1.The Benefits of the Islamic Prayer (Salaat)For Our Physical

Besides the spiritual benefits of salaat, there are actual physical and

mental benefits to the form of the Islamic prayer. I was not surprised to

discover that benefits would include such things as a higher level of

concentration and mindfulness. But I had not thought about the fact that

Allah may have given us even more, distinct benefits to us – our bodies

and minds – that are derived from the physical act of making salaat in the

prescribed manner.

Kabir Edmund Helminski, in Living Presence: A Sufi Way to

Mindfulness & the Essential Self, writes:

“The Islamic ritual prayer, practiced five times a day, is a sequence

of standing, bowing, prostrating, and kneeling, accompanied by

prescribed verbal affirmations and lines from the Qur’an selected and

recited by the individual. The prayer is understood to be invalid without a

mindful witnessing of the presence of God. Physically, it exercises the

major joints (especially the spinal column), massages the intestinal tract,

transmits a reflex to the liver, regulates the breath, and stimulates the

frontal cortex of the brain as it is brought to the ground, while

momentarily leaving the heart in a higher position than the brain. Salaat is

a form that integrates mindfulness, mental precision, affirmation,

devotion, and stretching. Done five times a day for a lifetime, it has

profound effects on the body and soul.”

This is discussed in greater detail during the description of the

salaat that is found in Chapter 9 – Salat: The Postures of the Prophets

in The Book of Sufi Healing by Shaykh Hakim Moinuddin Chishti (of the

Chishti Order of Sufis). Below is what Shaykh Chishti writes in describing

the physical and mental benefits of the postures of salaat. (Please note

that I am not here attempting to give description or instruction on the

form and postures of the prayer. I am only giving the general description

of certain postures for which Shaykh Chishti has written the benefits.)

1. Niyyat – when one begins by saying “Allahu akbar”

1

“Body feels relieved of weight owing to even distribution on both

feet. Straightening back improves posture. Mind is brought under

control of intellect. Vision is sharpened by focusing upon floor, where

head will prostrate. Muscles of upper and lower back are loosened.

Higher and lower centers of brain are united to form singleness of

purpose.”

2. Qiyām – during which one recites Al-Fatiha and additional surahs of

the Qur’an

“Extends concentration, causes further relaxation of legs and

back, generates feelings of humility, modesty, and piety. In the recital

of the above verses, virtually all of the sounds that occur in Arabic are

uttered, stimulating dispersal of all of the ninety-nine divine attributes

in perfectly controlled degrees throughout the body, mind, and soul.

The sound vibrations of the long vowels ā, ī, and ū stimulate the heart,

thyroid, pineal gland, pituitary, adrenal glands, and lungs, purifying

and uplifting them all.”

3. Rukū – bending at the waist

“Fully stretches the muscles of the lower back, thighs, and

calves. Blood is pumped into upper torso. Tones muscles of stomach,

abdomen, and kidneys. Over time, this posture improves the

personality, generating sweet kindness and inner harmony.”

4. Qauma – rising from rukū

“The fresh blood moved up into torso in previous posture returns

to its original state, carrying away toxins. Body regains relaxation and

releases tension.”

5. Sajdah – prostration

“Knees forming a right angle allow stomach muscles to develop and

prevents growth of flabbiness in midsection. Increases flow of blood

into upper regions of body, especially the head (including eyes, ears,

and nose) and lungs; allows mental toxins to be cleansed by blood.

Maintains proper position of fetus in pregnant women. Reduces high

blood pressure. Increases elasticity of joints. Annihilates egotism and

vanity. Increases patience and reliance upon God. Increases spiritual

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stations and produces high psychic energy throughout body. This

posture of supreme submission and humility is the essence of

worship.”

6. Quūd – assuming the sitting position after sajdah

“For men, the heel of the right foot is curled up and the weight

of the leg and part of the body rests upon it. This aids detoxification of

the liver and stimulates peristaltic action of the large intestine. Women

keep both feet, soles up, underneath their bodies. The body returns to

even greater relaxation, and the posture assists digestion by forcing

the contents of the stomach downward.”

7. Repeat of Sajdah

“Repetition of the deep prostration within a few seconds

cleanses the respiratory, circulatory, and nervous systems. Gives

experience of lightness of body and emotional happiness. Oxygenation

of entire body is accomplished. Balances sympathetic and

parasympathetic nervous systems.”

2. THE METAMORPHOSIS OF PESANTREN:

Struggling with Pesantren Tradition, Local Culture, and Political

Interest of Kyai

Marzuki Wahid

Fahmina Institute of Islamic Studies, Cirebon

I

Definition of pesantren, pesantrens may look uniform, but they are

in fact immensely, they may appear conservative, but both quietly and

openly, they are transforming themselves in accordance with the pulse of

the times. Pesantrens are indeed unique and exclusive. In many ways,

pesantrens present an ambidextrous face. They are a classical education

institutions probably the most traditional in this country, they remain

proud of their traditionalism and it is impossible to ignore the fact that

they continue to survive and offer an alternative model of education.

The pesantren leadership follows a traditional model that large

extent depends on and makes use of the charisma of kyai. However,

3

through its basis in classical Islamic literature, what we can see is that

pesantrens display an extraordinarily high level of independence in what

are very vast social relations. Indeed, in this respect, they exceed

institutions that proclaim themselves to be independent in building social

relations.

Pesantrens can be read according to a number of aspects. They can

be understood in their capacity as a system and institution of education,

they can be categorized as a sub-culture of the santri community, they

can be mapped as a mazhab, or school of traditional religious thinking,

and they can be seen as an embodiment of the syncretism of Islam, which

is universal.

They wear these multidimensional faces will always be interesting

and always significantly provide fresh discussions or evaluations. Aside

from possessing specifications that are worthy of study, research and the

creation of a discourse of self-determination, the basic values of

pesantrens are also worthy of attention because they are naturally always

in flow.

This description emphasizes the fact that pesantrens are plural in

character. One indicator of the plurality of pesantrens is the non-existence

of uniform regulations related to management, administration,

bureaucracy, structure, culture or curriculum, much less political alliances.

II

Martin van Bruinessen, a Dutch observer of pesantren and NU,

argues that pesantrens possess important potential for the creation of

civil society as a pillar of democratization in this country. Van Bruinessen

still believes that traditional communities in developing countries.

Pesantrens which are consistent in their tradition have access to a broad

public sphere to carry out community empowerment, especially of

oppressed and marginalized communities and those who do not benefit

from the constellation that is the political in this country.

III

Pesantrens are have been recognized as playing an important and

meaningful role in society. In their position as institutions for education of

4

the people, as promoters of religious values and teachings and as

advocates for the community, the role of pesantrens will always be valued

positively and their strong self-preservation and self belief will allow them

to weather the storms of modernism and nationalism. Although they must

continually negotiate the ideologies of modernism and state

interventionism, they can still display traditional colour and characteristics

as non-governmental communities.

However, the final role of pesantren that is they role in political

arena requires separate consideration. On the political stage, which these

days consumes enormous quantities of energy and concentration, the role

and focus of pesantrens is far from clear. Pesantrens are soon identified

as a “static culture”, a frozen culture of mechanical ritualism with no

prophetic dynamic or social structural meaning within and outside itself.

IV

In a general and simple portrait (one that is in many ways shameful

to admit): a portrait of pesantren in this post-reformasi era it since

reformasi, the political desire of the pesantren community – that had

previously forgotten its cultural struggles of the past – has awoken again

and is actively looking for outlets.

Studies of classical Islamic texts, both in type and method, religious

ritual, kyai-santri relations, the specific layout of spaces, and distinctive

symbols of santri-ness – all are part of the static portrait that it is possible

to encounter there. If there are changes from this “inheritance of static

culture”, this is the result of the New Order in the project of “pesantren

modernization”. The left-overs of this project spliced together some

ordinary schools, both state and private, and pesantren economic

institutions, into the pesantren education system.

There was some pesantrens that some decades ago forbad their

santris to go to public schools but now instead have become pioneers of

incorporating public school in pesantren through Madrasah Tsanawiyah

Terbuka (MTsT). The opposition of kyais to state education methods and

policies has become things of the past. Today pesantren live and breathe

alongside the public schools that surround them.

5

V

The same applies to intellectual discourse and tradition. Pesantrens

are still consumed by a classical intellectual discourse and tradition, and it

is not yet apparent that there is a significant collective wish to make this

rich classical intellectual heritage into a starting point for the renewal of

Islamic thinking. This inheritance is still treated as a “static culture”, one

that is transmitted consistently from generation to generation without the

courage to change so much as a coma.

All in all, only reinforces Abdurrahman Wahid’s idea that pesantrens

are a subculture.” If Abdurrahman Wahid explains “subculture” as a world

of pesantren that is unique and is untouched by elements outside itself,

now pesantrens have made contact with external realities and have

returned to their own establishment, creating an exclusive subculture.

6

3. Al-Ihya Al-UlumaddinA. History of the Boarding School Al Ihya Ulumaddin

Al Ihya Ulumaddin boarding school located in an area of 4 hectares

of land area Kesugihan Kidul village, District Kesugihan, Cilacap.

Precisely on 24 November 1925/1344 H, a prominent cleric KH.

Abdullah Hanafi establishes Kesugihan boarding school in the village.

At that time the village was isolated Kesugihan and around the cottage

there is a place for cockfighting, gambling, and burn incense at the

funeral citizens (petilasan). Boarding School attendance is based on the

spirit of religious preaching that aims to engage the intellectual life of

the nation especially the Dutch colonial times at the time. He utilize the

KH Mosque. Fadil to initiate pioneering schools, mosque or violated is

known as the "broken vertex". At first boarding school was known as

Kesugihan boarding school in 1961, Boarding School changed its name

to the Islamic Religious Education and Teaching (PPAI) and in

1983kembali boarding school changed its name to Al-Ihya Ulumaddin.

