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Tag: Islam

  • The History of Sa’i Between the Hills of Safa and Marwah and its Meaning

    The History of Sa’i Between the Hills of Safa and Marwah and its Meaning

    Did you know there is an interesting story about the  history of sa’i  or jogging between Bukit Shafa and Marwah which is a chain of umrah and hajj?

    One of the pillars in performing Umrah and Hajj is Sa’i. The worship of Sa’i is one of the pillars of Umrah and Hajj which is performed by jogging or walking hurriedly between Shafa Hill and Marwah which is 405 meters apart seven times.

    The Sa’i procession is carried out from the hill of Safa. While in Safa, the congregation should climb up the hill towards Marwah and then face the Kaaba. Sa’i worship which is currently carried out by pilgrims and Umrah has its own history and meaning. To find out more about the history and meaning of sa’i worship, here is an explanation.

    Story of Sa’i History: Siti Hajar, Prophet Ibrahim AS, and Prophet Ismail AS

    The history of sa’i cannot be separated from the story of the wife of Prophet Ibrahim who is also the mother of Prophet Ismail, namely Siti Hajar. The history of sa’i between  Mount Safa and Marwah  began when Siti Hajar tried to find water for her thirsty son Ismail.

    At that time, Nab Ibrahim was ordered by Allah SWT to leave his wife and also his child in a very barren desert. Siti Hajar who felt confused and sad about her husband’s departure plan asked  “Where are you going Ibrahim?” .

    Hearing the question from his wife, Prophet Ibrahim did not answer and remained silent. Then Siti Hajar added “Is it up to you Ibrahim to leave us both in a lonely and barren place like this?”.

    Ibrahim still did not answer and did not turn his head at all. Then Siti Hajar said again, “Is this an order from Allah SWT?”. At that moment, Prophet Ibrahim answered, “Yes”. Hearing the answer, Siti Hajar’s heart became calmer. Then later Siti Hajar said again, “If that is true, surely God will never waste our fate.”.

    Prophet Ibrahim then left Siti Hajar and Ismail by providing them with food and drink. However, the provisions given by Ibrahim eventually ran out. Siti Hajar then tried to find water for her son.

    From where she was, Siti Hajar saw a hill, namely Bukit Shafa. He then rushed to find water towards the top of Bukit Shafa, but there was nothing. It didn’t find anything. Then he rushed down towards Bukit Marwah, but nil too. Siti Hajar returned again to Bukit Shafa, and returned again to Bukit Marwah. And so on up to seven times.

    After seven times rushing from Safa to Marwah and vice versa, from Bukit Marwah Siti Hajar heard the sound of gurgling water. He then approached the direction of the voice. How surprised he was when he found jets of water rushing out of the ground under the soles of Prophet Ismail’s feet.

    Now the water is then called zamzam water. And until now,  the water of zam-zam  has never receded or dried up. The Arabs who crossed the area then decided to stay and it became today a thriving City of Mecca.

    In that place then performed Hajj and Umrah by all Muslims around the world. And the Siti Hajar incident was then used as the basis for the Sa’i worship which is currently being carried out during the Umrah or Hajj pilgrimage.

    the meaning of  Sa’i

    Linguistically, Sa’i means struggling or trying. But later, the meaning of sa’i was developed into a life struggle carried out for the individual, family, and society. Sa’i is interpreted as a life struggle that never gives up and does not give up. That life must be lived with patience, piety, and trust in Allah SWT.

  • Biography of KH Hasyim Al Asy’ari Founder of Nahdlatul Ulama (NU)

    Biography of KH Hasyim Al Asy’ari Founder of Nahdlatul Ulama (NU)

    KH Hasyim Al Asy’ari is a cleric who founded Nahdlatul Ulama (NU), the largest social organization in Indonesia. He is also the founder of the Tebuireng Islamic Boarding School , East Java and is known as an educational reformer of the pesantren. Apart from teaching religion in Islamic boarding schools, he also teaches students to read general knowledge books, organize organizations, and give speeches.

    The work and services of Kiai Hasyim Asy’ari, who was born in Pondok Nggedang, Jombang, East Java, April 10, 1875, cannot be separated from his ancestors who have led the pesantren for generations. His father’s name was Kiai Asyari, the leader of the Keras Islamic Boarding School in the south of Jombang. Her mother’s name is Halimah. From his mother’s line, Kiai Hasyim Asy’ari is a descendant of King Brawijaya VI, also known as Lembu Peteng, Jaka Tingkir’s father who became King of Pajang (the eighth descendant of Jaka Tingkir).

