The Useful of Dzikir Jahr (Dhikr Jahr) Part-3
Yusni Tria Yunda. [📝📚].
The Useful
of Dzikir Jahr
(Dhikr Jahr) <Part-3> :
Applicates on
Muamalah
According My Experiences in Journey
s Following Manaqib at Pondok
Pesantren Suryalaya, in During The Least of 2016 Until a Half Least 2017.
.
As the text book which I've reread <this one is my senior's class book. I forgot why this book which its publish printed out in 2000 could still on me?. May be he forgot to taken back this book after we learn together, or may be both of us did?. There are words, may be a name from the owner, wroten on the first unprinted page in book which has hand writing:
"Alexander Leo//a_hand_marking//Sej_97". <<All wroten in this part use black ink>>.
And then some wroten belowing it:
"Musuh nu panghesena ditalukeun teh nyaeta nafsu nu nyangkarok na kujur/wujud"<<All wroten in this sub-part use blue ink, hand writing>>.
Then some wroten below the above ones:
"Wani2 (Asmarandana)
Naha eulis kumawani
Umangkeuh taya basana
Mangguh anu sulit ati
Apan kedal tos balaka
Naha eulis cangcaya Istuning junglusan kalbu
Seja tulus salamina".
<<All wroten in this part use blue ink, hand writing>>.
And then repeat the hand marking, may be seems like a shorten hand’s mark.>.
I don’t understand the wroten beyond the second and the third, cause it look likes had been wrote by Sundanese’s letter which I have no understandable on read it.>. I opened the contain of the book, and I found the reference which I needing;
"Karena masing-masing organisasi tarekat itu biasanya merujuk pada tokoh pendirinya, maka muncullah nama-nama tarekat yang sesuai dengan nama tokoh pendiri tarekat itu seperti: Qadiriyah didirikan oleh Syekh Abdul Qadir al-Jailani; Syatariyah didirikan oleh Syekh Abdullah Syatar; Naqsyabandiyah didirikan oleh Syekh Muhammad Bahauddin al-Naqsyabandi; Rifaiyah didirikan oleh Syek Ahmad bin Ali Abu al-Abbas al-Rifaiy; dan Khalwatiyah didirikan oleh Syekh Yusuf Khalwati al-Makassari. Dalam hal ini, tarekat yang sangat berpengaruh dan besar jumlah pengikutnya di Indonesia, nampaknya adalah tarekat Qadiriyah dan Naqsyabandiyah. Lebih-lebih setelah kedua tarekat itu digabungkan menjadi tarekat Qadiriyah wa Naqsyabandiyah, maka pengaruhnya tidak hanya besar di Indonesia tetapi juga meluas ke wilayah komunitas muslim lainnya di dunia. Kini salah satu pusat dari tarekat Qadiriyah wa Naqsyabandiayah, itu di Indonesia terletak di pesantren Suryalaya, Tasikmalaya, daerah Jawa Barat." <Suwirta, Andi. "Tasawuf dan Proses Islamisasi di Indonesia". Diterbitkan untuk keperluan terbatas. Jurusan Pendidikan Sejarah FPIPS Universitas Pendidikan Indonesia. Cetakan ke-dua: Agustus 2000: 119-120>.
I trying to rewriting the paragraph above:
"Cause every thoriqoh’s organization necessary references to its founding figures, so that emerging thoriqoh's names as same as its founder such as; Qodiriyah established by Syekh Abdul Qodir al-Jailani; Syatariah established by Syekh Abdullah Syatar; Naqsyabandiyah established by Syekh Muhammad Bahauddin al-Naqsyabandi; Rifaiyah established by Syekh Ahmad bin Ali Abu al-Abbas al-Rifaiy; and Khalwatiyah established by Syekh Yusuf Khalwati al-Makassari. In this things, the whole of thoriqoh's influenced and the most quantitative followers, are Qodiriyah and Naqsyabandiyah's of thoriqoh. And being overmore after both of the thoriqoh's being unification became Qodiriyah wa Naqsyabandiyah of thoriqoh, so that its influence weren't only most in Indonesia but expanding also to another region of muslim community in the world. Today’s one of the central from Qodiriyah wa Naqsyabandiyah's thoriqoh in Indonesia, taking a place at pesantren Suryalaya, Tasikmalaya, West Java's region.". <Suwirta, Andi. " Islamization Process and Tashowuf in Indonesia". Publish only for limited needed. History of Education Program, FPIPS , Indonesia University of Education. Publish printed out: August 2000: 119-120th >.