The name change made by KH. Mustolih Badawi, son of Kh. Abdullah

Hanafi. The changes are done in memory of his late father who greatly

admires the monumental work of Imam Al-Ghozali (book Ihya

'Ulumaddin) renewal of Islam. Boarding School Al Ihya 'Ulumaddin

Kesugihan, the economy is in a plural society (diverse) that from of

fishermen, traders, self-employed farmers and servants.

In terms of geographical location close to downtown schools Cilacap.

This condition is a bit much influence the development of schools in

maintaining and preserving the noble values of religious traditions. This

balance can be thought due to the presence of the charismatic

influence Kyai Kesugihan region, which is identical to the City of Rasta.

Such geographical location, inspiring Boarding School Al Ihya 'Ulmaddin

participate in empowering communities, tend to use the approach of

agricultural and marine products. It is intended to be more pronounced

in the presence of boarding school plays a role as a change agent

(agent of change).

7

B. Profile

For a moment we will explore the city Bangil. The town is located

about 40 km from the provincial capital of East Java. Which famous as

the students of the religious behavior, Bangil portrait of a

homogeneous area, the religious community. Every morning to evening

students feel so thick. In this embroidery city, many shops have

encountered the religious references book the students in some

boarding school in East Java. Lined also some shops selling religious

equipment, accessories, and boarding students. It strengthens the

position of the city as a city Bangil students.

Among some of the Sunni schools of commitment to faith

congregation is Sunnah wal experts Ma'had Dar Ihya 'Li'ulumiddin

Kauman Bangil, boarding is fitted exactly in the heart of the north of

the mosque Jami' and the square. To reach these schools have crossed

a lot of alleys, the faces passing by Indo-Arabic, because the location is

in the township Arab descent. Similarly, these schools are also in

custody by a Habib who is no stranger to the Bangil i.e. Al-Fadhil Al-

Habib Ahmad bin Husein Assegaf.

Ma'had ul Ihya 'may be relatively new Ulumiddin between the rows

of name schools are mushrooming in the city's students. But the name

of Habib Ahmad was quite friendly, especially for the students who like

the Koran and close to the Habaib.

Methods Tarbiyah Salaf

8

Boarding Dar Ihya 'Li'ulumiddin directly in foster care by Habib

Ahmad, is an educational institution that adhere to the teachings of the

Salaf. Therefore, the cottage Darul Ihya 'Li'ulumiddin focused teaching

of classic books [the yellow book]. Various disciplines are taught, from

the field of Arabic grammar [Nahwu / shorof], includes the book of Ibn

'Aqil, Mutammimah Ajurumiyah, Imrithi, Amtsilah Tashrifiyah and

Nadhom Maqsud. Field which includes the book Fiqh Fathul Mu'in,

Anwarul masalik, Matan Zubad, Fathul Qarib and Mabadi 'fiqhiyah. Also

a wide range of other disciplines which include Tasauf, Tafsir, Ulumul

Qur'an, Hadith Musthalahul, Hadith, Usul Fiqh, Mantiq, balaghah,

Tajweed, Tasawwuf, Faro'idl and materials' Arud [science grammar of

Arabic poetry rhythm].

Habib Ahmad in their daily routine to lead Dirasah Ihya Ulumiddin

held every morning at his residence. Most of those attending was

Dirasah senior students-students of Darul Ihya 'that has the ability to

read and understand the book of the underdog. In addition to fostering

study Ihya, Habib Ahmad also maintains recitation Hikam book on

Friday afternoon which was attended by hundreds of pilgrims from

different areas, both within the city and outside the city Bangil.

Ponpes that have been running over the past ten years and

continues to grow rapidly forward with the progress of time. Boarding

Dar Ihya 'Li'ulumiddin have permanent buildings, consisting of seven

indoor rooms, seven classrooms, one office and one room mushalla.

Until now jumalah Dar Ihya boarding school students' reach about one

hundred and thirteen people, who come from different parts of the

archipelago such as, Borneo, Sumatra, Sulawesi, Palembang, Jambi and

Jakarta.

In order to improve the quality of teaching and learning, Ponpes Dar

Ihya 'implements routines directly coordinated with the schedule

determined by the caregiver. In this case, it held events Muhadharoh

[lectures and speeches] were held every night on Monday and is core

activities in order to foster the students to be able to engage in the

carry propagation in the society. The cottage is also a forum for open

9

discussion Bahtsul Masail and to train the students to solve problems

that occur in the community fiqhiyah understood with reference to

clear and reliable. And to facilitate the talents of the students, boarding

school Darul Ihya 'also has madding wall {magazines}, published three

times a month. In order to meet the daily needs of the students,

boarding school Dar Ihya ‘fosters enterprise in the form of kiosks and

cooperative.

As usual salaf pesantren, lodge also uses halaqah system which is a

fundamental part in the learning process and the ability to adjust the

level of students formed four I'dadi 1 year, 3 years Ibtidai, Tsanawi

Aliyah 3 years and 2 years. While for graduation students depend on

caretaker’s cottage Abuya Alhabib Ahmad ibn Husayn Assegaf. Besides

reading aurad also a routine that must be followed by all students

without exception. Starting from reading Wirdul al-Latif, Hizbul Bahar,

Ratib al-Haddad and other aurad organized in a treatise compiled by

the caregiver and his name Al-Anwar al-wa Shathi'ah Qathi'ah Saiful.

Wirid most dominant and is the most emphasized by caregivers are

reading segue Nariyah.

Boarding Dar Ihya 'Li'ulumiddin standing in canoes forming Muslim

personality sublime moral and civilized religion with a broad

knowledgeable and still adhere to the teachings of the Salaf that based

on ideology Ahlussunnah Wal Jama'ah.

C. Vision And Mission Boarding School Al Ihya Ulumaddin

1. Vision

"Ponpes Al Ihya lumaddin is scored generations sholihah, akhlaqul

karimah, and broad-minded"

2. Mission

a.Creating an Islamic society;

b.Provide adequate skills provision;

c. Delivering knowledge of religion, adequate public.

D. The Rules in Pp. Dar Ihya 'Liulumiddin

1. OBLIGATIONS

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a. Obey the Shari'a rules and Boarding School

b. Following the teaching and learning activities in accordance with.

c. Perform prayers five times a day with the congregation

d. Following activities ubudiah the terms set forth

e. Paying syahriah appropriate set

f. Maintain order, safety and cleanliness of cottage

g. Be polite and akhlakul karimah when inside or outside the

cottage

h. Arabic terms set forth

2. BANS

a. Violating the Shari'ah rules and cottage

b. Smoking and or use drugs

c. Intercourse (dating) with women

d. Out or home without permission

e. Fights with anyone

f. Stealing other people's stuff or hasab

g. Carrying or storing sharp objects that are used to fight

h. Bringing HP or Tape Recorder

E. Geographical Location

Address : Jl. Musing No.59

Village : Bendomungal

Sub : Bangil

District : Pasuruan

Province : East Java

Phone Number : (0343) 742086

Date Established : 12 - Rabiul Awal 1422 H / 04-Jun-2001

F. Activities cottage

03: 00-04:00 Qiyamullail

04: 00-05:15 wirid-Pray-Reading the Koran

5:15 to 7:00 Breakfast-Preparation Ta'lim

07:30-0930 Ta'lim

09:30 to 10:00 a.m. Break

11

10:00 to 11:15 Ta'lim

Conditional 11:15 to 12:00 Noon Prayer-sholawat Nariyah

12:00 to 15:30 Lunch-Break

15:30 to 16:00 Asar Prayer-wirid

16:00 to 5:00 p.m. Ta'lim

17:00 to 17:30 Maghrib Prayer

Conditional 17:30 to 18:15 Maghrib Prayer – wirid

18:15 to 19:00 halaqoh Hadromiyah

19:00 to 7:15 p.m. Isha Prayer

19:15 to 20:00 Dinner

20:00 to 21:00 Mutolaah Independent

In addition to Officer of the Watch Night 22:00 to 03:00 Istirah Night

{Sleep}

17:30 to 19:00 Friday Night Readings Mawlid

20:00 to 21:30 Sunday Night Speech Exercises} {Muhadhoroh Friday

Night Marawis {Entertainment}

6:00 to 07:00 every day led caregivers Readings} {Dars Ihya '

G. Educational Qualification Madrasiah

1. I'DADIYAH (One Year)

2. Elementary schools (Three Years)

3. Tsanawiyah (Three Years)

4. Aliyah (Two Years)

H. Circumstances Caregiver

Boarding School attendance is based on the spirit of religious

preaching that aims to channel religious values, especially the Koran.

Board asatidz:

1. Madrasah Mts TTQ 16 people;

2. Madasah Aliyah 14 people;

3. And Madrasah Diniyah 8 people

Currently Ponpes Al Ihya Kyai in custody by the Board, the current

caretakers KH. Chasbullah Badawi, KH. Imdadurahman Al-'Ubudy, and

KH. M. Syuhud Muchson, Lc

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I. Other

1. Syahriah monthly money. Students who go home because of illness,

and so on, as long as not resign then paid as usual.

2. Students who quit or are terminated and still have arrears / debt

then obligated to repay.

3. Money monthly Syahriah Ramadan holiday home students who still

get paid as usual.

4. For those students who are not in boarding / home:

a. If it does not come back for a month afterwards without giving

news then declared a halt.

b. If back then he was obliged to re-register.

5. For students who live (follow the lessons in the month of Ramadan)

no additional charge.

