Friday, June 17, 2011
Thursday, June 16, 2011
A Molvi Sahib’s Complaint
A Jamat went to a Masjid in Mandi Bahauddin [Pakistan] and the Molvi Sahib there said,
“Get out of here, you people are against Madrassas!”
I asked, “How is that?” He said,
“There’s a local businessman who used to donate to us a thousand rupees, but ever since he has gone for forty days [in Tabligh], he donates only a hundred rupees.”
“Okay, let’s call this businessman and asked him,” it was said. He came and was asked, “What have you done?” He replied,
“I used to conduct my business based on deception, on usury, and since I heard that lying and usury are both forbidden, I now conduct my business based on honesty, and now even getting food on the table is difficult. From what I have, I can only manage a hundred rupees. If they want, I can start my deception again. I’ll give them plenty, and I’ll have plenty.””
[Mawlana Tariq Jamil]
[dipetik dari http://sabil.wordpress.com/]
“Get out of here, you people are against Madrassas!”
I asked, “How is that?” He said,
“There’s a local businessman who used to donate to us a thousand rupees, but ever since he has gone for forty days [in Tabligh], he donates only a hundred rupees.”
“Okay, let’s call this businessman and asked him,” it was said. He came and was asked, “What have you done?” He replied,
“I used to conduct my business based on deception, on usury, and since I heard that lying and usury are both forbidden, I now conduct my business based on honesty, and now even getting food on the table is difficult. From what I have, I can only manage a hundred rupees. If they want, I can start my deception again. I’ll give them plenty, and I’ll have plenty.””
[Mawlana Tariq Jamil]
[dipetik dari http://sabil.wordpress.com/]
Wednesday, June 15, 2011
Kisah dakwah di Amerika Syarikat
Pistol & Hebatnya Jamaah Tabligh
Ibnu Hasyim: Catatan Perjalanan Thai-Kemboja
MASIH di Poi Pet City.. di kedai makan Islam pagi itu, kira-kira 20 orang kumpulan dari Jamaah Tablig dari Kampong Cham singgah makan. Mereka mengajak saya ziarah atau tidur di masjid di situ. Saya menziarahi mereka lepas sholat isyak. Akhirnya mereka ajak saya makan bersama-sama sambil berbual-bual kongsi pengalaman.
Makan dengan tangan beberapa orang dalam satu dulang itu adalah biasa. Ada anak-anak muda yang hendak tidur mulai memasang kelambu dalam masjid, mungkin kerana banyak nyamuk. Walaupun begitu masih ada yang berzikir dan wirid. Namun di luar, hujan masih turun renyai-renyai dan mulai membanjiri halaman masjid. Begitu, suatu tarbiah dan latihan pengorbanan dalam menyebarkan Islam, terutama di kawasan kampung-kampung yang dilanda kemiskinan.
Teringat cerita kawan saya semasa beliau belajar di Amerika Syarikat (AS) dan mengikuti gerakan Jamaah Tabligh di sana selepas berlaku peristiwa serangan September 11, 2001, yang di tuduh oleh Presiden Bush waktu itu adalah dari kumpulan Islam. Dalam suasana pengapian dan kepanasan balas dendam itu, gerakan Jamaah Tabligh terus digerakkan menggempur penerangannya di kalangan masyarakat Amerika. Katanya…
“Suatu hari saya membawa tiga orang pemimpin Jamaah Tabligh menemui seorang lelaki Negro gangster yang memeluk Islam. Lelaki itu berada di tengah-tengah kumpulannya yang duduk di suatu meja. Dengan wajah bengis, ganas dan badan yang dipenuhi tato, apabila si tabligh ini menerangkan tujuannya, tiba-tiba seorang dari mereka bukan lelaki Islam itu mengeluarkan pistol membenamkan ke perut si tabligh itu, sambil berkata, “Kamu kata, God bless America!”
“Kamu yang kata Allahu Akbar!” Jawab spontan si tabligh itu dengan tegas dan keras. Tiada takut langsung.
Si Negro itu mengulangi lagi, tetapi dijawab oleh si tabligh itu dengan kata yang sama tetapi lebih tegas dan keras lagi, sehingga beberapa kali. Tetapi rupanya kata-kata Negro itu makin perlahan dan terasa tangannya yang memegang pistol itu mula geletar. Makin longgar dan akhirnya pistol itu terlepas dari tangan lalu jatuh.
Kata si tabligh, “Sebenarnya kami ke sini untuk membawa perdamaian. Menerangkan ke Esaan Allah. Yang disampaikan melalui penyampainya Muhammad, membawa risalah melalui bukunya Al-Quran supaya percaya kepada ketentuan dan hidup sesudah hidup!”
Cetusan kata-kata yang membangkitkan semangat berfikir kepada kumpulan gangster di meja itu, akhirnya menyebabkan mereka memilih Islam.”
Jelas kawan saya pelajar di AS itu lagi yang kini sudah berada di Malaysia dan sekali sekala berceramah di tv Malaysia. Katanya lagi…
“Rupanya baru saya tahu si tabligh itu adalah seorang yang berpengalaman tinggi. Beliau adalah rakyat Amerika yang memeluk Islam, berpengalaman bertabligh kepada 3 kelompok rakyat Amerika…
i.Kepada ‘golongan hippies’ remaja terlanjur suatu ketika dulu,
ii..Kepada golongan kulit hitan yang tersasar sesat, mereka menganggap kaum kulit hitam lebih mulia dari manusia lain di dunia,
iii..Dan kepada sasaran biasa, mendampingi orang-orang seperti Malcom X, Muhammad Ali bekas juara tinju dunia dan lain-lain.
Si tabligh itu juga turut pergi bertabligh hingga ke Pakistan dan pernah turut berperang bersama mujahaidin di Afghanistan. Kini menetap dan berdakwah di AS. Saya pernah bertanya beliau, berapa ramai yang berjaya diIslamkan melalui beliau sepanjang lebih 30 tahun beliau bertabligh? Katanya, “…Yang saya rekod hingga ke angka 2,000 orang, lepas itu dah tak ingat lagi!” Jelas kawan saya itu lagi.
Kawan saya itu ada menyebut nama beliau, tetapi saya masih belum meminta izin dari pimpinan Jamaah Tabligh itu, untuk paparkan di sini. Tetapi yang penting ialah usaha dakwah dari sebuah pertubuhan Islam yang bergerak di peringkat antarabangsa, terutamanya dalam negara bukan Islam. Tarbiah, didikan dan pengalaman adalah seperti yang dijalani di depan mata saya ini.
Ibnu Hasyim Catatan Perjalanan
(e-mail: ibnuhasyim@gmail.com)
April 2009.
[dipetik dari http://www.ibnuhasyim.com/2009/04/hebatnya-jamaah-tabligh.html]
Ibnu Hasyim: Catatan Perjalanan Thai-Kemboja
MASIH di Poi Pet City.. di kedai makan Islam pagi itu, kira-kira 20 orang kumpulan dari Jamaah Tablig dari Kampong Cham singgah makan. Mereka mengajak saya ziarah atau tidur di masjid di situ. Saya menziarahi mereka lepas sholat isyak. Akhirnya mereka ajak saya makan bersama-sama sambil berbual-bual kongsi pengalaman.
Makan dengan tangan beberapa orang dalam satu dulang itu adalah biasa. Ada anak-anak muda yang hendak tidur mulai memasang kelambu dalam masjid, mungkin kerana banyak nyamuk. Walaupun begitu masih ada yang berzikir dan wirid. Namun di luar, hujan masih turun renyai-renyai dan mulai membanjiri halaman masjid. Begitu, suatu tarbiah dan latihan pengorbanan dalam menyebarkan Islam, terutama di kawasan kampung-kampung yang dilanda kemiskinan.
Teringat cerita kawan saya semasa beliau belajar di Amerika Syarikat (AS) dan mengikuti gerakan Jamaah Tabligh di sana selepas berlaku peristiwa serangan September 11, 2001, yang di tuduh oleh Presiden Bush waktu itu adalah dari kumpulan Islam. Dalam suasana pengapian dan kepanasan balas dendam itu, gerakan Jamaah Tabligh terus digerakkan menggempur penerangannya di kalangan masyarakat Amerika. Katanya…
“Suatu hari saya membawa tiga orang pemimpin Jamaah Tabligh menemui seorang lelaki Negro gangster yang memeluk Islam. Lelaki itu berada di tengah-tengah kumpulannya yang duduk di suatu meja. Dengan wajah bengis, ganas dan badan yang dipenuhi tato, apabila si tabligh ini menerangkan tujuannya, tiba-tiba seorang dari mereka bukan lelaki Islam itu mengeluarkan pistol membenamkan ke perut si tabligh itu, sambil berkata, “Kamu kata, God bless America!”
“Kamu yang kata Allahu Akbar!” Jawab spontan si tabligh itu dengan tegas dan keras. Tiada takut langsung.
Si Negro itu mengulangi lagi, tetapi dijawab oleh si tabligh itu dengan kata yang sama tetapi lebih tegas dan keras lagi, sehingga beberapa kali. Tetapi rupanya kata-kata Negro itu makin perlahan dan terasa tangannya yang memegang pistol itu mula geletar. Makin longgar dan akhirnya pistol itu terlepas dari tangan lalu jatuh.
Kata si tabligh, “Sebenarnya kami ke sini untuk membawa perdamaian. Menerangkan ke Esaan Allah. Yang disampaikan melalui penyampainya Muhammad, membawa risalah melalui bukunya Al-Quran supaya percaya kepada ketentuan dan hidup sesudah hidup!”
Cetusan kata-kata yang membangkitkan semangat berfikir kepada kumpulan gangster di meja itu, akhirnya menyebabkan mereka memilih Islam.”
Jelas kawan saya pelajar di AS itu lagi yang kini sudah berada di Malaysia dan sekali sekala berceramah di tv Malaysia. Katanya lagi…
“Rupanya baru saya tahu si tabligh itu adalah seorang yang berpengalaman tinggi. Beliau adalah rakyat Amerika yang memeluk Islam, berpengalaman bertabligh kepada 3 kelompok rakyat Amerika…
i.Kepada ‘golongan hippies’ remaja terlanjur suatu ketika dulu,
ii..Kepada golongan kulit hitan yang tersasar sesat, mereka menganggap kaum kulit hitam lebih mulia dari manusia lain di dunia,
iii..Dan kepada sasaran biasa, mendampingi orang-orang seperti Malcom X, Muhammad Ali bekas juara tinju dunia dan lain-lain.
Si tabligh itu juga turut pergi bertabligh hingga ke Pakistan dan pernah turut berperang bersama mujahaidin di Afghanistan. Kini menetap dan berdakwah di AS. Saya pernah bertanya beliau, berapa ramai yang berjaya diIslamkan melalui beliau sepanjang lebih 30 tahun beliau bertabligh? Katanya, “…Yang saya rekod hingga ke angka 2,000 orang, lepas itu dah tak ingat lagi!” Jelas kawan saya itu lagi.
Kawan saya itu ada menyebut nama beliau, tetapi saya masih belum meminta izin dari pimpinan Jamaah Tabligh itu, untuk paparkan di sini. Tetapi yang penting ialah usaha dakwah dari sebuah pertubuhan Islam yang bergerak di peringkat antarabangsa, terutamanya dalam negara bukan Islam. Tarbiah, didikan dan pengalaman adalah seperti yang dijalani di depan mata saya ini.
Ibnu Hasyim Catatan Perjalanan
(e-mail: ibnuhasyim@gmail.com)
April 2009.
[dipetik dari http://www.ibnuhasyim.com/2009/04/hebatnya-jamaah-tabligh.html]
Monday, June 13, 2011
Pandangan Mufti Prof. Dr. Ali Jum'ah Muhammad mengenai khuruj Jamaah Tabligh
Pertanyaan
Apa hukum khuruj atau bepergian untuk berdakwah yang dilakukan oleh kelompok Jamaah Tablig? Apakah perbuatan itu termasuk bid‘ah?
Jawaban
Mufti Agung Prof. Dr. Ali Jum’ah Muhammad
Khuruj yang dilakukan oleh Jamaah Tablig adalah perbuatan yang boleh dilakukan bagi orang
yang mampu untuk berdakwah dengan sikap lembut, penuh hikmah, dan mampu memberi
nasihat dengan baik serta bersikap ramah dan sopan kepada orang-orang. Selain itu, orang
tersebut juga harus mengetahui dengan baik apa yang dia sampaikan kepada orang-orang, tidak
menelantarkan keluarganya dan orang-orang yang menjadi tanggung jawabnya.
Adapun penetapan masa khuruj selama 4 hari, 40 hari dan lain sebagainya, hanyalah merupakan masalah teknis murni yang tidak ada hubungannya dengan masalah bid‟ah. Ini selama pelakunya tidak meyakini bahwa penetapan jumlah hari itu adalah sesuatu yang disyariatkan.
Wallahu subhânahu wa ta‟âlâ a‟lam
[dipetik dari http://karkuzaridakwahiman.blogspot.com/2010/11/usul-dakwah-dan-tabligh.html]
Apa hukum khuruj atau bepergian untuk berdakwah yang dilakukan oleh kelompok Jamaah Tablig? Apakah perbuatan itu termasuk bid‘ah?
Jawaban
Mufti Agung Prof. Dr. Ali Jum’ah Muhammad
Khuruj yang dilakukan oleh Jamaah Tablig adalah perbuatan yang boleh dilakukan bagi orang
yang mampu untuk berdakwah dengan sikap lembut, penuh hikmah, dan mampu memberi
nasihat dengan baik serta bersikap ramah dan sopan kepada orang-orang. Selain itu, orang
tersebut juga harus mengetahui dengan baik apa yang dia sampaikan kepada orang-orang, tidak
menelantarkan keluarganya dan orang-orang yang menjadi tanggung jawabnya.
