Mansoura 1

KUMPULAN HADIS-HADIS RASUL ( Muhammad salallahu
alaihi wasallam )Mansoura University was founded in 1972 in Mansoura city, Egypt.
Now, it also has a branch in Damietta. It is one of the
1: Seorang lelaki yang berketurunan petani dari delta sungai Nil, membesar dalam persekitaran
agama, dan ilmu akademik duniawi, membawa lelaki ini ke tahap pencapaian akademik dan
kebendaan yang cukup tinggi. Ber dekadmenjadi pensyarah kejuruteraan kimia di Universiti
dalam dan luar negara, Menjadi staff muslim di NASA, malah menerima gelaran Profesor, itu
Object 1
semua tidak membawa lelaki ini jauh dari ALLAH. beliau, Mohamed Mursi merupakan seorang
haffiz al Quran, malah isteri dan 5 orang anaknya juga turut dididik menjadi hafiz al Quran.
2: Jun 2012, Mursi dilantik menjadi presiden Mesir. Beliau yang memilih Ikhwanul Muslimin
sebagai landasan juang hidupnya, tidak pernah mencalonkan dirinya, sebaliknya dipilih oleh
syura. Presiden Mursi yang meringkuk didalam Penjara sewaktu era Hosni, kini diangkat menjadi
presiden sebuah negara Mesir yang disebut berkali-kali didalam Al Quran.
3: Presiden Mesir menyahut perlantikan ini dengan ucapan syukur dan mengimami solat hajat
dan sunat syukur. Lantas berpidato umpama Khalifah Abu Bakar dan Umar. Tidak menunggu
lama, beliau telah berusaha sehabis daya untuk memulihkan hubungan umara dan para ulama
mesir yang telah lama terpisah sejak era 32 tahun Hosni. Lelaki berani ini, menolak surat ucapan
tahniah dari Israel atas kemenangannya. Beliau membuktikan, beliau bukan mudah diperalat
dan diboneka kan seperti patung-patung negara arab yang lain. Morsi telah membuka semula
pintu sepadan Rafah antara Mesir dan Gaza, bagi memudahkan urusan penghantaran bantuan.
Ini merupakan jasa terbesar beliau dan kemerdekaan terbesar rakyat Gaza dan kesenangan
hakiki kepada para sukarelawan Gaza.
4: Morsi tidak cukup dengan itu, mengaum deras di persidangan NAM di Tehran dengan
memulakan aluan ucapannya dengan memuji-muji saidina Abu Bakar dan Umar, sedangkan
beliau sedang berada di negara Syiah yang sering mencerca para sahabat nabi ini. Didalam
ucapannya itu, Presiden Morsi telah mengutuk sekeras kerasnya tindakan rejim Basyar keatas
rakyat Syria hingga memaksa delegasi syria yang turut berada di dewan itu melangkah keluar
dewan dengan rasa tidak puas hati.
5: Didalam negara pula, presiden Mursi berkeras untuk tetap tinggal di rumah lamannya
berbanding tinggal di istana mewah presiden. Beliau memutuskan agar pegawai-pegawai
tentera yang berpanas untuk mengawalnya, agar tidak perlu berkawal dan boleh mencari
tempat berteduh. Ucapannya yang paling popular, tidak mengapa, ALLAH ada untuk menjaga
saya.. setelah sekian lama Mesir berada dalam cengkaman kerajaan yang pro israel,
alhamdulillah kini mesir merdeka dan bakal mendirikan kerajaan khilafah yang pemimpinnya
seorang protaz (profesional dan ustaz).
6: Namun! 3 julai 2013 merubah segala-galanya. Golongan kecil manusia bodoh di Mesir
berusaha keras untuk menjatuhkannya. Tidak cukup dengan itu, pegawai tertinggi tentera juga
berpaling tadah. Ini membuatkan kumpulan kecil ini menjadi garang dan besar hingga
menyaksikan penggulingan kerajaan Mursi dilakukan dengan cara yang sangat biadap!
7: Dunia islam yang terkenal dengan bacul dan pengecut tahap langit ke tujuh, seperti biasa,
mendiamkan diri. Rumah presiden ini dikepung puak khianat ini. Ancaman bertalu talu menghala
kearahnya. Dan, profesor dr.Mohamed Mursi Al Hafiz ini akhirnya karier politiknya ditamatkan
dengan cara yang cukup kurang ajar. Bagi Morsi, beliau tidak rugi apa-apa. 30 juzuk masih kekal
didalam dadanya, profesor dan pakar kejutueraan kimia masih segar di kepalanya. siapa yang
rugi dalam hal ini??
8: Kita! Termasuk Malaysia. Isu mursi adalah isu dunia islam sejagat. Bukan sekadar isu dalaman
mesir semata-mata. Saya sangat sedih bila melihat negara-negara islam dunia menjadi tuli dan
bisu dengan pengkhianatan ini, sebaliknya hanya Turki yang menyuarakan sokongan penuh
kepada Presiden Mursi. Adakah hanya turki sahaja negara islam didalam dunia ini??
9: Selepas ini, penempatan tenteran israel di tanah arab akan mara semula, pintu sempadan
rafah yang merupakan talian hayat penduduk Gaza bakal ditutup kembali, ulama mesir akan
dipinggir dan disingkir semula,rakyat Mesir akan kembali berada dalam wilayah pemerintahan
diktator kekeluargaan yang tidak berperi kemanusiaan dan menjadi balaci barua yahudi.
10: Usah salahkan yahudi dalam hal ini, kerana sebilangan kecil manusia muslim di mesir yang
bodoh dan bertindak diluar timbang rasa Iman. Mengapa 32 tahun kezaliman Hosni anda
diamkan, 1 tahun perubahan Morsi anda bertindak keterlaluan? Padamlah cahaya dari bumi
mesir ini, hilang satu-satunya suara lantang dari negara islam dunia.
11: Sejarah hanya berulang semula, Umar Abd Aziz hanya sempat memerintah dua tahun, lalu
dibunuh oleh kerabat sendiri kerana khianat. Sedangkan baginda memerintah dengan cukup
adil. Begitu juga Saidina Uthman, beliau dibunuh ketika usianya 86 tahun, rumahnya dikepung
selama 40 hari oleh golongan pemuda islam yang bodoh, lalu beliau dikerat tangannya , dan
dipancung tanpa belas kasihan oleh pedang milik islam sendiri. sejarah sekadar berulang.
Disebalik kebodohan minoriti muslim ini, kita pemerhati luar tidak sudah-sudah menghentam
Yahudi yang berada disebalik konspirasi ini.
12: CUKUP!! Berhenti menunding jari kepada Yahudi, pandanglah kepada diri sendiri! ahh..
mudah benar kita ini, berlaku apa-apa kekalutan dan kecelakaan, kita berasalan, ahh.. ini
agenda Yahudi. Sedangkan yang berteriak membakar gambar Morsi, memancung saidina
Uthman, dan membunuh Khalifah Umar Abd Aziz adalah mereka yang sama mengucap dua
kalimah syahadah! Kalau benar pun Yahudi terlibat, apakah bodoh benar kita ini untuk mengikut
mereka??
13: Ya.. peristiwa pembunuhan saidina Uthman menyaksikan puak Yahudi yang mengapi-apikan
kemarahan. Tetapi siapa yang mara membawa pedang meragas istana dan memancung saidina
Uthman?? Bukankah islam itu sendiri? Yahudi hanya bertepuk tangan. Silap-silap, Yahudi berkata
didalam hati, alamak, gua acah je.. sampai mati pemimpin mereka dibuatnya..
14: Buat kita pemerhati luar, bukalah tempurung besimu, lihatlah sekitar mu kini, maka nanti
aku akan bertanya, puas hati sekarang? Disaat nanti pintu sepadan rafah kembali dikunci,
negara mesir kembali ditindas, aku ingin bertanya, puas hati sekarang? dan ketika islam
dimain-mainkan, dihina, negara islam dizalimi, dan ketika itu OIC berlari bersembunyi dalam
dasar laut, ketika itu semua mencari mana pemimpin negara islam yang berani bangun
melawan? Pandang kiri, saudi menyorok dibawah meja, pandang kanan, Malaysia berlari
bersembunyi dalam bilik paip bomba, dan ketika itu, aku ingin bertanya, Puas hati sekarang?
15: Musuh islam sedang berpesta, dan si bodoh-bodoh di mesir itu pun sedang bergembira,
entah apa yang mereka suka. Ingat, jika Morsi hidup, ia tetap pakar kejuruteraan kimia, 30 juzuk
tetap tak lekang dalam kepalanya, dan jika beliau mati pun, syurga sedang menantinya.
Sekarang kita dan musuh islam sama-sama bersuka. Tunggulah.. tak lama.. nanti dunia islam
akan kembali menderita. Ketika itu, aku ingin bertanya, mungkin ini yang kalian mahukan,
Kredit: Update Mengenai Mesir Dan Morsi Disini. Bakti Anak Melayu Di Bumi Khmer - Part 1
Azlia Asmira Ruslee, pelajar Universiti Sultan Zainal Abidin remaja perempuan Melayu yang
menabur bakti di bumi yang pernah digelar 'bumi kezaliman' suatu masa dulu.Percaya dan yakin
bahawa ilmu yang dimiliki bukan haknya seorang dan perlu disebarkan,dia memberanikan diri
menyahut cabaran kerajaan agar ada dikalangan anak-anak muda Malaysia terutamanya pelajar
universiti membantu pelajar-pelajar di negara dunia ketiga menimba ilmu pengetahuan.
Cuti semester selama dua bulan digunakan sebaik mungkin mendidik anak-anak di Kemboja
dalam bahawa Inggeris. Jika keikhlasan dijadikan ukuran, wang bukanlah segalanya.
Pemergian Azlia di sana tidak pernah menagih simpati dan tajaan mana-mana pihak. Sepanjang
mencurahkan bakti, pihak ngo yang dikenali sebagai SLOS 24/7 hanya membekalkan makanan
dan tempat tinggal sahaja.
Walaupun tiada elaun yang diperolehi, tapi beliau merasa puas dengan apa yang telah dilakukan
dan yang pasti tambahnya, semua itu tidak dapat dibeli dengan wang ringgit.
Jauh perjalanan luas pemandangan dan banyak pengalaman. Itulah yang dilalui oleh Azlia.
Beliau sesekali tak pernah kesal dengan keputusannya mencurah ilmu dan bakti di sana.
Diharap usaha murni Azlia tidak terhenti setakat itu, walaupun mungkin beliau bukan orang yang
pertama merintis jalan menabur bakti di bumi asing, namun usaha sebegini hendaknya terus
digalakkan dan menjadi inspirasi dan aspirasi kepada remaja atau mahasiswa dan mahasiswi
lain di luar sana.
TAFSIRAN WARNA KEGEMARAN ANDA =)
pada 1hb September 2011 pukul 2.57 ptg

WARNA menyimpan seribu makna yang secara tidak langsung menterjemahkan perasaan atau
keinginan seseorang. Lebih bahaya, warna juga kononnya mampu mentafsir kelebihan dan
kelemahan diri sama ada garang, lembut, pemurah atau periang.Rona merah, misalnya lambang
keghairahan dan berani. Mereka yang menggayakannya dikatakan memiliki personaliti tegas dan
penuh keyakinan diri untuk menonjolkan kelebihan diri. Namun, awas merah juga lambang diri
yang tamak dan pendendam.Sekiranya anda ditimpa perasaan tidak menentu sehingga menjejaskan
hubungan dengan ahli keluarga atau rakan sekerja, pilihlah warna ceria yang memberikan
ketenangan seperti biru kerana ia bukan saja mampu menenangkan urat saraf yang tegang, tetapi
turut meningkatkan kreativiti diri.Apa yang penting, warna perlu digunakan dengan tepat kerana
warna boleh memberi semangat serta kesenangan dalam setiap aspek kehidupan. Ia boleh bermula
dari rumah hinggalah cara berhias dan pemilihan pakaian.Apakah anda berani menggayakan warna
beraneka dan terang? Terserah kepada anda untuk menyingkap siapa diri anda sebenarnya.Inilah
hanya sekadar kajian dan jangan sekali2 kita mempercayainya 100 %-Ayuh Mengenali warna dan
sifatnya.
Emas
Positif: Banyak ilmu dan gemarkan kejayaan. Memiliki kemampuan kuasa semula jadi yang besar,
sabar dan bijaksana serta suka menolong.
Negatif: Gemar menyendiri dan bersikap terlalu tertutup.
Putih
Positif: Lebih mencerminkan sifat sabar, sopan santun, rendah diri, suka menolong dan gemar
berjenaka serta mudah dipujuk apabila merajuk. Juga mempunyai fikiran yang bersih iaitu tidak
banyak prasangka terhadap orang lain. Perasaan hati sentiasa tenteram dan hidup bertawakal.
Negatif: Boros berbelanja
Kuning
Positif: Berjiwa lembut atau halus dan sentiasa mendapat perhatian. Penuh kasih sayang dan
berhemah serta sentiasa ceria. Positif dan sangat optimis serta memiliki senyum yang luar biasa dan
tidak suka didesak. Sangat setia kepada pasangan.
Negatif: Sikap terlalu agresif mungkin membuat orang lain menjadi takut. Anda juga cengeng
(sering menangis) dan mudah menyerah.
Merah
Positif: Bersikap berani, jujur, berdisiplin dan tegas. Sangat aktif dan disenangi serta bersikap
terbuka. Anda juga senang menjadi pusat perhatian orang lain kerana kadangkala anda ingin
mencuba segala-galanya. Suka tersenyum dan suka memberi atau menerima kasih sayang orang
lain.
Negatif: Mempunyai perasaan pendendam yang tinggi, tamak dan mudah tersinggung.
Hijau
Positif : Rajin dan jujur bekerja di samping, tekun serta sabar melakukan sesuatu. Pencinta
keharmonian dan kedamaian serta sentiasa dahagakan ilmu.
Negatif: Terlalu mudah percaya dan kadangkala pendirian yang teguh membuatkan anda seakanakan kolot.
Merah jambu
Positif : Seorang yang tegas dan jujur. Anda juga suka membantu dan orang lain serta begitu teliti
dalam semua perkara.
Negatif: Tidak suka dibantah dan suka mendesak bagi memenuhi kehendak.
Coklat
Positif: Jika anda seorang wanita anda kaya dengan sifat keibuan. Suka merendah diri dan halus
budi pekerti. Anda juga gemar menambahkan ilmu di dada.
Negatif: Mudah dipujuk dan mempercayai orang. Cepat berasa was-was dan takut berbuat salah.
Perak
Positif: Mendengar kata dan pendengar yang baik dan disenangi orang lain.
Negatif: Mudah putus asa dan cepat merendah diri.
Ungu
Positif: Suka berjenaka dan rajin. Bersikap pemurah dan tidak suka diperintah.Mempunyai inisiatif
yang keinginan yang tinggi dan meluap-luap.
Negatif: Sombong dan sedikit emosi.
Hitam
Positif: Prihatin, baik hati dan kuat menghadapi dugaan hidup. Tidak mudah dipengaruhi dan gemar
berfikir serta setia pada pasangan.
Negatif: Suka menyendiri, prihatin, tetapi cepat tersinggung.
Kelabu
Positif: Mendengar kata dan suka merendah diri. Sentiasa tenang dan suka mengalah, serta mudah
berkorban.
Negatif: Cengeng dan agak pemalas
Jingga
Positif: Ramah, jujur dan rajin bekerja serta bercita-cita tinggi.
Negatif: Cengeng dan cepat mengalah dengan tekanan.
IAIS Malaysia cordially invites you to participate in a talk by;
Professor Dr. Syed Nomanul Haq
Professor and Advisor, Department of the Social Sciences and Liberal Arts, Institute of
Business Administration (IBA), Karachi, Pakistan
on the topic of
Flogging a Dead Horse? Revisiting the Question of Intellectual Decline in Muslim
Societies
Venue: IAIS Malaysia , Jalan Elmu, Off Jalan Universiti , 59100 Kuala Lumpur .
Date: 26th August 2013 (Monday) Time: 10:30am
Admission is FREE.
Flogging a Dead Horse? Revisiting the Question of Intellectual Decline in Muslim Societies
Monday, 26 August 2013 10:30
a talk by
Professor Dr. Syed Nomanul Haq,