[Clicking the picture above to see newer verse on Google Books today].
I want to go there, of course. But the state’s law picks me. A tax for a vehicle posts. That December 2016 wasn't gave me moreover time to prepare some money for pay it. Bitter for my nishob in that time, but it was the rule as a consequence for anyone who has a vehicle's post which had a machine work on it,- cause these kind of vehicles use the government's road in almost of every street which drive able or ride able in my living town and city. All road needing some maintenance for it life serving the users on every street. I didn't worry if the police officers doing any inspection for the riders and drivers,- cause I think as good citizen we could percept that the cops were only doing their duties; and one from their tasks is to giving any lessons for the users of the road which they been stopped because their doing any unlawful traffic's cases. It isn't means that the doers of any unlawful traffic's case, - as the fouler, - have to being gave an unnishob punishment such as final payment based on the flatly system or such as a hardly punishment send in them to the temporary jail as its necessarily old procedures, but the cops could putting their certain intention to the conditions of the doers, including their financial conditions. The police officers just like a good teachers or any lecturer, which they showing what is the false from the doers, what they should doing to get the right things in the traffic streams, asking about the reasons of why do they go on the false thing. And the kind guiding from the officer; the user can giving them something to stating a thank feeling, and splitting their gift for two partitions; for the officer who guides them, and for the state as the common cash's post: both of them, just following according the nishob levels and pure good intention from the users as "the students". But cause salary’s system, this kind of shodaqoh didn't permitted by the conventionally laws. This system is just worrying if there is a weakness emerges on this institution of laws which predicted will be makes an instability onto generally traffic of law.
Considering any various of the ways, in my situation in December 2016, I've choosing an intention to paying the tax of my motor cycle that it's terms of payments weren't got finish I paid to Mr. Asep Setiawan. I've stopped my commercially trading for a while,- as long as my teacher signs,- and I have to go to Jakarta City in order to silaturahmi to my haqiki's mother which living there with my maternally young sister, before following the manaqib's ceremony at Pondok Pesantren Suryalaya. There were too many things I have to do preparing my journey to Suryalaya, indeed. This document of my motorcycle's tax was have to be processed safe for every partition, in the meaning; I have to safe from any inspection about completers document even though I didn't paid yet the tax. How the way?.
These points below were my acts;
1. I am registering my motorcycle unity to the Roqiban's Bureau which expert and had a legally license for taking the job to help the vehicle's owner to paying their tax and any other things about the documents needing.
2. After the bureau told the price for their fee and for the tax, I took their retie: a letter which can explaining that my vehicle has being registering in their office and it tax is still in processing.
3. I paid some early payment, and the residue would pay after the tax payment had been finished in it process.
4. I did a contact to the other team whom I could borrow some money in order to paying the residue of the tax before it limit time is over. Whenever they were ask about the collateral for some money values as a plafond that I would borrow, I will going to sending my motor cycle, precisely after I went back to Bandung from Jakarta. And we did an agreement as the dealt full for it: that the money could liquid to taken after the motorcycle as my collateral been accepted physically by them at their place.
5. I didn't want to pay their fee within some interest's akad or any rate's contract as orally and also as literally. As the exchange for the conventionally system in fee borrow tradition, as jaharly I needing to saying: "abdi mung ridho masihan infaq kangge yasa ngawiatkeun agunan ieu!". Mr. Yayan, a man who being the mediatory of them partition understood that infak will exchange the interest as their fee base income for make sure the secure of my motorcycle later as long as it has being the collateral for some money which I will borrow from their team.
