Monthly Archives: Juli 2017

Keputusan Musyawaran Indonesia


  1. Amalan harian, mingguan, dan bulanan sudah DIIZINKAN utk dilaksanakan di Masjid Al-Muttaqin Ancol, Seperti: Musyawarah Harian, Musyawarah Mingguan (Malam Selasa) dan Program Malam Jumat, begitupun utk pengiriman-pengiriman Jamaah dalam dan luar negeri, Rijal ataupun Masturoh semuanya dikeluarkan dri Masjid Al-Muttaqin, dan untuk penerimaan Jamaah dari Luar Negeri semuanya akan diterima di Masjid Al-Muttaqin.
  2. Khidmat maksud 10 hari perbulan akan ditafakud langsung oleh Syuro Indonesia.
  3. Khidmat keperluan 1 bulan dari propinsi dihantar ke Al-Muttaqin dan pelaksanaannya berdasarkan asas kesederhanaan, dengan jumlah petugas disesuaikan dengan keperluan.
  4. Pengiriman Jamaah ke IPB sementara diarahkan hanya Ke INDIA dan PAKISTAN saja.


  • Pengeluaran Jamaah ke Negeri Jiran, Rijal 40 Hari dan Masturoh 15 Hari diizinkan kembali.
  • Jord-jord profesi digalakkan kembali utk dilaksanakan spt: Jord Pelajar Mahasiswa dan Santri, Pedagang, Petani, Pegawai, dsb.
  • Menghadirkan sebanyak-banyaknya orang baru ke malam sabgozari dgn ditemani dan dibimbing oleh orang lama.

Mohon dapat diteruskan kepada kawan-kawan yang lain.


Jamaah Tasykil DKI Jakarta

Categories: Hasil Musyawarah | Tag: , , , , | 1 Komentar

Arahan Syuro Indonesia

Arahan Syuro Indonesia berkaitan dengan belum diputuskannya Markaz untuk Ahbab yg merujuk kepada Syuro Alami:

  1. Sampai saat ini Masjid Al-Muttaqin Ancol masih belum diputus oleh Masyaikh IPB utk dijadikan sebagai Markaz Dakwah dan tempat malam Sabgozary. Insya Allah berkaitan dengan keputusan ini akan disampaikan s/d Musyawarah Indonesia di Ancol Tgl. 28-30 July 2017 .

  2. Melanjutkan point ke-1 diatas, sampai dg tgl. 28 July 2017 (menunggu keputusan Masyaikh IPB), di Jakarta belum ada Program Malam Sabgozari, akan tetapi DIBOLEHKAN jika ada yg ingin datang ke Al-Muttaqin Ancol untnk buat amalan malam disana (Baca Quran, Zikir dan Ibadah lainnya). Tidak ada Program Takrir, Bayan Maghrib, Taklim Hayatussahabah dan Bayan Subuh sampai ada keputusan dari Masyaikh IPB.

  3. Syuro Indonesia TIDAK MELARANG dan TIDAK MENGANJURKAN untuk Ahbab yg akan datang ke Masjid Jami Kebon Jeruk, dan apabila dirasa akan timbul hal-hal yang tidak diinginkan, seperti: konflik dengan kawan ahbab yang beda pendapat atau apapun yang membahayakan dirinya dan orang lain, DIANJURKAN untuk buat amalan di maqomi atau di halaqahnya.

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Darul Uloom Deoband’s Fatwa

Important Clarification

6 Rabee’ul Awwal 1438/6 Dec 2016.

Due to the letters and questions regarding some of the incorrect ideologies and thoughts and the questionable Bayaans of Janaab Moulana Saad Saheb Kandhelwi received from within the country as well as from beyond, with the signatures of senior Asaatizah Kiraam and the panel of Muftis, an official stance has been taken.

However, before releasing this document, it was brought to our notice that a delegation wishes to come to Darul-Uloom and discuss matters on behalf of Moulana Muhammed Saad Saheb. Hence, the delegation came and delivered the message on behalf of Moulana Muhammed Saad Saheb that he is ready to make Rujoo’ (retract). Therefore, the unanimous stance was sent with the delegation to Moulana Muhammed Saad Saheb. A reply was then received from him, however, Darul-Uloom Deoband was not satisfied with his reply completely, upon which some explanation was sent to Moulana Muhammed Saad Saheb in the form of a letter.