Adapun penetapan masa khuruj selama 4 hari, 40 hari dan lain sebagainya, hanyalah merupakan masalah teknis murni yang tidak ada hubungannya dengan masalah bid‟ah. Ini selama pelakunya tidak meyakini bahwa penetapan jumlah hari itu adalah sesuatu yang disyariatkan.
Wallahu subhânahu wa ta‟âlâ a‟lam
[dipetik dari http://karkuzaridakwahiman.blogspot.com/2010/11/usul-dakwah-dan-tabligh.html]
Pengenalan Ringkas mengenai Jamaah Tabligh dan objektifnya
A brief introduction to Tabligh Jama’at and their objectives
Tabligh literally means ‘to convey’. Contextually, it refers to conveying the message of Islam. This is the sunnah of all the prophets. The most important rule of tabligh is hikmah. Allah Ta’ala says in the Holy Quran:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة
Invite (people) to the way of your Lord with wisdom and good counsel.
(Verse: 16:125)
Whosoever does tabligh must adopt hikmah. It is only then, that people will understand and accept.
The system conducted by the Tabligh Jama’at was initiated by Moulana Ilyas Saheb (Rahimahullah). He observed that people were too engrossed in their worldly activities and had forgotten the objective for which they had been sent to this world. He realized that they had to free some time from their worldly engagements, to sit and ponder about Allah Ta’ala and their purpose for being sent to this world. Therefore, he started calling people to the masjid, and reminded them about Allah Ta’ala and His greatness. Initially people rebuked him, they discouraged him and used to say that they had no time for all of this; but as time went by, they realized the truth behind it and the need for it, and started joining him in calling others towards Allah Ta’ala. Thereafter, when more people started joining this work, a few guidelines had to be set, to make sure that the work was done in a proper manner. Different time periods of 3 days, 40 days, etc. were set, so that people knew for how long they had to be away, and could make the necessary arrangements for that period.
Their objective is that each and every Muslim adopts the Islamic way in all aspects of life. They do not advice anyone to leave all their daily activities and join this work, but they encourage people to take out some time from their daily engagements so that the rest of the time could be spent in accordance to the teachings of Islam. Spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of Deen.
Proof from Quran and Hadith
It is incorrect to say that the work of tabligh ‘has no basis in sunnah’ or that ‘it was not found in the time of Nabi (Sallallahu Alaihi Wasallam)’. There are numerous verses of the Quran and the Ahadith of Nabi (Sallallahu Alaihi Wasallam) that support the practice of tabligh. Hereunder are a few of them:
From the Holy Quran:
1.
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة
Invite (people) to the way of your lord with wisdom and good counsel.
(Verse: 16:125)
2.
ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر
And there has to be a group of people from among you who call towards good and prevent from evil.
(Verse: 3:104)
3.
ومن أحسن قولا ممن دعا إلى الله وعمل صالحا وقال إنني من المسلمين
And who is better in utterance than the one who called people towards Allah, and acts righteously and says, “I am one of those who submit themselves (to Allah Ta’ala).
(Verse: 41:33)
From the Ahadith of Nabi (Sallallahu Alaihi Wasallam):
4.
فقال أبو سعيد أما هذا فقد قضى ما عليه سمعت رسول الله صلى الله عليه وسلم يقول من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمان
Hazrat Abu Sa’eed (Radhiyallahu Anhu) narrates that he heard Nabi (Sallallahu Alaihi Wasallam) saying, “Whosoever witnesses a forbidden act being committed, he should prevent it by the use of his hands; if he is unable to do so, then he should prevent it with his tongue; if he is unable to do so, he should at least consider it a vice in his heart; and this is a very low level of Iman”.
(Sahih Muslim Vol.2 Pg.211/2 - Darul Ma’rifah)
5.
عن النعمان بن بشير رضي الله عنهما عن النبي صلى الله عليه وسلم قال مثل القائم على حدود الله والواقع فيها كمثل قوم استهموا على سفينة فأصاب بعضهم أعلاها وبعضهم أسفلها فكان الذين في أسفلها إذا استقوا من الماء مروا على من فوقهم فقالوا لو أنا خرقنا في نصيبنا خرقا ولم نؤذ من فوقنا فإن يتركوهم وما أرادوا هلكوا جميعا وإن أخذوا على أيديهم نجوا ونجوا جميعا
It has been reported on the authority of Nu’man bin Bashir (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “There are people who do not transgress the limits (laws) of Allah Ta’ala, and there are others who do so. They are like two groups who boarded a ship; one of them settled on the upper deck, and the other on the lower deck of the ship. When the people of the lower deck needed water, they said, “Why should we cause trouble to the people of the upper deck when we can have plenty of water by making a hole in our deck”. Now, if the people of the upper deck do not prevent this group from such foolishness, all of them will perish; but if they stop them, they will be saved”.
(Sahih Al Bukhari Vol.3 Pg.152 - Darul fikr)
The Shaykh then disagrees with the method of da’wa that is carried out by the Tabligh Jama’t. He says that it was not found in the time of Nabi (Sallallahu Alaihi Wasallam).
We also agree that the manner in which da’wa is coordinated by the Tabligh Jama’at (e.g. specifying the time period of 40 days, stipulating time for ta’lim and gusht, etc.) is not proven through sunnnah, but it is not necessary that the method of each and every ruling of Shari’a is stipulated through sunnah. There are some commandments in Shari’a in which the method is not stipulated. For example, it is a commandment of Shari’a to acquire knowledge, but the manner in which the Madrasas are established today, is not proven through Quran and Hadith. Up until the recent past, the scholars used to teach in the masjids of their respective towns and villages. The students had to go to different scholars to learn the different sciences. No arrangements of food or boarding were made. However, the zeal for knowledge had decreased as time went by, and the scholars felt it necessary to establish the system of Darul Ulooms as is established today. Nobody regards such a system to be bid’ah.
Similarly, Shari’a has commanded us to do the work of tabligh. This work used to be done on an individual basis. The learned people used to preach people and prevent them from all vices. As time went on, vice started prevailing, and people had stopped doing the work on an individual basis; therefore, a collective effort had to take place, and rules had to be set up for the work to carry on in order.
Importance of seeking knowledge
We accept the fact that it is important to seek knowledge, and certain aspects of Deen are such that it is compulsory for each and every Muslim to know them. There are millions of Muslims in the world. It is not practically possible that all these Muslims join Darul Ulooms and madrasas or (as mentioned by the Shaykh) sit in the masjid and acquire knowledge, as is the custom in , etc. All the Muslims in the world will not be prepared to do this, nor can the Darul Ulooms and madrasas accommodate such a big body of students. Therefore, a different mechanism had to be adopted.
It was observed that only the minority that were in Darul Ulooms and madrasas were acquiring knowledge, and the vast majority was too engrossed in worldly activities, resulting in the ignorance of even the basic principles of Deen. Therefore, a method was engineered where the Muslims were requested to take out some time from their daily engagements and come to the masjid. Here they were reminded about Allah Ta’ala and how ignorant they were of the teachings of Islam. This led them to spending more time in the path of Allah and eventually they were educated with the basic teachings of Islam. It is apparent today that anyone who spends atleast 40 days in the path of Allah is acquainted with the basic rulings of salat, wudu, etc. and also learns to recite those suras of the Quran that are read frequently in salat. Moreover, the work of Tabligh has created awareness for the lack of knowledge in Muslims in the past few years, resulting in more students joining madrasas and the opening up of more Darul Ulooms and madrasas.
Therefore, we concur with the Shaykh’s advice on educating the Muslim masses with the teachings of Islam; but it wouldn’t have been practical to expect all the Muslims to disengage themselves from their worldly activities and be engrossed in acquiring knowledge. Rather, a practical method had to be adopted, which the Tabligh Jama’at succeeded in accomplishing. However, we do not deny the fact many of the brothers fail to adhere to the set of rules given to them by the seniors of Tabligh Jama’at, and do not attain the full benefit they would have otherwise attained.
The position of knowledge in Tabligh Jama’at
Tabligh Jam’at does not discourage people from acquiring knowledge, but rather it acts as an encouragement for people to go seek knowledge. The teachings of Tabligh Jama’at are based on “six points”, the third point of which is “’ilm (knowledge) and zikr (remembrance of Allah Ta’ala)”. When the brothers who go out in the path of Allah, the virtues of knowledge are read to them and they are encouraged to go to the scholars of Deen to acquire knowledge of the rulings of Islam. The students and teachers of schools and madrasas are discouraged to disrupt their studies for the work of da’wa, but they are inspired to give their free time for this work. There are extremists that give preference to da’wa over knowledge, but this is totally against the teachings of the seniors of Tabligh Jama’at.
Propagating without knowledge
It is true that one should not preach what one does not know. However, not having knowledge in one field does not mean that one cannot propagate at all. There is no one present on the face of the earth who can say that he has mastered all fields, or even one field for that matter. Knowledge is so vast that no creation can encompass it. Therefore, we cannot say that one should wait till he has perfected his knowledge in order to propagate it. It is enough for a person to know one aspect of Deen to propagate that aspect to another person. We also understand from the Ahadith of Nabi (Sallallahu Alaihi Wasallam) that he ordered the Sahabah (Radhiyallahu Anhum) to propagate whatever they heard from Nabi (Sallallahu Alaihi Wasallam), even if it was one sentence.
عن عبد الله بن عمرو أن النبى - صلى الله عليه وسلم - قال « بلغوا عنى ولو آية ... » .
It has been narrated on the authority of Abdullah bin Amr (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “Convey (my teachings) to the people even if it were a single verse or sentence (from the Quran or the Sunnah …”.
(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)
Similarly, the brothers who go out in the path of Allah discuss the “six points” with those who have spent more time than them. After they are well acquainted with the “six points”, they are allowed to give talks in the mosque. They are advised to speak only within the “six points” and not speak anything besides that. In this way, they propagate only what they know and not what they do not know. Only the qualified scholars are allowed to elaborate on issues other than the “six points”. This is the reason why most of the brothers that take part in the work of tableegh do not answer questions posed on aqeedah and rules of Islamic jurisprudence. Anyone who poses such questions is asked to consult an ‘alim for an answer.
It has also been the concern of the seniors of the work of tabligh that many of the jama’ats go out in the path of Allah without a single ‘alim in the whole jama’at. They are trying to rectify this situation by inviting more scholars to do this work. However, they make sure that there are atleast one or two ‘alims in every jama’at that is sent to another country.
The incident of the companions giving fatwa to the injured man does not prove the impermissibility of propagating one’s knowledge. It only proves that one should not comment on a matter that one has no knowledge of. This does not stop him from propagating what he knows.
Misquoting the Ahadith of Nabi (Sallallahu Alaihi Wasallam)
It is a great sin to falsely attribute anything to Nabi (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) has said:
ومن كذب على متعمدا فليتبوأ مقعده من النار
Whoever tells a lie against me intentionally, then surely let him occupy his seat in the (hell) fire.
(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)
It is a sad fact that scholars and the general masses are all involved in this malpractice of misquoting the Ahadith of Nabi (Sallallahu Alaihi Wasallam). Incidents and sayings are taken from books and other talks, and attributed to Nabi (Sallallahu Alaihi Wasallam) without trying to figure out if they are authentic or fabricated. This malpractice is not found only amongst those brothers who are involved in Tabligh Jama’at, but is a common practice of many of the speakers who want to spice up their talks with interesting stories.
The seniors of Tabligh Jama’at discourage the others from quoting such narrations, but there are many who do not adhere to this advice. However, it will not be advisable for one to abandon the work of tabligh because of these speakers, but rather join the work and correct this malpractice.
It is because of the fear of misquoting the narrations of Nabi (Sallallahu Alaihi Wasallam) that the brothers of Tabligh Jama’at attribute the narrations to their seniors and say that ‘so and so said it’. In this way they are saved from attributing those narrations to Nabi (Sallallahu Alaihi Wasallam) of which they have no knowledge.
The ones nearer to you have more right
We accept the fact that the ones nearer to you have more right, and you should propagate to them before you start propagating to others. Allah Ta’ala mentions in the Holy quran:
وأمر أهلك بالصلاة واصطبر عليها
Bid your family to perform Salāh, and adhere to it yourself.
(Verse: 20:132)
However, this does not mean that one has to wait till everyone in his family and locality has come totally upon Islam before he could propagate to others. Nabi (Sallallahu Alaihi Wasallam) did not wait for the whole of Makkah Mukarramah to accept Islam before he went to Taif. All madrasas do not wait till everyone in that town or village becomes an ‘alim before they accept students from other towns or countries. Similarly, the brothers involved in tabligh go out in the path of Allah, but they are also doing this work in their locality when they are not out in the path of Allah.
Moreover, this objection needs to be justified only if we assume that the brothers go out in the path of Allah to rectify the others, whereas, their objective of going out in the path of Allah is to rectify themselves. We have mentioned above that spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of Deen. The objective is to be involved in masjidwar a’mal after they return home. Masjidwar a’mal includes doing gusht (going door to door) in the locality and reading ‘the book of virtues of good deeds’ at home.
Ref: Taken mainly from Fatawa Mahmoodiyah Vol.4 Pgs.228-243 (Jami’a Farooqiyah)
[dipetik dari askimam.org, http://askimam.org/fatwa/fatwa.php?askid=16332e682fc01b61c002a9ba9e9d1bf5]
Tabligh literally means ‘to convey’. Contextually, it refers to conveying the message of Islam. This is the sunnah of all the prophets. The most important rule of tabligh is hikmah. Allah Ta’ala says in the Holy Quran:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة
Invite (people) to the way of your Lord with wisdom and good counsel.
(Verse: 16:125)
Whosoever does tabligh must adopt hikmah. It is only then, that people will understand and accept.