13

Original Article:

A. Sejarah berdirinya Pondok Pesantren Al Ihya Ulumaddin

Pondok pesantren Al Ihya Ulumaddin berlokasi di areal tanah seluas

4 Ha Desa Kesugihan Kidul, Kecamatan Kesugihan, Kabupaten Cilacap.

Tepatnya tanggal 24 November 1925/1344 H, seorang tokoh ulama KH.

Badawi Hanafi  mendirikan pondok pesantren di Desa Kesugihan. Pada

saat itu Desa Kesugihan masih terisolir dan disekitar pondok terdapat

tempat untuk adu ayam, perjudian, dan bakar kemenyan di

pemakaman warga (petilasan). Kehadiran Pondok Pesantren ini

dilandasi dengan semangat keagamaan berdakwah yang bertujuan

untuk ikut serta mencerdaskan kehidupan bangsa khususnya pada

zaman penjajahan Belanda pada saat itu.   Beliau memanfaatkan

Mushola peninggalan KH. Fadil untuk mengawali perintisan pesantren,

Mushola atau langgar tersebut dikenal dengan nama “langgar

dhuwur”. Pada awalnya pondok pesantren ini dikenal dengan nama

pondok pesantren Kesugihan pada tahun 1961, Pondok Pesantren ini

berubah nama menjadi Pendidikan dan Pengajaran Agama Islam (PPAI)

dan pada tahun 1983kembali berubah nama menjadi Pondok Pesantren

Al-Ihya Ulumaddin. Perubahan nama dilakukan oleh KH. Mustolih

Badawi, Putra Kh. Badawi Hanafi. Perubahan tersebut dilakukan untuk

mengenang almarhum ayahnya yang sangat mengagumi karya

monumental Imam Al-Ghozali (Kitab Ihya ‘Ulumaddin) tentang

pembaharuan Islam.  Pondok Pesantren Al Ihya ‘Ulumaddin Kesugihan,

secara ekonomi berada pada masyarakat plural (beragam) yang

vterdiri dari nelayan, pedagang, petani wiraswasta dan Pegawai

Negeri.

Dari segi geografis lokasi pesantren dekat dengan pusat kota

Cilacap. Kondisi ini sedikit banyak mempengaruhi proses

perkembangan pesantren dalam upaya menjaga dan melestarikan

nilai-nilai luhur tradisi keagamaan. Keseimbangan tersebut dapat

tercipta karena masih adanya pengaruh karismatik para Kyai di

wilayah Kesugihan, yang kemudian identik dengan Kota Santri. Letak

geografis semacam itu, memberikan inspirasi Pondok Pesantren Al Ihya

14

‘Ulmaddin dalam ikut memberdayakan masyarakat sekitar, cenderung

menggunakan pendekatan agraris dan kelautan. Hal ini dimaksudkan

agar kehadiran Pesantren lebih nyata dalam memainkan peran sebagai

agen perubahan (agent of change).

B. Profil

Sejenak kita akan menelusuri kota Bangil. Kota yang berada sekitar

40 km dari ibukota propinsi Jatim. Yang terkenal sebagai kota santri

dari sisi perilaku keberagamaan, Bangil potret daerah yang homogen,

yaitu masyarakat yang agamis. Setiap pagi hingga petang nuansa

santri begitu kental. Di kota bordir ini, banyak di jumpai toko-toko kitab

agama yang menjadi jujukan para santri di beberapa pondok pesantren

di jawa timur. Berjejer juga beberapa toko yang menjual peralatan

ibadah, aksesoris santri dan pesantren. Hal itu memperkuat posisi kota

Bangil sebagai kota santri.

Di antara beberapa pesantren sunni yang komitmen terhadap

akidah ahli sunnah wal jama'ah adalah Ma'had Darul Ihya' Li'ulumiddin

Kauman Bangil, pesantren ini berada pas di jantung kota tepatnya di

sebelah utara masjid Jami' dan alun-alun. Untuk menuju pesantren ini

harus melintasi gang-gang yang banyak, wajah-wajah indo-arab berlalu

lalang, karena lokasi berada di perkampungan arab keturunan.

Demikian pula pesantren ini juga di asuh oleh seorang Habib yang

tidak asing lagi bagi masyarakat Bangil yaitu Al-Fadhil Al-Habib Ahmad

bin Husein Assegaf.

Ma'had darul ihya' ulumiddin mungkin tergolong baru di antara

deretan nama pesantren yang menjamur di kota santri ini. Namun

nama Habib Ahmad sudah cukup bersahabat, utamanya bagi

masyarakat santri yang gemar mengaji dan dekat dengan para Habaib.

Metode tarbiyah salaf

Pondok Pesantren Darul Ihya' Li'ulumiddin yang langsung di asuh

oleh Habib Ahmad, merupakan sebuah lembaga pendidikan yang

berpegang teguh terhadap ajaran Salaf. Oleh karena itu, Pondok Darul

Ihya' Li'ulumiddin memfokuskan pengajaran dari kitab-kitab klasik

[kitab kuning]. Berbagai macam disiplin ilmu yang diajarkan, mulai dari

15

bidang grammar bahasa Arab [nahwu/shorof], meliputi kitab Ibnu 'Aqil,

Mutammimah Ajurumiyah, Imrithi, Amtsilah Tashrifiyah dan Nadhom

Maqsud. Bidang Fiqh yang meliputi kitab Fathul Mu'in,Anwarul masalik,

Matan Zubad, Fathul Qarib dan Mabadi' Fiqhiyah. Juga berbagai macam

disiplin ilmu lainnya yang meliputi Tasauf, Tafsir, Ulumul Qur'an,

Musthalahul Hadist, Hadist, Ushul Fiqh, Mantiq, Balaghah, Tajwid,

Tasawwuf, Faro'idl serta materi 'Arud [ilmu tata irama puisi Arab].

Habib Ahmad dalam kesehariannya rutin memimpin dirasah kitab

Ihya ulumiddin yang dilaksanakan setiap pagi di kediaman beliau.

Sebagian besar yang menghadiri dirasah itu adalah santri-santri senior

Darul Ihya' yang memiliki kemampuan membaca dan memahami kitab

yang diunggulkan. Selain membina pengajian kitab Ihya, Habib Ahmad

juga membina pengajian kitab Hikam pada Jum'at sore yang dihadiri

ratusan jamaah dari berbagai kawasan, baik dari dalam kota maupun

luar kota Bangil.

Ponpes yang telah berjalan lebih sepuluh tahun ini berkembang

dengan pesat dan terus maju seiring kemajuan zaman. Pondok

Pesantren Darul Ihya' Li'ulumiddin telah memiliki bangunan

permanent, terdiri dari tujuh ruangan kamar, tujuh ruang kelas,  satu

ruangan kantor dan satu ruangan mushalla. Hingga sekarang jumalah

santri Pondok Pesantren Darul Ihya' mencapai sekitar seratus tiga

belas orang, yang berasal dari berbagai daerah di nusantara seperti,

Kalimantan, Sumatera, Sulawesi, Palembang, Jambi dan Jakarta.

Dalam rangka meningkatkan kualitas belajar mengajar, Ponpes

Darul Ihya' menerapkan rutinitas yang terkordinir dengan jadwal yang

langsung ditentukan oleh pengasuh. Dalam hal ini, maka diadakan

kegiatan Muhadharoh [ceramah dan orasi] yang dilaksanakan setiap

malam ahad dan merupakan kegiatan inti dalam rangka membina para

santri untuk dapat terjun dalam melaksanakan dakwah di tengah

masyarakat. Pondok juga mengadakan forum bahtsul masail dan

musyawarah untuk melatih para santri memecahkan masalah-masalah

fiqhiyah yang terjadi di masyarakat dengan refrensi yang jelas dan

dapat dipertanggung jawabkan. Dan untuk mewadahi bakat para santri

16

,Pondok Pesantren Darul Ihya'  juga mempunyai mading {majalah

dinding} yang terbit sebulan tiga kali. Demi memenuhi kebutuhan

sehari-hari para santri, Pondok Pesantren Darul Ihya' membina badan

usaha berupa wartel dan koperasi.

Seperti lazimnya ponpes salaf, Pondok ini juga menggunakan sistem

halaqah yang merupakan bagian mendasar dalam proses belajar

mengajar dan untuk menyesuaikan kemampuan santri dibentuk empat

jenjang I’dadi 1 tahun, Ibtidai 3 tahun, Tsanawi 3 tahun dan Aliyah 2

tahun . sedangkan untuk kelulusan santri tergantung kepada pengasuh

pondok Abuya Alhabib Ahmad bin Husein Assegaf. Selain itu

pembacaan aurad juga merupakan rutinitas yang harus diikuti semua

santri tanpa terkecuali. Mulai dari membaca al-Wirdul Lathif, Hizbul

Bahar, Ratib al-Haddad, dan aurad lainnya yang terhimpun dalam

sebuah risalah yang disusun oleh pengasuh dan beliau beri nama Al-

Anwar ash-Shathi'ah wa Saiful Qathi'ah. Wirid yang paling dominan dan

merupakan yang paling ditekankan oleh pengasuh adalah pembacaan

Shalawat Nariyah.

Pondok Pesantren Darul Ihya' Li'ulumiddin berdiri dalam rangkan

membentuk kepribadian muslim yang berakhlak dan beradab luhur

dengan berpengetahuan agama yang luas serta tetap  berpegang

teguh dengan ajaran para Salaf yang berazaskan faham Ahlussunnah

Wal Jama'ah.