In order to protect the blessed effort of Tableegh started by the Akaabir Ulema of Darul-uloom Deoband from becoming mixed up with incorrect ideologies, to keep it on the pattern of the Akaabir and also in order for its benefit and to keep the reliance of the Ulema-e-Haq upon this effort, it is regarded as a Deeni responsibility to present our unanimous standpoint to the Ahl-e-Madaaris, Ahl-e-Ilm and the unbiased people. May Allah Ta’ala protect this blessed effort in every way and grant all of us the ability to remain ideologically and practically on the path of truth.

بسم الله الرحمن الرحيم
الحمد لله رب العالمين، والصلاة والسلام على سيد الأنبياء والمرسلين، محمد وآله وأصحابه أجمعين. أما بعد:

Recently a request has been received from many Ulema and Mashaaikh that Dar-uloom Deoband present its stance regarding the ideologies of Moulana Muhammed Saad Saheb khandhelwi. Very recently, letters have been received from the reliable Ulema of Bangladesh and some Ulema from our neighbouring country (Pakistan), together with which various Istiftaas [requests for Fatwas] have come to the Darul-Ifta at Dar-uloom Deoband from within the country.

Without getting involved in the disagreements within the Jamaat and the administrative matters, we wish to say that since the last few years, the ideologies of Moulana Muhammed Saad Saheb khandhelwi were received in the form of letters and Istiftaas. Now, after investigation, it has been proven that, in his Bayaans, incorrect or unfavourable explanation of the Qur’aan and Hadeeth, incorrect analogies and Tafsir bir Raay[interpretations based on self-opinion in conflict with Qur’an and Hadith] are found. Some statements amount to disrespect of the Ambiyaa’ (alayhis salaam) whilst many statements are such, wherein he moves beyond the bounds of the majority and Ijmaa’ of the Salaf.

In some Fiqhi matters also, without any basis, he contradicts the unanimous Fatwa of reliable Darul-Iftas and emphasises his new view upon the general people. He also stresses upon the importance of the effort of Tableegh in such a manner that other branches of Deen are criticised and belittled.

The method of doing Tableegh by the Salaf is also opposed, due to which the respect of the Akaabir and Aslaaf is lessened, rather, they are belittled. His conduct is in stark contrast to the previous Zimm-e-Daars of Tableegh, viz; Hazrat Moulana Ilyas Saheb (rahmatullahi alayh), Hazrat Moulana Yusuf Saheb (rahmatullahi alayh) and Hazrat Moulana In’aamul Hasan Saheb (rahmatullahi alayh).

Hereunder are some of the quotations we have received from the Bayaans of Moulana Muhammed Saad Saheb which have been proven to have been said by him:

* “ Hazrat Moosa (alayhis salaam) left his nation and went in seclusion to engage in Munaajaat with Allah Ta’aala, due to which 188 000 individuals went astray. The Asl was Moosa (alayhis salaam), he was the Zimme-Daar. The Asl was supposed to remain. Haroon (alayhis salaam) was a helper and partner.”

* “Naql-o-Harkat is for the completion and perfection of Taubah. People know of the three conditions of Taubah, they don’t know the fourth. They have forgotten it. What is it? Khurooj! [i.e. coming out specifically for Tabligh]. People have forgotten this condition. A person killed 99 people. He first met a monk. The monk made him despair. He then met an Aalim. The Aalim told him to go to a certain locality. This killer did Khurooj, therefore Allah Ta’aala accepted his Taubah. From this it is understood that Khurooj is a condition of Taubah. Without it, Taubah is not accepted. People have forgotten this condition. Three conditions of Taubah are mentioned. The fourth condition, i.e. Khurooj is forgotten.”

* “There is no place for getting Hidaayat except the Masjid. Those branches of Deen where Deen is taught, if their connection is not with the Masjid, then, by the oath of Allah Ta’aala there will be no Deen in it. Yes the Ta’leem of Deen will take place, not Deen.”