The system conducted by the Tabligh Jama’at was initiated by Moulana Ilyas Saheb (Rahimahullah). He observed that people were too engrossed in their worldly activities and had forgotten the objective for which they had been sent to this world. He realized that they had to free some time from their worldly engagements, to sit and ponder about Allah Ta’ala and their purpose for being sent to this world. Therefore, he started calling people to the masjid, and reminded them about Allah Ta’ala and His greatness. Initially people rebuked him, they discouraged him and used to say that they had no time for all of this; but as time went by, they realized the truth behind it and the need for it, and started joining him in calling others towards Allah Ta’ala. Thereafter, when more people started joining this work, a few guidelines had to be set, to make sure that the work was done in a proper manner. Different time periods of 3 days, 40 days, etc. were set, so that people knew for how long they had to be away, and could make the necessary arrangements for that period.
Their objective is that each and every Muslim adopts the Islamic way in all aspects of life. They do not advice anyone to leave all their daily activities and join this work, but they encourage people to take out some time from their daily engagements so that the rest of the time could be spent in accordance to the teachings of Islam. Spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of Deen.
Proof from Quran and Hadith
It is incorrect to say that the work of tabligh ‘has no basis in sunnah’ or that ‘it was not found in the time of Nabi (Sallallahu Alaihi Wasallam)’. There are numerous verses of the Quran and the Ahadith of Nabi (Sallallahu Alaihi Wasallam) that support the practice of tabligh. Hereunder are a few of them:
From the Holy Quran:
1.
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة
Invite (people) to the way of your lord with wisdom and good counsel.
(Verse: 16:125)
2.
ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر
And there has to be a group of people from among you who call towards good and prevent from evil.
(Verse: 3:104)
3.
ومن أحسن قولا ممن دعا إلى الله وعمل صالحا وقال إنني من المسلمين
And who is better in utterance than the one who called people towards Allah, and acts righteously and says, “I am one of those who submit themselves (to Allah Ta’ala).
(Verse: 41:33)
From the Ahadith of Nabi (Sallallahu Alaihi Wasallam):
4.
فقال أبو سعيد أما هذا فقد قضى ما عليه سمعت رسول الله صلى الله عليه وسلم يقول من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمان
Hazrat Abu Sa’eed (Radhiyallahu Anhu) narrates that he heard Nabi (Sallallahu Alaihi Wasallam) saying, “Whosoever witnesses a forbidden act being committed, he should prevent it by the use of his hands; if he is unable to do so, then he should prevent it with his tongue; if he is unable to do so, he should at least consider it a vice in his heart; and this is a very low level of Iman”.
(Sahih Muslim Vol.2 Pg.211/2 - Darul Ma’rifah)
5.
عن النعمان بن بشير رضي الله عنهما عن النبي صلى الله عليه وسلم قال مثل القائم على حدود الله والواقع فيها كمثل قوم استهموا على سفينة فأصاب بعضهم أعلاها وبعضهم أسفلها فكان الذين في أسفلها إذا استقوا من الماء مروا على من فوقهم فقالوا لو أنا خرقنا في نصيبنا خرقا ولم نؤذ من فوقنا فإن يتركوهم وما أرادوا هلكوا جميعا وإن أخذوا على أيديهم نجوا ونجوا جميعا
It has been reported on the authority of Nu’man bin Bashir (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “There are people who do not transgress the limits (laws) of Allah Ta’ala, and there are others who do so. They are like two groups who boarded a ship; one of them settled on the upper deck, and the other on the lower deck of the ship. When the people of the lower deck needed water, they said, “Why should we cause trouble to the people of the upper deck when we can have plenty of water by making a hole in our deck”. Now, if the people of the upper deck do not prevent this group from such foolishness, all of them will perish; but if they stop them, they will be saved”.
(Sahih Al Bukhari Vol.3 Pg.152 - Darul fikr)
The Shaykh then disagrees with the method of da’wa that is carried out by the Tabligh Jama’t. He says that it was not found in the time of Nabi (Sallallahu Alaihi Wasallam).
We also agree that the manner in which da’wa is coordinated by the Tabligh Jama’at (e.g. specifying the time period of 40 days, stipulating time for ta’lim and gusht, etc.) is not proven through sunnnah, but it is not necessary that the method of each and every ruling of Shari’a is stipulated through sunnah. There are some commandments in Shari’a in which the method is not stipulated. For example, it is a commandment of Shari’a to acquire knowledge, but the manner in which the Madrasas are established today, is not proven through Quran and Hadith. Up until the recent past, the scholars used to teach in the masjids of their respective towns and villages. The students had to go to different scholars to learn the different sciences. No arrangements of food or boarding were made. However, the zeal for knowledge had decreased as time went by, and the scholars felt it necessary to establish the system of Darul Ulooms as is established today. Nobody regards such a system to be bid’ah.
Similarly, Shari’a has commanded us to do the work of tabligh. This work used to be done on an individual basis. The learned people used to preach people and prevent them from all vices. As time went on, vice started prevailing, and people had stopped doing the work on an individual basis; therefore, a collective effort had to take place, and rules had to be set up for the work to carry on in order.
Importance of seeking knowledge
We accept the fact that it is important to seek knowledge, and certain aspects of Deen are such that it is compulsory for each and every Muslim to know them. There are millions of Muslims in the world. It is not practically possible that all these Muslims join Darul Ulooms and madrasas or (as mentioned by the Shaykh) sit in the masjid and acquire knowledge, as is the custom in , etc. All the Muslims in the world will not be prepared to do this, nor can the Darul Ulooms and madrasas accommodate such a big body of students. Therefore, a different mechanism had to be adopted.
It was observed that only the minority that were in Darul Ulooms and madrasas were acquiring knowledge, and the vast majority was too engrossed in worldly activities, resulting in the ignorance of even the basic principles of Deen. Therefore, a method was engineered where the Muslims were requested to take out some time from their daily engagements and come to the masjid. Here they were reminded about Allah Ta’ala and how ignorant they were of the teachings of Islam. This led them to spending more time in the path of Allah and eventually they were educated with the basic teachings of Islam. It is apparent today that anyone who spends atleast 40 days in the path of Allah is acquainted with the basic rulings of salat, wudu, etc. and also learns to recite those suras of the Quran that are read frequently in salat. Moreover, the work of Tabligh has created awareness for the lack of knowledge in Muslims in the past few years, resulting in more students joining madrasas and the opening up of more Darul Ulooms and madrasas.
Therefore, we concur with the Shaykh’s advice on educating the Muslim masses with the teachings of Islam; but it wouldn’t have been practical to expect all the Muslims to disengage themselves from their worldly activities and be engrossed in acquiring knowledge. Rather, a practical method had to be adopted, which the Tabligh Jama’at succeeded in accomplishing. However, we do not deny the fact many of the brothers fail to adhere to the set of rules given to them by the seniors of Tabligh Jama’at, and do not attain the full benefit they would have otherwise attained.
The position of knowledge in Tabligh Jama’at
Tabligh Jam’at does not discourage people from acquiring knowledge, but rather it acts as an encouragement for people to go seek knowledge. The teachings of Tabligh Jama’at are based on “six points”, the third point of which is “’ilm (knowledge) and zikr (remembrance of Allah Ta’ala)”. When the brothers who go out in the path of Allah, the virtues of knowledge are read to them and they are encouraged to go to the scholars of Deen to acquire knowledge of the rulings of Islam. The students and teachers of schools and madrasas are discouraged to disrupt their studies for the work of da’wa, but they are inspired to give their free time for this work. There are extremists that give preference to da’wa over knowledge, but this is totally against the teachings of the seniors of Tabligh Jama’at.
Propagating without knowledge
It is true that one should not preach what one does not know. However, not having knowledge in one field does not mean that one cannot propagate at all. There is no one present on the face of the earth who can say that he has mastered all fields, or even one field for that matter. Knowledge is so vast that no creation can encompass it. Therefore, we cannot say that one should wait till he has perfected his knowledge in order to propagate it. It is enough for a person to know one aspect of Deen to propagate that aspect to another person. We also understand from the Ahadith of Nabi (Sallallahu Alaihi Wasallam) that he ordered the Sahabah (Radhiyallahu Anhum) to propagate whatever they heard from Nabi (Sallallahu Alaihi Wasallam), even if it was one sentence.
عن عبد الله بن عمرو أن النبى - صلى الله عليه وسلم - قال « بلغوا عنى ولو آية ... » .
It has been narrated on the authority of Abdullah bin Amr (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “Convey (my teachings) to the people even if it were a single verse or sentence (from the Quran or the Sunnah …”.
(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)
Similarly, the brothers who go out in the path of Allah discuss the “six points” with those who have spent more time than them. After they are well acquainted with the “six points”, they are allowed to give talks in the mosque. They are advised to speak only within the “six points” and not speak anything besides that. In this way, they propagate only what they know and not what they do not know. Only the qualified scholars are allowed to elaborate on issues other than the “six points”. This is the reason why most of the brothers that take part in the work of tableegh do not answer questions posed on aqeedah and rules of Islamic jurisprudence. Anyone who poses such questions is asked to consult an ‘alim for an answer.
It has also been the concern of the seniors of the work of tabligh that many of the jama’ats go out in the path of Allah without a single ‘alim in the whole jama’at. They are trying to rectify this situation by inviting more scholars to do this work. However, they make sure that there are atleast one or two ‘alims in every jama’at that is sent to another country.
The incident of the companions giving fatwa to the injured man does not prove the impermissibility of propagating one’s knowledge. It only proves that one should not comment on a matter that one has no knowledge of. This does not stop him from propagating what he knows.
Misquoting the Ahadith of Nabi (Sallallahu Alaihi Wasallam)
It is a great sin to falsely attribute anything to Nabi (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) has said:
ومن كذب على متعمدا فليتبوأ مقعده من النار
Whoever tells a lie against me intentionally, then surely let him occupy his seat in the (hell) fire.
(Sahih Al Bukhari Vol.4 Pg.175 - Darul fikr)
It is a sad fact that scholars and the general masses are all involved in this malpractice of misquoting the Ahadith of Nabi (Sallallahu Alaihi Wasallam). Incidents and sayings are taken from books and other talks, and attributed to Nabi (Sallallahu Alaihi Wasallam) without trying to figure out if they are authentic or fabricated. This malpractice is not found only amongst those brothers who are involved in Tabligh Jama’at, but is a common practice of many of the speakers who want to spice up their talks with interesting stories.
The seniors of Tabligh Jama’at discourage the others from quoting such narrations, but there are many who do not adhere to this advice. However, it will not be advisable for one to abandon the work of tabligh because of these speakers, but rather join the work and correct this malpractice.
It is because of the fear of misquoting the narrations of Nabi (Sallallahu Alaihi Wasallam) that the brothers of Tabligh Jama’at attribute the narrations to their seniors and say that ‘so and so said it’. In this way they are saved from attributing those narrations to Nabi (Sallallahu Alaihi Wasallam) of which they have no knowledge.
The ones nearer to you have more right
We accept the fact that the ones nearer to you have more right, and you should propagate to them before you start propagating to others. Allah Ta’ala mentions in the Holy quran:
وأمر أهلك بالصلاة واصطبر عليها
Bid your family to perform Salāh, and adhere to it yourself.
(Verse: 20:132)
However, this does not mean that one has to wait till everyone in his family and locality has come totally upon Islam before he could propagate to others. Nabi (Sallallahu Alaihi Wasallam) did not wait for the whole of Makkah Mukarramah to accept Islam before he went to Taif. All madrasas do not wait till everyone in that town or village becomes an ‘alim before they accept students from other towns or countries. Similarly, the brothers involved in tabligh go out in the path of Allah, but they are also doing this work in their locality when they are not out in the path of Allah.
Moreover, this objection needs to be justified only if we assume that the brothers go out in the path of Allah to rectify the others, whereas, their objective of going out in the path of Allah is to rectify themselves. We have mentioned above that spending time in the path of Allah is not the objective of the work, but rather it acts as a motivation to practice on all other aspects of Deen. The objective is to be involved in masjidwar a’mal after they return home. Masjidwar a’mal includes doing gusht (going door to door) in the locality and reading ‘the book of virtues of good deeds’ at home.
Ref: Taken mainly from Fatawa Mahmoodiyah Vol.4 Pgs.228-243 (Jami’a Farooqiyah)
[dipetik dari askimam.org, http://askimam.org/fatwa/fatwa.php?askid=16332e682fc01b61c002a9ba9e9d1bf5]
Friday, June 10, 2011
Jamaah Tabligh Mengabaikan Ilmu?
Didalam 6 perkara yang sering dibicarakan, perkara ketiga ialah mengenai kepentingan ilmu dan zikir. Maksud, kelebihan-kelebihan dan cara untuk mendapatkan ilmu dibincangkan dengan halus dan mandalam.
Sila rujuk kitab Muntakhab Ahadith,
http://www.islamibayanaat.com/MuntakhabAhadith/MuntakhabAhadith-MaulanaYousufKandhalviRA-Page119-258.pdf,
Bab Ilmu dan Zikir, m/s 241 dan seterusnya.
Sila rujuk juga kitab Enam Perkara,
http://www.islamibayanaat.com/EnglishLiterature/English-SixFundamentalsOrQualities-FazailEAmal.pdf
Bab Ilmu & Zikir, m/s 5-6.
Didalam 4 perkara yang perlu diperbanyakkan semasa keluar di jalan Allah, perkara kedua ialah memperbanyakkan taklim wa taklum (belajar dan mengajar). Duduk didalam majlis untuk mendengar firman Allah, sabdaan Nabi SAW dan kisah kehidupan dan perjuangan para sahabat (r.anhum), membincangkan tentang sifat-sifat para sahabat, memperdengar dan membetulkan bacaan al-Qur’an, adalah antara perkara utama yang harus diperbanyakkan.