    Birth And Childhood of KH Hasyim Asya’ri

    Not far from the heart of Jombang, there is a hamlet called Ngedang, Tambak Rejo Village, which used to have an Islamic Boarding School which is said to be the oldest hut in Jombang, and its caretaker Kiai Usman. He is a great kiai, pious and very influential, his wife is Nyai Lajjinah and has six children:

    1. Halimah
    2. Muhammad
    3. awarded
    4. Fadli
    5. Arifah

    Halimah was then married to a student of her father named Asy’ari, at that time Halimah was still 4 years old while Asy’ari was almost 25 years old. They were blessed with 10 children:

    1. Nafi’ah
    2. Ahmad Saleh
    3. Muhammad Hasyim
    4. Radiyah
    5. Hasan
    6. Anis
    7. Fatonah
    8. Maimunah
    9. I pay
    10. Nahrowi, dan
    11. Adnan.

    Muhammad Hasyim , was born on Tuesday 24 Dzulqo’dah 1287 H, coinciding with 14 February 1871 A.D. The time in the womb and birth of KH.M. Hashim Ash’ari, there seems to be a sign that shows his greatness. among them, when in the womb Nyai Halimah dreamed of seeing the full moon falling into her womb , so also when giving birth Nyai Halimah did not feel pain like what a woman felt when giving birth.

    As a child he lived with his grandparents in Ngedang Village, this lasted for six years. After that he followed his parents who moved to Keras Village, located south of Jombang, and in that village Kiai Asy’ari founded a boarding school called Asy’ariyah.

    Principle of early learning , maybe this theory deserves to be carried by him, based on his supportive life, namely living in the pesantren environment, so it is natural that the values ​​of the pesantren are very pervasive in him, as well as the values ​​of the pesantren can be seen how his father and mother provide guidance to them. santri, and how the santri live a simple life full of intimacy and mutual help..

    Learning In The Family

    It was his family’s journey that started him for the first time studying religious sciences from his grandparents. Keras Village brought life changes for the first time for him, here at first he received extensive religious lessons from his father who at that time was the founder and caretaker of the Asy’ariyah Islamic Boarding School. With his intellectual capital and the encouragement of a conducive environment, at a fairly young age, he is already able to understand the religious sciences, be it family guidance, teachers, or self-taught. His dissatisfaction with what he had learned, and his thirst for pearls of knowledge, made it not enough just to study in his family environment. After about nine years in Keras Village (aged 15 years) namely studying with his family, he began his odyssey to study.

    Wandering to Various Islamic Boarding Schools

    At the age of 15, the first journey to study, Muhammad Hasyim studied at the famous boarding schools in Java, especially East Java. Among them are Pondok Pesantren Wonorejo in Jombang, Wonokoyo in Probolinggo, Tringgilis in Surabaya, and Langitan in Tuban (now cared for by KH Abdullah Faqih), then Bangkalan, Madura, under the guidance of Kiai Muhammad Khalil bin Abdul Latif (Syaikhuna Khalil).

    There was a pretty amazing story when KH.M. Hasyim Asy’ari“ngangsu kawruh” with Kiai Khalil. One day, he saw Kiai Khalil sad, he ventured to ask. Kiai Khalil replied that his wife’s ring fell in the toilet, Kiai Hasyim then suggested that Kiai Khalil buy another ring. However, Kiai Khalil said that the ring was his wife’s ring. After seeing the sadness on his teacher’s face, Kiai Hasyim offered to look for the ring in the toilet. Finally, Kiai Hasyim really looked for the ring in the toilet, with full sincerity, patience, and sincerity, Kiai Hasyim finally found the ring. How happy Kiai Khalil was for Kiai Hasyim’s success. From this incident, Kiai Hasyim became very close to Kiai Khalil, both during his time as a student and after returning to society to fight. This was proven by the giving of a stick when Kiai Hasyim was about to establish Jam’iyah Nahdlatul Ulama’ which was brought by KH. As’ad Syamsul Arifin (caretaker of the Syafi’iyah Islamic Boarding School in Situbondo).

    After about five years of studying in Madura (to be precise in 1307 H/1891 AD), he finally returned to Java, studying at the Siwalan Islamic boarding school, Sono Sidoarjo, under the guidance of KH Ya’qub who was famous for his nahwu and shorof knowledge. After a while, Kiai Ya’qub became closer to the santri and became more and more interested in becoming his son-in-law.

    In 1303 H/1892 A.D., Kiai Hasyim who was then only 21 years old married Nyai Nafisah, the daughter of Kiai Ya’qub. Shortly after the wedding, he then went to the holy land of Mecca to perform the pilgrimage with his wife and in -laws. In addition to performing the pilgrimage, in Mecca he also deepened the knowledge he already possessed, and absorbed the new knowledge needed. He studied almost all disciplines of religion, especially the sciences related to the hadith of the Prophet SAW which became his favorite since in the homeland.