6. Cause I didn't have any money, I gave my old bicycle to them as my infak of akad as the 5th point above. The value of my bicycle unity was been calculated by all of us, and we were agreed with the price of one hundred thousands of rupiahs. In the case if my bicycle could been sold out with the sale price moreover than the price which we were got dealt before, the distance of its surplus could become the profit for the mediatory partition between they and me, it was Mr. Yayan's right for his pulses use to giving us the chance to did indirectly convention. That is an operational cost of us, I think.
7. I've contact Mr. Asep and Mr. Ihsan about my plans. In that time to both of them I still have accounts of debt; a trade's debt post to Mr. Ihsan, and an invested debt post to Mr. Asep. Actually for the last one, I also had another invested debt post too, but to another partitions which has no any relation with the collateral which I told in this written. It cause The Roqiban's Bureau was Mr. Asep's daily other business beside his business of sale and buying vehicles.
8. I got some money from my majaji's mother, Tini Surtiningsih, as her infak status of giving to me, and it should has being notice in the private post in the group of liability in her balance sheet. Those complicated things in my muamalah that needing problem solves in the least of 2016 as above were remind me ; the way of prepares to become "cageur, bageur" it was so hard for me. After passing it all ways, I went to Suryalaya to following manaqiban.
"Kehidupan umat Islam di dunia, termasuk di Indonesia, yang sangat diwarnai oleh ajaran tasawuf dan tarekat pada abad ke-15 sampai 18 M itu mulai digugat secara kritis oleh golongan pembaharu Islam pada abad ke-19 dan 20 M. Dominasi dunia Barat (baca: bangsa Eropa) yang menguasai ilmu pengetahuan, ideologi, teknologi, organisasi, dan persenjataan modern di satu sisi, dan ketidakberdayaan umat Islam yang sangat dipengaruhi oleh ajaran tasawuf dan praktek-praktek kehidupan tarekat yang tidak rasional di sisi lain telah menyadarkan sebagian elite pemimpin Islam, khususnya golongan pembaharu, untuk merubah paradigma berpikir dan melakukan gerakan pemurnian di dalam Islam. Paradigma yang dimaksud adalah agar umat Islam kembali ke Al-Qur`an dan Al-Hadits, dua sumber nilai yang paling mendasar di dalam Islam, yang telah membawa umat Islam di dalam sejarahnya kepada kemajuan, kejayaan, dan keselamatan. Namun, dalam kenyataannya, golongan pembaharu Islam yang bersikap "syariah-oriented" itu mendapat tantangan yang kuat tidak hanya dari golongan Islam yang konservatif dan tradisional, tetapi juga dari pihak Barat (khususnya Belanda di Indonesia) dan dari golongan nasionalis sekuler yang dihasilkan oleh sistem pendidikan dan peradaban Barat. Tarik menarik dan konflik kepentingan, baik secara diam-diam maupun terang-terangan, dinatara kelompok-kelompok itu nampaknya terus berlangsung sampai sekarang.". < ibid : 120th , loco citato : 121th >.
I believe the illness of mine become from my inner, and my teacher; Mr. Indra Purwita,- has told me about the risks if I just concern to explicit as my external movement in syariah <sharia, syariat>. In a side as one, - for me, - the new system's variant of muamalah as Islamic rules shouldn't ignored to building by my own self and us, of course. And the other side as much, - for me, - the systemic of inner and outer has to be always in balancing as it’s continues. So that in that month, in the night I went away there, I took an Aladdin's ticket, a bus company trade mark from pool-terminal of Cicaheum.
The agent's officer of the ticket said: "wayah kieu mah teu acan aya deui nu ka wetan, kang. cobian samemeh subuh aya geura beusna nu jurusan ka jawa purwokerto, ngalangkung ka tasik oge aya". Oh I am not ever known that in the middle night in this pool-terminal there are just only arriving peoples from the east to this west region from there, and for going to the east it is beginning in an early morning, shubuh's time. Waiting for it event, I am walking to the place wherever my maternally haqiki’s young sister took her living home to stayed, approx. a half of kilometer from Cicaheum of pool-terminal. I met her and her husband. We were got discusses for a while and spent the night time. My sister and I ever had business together in a finishing textile product as our trading. I am remembering, I still have a debt to her, a house.