Didalam 5 amal masjid yang dititkberatkan, amalan taklim di masjid dan taklim dirumah adalah antara amalan yang ditekankan. Adalah menjadi matlamat untuk menghidup dan mengimarahkan masjid di seluruh dunia dengan bacaan taklim kelebihan-kelebihan amal, serta kepentingan untuk mengadakan dan menyertai majlis-majlis masa’il (permasalahan agama) dengan para alim ulama’ setempat. Juga dijadikan matlamat agar amalan ini juga diwujudkan diseluruh rumah diseluruh dunia, agar rumah-rumah memperoleh suasana agama dan masjid. Inilah antara aperkara yang diusahakan sehingga lah seluruh masjid diseluruh dunia akan mengamalkan amalan seperti amalan Masjid Nabawi di zaman Rasulullah SAW, rumah-rumah orang Islam akan mempunyai suasana sepertimana suasana rumah para sahabat (r.anhum), dan kampung-kampung akan berubah suasananya menjadi sepereti suasana perkampungan Madinah Munawwarah dizaman Nabi SAW.
Didalam kitab Fadhoil A’maal, terdapat kitab Fadhilah al-Qur’an yang menggalak dan menyeru agar ummat ini belajar al-Qur’an, mengamalkannya dan menyebarkannya, serta menekankan perihal pentingnya menghafaz al-Qiur’an dan menjadikan anak-anak sebagai hafiz dan hafizah, serta menekankan tentang kepentingan memahami al-Qur’an dengan cara yang betul dan mempelajari tafsir al-Qur’an yang muktabar. Kitab ini juga memberi amaran dan ancaman dari Allah dan Rasul-Nya terhadap orang-orang yang membelakangi al-Qur’an, yang tidak menghiraukannya, yang tidak membaca dan mengamalkannya, serta keburukan didalam tidak mengendah dan mempedulikan al-Qur’an.
Sila rujuk kitab Fadhilah al-Qur'an,
http://www.islamibayanaat.com/EnglishLiterature/English-VirtuesOfHolyQuran-FazailEAmal.pdf
Didalam kitab Kisah-kisah para sahabat, terdapat bab khusus yang membicarakan tentang kepentingan ilmu dan kelebihannya, bagaimana para sahabat menuntut ilmu, mengamal dan menyampaikannya, kedudukan yang tinggi bagi para alim ulama’, kepentingan mewujudkan generasi berilmu seperti adanya para mufassir al-Qur’an, para muhaddith, ahli Feqh dan Mufti, dan orang-orang yang merpertahankan agama ini dengan pena dan ilmu mereka.
Sila rujuk kitab Kisah-kisah Para Sahabat,
http://www.islamibayanaat.com/EnglishLiterature/English-StoriesOfTheSahabahRA-FazailEAmal.pdf
Bab 8, m/s 135 dan seterusnya.
Didalam kitab Hayatus Sahabah, terdapat bab khusus mengenai ilmu pengetahuan, kepentingan mempelajari ilmu walaupun ketika sedang berada di jalan Allah, perbuatan dan usaha para sahabat didalam mencari ilmu dan mengembangkannya, adab adab belajar dan mengajar, serta perkara-perkara lain yang bersangkutan, yang dalil-nya semuanya diambil dari kehidupan Nabi SAW dan para sahabat itu sendiri.
Sila rujuk kitab Hayatus Sahabah,
http://www.islamicbulletin.com/free_downloads/companions/volume_3/Hayatus_Sahabah_Vol_3_Full.pdf
Bab 13, m/s 196 dan seterusnya.
Di markaz-markaz utama usaha agama yang suci murni ini, sentiasa disendikan dengan madrasah yang mempelajari al-Qur’an dan menghafaznya, mendalami tafsir, hadith, tauhid, feqh, akhlak dan adab, dan ilmu-ilmu alat didalam melengkapkannya. Dari madrasah-madrasah ini, lahirlah para huffaz, alim, ahli tafsir, muhaddith, Mufti, dan para Da’i yang menyebarluaskan agama, ilmu agama dan usaha agama ke seluruh alam.
Dan usaha untuk memperbanyak dan mengembangkan madrasah-madrasah ini sentiasa berjalan dan bergerak, agar ia dapat diwujudkan di seluruh dunia sehingga ke hari Qiyamat, Insyaallah.
Sila rujuk kitab Muntakhab Ahadith,
http://www.islamibayanaat.com/MuntakhabAhadith/MuntakhabAhadith-MaulanaYousufKandhalviRA-Page119-258.pdf,
Bab Ilmu dan Zikir, m/s 241 dan seterusnya.
Sila rujuk juga kitab Enam Perkara,
http://www.islamibayanaat.com/EnglishLiterature/English-SixFundamentalsOrQualities-FazailEAmal.pdf
Bab Ilmu & Zikir, m/s 5-6.
Didalam 4 perkara yang perlu diperbanyakkan semasa keluar di jalan Allah, perkara kedua ialah memperbanyakkan taklim wa taklum (belajar dan mengajar). Duduk didalam majlis untuk mendengar firman Allah, sabdaan Nabi SAW dan kisah kehidupan dan perjuangan para sahabat (r.anhum), membincangkan tentang sifat-sifat para sahabat, memperdengar dan membetulkan bacaan al-Qur’an, adalah antara perkara utama yang harus diperbanyakkan.
Didalam 5 amal masjid yang dititkberatkan, amalan taklim di masjid dan taklim dirumah adalah antara amalan yang ditekankan. Adalah menjadi matlamat untuk menghidup dan mengimarahkan masjid di seluruh dunia dengan bacaan taklim kelebihan-kelebihan amal, serta kepentingan untuk mengadakan dan menyertai majlis-majlis masa’il (permasalahan agama) dengan para alim ulama’ setempat. Juga dijadikan matlamat agar amalan ini juga diwujudkan diseluruh rumah diseluruh dunia, agar rumah-rumah memperoleh suasana agama dan masjid. Inilah antara aperkara yang diusahakan sehingga lah seluruh masjid diseluruh dunia akan mengamalkan amalan seperti amalan Masjid Nabawi di zaman Rasulullah SAW, rumah-rumah orang Islam akan mempunyai suasana sepertimana suasana rumah para sahabat (r.anhum), dan kampung-kampung akan berubah suasananya menjadi sepereti suasana perkampungan Madinah Munawwarah dizaman Nabi SAW.
Didalam kitab Fadhoil A’maal, terdapat kitab Fadhilah al-Qur’an yang menggalak dan menyeru agar ummat ini belajar al-Qur’an, mengamalkannya dan menyebarkannya, serta menekankan perihal pentingnya menghafaz al-Qiur’an dan menjadikan anak-anak sebagai hafiz dan hafizah, serta menekankan tentang kepentingan memahami al-Qur’an dengan cara yang betul dan mempelajari tafsir al-Qur’an yang muktabar. Kitab ini juga memberi amaran dan ancaman dari Allah dan Rasul-Nya terhadap orang-orang yang membelakangi al-Qur’an, yang tidak menghiraukannya, yang tidak membaca dan mengamalkannya, serta keburukan didalam tidak mengendah dan mempedulikan al-Qur’an.
Sila rujuk kitab Fadhilah al-Qur'an,
http://www.islamibayanaat.com/EnglishLiterature/English-VirtuesOfHolyQuran-FazailEAmal.pdf
Didalam kitab Kisah-kisah para sahabat, terdapat bab khusus yang membicarakan tentang kepentingan ilmu dan kelebihannya, bagaimana para sahabat menuntut ilmu, mengamal dan menyampaikannya, kedudukan yang tinggi bagi para alim ulama’, kepentingan mewujudkan generasi berilmu seperti adanya para mufassir al-Qur’an, para muhaddith, ahli Feqh dan Mufti, dan orang-orang yang merpertahankan agama ini dengan pena dan ilmu mereka.
Sila rujuk kitab Kisah-kisah Para Sahabat,
http://www.islamibayanaat.com/EnglishLiterature/English-StoriesOfTheSahabahRA-FazailEAmal.pdf
Bab 8, m/s 135 dan seterusnya.
Didalam kitab Hayatus Sahabah, terdapat bab khusus mengenai ilmu pengetahuan, kepentingan mempelajari ilmu walaupun ketika sedang berada di jalan Allah, perbuatan dan usaha para sahabat didalam mencari ilmu dan mengembangkannya, adab adab belajar dan mengajar, serta perkara-perkara lain yang bersangkutan, yang dalil-nya semuanya diambil dari kehidupan Nabi SAW dan para sahabat itu sendiri.
Sila rujuk kitab Hayatus Sahabah,
http://www.islamicbulletin.com/free_downloads/companions/volume_3/Hayatus_Sahabah_Vol_3_Full.pdf
Bab 13, m/s 196 dan seterusnya.
Di markaz-markaz utama usaha agama yang suci murni ini, sentiasa disendikan dengan madrasah yang mempelajari al-Qur’an dan menghafaznya, mendalami tafsir, hadith, tauhid, feqh, akhlak dan adab, dan ilmu-ilmu alat didalam melengkapkannya. Dari madrasah-madrasah ini, lahirlah para huffaz, alim, ahli tafsir, muhaddith, Mufti, dan para Da’i yang menyebarluaskan agama, ilmu agama dan usaha agama ke seluruh alam.
Dan usaha untuk memperbanyak dan mengembangkan madrasah-madrasah ini sentiasa berjalan dan bergerak, agar ia dapat diwujudkan di seluruh dunia sehingga ke hari Qiyamat, Insyaallah.
Saturday, June 4, 2011
Salasilah Wali Sembilan
[dari http://salafytobat.files.wordpress.com/2011/05/silsilah-wali-songo.jpg]
Wednesday, June 1, 2011
Senarai Nama Ahli Badar
[ditulis oleh al-Faqir Ilallah al-Qawi: (Syaikh) Muhammad Fuad bin Kamaluddin al-Maliki, 17 Ramadhan 1431 H]
Senarai 313 Ahli Badar
Rasulullah s.a.w telah bersabda yang bermaksud:
“Demi jiwa Muhammad yang berada dalam genggaman tanganNYA, pada hari ini tidak ada seorang pun yang memerangi mereka dengan sabar, mengharap redha ALLAH, dan maju tanpa mundur melainkan ALLAH memasukkannya ke dalam syurga."