C. Visi Dan Misi Pondok Pesantren Al Ihya Ulumaddin

1. Visi

“Ponpes Al Ihya lumaddin adalah mencetak generasi yang

berakidah sholihah, berakhlaq karimah, dan berwawasan yang luas”

2. Misi

a. Menciptakan masyarakat yang Islami;

b. Menyediakan bekal ketrampilan yang cukup;

c. Menyampaikan pengetahuan  agam, umum yang memadai.

D. Tata Tertib Pp. Darul Ihya’ Liulumiddin

1. KEWAJIBAN

a. Mentaati peraturan syariat dan Pondok Pesantren

17

b. Mengikuti kegiatan belajar mengajar sesuai ketentuan.

c. Menunaikan solat lima waktu dengan berjamaah

d. Mengikuti kegiatan ubudiah menurut ketentuan yang ditetapkan

e. Membayar uang syahriah sesuai yang ditetapkan

f. Menjaga ketertiban, keamanan dan kebersihan Pondok

g. Menjaga sopan santun dan berakhlakul karimah ketika didalam

atau diluar Pondok

h. Berbahasa Arab menurut ketentuan yang ditetapkan

2. LARANGAN

a. Melanggar peraturan syariat dan Pondok

b. Merokok dan atau memakai NARKOBA

c. Berhubungan intim (berpacaran ) dengan wanita

d. Keluar atau pulang tanpa izin

e. Berkelahi dengan siapapun

f. Mencuri atau mengghasab barang orang lain

g. Membawa atau menyimpan benda tajam yang digunakan untuk

berkelahi

h. Membawa HP atau Tape Recorder

E. Letak Geografis

Alamat Pesantren : Jl. Musing No: 59

Kelurahan : Bendomungal

Kecamatan : Bangil

Kabupaten : Pasuruan

Provinsi : Jawa Timur

No Telepon : (0343) 742086

Tanggal Berdiri : 12- Rabiul Awal-1422 H / 04-Juni-2001

F. Kegiatan Pondok

Ket. PUKUL Kegiatan

03: 00-04:00 Qiyamullail

04: 00-05:15 Sholat -Pembacaan Wirid- Alquran

05:15-07:00 Sarapan- Persiapan Ta'lim

07:30-0930 Ta'lim

09:30-10:00 Istirahat

18

10:00-11:15 Ta'lim

Kondisional 11:15-12:00 Sholat Zuhur-Sholawat Nariyah

12:00-15:30 Makan –Istirahat

15:30-16:00 Sholat Asar-Wirid

16:00-17:00 Ta'lim

17:00-17:30 Persiapan Sholat Maghrib

Kondisional 17:30-18:15 Sholat Maghrib – Wirid

18:15-19:00 Halaqoh Hadromiyah

19:00-19:15 Sholat Isya

19:15-20:00 Makan Malam

20:00-21:00 Mutolaah Mandiri

Selain Petugas Jaga Malam

22:00-03:00 Istirah Malam {Tidur}

Malam Jumat 17:30-19:00 Pembacaan Maulid

Malam Ahad 20:00-21:30 Latihan Pidato {Muhadhoroh}

Malam Jumat Marawis{Hiburan}

Setiap hari dipimpin pengasuh 06:00-07:00 {Dars}Pembacaan kitab

ihya'

G. Jenjang Pendidikan Madrasiah

1. I'DADIYAH (Satu Tahun)

2. IBTIDAIYAH (Tiga Tahun)

3. TSANAWIYAH (Tiga Tahun)

4. ALIYAH (Dua Tahun)

H. Keadaan Pengasuh

Kehadiran Pondok Pesantren ini dilandasi dengan semangat

keagamaan berdakwah yang bertujuan untuk menyalurkan nilai-nilai

agama, khususnya Al Quran. Dewan asatidz :

1. Madrasah Mts TTQ  sebanyak 16 orang;

2. Madasah Aliyah sebanyak 14 orang;

3. Dan Madrasah Diniyah sebanyak 8 orang

Saat ini Ponpes Al Ihya di asuh oleh Dewan Kyai, yang Pengasuh

saat ini KH. Chasbullah Badawi, KH. Imdadurahman Al-‘Ubudy, dan KH.

M. Syuhud    Muchson, Lc

19

I. Lain-lain

1. Uang bulanan Syahriah. Santri yang pulang karena sakit dan

sebagainya, selama tidak menyatakan berhenti maka dibayar

seperti biasanya.

2. Santri yang berhenti atau diberhentikan dan masih memiliki

tunggakan/ hutang maka diwajibkan untuk melunasi.

3. Uang bulanan Syahriah santri yang pulang liburan Ramadhan tetap

dibayar seperti biasanya.

4. Bagi santri yang tidak berada dipondok / pulang :

a. Jika tidak kembali lagi selama Satu bulan setelahnya tanpa

memberi khabar maka dinyatakan berhenti.

b. Jika kembali maka dia wajib mendaftar ulang.

5. Bagi santri yang menetap (mengikuti pelajaran di bulan Ramadhan )

tidak dikenakan biaya tambahan.

20

4. HALAL AND HARAM FOODS IN ISLAM

Halal (Arabic: حالل ḥalāl, "permissible") is a term designating any

object or an action which is permissible to use or engage in, according

to Islamic law. The term is used to designate food seen as permissible

according to Islamic law. Halal foods are foods that Muslims are allowed to

eat under Islamic dietary guidelines. The criteria specify both what foods

are allowed, and how the food must be prepared. The foods addressed are

mostly types of meat/animal tissue.1

"O People, eat from the land what is permitted & good & do not

follow in the footsteps of Shaitan, for he is an open enemy to you." (Al

Baqarah, 2:168)

Allah swt has given clear guidelines on what can and cannot be

consumed. In addition we have also been instructed in manners and

behavior of eating. Eating and drinking also becomes a way by which a

Muslim remembers the bounties of Allah swt and by observing the rules of

Shariah, he also shows his commitment to his religion.

Foods can be primarily divided into two sections:

1. Plants, fruits, vegetables and grains: All these can be eaten as long as

they are not harmful to human beings. This means that they must not

contain poisonous or narcotic substances.

2. Living creatures. These can be divided into three:

a. Sea creatures

We are allowed to eat any fish as long as it has scales. All other

sea creatures such as whales, sharks, turtles, lobsters and crabs are

Haraam. The only exception is for prawns and shrimps, which can

be eaten. In order for the fish to be Halaal, it must be removed alive

from the water. It does not matter who has done the fishing or what

method has been used to catch the fish.

b. Land creatures

This term covers all animals that live on the face of the earth.

Allah has permitted the eating of some and forbidden others. The

first five verses of Sura 5 Ma'idah give a summary of the commands

1 http://en.wikipedia.org/wiki/Halal

21

regarding what is permitted to eat. Amongst domestic animals,

camels, cows, goats and sheep are permissible to eat. They all

possess a hoof or cloven hoof. From amongst wild animals, which

mean animals that are not normally kept in enclosures, mountain

sheep, wild cows and asses, gazelles and deer are permitted. It is

Makruh (undesirable) to eat the meat of a horse, donkey or mule.

It is not permitted to eat the meat of animals that possess canine

teeth or fangs. Examples of such animals that are sometimes eaten

by man are dogs, rabbits, elephants and monkeys. There are

specific verses in the Holy Qur'an forbidding the eating of a pig. It is

not permitted to eat reptiles such as snakes and tortoises. Insects

such as fleas and lice are also forbidden. However, locusts are

permissible.

c. Birds

Birds that comply with the following two conditions can be eaten.

1)The body is covered with feathers.

2)They are not classes as birds of prey (possessing talons).

There are two other principles by which one can distinguish

between birds that are permitted and those that are not:

1)Every bird which, when in flight glides more than the flapping of

its wings cannot be eaten.

2) If a particular bird's movement is not known, then before eating

one must check for the presence of one of the following: a craw

(where grain collects in the throat), a gizzard (part of the

stomach) or a projection (a fork-like extension on the bird's foot

which performs the function of a talon).

Thus chickens, turkeys, pigeons and all small birds are

permissible to eat. Even ostriches and peacocks are allowed.

Birds of prey like eagles, hawks and vultures are Haraam to

eat. Crows, rooks and ravens should not be eaten either.

Other animals, which fly but are not, classified, as birds such

as bats, bees and other flying insects are Haraam.

22

Note that in cases where one is in danger of dying through

starvation, anything, including forbidden things, can be consumed

to save life. However, this must be done as a last resort and only

the absolute minimum must be eaten.

Slaughtering (Zabiha) Method according to Shariah:

All animals and birds that are permissible to eat are nevertheless

forbidden to a Muslim unless they have been correctly slaughtered. The

laws for hunting differ slightly and can be obtained from books of Islamic

Laws of various jurists.

The correct method of slaughtering involves the simultaneous

cutting of the gullet, windpipe, carotid artery and jugular vein of the

animal with a sharp knife. The conditions for the slaughtering are as

below:

1. The one who carries out the slaughtering must be a Muslim.

2. If possible, the instrument used to slaughter should be made of iron.

3. The creature to be slaughtered must be made to face the Holy Ka'aba.

4. The person performing the slaughter must mention the name of Allah

as he slaughters the animal.

5. Here must be a normal emission of blood from the animal after the

slaughter.

6. The animal must show some sign of movement after being slaughtered,

especially if there was some doubt whether the animal was alive before

being slaughtered.2

2 http://www.islamic-laws.com/halalharamfooddrinks.htm

23

5. VERSES AND HADEETH ABOUT HIJAB

1. Allah says (interpretation of the meaning): 

“And tell the believing women to lower their gaze (from looking at

forbidden things), and protect their private parts (from illegal sexual

acts) and not to show off their adornment except only that which is

apparent (like both eyes for necessity to see the way, or outer palms of

hands or one eye or dress like veil, gloves, headcover, apron), and to

draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and

bosoms) and not to reveal their adornment except to their husbands, or

their fathers, or their husband’s fathers, or their sons, or their

husband’s sons, or their brothers or their brother’s sons, or their sister’s

sons, or their (Muslim) women (i.e. their sisters in Islam), or the

(female) slaves whom their right hands possess, or old male servants

who lack vigour, or small children who have no sense of feminine sex.

