Oct 21, 2010

Al Mathurat المأثورات

Al Mathurat
English and Malay ( Bahasa Melayu )

This is an intro of Al Mathurat.
The sequence part by part will follow.
I edit it by sections, surah by surah
according its sequence.. 41parts altogether..
Hadeeth attached ..recited by Sheikh Saad Al Ghamdi,
Sheikh Mishary Rashed Alafasy,
dearest Ustaz Haji Abdul Ghani b Samsuddin
and unknown rest that i truly honour !
I will then, make into a full version, of wazifah kubra, as well wazifah sughra, InsyaAllah. Amiin
- puyerng-

Ini adalah sekadar memperkenalkan al mathurat.
Seterusnya akan menyusul sejurus video ini.
telah dimuatkan surah demi surah
selaku tatacara al mathurat yang tersedia disusun
keseluruhannya 41bahagian bersertakan hadith dibaca oleh
Sheikh Saad Al Ghamdi, Sheikh Mishary Rashed Alafasy,
 Ustaz Haji Abdul Ghani Bin Samsuddin
serta para saudara islam yang saya hormati dengan mulianya!
Akan dimuatkan keseluruhan wazifah kubra yang lengkap, sekaligus, wazifah sughra, selepas ini, insyaALLAH, :-) amin
- puyerng -


Al Mathurat Wazifah Kubra
المأثورات الكبرى

Ista'azah- Part of Al Mathurat Wazifah Kubra surah by surah du'as and wird the sequence contents part by part 1- 41 isti'azah to Doa Rabitah. Zikir/tasbih/tahmid/tahlil/ bersertakan hadith attached

isti'azah- sebahagian dari al mathurat wazifah kubra surah demi surah dan doa serta wirid mengikut urutan bahagian 1-41 isti'azah hingga Doa Rabitah

al fatihah-part of al mathurat wazifah kubra surah by surah du'as
and wird the sequence contents part by part 1- 41

al fatihah- sebahagian dari al mathurat wazifah kubra surah demi surah
dan doa serta wirid mengikut urutan bahagian 1-41 isti'azah hingga Doa Rabitah

al baqarah 1-5 -part of al mathurat wazifah kubra surah by surah du'as
and wird the sequence contents part by part 1- 41 isti'azah to Doa Rabitah

zikir/tasbih/tahmid/tahlil/ bersertakan hadith attached

al baqarah 1-5 -sebahagian dari al mathurat wazifah kubra surah demi surah
dan doa serta wirid mengikut urutan bahagian 1-41 isti'azah hingga Doa Rabitah

You may continue till the end
video clip #41

Al Mathurat Wazifah Sughra

the complete miniature version of al mathurat, the wazifah sughra.. contents are numbered accordingly based on the videos that i've uploaded part by part previously, these are the selected numbered of the dhikir from wazifah kubra ... as you can see no 22a) is "asbahna..." so i made this wazifah sughra reference for the morning dzikir after subh. i will upload the complete waifah kubra as for afternoon recitation that is after asar solah.. all you need is to change the recitation on no 22a) "asbahna..." to no22b) "amsaina.." if you wish to recite the sughra for the afternoon wird.

al mathurat kecil, wazifah sughra lengkap.. kandungan yang telah dinomborkan berdasarkan video 1 demi 1 yang telah saya muatkan dahulunya sebelum ini adalah zikir yang telah diringkaskan dari wazifah kubra.. jika anda lihat pada no 22a) "asbahna..." maka nya zikir ini saya muatkan khas untuk wirid pagi hari iaitu selepas solat subuh.. maka saya akan muat naik wazifah kubra untuk yang sore / petang iaitu wirid selepas solat asar.. kita hanya perlu tukar yang bernombor no22a) "asbahna" itu kepada no22b) "amsaina" jika ingin mahu zikir sughra selepas solat asar

Direct translation:Kubra - Big - Besar ( Long or complete mathurat )Syugra - Small - Kecil ( Short - pendek )

Al-Mathurat was compiled
Imam Syahid Hasan al-Banna

Al-Ma'thurat is a compilation of important Quranic verses and the authentic hadis. It is presented in the form of a wird (litany) to be recited every morning and evening. Al-Ma'thurat was compiled by Imam Syahid Hasan al-Banna, the founder of the Muslim Brotherhood, who strove to establish the perpetual remembrance of Allah in all spheres of life. For truly, such is the way for the hearts to attain spiritual equilibrium and tranquility.