    The journey of life is sometimes difficult to predict, happy and sad come alternately. The same goes for Kiai Hasyim Asy’ari in the holy land of Mecca. After seven months of living in Mecca, he was blessed with a son named Abdullah. In the midst of the joy of obtaining the baby, the wife became seriously ill and then died. forty days later, his son, Abdullah, also followed the mother back to Rahmatullah. His grief, which at that time had begun to be known as a scholar, was almost unbearable. The only comforter for his heart was to perform tawaf and other acts of worship that he almost never stopped doing. In addition, he also has a loyal friend in the form of books that are constantly studied at all times. Until finally, he left the holy land,

    Maturity of Knowledge in the Holy Land

    Longing for the holy land apparently called him to go back to Mecca. In the year 1309 H/1893 AD, he went back to the holy land with his younger brother, Anis. Beautiful and sad memories flashed back when his feet stepped back on the holy land of Mecca. But it actually raises a new spirit to be more devoted to worship and explore science. He also visited historic and efficacious places, praying to achieve his goals, such as the Arafah Field, Hira’ Cave, Maqam Ibrahim, and other places. Even the tomb of the Prophet Muhammad in Medina was always a place of pilgrimage for him. He visited great scholars who were famous at that time to study as well as take blessings, including Shaykh Su’ab bin Abdurrahman,

    This tiring effort is not in vain. After many years in Mecca, he returned to his homeland with almost complete religious knowledge, both ma’qul and manqul, as a provision for charity and teaching in his hometown.

    Establishing a Tebuireng Islamic Boarding School

    After returning from the holy land around 1313 H/1899 AD, he started teaching students, he first taught at Pesantren Ngedang which was brought up by his grandfather, as well as the place where he was born and raised. After that he taught in the village of Muning Mojoroto Kediri. This is where he managed to marry one of the daughters of Kiai Sholeh Banjar Melati. Unfortunately, due to various reasons, the marriage did not last long so Kiai Hasyim returned to Jombang.

    When he was in Jombang, he planned to build a boarding school, which he chose a place in Tebuireng Hamlet which at that time was a hotbed of disobedience and chaos. The choice, of course, reaped a big question mark among the people, but all of that was ignored.

    The name Tebuireng was originally Kebo ireng (black buffalo). The story is, In that area there was a buffalo that was immersed in the mud, where there were a lot of leeches, when it was pulled on land, the buffalo’s body had changed its color from reddish white to black which was filled with leeches. It is said that since then the area was called Keboireng which eventually turned into Tebuireng.

    On 26 Robiul Awal 1317 H/1899 AD, the Tebuireng Islamic Boarding School was established, together with his comrades in arms, such as Kiai Abas Buntet, Kiai Sholeh Benda Kereb, Kiai Syamsuri Wanan Tara, and several other Kiai, all the difficulties and threats of the parties involved. hatred towards Islamic education broadcasting in Tebuireng can be overcome.

    KH. M. Hasyim Asya’ri started a tradition which later became one of his privileges, namely the completion of the shakhihaini book “Al-Bukhori and Muslim” held every month of the holy month of Ramadan which is said to be attended by hundreds of kiai who came in droves from all over Java. This tradition continues until now (the teacher of PP. Tebuireng KH. M.Yusuf Hasyim). Initially, the first Pondok Tebuireng santri numbered 28 people, then increased to hundreds of people, even at the end of their lives they had reached thousands, alumni of Pondok Tebuireng who succeeded in becoming great ulama and became high state officials, and Tebuireng became the center of Islamic boarding schools. .

    Establishing Nahdlatul Ulama ‘

    Besides being active in teaching, he is also active in various activities, both local and national. On 16 Sa’ban 1344 H/31 January 1926 AD, in Jombang, East Java, the Jam’iyah Nahdlotul Ulama’ (revival of ulama) was established together with KH. Bisri Syamsuri, KH. Wahab Hasbullah, and other great scholars, with the principle and purpose: “To hold firmly to one of the four schools of thought, namely Imam Muhammad bin Idris Asyafi’i, Imam Malik bin Anas , Imam Abu Hanifah An-Nu’am and Ahmad bin Hambali. And also do whatever makes the benefit of the religion of Islam.” KH. Hasyim Asy’ari was elected to NU’s rois akbar, a title that no one now holds. He also drafted the basic qanun (basic regulations) of NU which developed the ideology ofAhli Sunnah waljama’ah .