Sebagaimana yang diriwayatkan dari Abu Muhammad Abdul Malik bin Hisyam al-Maufiri, berikut adalah senarai Ahli Badar:-
(Kaum Muhajirin)
1. Rasulullah, Muhammad bin Abdullah bin Abdul Muthalib bin Hasyim,
2. Hamzah bin Abdul Muthalib bin Hasyim (Singa Allah),
3. Ali bin Abi Talib bin Abdul Muthallib bin Hasyim,
4. Zaid bin Harithah bin Syurahbill bin Kaab bin Abdul Uzza bin Umrul Qais al-Kalbi,
5. Anasah (bekas hamba Rasulullah s.a.w),
6. Abi Kabsyah (bekas hamba Rasulullah s.a.w),
7. Abi Martsad Kannaz bin Hishn bin Yarbuu’ bin Amr bin Yarbu’ bin Kharsyah bin Saad bin Tharif bin Jillan bin Ghanm bin Ghani bin Ya’shur bin Saad bin Qais bin Ailan,
8. Martsad bin Abu Martsad (Kannaz),
9. Ubaidah bin al-Harits bin al-Muthalib,
10. at- Tufail bin al-Harits,
11. al-Hushain bin al-Harits,
12. Misthat atau Auf bin Utsatsah bin Abbad bin al-Muuthalib,
13. Uthman bin Affan bin Abi al-Ash bin Umaiyyah bin Abdu Syams,
14. Mihsyam atau Abu Hudzaifah bin Utbah bin Rabi’ah bin Abdu Syams,
15. Salim (bekas hamba Abu Hudzaifah),
16. Abdullah bin Jahsy bin Ri’ab bin Ya’mur bin Shabrah bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
17. ‘Ukkasyah bin Mihshan bin Hurtsan bin Qais bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
18. Syuja’ bin Wahb bin Rabi’ah bin Asad bin Shuhaib bin Malik bin Kabir bin Ghanm bin Dudan bin Asad,
19. ‘Uqbah bin Wahb,
20. Yazid bin Ruqaisy bin Ri’ab bin Ya’mur bin Shabrah bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
21. Abi Sinan bin Mihshan bin Hurtsan bin Qais,
22. Sinan bin Abi Sinan,
23. Muhriz bin Nadhlah bin Abdullah bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
24. Rabi’ah bin Aktam bin Sakhbarah bin ‘Amr bin Lukaiz, bin Amir bin Ghanm bin Dudan bin Asad,
25. Tsaqfu bin ‘Amr,
26. Malik bin ‘Amr,
27. Mudlij bin ‘Amr,
28. Abi Makhsyi,
29. ‘Utbah bin Ghazwan bin Jabir bin Wahb bin Nusaib bin Malik bin al-Harits bin Mazin bin Manshur bin ‘Ikrimah bin Khashafah bin Qais bin ‘Ailan,
30. Khabbab
31. Az-Zubair bin al-‘Awwam bin Khuwailid bin Asad,
32. Hathib bin Abi Balta’ah,
33. Sa’ad,
34. Mush’ab bin Umair bin Hasyim bin Abdul Manaf bin Abdu ad-Daar bin Qushai,
35. Shuwaibith bin Sa’ad bin Huraimalah bin Malik bin ‘Umailah bin as-Sabbaq bin Abdul ad-Daar bin Qushai,
36. Abdul Rahman bin ‘Auf bin Abdu ‘Auf bin Abdul Harits bin Zuhrah,
37. Sa’ad bin Abi Waqqash/ Malik bin Uhaib bin Abdul Manaf bin Zuhrah,
38. ‘Umair bin Abi Waqqash,
39. Al-Miqdad bin ‘Amr bin Tha’labah bin Malik bin Rabi’ah bin Tsumamah bin Mathrud bin Amr bin Sa’ad bin Zuhair bin Tsaur bin Tsa’labah bin Malik bin as-Syarid bin Hazl bin Qa’isy bin Dueaim bin al-Qain bin Ahwad bin Bahra’ bin ‘Amr bin al-Haf bin Qudha’ah,
40. Abdullah bin Mas’ud bin al-Harits bin Syamkhu bin Mahkzum bin Shahilah bin Kahil bin al-Harits bin Tamim bin Sa’ad bin Hudzail,
41. Mas’ud bin Rabi’ah bin ‘Amr bin Sa’ad bin Abdul ‘Uzza bin Hamalah bin Ghalib bin Muhallim bin’A’idzah bin Subay’i bin al-Hun bin Khuzaimah,
42. Dzu as-Syamalain bin Abdu ‘Amr bin Nadhlah bin Ghubsyan bin Sulaim bin Malkkan bin Afsha bin Haritsah bin ‘Amr bin Amir,
43. Khabbab bin al-Arat,
44. Abu Bakar as-Siddiq, Atiq bin Uthman bin ‘Amir bin Amr bin Ka’ab bin Sa’ad bin Taim,
45. Bilal bin Rabah,
46. ‘Amir bin Fuhairah,
47. Shuhaib bin Sinan,
48. Thalhah bin ‘Ubaidillah bin Uthman bin ‘Amr bin Ka’ab bin Sa’ad bin Taim,
49. Abdullah bin Abdul Asad bin Hilal bin Abdullah bin Umar bin Makhzum,
50. Syammas bin Uthman bin as-Syarid bin Suwaid bin Harmi bin ‘Amir bin Makhzum,
51. al-Arqam bin Abi al-Arqam / Abdul Manaf bin Asad,
52. ‘Ammar bin Yasir,
53. Mu’attib bin ‘Auf bin ‘Amir bin al-Fadhl bin Afif bin Kulaib bin Hubsyiyah bin Salul bin Ka’ab bin ‘Amr,
54. Umar bin Khattab bin Nufail bin Abdul ‘Uzza bin Riyah bin Abdullah bin Qurthu bin Razah bin ‘Adiy,
55. Zaid bin Khattab,
56. Mihja’,
57. ‘Amr bin Suraqah bin al-Mu’tamir bin Anas bin Adat bin Abdullah bin Qurthu bin Riyah bin Rizah bin ‘Adiy bin Ka’ab,
58. Abdullah bin Suraqah,
59. Waqid bin Abdullah bin Abdul Manaf bin ‘Arin bin Tsa’labah bin Yarbu’ bin Handzalah bin Malik bin Zaid bin Manat bin Tamim,
60. Khauli bin Abi Khauli,
61. Malik bin Abi Khauli,
62. ‘Amir bin Rabi’ah,
63. ‘Amir bin al-Bukair bin Abdul Yalail bin Nasyib bin Ghiyarah,
64. ‘Aqil bin al-Bukair,
65. Khalid bin al-Bukair,
66. Iyas bin al-Bukair,
67. Sa’id bin Zaid bin “amr bin Nufail bin Abdul ‘Uzza bin Abdullah bin Qurthu bin Riyah bin Rizah bin ‘Adiy bin Ka’ab,
68. Uthman bin Madz’un bin Habib bin Wahb bin Hudzafah bin Jumah,
69. as-Sa’ib bin Uthman,
70. Qudamah bin Madz’un,
71. Abdullah bin Madz’un,
72. Ma’mar bin al-Harits bin Ma’mar bin Habib bin Wahb bin Hudzafah bin Jumah,
73. Khunais bin Judzafah bin Qais bin ‘Adiy bin Sa’id bin Sahm,
74. Abi Sabrah bn Abi Ruhm bin Abdul ‘Uzza bin Abi Qais bin Abdul Wudd bin Nashr bin Malik bin Hisl,
75. Abdullah bin Mahkhramah bin Abdul ‘Uzza bin Abi Qais bin Abdu Wudd bin Nashr bin Malik,
76. Abdullah bin Suhail bin ‘Amr bin Abdu Syams bin Abdul Wudd bin Nashr bin Malik bin Hisl,
77. ‘Umair bin ‘Auf,
78. Sa’ad bin Khaulah,
79. Abu ‘Ubaidah/ ‘Amir bin Abdullah bin al-Jarrah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
80. ‘Amr bin al-Harits bin Zuhair bin Abi Syaddad bin Rabi’ah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
81. Suhail bin Wahb bin Rabi’ah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
82. Shafwan bin Wahb,
83. ‘Amr bin Abi Sarh bin Rabi’ah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
(Kaum Ansar)
84. Sa’ad bin Mu’adz bin an-Nu’man bin Umrul Qais bin Zaid bin Abdul Asyhal,
85. ‘Amr bin Mu’adz bin an-Nu’man,
86. al-Harits bin Aus bin Mu’adz bin an-Nu’man,
87. al-Harist bin Anas bin Rafi’ bin Umru’ul Qais,
88. Sa’ad bin Zaid bin Malik bin ‘Ubaid,
89. Salamah bin Salamah bin Waqash bin Zughbah bin Za’ura,
90. Abbad bin Bisyr bin Waqasy bin Zughbah bin Za’ura,
91. Salamah bin Tsabit bin Waqasy,
92. Rafi’ bin Yazid bin Kurs bin Sakan bin Za’ura,
93. al-Harits bin Khazamah bin ‘Adiy bin Ubai bin Ghanm bin Salim bin ‘Auf bin ‘Amr bin ‘Auf bin al-Khazraj,
94. Muhammad bin Maslamah bin Khalid bin ‘Adiy bin Majda’ah bin Haritsah bin al-Harits,
95. Salamah bin Aslam bin Harisy bin ‘Adiy bin Majda’ah bin Haritsah bin al-Harits,
96. Abu al-Haitsam bin at-Taiyahan,
97. Ubaid bin Taiyahan,
98. Abdullah bin Sahl,
99. Qatadah bin Nu’man bin Zaid bin ‘Amir bin Sawad,
100. Ubaid bin Aus bin Malik bin Sawad,
101. Nashr bin al-Harits bin ‘Abd,
102. Mu’attiib bin ‘Abd,
103. Abdullah bin Thariq,
104. Mas’ud bin Sa’ad bin ‘Amir bin ‘Adiy bin Jusyam bin Majda’ah bin Haritsah,
105. Abu ‘Absu bin Jabr bin ‘Amr bin Zaid bin Jusyam bin Majda’ah bin Haritsah,
106. Abu Burdah bin Niyar,
107. ‘Ashim bin Tsabit bin Qais bin Ishmah bin Malik bin Amah bin Dhubai’ah,
108. Mu’attib bin Qusyair bin Mulail bin Zaid bin al-Aththaf bin Dzubbai’ah,
109. Abu Mulail bin al-Az’ar bin Zaid bin al-Aththaf bin Dhubai’ah,
110. ‘Amr bin Ma’bad bin al-Az’ar bin Zaid bin al-Athtaf bin Dhubai’ah,
111. Shal bin Hunaif bin Wahb bin al-Ukaim bin Tsa’labah bin Majda’ah bin al-Harits bin ‘Amr,
112. Mubasysyir bin Abdul Mundzir bin Zanbar bin Zaid bin Umaiyyah,
113. Rifa’ah bin Abdul Mundzir bin Zanbar,
114. Sa’ad bin Ubaid bin an-Nu’man bin Qais bin ‘Amr bin Zaid bin Umaiyyah,
115. ‘Uwaim bin Sa’idah,
116. Rafi’ bin ‘Unjadah,
117. ‘Ubaid bin Abu ‘Ubaid,
118. Tsa’labah bin Hathib,
119. Abi Lubabah bin Abdul Mundzir,
120. al-Harits bin Hathib,
121. Unais bin Qatadah bin Rabi’ah bin Khalid bin al-Harits bin ‘Ubaid,
122. Ma’nu bin ‘Adi bin al-Jaddi bin al-‘Ajlan bin Dhubai’ah,
123. Tsabit bin Aqram bin Tsa’labah bin ‘Adiy bin al-‘Ajlan,
124. Abdullah bin Salamah bin Malik bin al-Harits bin ‘Adiy bin al-‘Ajlan,
125. Zaid bin Ashlam bin Tsa’labah bin ‘Adiy bin al-‘Ajlan,
126. Rab’iy bin Rafi’ bin Zaid bin Haritsah bin al-Jaddi bin al-‘Ajlan,
127. ‘Ashim bin ‘Adiy bin al-Jaddi bin al-‘Ajlan,
128. Abdullah bin Jubair bin an-Nu’man bin Umaiyyah bin al-Burak,
129. ‘Ashim bin Qais bin Tsabit bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
130. Abu Dhayyah bin Tsabit bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
131. Abu Hannah,
132. Salim bin ‘Umair bin Tsabit bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
133. al-Harits bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
134. Khawwath bin Jubair bin an-Nu’man,
135. Mundzir bin Muhammad bin ‘Uqbah bin Uhaihah bin al-Julah bin al-Harisy bin Jahjaba bin Kulfah,
136. Abu ‘Aqil bin Abdullah bin Tsa’labah bin Baihan bin ‘Amir bin al-Harits bin Malik bin ‘Amir bin Unaif bin Jusyam bin Abdullah bin Taim bin ‘Irasy bin ‘Amr bin ‘Umailah bin Qasmil,
137. Sa’ad bin Khaitsamah bin al-Harits bin Malik bin Ka’ab bin an-Nahhath bin Ka’ab bin Haritsah bin Ghanm,
138. Mindzir bin Qudamah bin ‘Arfajah,
139. Malik bin Qudamah bin ‘Arfajah,
140. al-Harits bin ‘Arfajah,
141. Tamim,
142. Jabr bin ‘Atik bin al-Harits bin qais bin Haisyah bin al-Harits bin Umaiyyah bin Mua’wiyyah,
143. Malik bin Numailah,
144. an-Nu’man bin ‘Ashar,
145. Kharijah bin Zaid bin Abii Zuhair bin Malik bin Umru’ul Qais,
146. Sa’ad bin Rabi’ bin ‘Amr bin Abi Zuhair bin Malik Bin Umru’ul Qais,
147. Abdullah bin Rawahah bin Tsa’labah bin Umru’ul Qais bin ‘Amr bin Umru’ul Qais,
148. Khallad bin Suwaid bin Tsa’labah bin ‘Amr bin Haritsah bin Umru’ul Qais,
149. Basyir bin Sa’ad bin Tsa’labah bin Khilas bin Zaid,
150. Simak bin Sa’ad,