(In this quotation, by connection with the Masjid, his intention is not going to perform Salaah in the Masjid. This is because he said this while talking about the importance of the Masjid and talking about Deen only after bringing a person to the Masjid. He said it while speaking about his specific ideology, the details of which is in the audio. His ideology is thus: to speak about Deen outside of the Masjid is contrary to the Sunnah, and contrary to the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallahu anhum))

* “To teach Deen for a wage is to sell Deen. People who commit Zina will enter Jannah before those who teach Qur’aan for a wage.”

* “According to me Salaah with a camera phone in ones’ pocket is invalid. Get as many Fatwas as you want from the Ulema. Listening to and reciting Qur’aan on a camera phone is a disgrace to the Qur’aan, there will be no reward for it. A person will be sinful by doing so. No reward will be attained. Because of doing so Allah Ta’aala will deprive one from the ability of practising on the Qur’aan. Those Ulema who give the Fatwa of permissibility in this regard, according to me they are Ulema-e-Soo, Ulema-e-Soo’. Their hearts and minds have become affected by the Christians and Jews. They are completely ignorant Ulema. According to me, whichever Aalim gives the Fatwa of permissibility, by Allah Ta’aala his heart is devoid of the greatness of the Kalaam of Allah Ta’aala. I am saying this because one big Aalim said to me: “What is wrong with it?” I said that the heart of this Aalim is devoid of the greatness of Allah Ta’aala even if he knows Bukhari. Even non-Muslims may know Bukhari.”

* “It is Waajib upon every Muslim to read the Qur’aan with understanding it. It is Waajib. It is Waajib. Whoever leaves out this Waajib act will get the sin of leaving out a Waajib act.”

* “I am astonished that it is asked: “With whom do you have Islaahi Ta’alluq?” Why is it not said, that my Islaahi Ta’alluq is with this effort? My Islaahi Ta’alluq is with Da’wat. Have Yaqeen that the A’maal of Da’wat is not just enough for reformation, rather, it guarantees reformation. I have contemplated deeply, this is the reason why those involved in the effort do not stay steadfast. I am saddened over those people who sit here and say that six points is not complete Deen. The person who himself says his milk is sour cannot do business. I was completely shocked when one of our own Saathis asked for leave for a month saying that he wanted to spend I’tikaaf in the company of so and so Sheikh. I said that until now you people have not joined Da’wat and Ibaadat. You have spent at least 40 years in Tableegh. After spending 40 years in Tableegh a person says that he wants leave because he wants to go for one month I’tikaaf. I said that the person who requests leave from Da’wat in order to do Ibaadat, how can he improve his Ibaadat without Da’wat? I am saying it very clearly that the difference between the A’maal of Nubuwwat and the A’maal of Wilaayat, the difference is only that of not engaging in Naql-o-Harkat. I am saying it extremely clearly that we do not make Tashkeel to merely go out to learn Deen, because there are other avenues of learning Deen. Why is it necessary to go out in Tableegh only? The object is to learn Deen. Learn in a Madrasah. Learn in a Khaanqah.”

Some quotations from his Bayaans have also been received from which it becomes apparent that Moulana Muhammed Saad Saheb khandhelwi regards the vast meaning of Da’wat to be confined to the current form present in the Tableegh Jamaat. Only this form is expressed as the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallaahu anhum). Only this specific form is regarded to be Sunnah and the effort of the Ambiyaa’ (alayhis salaam), whereas it is the unanimous viewpoint of the majority of the Ummah that Da’wah and Tableegh is a universal command, regarding which the Shariah has not stipulated any specific form, which, if left out, will equate to leaving out the Sunnah.

In different eras Da’wat and Tableegh took on different forms. In no era was the divine command of Da’wat completely ignored. After the Sahaabah (radhiyallahu anhum), the Taabi’een, Tab-e-Taabi’een, A’immah Mujtahideen, Fuqahaa’, Muhadditheen, Mashaaikh, Awliyaa’ of Allah and in recent times our Akaabir made an effort in different ways to bring Deen alive on a global scale.