    Biography of KH Hasyim Al Asy'ari

    Nahdlatul ulama ‘as a bond of ulama’ throughout Indonesia and teaches jihad for belief with an organized system. It is not easy to unite the ulama ‘who are different in their point of view, but it is not Kiai Hasyim who just gives up, that he sees that the struggle carried out alone will open up a greater opportunity for the enemy to destroy it, either the invaders or those who want to extinguish the light. and Islamic syi’ar in Indonesia, to quarrel with each other. He was a sharp and far-sighted person in this regard, saw the dangers that would be faced by Muslims, and therefore he thought of finding a way out by forming an organization with foundations that can be accepted by other ulama’ulama.

    This Jam’iyah adheres to the ideology of ahlu sunnah wal jama’ah, which accommodates to certain limits the pattern of bermadzhab, which later is more inclined to manhaj than just qauli. In its first decade, NU was oriented to religious and social issues. Activities are directed at issues of education, recitation and tabligh. However, when entering the second decade the orientation was expanded to national issues. This is related to its existence as a member of the federation of the Indonesian Muslim Party and Association of Indonesian Muslims (MIAI) NU and even in its history it has appeared as one of the political parties participating in the election, which later merged with PPP, NU’s role in practical politics was later annulled by the decision of the Situbono Congress which wants NU as a socio-religious organization to return to its khitoh.

    Independence Fighters

    The role of KH. M. Hasyim Asy’ari was not only limited to the field of science and religion, but also in the social and national fields, he was actively involved in the struggle to liberate the nation from the Dutch colonialists.

    In 1937 he was approached by the leadership of the Dutch government by giving a gold and silver star as a token of honor but he refused. Then in the evening he gave advice to his students about the incident and analogized with the incident experienced by the Prophet Muhammad SAW which at that time the Jahiliyah offered him three things, namely:

    • A high -ranking seat in government
    • Abundant possessions
    • The prettiest girls

    However, the Prophet (SAW) refused and even said: “By Allah, if they had the power to put the sun in my right hand and the moon in my left hand with the aim of stopping me from fighting, I would not accept it, even my life is at stake . ” The end of KH.M. Hasyim Asy’ari ended his advice to his students to always follow and set an example from the actions of the Prophet SAW.

    The period of physical revolution in 1940, perhaps indeed was the toughest period for him. During the Japanese occupation, he was detained by the Japanese fascist government. While in detention he was physically tortured so that one of his fingers became disabled . But it was precisely during that period that he carved a sheet in gold ink on the sheet of the struggle for the nation and the Republic of Indonesia, namely by calling for the jihad resolution which he decreed on October 22, 1945, in Surabaya, which is better known as the National Hero’s Day .

    Likewise during the Japanese colonial period, in 1942 Kiai Hasyim was imprisoned (Jombang) and transferred to Mojokerto prison and then imprisoned in Surabaya. He was considered a hindrance to the Japanese movement.

    After Indonesia’s independence In 1945 KH. M. Hasyim Asy’ari was elected as general chairman of the Majlis Syuro Muslimin Indonesia (MASYUMI) party board, he held that position but continued to teach at Islamic boarding schools until he died in 1947.

    Family And Sideways

    Almost simultaneously with the establishment of the Tebuireng Islamic Boarding School (1317 H/1899 AD), KH. M. Hasyim Asya’ri remarried to Nyai Nafiqoh, daughter of Kiai Ilyas, the caretaker of the Sewulan Madiun Islamic Boarding School. From this marriage, Kiai Hasyim was blessed with 10 sons and daughters, namely:

    1. Hannah
    2. Khoiriyah
    3. Aisyah |
    4. Azzah
    5. Abdul Wahid |
    6. Abdul Hakim (Abdul Kholiq)
    7. Abdul Karim |
    8. Ubaidillah
    9. Mashurroh
    10. Muhammad Yusuf.

    Towards the end of 1930, KH. M. Hasyim Asya’ri remarried with Nyai Masruroh, daughter of Kiai Hasan, caretaker of the Kapurejo Islamic Boarding School, Pagu Kediri District, from this marriage, he was blessed with 4 sons and daughters, namely:

    1. Abdul Qodir |
    2. Fatimah |
    3. Chotijah
    4. Muhammad Ya’kub

    The lineage of KH. M. Hasyim Asy’ari (Ninth Grandmother)

    Muhammad Hasyim bin Asy’ari bin Abdul Wahid (Prince Sambo) bin Abdul Halim (Prince Benowo) bin Abdul Rahman (Mas Karebet/Jaga Tingkir) who later held the title of Sultan Hadiwijaya bin Abdullah (Lembu Peteng) who held the title of Brawijaya VI

    The Death of the KH Hasyim Asya’ri

    On the 7th of Ramadan 1366 A.D. at 9 pm, he after leading the Tarawih Prayer, as usual sat in a chair to give lessons to Muslim mothers. Soon after, a guest envoy from General Sudirman and Bung Tomo suddenly came. The Kiai met the messenger accompanied by Kiai Ghufron, then the guest delivered a message in the form of a letter. Whatever the content of the letter, it is clear that Kiai Hasyim asked for time last night to think and the answer will be given the next day.