Professor and Advisor, Department of the Social Sciences and Liberal Arts,
Institute of Business Administration (IBA), Karachi, Pakistan
Venue: IAIS Malaysia, Jalan Elmu, Off Jalan Universiti, 59100 Kuala Lumpur. [location map]
Date: 26th August 2013 (Monday)
Time: 10:30am
Talking yet again about a general decline of rational thought, in particular that of science, in
latter-day Muslim societies seems almost like flogging a dead horse. The standard discourse gives
us a very simple storythat after orthodox attacks on Greek sciences in the twelfth century,
following a golden age of Arabic intellectual culture, an irreversible decline set in and scientific
activity degenerated into a moribund commentary-writing tradition. We are told that the reason is
the self-forged Islamic as opposed to secular outlook of Muslims in scientific maters. On
historical grounds, the speaker challenges both prongs of this narrative: One, to look more closely
into this very decline thesiswas there really a wholesale decline? And if so, what is the nature of
this decline? Secondly, he questions the diagnosis offered by the standard storywas it a question
of secular vs. religious? Or does one need to open new historical windows to explain the
phenomenon?
Professor Dr. Syed Nomanul Haq is currently Professor and Advisor in the Department of the
Social Sciences and Liberal Arts at the Institute of Business Administration (IBA), Karachi,
Pakistan. He also holds a faculty appointment at the University of Pennsylvania, Philadelphia,
USA and serves as General Editor of Oxford University Press book series, Studies in
IslamicPhilosophy. Recently, he shared the prestigious Waldo Leland Prize of the American
Historical Association for his work in the Cambridge History of Islam of the Cambridge University
Press. His writings have also been published by Harvard University Press, Routledge, Blackwell,
Ashgate, Brill, among others. He is a Senior Visiting Professor at ISTAC.
all are welcome to attend.
Empat peserta Himpunan Hijau Raub dihadap ke mahkamah
Biru
Positif: Ada ketenangan atau kesejukan dalam diri anda dan juga menjadi warna kegemaran ramai.
Cintakan kedamaian dan berharap dicintai ketika berada di mana-mana. Selain bertanggungjawab
dan pandai menyimpan wang anda sering membuat orang lain berperasaan yang sama terhadap
pandangan anda.
Negatif: Bersikap terlalu memaksa orang lain terhadap kehendak anda dan ada kala bersifat angkuh.
biggest Egyptian universities and has contributed much to the cultural and scientific life
in Mansoura and Egypt.
Hint about[edit source | edit]
Mansoura University was founded in 1972 and is located at the middle of the Nile Delta in Egypt.
The Study at the University covers the major disciplines; Medicine, Applied Science,
Humanities, ...
History[edit source | edit]
The faculty of medicine was founded in 1962 as a branch of Cairo University. In 1972, a
presidential decree announced the establishment of the University under the name "East Delta
University". Later on, its name was changed to Mansoura University in 1973.
Campus[edit source | edit]
The main Campus is located in Mansoura city.
Mansoura University Website

It comprises the following faculties:
Faculty of Medicine
Faculty of Education
Faculty of Science
Faculty of Pharmacy
Faculty of Dentistry
Faculty of Commerce
Faculty of Law
Faculty of Engineering
Faculty of Agriculture
Faculty of Nursing
Faculty of Veterinary Medicine
Faculty of Physical Education
Faculty of Computers & Information Sciences

The University also provides a number of students' services within the campus which include:
Students' services complex containing restaurants, stationaries and a student hospital.
Three students' accommodation complexes including Alamal city (males), Alzahraa city (females)
and Gehan city (females).
A Central eating hall.
Olympic village.
Four faculties are located off campus, which are:
Faculty of Arts
Faculty of Specific Education
Faculty of Tourism and Hotels
Faculty of Kindergartens
The Damietta branch has eight faculties:
Faculty of Science
Faculty of Education
Faculty of Specific Education
Fcaulty of Arts
Faculty of Applied Arts
Faculty of Agriculture
Faculty of Commerce
Faculty of Physical Education
In July 2012, Damietta branch has become an independent university.
Damietta University
Medical Centers[edit source | edit]
Mansoura University is famous for its specialized Medical centers, which provide both medical and
academic services. They include the main mansoura university hospital, the children hospital, the
specialized hospital for general internal diseases, the ophthalmology center, the digestive system
center and the Urology and Nephrology center. The latter is the biggest of its kind in Africa.
Rankings[edit source | edit]
According to the 2008 Webometrics World Universities rankings, a measure of institutional

visibility on the internet, Mansoura University is ranked 3rd in Egypt and 15th in Africa.[1]
Mansoura University, Obtained advanced positions in international rankings of universities this
year "2012", and that as stated in the new classification of universities for the year 2012, which
was released recently for Time Magazine British higher education (TIMES HIGHER EDUCATION)
where the Mansoura University place (96) globally within universities established less than 50
years, and The University of Mansoura University is the only Egyptian that received a rating of
Advanced in the 100 universities worldwide and is ranked second after the Arab King Fahd
University of Petroleum and Minerals, which got a No. (94) globally. [2]
See also[edit source | edit]
Job Description
Fellow of the Islamic Renaissance Front [IRF]
Introduction
Islamic Renaissance Front [IRF] is established and registered as a company limited by guarantee
under the Companys Act 1965 on 30th October 2007. It is a think tank focusing on youth
empowerment and the promotion of intellectual discourse on Islam and Social Justice. IRFs vision
is stated clearly in the companys profile and website.
General Description
A Fellow for IRF is to follow the Boards directives to ensure that the organization maintains a
progressive and moderate outlook by managing and implementing the planned agenda.
A Fellow is also expected to manage all assigned program areas to; to develop a strong network
with partner organizations; to represent the company when necessary; to keep the Board of
Directors informed of the on-going progress of all company program-related activities; to maintain
close coordination with the research fellow, analyst, senior analyst, board of directors, and other
program staff as needed to accomplish the companys goals and objectives.
Specific Responsibilities:
1. Manage assigned events, programs and tasks, including relevant contacts and resources.
2. Assist the companys Chair and Director in matters pertaining to the companys administrative
operations.
3. Learn and master basic computer, media and IT management skills to ensure the consistent
operation of IRFs website.
4. Periodically review and report the overall progress and effectiveness of each program area to the
Board of Directors [BOD].
5. Conduct visits to local and foreign institutions of higher education to establish rapport and to
organize events of mutual interest.
6. Propose ideas for new programs that would benefit and serve the purpose of the companys
vision.
7. Establish and accomplish specific work-related goals as outlined in scheduled work plans and
events.
8. Attends all BOD and Executive Committee Meetings, to support recommendations made and to
provide information to the Board.
9. Interacts and reports directly to the Directors throughout the year, and to keep the Senior
Research Fellow informed of any on-going developments in promoting teambuilding and create
cohesiveness in the companys structure.

10. Participates in all intellectual events held by the company.
11. Represents the company professionally by responding to letters, inquiries and attending
meetings and conferences, both locally and internationally.
12. Conducts research in areas within the domain of objectives of the company namely in
promoting reform [islah] and renewal [tajdid] and the advancement of democracy, liberty, freedom
of expression, human rights and civil society.
13. Perform the duty of a personal assistant to the Chairman and Director of IRF.
Requirements:
1. Minimum Bachelors degree in any discipline from a recognized university; a Masters degree is
highly preferred.
2. Must be bilingual and highly proficient in English, both written and spoken. (Additional
languages such as Arabic/Mandarin are a bonus.)
3. Working experience is not required. Fresh graduates are invited to apply. Previous campus
activism such as a member of Students Representative Council is preferable.
4. Possess good computer knowledge including word-processing and spreadsheets are preferable.
Familiarity with Mac OS X is an added advantage.
5. Possess strong analytical skill, reasoning skills, problem solving and has passion in research
work.
6. Excellent interpersonal skills; and strong communication skills, well conversant in both Bahasa
Melayu and English Language.
7. Able to work independently, resourceful, dynamic, reliable, highly meticulous and selfmotivated.
8. Possess solid judgment, critical thinking skills, highly tolerant and not having insular views are
of high importance.
9. Team player and able to work overtime with minimal notice.
10. Possess own car and is willing to travel.
Application:
Please submit your full CV to farouk939@gmail.com or fuadrahmat@gmail.com together with a
scanned photograph. Applicants who fulfill the criteria above and aspire to become activists are
encouraged to apply.
Prepared by,
Dr Ahmad Farouk Musa
Chairman and Director
Islamic Renaissance Front [IRF]
Pergolakan pilu di Mesir mengingatkan aku tentng surat Abdulrahman al Qardhawi kpd Ayahanda Sheikh Yusuf yg
terkenal itu. Kritikan2 beliau terhadap kesilapan2 Pres Mursi memang sukar disanggah walaupun beliau (anaknya)
tidak mengiktiraf konteks politiks-ekonomi Mesir dan geopolitiks Timur Tengah yg cukup penting. Idealisme
generasi muda yg dipacu dari bacaan buku dan keadilan zahir negara2 Barat enggan menerima kelemahan dan
kekotoran dalam cerita keadilan yg mereka mimpikan. Sokongan Ayah kpd Mursi bukan kpd harapan kesempurnaan
Mursi tetapi kpd suatu permulaan yg telah berjaya merengkok keluar penjara zahir-batin ketenteraan sejak hampir
70 tahun. nah sekarang, bangsa itu diterjang kembali ke dlm penjara itu dgn penderitaan yg dasyat.
http://arabicverbsmadeeasy.webs.com/references/
http://www.altafsir.com/

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Reason, Freedom and Democracy in Islam
A Lecture by Prof Mohsen Kadivar, Duke University
Venue: Senate Room, International Islamic University of Malaysia
Date: Wednesday, 21 August, 10AM 1PM
The relationship between revelation and reason is without doubt one of the major epistemological
issues faced by the Muslim world today. The tension between reason and revelation that is between
human consideration of mans own welfare in this life on one hand, and divine intervention and
decree, on the other, has been consistently present ever since the advent of Islam itself.
Muslim civilization has also experienced aging; and as part of the aging process, the relationship
between revelation and reason has become the subject of controversy.
The controversy is made worse when one discusses about the concept of freedom. Reason is
considered as a dynamic faculty for thinking and seeking the truth while freedom is the exercising
the faculty of reason that is the freedom of thinking.
Freedom emerges as a collective contest with defining rules of its own. Obviously it improves with
practice, and those who violate the defining rules of competition, or decide to withdraw from it,
deprive themselves of benefitting from it.
The whole equation becomes more complex when the most important development in the last
century about democratization is discussed. The relationship between Islam and democracy or more
precise, the compatibility and co-existence of the teachings of Islam with the principles of
democracy is a theme that is hotly debated, defined and discussed by the diversity of voices.
What is probably true is that a religious society could become more religious as it grows more free
and freedom loving as it trades diehard dogma with examined faith. This is the true spirit that will
break the tyrannical arm of religious despotism and breathes the soul of free faith in the body of
power.
leh: zain-ys
Kita sering mendengar atau membaca perkataan as-Syahid /al-Syahid atau syuhada. Ia diberikan
kepada mereka yang mati di jalan Allah atau kerana menegakkan kebenaran. Seperti contoh alSyahid Hasan al-Banna yang ditembak oleh penguasa yang zalim. Al-Syahid Syed Qutb yang
digantung. Al-Syahid Abdullah Azzam yang gugur di Afghanistan. Dan ramai lagi.
Yang terkini ialah peristiwa pembunuhan secara kejam beramai-ramai di Mesir oleh pihak tentera.
Bolehkah gelaran al-Syahid itu diberikan kepada individu tertentu atau pada kumpulan tertentu.
Seperti kita katakan para syudaha dari Syria yang telah gugur ketika bertempur dengan tentera Iran
di Syria.
Berikut ini saya paparkan fatwa ulama berkaitan dengannya.
Terdapat dua pendapat ulama:

Pendapat pertama: Ia dilarang
Pendapat kedua: Ia dibenarkan
Pendapat pertama: Ia dilarang

Tidak dibenarkan memanggil gelaran al-syahid atau syuhada kepada individu atau kumpulan yang
terbunuh ketika berjihad di jalan Allah atau dalam menuntut keadilan.
Menurut syeikh Saleh bin Utsaimin rhm, ada dua jenis persaksian terhadap seseorang bahawa dia
itu syahid:
Jenis 1: Mengaitkan kesyahidan dengan sifat atau secara umum seperti dikatakan: Siapa
yang terbunuh fi sabilillah, maka dia telah syahid. Atau dikatakan siapa yang terbunuh
kerana mempetahankan harta atau sebab taun, maka dia telah syahid.
Jenis ini dibenarkan kerana ia adalah persaksian berdasarkan sabdaan Rasulullah s.a.w.
Jenis 2: Mengaitkan kesyahidan terhadap individu tertentu, seperti dikatanya: Si fulan itu
telah syahid.
Ini jenis yang tidak dibenarkan, kerana tidak boleh menetapkan kesyahidan individu tertentu
melainkan dengan apa yang telah ditetapkan oleh Nabi s.a.w. sebagai syahid.
Menurut syeikh al-Utsaimin lagi, imam al-Bukhari ada membuat bab di dalam kitab sahihnya: Bab
Tidak Boleh Menyebut Si Fulan Itu Syahid. Imam Ibnu Hajar al-Asqalani di dalam Fathul Bari
menyatakan; tidak boleh secara pasti menyatakan demikian melain melalui wahyu. Ia sepertinya
memberi isyarat kepada sebuah hadis Umar r.a. di dalam khutbahnya, katanya: Kamu sekelian
berkata di dalam peperangan kamu, bahawa si fulan itu syahid dan si fulan itu mati syahid. Namun,
boleh jadi dia mati kerana terjatuh dari kenderaannya. Oleh itu, janganlah berkata seperti demikian
itu. Tetapi katalah seperti yang telah disabdakan oleh Rasulullah s.a.w. barangsiapa yang mati fi
sabilillah atau terbunuh, maka dia mati syahid.
Apakah alasan panggilan al-Syahid secara khusus kepada individu tertentu tidak dibenarkan? Ibnu
Utsaimin menyatakan setiap persaksian terhadap sesuatu memerlukan ilmu atau pengetahuan
mengenainya. Syarat seseorang itu mencapai syahid ketika berperang menegakkan kalimah Allah
ialah niat di dalam hati batinnya. Tiada siapa yang dapat mengetahui apa yang diniatkan oleh
seseorang.
Teks fatwa penuh syeikh Saleh bin al-Utsaimin boleh dibaca di sini: ar.islamway.net
Kesimpulan:
Boleh atau tidak menyebut syahid kepada seseorang?
Boleh secara umum mengatakan: Siapa yang mati berperang fi sabilillah maka dia mati
syahid.
Tidak boleh menentukan secara khusus kepada individu tertentu seperti: Si fulan telah
syahid atau as-syahid si fulan.
Hanya wahyu sahaja yang berhak menentukan. Manusia tidak dapat mengetahui hakikat
sebenarnya seseorang itu syahid atau tidak.
Pendapat kedua: Ia dibenarkan