In order to maintain brevity we have only mentioned a few things. Besides these, many other points have been received that go beyond the scope of the Jumhoor Ulema and have taken the shape of a new ideology. These things being incorrect is very apparent, therefore, a detailed treatise is not required here.

Before this, on numerous occasions, attention was drawn to this in the form of letters sent from Darul-Uloom Deoband. It was also brought to the attention of the delegations from “Bangla Wali Masjid” on the occasion of the Tableeghi Ijtimaa’. To date no reply to the letters was received.

Jamaat-e-Tableegh is a purely Deeni Jamaat, which cannot be left to operate in a manner that is ideologically and practically apart from the majority of the Ummah and the Akaabir (rahmatullahi alayhim). The Ulema-e-Haq can never be unanimous nor can they adopt silence over disrespect to the Ambiyaa’ (alayhis salaam), deviant ideologies, Tafsir Bir Raay and whimsical explanation of the Ahaadeeth and Aathaar, because, these types of ideologies will later on cause the entire group to deviate from the path of truth as has happened to some Deeni and Islaahi Jamaats.

This is why we consider it our Deeni responsibility to inform the Ummah in general and the Tableeghi brothers specifically in light of these points that:-

Moulana Muhammed Saad Saheb khandhelwi Saheb, due to a lack of knowledge has strayed from the path of the majority of the Ulema of the Ahlus Sunnah Wal Jamaa’ah in his ideologies and his explanation of Qur’aan and Hadeeth, which is undoubtedly the path of deviation. Therefore, silence cannot be adopted regarding these matters, because, even though these ideologies are those of a single person, they are spreading with great speed among the general masses.

The influential and accomplished Zimme-Daars of Jamaat who are moderate and composed also wish to turn our attention that an effort needs to be made that this Jamaat which was established by the Akaabir be kept upon the pattern of the majority of the Ummah and that of the previous Zimme-Daars. An effort also needs to made so that the incorrect ideologies of Molvi Saad that have spread amongst the general masses may be rectified. If immediate action is not taken, there is fear that a great portion of the Ummah, which is affiliated to the Tableegh Jamaat will succumb to deviance and take on the form of a Firqah Baatilah.

We all make Du’aa that Allah Ta’aala protect this Jamaat and keep the Jamaat-e-Tableegh alive and flourishing with Ikhlaas upon the manner of the Akaabir. Aameen. Thumma Aameen.

Note: These types of inappropriate statements were made previously by some individuals connected to the Tableegh Jamaat, upon which the Ulema of that time, for example, Hazrat Sheikhul Islam (rahmatullahi alayh) etc. cautioned them after which those individuals desisted from such statements. Now, however, the Zimme-Daars [i.e. the leaders of Tabligh Jama’at] themselves are saying such things, rather, even worse things are being said, as is apparent from the above quotations. They were cautioned, however, they did not heed the caution, due to which this decision and Fatwa is being approved, in order to save the people from deviance.


The original Urdu version is available at this link:–Tableeg/147286

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Pimpinan Jamaah

Antara Amir Jemaah VS Syura Alami

Sebelum meninggalnya Hazat Maulana In’amul Hassan, di Mekah, Hazratji telah memilih 10 orang untuk menjadi ahli syura yang akan bermusyawarah bagaimana usaha yang mulia ini harus dijalankan apabila beliau meninggal dunia. Apabila Hazratji meninggal dunia pada tahun 1995, semua 10 ahli syura ini telah bermusyawarah dan mereka bulat suara telah bersetuju bahawa usaha yang mulia akan berjalan melalui musyawarah ijtimai dengan melantik seorang dari antara mereka menjadi amir musyawarah. Mereka juga bulat suara bersetuju bahawa selepas Hazrat In’amul Hassan tidak akan ada Hazratji dan tidak akan ada Bai’ah.