    However, later, Kiai Ghufron reported that the fighting situation and conditions of the fighters were increasingly cornered, as well as the increasing number of civilian casualties. Hearing the report, Kiai Hasyim said, “Masha Allah, Masya Allah…”then he held his head and was interpreted by Kiai Ghufron that he was sleepy. So the guests said goodbye. However, he did not answer, so Kiai Ghufron approached and then asked the two guests to leave, while he himself remained beside Kiai Hasyim Asy’ari. Not long after, Kiai Ghufron realized that Kiai Hasiyim was unconscious. So hastily, he called his family and stretched Kiai Hasyim’s body. At that time, his sons and daughters were not present, for example Kiai Yusuf Hasyim who at that time was at the headquarters of the fighters, although later he was able to attend and a doctor was brought in (Dokter Angka Nitisastro).

    It was not long before it was discovered that Kiai Hasyim had a brain hemorrhage. Even though the doctor had tried to reduce his illness, God had other plans for his lover. KH.M. Hasyim Asy’ari died at 03.00 am, July 25, 1947, coinciding with the 07th of Ramadan 1366 H. Inna LiLlahi wa Inna Ilaihi Raji’un.

    His departure to his final resting place, was accompanied by deep condolences from almost all walks of life, especially from civilian and military officials, comrades -in -arms, scholars, NU residents, and especially the students of Tebuireng. Muslims have lost their great leader who now lies in his grave in the middle of Pesantrn Tebuireng. At the time of escorting him away, his companions and relatives, KH. Wahab hazbulloh, had the opportunity to present a speech that in essence explained the principle of his life, namely, “fight continuously with no recurrence, and if necessary without rest” .

    Book Works

    Another very valuable legacy is a number of books that he wrote on the sidelines of his life in educating students, protecting thousands of people, defending and fighting for the motherland from colonialism. This is a real proof of his attitude and behavior, his thoughts can be traced in several of his works which are mostly in Arabic.

    But it’s a shame, because of the incomplete documentation, the books that are very valuable disappeared without a trace. Actually, the book he wrote no less than twenty titles. However, only a few titles can be saved, including:

    1. Al-Nurul Mubin Fi Mahabati Sayyidi Mursalin. Study of the obligation to believe, obey, emulate, be sincere, love the Prophet SAW as well as his life history
    2. Al-Tanbihat al-Wajibat Liman Yashna’u al-Maulida Bi al-Munkarat. The study of the birthday of the prophet in relation to amar ma’ruf nahi munkar
    3. Risalah Ahli Sunnah Wal Jama’ah. A study of views on heresy, the Conscience of one of the sects, and the division of the ummah into 73 groups
    4. Al-Durasul Muntasyiroh Fi Masail Tis’a ‘asyaraoh. A study of wali and thoriqoh which is summarized in nineteen problems.
    5. Al-Tibyan Fi Nahyi’an Muqatha’ah al-Arham Wa al-Aqrab Wa al-Akhwal. A study of the importance of friendship between human beings
    6. Adabul ‘Alim Wa Muata’alim. Views on the ethics of learning and teaching in pesantrren education in particular
    7. Dlau ‘al-Misbah Fi Bayani Ahkami Nikah. Study of marriage laws, conditions, principles, and rights in marriage
    8. Ziyadah Ta’liqot. The book contains his polemic with Shaykh Abdullah bin Yasir Pasuruaan
  • Biography of KH. Ahmad Dahlan – Founder of Muhammadiyah

    Biography of KH. Ahmad Dahlan – Founder of Muhammadiyah

    KH Ahmad Dahlan is an Indonesian National Hero who founded the Muhammadiyah organization who was born in Yogyakarta, August 1, 1868. KH Ahmad Dahlan is the 4th child of 7 children from the family of KH Abu Bakar. KH Ahmad Dahlan died on February 23, 1923 in Yogyakarta at the age of 54 years.