151. Subay’i bin Qais bin ‘Aisyah bin Umaiyyah bin Malik bin ‘Amir bin ‘Adiy,
152. ‘Abbad bin Qais bin ‘Aisyah,
153. Abdullah bin ‘Absu,
154. Yazid bin al-Harits bin Qais bin Malikk bin Ahmar,
155. Khubaib bin Isaf bin ‘Itabah bin ‘Amr bin Khadij bin ‘Amir bin Jusyam,
156. Abdullah bin Zaid bin Tsa’labah bin Abdu Rabbih bin Zaid,
157. Huraits bin Zaid bin Tsa’labah,
158. Sufyan bin Basyir,
159. Tamim bin Ya’ar bin Qais bin ‘Adiy bin Umaiyyah bin Jidarah,
160. Abdullah bin Umair,
161. Zaid bin al-Muzayyin bin Qais bin ‘Adi bin Umaiyyah bin Jidarah,
162. Abdullah bin ‘Urfuthah bin ‘Adiy bin Umaiyyah bin Jidarah,
163. Abdullah bin Rabi’ bin Qais bin ‘Amr bin ‘Abbad bin al-Abjar,
164. Abdullah bin Abdullah bin Ubai bin Malik bin al-Harits bin ’Ubaid,
165. ‘Aus bin Khauli bin Abdullah bin al-Harits bin ‘baid,
166. Zaid bin Wadi’ah bin ‘Amr bin Qais bin Jaz’i,
167. ‘Uqbah bin Wahb bin Kaladah,
168. Rifa’ah bin ‘Amr bin Zaid bin Tsa’labah bin Malik bin Salim bin Ghanm,
169. ‘Amir bin Salamah bin ‘Amir,
170. Abu Humaidhah bin Ma’bad bin ‘Abbad bin Qusyair bin al-Muqaddam bin Salim bin Ghanm,
171. ‘Amir bin Bukair,
172. Naufal bin Abdullah bin Nadhlah bin Malik bin al-‘Ajlan,
173. ‘Ubadah bin as-Shamit bin Qais bin Ashram,
174. Aus bin as-Samit,
175. an-Nu’man bin Malik bin Tsa’labah bin Da’du,
176. Tsabit bin Hazzal bin ‘Amr bin Qaryusy,
177. Malik bin ad-Dukhsyum bin Mardhakhah,
178. Rabi’ bin Iyas bin Amr bin Ghanm bin Umaiyyah bin Laudzan,
179. Waraqah bin Iyas,
180. ‘Amr bin Iyas,
181. al-Mujadzdzar bin Dziyad bin ‘Amr bin Zumzumah bin ‘Amr bin ‘Umarah bin Malik bin Ghushainah bin ‘Amr bin Butairah bin Masynuwwi bin Qasr bin Taim bin Irasy bin ‘Amir bin Ilhaf bin Qudha’ah,
182. ‘Ubadah bin al-Khasykhasy bin ‘Amr bin Zumzumah,
183. Nahhab bin Tsa’labah bin Khazamah bin Ashram bin ‘Amr bin ‘Ammarah,
184. Abdullah bin Tsa’labah bin Khazamah bin Ashram,
185. ‘Uthbah bin Rabi’ah binKhalid bin Mu’awiyyah,
186. Abu Dujanah Simak bin Kharasyah,
187. al-Mundzir bin ‘Amr bin Khunais bin Haritsah bin Laudzan bin Abdu Wudd bin Zaid bin Tsa’labah,
188. Abu ‘Usaid bin Malik bin Rabi’ah bin al-Badiyyi,
189. Malik bin Mas’ud,
190. Abdu Rabbih bin Haq bin Aus bin Waqasy bin Tsa’labah,
191. Ka’ab bin Himar bin Tsa’labah,
192. Dhamrah bin ‘Amr,
193. Ziyad bin ‘amr,
194. Basbas bin ‘Amr,
195. Abdullah bin ‘Amir,
196. Khiras bin as-Shimmah bin ‘Amr bin al-Jamuh bin Zaid bin Haram,
197. al-Hubab bin al-Mundzir bin al-Jamuh bin Zaid bin Haram,
198. ‘Umair bin al-Humam bin al-Jamuh bin Zaid bin Haram,
199. Tamim (bekas hamba Khirasy bin as-Shimmah),
200. Abdullah bin ‘Amr bin Haram bin Tsa’labah bin Haram,
201. Muadz bin ‘Amr bin al-Jamuh,
202. Muawwidz bin ‘Amr bin al-Jamuh bin Zaid bin Haram,
203. Khallad bin ‘Amr bin al-Jamuh bin Zaid bin Haram,
204. ‘Utbah bin ‘Amir bin Nabi bin Zaid bin Haram,
205. Habib bin Aswad (Bekas hamba Bani Haram),
206. Tsabit bin Tsa’labah bin Zaid bin al-Harits bin Haram bin Tsa’labah,
207. ‘Umair bin al-Harits bin Tsa’labah bin al-Harits bin Haram,
208. Bisyr bin al-Barra’ bin Ma’rur bin Shakhr bin Malik bin Khansa’,
209. at-Thufail bin Malik bin Khansa’,
210. at-Thufail bin an-Nu’man bin Khansa’,
211. Sinan bin Shaifi bin Sakhr bin Khansa’,
212. Abdullah bin al-Jadd bin Qais bin Shakhr bin Khansa’,
213. ‘Utbah bin Abdullah bin Sakhr bin Khansa’,
214. Jabbar bin Shakhr bin Umaiyyah bin Khansa’,
215. Kharijah bin Humaiyir,
216. Abdullah bin Humaiyir,
217. Yazid bin al-Mundzir bin Sarh bin Khunas,
218. Ma’qil bin al-Mundzir bin Sarh bin Khunas,
219. Abdullah bin an-Nu’man bin Baldamah,
220. ad-Dhahhak bin Haritsah bin Zaid bin Tsa’labah bin ‘Ubaid bin ‘Adiy,
221. Sawad bin Zuraiq bin Tsa’labah bin ‘Ubaid bin ‘Adiy,
222. Ma’bad bin Qais bin Sakhr bin Haram bin Rabi’ah bin ‘Adiy bin Ghhanm bin Ka’ab bin Salimah,
223. Abdullah bin Qais bin Shakhr bin Haram bin Rabi’ah bin ‘Adi bin Ghanm,
224. Abdullah bin Abdul Manaf bin an-Nu’man,
225. Jabir bin Abdullah bin Ri’ab bin an-Nu’man,
226. Khulaidah bin Qais bin an-Nu’man,
227. an-Nu’man bin Sinan (bekas hamba Bani Nu’man),
228. Yazid bin ‘Amir bin Hadidah (Abu al-Mundzir),
229. Sulaim bin ‘Amr bin Hadidah,
230. Quthbah bin ‘Amir bin Hadidah,
231. ‘Antarah (bekkas hamba Sulaim bin ‘Amr),
232. ‘Absu bin ‘Amir bin ‘Adiy,
233. Tsa’labah bin Ghanamah bin ‘Adiy,
234. Abu al-Yasar atau Ka’ab bin ‘Amr bin ‘Abbad bin ‘Amr bin Ghanm bin Sawad,
235. Sahl bin Qais bin Abi Ka’ab bin al-Qain bin Ka’ab bin Sawad,
236. ‘Amr bin Thalq bin Zaid bin Umaiyyah bin Sinan bin Ka’ab bin Ghanm,
237. Mu’adz bin Jabal bin ‘Amr bin Aus bin ‘A’idz bin ‘Adiy bin Ka’ab bin ‘Adi bin ‘Udaiyyi bin Sa’ad bin ‘Ali bin Asad bin Saridah bin Tazid bin Jusyam bin al-Khazraj bin Haritsah bin Tsa’labah bin ‘Amr bin ‘Amir,
238. Qais bin Mihshan bin Khalid bin Mukhallad,
239. Abi Khalid atau al-Harits bin Qais bin Khalid bin Mukhallad,
240. Jubair bin Iyas bin Khalid bin Mukhallad,
241. Abu ‘Ubadah atau Sa’ad bin Uthman bin Khaladah bin Mukhallad,
242. ‘Uqbah bin Uthman bin Khaladah bin Mukhallad,
243. Dzakwan bin Abdu Qais bin Khaladah bin Mukhallad,
244. Mas’ud bin Khaladah bin ‘Amir bin Mukhallad,
245. ‘Abbad bin Qais bin ‘Amir bin Khalid,
246. As’ad bin Yazid bin al-Fakih bin Zaid bin Khaladah,
247. al-Fakih bin Bisyr bin al-Fakih bin Zaid bin Khaladah,
248. Mu’adz bin Ma’ish bin Qais bin Khaladah,
249. ‘A’idz bin Ma’ish bin Qais bin Khaladah,
250. Mas’ud bin Sa’ad bin Qais bin Khaladah,
251. Rifa’ah bin Rafi’ bin al-‘Ajlan,
252. Khallad bin Rafi’ bin Malik bin ‘Ajlan,
253. ‘Ubaid bin Zaid bin ‘Amir bin al-‘Ajlan,
254. Ziyad bin Lubaid bin Tsa’labah bin Sinan bin ‘Amir bin ‘Adiy bin Umaiyyah bin Baydhah,
255. Farwah bin ‘Amr bin Wazfah bin ‘Ubaid bin ‘Amir bin Baydhah,
256. Khalid bin Qais bin Malik bin al-‘Ajlan bin ‘Amir bin Baydhah,
257. Rujailah bin Tsa’labah bin Khalid bin Tsa’labah bin ‘Amir bin Bayadhah,
258. ‘Athiyyah bin Nuwairah bin ‘Amir bin ‘Athiyyah bin ‘Amir bin Bayadhah,
259. Khulaifah bin ‘Adiy bin ‘Amr bin Malik bin ‘Amir bin Fuhairah bbin Bayadhah,
260. Rafi’ bin al-Mu’alla bin Laudzan bin Haritsah bin ‘Adiy bin Zaid bin Tsa’labah bin Zaid Manat bin Habib,
261. Abi Ayyub Khalid bin Zaid bin Kulaib bin Tsa’labah,
262. Tsabit bin Khalid bin an-Nu’man bin Khansa’ bin ‘Usairah,
263. ‘Umarah bin Hazm bin zaid bin Laudzan bin ‘Amr,
264. Suraqah bbiin Ka’ab bin Abdul ‘Uzza bin Ghaziyyah bin ‘Amr,
265. Haritsah bin an-Nu’man bin Zaid bin ‘Ubaid,
266. Sulaim bin Qais bin Qahdu bin Qais bin ‘Ubaid,
267. Suhail bin Rafi’ bin Abi ‘Amr bin ‘A’idz,
268. ‘Adiy bin Abu az-Zaghba’,
269. Mas’ud bin Aus bin Zaid,
270. Abu Khuzaimah bin Aus bin Zaid bin Ashram bin Zaid,
271. Rafi’ bin al-Harits bin Sawad bin Zaid,
272. ‘Auf bin al-Harits bin Rifa’ah bin Sawad,
273. Mu’awwidz bin al-Harits bin Rifa’ah bin Sawad,
274. Mu’adz bin al-Harits bin Rifa’ah bin Sawad,
275. an-Nu’man bin ‘Amr bin Rifa’ah bin Sawad,
276. ‘Amir bin Mukhallad bin al-Harits bin Sawad,
277. Abdullah bin Qais bin Khalid bin Khaladah bin al-Harits bin Sawad,
278. ‘Ushaimah,
279. Wadi’ah bin ‘Amr,
280. Tsabit bin ‘Amr bin Zaid bin ‘Adiy bin Sawad,
281. Abu al-Hamra’ (bekas hamba al-Harits),
282. Tsa’labah bin ‘Amr bin Mihshan bin ‘Amr bin ‘Atik,
283. Sahl bin ‘Atik bin ‘Amr bin Nu’man bin ‘Atik,
284. al-Harits bin as-Shimmah bin ‘Amr bin ‘atik,
285. Ubai bin Ka’ab bin Qais,
286. Anas bin Mu’adz bin Anas bin Qais,
287. Aus bin Tsabit bin al-Mundzir bin Haram bin ‘Amr bin Zaid Manat bin ‘Adiy,
288. Abu Syeikh Ubai bin Tsabit bin al-Mundzir bin Haram bin ‘Amr bin Zaid Manat bin ‘Adiy,
289. Abi Thalhah atau Zaid bin Sahl bin al-Aswad bin Haram bin ‘Amr bin Zaid Manat bin ‘Adiy,
290. Haritsah bin Suraqah bin al-Harits bin ‘Adiy bin Malik bin ‘Adiy bin ‘Amir,
291. ‘Amr bin Tsa’labah bin Wahb bin ‘Adiy bin Malik bin ‘Adiy bin ‘Amir,
292. Salith bin Qais bin ‘Amr bin ‘Atik bin Malik bin ‘Adiy bin ‘Amir,
293. Abi Salith atau ‘Usairah bin ‘Amr,
294. ‘Amr Abi Kharijah bin Qais bin Malik bin ‘Adiy bin ‘Amir,
295. Tsabit bin Khansa bin ‘Amr Malik bin ‘Adiy bin ‘Amir,
296. Muhriz bin ‘Amir bin Malik bin ‘Adiy bin ‘Amir,
297. Sawad bin Ghaziyyah bin Uhaib,
298. Abi Zaid bin Qais bin Sakan bin Qais bin Za’ura bin Haram,
299. Abi al-‘Awar bin al-Harits bin Dzalim bin Absu bin Haram,
300. Sulaim bin Milhan/ Malik bin Khalid bin Zaid bin Haram,
301. Haram bin Milhan,
302. Qais bin Abi Sha’sha’ah / ‘Amr bin Zaid bin ‘Auf,
303. Abdullah bin Ka’ab bin ‘Amr bin ‘Auf,
304. ‘Ushaimah,
305. Abu Daud ‘Umair bin ‘Amir bin Malik bin Khansa’,
306. Suraqah bin ‘Amr bin Athiyyah bin Khansa’,
307. Qais bin Mukhallad bin Tsa’labah bin Shakhr bin Habib bin al-Harits bin Tsa’labah,
308. an-Nu’man bin Abdu ‘Amr bin Mas’ud,
309. Dhahhak bin Abdu Amr bin Mas’ud,
310. Sulaim bin al-Harits bin Tsa’labah bin Ka’ab bin Haritsah bin Dinar,
311. Jabir bin Khalid bin Abdul Asyhal bin Haritsah,,
312. Sa’ad bin Suhail bin Abdul Asyhal,
313. Ka’ab bin Zaid bin Qais,
314. Bujair bin Abi Bujair,
Kaum Muhajirin terdiri daripada lapan puluh tiga (83) orang.
Kaum Ansar dari kaum Aus seramai enam puluh satu (61) orang.
Kaum Ansar dari kaum Khazraj seramai seratus tujuh puluh (170) orang.
[dari http://tamindhari.blogspot.com/]
“Demi jiwa Muhammad yang berada dalam genggaman tanganNYA, pada hari ini tidak ada seorang pun yang memerangi mereka dengan sabar, mengharap redha ALLAH, dan maju tanpa mundur melainkan ALLAH memasukkannya ke dalam syurga."