Dr Ahmed Al Raissouni mengemukakan empat hujah yang mendokong pendapat ini.
Hujah 1: Hadis Umar r.a. berikut:

Ertinya: Ketika terjadi perang Khaibar, maka sekumpulan sahabat mengadap Nabi s.a.w. dan
berkata, 'Fulan mati syahid, fulan mati syahid', hingga mereka melalui seorang laki-laki lalu
berkata, 'fulan mati syahid.' Maka Rasulullah s.a.w. bersabda: "Bukanlah begitu, sesungguhnya
aku melihatnya di dalam neraka dalam pakaian atau jubah yang diambilnya (sebelum dibahagi).'
(HR Muslim)
Di dalam hadis ini secara jelas menyatakan natijah dari peperangan dengan menyebut para syuhada
mereka pada peperangan Khaibar. Mereka yang syahid itu adalah fulan dan fulan dan fulan.
Rasulullah s.a.w. tidak membantahpun nama-nama berkenaan kecuali seorang sahaja. Kerana apa
Baginda s.a.w. membantah yang seorang itu sebagai syahid? Kerana Baginda s.a.w. mengetahui
keadaannya dan apa yang sebenarnya yang dilakukannya.
Ini bermakna, Rasulullah s.a.w. tidak membantah penetapan sahabat tertentu dengan gelaran
syuhada, bahkan baginda mengakuinya. Ini termasuk Sunnah Taqririyah/pengakuan. Yang dibantah
oleh Baginda s.a.w. hanya seorang yang diketahui hakikat sebenarnya melalui jalan wahyu.
Hujah 2: Hadis Jabir:

....

Ertinya: Dari Jabir bin 'Abdullah al-Ansari r.a. bahwa bapanya mati sebagai syahid pada perang
Uhud dan meninggalkan enam anak perempuan serta hutang. Ketika tiba musim memetik buah
kurma aku menemui Rasulullah s.a.w. lalu aku katakan: "Wahai Rasulullah, sungguh Tuan telah
mengetahui bahwa bapaku telah mati syahid pada perang Uhud. (HR al-Bukhari)
Dalam hadis ini dengan jelas sahabat menyifatkan secara khusus ayahnya yang terbunuh ketika
perang Uhud sebagai telah syahid. Di sini Rasulullah s.a.w. juga mengakuinya dan ia termasuk
Sunnah Taqririyah.
Hujah 3: Telah umum di kalangan para sabahat r.a. dan orang selepas mereka menyebut
mereka yang terbunuh ketika berada di jalan agama mereka sebagai syuhada. Sebahagian
mereka ialah Sumayyah Ibu Ammar r.a. yang sering disifatkan sebagai syuhada pertama di
dalam Islam.
Di dalam Mushannaf Ibnu Abi Syaibah dari Mujahid, katanya: Orang yang pertama syahid di
dalam Islam adalah Ibu Ammar. Abu Jahal telah menusuk kemaluannya dengan tombak.
Di dalam Mushannaf Ibnu Abi Syaibah lagi, dari Saad bin Ubaid al-Qari pada peperangan alQadisiyah: Kami akan bertembung dengan musuh esok insyaallah. Dan kami akan menemui
syahid, maka janganlah kamu mandikan darah kami dan janganlah kamu kanfankan kami
melainkan dalam pakaian yang sedia kami pakai.
Di sini al-Hafiz Ibnu Hajar berkata: Telah sepakat para salaf menyebut mereka yang terbunuh pada
peperangan Badar, Uhud dan selainnya sebagai syuhada.
Dan telah sedia maklum para syuhada ini semuanya adalah orang-orang yang dikenali individunya
dan nama mereka.
Hujah 4: Sedia diketahui bahawa para syuhada mempunyai hukum khas di dalam hal
memandikannya, mengkafankannya dan menyembahyangkannya. Untuk memelihara
pengkhususan mereka ini maka tidak boleh tidak mestilah memberi sifat syahid kepada
mayat berkenaan.
Dr Ahmed Al Raissouni membuat kesimpulan hujah-hujahnya dengan mengatakan:
Bahawa dalil-dalil yang dikemukakan di atas memberi kita kefahaman bahawa menyatakan
atau menyifatkan dengan kata syahid atas individu tertentu adalah dibenarkan pada
tempatnya.
Hadis-hadis yang mengandungi larangan berkenaan, ini bermaksud agar berhati-hati bahawa
di sana terdapat perkara-perkara batih/dalam oleh seseorang menyalahi apa yang dilakukan
secara zahir. Maka tidak boleh mengatakan secara pasti apa ghaib di sisi Allah. Kita hanya
mampu menghukum apa yang zahir sahaja dan Allah yang tersembunyi adalah urusan Allah.
Oleh itu, harus hukumnya menghukum bahawa si fulan itu sebagai syahid atau mereka itu adalah
para syuhada adalah berdasarkan baik sangka dan berasaskan kepada hukum apa yang zahir.
Di dalam kitab Hasyiah al-Sindi Ala Sahih al-Bukhari:
: ) ( :"
Ertinya: Katanya: (Bab Tidak Boleh Menyebut Si Fulan Itu Syahid), iaitu: Dengan memandang
kepada hal ehwal akhirat, sedangkan dengan memandang kepada hukum-hakam dunia, itu tidak
mengapa.
Sedia maklum juga bahawa berbaik sangka dengan apa yang zahir pada seseoarang dengan
menyerahkan apa yang tersembunyi di dalam hati mereka kepada Allah, merupakan asas
yang kukuh dan jalan yang sejahtera.
: :
{ } :

Ertinya: Dari Abu Said al-Khudri r.a., katanya, Rasulullah s.a.w. telah bersabda: Apabila kamu
sekelian melihat seorang lelaki yang melazimi masjid, maka janganlah kamu merasa berat untuk
mempersaksikan bahawa dia adalah seorang mukmin. Maka sesungguhnya Allah telah berfirman:
Hanyasanya yang memakmurkan masjid-masjid Allah adalah orang-orang yang beriman kepada
Allah.. (HR al-Hakim di dalam al-Mustadrak)
Realitinya, mereka yang memakmurkan masjid ada kemungkina mereka beriman dan
adakalanya tidak. Menurut kebiasaan, dan apa yang zahirnya ialah masjid dikunjungi oleh
orang yang beriman. Kadangkala ia didatangi oleh orang munafik. Adakalanya oleh para
perisik dari kalangan Yahudi, Nasrani dan athies. Malah, Masjidil Haram adakalanya
dimasuki oleh mereka ini dengan pelbagai tujuan. Namun semua itu tidak menghalang kita
untuk mengatakan setiap yang datang ke masjid sebagai orang yang beriman dan
mempersaksikan mereka dengan keimanan. Tetapi kita tidak menetapkan secara pasti
perkara ini. Begitulah keadaanya dengan masalah kesyahidan dan para syuhada.
(Sila rujuk teks fatwa penuh Dr Ahmed Al Raissouni di sini: onislam.net)
Muslim activists split over Islams stand on dogs
Fathul Bari reportedly said Islam was against dog abuse, and cited a story of a prostitute who gained
a spot in heaven after giving water to a dog. Reuters picPETALING JAYA, Aug 2 Two Muslim
activists have taken opposing views on whether Islam permitted its followers to keep dogs as pets,
with one saying yes and another arguing that canines were allowed only for security and hunting
purposes.
The debate over the role of the pooches in a Muslim household arose after a Muslim woman was
arrested and interrogated on Wednesday for featuring her dogs in a three-year-old video posted
online that resurfaced recently ahead of the Aidilfitri festival.
The Star Online reported today Islamic Renaissance Front (IRF) chairman, Dr Farouk Ahmad Musa
saying that Muslims could keep dogs as pets as there was no specific evidence or valid reason in the
Quran or Hadith that prevented them from doing so.
Anybody who treats Gods creatures with kindness should be given credit, rather than hauled up
for questioning. There is nothing insulting about being kind to Gods creatures including dogs, he
was quoted saying.
But another religious scholar Dr Fathul Bari Mat Jahaya told the news portal that Islam only
allowed Muslims to keep dogs for security and hunting purposes and not for pleasure.
Citing Fathul Bari, the chief executive of an Islamic group, Pertubuhan Ilmuan Malaysia, The Star
Online reported that dogs were forbidden to Muslims as food.
Muslims were also required to cleanse themselves by washing with mud and water in a ritual called
samak every time they came into contact with a dogs saliva.
This shows that dogs cannot be kept as pets. According to the Al-Quran and Hadith, we can keep
dogs for only security and hunting. A dog can be used in the area of detecting drugs for example,
he said.
He also said that if the history of Islams Prophet Muhammad and his comrades was studied, it
would show that none of them kept dogs as pets.
Fathul Bari reportedly said Islam was against dog abuse, and cited a story of a prostitute who gained
a spot in heaven after giving water to a dog.
This is prove that everyone including Muslims should be kind to dogs, he was quoted saying.
The Malaysian Islamic Development Department (Jakim) has weighed in on the storm over the
Aidilfitri dog video and decided it was insult to Islam, Minister in the Prime Ministers Department
Datuk Seri Jamil Khir Baharom confirmed today.
In the 105-second video reposted on YouTube on Tuesday, dog trainer Maznah Mohd Yusof is seen
walking and bathing her three dogs as the Takbir Raya, or Muslim call to prayer traditionally
reserved for the first day of Hari Raya Aidilfitri, plays in the background.
The juxtaposition appeared to be a reference to the wudhu, or ablution performed by Muslims
before prayer; dogs are also considered unclean by adherents of the predominant faith in Malaysia.
Maznah has since been arrested and was released from remand in Johor earlier this afternoon on a
court bond.
According to her lawyer N. Surendran, the dog trainer has also been questioned by the MCMC.
She is being investigated under section 4 of the Sedition Act and section 298A of the Penal Code.
Section 298A includes a variety offences, namely causing disharmony, disunity, or feelings of
enmity, hatred or ill-will, or prejudicing, etc., the maintenance of harmony or unity, on grounds of
religion.
If convicted under Section 298A, Maznah, better known as Chetz Yusof, can be sentenced to a jail
term of not less than two years and not more than five years.
After the video started making its rounds on the Internet, local news site Mynewshub.com quoted
Chetz as saying that she made the video in 2010 to show that dogs are not haram (forbidden) as
widely-believed, and that Muslims could keep canines as pets.
Dogs are not haram; if they are wet, just samak, she was quoted as saying.
Cuma kini, penjara itu telah hilang kekebalan batinnya....tapi sifat batin baru ini tidak semestinya memihak kpd
kefahaman dan keyakinan mendalam terhadap Islam sebagai nafas sebuah Order Masyarakat dan Peradaban.

-

.

...-

-

.

Mohamed GhonimSabda Rasulullah s.a.w "Berilah makan buah kurma kepada isteri-isteri kamu
yang hamil, kerana sekiranya wanita hamil itu memakan buah kurma, nescaya anak yang bakal
dilahirkan itu menjadi anak yang penyabar, bersopan santun serta cerdas pemikirannya.
Ramai yang susah nak makan kurma yang didalamnya terdapat banyak khasiat...Tapi jangan
risau..QASEH GOLD adalah penyelesaiannya..QASEH GOLD kaya dengan kurma dan madu serta
beberapa makanan sunnah lain.Rasanya BEST!!!