And let them not stamp their feet so as to reveal what they hide of their

adornment. And all of you beg Allah to forgive you all, O believers, that

you may be successful” [al-Noor 24:31] 

2. Allah says (interpretation of the meaning): 

“And as for women past childbearing who do not expect wedlock, it

is no sin on them if they discard their (outer) clothing in such a way as

not to show their adornment. But to refrain (i.e. not to discard their

outer clothing) is better for them. And Allah is All-Hearer, All-Knower”

[al-Noor 24:60] 

“Women past childbearing” are those who no longer menstruate, so

they can no longer get pregnant or bear children. We shall see below

the words of Hafsah bint Sireen and the way in which she interpreted

this verse. 

3. Allah says (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of

the believers to draw their cloaks (veils) all over their bodies (i.e. screen

themselves completely except the eyes or one eye to see the way).

That will be better, that they should be known (as free respectable

24

women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most

Merciful”[al-Ahzaab 33:59] 

4. Allah says (interpretation of the meaning): 

“O you who believe! Enter not the Prophet’s houses, unless

permission is given to you for a meal, (and then) not (so early as) to

wait for its preparation. But when you are invited, enter, and when you

have taken your meal, disperse without sitting for a talk. Verily, such

(behaviour) annoys the Prophet, and he is shy of (asking) you (to go);

but Allaah is not shy of (telling you) the truth. And when you ask (his

wives) for anything you want, ask them from behind a screen, that is

purer for your hearts and for their hearts. And it is not (right) for you

that you should annoy Allah’s Messenger, nor that you should ever

marry his wives after him (his death). Verily, with Allah that shall be an

enormity” [al-Ahzaab 33:53] 

With regard to the Ahaadeeth:

1. It was narrated from Safiyyah bint Shaybah that ‘Aa’ishah (may Allah

bepleased with her) used to say: When these words were revealed –

“and to draw their veils all over Juyoobihinna (i.e. their bodies, faces,

necks and bosoms)” – they took their izaars (a kind of garment) and

tore them from the edges and covered their faces with them. 

2. Narrated by al-Bukhaari, 4481. The following version was narrated by

Abu Dawood (4102): “May Allah have mercy on the Muhaajir women.

When Allah revealed the words “and to draw their veils all over

Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the

thickest of their aprons (a kind of garment) and covered their faces with

them.”

3. Shaykh Muhammad al-Ameen al-Shanqeeti (may Allah have mercy on

him) said: This hadeeth clearly states that what the Sahaabi women

mentioned here understood from this verse – “and to draw their veils all

over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – was

that they were to cover their faces, and that they tore their garments

and covered their faces with them, in obedience to the command of

Allah in the verse where He said “and to draw their veils all over

25

Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” which meant

covering their faces. Thus the fair-minded person will understand that

woman’s observing hijab and covering her face in front of men is

established in the saheeh Sunnah that explains the Book of Allah.

‘Aa’ishah (may Allah be pleased with her) praised those women for

hastening to follow the command of Allah given in His Book. It is known

that their understanding of the words “and to draw their veils all over

Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” as meaning

covering the face came from the Prophet (peace and blessings of Allah

be upon him), because he was there and they asked him about

everything that they did not understand about their religion.

4. It was narrated from ‘Aa’ishah that the wives of the Prophet (peace and

blessings of Allah be upon him) used to go out at night to al-Manaasi’

(well known places in the direction of al-Baqee’) to relieve themselves

and ‘Umar used to say to the Prophet (peace and blessings of Allah be

upon him), “Let your wives be veiled.” But the Messenger of Allaah

(peace and blessings of Allah be upon him) did not do that. Then one

night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings

of Allaah be upon him), went out at ‘Isha’ time and she was a tall

woman. ‘Umar called out to her: “We have recognized you, O Sawdah!”

hoping that hijab would be revealed, then Allah revealed the verse of

hijab. Narrated by al-Bukhaari, 146; Muslim, 2170. 

5. It was narrated from ‘Urwah that ‘Aa’ishah said: The Messenger of Allah

(peace and blessings of Allah be upon him) used to pray Fajr and the

believing women would attend (the prayer) with him, wrapped in their

aprons, then they would go back to their houses and no one would

recognize them.  Narrated by al-Bukhaari, 365; Muslim, 645. 

6. It was narrated that ‘Aa’ishah (may Allah be pleased with her) said:

“The riders used to pass by us when we were with the Messenger of

Allah (S) in ihraam, and when they drew near to us we would lower our

jilbabs from our heads over our faces, then when they had passed we

would uncover them again. Narrated by Abu Dawood, 1833; Ibn Maajah,

26

2935; classed as saheeh by Ibn Khuzaymah (4,203) and by al-Albaani in

Kitaab Jilbaab al-Mar’ah al-Muslimah. 

7. It was narrated that Asma’ bint Abi Bakr said: We used to cover our

faces in front of men. Narrated by Ibn Khuzaymah, 4/203; al-Haakim,

1/624. He classed it as saheeh and al-Dhahabi agreed with him. It was

also classed as saheeh by al-Albaani in Jilbaab al-Mar’ah al-Muslimah. 

8. It was narrated that ‘Aasim al-Ahwaal said: We used to enter upon

Hafsah bint Sireen who had put her jilbab thus and covered her face

with it, and we would say to her: May Allah have mercy on you. Allah

says (interpretation of the meaning): “And as for women past

childbearing who do not expect wedlock, it is no sin on them if they

discard their (outer) clothing in such a way as not to show their

adornment” [al-Noor 24:60]. And she would say to us: What comes after

that? We would say: “But to refrain (i.e. not to discard their outer

clothing) is better for them”. And she would say: That is confirming the

idea of hijab. Narrated by al-Bayhaqi, 7/93. And Allah knows best.3

3 http://islamqa.info/en/ref/13998

27

6. PERFORMING WUDU

Cleanliness (Taharah) is an important precondition of Islamic worship.

Wudu is an essential part of Cleanliness. Salah(prayer) is not valid without

Wudu' or Tayammum(dry Ablution). Allah says in the Qur'an : 

 "Surely Allah loves those who turn to Him and those who care for

cleanliness" (2:22)

1. First make Niyyah

(Intention) that you are

making Wudu' for Salah

and begin saying.

"Bismillah.." (In the

name of Allah, the most

merciful and the most

kind). Wash both hands

up to the wrist three

times, making sure that

water has reached

between the fingers. 

2. Put a handful of 

water into your mouth

and rinse it thoroughly

three times

3, 4 Sniff water into

your nostrils three times

to clean them and then

wash the tip of the

nose. 

  

  

  

  

 

28

 

5,6 Wash your face

three times from right

ear to left ear and from

forehead to throat. 

  

  

  

  

 

 

7. Wash your right arm

and then your left arm

thoroughly from wrist

up to elbow three times.

8 a & b) Move the wet

palms over the head

from the top of

forehead to the back of

the head. 

  

  

 

 

9) Pass the wet tips of

index fingers into the

grooves and holes of

both ears and also pass

the wet thumbs behind

the ears 

  

  

  

29

 

10. Finally, wash both

feet to the ankles

starting from the right,

making sure that water

has reached between

the toes and all other

parts of the feet.

At the end of the above steps recite: 

"Ash-hadu an la ilaha  illal lahu wa ash-hadu anna Muammadan 'abduhu

wa rasuluh."

Meaning: I testify that there is no god but Allah and He is One and has

no partner and I also testify that Muhammad is His servant and

messenger.

You Should repeat your Wudu after : 

1 Natural discharge (e.g. urine, stool, wind and the like) 

2 Flow of blood or  pus from any part of the body. 

3 Full mouth vomiting 

4 Falling asleep. 4  

4 http://www.islamawareness.net/Wudu/performing.html

30

7. SHIA ISLAM

Shia Islam (Arabic: يعةbbbbbbbbش, Shīʿah) is the second

largest denomination of Islam. Adherents of Shia Islam are

called Shi'ites or Shias. "Shia" is the short form of the historic

phraseShīʻatu ʻAlī (علي meaning "followers", "faction", or "party" of ,(شيعة

Muhammad's son-in-lawAli, whom the Shia believe to be Muhammad's

successor.

Like other branches of Islam, Shia Islam is based on the teachings of

the Quran and the message of the Islamic prophet Muhammad. In contrast

to other types, the Shia believe that only God has the right to choose a

representative to safeguard Islam, the Quran andsharia. Thus the Shias

look to Ali, Muhammad's son-in-law, whom they consider divinely

appointed, as the rightful successor to Muhammad, and the first imam.

The Shia extend this belief to Muhammad's family, the Ahl al-Bayt ("the

People of the House"), and certain individuals among his descendants,

known as imams, who have special spiritual and political authority over

the community.

Although there were many Shia branches throughout history,

modern Shia Islam is divided into three main branches The largest Shia

sect in the early 21st century is the Ithna ashariyya,  commonly referred

to in English as the Twelvers, while smaller branches include

mthe Ismaili and Zaidi ("Fivers"). Alevis, Alawis and Druze are also

considered sects of Shia Islam.

