nissart.info Handbooks Kitab Salafi Pdf

KITAB SALAFI PDF

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Katalog Kitab Salaf * visit us at nissart.info Application that contains thousands of Ulama Salaf books in PDF format sourced from the website nissart.info, a website that provides various kinds of. PDF | A research project on the Indonesian ulama gave me the opportunity to visit The former used to study religion exclusively through kitab kuning (called.


Kitab Salafi Pdf

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ID, JAKARTA -- In the old (salafi) pesantren (Islamic boarding school) book content has been digitalized with a computer through pdf format. Speaker: Abu Muadh Taqweem (Graduate from the Islamic University of Madinah ). Kitāb as-Sunnah from Sunan ibn Mājah PDF download. among Indonesian purist Salafis show that Salafi challenges both secular and .. 29 Ṣāliḥ ibn Fawzān ibn ʻAbd Allāh Āl Fawzān, Kitāb al-tawḥīd (Riyadh.

Once that had been done, this newly cleansed body of texts would be the source of renewed study and education, ideally resulting in an ever-purer body of Islamic teachings, and preferably adhered to by an ever-increasing number of people.

Hasan, until this day. They also explicitly rejected organised action and refused to set up Salafi organisations or insti- tutes because, in their view, these would only divide the Muslims. Salafism in Jordan thus constituted an apolitical movement that did not suffer from much government repression, although al-Albani himself was forced out of the country at one point, only to be allowed back in later.

Al-Albani is also praised for his political independence and for not being beholden to the kings of Jordan.

While this seems a correct assessment, it hides the fact that al-Albani was also quite insensitive to and, frankly, ignorant of politics. A prime example of this was his fatwa stating that Palestinian Muslims who claimed not to be able to live properly as believers under Israeli occupation should move to a different country.

While the idea that one must be able to live as a Muslim to be allowed to live somewhere is not uncommon among Salafis, for numerous Jordanian Salafis—many of whom are of Palestinian origin—this was a highly controversial statement.

One of the issues on which disputes are said to have arisen between Salafis in Jordan was whether it was allowed to combine two prayers when there was heavy rain so as not to have to go out more than was needed. Kuwait responded by expelling virtually all Palestinians from the country. In response to widespread protests against economic reforms, King Hussein r.

Abu Khadeejah Abdul-Wāhid

Apart from this, there does not seem to have been a very clear agenda, at least not at first. The pressure from the authorities eventually became so great, in fact, that the movement was forced to change its message into some- thing less confrontational. Since the uprising against the regime of Syrian President Bashar al-Assad started in , many Syrians have fled their country, several hundred thousand of whom have come to Jordan.

Given the limited resources that Jordan has at its disposal to help relieve the suffering of these Syrian refugees, the country needs all the aid it can get and many charitable organisations, from Jordan and from the rest of the world, have stepped in to help. They do care. The revolutions and revolts in Tunisia, Egypt, Libya and Syria since late have brought about new situations in those countries in which Salafis have regularly played a prominent role. In Egypt, for example, several Salafi parties have participated in the parliamen- tary elections held since the downfall of former president Hosni Mubarak, winning as many as one-quarter of the seats.

Although Salafis in Kuwait and Lebanon had participated in elections and had run for public office before, this was a novelty in Egypt and had the effect of acting as an extra source of inspiration for more politically minded Salafis in Jordan, not in the least because it showed that Salafi political activism was possible in formerly dicta- torial countries.

A baker by trade, Usama Shahada has penned numerous articles in support of the Egyptian Salafi Al-Nour party and sees political participation of Salafis as part of their rights as citizens. Several people mentioned efforts in the past few years to set up a Salafi political party that would be more socially conservative than the Jordanian Muslim Brotherhood and truly Salafi in nature.

Beyond such vague descriptions, however, it was unclear what such a party would stand for and what it would add to the existing Jordanian par- ties, which already include the Islamic Centre Party Islamist Hizb al-Wasat al-Islami and the Islamic Action Front. Apart from the vague ideas of what such a party should stand for, Usama Shahada believes that any Salafi party would need a strong and charismatic leader to attract people, but that such a person is simply not present at the moment.