Inginkan kebaikan KURMA?
dapatkannya di dalam QASEH GOLD...at
QASEH for U & Me
Egyptian universities
List of Egyptian universities
External links[edit source | edit]
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Mansoura University 3D VRML Model
Mongols, or Mongolic peoples, are an Inner Asian ethnolinguistic group. Although the largest Mongolic group are those
of Mongolia, they also live as minorities across Northern Asia,
including Russia, China, and many of the former Soviet Union
states. Mongolic peoples belonging to the Buryat ethnic group
live predominantly in what is now the autonomous republic of
Buryatia, Russia. In China, they live mainly either in Inner
Mongolia or, less commonly, in Xinjiang. Mongolic peoples are
bound together by a common culture and language, a group of
related tongues known as Mongolic languages.
Definition
Broadly defined, the term includes the Mongols proper (also known as Khalkha Mongols), the
Buryats, Oirats, Kalmyks and Southern Mongols.
The designation "Mongol" briefly appeared in 8th century records of the Chinese Tang dynasty,
describing a tribe of Shiwei, and resurfaced again in the late 11th century during the rule of Khitan.
After the fall of Liao Dynasty in 1125, the Mongols became a leading tribe on the steppe and also
had power in Northern China. However, their wars with the Jin Dynasty and Tatars had weakened
them. In the thirteenth century, the word Mongol grew into an umbrella term for a large group of
Mongolic tribes united under the rule of Genghis Khan.
History
Ancient period
Main articles: Xiongnu, Xianbei state, Northern Wei, Rouran Khaganate, Khitan Empire, and KaraKhitan Khanate
In various times Mongolic peoples have been equated with the Scythians, the Magog and the
Tungusic peoples. Based on Chinese historical texts the ancestry of the Mongolic peoples can be
traced back to the Donghu, a nomadic confederation occupying eastern Mongolia and Manchuria.
The identity of the Xiongnu is still debated today. Although some scholars maintain that they were
proto-Mongols, the fact that Chinese histories trace certain Turkic tribes from the Xiongnu
complicates the issue. The Donghu, however, can be much more easily labeled proto-Mongol since
the Chinese histories trace only Mongolic tribes and kingdoms (Xianbei and Wuhuan peoples) from
them, although some historical texts claim a mixed Xiongnu-Donghu ancestry for some tribes (e.g.
the Khitan).
The Donghu are mentioned by Sima Qian as already existing in Inner Mongolia north of the state of
Yan in 699632 BC along with the Shanrong people. Mentions in the Lost Book of Zhou
(Yizhoushu) and the Shanhaijing indicate the Donghu were also active during the Shang dynasty
(16001046 BC). The Mongolic-speaking Xianbei formed part of the Donghu confederation, but
had earlier times of independence, as evidenced by a mention in the Guoyu ("" section) which
states that during the reign of King Cheng of Zhou (reigned 10421021 BC) the Xianbei came to
participate at a meeting of Zhou subject-lords at Qiyang () (now Qishan County) but were only
allowed to perform the fire ceremony under the supervision of Chu (), since they were not vassals
by covenant (). The Xianbei chieftain was appointed joint guardian of the ritual torch along with
Xiong Yi. These early Xianbei came from the nearby Zhukaigou culture (22001500 BC) in the
Ordos Desert where maternal DNA corresponds to Daurs and Evenks. The Zhukaigou Xianbei (part
of the Ordos culture of Inner Mongolia and northern Shaanxi) had trade relations with the Shang
dynasty (16001046 BC). In the late 2nd century the Han Dynasty scholar Fu Qian () wrote in
his commentary "Jixie" () that "Shanrong and Beidi are ancestors of the present-day Xianbei".
Again in Inner Mongolia another closely connected core Mongolic Xianbei region was the Upper
Xiajiadian culture (1000600 BC) where the Donghu confederation was centered.
After the Donghu were defeated by Modu Chanyu the Xianbei and Wuhuan survived as the main
remnants of the confederation. Tadun Khan of the Wuhuan (died 207 AD) was the ancestor of the
proto-Mongolic Kumo Xi. The Wuhuan are of the direct Donghu royal line and the Xin Tangshu
directly says that in 209 BC Modu Chanyu defeated the Wuhuan instead of using the word Donghu.
The Xianbei however were of the lateral Donghu line and had a somewhat separate identity,
although they shared the same language with the Wuhuan. In 49 AD the Mongolic Xianbei ruler
Bianhe (Bayan Khan?) raided and defeated the Xiongnu, killing 2000, after having received
generous gifts from Emperor Guangwu of Han. The Xianbei reached their peak under Tanshihuai
Khan (reigned 156181) who expanded the vast, but short lived, Xianbei state.
Xianbei Empire under Tanshihuai (141181).
Three prominent proto-Mongolic groups split from the Xianbei, as recorded by the Chinese
histories: the Nirun (claimed by some to be the Avars), the Khitan and the Shiwei (a sub-tribe called
the "Shiwei Menggu" is held to be the origin of the Genghisid Mongols). Besides these three
Xianbei groups, there were other Xianbei groups with Mongolic affiliation such as the Murong,
Duan and Tuoba. Their culture was nomadic, their religion Shamanism or Buddhism and their
military strength formidable. There is still no direct evidence that the Nirun spoke a Mongolic
language, although most scholars agree that they were proto-Mongolic. The Khitan, however, had
two scripts of their own and many Mongolic words are found in their half-deciphered writings that
are usually found with a parallel Chinese text (for example, nair = sun, sair = moon, tau = five, jau
= hundred, m.r = horse, im.a = goat, n.q = dog, m.ng = silver, ju.un = summer, n.am.ur = autumn,
u.ul = winter, heu.ur = spring, tau.l.a = rabbit, t.q.a = hen and m.g.o = snake). There is no doubt
regarding the Khitan being proto-Mongolic.
Asia in 500 AD, showing the Mongolic Nirun (Juan-Juan) Empire and its neighbors, including the
Mongolic Northern Wei Dynasty and the Mongolic Tuyuhun Khanate
Geographically the Tuoba Xianbei ruled southern part of Southern Mongolia and northern China,
the Nirun (Yujiulu Shelun was the first to use the title Khagan in 402) ruled Eastern Mongolia,
Western Mongolia, northern part of the Southern Mongolia and Northern Mongolia, the Khitan
were concentrated in eastern part of the Southern Mongolia north of Korea and the Shiwei were
located to the north of the Khitan. These tribes and kingdoms were soon overshadowed by the rise
of the Gok-Turks in 555, the Uyghurs in 745 and the Yenisei Kirghizs in 840. The Tuoba were
eventually absorbed into China. The Rouran fled west from the Gok-Turks and either disappeared
into obscurity or, as some say, invaded Europe as the Avars under their Khan Bayan I. Some Rouran
under Tatar Khan migrated east founding the Tatar tribes, who became part of the Shiwei. The
Khitan, who were independent after their separation from the proto-Mongolic Kumo Xi (of Wuhuan
origin) in 388 AD, continued as a minor power in Manchuria until one of them, Abaoji (872926),
established the Khitan Liao Dynasty (9071125). The Khitan fled west after their defeat by the
Tungusic Jurchens (later known as Manchus) and founded the Kara-Khitan or Western Liao dynasty
(11251218) in eastern Kazakhstan. In 1218 Genghis Khan destroyed the Kara-Khitan Kingdom
after which the Khitan passed into obscurity. The modern-day minority of Mongolic-speaking Daurs
in China are their direct descendants based on DNA evidence.
Medieval period
Main articles: Mongol Empire, Northern Yuan Dynasty, Timurid Dynasty, Four Oirats, Khotogoid
Khanate, Zunghar Khanate, Kalmyk Khanate, and Khoshut Khanate
The Battle of Oroi-Jalatu in 1755 between the Qing and Oirat armies. The fall of the Zunghar
Khanate.
The Shiwei included a tribe called the Shiwei Menggu.Bodonchar Munkhag (Chagatai tradition
dates 'Buzanjar Munqaq' to the rebellion of Abu Muslim or 747 AD.) the founder of the House of
Borjigin and the ancestor of Genghis Khan is held to be descended from the Shiwei Menggu. The
early Shiwei paid tribute to the Tuoba Wei (386534) and submitted to the Khitans. After the
Khitans left Mongolia the Mongols rose to prominence, when from the 1130s there were
reciprocally hostile relations between the successive khans of the Khamag Mongol confederation
(Khaidu, Khabul Khan and Ambaghai Khan) and the emperors of the Jin dynasty.
With the expansion of the Mongol Empire, the Mongolic peoples settled over almost all Eurasia and
carried on military campaigns from the Adriatic Sea to Java and from Japan to Palestine (Gaza).
They simultaneously became Padishahs of Persia, Emperors of China, Great Khans of Mongolia
and one even became Sultan of Egypt (Al-Adil Kitbugha). The Mongolic peoples of the Golden
Horde established themselves to govern Russia by 1240. By 1279, they conquered the Song
Dynasty and brought all of China under control of the Yuan Dynasty. With the breakup of the
Empire, the dispersed Mongolic peoples quickly adopted the mostly Turkic cultures surrounding
them and were assimilated, forming parts of Uzbeks, Tatars, Yugurs, Kazakhs and Moghuls;
linguistic and cultural Persianization also began to be prominent in these territories. However, most
of the Mongolic peoples returned to Mongolia, retaining their language and culture. After the fall of
the Yuan Dynasty in 1368 the established their independent regime as Northern Yuan. However, the
Oirads began to challenge the Eastern Mongolic peoples under the Borjigin monarchs in the late
14th century.
Present-day Mongols (also known as Khalkha) of Mongolia and Southern Mongolia are the most
prominent of the remaining Eastern Mongolic peoples while the Kalmyks (formerly also known as
Oirats) in Europe are the main descendants of the Western Mongolic peoples. The Khalkha emerged
during the reign of Dayan Khan (14641543) as one of the six tumens of the Eastern Mongolic
peoples. They quickly became the dominant Mongolic clan in Mongolia proper. The Khalkha
eventually submitted to Qing rule in 1691, thus bringing all of today's Mongolia under Beijing's
rule.
Some scholars estimate that about 80% of the Dzungar population were destroyed by a combination
of warfare and disease during the Qing conquest of Zungaria in 17551757. Mark Levene, a
historian whose recent research interests focus on genocide, has stated that the extermination of the
Dzungars was "arguably the eighteenth century genocide par excellence."

In the winter of 17701771, approximately 200,000 Kalmyks began the journey from their pastures
on the left bank of the Volga River to Dzungaria, through the territories of their Bashkirs, Kazakh
and Kyrgyz enemies. After several months of travel, only one-third of the original group reached
Dzungaria.
Modern period
Main articles: Mongolia, Buryatia, Inner Mongolia, Kalmykia, Qinghai, and Xinjiang
Marshal Khorloogiin Choibalsan called Southern Mongols and Xinjiang Oirats to migrate to
Mongolia during SovietJapanese War of 1945 (Mongolian name:Liberation War of 1945) but
Soviet Army blocked the Southern Mongolian migrants way to the Mongolia.It was a part of pan
Mongolian plan and only few oirats and southern Mongols (uzemchin, huuchid and tmed) arrived
in the Mongolia.
Language
Main article: Mongolic languages
A Mongolic Ger
The specific origin of the Mongolic languages and associated tribes is unclear. On rare occasions
researchers have proposed a link to the Tungusic and Turkic language families, which are included
alongside Mongolic in the proposed broader group of Altaic languages, though this is highly
controversial. Today the Mongoloian peoples speak at least one of several Mongolic languages
including Mongolian, Buryat, Oirat, Dongxiang, Tu, Bonan, Hazaragi, and Aimaq as well as either
Russian or Mandarin Chinese as inter-ethnic languages.
Religion
The original religion of the Mongolic peoples from the time of the Donghu was Shamanism. The
Xianbei came in contact with Confucianism and Daoism but eventually adopted Buddhism. In the
5th century the Buddhist monk Dharmapriya was proclaimed State Teacher of the Rouran
Khaganate and given 3000 families. In 511 the Rouran Douluofubadoufa Khan sent Hong Xuan to
the Tuoba court with a pearl-encrusted statue of the Buddha as a gift. The Tuoba Xianbei and
Khitans were mostly Buddhists, although they still retained their original Shamanism. The Tuoba
had a "sacrificial castle" to the west of their capital where ceremonies to spirits took place. Wooden
statues of the spirits were erected on top of this sacrificial castle. One ritual involved seven princes
with milk offerings who ascended the stairs with 20 female shamans and offered prayers, sprinkling
the statues with the sacred milk. The Khitan had their holiest shrine on Mount Muye where portraits
of their earliest ancestor Qishou Khagan, his wife Kedun and eight sons were kept in two temples.
Mongolic peoples were also exposed to Zoroastrianism, Manicheism, Nestorianism, Orthodox
Christianity and Islam from the west. The Mongolic peoples, in particular the Borjigin, had their
holiest shrine on Mount Burkhan Khaldun where their ancestor Brte Chono(Blue Wolf) and Goo
Maral (Beautiful Doe) had given birth to them. Genghis Khan usually fasted, prayed and meditated
on this mountain before his campaigns. As a young man he had thanked the mountain for saving his
life and prayed at the foot of the mountain sprinkling offerings and bowing nine times to the east
with his belt around his neck and his hat held at his chest. Genghis Khan kept a close watch on the
Mongolic supreme shaman Kokochu Teb who sometimes conflicted with his authority. Later the
imperial cult of Genghis Khan (centered on the eight white gers and nine white banners in Ordos)
grew into a highly organized indigenous religion with scriptures in the Mongolian script.
Indigenous moral precepts of the Mongolic peoples were enshrined in oral wisdom sayings (now
collected in several volumes), the anda (blood-brother) system and ancient texts such as the
Chinggis-un Bilig (Wisdom of Genghis) and Oyun Tulkhuur (Key of Intelligence). These moral
precepts were expressed in poetic form and mainly involved truthfulness, fidelity, help in hardship,
unity, self-control, fortitude, veneration of nature, veneration of the state and veneration of parents.
Timur of Mongolic origin himself had converted almost all the Borjigin leaders to Islam.
The Mughal Emperor Babur and his heir Humayun, The word Mughal, is derived from the Persian
word for Mongol.
In 1254 Mngke Khan organized a formal religious debate (in which William of Rubruck took part)
between Christians, Muslims and Buddhists in Karakorum, a cosmopolitan city of many religions.
The Mongolic Empire was known for its religious tolerance, but had a special leaning towards
Buddhism and was sympathetic towards Christianity while still worshipping Tengri. The Mongolic
leader Abaqa Khan sent a delegation of 1316 to the Second Council of Lyon (1274), which created
a great stir, particularly when their leader 'Zaganus' underwent a public baptism. Yahballaha III
(12451317) and Rabban Bar Sauma (c. 12201294) were famous Mongolic Nestorian Christians.
The Kerait tribe in central Mongolia was Christian and Shamanistic.The western Khanates,
however, eventually adopted Islam (under Berke and Ghazan) and the Turkic languages (because of
its commercial importance), although allegiance to the Great Khan and limited use of the Mongolic
languages can be seen even in 1330's. The Mongolic nobility during the Yuan dynasty studied
Confucianism, built Confucian temples (including Beijing Confucius Temple) and translated
Confucian works into Mongolic but mainly followed the Sakya school of Tibetan Buddhism under
Phags-pa Lama. The general populace still practised Shamanism. Dongxiang and Bonan Mongols
adopted Islam, as did Moghol-speaking peoples in Afghanistan. In the 1576 the Gelug school of
Tibetan Buddhism became the state religion of the Mongolia. The Red Hat sect of Tibetan
Buddhism coexisted with the Gelug Yellow Hat sect. Shamanism was absorbed into the state
religion while being marginalized in its purer forms, later only surviving in far northern Mongolia.
Monks were some of the leading intellectuals in Mongolia, responsible for much of the literature
and art of the pre-modern period. Many Buddhist philosophical works lost in Tibet and elsewhere
are preserved in older and purer form in Mongolian ancient texts (e.g. the Mongol Kanjur).
Zanabazar (16351723), Zaya Pandita (15991662) and Danzanravjaa (18031856) are among the
most famous Mongol holy men. The 4th Dalai Lama Yonten Gyatso (15891617), a Mongol
himself, was the only non-Tibetan Dalai Lama. Many Buryats became Orthodox Christians due to
the Russian expansion. During the socialist period religion was officially banned, although it was
practiced in clandestine circles. Today, a sizable proportion of Mongolic peoples are atheist or
agnostic. In the most recent census in Mongolia, almost forty percent of the population reported as
being atheist, while the majority religion was Tibetan Buddhism, with 53%.
Military
They battled against the most powerful armies and warriors in Eurasia. The beating of the kettle and
smoke signals were signs for the start of battle. One battle formation that they used consisted of five
squadrons or units. The typical squadrons were divided by ranks. The first two ranks were in the
front. These warriors had the heaviest armor and weapons. The back three ranks broke out between
the front ranks and attacked first with their arrows. The forces simply kept their space from the
enemy and killed them with arrow fire, during which time "archers did not aim at a specific target,
but shot their arrows at a high path into a set 'killing zone' or target area." Mongolics also took hold
of engineers from the defeated armies. They made engineers a permanent part of their army, so that
their weapons and machinery were complex and efficient.
Kinship and Family Life