Shia Muslims believe that just as a prophet is appointed by God

alone, only God has the prerogative to appoint the successor to his

prophet. They believe God chose Ali to be Muhammad's successor,

infallible, the first caliph (khalifa, head of state) of Islam. They believe

Muhammad, before his death, designated Ali as his successor.

Ali was Muhammad's first cousin and closest living male relative as

well as his son-in-law, having married Muhammad's daughter Fatimah. Ali

would eventually become the fourth Muslim caliph.

After the last pilgrimage, Muhammad ordered the gathering of

Muslims at the pond of Khumm and it was there the Shia believe

31

Muhammad nominated Ali to be his successor. The hadith of the pond of

Khumm was narrated on 18th of Dhu al-Hijjah of 10 AH in theIslamic

calendar (March 10, 632 AD) at a place called Ghadir Khumm, located

near the city of al-Juhfah, Saudi Arabia.

Per Shia belief, Muhammad there stated:

Oh people! Reflect on the Quran and comprehend its verses. Look

into its clear verses and do not follow its ambiguous parts, for by Allah,

none shall be able to explain to you its warnings and its mysteries, nor

shall anyone clarify its interpretation, other than the one that I have

grasped his hand, brought up beside myself, [and lifted his arm,] the one

about whom I inform you that whomever I am his master (Mawla), this Ali

is his master (Mawla); and he is Ali Ibn Abi Talib, my brother, the executor

of my will (Wasiyyi), whose appointment as your guardian and leader has

been sent down to me from Allah, the mighty and the majestic.

— Muhammad, 'The Farewell Sermon

Shia Muslims believe this to be Muhammad's appointment of Ali as

his successor, while Sunni Muslims believe it a simple defense of Ali in the

face of unjust criticism.

Ali's caliphate

When Muhammad died in 632 CE, Ali and Muhammad's closest

relatives made the funeral arrangements. While they were preparing his

body, Abu Bakr, Umar, and Abu Ubaidah ibn al Jarrah met with the leaders

of Medina and elected Abu Bakr as caliph. Ali and his family were

dismayed, but accepted the appointment for the sake of unity in the early

Muslim community. It was not until the murder of the third

caliph, Uthman, in 657 CE that the Muslims in Medina invited Ali to

become the fourth caliph, and he established his capital inKufah, in

present-day Iraq.

Ali's rule over the early Muslim community was often contested, and

wars were waged against him. As a result, he had to struggle to maintain

his power against the groups who broke away after giving him allegiance,

or those who wished to take his position. This dispute eventually led to

the First Fitna, which was the first major civil war within the Islamic

32

Caliphate. The Fitna began as a series of revolts fought against the first

Imam, Ali ibn Abi Talib, caused by the assassination of his political

predecessor, Uthman ibn Affan. While the rebels who accused Uthman of

nepotism affirmed Ali's khilafa (caliph-hood), they later turned against him

and fought him. Ali ruled from 656 CE to 661 CE, when he was

assassinated while prostrating in prayer (sujud). Ali's main rival

Muawiyah then claimed the caliphate.5

5 http://en.wikipedia.org/wiki/Shia_Islam

33

8. THE HISTORY OF MADINA CHARTER

Soon after Muhammad arrived in Medina in 622, he made a

covenant between the people Emigrants (the Muslims of Mecca who co-

migrated with the Prophet), Ansar (Muslims of Medina), and the Jews. The

agreement is then referred to the Constitution or the Charter of Medina.

This charter will makes islam become peaceful religion.

Western scholars and, of course, Muslim scholars also agreed that

this charter is authentic. According to Julius Wellhausen, a German

orientalist, there are four reasons that underlie the authenticity of this

charter, namely, first, grammar and vocabulary that is used very archaic.

Second, the text of the agreement is full of allusions that can only be

understood by contemporaries with the holding of the treaty. Third, the

legal text of the agreement reflect the ancient tribes, long before Islam

were present. Fourth, if there is fraud against the agreement, he will

reflect on the phenomenon of Islamic periods, for example, non-Muslims

must not fall into that category wahida umma (Humphreys, 1999).

Charter of Medina are often regarded as the basis of the formation

of the first Islamic state in Medina. And the Prophet Muhammad is

believed to be the foundation stone of the country. The contents of this

agreement, among other things, that the entire population of Medina,

whatever the religion and tribe, is the umma wahida (a single community)

or a single race. Therefore, they all have to help and protect each other,

and they all have the right to run the religion embraced each. The

following is a Translation of the Charter of Medina.

Preambule: In the name of Allah, Most Gracious and Most Merciful. This is

the charter of Muhammad, the Prophet Muhammad, among the believers

and Muslims (derived) from the Quraysh and Yathrib (Medina), and who

followed them, join and fight with them.6

Full Text of the Madina Charter

1. This is a document from Muhammad the Prophet (may Allah bless him

and grant him peace), governing relations between the Believers i.e.

6 http://islam-waylife.blogspot.com/2011/11/history-of-madina-charter.html

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Muslims of Quraysh and Yathrib and those who followed them and

worked hard with them. They form one nation -- Ummah.

2. The Quraysh Mohajireen will continue to pay blood money, according to

their present custom.

3. In case of war with any body they will redeem their prisoners with

kindness and justice common among Believers. (Not according to pre-

Islamic nations where the rich and the poor were treated differently).

4. The Bani Awf will decide the blood money, within themselves, according

to their existing custom.

5. In case of war with anybody all parties other than Muslims will redeem

their prisoners with kindness and justice according to practice among

Believers and not in accordance with pre-Islamic notions.

6. The Bani Saeeda, the Bani Harith, the Bani Jusham and the Bani Najjar

will be governed on the lines of the above (principles)

7. The Bani Amr, Bani Awf, Bani Al-Nabeet, and Bani Al-Aws will be

governed in the same manner.

8. Believers will not fail to redeem their prisoners they will pay blood

money on their behalf. It will be a common responsibility of the Ummat

and not of the family of the prisoners to pay blood money.

9. A Believer will not make the freedman of another Believer as his ally

against the wishes of the other Believers.

10. The Believers, who fear Allah, will oppose the rebellious elements

and those that encourage injustice or sin, or enmity or corruption

among Believers.

11. If anyone is guilty of any such act all the Believers will oppose him

even if he be the son of any one of them.

12. A Believer will not kill another Believer, for the sake of an un-

Believer. (i.e. even though the un-Believer is his close relative).

13. No Believer will help an un-Believer against a Believer.

14. Protection (when given) in the Name of Allah will be common. The

weakest among Believers may give protection (In the Name of Allah)

and it will be binding on all Believers.

15. Believers are all friends to each other to the exclusion of all others.

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16. Those Jews who follow the Believers will be helped and will be

treated with equality. (Social, legal and economic equality is promised

to all loyal citizens of the State).

17. No Jew will be wronged for being a Jew.

18. The enemies of the Jews who follow us will not be helped.

19. The peace of the Believers (of the State of Madinah) cannot be

divided. (it is either peace or war for all. It cannot be that a part of the

population is at war with the outsiders and a part is at peace).

20. No separate peace will be made by anyone in Madinah when

Believers are fighting in the Path of Allah.

21. Conditions of peace and war and the accompanying ease or

hardships must be fair and equitable to all citizens alike.

22. When going out on expeditions a rider must take his fellow member

of the Army-share his ride.

23. The Believers must avenge the blood of one another when fighting

in the Path of Allah (This clause was to remind those in front of whom

there may be less severe fighting that the cause was common to all.

This also meant that although each battle appeared a separate entity it

was in fact a part of the War, which affected all Muslims equally).

24. The Believers (because they fear Allah) are better in showing

steadfastness and as a result receive guidance from Allah in this

respect. Others must also aspire to come up to the same standard of

steadfastness.

25. No un-Believer will be permitted to take the property of the Quraysh

(the enemy) under his protection. Enemy property must be surrendered

to the State.

26. No un-Believer will intervene in favour of a Quraysh, (because the

Quraysh having declared war are the enemy).

27. If any un-believer kills a Believer, without good cause, he shall be

killed in return, unless the next of kin are satisfied (as it creates law and

order problems and weakens the defence of the State). All Believers

shall be against such a wrong-doer. No Believer will be allowed to

shelter such a man.

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28. When you differ on anything (regarding this Document) the matter

shall be referred to Allah and Muhammad (may Allah bless him and

grant him peace).

29. The Jews will contribute towards the war when fighting alongside the

Believers.

30. The Jews of Bani Awf will be treated as one community with the

Believers. The Jews have their religion. This will also apply to their

freedmen. The exception will be those who act unjustly and sinfully. By

so doing they wrong themselves and their families.

31. The same applies to Jews of Bani Al-Najjar, Bani Al Harith, Bani

Saeeda, Bani Jusham, Bani Al Aws, Thaalba, and the Jaffna, (a clan of

the Bani Thaalba) and the Bani Al Shutayba. 

32. Loyalty gives protection against treachery. (loyal people are

protected by their friends against treachery. As long as a person

remains loyal to the State he is not likely to succumb to the ideas of

being treacherous. He protects himself against weakness).

33. The freedmen of Thaalba will be afforded the same status as

Thaalba themselves. This status is for fair dealings and full justice as a

right and equal responsibility for military service.

34. Those in alliance with the Jews will be given the same treatment as

the Jews.

35. No one (no tribe which is party to the Pact) shall go to war except

with the permission of Muhammed (may Allah bless him and grant him

peace). If any wrong has been done to any person or party it may be

avenged.

36. Any one who kills another without warning (there being no just

cause for it) amounts to his slaying himself and his household, unless

the killing was done due to a wrong being done to him.

37. The Jews must bear their own expenses (in War) and the Muslims

bear their expenses.

38. If anyone attacks anyone who is a party to this Pact the other must

come to his help.