The Man who compiled the Al-Ma'thurat has been killed
but why and by whom ?

Who Killed Hasan Al Banna

( Presented in Malay - Bahasa Melayu Indonesia )

Hasan Al Banna adalah sosok dengan kepribadian yang memukau. Aktifitas dakwah yang dimulainya pada usia sekitar 12 tahun telah membangkitkan semangat keimanan dan jihad jutaan orang.

Namun kesuksesan dakwahnya juga telah membangkitkan kekhawatiran sekaligus kedengkian banyak pihak, baik lawan politiknya maupun penjajah yang tidak menghendaki kebangkitan Islam.

Akhirnya pada 12 Februari 1949, pada usia 43 tahun, Hasan Al Banna dibunuh.

Pertanyaan besar muncul di benak banyak kalangan. Siapakah dalang dibalik pembunuhan beliau ? Bagaimana skenario pembunuhannya ?

Ikutilah seterusnya dari

Hassan al-Banna حسن البنا

Hassan al-Banna (Arabic: حسن البنا‎, October 14, 1906 – February 12, 1949) was a schoolteacher and imam, best known for founding the Muslim Brotherhood, one of the largest and most influential 20th century Muslim revivalist organizations.

Early life

Banna was born in 1906 in Mahmudiyya, Egypt (north-west of Cairo). His father, Shaykh Ahmad al-Banna, was a local imam (prayer leader) and mosque teacher of the Hanbali rite. He was educated at Al-Azhar University (Lia 24, 1908). He wrote and collaborated on books on Muslim traditions, and also had a shop where he repaired watches and sold gramophones. Though Shaykh Ahmad al Banna and his wife owned some property, they were not wealthy and struggled to make ends meet, particularly after they moved to Cairo in 1924. Like many others, they found that Islamic learning and piety were no longer as highly valued in the capital, and that craftsmanship could not compete with large-scale industry.

When Hassan al-Banna was twelve years old, he became involved in a Sufi order, and became a fully initiated member in 1922. At the age of thirteen , he participated in demonstrations during the revolution of 1919 against British rule.

Establishment of the Muslim Brothers

It was to spread this message that Al-Banna launched the society of the Muslim Brothers in March 1928. At first, the society was only one of the numerous small Islamic associations that existed at the time. Similar to those that Al-Banna himself had joined since he was 12, these associations aimed to promote personal piety and engaged in charitable activities. By the late 1930s, it had established branches in every Egyptian province.

A decade later, it had 500,000 active members and as many sympathizers in Egypt alone, while its appeal was now felt in several other countries as well. The society's growth was particularly pronounced after Al-Banna relocated its headquarters to Cairo in 1932. The single most important factor that made this dramatic expansion possible was the organizational and ideological leadership provided by Al-Banna.

In Ismaïlia, he preached in the mosque, and even in coffee-houses, which were then a novelty and were generally viewed as morally suspect. At first, some of his views on relatively minor points of Islamic practice led to strong disagreements with the local religious élite, and he adopted the policy of avoiding religious controversies.

He was appalled by the many conspicuous signs of foreign military and economic domination in Isma'iliyya: the British military camps, the public utilities owned by foreign interests, and the luxurious residences of the foreign employees of the Suez Canal Company, next to the squalid dwellings of the Egyptian workers.
Political Activity

He endeavored to bring about the changes he hoped for through institution-building, relentless activism at the grassroots level, and a reliance on mass communication. He proceeded to build a complex mass movement that featured sophisticated governance structures; sections in charge of furthering the society's values among peasants, workers, and professionals; units entrusted with key functions, including propagation of the message, liaison with the Islamic world, and press and translation; and specialized committees for finances and legal affairs.