The traditional Mongol family was patriarchal, patrilineal and patrilocal. Wives were brought for
each of the sons, while daughters were married off to other clans. Wife-taking clans stood in a
relation of inferiority to wife-giving clans. Thus wife-giving clans were considered "elder" or
"bigger" in relation to wife-taking clans, who were considered "younger" or "smaller". This
distinction, symbolized in terms of "elder" and "younger" or "bigger" and "smaller", was carried
into the clan and family as well, and all members of a lineage were terminologically distinguished
by generation and age, with senior superior to junior.
In the traditional Mongolian family, each son received a part of the family herd as he married, with
the elder son receiving more than the younger son. The youngest son would remain in the parental
tent caring for his parents, and after their death he would inherit the parental tent in addition to his
own part of the herd. This inheritance system was mandated by law codes such as the Yassa, created
by Genghis Khan. Likewise, each son inherited a part of the family's camping lands and pastures,
with the elder son receiving more than the younger son. The eldest son inherited the farthest
camping lands and pastures, and each son in turn inherited camping lands and pastures closer to the
family tent until the youngest son inherited the camping lands and pastures immediately
surrounding the family tent. Family units would often remain near each other and in close
cooperation, though extended families would inevitably break up after a few generations.
After the family, the next largest social units were the subclan and clan. These units were derived
from groups claiming patrilineal descent from a common ancestor, ranked in order of seniority (the
"conical clan"). By the Chingissid era this ranking was symbolically expressed at formal feasts, in
which tribal chieftains were seated and received particular portions of the slaughtered animal
according to their status. The lineage structure of Central Asia had three different modes. It was
organized on the basis of genealogical distance, or the proximity of individuals to one another on a
graph of kinship; generational distance, or the rank of generation in relation to a common ancestor,
and birth order, the rank of brothers in relation to each another. The paternal descent lines were
collaterally ranked according to the birth of their founders, and were thus considered senior and
junior to each other. Of the various collateral patrilines, the senior in order of descent from the
founding ancestor, the line of eldest sons, was the most noble. In the steppe, no one had his exact
equal; everyone found his place in a system of collaterally ranked lines of descent from a common
ancestor. It was according to this idiom of superiority and inferiority of lineages derived from birth
order that legal claims to superior rank were couched.
The Mongol kinship is one of a particular patrilineal type classed as Omaha, in which relatives are
grouped together under separate terms that crosscut generations, age, and even sexual difference.
Thus, a man's father's sister's children, his sister's children, and his daughter's children are all called
by another term. A further attribute is strict terminological differentiation of siblings according to
seniority.
The division of Mongolian society into senior elite lineages and subordinate junior lineages was
waning by the twentieth century. During the 1920s the Communist regime was established. The
remnants of the Mongolian aristocracy fought alongside the Japanese and against Chinese, Soviets
and Communist Mongols during World War II, but were defeated.
Historical population
Year
1 AD
1000
1200
Population
Notes
1 000 000?
1 500 000? 750 000 Khitans
1 600 000? 100 000 Kara Khitans, 400-500 000? Khitans, 750 000 other Mongols
600 000 Khalkhas, 800 000? Oirats (50 000 households/170 000-250 000 Oirads
migrated to Volga river in 1607.
1600 2 300 000?
Some Khoshuts moved to Huh nuur in 1640s), 900 000? Southern Mongols
600 000 Khalkhas, 1 100 000? Oirats (600,000 Oirads of Zunghar Khanate, 300
1700 2 600 000? 000-350 000? Oirats of Kalmyk Khanate, 200 000 Oirats of Khoshut Khanate),
930 000? Southern Mongols
600 000 Khalkhas, 450 000? Oirats (200 000 Oirads of former Zunghar
Khanate, 170 000 Kalmyks migrated to Dzungaria and 66 073? people arrived
1800 2 000 000? in Dzungaria, 70 000? Kalmyk Oirads of the Kalmyk Khanate, 120 000? Oirats
in Upper Mongolia/Khoshut Khanate), 950 000? Southern Mongols
500 000? Khalkha people, 283 383 Buryats in Russia (1897), 190 000 Kalmyk
1900 2 300 000? Oirads, 150 000? Oirads in the Mongolia, Dzungaria and Southern Mongolia, 50
000 Oirats in the Upper Mongolia, 1 000 000? Southern Mongols
600 000 Mongols in the Mongolia (500,000? Khalkhas, 70,000? Oirads, few
thousands Buryats:Some Buryats migrated to the Mongolia), 126 000 Kalmyk
1927 2 100 000?
Oirads, 60 000? Oirads of the Dzungaria and Huh nuur, 220 000? Buryats in
Buryat Autonomous Soviet Socialist Republic, 1 100 000? Southern Mongols
800 000 people in the Mongolia, (20 000 Buryats of the Mongolia), 100 000
Kalmyk Oirads, 130 000? Buryats of Buryat Autonomous Soviet Socialist
1956 2 500 000?
Republic, 20 000 Buryats of Agin-Buryat Okrug, 40 000? Buryats of Ust-Orda
Buryat Okrug, 1 400 000? Southern Mongols
638,372 Oirats (184 000 Kalmyk Oirads, 205 000 Oirats of the Mongolia, 90100 000 Oirats in the Upper Mongolia, 140 000 Oirats in Xinjiang), 2 300 000
2010 9 200 000 Khalkhas (including Dariganga, Darkhad, Eljigin and Sartuul), 500,000 Buryats
(75 000 Buryats in the Mongolia, 10 000 Buryats of Hulunbuir), 5,5-5 700 000?
Southern Mongols
Geographic distribution
See also: Eastern Mongolia, Northern Mongolia, Southern Mongolia (historical region), Upper
Mongolia, and Western Mongolia
This map shows the boundary of 13th century Mongol Empire and location of today's Mongols in
modern Mongolia, Russia and China.
Today, Mongolic ethnic groups live in modern state of Mongolia, China (mainly Inner Mongolia
and Xinjiang), Russia, Kyrgyzstan and Afghanistan.
The differentiation between tribes and peoples (ethnic groups) is handled differently depending on
the country. The Tmed, Chahar, Ordos, Bargut (or Barga), Altai Uriankhai, Buryats, Drbd
(Drvd, Drbed), Torguud, Dariganga, zemchin (or zmchin), Bayid, Khoton, Myangad
(Mingad), Eljigin, Zakhchin, Darkhad, and Oirats (or lds or lts) are all counted as tribes of the
Mongols.
Eastern Mongols
Khalkha
Eljigin Khalkha
Darkhad (Khalkha)
Sartuul Khalkha
Dariganga (Khalkha)
Northern Mongols
Barga
Buryats
Hamnigan
Southern Mongols
Abags
Abagnar
Aohans
Asud
Baarins
Chahar
Drbet (Borjigin clan)
Durvun huuhed
Gorlos
Kharchin
Hishigten
Hongirad
Khorchin
Huuchid
Jalaids
Jaruud
Muumyangan
Naiman (Southern Mongols)
Onnigud
Ordos
Sunud
Tmed
Urad
zemchin
Western Mongols
Altai Uriankhai
Baatud
Bayad
Chantuu
Choros
Drbet (Choros clan)
Kalmyks: Baatud, Buzava, Choros, Drbet (Choros clan), Khoid, Olots, Torghut
Khoshut
Khoid
Khotons
Myangad
Olots
Sart Kalmyks-mainly Olots
Torghut
Zakhchin
Mongolia
See also: Demographics of Mongolia
In modern-day Mongolia, Mongolic ethnic groups make up approximately 90% of the population,
with the largest ethnic group being Mongols, followed by Buryats, both belonging to the Eastern
Mongolic peoples. They are followed by Oyrats, who belong to Western Mongolic peoples.
China
Main article: Ethnic Mongols in China
The 2010 census of People's Republic of China counted 7.06 million various Mongol groups,
according to the narrow definition above. It should be noted that 1992 census of China counted only
3.6 million Mongols.And 2010 census of counted 5.982 thousand Mongols,and 621.500
Dongxiangs,289.565 Mongours,132.000 Daurs, 20.074 Baoans,14.370 Yugurs. Most of them live in
the Inner Mongolia autonomous region, followed by Liaoning province. Small numbers can also be
found in provinces near those two.
Other peoples speaking Mongolic languages are the Daur, Monguor, Dongxiang, Bonan, and
eastern part of the Yugur. Those do not officially count as part of the Mongol ethnicity, but are
recognized as ethnic groups of their own.
Although the Mongols sought to govern China through traditional institutions, using Chinese (Han)
bureaucrats, they were not up to the task. The Han were discriminated against socially and
politically. All important central and regional posts were monopolized by Mongols, who also
preferred employing non-Chinese from other parts of the Mongol domainCentral Asia, the
Middle East, and even Europein those positions for which no Mongol could be found. Chinese
were more often employed in non-Chinese regions of the empire.
Russia
Main articles: Buryats, Kalmyks, Tuvas, and Altays
In Russia, the largest Mongolic ethnic group are the Buryats of 2010 census of 461.410, with the
sole other representative being the Kalmyks of 183.400 and Tuvas 264.004,Altyas 74.238 of 2010
census. The Tuva are culturally close to Mongols, but speak a Turkic language.
Kyrgyzstan
After Zunghar Khanate fall some oirats migrated to Kyrgyz.Now 12,000 Sart Kalmyks live in
Kyrgyzstan.
Elsewhere
Smaller numbers of Mongolic peoples exist in Western Europe and North America. Some of the
more notable communities exist in South Korea, the United States, the Czech Republic and the
United Kingdom.
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Based in Kuala Lumpur, the International Institute of Advanced Islamic Studies (IAIS) Malaysia
was established in 2008 as a non-profit independent research institute. The Institute is dedicated to
rigorously pursue objective academic research on Islam and contemporary issues of concern to
Malaysia, the Muslim world, and Islams engagement with other civilisations. The Founding
Chairman and CEO of IAIS Malaysia is world renowned scholar Professor Mohammad Hashim
Kamali.
IAIS Malaysias research seeks to be pragmatic and policy-oriented yet well-grounded in the
teachings of the Quran and the Sunnah, the history of Islam, its civilisation and intellectual
culture. The Institute employs resident Research Fellows of recognised standing in their fields of
specialisation as well as engages scholars and academics with relevant expertise either as visitors
or on a distance consultancy basis. Read More...
By Osman Bakar, Eric Winkel, Airulamri Amran
Kuala Lumpur: International Institute of Advanced Islamic Studies (IAIS) Malaysia, 2011. page 299
ISBN: 978-967-10065-2-8
This book constitutes the proceedings of the First International Conference on Islam and Higher
Education held at IAIS Malaysia, Kuala Lumpur on 8-9 November 2010. This book may serve as a
catalyst, at least at the level of ideas, to the transformation of contemporary Muslim higher
education to one that would be more in conformity with the needs of the twenty-first century umma.
For further information please contact: (03) 7956 9188
Islam and Civilisational Renewal (ICR)

Islam and Civilisational Renewal (ICR) is an international peer-reviewed journal published
quarterly by IAIS Malaysia in Kuala Lumpur. It carries articles, book reviews and viewpoints on
civilisational renewal and aims to promote advanced research on the contribution of Muslims to
science and culture.
ICR takes a comprehensive approach to civilisational renewal (tajdid hadari) in an effort to respond
positively to the challenges of modernity, post-modernity and globalisation. The journal seeks to
advance critical research and original scholarship on theoretical, empirical, and comparative studies,
with a focus on policy research. It plans to advance a refreshing discourse for beneficial change, in
the true spirit of the Islamic principles of tajdid (renewal) and islah (improvement and reform)
through exploring the best contributions of all school and currents of opinion.
ICR is non-political and non-sectarian, and welcomes contributions from a broad spectrum of
scholars, community leaders and writers regardless of religious persuasion and creed.
Comments and suggestions as well as requests to contact one of the contributing authors can be
emailed to the Managing Editor at: journals@iais.org.my
Vol 4, No 2: April 2013

Full Issue
View or download the full issue
PDF
Table of Contents
Editorial
Editorial
Mohammad Hashim Kamali
PDF
Articles
Peace as a Universal Islamic Value
PDF
A New Islamic Rating Index of Wellbeing for Muslim Countries
PDF
Daud Abdul-Fattah Batchelor
Christian-Muslim Relations in Central Europe: The Polish Experience
PDF
Krzysztof Koscielniak
Security and Peace in Afghanistan: Before and After 2014
PDF
Abdul-Qayum Mohmand
Mindanao Conflict and Islamic Revivalism: The Moro Islamic Liberation Fronts
PDF
Approach
Marjanie Salic Macasalong
Risk Sharing, Transfer and Management
PDF
Abdul Karim Abdullah
Viewpoints
Bribery and Corruption from a Shariah Perspective
PDF
In Search of a Suitable Model of Penal Code for Afghanistan
PDF
Tun Abdul Hamid Mohamad
How Interest Causes Unemployment
PDF
Abdul Karim Abdullah
Religion and State in Saudi Arabia and the Role of the Wahabi Establishment in
PDF
Governance
Michael K. Scott
Constitutional Law as Ethico-Political Discourse
PDF
Tengku Ahmad Hazri
Significant Events
Closed-door Roundtable Discussion on Human Rights and Islam (Kuala Lumpur, 20
November 2012)
PDF
Karim D. Crow
International Conference on the Role of Science and Arts in Islamic Civilisational
PDF
Renewal (Kuala Lumpur, 4 December 2012)
Tengku Ahmad Hazri
Seminar on Music Spirituality and Islam (Kuala Lumpur, 12 December 2012)
PDF
Tengku Ahmad Hazri
12th International Conference on Islamic Studies (Surabaya, Indonesia, 5-7 November
PDF
2012)
Karim D. Crow
Between Nonviolent Conflicts and Reconciliation: An International Workshop (Chiang
PDF
Mai, Thailand, 19-20 January 2013)
Karim D. Crow
ICR is published and distributed by International Institute of Advanced Islamic Studies (IAIS)
Malaysia.
Copyright 2008-2013 IAIS Malaysia, All Rights Reserved.

http://www.waqfeya.com/book.php?bid=506

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Syeikhul Hadis Maulana Zakariya Kandahlawi,Siapa tokoh Islam yang

hebat ini? Bagaimana cara pembelajaran beliau sehingga boleh menjadi tokoh hadis yang
disegani? Hadamilah nasihat-nasihat yang diberikan agar kita menjadi seorang penuntut
ilmu yang sebenar.Majalah Q@A Taman Ilmu Syeikhul Hadis Maulana Zakariya
Kandahlawi (m.s. 113)
Pengajian Kitab Sahih Bukhari diteruskan bermula pagi ini. Dua sesi selalu diadakan.
Pertama, qiraat yang akan dibaca oleh salah seorang pelajar, sudah sampai Kitab Azan Bab
106-110. Kedua, huraian yang baru sampai Kitab Solat iaitu Bab 32-39 hadith2 berkenaan
meludah ketika Solat. Alhamdulillah tanpa saya yg minta pelajar-pelajar menguatkan diri
berhimpun sendiri melawan jemputan jamuan hari raya yg sudah menjadi rutin tahunan
masyarakat KL sebulan Syawal. Bibit-bibit cinta kepada ilmu sudah mula mengalir di dalam
darah sebelum ia mengalir membasahi bumi kerana berkorban menuntut haknya yang
hakiki. MESIR RENUNGAN DARI SEBERANG
Untukmu saudaraku, nan jauh disebrang sana, Mesir.
Dari Abu Musa dari Nabi SAW yang bersabda:
Sungguh, menjelang terjadinya kiamat ada masa-masa harj.
Para sahabat bertanya:Apakah hari harj itu?
Beliau bersabda: Pembunuhan. Mereka bertanya, Apakah lebih banyak jumlahnya dari
jumlah orang yang kita bunuh?Sesungguhnya kita dalam satu tahun membunuh lebih dari
tujuh puluh ribu orang. Beliau bersabda: Bukan pembunuhan orang-orang musyrik oleh
kalian itu, tapi pembunuhan yang dilakukan oleh sebagian kalian terhadap sesamanya.
Mereka bertanya. Apakah pada masa itu kami masih berakal? Beliau bersabda, Akal
kebanyakan manusia zaman itu dicabut, kemudian mereka dipimpin oleh orang-orang yang
tak berakal, kebanyakan manusia menyangka para pemimpin itu mempunyai pegangan,
padahal sama sekali tidak demikian. (H.R Ahmad dan Ibnu Majah, Hadist Shahih)
________
Aku takut kawan, inikah maksud waktu itu?
Aku takut, Inikah bentuk reminder kasih sayangNya untuk kita?
Inikah yang terjadi di negrimu?

