eighteen, his bay'at was accepted by Shaikh Moulana Nasiruddin Naqshbandi, from whom he learned the various adhkar of the Naqshbandi silsila. After only a few days with his Pir-o-Murshid, the mantle of khilafah was conferred to him. Thereafter, he saw the Islamic prophet Muhammad in a dream. It was on the basis of this dream that he sought for his bay'at to be accepted by Mianji and it did. After only a few days, the mantle of khilafah was conferred to him once again. After the death of Mianji, he became reclusive. In consequence, he developed a fear and detestation for people. He withdrew himself from the midst of people and wandered in the wilderness of Punjab. He would refrain from eating for up to eight days. Finally, after wandering in the wilderness for six months, in 1260 AH, he saw Muhammad in a dream. In this dream, Muhammad said: “Come to us”. Thus, he was overcome by a strong urge to travel to Medina. Ultimately, on December 7, 1845, he arrived at Bandares. From there, he departed for Arafaat. When he reached Makkah, he had much difficulty. For nine days, he had no food at all. He only lived on Zamzam water. He became extremely weak. On the tenth day, he requested help, but no one assisted him until one person gifted him with 100 riyals. From that month on, every month of his life, he would receive 100 riyals. He never suffered after that for his needs. After the completion of his 'Hajj, he remained with Shah Ishaq Muhajir Makki and others, deriving spiritual benefit from them. Shah informed him that, after ziyaara to Medina, he should return to India. Sayyid Qudratullah Banarasi Makki sent several of his murids to accompany him to Medina. After ziyaara to Muhammad’s grave, he derived the faidh of Medina. While in Medina, he expressed his desire to remain in Medina to Shah Ghulam Murtaza Jhanjhaanwi Madani, who advised him to be patient for a while as he will return. After a few days, he returned to Makkah, where he remained for a few days before returning to India.
After his return to India , people started to insist on having their bay'at accepted by him, but his humility forced him to refuse. However, a directive from the ghaib compelled him to submit to the people's wishes. Thus, he commenced the process of bay'at. Meanwhile, his enthusiasm and yearning to immigrate increased day by day. Then, the Mutiny of 1857 occurred. In the aftermath of this upheaval, he bid farewell forever to India. He left via Punjab. En route, he visited the graves of the Auliya Hyderabad. Thereafter, he embarked from Karachi for Makkah. Haji Imdadullah Muhaajir Makki remained at the ribat of Seth Isma'il on Mount Safa for some time. He passed most of his time in solitude and muraaqabah (meditation), therefore he could not associate much with the inhabitants of Makkah. However, during the days of 'Hajj, on account of the wishes of devotees from India to meet him, Hadhrat would remain in public. After some time, a directive from the ghaib drew his attention to the fact that an 'Aarif should not abandon any Sunnah of Muhammad. Nikah was, therefore, essential. Because of this directive, he married Bi Khadija on February 6, 1866. The mahr was sixty riyals. In 1294 AH, his attendants, after considerable insistence, purchased a house in Haarratul Bab for them.
He was of frail physical stature because of mujaahadaat, riyaadhaat, and reduction of food and sleep. In his last years, his body deteriorated to such an extent that, towards his death, it became difficult for him to even turn onto his side. He died at the time of Fajr Adhan on Wednesday, October 18, 1899 at the age of eighty-one. He is buried in Jannatul Ma'laa in Makkah. He left behind a stick, two sets of winter clothes, and two sets of summer clothes. Approximately 500 or more 'Ulama had their bay'at accepted by him.
The following are the most renowned of his works:
1. 'Hashiya Mathnavi Moulana Rumi: This is an annotation in Persian on the Mathnavi of Moulana Rumi. During his lifetime, only two parts could be printed. The remainder was printed after his demise.
2. Ghiza-e-Ruh (The Nourishment of the Soul): He wrote this kitab in 1264 AH. Mianji Nur Muhammad is also discussed. This book consists of 1600 verses of poetry. Jihad-e-Akbar (The Greater Jihad): He composed this kitab in 1268 AH. It is a poetic work in Persian that he translated it into Urdu. It consists of 17 pages with 679 verses.