Sebagaimana yang diriwayatkan dari Abu Muhammad Abdul Malik bin Hisyam al-Maufiri, berikut adalah senarai Ahli Badar:-
(Kaum Muhajirin)
1. Rasulullah, Muhammad bin Abdullah bin Abdul Muthalib bin Hasyim,
2. Hamzah bin Abdul Muthalib bin Hasyim (Singa Allah),
3. Ali bin Abi Talib bin Abdul Muthallib bin Hasyim,
4. Zaid bin Harithah bin Syurahbill bin Kaab bin Abdul Uzza bin Umrul Qais al-Kalbi,
5. Anasah (bekas hamba Rasulullah s.a.w),
6. Abi Kabsyah (bekas hamba Rasulullah s.a.w),
7. Abi Martsad Kannaz bin Hishn bin Yarbuu’ bin Amr bin Yarbu’ bin Kharsyah bin Saad bin Tharif bin Jillan bin Ghanm bin Ghani bin Ya’shur bin Saad bin Qais bin Ailan,
8. Martsad bin Abu Martsad (Kannaz),
9. Ubaidah bin al-Harits bin al-Muthalib,
10. at- Tufail bin al-Harits,
11. al-Hushain bin al-Harits,
12. Misthat atau Auf bin Utsatsah bin Abbad bin al-Muuthalib,
13. Uthman bin Affan bin Abi al-Ash bin Umaiyyah bin Abdu Syams,
14. Mihsyam atau Abu Hudzaifah bin Utbah bin Rabi’ah bin Abdu Syams,
15. Salim (bekas hamba Abu Hudzaifah),
16. Abdullah bin Jahsy bin Ri’ab bin Ya’mur bin Shabrah bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
17. ‘Ukkasyah bin Mihshan bin Hurtsan bin Qais bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
18. Syuja’ bin Wahb bin Rabi’ah bin Asad bin Shuhaib bin Malik bin Kabir bin Ghanm bin Dudan bin Asad,
19. ‘Uqbah bin Wahb,
20. Yazid bin Ruqaisy bin Ri’ab bin Ya’mur bin Shabrah bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
21. Abi Sinan bin Mihshan bin Hurtsan bin Qais,
22. Sinan bin Abi Sinan,
23. Muhriz bin Nadhlah bin Abdullah bin Murrah bin Kabir bin Ghanm bin Dudan bin Asad,
24. Rabi’ah bin Aktam bin Sakhbarah bin ‘Amr bin Lukaiz, bin Amir bin Ghanm bin Dudan bin Asad,
25. Tsaqfu bin ‘Amr,
26. Malik bin ‘Amr,
27. Mudlij bin ‘Amr,
28. Abi Makhsyi,
29. ‘Utbah bin Ghazwan bin Jabir bin Wahb bin Nusaib bin Malik bin al-Harits bin Mazin bin Manshur bin ‘Ikrimah bin Khashafah bin Qais bin ‘Ailan,
30. Khabbab
31. Az-Zubair bin al-‘Awwam bin Khuwailid bin Asad,
32. Hathib bin Abi Balta’ah,
33. Sa’ad,
34. Mush’ab bin Umair bin Hasyim bin Abdul Manaf bin Abdu ad-Daar bin Qushai,
35. Shuwaibith bin Sa’ad bin Huraimalah bin Malik bin ‘Umailah bin as-Sabbaq bin Abdul ad-Daar bin Qushai,
36. Abdul Rahman bin ‘Auf bin Abdu ‘Auf bin Abdul Harits bin Zuhrah,
37. Sa’ad bin Abi Waqqash/ Malik bin Uhaib bin Abdul Manaf bin Zuhrah,
38. ‘Umair bin Abi Waqqash,
39. Al-Miqdad bin ‘Amr bin Tha’labah bin Malik bin Rabi’ah bin Tsumamah bin Mathrud bin Amr bin Sa’ad bin Zuhair bin Tsaur bin Tsa’labah bin Malik bin as-Syarid bin Hazl bin Qa’isy bin Dueaim bin al-Qain bin Ahwad bin Bahra’ bin ‘Amr bin al-Haf bin Qudha’ah,
40. Abdullah bin Mas’ud bin al-Harits bin Syamkhu bin Mahkzum bin Shahilah bin Kahil bin al-Harits bin Tamim bin Sa’ad bin Hudzail,
41. Mas’ud bin Rabi’ah bin ‘Amr bin Sa’ad bin Abdul ‘Uzza bin Hamalah bin Ghalib bin Muhallim bin’A’idzah bin Subay’i bin al-Hun bin Khuzaimah,
42. Dzu as-Syamalain bin Abdu ‘Amr bin Nadhlah bin Ghubsyan bin Sulaim bin Malkkan bin Afsha bin Haritsah bin ‘Amr bin Amir,
43. Khabbab bin al-Arat,
44. Abu Bakar as-Siddiq, Atiq bin Uthman bin ‘Amir bin Amr bin Ka’ab bin Sa’ad bin Taim,
45. Bilal bin Rabah,
46. ‘Amir bin Fuhairah,
47. Shuhaib bin Sinan,
48. Thalhah bin ‘Ubaidillah bin Uthman bin ‘Amr bin Ka’ab bin Sa’ad bin Taim,
49. Abdullah bin Abdul Asad bin Hilal bin Abdullah bin Umar bin Makhzum,
50. Syammas bin Uthman bin as-Syarid bin Suwaid bin Harmi bin ‘Amir bin Makhzum,
51. al-Arqam bin Abi al-Arqam / Abdul Manaf bin Asad,
52. ‘Ammar bin Yasir,
53. Mu’attib bin ‘Auf bin ‘Amir bin al-Fadhl bin Afif bin Kulaib bin Hubsyiyah bin Salul bin Ka’ab bin ‘Amr,
54. Umar bin Khattab bin Nufail bin Abdul ‘Uzza bin Riyah bin Abdullah bin Qurthu bin Razah bin ‘Adiy,
55. Zaid bin Khattab,
56. Mihja’,
57. ‘Amr bin Suraqah bin al-Mu’tamir bin Anas bin Adat bin Abdullah bin Qurthu bin Riyah bin Rizah bin ‘Adiy bin Ka’ab,
58. Abdullah bin Suraqah,
59. Waqid bin Abdullah bin Abdul Manaf bin ‘Arin bin Tsa’labah bin Yarbu’ bin Handzalah bin Malik bin Zaid bin Manat bin Tamim,
60. Khauli bin Abi Khauli,
61. Malik bin Abi Khauli,
62. ‘Amir bin Rabi’ah,
63. ‘Amir bin al-Bukair bin Abdul Yalail bin Nasyib bin Ghiyarah,
64. ‘Aqil bin al-Bukair,
65. Khalid bin al-Bukair,
66. Iyas bin al-Bukair,
67. Sa’id bin Zaid bin “amr bin Nufail bin Abdul ‘Uzza bin Abdullah bin Qurthu bin Riyah bin Rizah bin ‘Adiy bin Ka’ab,
68. Uthman bin Madz’un bin Habib bin Wahb bin Hudzafah bin Jumah,
69. as-Sa’ib bin Uthman,
70. Qudamah bin Madz’un,
71. Abdullah bin Madz’un,
72. Ma’mar bin al-Harits bin Ma’mar bin Habib bin Wahb bin Hudzafah bin Jumah,
73. Khunais bin Judzafah bin Qais bin ‘Adiy bin Sa’id bin Sahm,
74. Abi Sabrah bn Abi Ruhm bin Abdul ‘Uzza bin Abi Qais bin Abdul Wudd bin Nashr bin Malik bin Hisl,
75. Abdullah bin Mahkhramah bin Abdul ‘Uzza bin Abi Qais bin Abdu Wudd bin Nashr bin Malik,
76. Abdullah bin Suhail bin ‘Amr bin Abdu Syams bin Abdul Wudd bin Nashr bin Malik bin Hisl,
77. ‘Umair bin ‘Auf,
78. Sa’ad bin Khaulah,
79. Abu ‘Ubaidah/ ‘Amir bin Abdullah bin al-Jarrah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
80. ‘Amr bin al-Harits bin Zuhair bin Abi Syaddad bin Rabi’ah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
81. Suhail bin Wahb bin Rabi’ah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
82. Shafwan bin Wahb,
83. ‘Amr bin Abi Sarh bin Rabi’ah bin Hilal bin Uhaib bin Dhabbah bin al-Harits,
(Kaum Ansar)
84. Sa’ad bin Mu’adz bin an-Nu’man bin Umrul Qais bin Zaid bin Abdul Asyhal,
85. ‘Amr bin Mu’adz bin an-Nu’man,
86. al-Harits bin Aus bin Mu’adz bin an-Nu’man,
87. al-Harist bin Anas bin Rafi’ bin Umru’ul Qais,
88. Sa’ad bin Zaid bin Malik bin ‘Ubaid,
89. Salamah bin Salamah bin Waqash bin Zughbah bin Za’ura,
90. Abbad bin Bisyr bin Waqasy bin Zughbah bin Za’ura,
91. Salamah bin Tsabit bin Waqasy,
92. Rafi’ bin Yazid bin Kurs bin Sakan bin Za’ura,
93. al-Harits bin Khazamah bin ‘Adiy bin Ubai bin Ghanm bin Salim bin ‘Auf bin ‘Amr bin ‘Auf bin al-Khazraj,
94. Muhammad bin Maslamah bin Khalid bin ‘Adiy bin Majda’ah bin Haritsah bin al-Harits,
95. Salamah bin Aslam bin Harisy bin ‘Adiy bin Majda’ah bin Haritsah bin al-Harits,
96. Abu al-Haitsam bin at-Taiyahan,
97. Ubaid bin Taiyahan,
98. Abdullah bin Sahl,
99. Qatadah bin Nu’man bin Zaid bin ‘Amir bin Sawad,
100. Ubaid bin Aus bin Malik bin Sawad,
101. Nashr bin al-Harits bin ‘Abd,
102. Mu’attiib bin ‘Abd,
103. Abdullah bin Thariq,
104. Mas’ud bin Sa’ad bin ‘Amir bin ‘Adiy bin Jusyam bin Majda’ah bin Haritsah,
105. Abu ‘Absu bin Jabr bin ‘Amr bin Zaid bin Jusyam bin Majda’ah bin Haritsah,
106. Abu Burdah bin Niyar,
107. ‘Ashim bin Tsabit bin Qais bin Ishmah bin Malik bin Amah bin Dhubai’ah,
108. Mu’attib bin Qusyair bin Mulail bin Zaid bin al-Aththaf bin Dzubbai’ah,
109. Abu Mulail bin al-Az’ar bin Zaid bin al-Aththaf bin Dhubai’ah,
110. ‘Amr bin Ma’bad bin al-Az’ar bin Zaid bin al-Athtaf bin Dhubai’ah,
111. Shal bin Hunaif bin Wahb bin al-Ukaim bin Tsa’labah bin Majda’ah bin al-Harits bin ‘Amr,
112. Mubasysyir bin Abdul Mundzir bin Zanbar bin Zaid bin Umaiyyah,
113. Rifa’ah bin Abdul Mundzir bin Zanbar,
114. Sa’ad bin Ubaid bin an-Nu’man bin Qais bin ‘Amr bin Zaid bin Umaiyyah,
115. ‘Uwaim bin Sa’idah,
116. Rafi’ bin ‘Unjadah,
117. ‘Ubaid bin Abu ‘Ubaid,
118. Tsa’labah bin Hathib,
119. Abi Lubabah bin Abdul Mundzir,
120. al-Harits bin Hathib,
121. Unais bin Qatadah bin Rabi’ah bin Khalid bin al-Harits bin ‘Ubaid,
122. Ma’nu bin ‘Adi bin al-Jaddi bin al-‘Ajlan bin Dhubai’ah,
123. Tsabit bin Aqram bin Tsa’labah bin ‘Adiy bin al-‘Ajlan,
124. Abdullah bin Salamah bin Malik bin al-Harits bin ‘Adiy bin al-‘Ajlan,
125. Zaid bin Ashlam bin Tsa’labah bin ‘Adiy bin al-‘Ajlan,
126. Rab’iy bin Rafi’ bin Zaid bin Haritsah bin al-Jaddi bin al-‘Ajlan,
127. ‘Ashim bin ‘Adiy bin al-Jaddi bin al-‘Ajlan,
128. Abdullah bin Jubair bin an-Nu’man bin Umaiyyah bin al-Burak,
129. ‘Ashim bin Qais bin Tsabit bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
130. Abu Dhayyah bin Tsabit bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
131. Abu Hannah,
132. Salim bin ‘Umair bin Tsabit bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
133. al-Harits bin an-Nu’man bin Umaiyyah bin Umru’ul Qais bin Tsa’labah,
134. Khawwath bin Jubair bin an-Nu’man,
135. Mundzir bin Muhammad bin ‘Uqbah bin Uhaihah bin al-Julah bin al-Harisy bin Jahjaba bin Kulfah,
136. Abu ‘Aqil bin Abdullah bin Tsa’labah bin Baihan bin ‘Amir bin al-Harits bin Malik bin ‘Amir bin Unaif bin Jusyam bin Abdullah bin Taim bin ‘Irasy bin ‘Amr bin ‘Umailah bin Qasmil,
137. Sa’ad bin Khaitsamah bin al-Harits bin Malik bin Ka’ab bin an-Nahhath bin Ka’ab bin Haritsah bin Ghanm,
138. Mindzir bin Qudamah bin ‘Arfajah,
139. Malik bin Qudamah bin ‘Arfajah,
140. al-Harits bin ‘Arfajah,
141. Tamim,
142. Jabr bin ‘Atik bin al-Harits bin qais bin Haisyah bin al-Harits bin Umaiyyah bin Mua’wiyyah,
143. Malik bin Numailah,
144. an-Nu’man bin ‘Ashar,
145. Kharijah bin Zaid bin Abii Zuhair bin Malik bin Umru’ul Qais,
146. Sa’ad bin Rabi’ bin ‘Amr bin Abi Zuhair bin Malik Bin Umru’ul Qais,
147. Abdullah bin Rawahah bin Tsa’labah bin Umru’ul Qais bin ‘Amr bin Umru’ul Qais,
148. Khallad bin Suwaid bin Tsa’labah bin ‘Amr bin Haritsah bin Umru’ul Qais,