Bahkan rebut nyawa antar sesama.
Aku takut, bisunya suara, butanya mata, bahkan acuhnya milyaran syaraf otak mereka, para
penguasa negri dunia. Akan membuat hal tersebut semakin nyata, bahwa memang sungguh,
inilah akhir zaman.
Ramai propaganda serukan dukungan terhadap mesir, gelorakan kemanusiaan, kiriman doa,
menyampaikan rasa cinta dan peduli kami terhadap kalian saudaraku. Tapi entah mengapa,
jerit hati ku, hati kami, masih terdengar nyata.
Apa yang bisa kami lakukan?
Sedangkan manusia besar negri kami masih berdiam duduk di singgasananya.
Tapi kami yakin, kekuatan doa yang sungguh-sungguh, dari 242,350,648 penduduk
Indonesia, ditambah jutaan muslim lainnya di dunia, mungkin bisa menembus arasy Nya.
Sama-sama kita dobrak arasyNya dengan doa di setiap sujud kami. Lalu doa berkumpul
diatas langit, membumbung tinggi, bersatu. Lantas membuat malaikat tercengang, seluruh
penghuni langit mengaminkan dengan seksama. Seluruh makhluk bumi mendengar, hewan,
tetumbuhan, air, damai mengikuti, berdzikir, dan ikut mengaminkan.
Jika seperti itu? Siapa bisa melawan?
Wawlahualam bishawab.
Untukmu saudara kami di mesir, kami mencintaimu.
_____
Nama: Nadiya Nurul Afifah : nadheya23@yahoo.com
Fakultas Farmasi Universitas Padjadjaran
International Forum The Downfall of Morsi and the Future of Egypt
Thursday 22 August 2013 09:30 AM
Flogging a Dead Horse? Revisiting the Question of Intellectual Decline in Muslim Societies
Monday 26 August 2013 10:30 AM
Fourth International Conference on Islam and Higher Education (4th ICIHE)
Tuesday 03 September 2013 08:00 AM
Egypt: 278 People Killed In Nationwide

Clashes
A state of emergency is declared with much of Egypt under
curfew just a day after almost 300 people died in violent
clashes.More than 270 people have been confirmed killed in
violence across the country, after Egyptian security forces
opened fire as they tried to clear two protest camps loyal to
deposed president Mohamed Morsi in Cairo.
A month-long state of emergency has been declared as violence spread from the capital to other
parts of the country including the Mediterranean city of Alexandria. The move has been opposed by
the US.
A curfew from 7pm to 6am has been declared in Cairo, according to reports, as well as ten other
provinces including Alexandria and Suez.
The health ministry put the number of dead at 278 - including 43 police officers - with hundreds
more injured.
Hazem Al Beblawi, the Prime Minister, said he remained committed to the democratic process
under a civilian state.
But he justified the use of force saying that Morsi loyalists had been sowing chaos around the
country, "terrorising citizens, attacking public and private property".
"The state had to intervene to restore security and peace for Egyptians," he said. "No democratic
country would impose an emergency state unless it is absolutely necessary."
US Secretary of State John Kerry called the events "deplorable".
"Violence will not create a roadmap for Egypt's future. Violence only impedes the transition."
He added that the promise of the 2011 revolution has not yet been fully realised.
Egypt's vice president, Mohamed ElBaradei, has announced also his resignation. Meanwhile
two Brotherhood politicians have reportedly been arrested.
Sky's Middle East Correspondent Sam Kiley, reporting earlier from inside the Rabaa al Adawiya
camp in the capital, said it was "under very heavy gunfire" and was a "massive military assault on
largely unarmed civilians in very large numbers".
He said government forces were using machine guns, snipers, AK-47 and M16 rifles and were
firing into the crowd.
Kiley added: "There are machine gun rounds, and snipers on the roof, that are preventing people
from getting any closer to the field hospital (in the camp).
"I haven't seen any evidence yet of any weapons on the side of the pro-Morsi camp. The camp is
very full of women and children."
oujan Rouzbeh and Nabila Abdul Fattah, organizers of Hijab Uppropet, said this initiative is
about raising awareness on the types of abuse Muslim women face for their religious
identity.
A number of Swedish individuals are showing their support to one hijab-wearing woman who was
harassed and assaulted in Stockholm last Friday night. According to police, the victim believes this was a
faith-based hate crime. Using the hashtag #HijabUppropet, which means 'hijab outcry', women, children
and even men are posting pictures of themselves online wearing the traditional Muslim headscarf. A
number of Swedish individuals are showing their support to one hijab-wearing woman who was harassed
and assaulted in Stockholm last Friday night. According to police, the victim believes this was a faithbased hate crime. Using the hashtag #HijabUppropet, which means 'hijab outcry', women, children and
even men are posting pictures of themselves online wearing the traditional Muslim headscarf.
Translation @FOUJAN: Follow #hijabuppropet on instagram: hijabuppropet ( +same # as on

twitter and event name on fb). Take & spread!
Book Discussion Riyadhus Solihin
A Night of Muslim Spirituality Using Music to Connect People
International Forum Plight of Muslims in Burma in the 21st century: An initiative for
solution & the way forward
Peace & Security Forum 2013
Public Lecture: Reviving the Islamic Spirit & the future of Islamic Civilisation (AlHadharah Al-Islamiyyah) in the 21st Century
Islam in Bangladesh: Recent Decades, Current Turbulence, and Future Prospects
Islam and Democracy: What is the real problem?
International Seminar on Islam Without Sectarianism

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Nota Mengenai Kerahsiaan

Kaji selidik ini tanpa penama.
Rekod yang disimpan mengenai maklum balas kajian tidak
mengandungi apa-apa maklumat yang boleh mendedahkan maklumat

mengenai anda melainkan jika terdapat soalan yang spesifik dalam soal
selidik yang meminta maklumat anda. Jika anda menjawab kepada soal
selidik yang menggunakan "token yang mengenal pasti" (identifying
token) untuk membolehkan anda untuk akses soal selidik, anda tidak
perlu bimbang kerana "token yang mengenal pasti" (identifying token)
tersebut tidak akan disimpan bersama jawapan anda. Ia disimpan
dalam pangkalan data yang berasingan dan hanya akan dikemas kini
untuk menunjukkan bahawa anda telah (atau belum) menyempurnakan
soal selidik ini. Tidak ada cara untuk memadankan "token yang
mengenal pasti" (identifying token) dengan jawapan soal selidik dalam
kajian ini.
PKR: Peminjam PTPTN bagai jatuh ditimpa tanggaPengarah

strategi PKR Rafizi Ramli berkata langkah untuk menyenaraikan peminjam PTPTN dalam CCRIS
merupakan satu ugutan dan hukuman serta perbuatan yang tidak mempedulikan kebajikan rakyat,
terutama golongan muda. PKR akan menggerakkan kempen bagi membantah usaha kerajaan untuk
menyenaraikan para peminjam Perbadanan Tabung Pendidikan Tinggi Nasional (PTPTN) dalam Sistem
Rujukan Maklumat Kredit Pusat (CCRIS).
Pengarah strategi PKR Rafizi Ramli berkata, parti itu akan menggerakkan kempen berkenaan sehingga
kerajaan BN membatalkan hasrat berkenaan.
Rafizi dalam satu kenyataan hari ini berkata langkah untuk menyenaraikan peminjam dalam CCRIS
merupakan satu ugutan dan hukuman serta perbuatan yang tidak mempedulikan kebajikan rakyat,
terutama golongan muda.
Katanya, beliau juga percaya bahawa langkah untuk menyenaraikan peminjam dalam sistem yang
diuruskan Bank Negara Malaysia itu tidak akan memperbaiki prestasi PTPTN untuk mengutip hutang
berkenaan.
Ugutan PTPTN menyekat kemudahan pinjaman institusi kewangan ini bukanlah kali pertama PTPTN
menggunakan cara kasar untuk menekan peminjam.
Sebelum ini pun, PTPTN telah menyenaraihitamkan peminjam PTPTN dalam senarai imigresen hingga
menyukarkan mereka ke luar negara.
Ugutan itu tidak pun berjaya memperbaiki kedudukan kutipan hutang PTPTN, maka ugutan terbaru
menyenaraikan peminjam dalam CCRIS juga saya yakin tidak akan berkesan, katanya.
Jelasnya, sistem berkenaan akan membolehkan institusi kewangan menambah rekod peminjaman PTPTN
sebagai kriteria baru dalam menilai kedudukan kredit kewangan seseorang.
Secara langsung, tindakan ini akan digunakan oleh institusi kewangan untuk menafikan kemudahan
pinjaman (perumahan, kenderaan dan peribadi) kepada peminjam PTPTN yang didaftarkan oleh PTPTN di
dalam CCRIS.
Ini bermakna peminjam PTPTN seolah-olah jatuh ditimpa tangga sudahlah dibebankan dengan kos
sara hidup yang tinggi dan gaji yang rendah, mereka kini diugut oleh PTPTN untuk dinafikan hak memiliki
rumah, kereta dan lain-lain, katanya.
Menteri Pendidikan Kedua Datuk Seri Idris Jusoh ketika mengumumkan langkah berkenaan semalam
berkata ia bertujuan untuk menggalakkan budaya pembayaran balik sebagai kemudahan pembiayaan
pendidikan kepada generasi seterusnya.
Katanya, PTPTN merangka beberapa penyelesaian bagi membantu peminjam yang disenarai dalam CCRIS
termasuk membayar keseluruhan tunggakan serta membuat komitmen bayaran secara ansuran melalui
potongan gaji atau Arahan Tetap bank.
Muhammad Zakariya Kandhalawi
Shaykh al-Hadith
Qutb al-Aqtab
Barakat al-ÀsrBornMuhammad Zakariya
2 February 1898
Kandhla, North-Western Provinces, British
IndiaDied24 May 1982 (aged 84)
Medina, Saudi ArabiaResting placeJannat alBaqi`
Medina, Saudi ArabiaNationalityIndian
Saudi Arabian
EthnicityIndianOccupationIslamic
scholar, Sufi shaykh, Author,
TeacherDenominationSunni
IslamJurisprudenceHanafiMovementDeoband
iMain interest(s)Hadith
studies, SufismNotable work(s)Awjaz alMasalik
Al-Abwab wa at-Tarajim
Faza'il series
Khasa'il-i Nabawi
Alma materMazahir Uloom SaharanpurSufi
orderChishti (Sabiri-Imdadi)Disciple ofKhalil
Ahmad Saharanpuri

(1976/77
1982)
(Granted khilafah)
From Wikipedia, the free encyclopedia

(Redirected from Muhammad Zakariya al-Kandahlawi)
Mengandungi 19 soalan dalam soal selidik ini

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From Wikipedia, the free encyclopedia
(Redirected from Muhammad Zakariya al-Kandahlawi)
Shaykh al-Hadith
Title
Qutb al-Aqtab
Barakat al-Àsr
Muhammad Zakariya
Born
2 February 1898
Kandhla, North-Western Provinces, British India
24 May 1982 (aged 84)
Died
Medina, Saudi Arabia
Jannat al-Baqi`
Resting place
Medina, Saudi Arabia
Indian
Nationality
Saudi Arabian (1976/771982)
Ethnicity
Indian
Occupation
Islamic scholar, Sufi shaykh, Author, Teacher
Denomination Sunni Islam
Jurisprudence Hanafi
Movement
Deobandi
Main interest(s) Hadith studies, Sufism
Awjaz al-Masalik
Al-Abwab wa at-Tarajim
Notable work(s)
Faza'il series
Khasa'il-i Nabawi
Alma mater
Mazahir Uloom Saharanpur
Sufi order
Chishti (Sabiri-Imdadi)
Khalil Ahmad Saharanpuri
Disciple of
(Granted khilafah)
Influenced by[show]
Deobandi Movement
Key figures
Qasim Nanotvi Rashid Gangohi
Husain Madani Mehmud Hasan
Shabbir Usmani Ashraf Ali Thanwi
Anwar Kashmiri Ilyas Kandhlawi
Ubaidullah Sindhi Taqi Usmani
Notable Institutions
Darul Uloom Deoband, India
Mazahirul Uloom Saharanpur, India
Hathazari Madrassah, Bangladesh
Darul-uloom Nadwatul Ulama, India
Darul Uloom Karachi, Pakistan
Jamia Uloom ul Islamia, Pakistan
Jamiah Darul Uloom Zahedan, Iran
Darul Uloom London, England
Darul Uloom New York, United States
Darul Uloom Canada, Canada
Madrasah In'aamiyyah, South Africa
Darul Uloom Zakariyya, South Africa
Movements
Tablighi Jamaat
Jamiat Ulema-e-Hind
Jamiat Ulema-e-Islam
Taliban
Muammad Zakary ibn Muammad Yay ibn Muammad Isml

iddq Kndhalaw Sahranpr Muhjir-i Madan (Urdu:
; Arabic:
, Muammad Zakary a-iddq al-Kndahlaw
as-Sahranfr al-Madan; 2 February 1898 24 May 1982) was

a Sunni Hanafi Islamic scholar of the Deobandi school of Islamic thought
in India, particularly known as a scholar of hadith and an influential ideologue
of Tablighi Jamaat, the missionary and reform movement founded by his
uncle, Maulana Muhammad Ilyas. The writings of Zakariya constitute much of
the group's basic reading material in the form of Faza'il-i A`mal. Originally
composed in Urdu but translated into several languages, Faza'il-i
A`mal contains several of his treatises on the virtues of different subjects,
including Faza'il-i Qur'an (Virtues of the Qur'an), Faza'il-i Ramazan (Virtues
of Ramadan), and Faza'il-i Namaz (Virtues of Salah). Also notable among his
works, which number over one hundred, are Awjaz al-Masalik, an Arabic
commentary in six volumes on Imam Malik's Muwatta, and Khasa'il-i Nabawi,
an Urdu translation and commentary on Imam at-Tirmidhi's Shama'il.
Zakariya was born at Kandhla in 1898, the son of Maulana Muhammad Yahya.
He spent ten years in Gangoh, where he attended his father'smadrasah. In
1910, he moved to Saharanpur to study at Mazahir Uloom Saharanpur,
a madrasah closely affiliated with Darul Uloom Deoband, the birthplace of
the Deobandi Islamic revivalist movement in India. He learned hadith from his
father and from Maulana Khalil Ahmad Saharanpuri. After graduating in 1915,
he secured a position as a teacher at the school.
Zakariya was also a prominent Sufi shaykh of the Sabiri-Imdadi branch of
the Chishti order. He was a khalifah (spiritual successor) of Maulana
Saharanpuri, who initiated him in the Sufi path in 1915 and gave him
permission to intitiate others in the four

major tariqas (Chishtiyah,Naqshbandiyah, Suhrawardiyah, and Qadiriyah) in
1925.
He taught at Mazahir Uloom Saharanpur from 1916 to 1969, becoming wellknown by the title "Shaykh al-Hadith", a title given to him by his shaykh,
Maulana Saharanpuri, for his extensive knowledge in the field of hadith. After
he stopped teaching due to developing cataracts, he focused on the spiritual
training of his numerous disciples. In 1973, he permanently migrated
to Medina, Saudi Arabia, where he died in 1982.
From his thousands of international students and disciples, include his beloved
student and disciple and khalifah (spiritual successor): The esteemed Shaykh
al-Hadith Maulana Yusuf Motala (May Allah preserve him) who is a teacher of
Hadith to many Ulama and a spiritual guide to thousands worldwide.
Contents
[hide]
1 Early life
and education
1.1 Early education in Gangoh