'The muslim's living way, including in Indonesia, which most colored by lessons of thoriqoh and tashowuf in the 15th of century until 18th it has begun to being law's asking critically by the group of Islamic agent of new change in the centuries of 19th and 20th. The western dominations (read: European) that has had power in knowledge-science, ideology, tech, organization, and the modern weapons in one side, and the under powering of the muslims which most influenced by the lessons of tashowuf and the practices of thoriqoh's living style irrationally in the other side has being realizing a part of an Islamic elite leaders. The paradigm which mean is supposing the muslims back onto al-Qur`an and al-Hadits, two sources of the values that most basically in Islam, which has brought the muslims in their history to the progresses, the glory, and the salam <secures,- w/t>. But, in the fact, the Islamic's agent of new change which has attitude syariah-oriented got strength challenge not only from the conservative's Islamic and also the traditionally ones, but from the western too (especially the Dutch in Indonesia) and so does from secular nationality group which resulted by the western civilization and educationally systemic. The pullovers phenomenon and the conflict of some importance, as quietly or opens, beyond the groups seems has being continuing until the present time.". < ibid : 120th , loco citato : 121th >.
With this map's conflict, honestly I want to tell to my sister, that I have no house to give to her in that time, so that I can't paid to her as my promise a few years ago; may be in 2013 year. The born of the debt wasn't cause the trading of textile's items which we ever done, but it was cause my good intended at all. In the year of 2013 I bought another house, at the other sub district in Regency of Bandung, as the secondary civilly administration of Bandung beside Bandung City, even though I didn't really bought it cause the credits system from conventionally bank as the essence of riba's indicate is talking in Part-2 themes of my written. But honestly again: that wasn't my really reason to me to not retold to my sister in that 2016. The real was: I have to go to Suryalaya in qobla shubuh that almost comes.
.
..
itu
.
..
As the text book which I've reread <this one is my senior's class book. I forgot why this book which its publish printed out in 2000 could still on me?. May be he forgot to taken back this book after we learn together, or may be both of us did?. There are words, may be a name from the owner, wroten on the first unprinted page in book which has hand writing:
"Alexander Leo//a_hand_marking//Sej_97". <<All wroten in this part use black ink>>.
And then some wroten belowing it:
"Musuh nu panghesena ditalukeun teh nyaeta nafsu nu nyangkarok na kujur/wujud"<<All wroten in this sub-part use blue ink, hand writing>>.
Then some wroten below the above ones:
"Wani2 (Asmarandana)
Naha eulis kumawani
Umangkeuh taya basana
Mangguh anu sulit ati
Apan kedal tos balaka
Naha eulis cangcaya Istuning junglusan kalbu
Seja tulus salamina".
<<All wroten in this part use blue ink, hand writing>>.
And then repeat the hand marking, may be seems like a shorten hand’s mark.>.