    Brief Profile of KH Ahmad Dahlan

    Name : KH Ahmad Dahlan
    Born : Yogyakarta, August 1, 1868
    Died : Yogyakarta, February 23, 1923

    Spouse :
    Hj. Siti Walidah
    Nyai Abdullah
    Nyai Rum
    Nyai Aisyah
    Nyai Yasin

    Son :
    Djohanah
    Siradj Dahlan
    Siti Busyro
    Irfan Dahlan
    Siti Aisyah
    Siti Zaharah
    Dandanah

    Background and Education of KH Ahmad Dahlan

    Little KH Ahmad Dahlan’s name is Muhammad Darwisy, he is the 4th child of 7 siblings. Ahmad Dahlan is the 12th descendant of Maulana Malik Ibrahim or Sunan Gresik. The following is the genealogy of Maulana Malik Ibrahim, Maulana Ishaq, Maulana ‘Ainul Yaqin, Maulana Muhammad Fadlullah (Sunan Prapen), Maulana Sulaiman Ki Ageng Gribig (Djatinom), Demang Djurung Djuru Sapisan, Demang Djurung Djuru Kapindo, Kyai Ilyas, Kyai Murtadla, KH . Muhammad Sulaiman, KH. Abu Bakr, and Muhammad Darwish (Ahmad Dahlan).

    When Ahmad Dahlan was 15 years old, he went on a pilgrimage and for 5 years he lived in Mecca. At this time, KH Ahmad Dahlan began to interact with Islamic reformers, such as Al-Afghani, Muhammad Abduh, Ibn Taimiyah, and Rasyid Rida.

    In 1888, Ahmad Dahlan returned to his hometown and he whose real name was Muhammad Darwisy changed his name to Ahmad Dahlan. He returned to Mecca in 1903 and he stayed for 2 years, at this time Oa had studied with Sheikh Ahmad Khatib who was also the teacher of KH Hasyim Asyari, the founder of NU.

    After returning from Mecca, Ahmad Dahlan married his cousin Siti Walidah (Nyi Ahmad Dahlan), the daughter of Kyai Penghulu Haji Fadhil. From this marriage, they were blessed with 6 children namely Djohanah, Siradj Dahlan, Siti Busyro, Irfan Dahlan, Siti Aisyah, and Siti Zaharah.

    Apart from Siti Walidah, Ahmad Dahlan has also been married to Nyai Abdullah, the widow of H. Abdullah, Nyai Rum who is the sister of Kyai Munawwir Krapyak, Nyai Aisyah who is the younger sister of Adjengan Penghulu Cianjur and from this marriage Ahmad Dahlan has a son Dandanah. And Ahmad Dahlan was also married to Nyai Yasin Pakualaman Yogyakarta.

    Also read : Biography Muhammad Sangidu

    Join the Budi Utomo Organization and Founded Muhammadiyah as well as other organizations

    In 1909, KH Ahmad Dahlan joined the Budi Utomo organization and there he taught religion and the lessons needed by members. The lessons given by KH Ahmad Dahlan were found to be very useful for Budi Utomo’s members, so they suggested that Ahmad Dahlan open a school that was neatly organized and supported by a permanent organization.

    On November 18, 1912 (8 Djulhijah 1330), KH Ahmad Dahlan founded an organization called Muhammadiyah which was engaged in society and education. By establishing this organization, he hopes to advance education and build an Islamic society. Ahmad Dahlan teaches the Qur’an with translation and interpretation so that people understand the meaning in the Qur’an and are not only good at reading and singing it.

    In the field of education, Dahlan changed the pesantren education system at that time. He founded religious schools which also taught general subjects as well as the Dutch language. There are even Muhammadiyah schools such as HIS met de Qur’an. He included religious lessons in public schools as well. Ahmad Dahlan continues to develop and build schools. In addition to school during his life, he also built a mosque, langgar, hospital, polyclinic, and also an orphanage.

    In the field of organization, in 1918 he founded the Aisyiyah organization for women. for the youth, Ahmad Dahlan formed Padvinder or Pandu (now Scouts) called Hizbul Wathan. At the organization the youth learned to march with the drums, wearing shorts, hats, ties, for the uniforms they wear are similar to the scout uniforms today.

    At that time, because all the reforms taught by KH Ahmad Dahlan deviated somewhat from tradition, Ahmad Dahlan was often terrorized like a house being pelted with stones and animal dung even during his dawah in Banyuwangi, Ahmad Dahlan was accused of being a false kyai and he was threatened with death. But with great patience, people slowly began to accept the changes taught by Ahmad Dahlan.

    Everything that was done by KHAhmad Dahlan aims to prove that Islam is a religion of progress that can elevate the status of the people to a higher level and that has had a positive impact on Indonesia, which is predominantly Muslim. Many youths and intellectuals are interested in the methods taught by KH Ahmad Dahlan so that many of them join Muhammadiyah organizations.

    Muhammadiyah, which is a charitable organization and carries out the idea of ​​reforming KH Ahmad Dahlan, has attracted the attention of world Islamic observers. Even writers and scholars from the east focused on Muhammadiyah.