1.2 Start of studies at Mazahir Uloom Saharanpur
1.3 Dawrah of hadith
2 Teaching career
3 Death
4 Sufism
5 Household
6 Written works
6.1 Arabic works
6.2 Urdu works
7 See also
8 Notes
9 References
10 External links
Early life and education[edit source | editbeta]

Muhammad Zakariya was born at 11 pm on Thursday,
11 Ramadan 1315 AH (Wednesday, 2 February 1898)[note 1] in the house of
his mother's step-grandmother, Maryam, in the town of Kandhla in the presentday state of Uttar Pradesh, India.[1][2][3][4] He was born to a family of Islamic
scholars that traced their ancestry to Abu Bakr as-Siddiq, a companion of the
Islamic prophet, Muhammad.[5]
Zakariya's father, Maulana Muhammad Yahya Kandhalawi was a student and
disciple of Maulana Rashid Ahmad Gangohi.[3][4][5] Born in 1287 AH
(1870/1871), he received his early education from his father and later studied
hadith under Maulana Gangohi and Maulana Khalil Ahmad Saharanpuri. He
would routinely recite the entire Qur'an daily.[3] After completing dawrah of
hadith with Maulana Gangohi, Yahya stayed with him in Gangoh.[2][3] Maulana
Yahya's father, Maulana Muhammad Ismail Jhanjhanawi died twenty days after
the birth of Zakariya, who would be Yahya's only son.[1][3][4]
Early education in Gangoh[edit source | editbeta]
In 1318 AH (1900), at the age of two, Zakariya moved to Gangoh, where his
father lived with Maulana Gangohi.[2] In Gangoh, Zakariya was one of eighty
students who studied in his father's madrasah.[3] His education began with
Hakim Àbd ar-Rahman of Muzaffarnagar, a pious doctor, with whom he
studiedQaìdah Baghdadi, a common primer for learning Arabic script.[2][5] He
then began hifz (memorizing the Qur'an) with his father, who required students
to revise their daily lesson 100 times.[2] After hifz, books studied
included Bahishti Zewar, Hamasah, the first volume of Hidayah, and other
books in Urdu and Persian.[2][3] The introductory books of Persian were taught
by his uncle, Muhammad Ilyas, while the books of Arabic grammar
(sarf and nahw) were taught by his father.[2]
In Gangoh, Zakariya saw much of his father's shaykh, Rashid Ahmad Gangohi,
with whom he had an affectionate relationship.[1][2][5] Gangohi died on 8
Jumada ath-Thani 1323 AH (11 August 1905), when Zakariya was seven.[1]
Start of studies at Mazahir Uloom Saharanpur[edit

source | editbeta]
In Rajab 1328 AH (July 1910), at the age of 12, Muhammad Zakariya traveled
with his father to Saharanpur to attend Mazahir Uloom Saharanpur, where his
father had moved to teach hadith at the request of Khalil Ahmad Saharanpuri.
[2] Zakariya began studying texts on Arabic grammar, morphology, literature,
and logic.[2][5] Texts studied with his father included Sarf-i Mir, Panj Ganj, Fusuli Akbari, Kafiyah, Qasidah Burdah, Qasidah Banat Suàd, as well the 30th juz' of
the Qur'an and a collection of 40 hadith.[6] His teachers in the rational sciences
were Maulana Àbd al-Wahid Sanbhali and Maulana Àbd al-Latif,
the nazim(director) of the madrasah.[2]
Dawrah of hadith[edit source | editbeta]

The year 1333 AH (1914/1915) was Zakariya's final year of studies, known in
the Dars-i Nizami curriculum as dawrah of hadith, and involving intensive study
of hadith. Zakariya was strictly observant in never missing a lesson and always
studying with wudu (ablution). He studied the six major hadith
collections under his father, with the exception of Sunan ibn Majah, which he
studied with Maulana Thabit Àli.[2] When his father was teaching him,
Zakariya was treated differently than the other students. For example, he
writes that when studying the hadith collection Mishkat al-Masabih, he was not
allowed to refer to Mazhar-i Haq, its Urdu translation and commentary. Another
rule in his studies was that he had to state whether or not a hadith was
consistent with Hanafi fiqh, and, if not, support the position taken by the Hanafi
school.[3] Zakariya completed his studies and graduated in 1333 (1915).
In 1333 AH (1915), Zakariya gave bay'ah (oath of allegiance to a Sufi shaykh)
at the hand of Khalil Ahmad Saharanpuri before the latter left for Hijaz.[2][7]
On 10 Dhu al-Qi'dah 1334 (September 1916), when Zakariya was 18, his father
passed away.[3]
Maulana Saharanpuri returned to India at about the same time. In 1334 (1916)
he requested Zakariya to study Sahih al-Bukhari and Jami` at-Tirmidhi a second
time with him.[2] He then selected Zakariya to assist him in writing Badhl alMajhud, a commentary on Sunan Abi Dawud.
Teaching career[edit source | editbeta]

After completing his academic studies, Muhammad Zakariya was appointed as
a teacher in Mazahir Uloom on 1 Muharram 1335 AH (29 October 1916), mainly
at the recommendation of Khalil Ahmad Saharanpuri. At the age of 18, he was
one of the youngest members of the staff. He was initially assigned to teach
books on Arabic grammar, morphology, and literature, as well as some primary
texts of Islamic jurisprudence. Some of these books were transferred to him
from more senior teachers. Usulu'sh-Shashi was previously taught by his
uncle, Muhammad Ilyas, and Ìlmu's-Sighah by Zafar Ahmad Usmani. Despite
not having studied either of these books, he was able to lecture capably on the
subjects. He quickly developed rapport with the students and satisfied the
school's principal, who had held reservations about appointing someone at
such a young age.
The initial books assigned to him were: Usulu'sh-Shashi (usul al-fiqh), Ìlmu'sSighah (morphology), Mi'ata Àmil Manzum (syntax), Sharh Mi'ata
Àmil (syntax), Khulasah Nahw Mir (syntax),Nafhatu'lYaman (literature), Munyatu'l-Musalli (fiqh of prayer), and Qala Aqulu (logic).
After a promotion, he taught Mirqatu'l-Mantiq (logic), Sharh Tahdhib (logic), AlKafiyah (Arabic grammar), Sharh Mullah Jami (Arabic grammar), Mukhtasar alQuduri (fiqh), Nuru'l-Idah (fiqh),Usulu'sh-Shashi (usul al-fiqh), and Bahth fa`l,
Bahth Ism.
In 1336 there was further promotion. Some of the books he was assigned
were Maqamat (literature), Sabàh Muallaqah (literature), Qutbi (logic), Mir
Qutbi (logic), and Kanzu'd-Daqa'iq (fiqh)
During and after 1336, he also taught Hamasa (literature) and the first volume
of Al-Hidayah (fiqh).
In 1338 he accompanied his shaykh, Khalil Ahmad Saharanpuri, for Hajj. They
returned in Muharram 1339. He then taught Nuru'l-Anwar for three years.
Beginning in 1341, he was given important books of hadith to teach. From
Rajab 1341 (February/March 1923), the responsibility to teach three chapters
of Sahih al-Bukhari was transferred to him. He was also responsible for
teaching Mishkatu'l-Masabih from Shawwal 1341 (May/June 1923) to Sha'ban
1344 (February/March 1926).
In Shawwaal 1344 AH, he again accompanied Khalil Ahmad
Saharanpuri for Hajj. In 1345 AH, he traveled to Medina, where he
taught Sunan Abu Dawud at Madaris al-Ùlum ash-Sharìyah for a year. While
in Medina, he commenced the writing of Awjaz ul Masalik ila Muwatta Imam
Malik. He was twenty-nine at the time. It was also in Medina that Saharanpuri
conferred upon Muhammad Zakariya khilafah (spiritual succesorship),
authorizing him in all four main tariqas (Chishtiya, Naqshbandiya, Qadiriya,
and Suhrawardiya).
Upon returning to India on 18 Safar 1346 AH (17 August 1927), he resumed
teaching at Mazahir Uloom Saharanpur and was given the responsibility to
teach Sunan Abi Dawud and half of Sahih al-Bukhari. In that year he also
taught Sunan an-Nasa'i and Muwatta Imam Muhammad.
For approximately the next 30 years he continued to teach Sunan Abi
Dawud and half of Sahih al-Bukhari. During this period he also often
taught Jami` at-Tirmidhi and Sahih Muslim.

After the death of the school's principle around 1375 AH, Muhammad Zakariya
was given responsibility to teach the full Sahih al-Bukhari, and the
responsibility to teach Sunan Abi Dawud was given to another teacher.
He continued to teach until 1388 AH, when he developed cataracts. In total, he
taught half of Sahih al-Bukhari 25 times, the complete work 16 times,
and Sunan Abi Dawud 30 times.
Death[edit source | editbeta]

Muhammad Zakariya fell in on Sunday 16th May 1982 in the blessed city
of Medina, Saudi Arabia. His condition deteriorated a week later resulting in
serious breathing problems on Monday 24th May 1982. His final words were
"Allah, Allah." and he passed away at 5:40 pm, exactly an hour and a half
before the day's sunset prayers (maghrib). The shaykh's body was prepared for
burial through washing before the Sunset prayers and burial took place after
the night prayer (Isha) on the same day.
The funeral prayers were led by the Imam of the Prophet's Mosque, Shaykh
Abdullah al-Zahim, and the body was taken for burial in the nearby Jannatul
Baqi graveyard. Muhammad Zakariya's wish was to be buried close to the
Prophet's family members (ahl al-bayt) and as per his wish, his grave was dug
just outside their enclosure.[8]
Sufism[edit source | editbeta]

In 1333 AH (1914 or 1915 CE), Muhammad Zakariya gave bay'ah at the hands
of Khalil Ahmad Saharanpuri, taking him as his spiritual guide.
During his second journey to Hijaz with Khalil Ahmad, his sheikh conferred upon
him khilafah in all four silsilas.
Household[edit source | editbeta]

Muhammad Zakariya married twice. He first married the daughter of
Shaikh Ra'uf ul Hasan in Kandhla. She bore him eight children: three sons and
five daughters. She died on the 5th of Dhu l-Hijja, 1355 AH (16 FEB 1937). He
then married his first cousin, the daughter of Muhammad Ilyas, in 1356 AH
(1938 A.D.). She bore him three children: one son and two daughters.
Written works[edit source | editbeta]

Muhammad Zakariya authored works both in Arabic and Urdu. A number of
them treat specialized subjects intended for scholars and the rest have been
written for the general public.
His first written work was a three-volume commentary of Alfiyah Ibn Malik,
which he wrote as a student when he was only thirteen.
His work, Fadha'il-e-Qur'an has been translated into eleven
languages, Fadha'il-e-Ramadan into twelve languages, and Fadha'il-eSalaah into fifteen languages.
According to Wali ad-Din Nadwi, Muhammad Zakariya wrote 4 books
on tafsir and tajwid, 44 books on hadith and its related sciences, 6 books
on fiqh and its related sciences, 24 historical and biographical books, 4 books
on aqidah, 12 books on zuhd (abstinence) and riqaq (heart-softening accounts),

3 books on Arabic grammar and logic, and 6 books on modern-day groups and
movements.
According to Muhammad Shahid Saharanpuri (Muhammad Zakariya's maternal
grandson), his written works amount to 103, of which 42 have been published
and 61 remain unpublished. He wrote 2 books on tafsir, 60 books on hadith, 4
books on fiqh and usul al-fiqh, 22 books on tarikh and sirah, 2 books on tajwid
and qira'ah, 3 books on Arabic grammar, classical logic, and geometry, 3 books
on suluk and ihsan, 4 books in defense of Islam, and 3 books on miscellaneous
subjects.[9]
Arabic works[edit source | editbeta]
Awjaz al-Masalik ila Muwatta' Malik (Arabic: , Awjaz al-Maslik

il Muwaa Mlik)
Lami` ad-Darari àla Jami` al-Bukhari (Arabic: )
Al-Kawkab ad-Durri àla Jami` at-Tirmidhi (Arabic: , alKawkab ad-Durr al Jmi at-Tirmidhi)
Al-Abwab wa at-Tarajim li Sahih al-Bukhari (Arabic: , alAbwb wa at-Tarjim li-a al-Bukhr)
Juz' Hajjat al-Wida` wa Ùmrat an-Nabi (Arabic: , Juz' ajjat

al-Wid wa Umrt an-Nab)
Urdu works[edit source | editbeta]
Shama'il Tirmidhi ma` Urdu Sharh Khasa'il Nabawi

Faza'il-e-Qur'an (Urdu: )
Faza'il-e-Ramadan (Urdu: )
Faza'il-e-Tabligh (Urdu: )
Faza'il-e-Namaz (Urdu: )
Faza'il-e-Hajj (Urdu: )
Faza'il-e-Sadaqat (Urdu: )
Faza'il-e-Zikr (Urdu: )
Faza'il-e-Durood-Sharif (Urdu: )
Faza'il-e-Tijarat (Urdu: )
Hikayat-e-Sahabah (Urdu: )
Al-I`tidal fi Maratib ar-Rijal (Arabic: ) , also known as Islami
Siyasat (Urdu: )
Dari ka Wujub (Urdu: )
Aap Beti (Urdu: )
Shariàt wa Tariqat ka Talazum (Urdu: )
Um al-Amrad
Fitna-e-Maududiat (Urdu: )
Maut ki Yad (Urdu: )
Tarikh Masha'ikh-e-Chisht (Urdu: )
Ikhtilaf al-A'immah
Jamaàt-e-Tabligh par I`tarazat ki Jawabat (Urdu:
)
Miswak (Urdu: )
Nisbat-o-Ijazat
Sila' Rahmi
Akabir ka Suluk o Ihsan
Namaz ki Ahmiat
Ulama e Akhirat ki Pehchan
Akabir ka Ramadan
See also[edit source | editbeta]

Muhammad Yusuf Kandhalvi
Muhammad Ilyas Kandhalvi
Notes[edit source | editbeta]

1.
^ In the Islamic calendar, the weekday begins at sunset.
References[edit source | editbeta]

1.
2.
3.
4.
5.
6.
7.
8.
9.
^ a b c d Muhammad Zakariya Kandhalawi. "Preface". Shariah and Tariqat: Inseparable and Indivisible.
Translated by Asim Ahmad from Shariàt wa Tariqat ka Talazum (1977).
^ a b c d e f g h i j k l m n Muhammad Shahid Saharanpuri (November 2005). "Hadhrat Aqdas Shaikul
Hadith Muhammad Zakariyyah". In Muhammad Zakariya Kandhalawi. The Mashaikh of Chisht: The
Spiritual Tree (Shajarah) and Life Episodes of the Noble Auliya and Mashaikh of Chisht. Translated by
Mujlisul Ulma of South Africa from Tarikh-i Masha'ikh-i Chisht (1973). theMajlis.net.
^ a b c d e f g h i Javed, Iffat Masood (1996). Contribution of Mazahir-e-Uloom of Saharanpur to
Tasawwuf (PhD). Jamia Millia Islamia, New Delhi. Retrieved 4 August 2012.
^ a b c Abul Hasan Ali Nadwi. "Life of Hazrat Shaykh ul Hadith".
^ a b c d e "Shaykh Zakariyya Kandhlawi". Adapted from Wali ad-Din Nadwi's Arabic biography of
Muhammad Zakariya Kandhalawi. White Thread Press.
^ Muhammad Shahid Saharanpuri (1973). " [ Hazrat
Aqdas Shaykh al-Hadis Muhammad Zakariya Sahib]". In Muhammad Zakariya Kandhalawi.
[ Tarikh-i Mashaikh-i Chisht] (in Urdu).
^ Gaborieau, M. "Zakariyy Kndhalaw Sahranpr". Encyclopaedia of Islam, Second Edition. Brill Online.
^ Final Moments of the Pious, by Shaykh Yusuf Motala (113-115)
^ Abu Unaysah (4 October 2008). "Shaykh al-Hadith Mawlana Muhammad Zakariyyas Written Works".
Retrieved 23 July 2012.
Kandhalvi, Muhammad Zakariya. Al-Itidal fi Maratib ar-Rijal. Trans. Muhammad

Abdul Quddus., available a
The future remains uncertain for aspiring doctors unless more training
hospitals are opened.
COME next year, some 5,000 doctors are expected to be jobless.
This is because there are not enough government hospitals to train the large number
of medical graduates being churned out, says Malaysian Medical Association (MMA)
president Datuk Dr N.K.S. Tharmaseelan.
There are just too many doctors and too many medical institutions flooding the
market, he claims, adding that there are now about 40,000 active doctors in the
country.
Some 5,000 doctors are graduating yearly but where are they going to do their
housemanship and compulsory training?