I don’t understand the wroten beyond the second and the third, cause it look likes had been wrote by Sundanese’s letter which I have no understandable on read it.>. I opened the contain of the book, and I found the reference which I needing;
"Karena masing-masing organisasi tarekat itu biasanya merujuk pada tokoh pendirinya, maka muncullah nama-nama tarekat yang sesuai dengan nama tokoh pendiri tarekat itu seperti: Qadiriyah didirikan oleh Syekh Abdul Qadir al-Jailani; Syatariyah didirikan oleh Syekh Abdullah Syatar; Naqsyabandiyah didirikan oleh Syekh Muhammad Bahauddin al-Naqsyabandi; Rifaiyah didirikan oleh Syek Ahmad bin Ali Abu al-Abbas al-Rifaiy; dan Khalwatiyah didirikan oleh Syekh Yusuf Khalwati al-Makassari. Dalam hal ini, tarekat yang sangat berpengaruh dan besar jumlah pengikutnya di Indonesia, nampaknya adalah tarekat Qadiriyah dan Naqsyabandiyah. Lebih-lebih setelah kedua tarekat itu digabungkan menjadi tarekat Qadiriyah wa Naqsyabandiyah, maka pengaruhnya tidak hanya besar di Indonesia tetapi juga meluas ke wilayah komunitas muslim lainnya di dunia. Kini salah satu pusat dari tarekat Qadiriyah wa Naqsyabandiayah, itu di Indonesia terletak di pesantren Suryalaya, Tasikmalaya, daerah Jawa Barat." <Suwirta, Andi. "Tasawuf dan Proses Islamisasi di Indonesia". Diterbitkan untuk keperluan terbatas. Jurusan Pendidikan Sejarah FPIPS Universitas Pendidikan Indonesia. Cetakan ke-dua: Agustus 2000: 119-120>.
I trying to rewriting the paragraph above:
"Cause every thoriqoh’s organization necessary references to its founding figures, so that emerging thoriqoh's names as same as its founder such as; Qodiriyah established by Syekh Abdul Qodir al-Jailani; Syatariah established by Syekh Abdullah Syatar; Naqsyabandiyah established by Syekh Muhammad Bahauddin al-Naqsyabandi; Rifaiyah established by Syekh Ahmad bin Ali Abu al-Abbas al-Rifaiy; and Khalwatiyah established by Syekh Yusuf Khalwati al-Makassari. In this things, the whole of thoriqoh's influenced and the most quantitative followers, are Qodiriyah and Naqsyabandiyah's of thoriqoh. And being overmore after both of the thoriqoh's being unification became Qodiriyah wa Naqsyabandiyah of thoriqoh, so that its influence weren't only most in Indonesia but expanding also to another region of muslim community in the world. Today’s one of the central from Qodiriyah wa Naqsyabandiyah's thoriqoh in Indonesia, taking a place at pesantren Suryalaya, Tasikmalaya, West Java's region.". <Suwirta, Andi. " Islamization Process and Tashowuf in Indonesia". Publish only for limited needed. History of Education Program, FPIPS , Indonesia University of Education. Publish printed out: August 2000: 119-120th >.
[Clicking the picture above to see newer verse on Google Books today].
I want to go there, of course. But the state’s law picks me. A tax for a vehicle posts. That December 2016 wasn't gave me moreover time to prepare some money for pay it. Bitter for my nishob in that time, but it was the rule as a consequence for anyone who has a vehicle's post which had a machine work on it,- cause these kind of vehicles use the government's road in almost of every street which drive able or ride able in my living town and city. All road needing some maintenance for it life serving the users on every street. I didn't worry if the police officers doing any inspection for the riders and drivers,- cause I think as good citizen we could percept that the cops were only doing their duties; and one from their tasks is to giving any lessons for the users of the road which they been stopped because their doing any unlawful traffic's cases. It isn't means that the doers of any unlawful traffic's case, - as the fouler, - have to being gave an unnishob punishment such as final payment based on the flatly system or such as a hardly punishment send in them to the temporary jail as its necessarily old procedures, but the cops could putting their certain intention to the conditions of the doers, including their financial conditions. The police officers just like a good teachers or any lecturer, which they showing what is the false from the doers, what they should doing to get the right things in the traffic streams, asking about the reasons of why do they go on the false thing. And the kind guiding from the officer; the user can giving them something to stating a thank feeling, and splitting their gift for two partitions; for the officer who guides them, and for the state as the common cash's post: both of them, just following according the nishob levels and pure good intention from the users as "the students". But cause salary’s system, this kind of shodaqoh didn't permitted by the conventionally laws. This system is just worrying if there is a weakness emerges on this institution of laws which predicted will be makes an instability onto generally traffic of law.