In anchoring this organization into Egyptian society, Al-Banna relied on pre-existing social networks, in particular those built around mosques, Islamic welfare associations, and neighborhood groups. This weaving of traditional ties into a distinctively modern structure was at the root of his success. Directly attached to the brotherhood, and feeding its expansion, were numerous businesses, clinics, and schools. In addition, members were affiliated to the movement through a series of cells, revealingly called usar (families. singular: usrah).

The material, social and psychological support thus provided were instrumental to the movement's ability to generate enormous loyalty among its members and to attract new recruits. The services and organizational structure around which the society was built were intended to enable individuals to reintegrate into a distinctly Islamic setting, shaped by the society's own principles.

Rooted in Islam, Al-Banna's message tackled issues including colonialism, public health, educational policy, natural resources management, Marxism, social inequalities, Arab nationalism, the weakness of the Islamic world on the international scene, and the growing conflict in Palestine. By emphasizing concerns that appealed to a variety of constituencies, Al-Banna was able to recruit from among a cross-section of Egyptian society — though modern-educated civil servants, office employees, and professionals remained dominant among the organization's activists and decisionmakers. Al-Banna was also active in resisting British rule in Egypt.

Last Days and Assassination

Between 1948 and 1949, shortly after the society sent volunteers to fight in the war in Palestine, the conflict between the monarchy and the society reached its climax. Concerned with the increasing assertiveness and popularity of the brotherhood, as well as with rumors that it was plotting a coup, Prime Minister Mahmoud an-Nukrashi Pasha disbanded it in December 1948. The organization's assets were impounded and scores of its members sent to jail. Less than three weeks later, the prime minister was assassinated by a member of the brotherhood, Abdul Majid Ahmad Hasan. Following the assassination, Al-Banna promptly released a statement condemning the assassination, stating that terror is not an acceptable way in Islam.

This in turn prompted the assassination of Al-Banna. On February 12, 1949 in Cairo, Al-Banna was at the Jamiyyah al-Shubban al-Muslimeen headquarters with his brother in-law Abdul Karim Mansur to negotiate with Minister Zaki Ali Basha who represented the government side. Minister Zaki Ali Basha never arrived. By 5 o'clock in the evening Al-Banna and his brother-in-law decided to leave. The assassination happened when Al-Banna and his brother in-law called a taxi. As they stood waiting for the taxi, they were shot by two men. Al-Banna was hit by seven shots. Afterwards, he was taken to a hospital, however; he died shortly after.


To help consecrate the Islamic order, al-Banna called for banning all Western influences from education and ordered that all primary schools should be part of the mosques. He also wanted a ban on political parties and democratic institutions other than a Shura (Islamic-council), and wanted all government officials to have a religious study as main education.

Hassan al-Banna saw Jihad as a God-ordained defensive strategy, stating that most Islamic scholars: "Agree unanimously that jihad is a communal defensive obligation imposed upon the Islamic ummah in order to broadcast the summons (to embrace Islam), and that it is an individual obligation to repulse the attack of unbelievers upon it." As a result of unbelievers ruling Muslim lands and humbling Muslim honor: "It has become an individual obligation, which there is no evading, on every Muslim to prepare his equipment, to make up his mind to engage in jihad, and to get ready for it until the opportunity is ripe and God decrees a matter which is sure to be accomplished."

Al-Banna does not accept claims as sound the Hadith that the jihad of the spirit is the greater jihad, and the jihad of the sword the lesser jihad, and he glorifies active defensive jihad: "supreme martyrdom is only conferred on those who slay or are slain in the way of God. As death is inevitable and can happen only once, partaking in jihad is profitable in this world and the next."

The vision of al-Banna on the rule of Jihad for the Ummah (Muslim community) in a citation of the Five Tracts of Hasan al-Banna in which he goes back to the Hanafi-rules: "Jihad in its literal significance means to put forth one's maximal effort in word and deed; in the Sacred Law it is the slaying of the unbelievers, and related connotations such as beating them, plundering their wealth, destroying their shrines, and smashing their idols." and "it is obligatory on us to begin fighting with them after transmitting the invitation [to embrace Islam], even if they do not fight against us."

Al-Fatihah, may Allah put his soul among the true muslimin

Thanks for coming

Thanks for coming
Terima kasih sudi hadir

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