Currently in government hospitals, there are some 60 doctors in one unit so how are
they going to learn? he asks, adding that soon there will not be enough posts for
medical officers in government hospitals.
According to the 2011 Health Ministry Annual Report, 21,765 out of 28,309 vacancies
for medical officers have been filled, he says.
This means that by now, the 6,544 available posts would have almost been filled.
Where will the fresh graduates go next year?

Dr Tharmaseelan calls on the government to build more hospitals, increase the
number of beds in existing ones and equip the district hospitals with training facilities
to accommodate the influx of aspiring doctors.
There were 130 government hospitals in 2007 and 132 in 2011 thats an increase
of only two hospitals in four years. Its definitely insufficient. If this continues, doctors
will soon join the flock of some 15,000 unemployed nurses, he claims.
He adds that although the Health Ministry has assured the association that there are
some 1,000 vacancies for doctors this year, the future remains uncertain for aspiring
doctors unless more training hospitals are opened.
He believes the problem of unemployed doctors would be worse if the compulsory
two-year government service is stopped.
There is talk that after completing their housemanship, the doctors wont need to
serve at government hospitals anymore. MMA is concerned because this will result in
doctors who are not adequately trained, he says. MMA is urging the Education
Ministry to monitor closely the many medical colleges that have sprouted recently,
adding that entry requirements are too low for most.
Students from colleges that are not recognised can sit for an examination to make
them eligible to practice locally.

We have an Air Asia everyone can fly syndrome it seems that everyone can
become a doctor. Adopting Henry Fords industrialisation of car production to training

doctors will result in poor quality medical practitioners, he adds.
He attributes the glut to a lack of co-ordination between Education Ministry and

Health Ministry, with the former bent on allowing medical colleges to mushroom
without considering the Health Ministrys needs.
He adds that medical colleges should have their own hospitals instead of sending
their graduates to train in government hospitals.
Another way to prevent unemployment from setting in is for doctors to become
specialists and super specialists in niche areas of medicine, he says.

MMC member and senior medical practitioner Dr Milton Lum points out that there are
currently almost 9,000 housemen nationwide.
How many of them can the government hospitals absorb? Unemployment is not a
possibility its a probability.

In one to two years time, government hospitals wont be able to take in housemen
anymore so medical graduates will have to leave the country to find work because
they cant get registered here, he says, adding that less than 50 hospitals in the
country are equipped with the necessary training facilities.
Quoting a Health Ministry study done last year, he says housemen now see less than
three new patients daily.
When I was doing my housemanship 40 years ago, I was seeing between 15 and 25
patients daily.
Medical graduates today are not getting enough exposure and experience which will
definitely result in a drop in quality for doctors, he cautions, adding that in recent
years, the MMC had received more than 100 complaints concerning doctors yearly.
Before 2005, the council only received about two or three complaints.
Federation of Private Medical Practitioners Associations Malaysia (FPMPAM)
president Dr Steven Chow says there are more than 33 local medical schools in full
production excluding overseas institutions.
The total number of posts for doctors available in the Health Ministry, universities
and other public institutions is about 25,000.

We are already seeing difficulties in getting enough training posts for housemen and
medical officers.
This will worsen with influx from neighbouring countries in due course, he adds.
Comenting on the glut of doctors, Health director-general Datuk Dr Noor Hisham

Abdullah says the phrase is very relative.
The Health Ministry, he says, is working closely with the Malaysian Medical Council
(MMC) and the Education Ministry in managing the supply of doctors for the country.
The country has been producing more doctors yearly with almost 85% of the
ministrys vacancies for doctors already filled, he adds.
However, the posts available do not commensurate with the needs of the country.
Malaysia will definitely need more doctors when we reach the status of a high
income country.
By 2020, the population is expected to reach 34 million so Malaysia will need a total
of 85,000 doctors to attain the ratio of 1:400, he says, adding that the ministry will
apply to Public Service Department (JPA) for additional posts for doctors.
More doctors are needed to accommodate the fast expanding private healthcare
services, health tourism, new health facilities, higher level of care by the Health
Ministry, rise in specialisation and sub-specialisation of medical practice, expansion
of more complex speciality services like cardiothoracic and hepatobiliary surgeries,
and the emergence of new infectious diseases, lifestyle-associated diseases and
chronic disease patients.
More are joining the post graduate and sub-speciality programmes and coupled with
the brain drain of medical practitioners, we need doctors.
BRIGHT FUTURE: Success due to its high quality research work,

says VC
KUALA LUMPUR: UNIVERSITI Malaya reaffirmed its status as Malaysia's premier university for the third
consecutive year after securing a top 500 world rank in the 2013 Academic Ranking of World Universities
(ARWU).
UM was the only university from Malaysia that made the list, ranking between 401 and 500.
The ranking was released by the Centre for World Class Universities at Shanghai Jiao Tong University
yesterday.
UM vice-chancellor Tan Sri Dr Ghauth Jasmon expressed his delight and said that being placed among the best
of the 1,200 universities surveyed was an achievement to be proud of.
"This shows that what we have been doing in terms of research and publication has indeed improved over the
years," he said.
He hoped that with the high quality research UM professors are currently working on, UM's ranking would
further improve in the next few years, as the ARWU is primarily based on universities' respective research work.
He said that it was vital for Malaysian universities to find their way into the global ranking to establish global
rapport.
This year, a total of 14 countries were featured in the top 100 list, including institutions from the United States,
United Kingdom, Switzerland, Japan, Canada, France, Denmark, Sweden, Germany, Netherlands, Australia,
Israel, and Finland.
The top 10 best universities on the list include institutions from the US and UK, with few changes from last
year's ranking.
Harvard University emerged first with a total score of 100, followed by Stanford University with 72.6 and
University of California, Berkeley, with 71.3.
University of Cambridge and University of Oxford secured the fifth and 10th positions respectively, with a total
score of 69.6 and 55.9.
However, no Asian universities were present in the top 20 this year, with Swiss Federal Institute of Technology
Zurich from Switzerland securing the 20th spot, replacing Japan's University of Tokyo.
The National University of Singapore was ranked between 101 to 150.
The complete list can be accessed at http://www.shanghairanking.com/ARWU2013.html.
ARWU has been presenting the world Top 500 universities annually based on transparent methodology and
reliable data for the past 10 years.
It is recognised as the precursor of global university rankings and the most trustworthy one. More than 1,000
universities are ranked by ARWU yearly and the best 500 are published on the Web.
ARWU uses six objective indicators to rank world universities.
This includes the number of alumni and staff winning Nobel Prizes and Fields Medals, number of highly cited
researchers selected by Thomson Scientific, and the number of articles published in journals of Nature and
Science.
It also includes the number of articles indexed in Science Citation Index -- Expanded and Social Sciences
Citation Index, and per capita performance with respect to the size of an institution.
ch progress has been made over the last decade in introducing concepts of sustainable development into both
undergraduate and post graduate engineering curriculum. Many specialist lecture courses and even whole
programmes have emerged which have steadily gained acceptance alongside the more traditional skills
associated with the physical sciences. However there is still a need to educate and develop a new kind of
engineer who can add to the familiar analytical problem solving skills new approaches to deal with wicked and
messy problems, and who can apply a wider set of choice or assessment criteria when formulating solutions. It
is also increasingly recognized that those trained in the physical and biological sciences, as well as those
involved in policy analysis and design, can be valuable partners with engineers in formulating and implementing
policies to foster sustainable development. For this reason, this conference welcomes an expansion of this
series of engineering education conferences to include those working in these allied fields. In this way,
engineering would be conceived of as a broad, all-encompassing term, going beyond the technical realm.
Engineers and associated professionals need to be educated to understand the effects of issues such
complexity, uncertainty, environmental limits, social acceptability, and full whole life cost accountability.
In addition they need to work in multidisciplinary teams and engage across a broad spectrum of policy,
governance and ethical dimensions. To achieve these goals there is a fundamental need to rethink the
engineers role and contribution in society, the skills needed to be effective, and how University education
can help deliver a reconfiguration of an engineers professional outlook and responsibilities.
The theme of this conference, the 6th in the series, will be Rethinking the Engineer.
The conference will address the following questions:
The Conference will explore how to develop the new skills needed by engineers so they can be more
effective in dealing with messy problems in an increasingly complex and constrained world. A key theme
will also be to reflect on how successful graduates who have received a sustainable development
education have been in their subsequent working lives, as well as how useful their wider approach has
been to their employers. The conference is the premiere forum for the dissemination of new advances in
the evolution of sustainable development thinking in young engineers and associated professionals and
will bring together students, academics, graduates and practitioners to rethink the professional engineers
role and responsibilities in modern society.
Special sessions will be presented and we particularly invite papers on the following:
Social Justice in EESD: Challenges Opportunities and Best Practices
Water/Energy/Food Nexus Education for EESD
Alternative pedagogies for ESD: Practice Based Learning (PBL), Learning Through Service (LTS),
Engineering by Doing (EBD)
Education for Sustainable Development at Universities in South America
A special session in celebration of Leo Jansen who sadly passed away in 2012. We invite papers for
a special Leo Jansen session that will be devoted to the main topics of Leos talks of the last
decade: how to teach
long term thinking,
interrelation between culture/structure/technology and
participatory democracy
To engineering students.
A session led by The United Nations Environment Programme, Environmental Education and
Training Unit on topics relating to the Global Universities Partnership on Environment & Sustainability
Improving decision-making for sustainable development
A selection of papers which are accepted for the Conference will be published in the following
peer reviewed Journals: i. Cleaner Production, ii The International Journal of Sustainability in
Higher Education and iii Engineering Sustainability.
EESD 2013 is the sixth conference in a series of international conferences which began at TU Delft in the
Netherlands in 2002.
The date of the conference is 22nd to 25th September 2013 in Cambridge, U.K.

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KUMPULAN HADIS-HADIS RASUL ( Muhammad salallahu

pada 1hb September 2011 pukul 2.57 ptg

Professor Dr. Syed Nomanul Haq,

Date: 26th August 2013 (Monday)

Hint about[edit source | edit]

History[edit source | edit]

Campus[edit source | edit]

The main Campus is located in Mansoura city.

Mansoura University Website

Faculty of Computers & Information Sciences

Rankings[edit source | edit]

According to the 2008 Webometrics World Universities rankings, a measure of institutional

See also[edit source | edit]

cohesiveness in the companys structure.

Terdapat dua pendapat ulama:

Pendapat pertama: Ia dilarang

Pendapat kedua: Ia dibenarkan

beberapa makanan sunnah lain.Rasanya BEST!!!

QASEH for U & Me

Mansoura University Official website

Dzungars was "arguably the eighteenth century genocide par excellence."

Kinship and Family Life

Islam and Civilisational Renewal (ICR)

Vol 4, No 2: April 2013

Syeikhul Hadis Maulana Zakariya Kandahlawi,Siapa tokoh Islam yang

Inikah yang terjadi di negrimu?

Egypt: 278 People Killed In Nationwide

Translation @FOUJAN: Follow #hijabuppropet on instagram: hijabuppropet ( +same # as on

Nota Mengenai Kerahsiaan

mengandungi apa-apa maklumat yang boleh mendedahkan maklumat

PKR: Peminjam PTPTN bagai jatuh ditimpa tanggaPengarah

Muhammad Zakariya Kandhalawi

Muhammad Zakariya Kandhalawi

From Wikipedia, the free encyclopedia

Mengandungi 19 soalan dalam soal selidik ini

Muhammad Zakariya Kandhalawi

Muhammad Zakariya Kandhalawi

Muammad Zakary ibn Muammad Yay ibn Muammad Isml

as-Sahranfr al-Madan; 2 February 1898 24 May 1982) was

permission to intitiate others in the four

1.1 Early education in Gangoh

Early life and education[edit source | editbeta]

Early education in Gangoh[edit source | editbeta]

Start of studies at Mazahir Uloom Saharanpur[edit

Dawrah of hadith[edit source | editbeta]

Teaching career[edit source | editbeta]

taught Jami` at-Tirmidhi and Sahih Muslim.

Death[edit source | editbeta]

Sufism[edit source | editbeta]

Household[edit source | editbeta]

Written works[edit source | editbeta]

on aqidah, 12 books on zuhd (abstinence) and riqaq (heart-softening accounts),

Arabic works[edit source | editbeta]

Awjaz al-Masalik ila Muwatta' Malik (Arabic: , Awjaz al-Maslik

Juz' Hajjat al-Wida` wa `Umrat an-Nabi (Arabic: , Juz' ajjat

Urdu works[edit source | editbeta]

Shama'il Tirmidhi ma` Urdu Sharh Khasa'il Nabawi

Al-I`tidal fi Maratib ar-Rijal (Arabic: ) , also known as Islami

See also[edit source | editbeta]

Notes[edit source | editbeta]

^ In the Islamic calendar, the weekday begins at sunset.

References[edit source | editbeta]

Kandhalvi, Muhammad Zakariya. Al-Itidal fi Maratib ar-Rijal. Trans. Muhammad