3. Mathnavi Tuhfatul Ushshaq (Mathnavi – A Gift for Lovers): This consists of 1324 poetic verses and was compiled in 1281 AH.
4. Risala Dard Ghamnak (The Treatise of Painful Sorrow): It consists of 5 pages with 175 verses.
5. Irshad-e-Murshid (The Directive of the Murshid): This kitab deals with wadha'if, muraaqabaat, aurad, and shajaraat of the four silsilas. It was written in 1293 AH. Zia ul Quloob (Glitter of the Hearts): This kitab is in Persian. He wrote this kitab in Makkah in 1282 AH on the request of Hafiz Muhammad Yusuf, the son of Hafiz Muhammad Zamin.
6. Faisla Haft Masla ( A book on seven controversial issues)
A young man was getting ready to graduate college………
For many months he had amired a beautiful sedan car in a dealer`s showroom,and knowing his father could well afford it,he told him that what all he wanted…
As graduation Day approached,the young man waited signs that his father had purchases the car.
Finally,on the morning of his graduation his father called him into his private study His father told him how proud he was to have a such fine son,and told him how much he loved him,he handed his son a beautiful wrapped gift box…
Curious,bit somewhat disappointed,the young man opened the box and found a lovely,leather-bound Quran..
Angrily,he raised his voice at his father and said,”with all your money you give me a Quran?”and stormed out of the house,leaving the holy book.
Many years passed and the young man was very successful in business.He had a beautiful home and wonderful family,but realized his father was very old,and thought perhaps he should go to him.He had not seen him since that graduation day.
Before he could make arrangements,he received a called from the village telling him his father had passed away,and willed of his possessions to his son.He needed to come home immediately and take care things.
When he arrived at his Father`s house,sudden sadness and regret filled his heart.He began to search his father important papers and saw the still new Quran,just as he had left it years ago.
With tears,he opened the Quran and began to turn the pages.As he read those words,a car key dropped from an enveloped taped behind the Quran.
It had a tag with the dealer`s name,the same dealer who had the sedan car he desired.On the tag was the date of his graduation,and the words…PAID IN FULL…
How many times do we miss ALLAH`S blessings because they are not packaged as we expected?..
cincin dan pemakaiannya didlm linngkungan Sunnah Nabi S.A.W
Friday, September 3, 2010
cincin dan pemakaiannya didlm linngkungan Sunnah Nabi S.A.W
Diriwayatkan oleh Al-Bukhari daripada Abu Hurairah R.Anhu daripada Nabi S.A.W sesungguhnya Baginda telah melarang dari memakai cincin emas.Imam Nawawi Rah. berkata ijmak orang-orang islam membolehkan cincin emas untuk kaum wanita dan mengharamkan untuk kaum lelaki berdasarkan hadith yang diriwayatkan oleh muslim sebelum ini.
Diriwayatkan oleh muslim daripada Abdullah Bin Abbas R.Anhu sesungguhnya Rasulullah S.A.W telah melihat sebentuk cincin emas dijari seorang pemuda,maka Baginda S.A.W telah menanggalkannya dan membuang dan bersabda,"Seseorang dari kamu telah mengambil batu dari api neraka dan meletakkan ditangannya."
Anas R.Anhu telah meriwayatkan sesungguhnya Nabi S.A.W mempunyai cincin dari perak dan batunya juga dari perak(Al-Bukhari) dan di dalam riwayat yang lain sesunggunya Rasulullah S.A.W telah memakai cincin perak di tangan kanannya dan batunya dari Habsyah.Baginda meletakkan batu iut(kepada cincin) yang bertentangan dengan tapak tangannya.(Muslim)
berkata Imam Nawawi Rah. di dalam syarah muslim,"para alim-ulama` telah berkata bahawa batu habsyi adalah daripada Aqiq.Galiannya terdapat di yaman dan habsyah."dikatakan juga warnanya hitam.