Considering any various of the ways, in my situation in December 2016, I've choosing an intention to paying the tax of my motor cycle that it's terms of payments weren't got finish I paid to Mr. Asep Setiawan. I've stopped my commercially trading for a while,- as long as my teacher signs,- and I have to go to Jakarta City in order to silaturahmi to my haqiki's mother which living there with my maternally young sister, before following the manaqib's ceremony at Pondok Pesantren Suryalaya. There were too many things I have to do preparing my journey to Suryalaya, indeed. This document of my motorcycle's tax was have to be processed safe for every partition, in the meaning; I have to safe from any inspection about completers document even though I didn't paid yet the tax. How the way?.
These points below were my acts;
1. I am registering my motorcycle unity to the Roqiban's Bureau which expert and had a legally license for taking the job to help the vehicle's owner to paying their tax and any other things about the documents needing.
2. After the bureau told the price for their fee and for the tax, I took their retie: a letter which can explaining that my vehicle has being registering in their office and it tax is still in processing.
3. I paid some early payment, and the residue would pay after the tax payment had been finished in it process.
4. I did a contact to the other team whom I could borrow some money in order to paying the residue of the tax before it limit time is over. Whenever they were ask about the collateral for some money values as a plafond that I would borrow, I will going to sending my motor cycle, precisely after I went back to Bandung from Jakarta. And we did an agreement as the dealt full for it: that the money could liquid to taken after the motorcycle as my collateral been accepted physically by them at their place.
5. I didn't want to pay their fee within some interest's akad or any rate's contract as orally and also as literally. As the exchange for the conventionally system in fee borrow tradition, as jaharly I needing to saying: "abdi mung ridho masihan infaq kangge yasa ngawiatkeun agunan ieu!". Mr. Yayan, a man who being the mediatory of them partition understood that infak will exchange the interest as their fee base income for make sure the secure of my motorcycle later as long as it has being the collateral for some money which I will borrow from their team.
6. Cause I didn't have any money, I gave my old bicycle to them as my infak of akad as the 5th point above. The value of my bicycle unity was been calculated by all of us, and we were agreed with the price of one hundred thousands of rupiahs. In the case if my bicycle could been sold out with the sale price moreover than the price which we were got dealt before, the distance of its surplus could become the profit for the mediatory partition between they and me, it was Mr. Yayan's right for his pulses use to giving us the chance to did indirectly convention. That is an operational cost of us, I think.
7. I've contact Mr. Asep and Mr. Ihsan about my plans. In that time to both of them I still have accounts of debt; a trade's debt post to Mr. Ihsan, and an invested debt post to Mr. Asep. Actually for the last one, I also had another invested debt post too, but to another partitions which has no any relation with the collateral which I told in this written. It cause The Roqiban's Bureau was Mr. Asep's daily other business beside his business of sale and buying vehicles.
8. I got some money from my majaji's mother, Tini Surtiningsih, as her infak status of giving to me, and it should has being notice in the private post in the group of liability in her balance sheet. Those complicated things in my muamalah that needing problem solves in the least of 2016 as above were remind me ; the way of prepares to become "cageur, bageur" it was so hard for me. After passing it all ways, I went to Suryalaya to following manaqiban.