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39. They (parties to this Pact) must seek mutual advice and

consultation.

40. Loyalty gives protection against treachery. Those who avoid mutual

consultation do so because of lack of sincerity and loyalty.

41. A man will not be made liable for misdeeds of his ally.

42. Anyone (any individual or party) who is wronged must be helped.

43. The Jews must pay (for war) with the Muslims. (this clause appears

to be for occasions when Jews are not taking part in the war. Clause 37

deals with occasions when they are taking part in war).

44. Yathrib will be Sanctuary for the people of this Pact.

45. A stranger (individual) who has been given protection (by anyone

party to this Pact) will be treated as his host (who has given him

protection) while (he is) doing no harm and is not committing any

crime. Those given protection but indulging in anti-state activities will

be liable to punishment.

46. A woman will be given protection only with the consent of her family

(Guardian). (a good precaution to avoid inter-tribal conflicts).

47. In case of any dispute or controversy, which may result in trouble

the matter must be referred to Allah and Muhammed (may Allah bless

him and grant him peace), The Prophet (may Allah bless him and grant

him peace) of Allah will accept anything in this document, which is for

(bringing about) piety and goodness.7

7 http://www.constitution.org/cons/medina/macharter.htm

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Reasons for Fasting in RamadanAt present, nearly two billion human beings on planet earth are

counted among the Islamic faith, and fasting in Ramadan is a unique annual event shared by a large percentage of Muslims in what is one of the most profound global spiritual experiences. While in reality the rewards for fasting in Ramadan are countless and its full benefits known only to God, the following are ten very important reasons for why Muslims are encouraged to observe fasting in Ramadan.

Fasting in Ramadan, #1: A Pillar of IslamThe foundation of Islamic spiritual practice is known as the Five

Pillars of Islam, which form the basis for a spiritual culture designed to provide an ideal environment for personal growth and spiritual evolution. Fasting in Ramadan is one of the Five Pillars of Islam, constituting one of the most important spiritual practices designed to empower a human being in overcoming the self and transcending the ego, the one true veil between a human being and his or her Creator.Fasting in Ramadan, #2: Spiritual Purification

One of the primary benefits of fasting in Ramadan is spiritual purification, the essential goal of Islamic Spirituality. Although we tend to think of the mind, body and spirit as separate components, in reality they are all connected and inter-related, and improvement in any one naturally effects improvement in the others as well. Fasting in Ramadan purifies the mind, body and spirit, leading to greater clarity, sensitivity and health.Fasting in Ramadan, #3: Health

It has now been scientifically documented that the single most effective practice for improving human health and longevity is the reduction of intake and consumption. Fasting in Ramadan allows the digestive system, the engine of the body, to rest from the normal demands of processing and breaking down food, freeing up system resources to cleanse and purify the body of accumulated toxins, thereby allowing more effective healing and tissue repair. Fasting in Ramadan keeps the body healthy and youthful, provided one does not overindulge when breaking fast.Fasting in Ramadan, #4: Community and Family

One of the greatest benefits of fasting in Ramadan is renewing solidarity and cultivating relationships with one’s family and community. Only one who observes fasting in Ramadan can truly know the beauty and joy of breaking fast with others, celebrating the gift of life daily for thirty days with loved ones.

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Fasting in Ramadan, #5: GratitudeIt’s true that one generally does not realize what he or she has until

it’s gone or not available, and by fasting in Ramadan, Muslims become acutely aware of the unlimited abundance of divine favor God Almighty has blessed humanity with, particularly with regards to sustenance. The cultivation of gratitude is a core purpose of Islam, and few spiritual practices cultivate gratitude as does fasting in Ramadan.

Fasting in Ramadan, #6: Humility and SelflessnessBy fasting in Ramadan, a Muslim realizes how totally dependent we

are upon the divine grace of God for survival, and humility is a natural result of this realization. Generally, we take things for granted and become heedless as a result of living in the world, dunya, yet by fasting in Ramadan, we are continually reminded of our frailty, leading us to humility, reverence, piety and selflessness, primary goals of Islamic Spirituality.Fasting in Ramadan, #7: Empathy and Compassion

Although we live in a world of natural abundance, of divine grace and providence, unfortunately due to lack of empathy, compassion and solidarity among human beings, there are many throughout the globe who still struggle with hunger, poverty, lack and scarcity. When a Muslim observes fasting in Ramadan, he or she feels the hunger that many experience daily as a normal consequence of their circumstances. By fasting in Ramadan, we develop the holy qualities of empathy and compassion, becoming more aware of our intrinsic connection and oneness with all human beings regardless of borders or labels that create artificial separation among the citizens of the human race.Fasting in Ramadan, #8: Restraint and Self-Discipline

The modern world and its culture is largely defined by materialism, consumption and instant gratification of desires. This results in the diminishment of human consciousness, the regression of planetary culture and the suppression of the soul. When fasting in Ramadan, a Muslim consciously curtails this unhealthy norm by consciously practicing restraint and self-discipline, separating him or herself from the animal kingdom which is governed by the unconscious drive to satiate one’s immediate needs and desires. Fasting in Ramadan is thus an essential practice for attaining true freedom and independence from dunya, the external world of form and appearances, and for the liberation of the soul from the self, the mind-body that is unconsciously driven by fear and the struggle survival.Fasting in Ramadan, #9: Simplicity and Non-Attachment

When living without discipline and restraint, life quickly becomes overly complicated, leading to a heavy burden that results in unnecessary

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stress, anxiety, unhappiness and difficulty. By fasting in Ramadan, we limit excess and indulgence, facilitating the return to simplicity and non-attachment, releasing one from dependence on dunya and so contributing to psychological health and happiness.Fasting in Ramadan, #10: Focus

With the constant demands of modern life, it’s easy to become lost and forget not only who we are, but we automatically forget our divine purpose and destiny. Without constant reminder, we become lost in the dream and disconnected from reality. Fasting in Ramadan for thirty days is a powerful practice in restoring focus, direction, balance and purpose to our lives.8

8 http://www.islamicrenaissance.com/blog/10-reasons-for-fasting-in-ramadan/

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Human Responsibilities

The dignity of man derives from his acceptance, before the Creator of the Universe, of

the responsibility to know right from wrong and to be a steward of the universe charged with

caring for it and guiding it in accordance with the Divine Will. No beings in either the

physical or metaphysical worlds have such a sllblime responsibility.

The rights of the human person and community derive from this responsibility,

because every person and community must be free to carry out this stewardship. Every man

and every woman, every Arab and every Jew, and every rich person and every poor person

are equal in their responsibility to Allah and therefore in their dignity and in their human

rights.

Islamic law focuses on human responsibility, because a focus on human rights can

devolve into the selfishness of seeking to maximize one's own freedom to do whatever one

wants at the expense of others. If everyone would fulfill all of his or her responsibilities,

individually and collectively, then everyone would be accorded the full range of human

rights.

The scholars of Islam, have identified a half dozen overarching responsibilities,

though some scholars will condense these to five or expand the number by elevating a

secondary responsibility to the level of the universal or essential. The first three concern the

essentials of life itself, whereas the next three concern the quality of life.

The first three essential areas of responsibility or duty in Islamic law are:

a) Respect for life, or "the right to life" known as haqq al haya This requires not merely

respect for the unborn after the spirit or ruh has been breathed into the fetus, but also such

social duties as respect for non-belligerents in war and the use of dispute settling mechanisms

whenever possible to avoid violence that might threaten the lives of oneself or others.

b) Respect for community, or right to one's identity as a member of a family, community, or

nation, known as haqq al nasl. This focus on the family, and more broadly on expanding

circles of community to include mankind and even all sentient beings in the universe, is

unique to Islamic law, because it implies that sovereignty lies not in the extent of a country's

or a government's power, as it does in Euro-American international law, but in the inherent

dignity of the human person in community.

c) Respect for free, private enterprise, with broad capital ownership, known as haqq al mal.

The principle of freedom for individual persons to own the means of production has been

basic in all Islamic scholarship until the twentieth century. Unfortunately, the principle of

equal opportunities to own capital or the tools of production has been largely ignored for over

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a thousand years because various "rulers" understood that concentrated political power

requires concentrated property ownership.

The next three of the universals, essentials, or purposes of Islamic law, which concern the

quality of life, are:

d) Political self-determination, or haqq al hurriyah. This is usually known as "the right to

political freedom." Islamically, however, this term emphasizes the responsibility of both the

ruled and the rulers to establish permanent institutions designed to facilitate broad-based

political participation by every member of a polity in its governance so that they can help

determine their own immediate well-being and long-run destiny.

e) Dignity, known as haqq al karama. The duty to respect human dignity is at the core of all

Islamic law, because the essential purpose of the shari'ah is to help persons acknowledge and

deepen their relationship to Allah and express this higher level of being especially in their

relationships with each other. There are two major parts of this fifth universal principle of

Islamic law.

f) Knowledge, or haqq al 'ilm. A key to success in every aspect of private and public life is

the duty to pursue knowledge. Since the highest purpose of every person is spiritual

understanding, freedom to pursue the path of spiritual knowledge is paramount. We were

created, however, as humans not as angels, so we have a duty to pursue whatever knowledge

is useful to us individually and collectively in carrying out our responsibilities: to help the

marginalized in society, to promote justice among people and nations, to multiply the

material bounties of Allah, to work constructively in the political process, to participate with

people of other faiths in addressing all the problems of society, and otherwise fulfilling all the

requirements placed upon us by Islamic law.9

9 http://www.islamicity.com/politics/shariah.htm

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The Purpose Of Man’s Creation (Responsibilities Of Man)

As we know, human is not made for nothing or for fun, but with a purpose in life. It is stated in (surah al-mukminun 22:115).