Ijmak mengatakan bahawa adalah sunnah bagi orang lelaki memakai cincin di jari manis dan wanita di mana-mana jari sekalipun.Hikmahnya adalah jari manis itu terhindar daripada tugas yang mencabar lantaran kedudukannya di sebelah tepi.Makruh untuk seseorang lelaki memakai cincin di ajri hantu(tengah).
adapun sama ada memakai cincin di jari tangan kanan atau tangan kiri telah datang 2 hadith sahih mengenainnya.Hukum yang diputuskan oleh fukahak adalah secara ijmak mengharuskan memakai cincin di tangan kanan juga di tangan kiri tanpa hukuman makruh.
ulama` juga berselisih pendapat bahawa di antara tangan kanan dan kiri yang manakah yang lebih utama.maka orang-orang terdahulu memakai cincin di sebelah kanan begitu juga ramai yang memakai di sebelah kiri.adapun di dalam mazhab kami(hanafi) adapun kanan itu adalah leibh utama lantaran ianya (memakai cincin itu adalah perhiasan) dan kanan itu lebih mulia dan lebih berhak untuk perhiasan.
diriwayatkan oleh Anas R.Anhu juga katanya,"Nabi S.A.W telah memakai cincin di sini(lalu menunjukkan kepada jari manis di tangan kirinya."(muslim)
diriwayatkan oleh Abu Hurairah R.Anhu katanya"Ali R.Anhu telah berkata,:Rasulullah S.A.W telah melarangku memakai cincin dijariku yang ini atau yang ini(maka ia menunjukkan ke jari hantunya dan jari yang mengikutnya iaitu jari telunjuk)."(muslim)
Name: Abdullah_m.e. Home: kuala lumpur, wilayah persekutuan, Malaysia About Me: Dan orang-orang yang terdahulu; yang mula-mula dari orang-orang “Muhajirin” dan “Ansar” (berhijrah dan memberi bantuan), dan orang-orang yang menurut (jejak langkah) mereka dengan kebaikan (iman dan taat), Allah reda kepada mereka dan mereka pula reda kepada Nya, serta Dia menyediakan untuk mereka syurga-syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya; itulah kemenangan yang besar. (Surah At-Taubah, Ayat 100)
masih di dalam proses pembelajaran baik untuk keperluan mahupun agama..masih di dalam fasa membaiki diri..kerana diri ini tidak sempurna.. See my complete profile
For all reader information,i`m not a ustaz,hafizul quran more so ulama`.i`m just the follower (ittiba`) of the Prophet S.A.W,the companions R.Anhum and whom who followed
them from time to time until Qiyaamah.for that reason,almost all the published article,translation or journal and quote have reference.only certain do not have a reference due to that publish is personal opinion/advice of the writer.still in process of learning and purifcation.moderate opinion and neutral method.not in favor/represent of any organizational,fiqrah,political party or jamaah.what is good and there`s akhlak,we follow them.what is not very good,we make a moral story of it.
This blog is published in Bahasa Malaysia so that the malay language user can understand some translation of kitab or quote from ulama` and to uphold usage of bahasa malaysia among whom understand malays.some of the kitab or reference is not published and sale in malaysia,almost majority of it is from Hindustani sub-continent and some of it from the middle-east.only certain publish in english language.
Manhaj Ahlul Sunnah Wal Jamaah,follow Shafii` Mazhab.
Jazakumullahu Khairan Kasthira`,
Lau ka na Bainana Al-Habib-Abdul Rahman Mohamed,Saudi Arabia..
lau kana bainana(1)
Darul Uloom Deoband,Saharanpur,India
Darul Uloom Nadwatul Ulama`,Lucknow,India.
Jamia` Darul Uloom Karachi,Pakistan.
Darul Mustafa`,Tarim, Yaman
Darul Uloom Azaadville,South Africa.
Miftahul Uloom,Bandar Baru Sri Petaling,Kuala Lumpur,Malaysia