He points out that in Egypt a strong and well-organised Salafi infrastructure exists and that a political party can there- fore build on such an infrastructure.

Jordanian policy towards political Salafism Islamists in many Arab countries have suffered repression through arrests, imprisonment and torture. Jordan is somewhat of an exception to this rule, however, because the Islamist Muslim Brotherhood has long had strong ties with the Jordanian regime and acted as a mostly loyal partner to the king since its founding in There were several reasons for this.

Firstly, the events in the s and early s mentioned above—particularly the return of parliamentary elec- tions—politicised the Muslim Brotherhood and changed it from a loyal part- ner into a not-so-loyal opposition.

Secondly, changes to the rules in favour of pro-regime parties for the elections made it increasingly clear that the democratisation process started by Hussein was meant more to channel dis- content over painful economic measures than to constitute a real programme of political reform.

This ensures that organisa- tions will be bureaucratically checked every step of the way, enabling the regime to control and exert pressure on them without actually cracking down on any- one. This centre has functioned not only as a place of learning and publishing for quietist Salafis, but also as a means to organise and control Salafism in Jordan. As mentioned before, the group was officially registered with the Ministry of Culture and it still is. This has ensured that it was and remains legal, but it also means that the group cannot simply branch out into politics, because that falls outside the purview of the Ministry of Culture and becomes a matter for the Interior Ministry.

If it were to wander off into activities associated with the formation of an actual political party, it would risk losing its status as a legal and professionally organised group. This is different, however, for quietist Salafis, who also find the ideas themselves objectionable. This development was obviously abetted by the founding of the Imam al-Albani Centre, which forged stronger ties between quietist Salafis and the regime, making the for- mer more dependent on the latter.

This does not necessarily mean that the regime uses quietist Salafis to preach a message that is government-friendly, but it does imply that their agendas and interests are increasingly similar. Of course, one should dis- tinguish between Jihadi-Salafis and political Salafism.

The regime and quietist Salafis do, in fact, make this distinction. At the same time, however, both actors view political Salafis with scepticism, and even suspicion, for their will- ingness to openly oppose regimes, even if only through the ballot box.

Not surprisingly, quietist Salafis have therefore been at the forefront of those denouncing the revolts in these countries and singing the praises of the tran- quility and stability in Jordan. Conclusion Salafism in Jordan has roots that go back to the s, but the phenomenon did not start growing expansively until the s and s, when al-Albani visited and eventually settled in Jordan.

The legendary yellow book 'Kitab Kuning'

Having been influenced by similarly political Salafi trends from Kuwait and Saudi Arabia and by greater politicisation at the local Jordanian level, these Salafis sought to formulate their ideas in a broader and more socially and politically relevant discourse from the early s onwards. This caused a large number of activists to leave, eventually paving the way for a new and slightly more malleable leadership to take over in the early s. Apart from acting as a stimulus and source of inspiration to politically minded Salafis in Jordan, the Arab Spring has also had a second effect in the kingdom, namely stimulating greater opposition to the politicisation of Salafism by both the regime and quietist Salafis.

The regime has seen its rela- tions with Jordanian Islamists in general change from one of loyalty to the king, to critical opposition to the government over the past two decades.

Katalog Kitab Salaf Pdf

The bureaucratisation of Jordanian civil society has abetted this more sceptical attitude towards Islamists, ensuring regime control over organisations through rules and regulations, rather than through force. Penyataan hampir sama juga saya temui ketika membaca Modern Islamic Thought in a Radical Age: Religious Authority and Internal Criticism tulisan Muhammad Qasim Zaman yang menyorot tindakan gerakan Wahabi yang memberikan dana kepada Muhammad Rashid Ridha dalam meneruskan operasi penerbitan majalah al-Manar yang membawa suara dan faham modenis Islam ke negara Islam anak murid kepada Syeikh Muhammad Abduh itu ada mengkritik gerakan Wahabi meskipun ia dianggap memiliki beberapa persamaan dengan faham Salafiyah yang dibawanya.

Apatah lagi beberapa perbualan ringkas dengan Mohd Zaidi Abdullah yang melahirkan kekhuatiran terhadap dominasi gerakan Wahabi ke atas syarikat penerbitan di Mesir - akhirnya membawa saya untuk membaca buku yang sedang diulas ini.