”Then did you think that We created you uselessly and that to Us you would not be returned?"

From this ayat, it clearly shows that human are created with their own purpose and reason. Moreover Allah created all creatures for the benefit of mankind. Why human are been created?

There are 3 main purpose why human are created by Allah; that are1. To worship Allah alone

To worship Allah can also be known as to ibadah Allah alone. This is the ultimate purpose for all mankind. Ibadah here includes the ritual rites, believe in pillars of islam and all good deeds ,and obey Allah commands.

And I did not create the jinn and mankind except to worship Me.So it is an obligation to all mankind to follow Allah commands as the creator of

mankind, jinns and the entire universe .2. To be the vicegerent of Allah

The creation of man was initiated by Allah for a noble purpose. The task khalifah is very important to ensure that this world is rule in peace and justice. So this is not a simple task that can be fulfill by all creation. Allah said in (surah Al-Baqarah 2:30)

And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."

3. To fulfill the trust (Amanah)The trust is to rule the world in accordance to the will and pleasure of Allah. The task

of Khalifah had been offered to the mountain, heaven and earth, but they all refuse to undertake it because the task was too heavy and afraid they cannot fulfill the task. But

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when this task was offered to the man, they take it. It is mention in (surah Al-Ahzab 33:72).

Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant.

We should be proud and honored to be entrusted to become a khalifah who will rule this world in peace and justice.

Amanah for all human(امانة) There are certain amanah that must be fulfill by each human. That are:

1. To develop divine attributes in himself which includes goodness, righteousness, truthfulness, justice and other else. These are very important amanah that must be done by all human. If man does not adopt these attributes to himself, he cannot do justice to himself and other fellow being as the vicegerent on the earth .

2. To institute peace and assurance of life and property for all human. It is also to organize humanity into an ordered society capable of utilizing the bounties of Allah in a proper and just way for the benefit of all nations and and not for a privileged group.

3. To establish the law of Allah (Syariah) on earth as stated in the Quran. Nowadays, we are not using and follow the law of Allah. For an example, we use the civil law in determining punishment. We must practice all injunctions of the Quran, leave all the prohibitions, and follow all Allah commandments.

4. To develop earth for the whole ummah so that we can live in a developed country, peace and harmony.10

10 http://musafirperantau.blogspot.com/2010/11/we-as-khalifah.html

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THE HARMS OF ALCOHOL

STORIES REGARDING ALCOHOL

On the other hand some of the other Sahâbâhs  resumed that this verse did not

declare alcohol Haram, so they declared that it overtakes full precaution and law, that a

mediate consumption of alcohol would not be harmful.  However, shortly an incident

occurred which brought about a sudden change in the situation. One day, Hazrat Abdur-

Rahman Ibn Auf  had invited some of his companions, and as was the custom of the

Arabs they had consumed alcohol after their needs. 

Thereafter, while still in a state of intoxication, the Maghrib Salâh was performed.

The Imâm who was also drunk made an error in his recitation of Surah Kafiroon. Upon this,

the second step was taken to prevent the consumption of alcohol, by the revelation of the

following verse: “O Believers’ do not approach Salâh while intoxicated.” 

(Surah Nisaa) 

This verse now declared alcohol Haraam in clear-cut terms but the consumption was

for the duration of Salâh times, and at other periods it was still permissible. With this second

warning many more of the Sahâbâhs  refrained completely from drinking Alcohol,

reasoning that what good can there be in something that deprives one from Salâh. 

There were others however, who drank liquor during the intervening periods of salâh

until the following incident took place: Uthmaan Ibn Maalik  invited a few Sahâbâhs 

for a meal. After the meal, as was customary liquor was served. Thereafter, they became

involved in another Arab custom, reciting poetry praising oneself, family and clan and

simultaneously teasing and belittling others who didn’t belong to that group. 

During this gathering, Hazrat Saad Ibn Abi Waqqas  recited a few lines of poetry

in which he criticized and belittled the Ansars of Madinah. Hearing this, an Ansari youth

became enraged and threw a bone at him, which inflicted a severe wound on the head of Saad

Ibn Waqqas  . 

He then complained against the youngster to Rasulullah  , after which he made

dua’a to Allah: 

“O Allah! Grant us a clear cut for regarding alcohol.” 

In response to this the 3rd and 4th verses concerning the complete prohibition of

alcohol, were revealed as part of Surah Ma’idah: 

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"O you who believe! Intoxicants, gambling, idolatry and arrows (for seeking help

on decision) one an abomination of order that you may be successful.

Shaytan seeks only to cast amongst you enmity and hatred by means of strong drink and

gambling, and hinder you from the remembrance of Allah and from his worship, will you

then not refrain? ”  (Surah Ma’idah 90)

Allah in his wisdom, firstly disclosed the evils in alcohol, then prohibited it at Salâh

times and finally declared it absolutely HARAAM.

THE BENEFITS AND HARMS OF ALCOHOL

People generally are quite well acquainted with what benefits are attributed to

alcohol, for instance enjoyment of temporary happiness, strength increase of a short time,

colour becomes clearer, initially (as to some medical claim). 

Compared to the few limited benefits of alcohol its risks and harms are so varied that,

perhaps so many disadvantages may not be present in any other thing. 

1. Through alcohol, the stomach gradually loses its ability to function properly. 

2. Causes loss of appetite. 

3. It spoils ones facial features (Appearance) 

4. Makes one age quicker. 

5. Weakens and reduces the ability to think and speak properly. 

6. Causes heart failure 

7. The progeny of alcohol are weaker. 

8. Creates fights and enmity between people 

9. Leads towards grave sins, often adultery and murder are the direct results of drinking. 

10. Thousands of pounds are wasted in this vice.11 

11 http://www.inter-islam.org/Prohibitions/alcohol2.htm

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How To Pray in Islam

Face the Qiblah (toward Mecca), and make sure you’re in a clean area, now you are about to start one of the following prayers: 1st prayer (Subh), 2nd prayer (Dhuhr), 3rd (Asr), 4th (Maghrib), 5th (Ishaa).Standing, you will start the prayer raising both hands up close to your ears and say "Allahu Akbar" (God is Most Great). (Look at the picture on the side).

Then put one hand on the top of the other hand between your chest and upper stomach, and start reciting surat “al fatiha”, say “ameen” once you finish it, and then start reciting another small surat.

Once you finish reciting raise your hands up to the ears, saying "Allahu Akbar." Bow (your hands on your knees, back straight, your face toward the ground, saying three times, "Subhana rabbiyal adheem" (Glory be to my Lord Almighty). This position is called (ruku’). See photo.Rise back to standing while saying "Sami’a Allahu liman hamidah, Rabbana wa lakal hamd" (God hears those who call upon Him; Our Lord, praise be to You).

Raise hands up, saying "Allahu Akbar" then descend to the ground (see photo), while your face on the ground say three times "Subhana Rabbiyal A'ala" (Glory be to my Lord, the Most High). This position is called “sujud” Rise to a sitting position (see picture), saying "Allahu Akbar."

Then prostrate back on the ground (this is the second time you do it), while your face on the ground say three times "Subhana Rabbiyal A'ala"

 This will conclude the first “rak’a”. Now to start the second “raka’a” you simply need to repeat steps from 2 to 8. Note that at the end of your second “rak’a” you will have to add step 9, which is:

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  Rise to a sitting positition (see photo), remain sitting and recite the first part of the Tashahhud in Arabic:  "Atta-hiyyatu lillahi was-salawatu wat-tayyibatu As-salamu 'ala an-Nabiyy wa rahmat-ullahi wa barakatuhu As-salamu 'alaina wa 'alaa 'Ibaadillah-is-salihin. Ash-hadu-al-la-ilaha illAllahu wa ash-hadu anna Muhammadan 'abduhu wa Rasuluh”. Note that while reciting “Ash-hadu-al-la ilaha illaAllahu …” one should move the index finger of the right hand in a small circle like you’re drawing a circle on the sand beach with your index while the hand is still on the thigh. Only the index should be moving, the rest of the fingers and hand don’t have to move. See photo:

     

                          

If the prayer is to be longer than 2 “rak'as”, then add the same steps from 2 to 8 depending on how many “rak’as” you have to perfom, for example if you have to make 4 “rak’as” then you will have to add steps 2 to 8 two more times (which means 4 times in total). Then finally add the step number 9 again (basically after each two “rak’as” the step #9 is required).

Main prayers of the day: 1st prayer (Subh) = 2 Rakats 2nd prayer (Dhuhr) = 4 Rakats 3rd prayer (Asr) = 4 Rakats 4th prayer (Maghrib) = 3 Rakats 5th prayer (Ishaa) = 4 Rakats

To end your prayer, while still sitting, turn your face to the right and say "Assalamu alaikum wa rahmatullah" (Peace be upon you and God's blessings), and turn to the left and say the same “Assalamu alaikum wa rahmatullah". And that’s how you finish your prayer, easy!

Example of how to pray the 3rd Prayer (Asr) which consist of 4 Rakats: Follow steps 1-8, then steps 2-9, then steps 2-8, then finally step 2-10.

Note:  There is a second half part of tashahhud which is recited in the final “rak’a” but if it can be learned later, you don’t have to do it if you’re still in your first days, it says “Allahumma salli ala Muhammad wa ala aali Muhammad kama salaita ala Ibraheem, wa barik ala Muhammad wa ala aali Muhammad kama barakta ala Ibraheem wa ala aali Ibraheem fel ‘alameena innaka hameedun majeed”, this will be added to step 9 before reaching step 10.12

12 http://arabic.speak7.com/prayer.htm

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