    KH Ahmad Dahlan got a lot of knowledge from many kyai in various fields of science such as KH Muhsin in the field of grammar (Nahwu-Sharaf), KH Muhammad Salih in the field of jurisprudence, Kyai Mahfud and Sheikh KH Ayyat in the field of Hadith Science, KH Raden Dahlan in in the field of astronomy or astronomy, Sheikh Hasan in the field of medicine and animal poisons, and Sheikh Amin and Sayid Bakri Satock in the field of Qur’anic science.

    KH Ahmad Dahlan’s death

    On February 23, 1923, at the age of 54, KH Ahmad Dahlan died in Yogyakarta. Then he was buried in the village of Karangkajen, Brontokusuman, Mergangsan, Yogyakarta. On December 27, 1961, based on the Decree of the President of the Republic of Indonesia No. 657 of 1961 for his services, the state gave him the honorary title as a Hero of Indonesian National Independence.

    Thus the  biography KH. Ahmad Dahlan that we can convey in this article posting, hopefully what we convey can be useful for readers in searching for the complete literature of KH. Ahmad Dahlan.

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  • Women’s and Men’s Ihram Clothing and How to Wear It

    Women’s and Men’s Ihram Clothing and How to Wear It

    Clothing is one of the things that must be considered when going to the holy land. Wearing ihram clothes is a sign of the start of the pilgrimage or umrah. There are rules that are allowed or not allowed when wearing ihram clothes. Here are  Ihram clothes for women and men  and how to wear them that you need to know before leaving for the holy land.

    Men’s Ihram Clothing

    Men's Ihram Clothing

    In terms of clothing, the prohibition or taboo that must be obeyed by male pilgrims is to wear sewn clothes. The sewn clothes are, for example, undershirts, underpants, robes, and others.

    In performing Hajj, male pilgrims are required to wear ihram clothing which is in the form of two pieces of unstitched cloth. The first piece of cloth is used to cover the lower part of the private parts, while the second piece of cloth is used as a scarf. Then, how to apply it is as follows.

    1. Use a longer, thicker sheet of cloth to cover the bottom. This is useful so as not to make it difficult for you when you want to pray.
    2. Take a big bath/junub first before wearing ihram clothes. Also include the intention of bathing in ihram.
    3. Don’t forget to take your panties off. Using sewn-in fabrics is prohibited, therefore underwear must be removed.
    4. When you want to wear the ihram cloth, spread your legs about the width of your shoulders. This is to maintain your comfort while walking.
    5. Make sure your aurat is covered. The upper genital area for men is the navel. Make sure the navel is covered by the ihram cloth. Then the lower limit of the chart is the knee. But don’t close your eyes. The ideal size for wearing Ihram clothes is from the navel to the calves.
    6. Use a belt to wrap your lower ihram cloth tighter.
    7. Finally, when performing tawaf, make sure the right shoulder is open. Sling the upper part of the ihram cloth that originally covered both shoulders under the right armpit and attach it to the left shoulder. Close it again when you want to pray.

    Women’s Ihram Dress

    Women's Ihram Clothing

    Meanwhile, the Ihram clothes worn by women are nothing special. Female pilgrims can wear ordinary clothes that cover their genitals like a mukena. Then, for female pilgrims it is better to wear clothes with unobtrusive colors, or it is sunnah to wear white clothes.

    However, there are also prohibitions or prohibitions that must be observed by female worshipers in dressing. Female pilgrims are not allowed to wear veils and gloves when wearing ihram. In fact, covering the face and hands is not prohibited, but female pilgrims are not allowed to wear veils and gloves. To cover the face, female pilgrims can use the veil they wear. Socks are allowed to be used by female pilgrims. This is because a woman’s feet are one of the private parts that must be covered.

    Such is the explanation of ihram clothes for women and men and how to wear them. You certainly need to know this when you plan to make a spiritual journey to the holy land.

  • What is Tawaf?

    What is Tawaf?

    One of the acts of worship in Umrah is performing tawaf. What is Tawaf? Tawaf is one of the pillars of Hajj and Umrah, which is circling the Kaaba seven times. The command to perform tawaf is in QS Al-Hajj verse 29.

    Tawaf  itself has several types. Pilgrims of Hajj/Umroh should also know how to perform this Tawaf because there are several types of Tawaf that become one of the pillars in the implementation of Hajj/Umroh so that if the Tawaf is not performed then the Hajj/Umroh will be invalid.

    In addition, the pilgrims /  Umrah  must also know what things are sunnah in the implementation of tawaf so that their worship becomes better. For more details, see the following discussion!

    Definition of Tawaf

    Tawaf is the activity of circumambulating the Kaaba seven times. This activity is one of the acts of worship performed by Muslims during the  Hajj/Umrah pilgrimage  in the Holy Land. That is a brief explanation of what tawaf is.