149. Basyir bin Sa’ad bin Tsa’labah bin Khilas bin Zaid,
150. Simak bin Sa’ad,
151. Subay’i bin Qais bin ‘Aisyah bin Umaiyyah bin Malik bin ‘Amir bin ‘Adiy,
152. ‘Abbad bin Qais bin ‘Aisyah,
153. Abdullah bin ‘Absu,
154. Yazid bin al-Harits bin Qais bin Malikk bin Ahmar,
155. Khubaib bin Isaf bin ‘Itabah bin ‘Amr bin Khadij bin ‘Amir bin Jusyam,
156. Abdullah bin Zaid bin Tsa’labah bin Abdu Rabbih bin Zaid,
157. Huraits bin Zaid bin Tsa’labah,
158. Sufyan bin Basyir,
159. Tamim bin Ya’ar bin Qais bin ‘Adiy bin Umaiyyah bin Jidarah,
160. Abdullah bin Umair,
161. Zaid bin al-Muzayyin bin Qais bin ‘Adi bin Umaiyyah bin Jidarah,
162. Abdullah bin ‘Urfuthah bin ‘Adiy bin Umaiyyah bin Jidarah,
163. Abdullah bin Rabi’ bin Qais bin ‘Amr bin ‘Abbad bin al-Abjar,
164. Abdullah bin Abdullah bin Ubai bin Malik bin al-Harits bin ’Ubaid,
165. ‘Aus bin Khauli bin Abdullah bin al-Harits bin ‘baid,
166. Zaid bin Wadi’ah bin ‘Amr bin Qais bin Jaz’i,
167. ‘Uqbah bin Wahb bin Kaladah,
168. Rifa’ah bin ‘Amr bin Zaid bin Tsa’labah bin Malik bin Salim bin Ghanm,
169. ‘Amir bin Salamah bin ‘Amir,
170. Abu Humaidhah bin Ma’bad bin ‘Abbad bin Qusyair bin al-Muqaddam bin Salim bin Ghanm,
171. ‘Amir bin Bukair,
172. Naufal bin Abdullah bin Nadhlah bin Malik bin al-‘Ajlan,
173. ‘Ubadah bin as-Shamit bin Qais bin Ashram,
174. Aus bin as-Samit,
175. an-Nu’man bin Malik bin Tsa’labah bin Da’du,
176. Tsabit bin Hazzal bin ‘Amr bin Qaryusy,
177. Malik bin ad-Dukhsyum bin Mardhakhah,
178. Rabi’ bin Iyas bin Amr bin Ghanm bin Umaiyyah bin Laudzan,
179. Waraqah bin Iyas,
180. ‘Amr bin Iyas,
181. al-Mujadzdzar bin Dziyad bin ‘Amr bin Zumzumah bin ‘Amr bin ‘Umarah bin Malik bin Ghushainah bin ‘Amr bin Butairah bin Masynuwwi bin Qasr bin Taim bin Irasy bin ‘Amir bin Ilhaf bin Qudha’ah,
182. ‘Ubadah bin al-Khasykhasy bin ‘Amr bin Zumzumah,
183. Nahhab bin Tsa’labah bin Khazamah bin Ashram bin ‘Amr bin ‘Ammarah,
184. Abdullah bin Tsa’labah bin Khazamah bin Ashram,
185. ‘Uthbah bin Rabi’ah binKhalid bin Mu’awiyyah,
186. Abu Dujanah Simak bin Kharasyah,
187. al-Mundzir bin ‘Amr bin Khunais bin Haritsah bin Laudzan bin Abdu Wudd bin Zaid bin Tsa’labah,
188. Abu ‘Usaid bin Malik bin Rabi’ah bin al-Badiyyi,
189. Malik bin Mas’ud,
190. Abdu Rabbih bin Haq bin Aus bin Waqasy bin Tsa’labah,
191. Ka’ab bin Himar bin Tsa’labah,
192. Dhamrah bin ‘Amr,
193. Ziyad bin ‘amr,
194. Basbas bin ‘Amr,
195. Abdullah bin ‘Amir,
196. Khiras bin as-Shimmah bin ‘Amr bin al-Jamuh bin Zaid bin Haram,
197. al-Hubab bin al-Mundzir bin al-Jamuh bin Zaid bin Haram,
198. ‘Umair bin al-Humam bin al-Jamuh bin Zaid bin Haram,
199. Tamim (bekas hamba Khirasy bin as-Shimmah),
200. Abdullah bin ‘Amr bin Haram bin Tsa’labah bin Haram,
201. Muadz bin ‘Amr bin al-Jamuh,
202. Muawwidz bin ‘Amr bin al-Jamuh bin Zaid bin Haram,
203. Khallad bin ‘Amr bin al-Jamuh bin Zaid bin Haram,
204. ‘Utbah bin ‘Amir bin Nabi bin Zaid bin Haram,
205. Habib bin Aswad (Bekas hamba Bani Haram),
206. Tsabit bin Tsa’labah bin Zaid bin al-Harits bin Haram bin Tsa’labah,
207. ‘Umair bin al-Harits bin Tsa’labah bin al-Harits bin Haram,
208. Bisyr bin al-Barra’ bin Ma’rur bin Shakhr bin Malik bin Khansa’,
209. at-Thufail bin Malik bin Khansa’,
210. at-Thufail bin an-Nu’man bin Khansa’,
211. Sinan bin Shaifi bin Sakhr bin Khansa’,
212. Abdullah bin al-Jadd bin Qais bin Shakhr bin Khansa’,
213. ‘Utbah bin Abdullah bin Sakhr bin Khansa’,
214. Jabbar bin Shakhr bin Umaiyyah bin Khansa’,
215. Kharijah bin Humaiyir,
216. Abdullah bin Humaiyir,
217. Yazid bin al-Mundzir bin Sarh bin Khunas,
218. Ma’qil bin al-Mundzir bin Sarh bin Khunas,
219. Abdullah bin an-Nu’man bin Baldamah,
220. ad-Dhahhak bin Haritsah bin Zaid bin Tsa’labah bin ‘Ubaid bin ‘Adiy,
221. Sawad bin Zuraiq bin Tsa’labah bin ‘Ubaid bin ‘Adiy,
222. Ma’bad bin Qais bin Sakhr bin Haram bin Rabi’ah bin ‘Adiy bin Ghhanm bin Ka’ab bin Salimah,
223. Abdullah bin Qais bin Shakhr bin Haram bin Rabi’ah bin ‘Adi bin Ghanm,
224. Abdullah bin Abdul Manaf bin an-Nu’man,
225. Jabir bin Abdullah bin Ri’ab bin an-Nu’man,
226. Khulaidah bin Qais bin an-Nu’man,
227. an-Nu’man bin Sinan (bekas hamba Bani Nu’man),
228. Yazid bin ‘Amir bin Hadidah (Abu al-Mundzir),
229. Sulaim bin ‘Amr bin Hadidah,
230. Quthbah bin ‘Amir bin Hadidah,
231. ‘Antarah (bekkas hamba Sulaim bin ‘Amr),
232. ‘Absu bin ‘Amir bin ‘Adiy,
233. Tsa’labah bin Ghanamah bin ‘Adiy,
234. Abu al-Yasar atau Ka’ab bin ‘Amr bin ‘Abbad bin ‘Amr bin Ghanm bin Sawad,
235. Sahl bin Qais bin Abi Ka’ab bin al-Qain bin Ka’ab bin Sawad,
236. ‘Amr bin Thalq bin Zaid bin Umaiyyah bin Sinan bin Ka’ab bin Ghanm,
237. Mu’adz bin Jabal bin ‘Amr bin Aus bin ‘A’idz bin ‘Adiy bin Ka’ab bin ‘Adi bin ‘Udaiyyi bin Sa’ad bin ‘Ali bin Asad bin Saridah bin Tazid bin Jusyam bin al-Khazraj bin Haritsah bin Tsa’labah bin ‘Amr bin ‘Amir,
238. Qais bin Mihshan bin Khalid bin Mukhallad,
239. Abi Khalid atau al-Harits bin Qais bin Khalid bin Mukhallad,
240. Jubair bin Iyas bin Khalid bin Mukhallad,
241. Abu ‘Ubadah atau Sa’ad bin Uthman bin Khaladah bin Mukhallad,
242. ‘Uqbah bin Uthman bin Khaladah bin Mukhallad,
243. Dzakwan bin Abdu Qais bin Khaladah bin Mukhallad,
244. Mas’ud bin Khaladah bin ‘Amir bin Mukhallad,
245. ‘Abbad bin Qais bin ‘Amir bin Khalid,
246. As’ad bin Yazid bin al-Fakih bin Zaid bin Khaladah,
247. al-Fakih bin Bisyr bin al-Fakih bin Zaid bin Khaladah,
248. Mu’adz bin Ma’ish bin Qais bin Khaladah,
249. ‘A’idz bin Ma’ish bin Qais bin Khaladah,
250. Mas’ud bin Sa’ad bin Qais bin Khaladah,
251. Rifa’ah bin Rafi’ bin al-‘Ajlan,
252. Khallad bin Rafi’ bin Malik bin ‘Ajlan,
253. ‘Ubaid bin Zaid bin ‘Amir bin al-‘Ajlan,
254. Ziyad bin Lubaid bin Tsa’labah bin Sinan bin ‘Amir bin ‘Adiy bin Umaiyyah bin Baydhah,
255. Farwah bin ‘Amr bin Wazfah bin ‘Ubaid bin ‘Amir bin Baydhah,
256. Khalid bin Qais bin Malik bin al-‘Ajlan bin ‘Amir bin Baydhah,
257. Rujailah bin Tsa’labah bin Khalid bin Tsa’labah bin ‘Amir bin Bayadhah,
258. ‘Athiyyah bin Nuwairah bin ‘Amir bin ‘Athiyyah bin ‘Amir bin Bayadhah,
259. Khulaifah bin ‘Adiy bin ‘Amr bin Malik bin ‘Amir bin Fuhairah bbin Bayadhah,
260. Rafi’ bin al-Mu’alla bin Laudzan bin Haritsah bin ‘Adiy bin Zaid bin Tsa’labah bin Zaid Manat bin Habib,
261. Abi Ayyub Khalid bin Zaid bin Kulaib bin Tsa’labah,
262. Tsabit bin Khalid bin an-Nu’man bin Khansa’ bin ‘Usairah,
263. ‘Umarah bin Hazm bin zaid bin Laudzan bin ‘Amr,
264. Suraqah bbiin Ka’ab bin Abdul ‘Uzza bin Ghaziyyah bin ‘Amr,
265. Haritsah bin an-Nu’man bin Zaid bin ‘Ubaid,
266. Sulaim bin Qais bin Qahdu bin Qais bin ‘Ubaid,
267. Suhail bin Rafi’ bin Abi ‘Amr bin ‘A’idz,
268. ‘Adiy bin Abu az-Zaghba’,
269. Mas’ud bin Aus bin Zaid,
270. Abu Khuzaimah bin Aus bin Zaid bin Ashram bin Zaid,
271. Rafi’ bin al-Harits bin Sawad bin Zaid,
272. ‘Auf bin al-Harits bin Rifa’ah bin Sawad,
273. Mu’awwidz bin al-Harits bin Rifa’ah bin Sawad,
274. Mu’adz bin al-Harits bin Rifa’ah bin Sawad,
275. an-Nu’man bin ‘Amr bin Rifa’ah bin Sawad,
276. ‘Amir bin Mukhallad bin al-Harits bin Sawad,
277. Abdullah bin Qais bin Khalid bin Khaladah bin al-Harits bin Sawad,
278. ‘Ushaimah,
279. Wadi’ah bin ‘Amr,
280. Tsabit bin ‘Amr bin Zaid bin ‘Adiy bin Sawad,
281. Abu al-Hamra’ (bekas hamba al-Harits),
282. Tsa’labah bin ‘Amr bin Mihshan bin ‘Amr bin ‘Atik,
283. Sahl bin ‘Atik bin ‘Amr bin Nu’man bin ‘Atik,
284. al-Harits bin as-Shimmah bin ‘Amr bin ‘atik,
285. Ubai bin Ka’ab bin Qais,
286. Anas bin Mu’adz bin Anas bin Qais,
287. Aus bin Tsabit bin al-Mundzir bin Haram bin ‘Amr bin Zaid Manat bin ‘Adiy,
288. Abu Syeikh Ubai bin Tsabit bin al-Mundzir bin Haram bin ‘Amr bin Zaid Manat bin ‘Adiy,
289. Abi Thalhah atau Zaid bin Sahl bin al-Aswad bin Haram bin ‘Amr bin Zaid Manat bin ‘Adiy,
290. Haritsah bin Suraqah bin al-Harits bin ‘Adiy bin Malik bin ‘Adiy bin ‘Amir,
291. ‘Amr bin Tsa’labah bin Wahb bin ‘Adiy bin Malik bin ‘Adiy bin ‘Amir,
292. Salith bin Qais bin ‘Amr bin ‘Atik bin Malik bin ‘Adiy bin ‘Amir,
293. Abi Salith atau ‘Usairah bin ‘Amr,
294. ‘Amr Abi Kharijah bin Qais bin Malik bin ‘Adiy bin ‘Amir,
295. Tsabit bin Khansa bin ‘Amr Malik bin ‘Adiy bin ‘Amir,
296. Muhriz bin ‘Amir bin Malik bin ‘Adiy bin ‘Amir,
297. Sawad bin Ghaziyyah bin Uhaib,
298. Abi Zaid bin Qais bin Sakan bin Qais bin Za’ura bin Haram,
299. Abi al-‘Awar bin al-Harits bin Dzalim bin Absu bin Haram,
300. Sulaim bin Milhan/ Malik bin Khalid bin Zaid bin Haram,
301. Haram bin Milhan,
302. Qais bin Abi Sha’sha’ah / ‘Amr bin Zaid bin ‘Auf,
303. Abdullah bin Ka’ab bin ‘Amr bin ‘Auf,
304. ‘Ushaimah,
305. Abu Daud ‘Umair bin ‘Amir bin Malik bin Khansa’,
306. Suraqah bin ‘Amr bin Athiyyah bin Khansa’,
307. Qais bin Mukhallad bin Tsa’labah bin Shakhr bin Habib bin al-Harits bin Tsa’labah,
308. an-Nu’man bin Abdu ‘Amr bin Mas’ud,
309. Dhahhak bin Abdu Amr bin Mas’ud,
310. Sulaim bin al-Harits bin Tsa’labah bin Ka’ab bin Haritsah bin Dinar,
311. Jabir bin Khalid bin Abdul Asyhal bin Haritsah,,
312. Sa’ad bin Suhail bin Abdul Asyhal,
313. Ka’ab bin Zaid bin Qais,
314. Bujair bin Abi Bujair,
Kaum Muhajirin terdiri daripada lapan puluh tiga (83) orang.
Kaum Ansar dari kaum Aus seramai enam puluh satu (61) orang.
Kaum Ansar dari kaum Khazraj seramai seratus tujuh puluh (170) orang.
[dari http://tamindhari.blogspot.com/]
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