“Mereka juga telah melantik 3 orang diantara mereka untuk menjadi syura Nizammudin dan akan bergilir menjadi amir musyawarah selama 3 hari. Syura Nizammuddin ini dilantik untuk hanya menguruskan amalan yang berjalan di Masjid Banglawali di Nizammuddin dan bukan untuk bergilir menjadi Hazratji. Jika untuk menjadi Hazratji maka tidak akan dipilih 3 orang untuk bergilir menjadi amir musyawarah di Nizammuddin tetapi akan dipilih hanya seorang untuk menjadi amir musyawarah di Nizammuddin dan apabila mereka berkumpul di Tongi, Raiwind dan di Mekkah yang menjadi amir musyawarah di Nizammuddin tentulah akan menjadi amir musyawarah ketika mereka bermusyawarah di Tongi, Mekkah, dan di Raiwind.”

“Ketika mereka berkumpul di Tongi, Raiwind, dan di Mekkah yang menjadi amir musyawarah adakala Mufti Zainal Abidin dan adakala Bhai Abdul Wahab dan bukan salah seorang dari mereka yang diputuskan untuk menjadi syura Nizammuddin. Ini membuktikan Maulana Saad, Maulana Zubair, dan Maulana Izhar tidak dilantik oleh eldest kita untuk menjadi Hazratji bergilir tetapi untuk menjadi syura Nizammuddin.”

“Apabila 8 dari 10 yang dilantik untuk menjadi syura alami telah meninggal dunia maka Bhai Abdul Wahab mau meneruskan apa yang telah dibuat oleh Hazraji Maulana In’amul Hassan dengan menambah jumlah syura alami dan syura Nizammddin. Setelah Bhai Abdul Wahab bermusyawarah dengan semua eldest termasuk Maulana Saad, mereka secara ijtimai bersetuju untuk menambah 13 orang untuk menjadi syura alami dan 4 orang untuk menjadi syura Nizammuddin. Ia menjadi masalah dan krisis apabila Maulana Saad tidak bersetuju dengan keputusan itu.”

“Maulana Saad tidak mau syura alami dan beliau pulang ke Nizammuddin dan beliau melantik syura Nizammudin yang amir musyawarahnya hanya beliau dan beliau juga menambah beberapa orang lagi termasuk anak beliau untuk menjadi syura Nizammuddin. Akibatnya, Maulana Saad berkeras untuk menjadi Hazratji dan tidak mahu taat pada keputusan ijtimai eldest yang lain. Dengan dibantu oleh orang Mewat yang memang mau Maulana Saad untuk menjadi Hazratji, maka berlakulah pergaduhan besar di Nizammuddin pada bulan puasa 1438 H yang lepas yang mengakibatkan hampir 14 orang cedera parah dan polis mengawal Masjid dan masjid ditutup untuk beberapa hari. Ijtima Raiwind yang lepas semua elders kecuali Maulana Saad hadir dan pada Tonggi yang lepas semua elders tidak hadir kecuali Maulana Saad.”


Antara Keputusan Musyawarah Raiwind ialah:

a) Ketaatan dlm usaha agama adalah kepada Syura ‘Alami yakni Hj Abdul Wahhab sab, Maulana Ibrahim Db, Maulana Yakkub dan lain-lain yang berpegang kepada manhaj 3 Hadzratji yakni Maulana Ilyas Rah., Maulana Yusuf Rah., dan Maulana In’amul Hassan Rah.

b)Maulana Saad adalah diantara Syura alami juga,dan bukan lah ianya telah dilantik sebagai Hadraji.

Dan setiap perkara hendaklah diputus dalam musyawarah bersama Syura alami yang diputuskan asal oleh Hadraji M .In’amul Hassan dan disempurnakan syura alami itu oleh Mutaram  Abdul Wahab Sab. 13 orang termasuk Maulana Ahmad Lat, M. Ibrahim, M. Saad dan lain-lain iaitu 5 dari Nizamuddin, 5 Pakistan Dan 3 dari Kakril

c) Ketika keluar jamaah tidak ada ‘amalan DTI @ Amalan Memakmurkan Masjid kerana tertib ini tidak ada di zaman 3 Hadzratji.

d) Kitab Muntakhab Ahaadits hanya boleh dibaca secara infradi, bukan semasa majlis ta’alim ijtima’i.

e) Tidak ada 5 ‘amal rumah kerana ini tidak ada di zaman 3 Hadzratji, yang ada hanya Taklim kitabi dan muzakarah 6 sifat.


Categories: musyawarah | Tag: , , | 6 Komentar