    Types of Tawaf

    1. Tawaf Qudum

    Tawaf Qudum or also known as Tawaf Dukhul is a Tawaf performed when you arrive in the city of Makkah. So, this tawaf is a welcome tawaf. Every time the Prophet SAW entered the Haram Mosque, he always performed Tawaf Qudum as a substitute for the Tahiyatul Masjid prayer.

    This Tawaf is a Sunnah law, so if it is not performed, it will not invalidate the performance of Hajj/Umrah. To perform Tawaf Qudum, you don’t need to run around, just walk normally. Women who are menstruating or postpartum are not allowed to perform this tawaf.

    1. Tawaf Tathawwu

    Tawaf tathawwu is a Tawaf that can be performed at any time. This Tawaf serves as a substitute for the Tahiyatul Masjid prayer when entering the  Haram Mosque.

    1. Tawaf Ifadah

    Tawaf ifadah is Tawaf pilgrimage or Tawaf Rukun. This circumambulation is one of the pillars of Hajj so if it is not performed then the Hajj will be invalid. The performance of this tawaf is prioritized on the 10th of Dhul Hijjah, after throwing the jumrah aqabah and  tahallul  or shaving the hair. In addition, tawaf ifadah should also be performed before the end of the tasyriq days (dates 11, 12, and 13 Dzulhijjah).

    1. Tawaf Wada

    What is Tawaf Wada? Tawaf Wada is a parting Tawaf which is also known as Tawaf Shadar (return Tawaf). It is referred to as the return circumambulation because after that the pilgrims  will  leave Makkah and return to their respective places. The law of this circumambulation is mandatory so if you do not perform this circumambulation then you must pay the dam.

    Procedure for the Implementation of Tawaf

    1. Carry out the conditions of prayer, namely purification, intention, covering the genitals, and so on. But in tawaf we are still allowed to communicate with other people.
    2. The left shoulder should be straight towards the Qiblah and should not look back.
    3. The rotation is counterclockwise and starts from the point of Hajar Aswad
    4. Do a round of seven rounds.

    Sunnah When Performing Tawaf

    In performing Tawaf, there are several sunnahs that can be implemented by Hajj/Umrah pilgrims, among them:

    1. Tawaf should be carried out on foot, except for pilgrims who are weak or sick.
    2. Kissing  Black Stone  every time you cross it. But if they can’t kiss the Black Stone, the Hajj/Umrah pilgrims can also give a signal to kiss the Black Stone. At the peak of the hajj season, many pilgrims try to kiss the Black Stone. This makes it a bit difficult for the congregation to reach the Black Stone.
    3. Run fast on rounds 1-3 and run normally on rounds 4-7.
    4. Performing two rak’at sunnah prayers behind Ibrahim’s maqam after completing tawaf.

    That is the discussion about what tawaf is, its types, implementation procedures, and sunnahs in the implementation of tawaf worship.

  • From Mudharabah to Ijarah, Get to Know the Principles of Islamic Banking

    From Mudharabah to Ijarah, Get to Know the Principles of Islamic Banking

    Islamic banks are banks that carry out their activities based on Islamic law (Islamic principles). This bank is also called an interest-free bank. Why not, in raising funds this bank does not provide interest in return and in loans are not subject to interest.

    In carrying out its activities, this bank is based on Islamic religious principles which prohibit levies and loans with interest or what is called usury. This system also prohibits investing in businesses that are categorized as haram. For example, businesses related to the production of haram food or drinks, non-Islamic media businesses and so on.

    So, what are the principles of the Islamic banking? In the following we will describe them one by one, from the so-called principles of mudaraba, murabahah, to ijarah.

    1. Mudaraba

    The first principle of Islamic banking is mudaraba. This is an agreement between the provider of capital and the customer. Each profit earned will be shared according to a certain ratio agreed upon. The risk of loss is fully borne by the bank, as long as there is no evidence of customer fraud or actions that are not in accordance with the trust of the bank.

    2. The Murabaha Principle

    Murabahah is the distribution of funds in the form of buying and selling. Banks buy goods needed by service users, then sell them back to service users at prices that are increased according to the profit determined by the bank. Service users can pay the goods in installments.

    3. The principle of Musharakah

    Musharakah is financing based on the principle of equity participation. Banks and customers become business partners. Each of them contributes capital and agrees on the ratio of profit in advance for a certain time.

    4. The Wadiah Principle

    Wadiah is a fund deposit service (savings) where the depositor can take the funds at any time.

    5. Ijarah Principles

    Ijarah principle, namely the financing of capital goods based on the principle of pure lease without choice, or with the option of transferring ownership of the goods leased from the bank by another party (ijarah wa iqtina).

    As for some examples of Islamic banks that we can currently find are BRI syariah, Mandiri syariah, BNI syariah and others.