Syaikh Idahram yang dikatakan terpaksa menggunakan nama samaran ini kerana diancam bahaya, memperincikan tindakan yang boleh disifatkan sebagai jenayah akademik dan ilmiah itu apabila melakukan pemalsuan, pengubahan dan pembuangan bahagian tertentu dalam kitab-kitab utama rujukan umat Islam seperti kitab al-Adzkar karya Imam Nawawi; Syarh al-Aqidah at-Thahawiyah as-Subki ; Aqidah as-Salaf Ashhabu al-Hadits Abu Utsman Ismail as-Shobuni as-Syafie dan tidak terkecuali kitab Imam As-Asyaari, iaitu al-Ibanah sehingga banyak kitab yang palsu beredar di pasaran.

Beliau membuat perbandingan dengan kitab yang dipalsukan dengan kitab yang sebenar termasuklah Diwan Imam Syafi'i, Shahih Bukhari dan Muslim, selain penghapusan hadis tertentu daripada Musnad Ahmad, iaitu Imam Ahmad bin Hanbal yang mengasaskan mazhab Hanbali. Malah, jenayah akademik itu juga tidak terkecuali dilakukan terhadap karya rujukan golongan Wahabi sendiri, iaitu Majmu' Fatawa Ibnu Taimiyah khususnya dalam perhatian yang diberikan oleh ulama itu terhadap tasawuf tetapi bercanggah dengan fahaman kelompok Wahabi.

Selain mencatat, membanding dan mendedahkan tindakan memalsu, mengubah atau menghilangkan ayat atau bahagian tertentu yang bercanggah dengan doktrin yang dipegang oleh Wahabi, pengarang turut menyenaraikan teks yang menyimpang dalam kitab golongan Salafi-Wahabi khususnya yang menjatuhkan hukum musyrik kepada sebahagian besar umat Islam dan ulamanya atas persoalan yang furuiyah seperti istighathah, tawasul, tabaruk dan lain-lain.

Teks yang menyimpang ini ditulis bukan sebarangan tokoh Wahabi, sebaliknya tokoh besar mereka seperti Muhammad bin Abdul Wahab dan cucunya, Abdurrahman bin Hassan yang mengkafirkan semua negara Islam dan penduduknya termasuk ulamanya, iaitu dengan menyatakan penduduk Mesir kafir kerana menyembah Ahmad bin al-Badawi; Iraq, Oman dan sekitarnya pula dituduh menyembah Abdul Qadir Jilani; Syam pula kerana Ibnu Arabi, malah penduduk Najd dan Hijaz tidak terkecuali Yaman turut dihukumkan begitu sebelum kedatangan Wahabi.

Ini kerana konsep tauhid yang dikenali juga tauhid tiga serangkai khususnya perbezaan antara tauhid Uluhiyah dan Rububiyah menjadi landas untuk golongan Wahabi mengkafir dan menyesatkan umat Islam - hatta sampai ke tahap menghalalkan darah dan harta serta isteri dan anak umat Islam yang diperangi itu.

Malah pengarang turut memperincikan teks menyimpang yang ditulis oleh Bin Baz sendiri dalam kes yang sama - sekaligus mendedahkan kesilapan dan kesalahan fatal dalam pemikiran ulama dan aliran berkenaan. Begitu juga dengan teks yang mengandungi tuduhan berat terhadap ulama besar Islam termasuk Imam Nawawi dan Ibnu Hajar al-Asqalani, selain menolak empat mazhab utama dalam fiqh, menafikan Asya'ariyah dan Maturidiyah daripada Ahli Sunnah Wal Jamaah, menegaskan akidah tasybih dan tajsim kepada Allah.Other information obtained from salaf.

This is a ruler who had more knowledge than their scholars! Al-Albani is also praised for his political independence and for not being beholden to the kings of Jordan.

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In Egypt, for example, several Salafi parties have participated in the parliamen- tary elections held since the downfall of former president Hosni Mubarak, winning as many as one-quarter of the seats.

Komentar 0. This map shows the full extent of the Ottoman Empire at its peak proving that they never controlled Najd and much of Arabia.