"Kehidupan umat Islam di dunia, termasuk di Indonesia, yang sangat diwarnai oleh ajaran tasawuf dan tarekat pada abad ke-15 sampai 18 M itu mulai digugat secara kritis oleh golongan pembaharu Islam pada abad ke-19 dan 20 M. Dominasi dunia Barat (baca: bangsa Eropa) yang menguasai ilmu pengetahuan, ideologi, teknologi, organisasi, dan persenjataan modern di satu sisi, dan ketidakberdayaan umat Islam yang sangat dipengaruhi oleh ajaran tasawuf dan praktek-praktek kehidupan tarekat yang tidak rasional di sisi lain telah menyadarkan sebagian elite pemimpin Islam, khususnya golongan pembaharu, untuk merubah paradigma berpikir dan melakukan gerakan pemurnian di dalam Islam. Paradigma yang dimaksud adalah agar umat Islam kembali ke Al-Qur`an dan Al-Hadits, dua sumber nilai yang paling mendasar di dalam Islam, yang telah membawa umat Islam di dalam sejarahnya kepada kemajuan, kejayaan, dan keselamatan. Namun, dalam kenyataannya, golongan pembaharu Islam yang bersikap "syariah-oriented" itu mendapat tantangan yang kuat tidak hanya dari golongan Islam yang konservatif dan tradisional, tetapi juga dari pihak Barat (khususnya Belanda di Indonesia) dan dari golongan nasionalis sekuler yang dihasilkan oleh sistem pendidikan dan peradaban Barat. Tarik menarik dan konflik kepentingan, baik secara diam-diam maupun terang-terangan, dinatara kelompok-kelompok itu nampaknya terus berlangsung sampai sekarang.". < ibid : 120th , loco citato : 121th >.
I believe the illness of mine become from my inner, and my teacher; Mr. Indra Purwita,- has told me about the risks if I just concern to explicit as my external movement in syariah <sharia, syariat>. In a side as one, - for me, - the new system's variant of muamalah as Islamic rules shouldn't ignored to building by my own self and us, of course. And the other side as much, - for me, - the systemic of inner and outer has to be always in balancing as it’s continues. So that in that month, in the night I went away there, I took an Aladdin's ticket, a bus company trade mark from pool-terminal of Cicaheum.
The agent's officer of the ticket said: "wayah kieu mah teu acan aya deui nu ka wetan, kang. cobian samemeh subuh aya geura beusna nu jurusan ka jawa purwokerto, ngalangkung ka tasik oge aya". Oh I am not ever known that in the middle night in this pool-terminal there are just only arriving peoples from the east to this west region from there, and for going to the east it is beginning in an early morning, shubuh's time. Waiting for it event, I am walking to the place wherever my maternally haqiki’s young sister took her living home to stayed, approx. a half of kilometer from Cicaheum of pool-terminal. I met her and her husband. We were got discusses for a while and spent the night time. My sister and I ever had business together in a finishing textile product as our trading. I am remembering, I still have a debt to her, a house.
'The muslim's living way, including in Indonesia, which most colored by lessons of thoriqoh and tashowuf in the 15th of century until 18th it has begun to being law's asking critically by the group of Islamic agent of new change in the centuries of 19th and 20th. The western dominations (read: European) that has had power in knowledge-science, ideology, tech, organization, and the modern weapons in one side, and the under powering of the muslims which most influenced by the lessons of tashowuf and the practices of thoriqoh's living style irrationally in the other side has being realizing a part of an Islamic elite leaders. The paradigm which mean is supposing the muslims back onto al-Qur`an and al-Hadits, two sources of the values that most basically in Islam, which has brought the muslims in their history to the progresses, the glory, and the salam <secures,- w/t>. But, in the fact, the Islamic's agent of new change which has attitude syariah-oriented got strength challenge not only from the conservative's Islamic and also the traditionally ones, but from the western too (especially the Dutch in Indonesia) and so does from secular nationality group which resulted by the western civilization and educationally systemic. The pullovers phenomenon and the conflict of some importance, as quietly or opens, beyond the groups seems has being continuing until the present time.". < ibid : 120th , loco citato : 121th >.
With this map's conflict, honestly I want to tell to my sister, that I have no house to give to her in that time, so that I can't paid to her as my promise a few years ago; may be in 2013 year. The born of the debt wasn't cause the trading of textile's items which we ever done, but it was cause my good intended at all. In the year of 2013 I bought another house, at the other sub district in Regency of Bandung, as the secondary civilly administration of Bandung beside Bandung City, even though I didn't really bought it cause the credits system from conventionally bank as the essence of riba's indicate is talking in Part-2 themes of my written. But honestly again: that wasn't my really reason to me to not retold to my sister in that 2016. The real was: I have to go to Suryalaya in qobla shubuh that almost comes.
.
..
itu
.
..
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