🔴 Majelis Musyawarah Umum Ke - 8 ( MMU ) Madrasah Diniyah YPM Darul Ulum Poncol

Bismillahirrahmanirrahim.

Alhamdulillahiabbil

alamin wabihi nastainu ala umurid dunya

waddin wasalatu wassalamu ala

asrofilyaai

wal mursalin waa alihi wa ashabihi

ajmain. Amma ba'du. All praise is due to Allâh, the Lord of the Worlds

. All

praise belongs to Allah subhanahu wa

taala.

With His grace and blessings, we can

gather this evening in good

health to attend

this general deliberation assembly.

May peace and blessings always

be given to our lord the

Great Prophet, the Great Prophet, Prophet Muhammad

sallallahu alaihi wasallam and

his family, his companions, and

all his people until the end of the day.

And we especially respect the

scholars K. H. Zainal Abidin, K. H.

Ahmad Fadoni, K. H. Marhaban Alhafid,

and K. SFudin.

Let us offer our worship and

praise to Allah Subhanahu

wa Taala for all the blessings He has

given us.

As the host, I will

read out the program schedule for

tonight. The schedule of events for

tonight is as follows. The

first event was the opening. The

second event, a speech from the

person in charge of the General Consultative Assembly

. The

third event was the opening of the

General Deliberative Assembly followed

by prayer. The

fourth event is the main event,

namely the deliberation. And the

last event is the closing.

Entering the first event, namely the

opening. Let us open the event

tonight by reading basmalah

together. Bismillahirrahmanirrahim.

May the General Consultative Assembly event

tonight receive

blessings from Allah Subhanahu wa

taala. Amen. Amen, O Lord of the Universe. The

second event was a speech by the

General Consultative Assembly's Board of Trustees

for Agus Rajudin Ahmad.

We invite you to choose the time and place.

Asalamualaikum warahmatullahi

wabarakatuh.

Bismillah. Alhamdulillah wasalatu

wassalamu ala rasulillah. Amma ba'dah.

Ingkang kaulo respect the

caretaker of the Darul Ulum Islamic Boarding School

panjenenganipun Romo Kiai Zainal Abidin,

Romo Kiai Ahmad Fathoni, Romo Kiai

Marhaban Alhafid, Romo Kiai Safrudin,

Santen Dewan Asatid Madrasah Diniah

Darul Ulum ingkang dalu meniko are pleased to

attend.

And don't forget our fellow

students of Madrasah Diniah Darul Ulum

who we are proud of. [clears throat]

Thank God, tonight we

still have the opportunity to be given the blessing

to always facilitate

our annual routine, namely MMU or

deliberation.

Deliberation.

General Consultative Assembly.

General Consultative Assembly. So, we schedule this MMU

twice a year. It's been

running for about 4 years, right? 4

years to 5 years.

Alhamdulillah,

every year we always discuss

issues, both nahwu sharf

and fiqh issues.

that until now these problems

still feel hot and as if

we were discussing them only yesterday. Why? Because of

this kind of deliberation, there are those who

say

that even Father Kiai Subadar

Besuk is an extraordinary pious kiai. He

said,

"If my knowledge is 100%, then

75% is the

result of deliberation."

Well, this shows

that even though the deliberation was not

long, its effect was extraordinary.

We can remember

what we discussed last year? Do

you remember what we discussed last year

?

Huh? Nopo isim mausul. It's been a year, do

you still remember

what we discussed the previous year?

Al, right? Alladzi, we still remember

what we were discussing last year?

The jurisprudence. What did we discuss about fiqh last year

? Do you

still remember Sonhor? what is the law

? What were we discussing before

? Are you

dancing? Pargoi dance. Discuss

the issue of not wearing the veil at

school. We discussed that and

it turns out that until now we still

remember that we discussed it. This proves

that deliberation has an extraordinary effect on

knowledge, on our knowledge

. Why? Because it's

not just our eyes and left brain that are working,

but our right brain and emotions are also

working.

In psychology,

if the right brain is

involved in our thinking, in our

seeking knowledge, then our memory capacity will increase

hundreds of times. sharper,

more durable than when we

use mutalaah ourselves. Spaneng we

do it ourselves using the left brain.

When people are stressed, they play using their

left brain. But when it comes to discussions

like this, the right brain also

plays a role, and emotions also play a role.

Even 12 years ago I still

remember what I was discussing. That is,

discussing the Qur'an on a cellphone, is it a

mushaf or not? That was 12

years ago. This is how extraordinary the

deliberation is. So hopefully

this kind of routine will always be

consistent in this Islamic boarding school and that the

next generations will not

die out and will instead increase in

number and become even better. Amen.

Allahumma

amen. Maybe that's a little bit of

our insight into deliberation. Hopefully, the

deliberation will run

smoothly and produce something

that can be beneficial for

all of us. Amen. Allahumma amen. Pun kirang

langkungpun. Asalamualaikum

warahmatullahi wabarakatuh. May

the peace,

mercy, and blessings of Allah be with you too.

To Him we express our gratitude.

Continued to the third event, namely the

welcome speech from the caretaker of the Darul

Ulum Pancol Islamic Boarding School to K. H. Ahmad Fadoni.

We invite you to choose the time and place [for music]

.

Asalamualaikum warahmatullahi

wabarakatuh. May

the peace, mercy, and

blessings of Allah be with you too.

Bismillahirrahmanirrahim.

Praise be to God.

Wabihi nastainu umid dunya waddin wasatu

wasalamu ala sayyidina wa habibina

Muhammadin

waa alihi wasohbihi ajmain. [clears throat]

Qalan of the Prophet sallallaahu alaihi wasallam.

Mayuridillahu

biiron yufaqihu fiddin.

Amma ba'du.

Kanjeng Nabi dawuh,

wong niku nak karo Gusti Allah

dikersakne candidate dadi wong apik

ya apik dunone yo Akhirate bejo dunyone

yo Akhirate yufaqqihu fiddin

dipahamne agomo.

gelem mahami agomo.

Mugi-mugi assembly meniko

part ngamalaken dawuhipun Kanjeng Nabi

kala wau. Amen. Allahumma amen. So that

you, Allah, will be destined,

doomed

to become the father of the world of the afterlife.

Dumateng as much as possible, the asatid

ingkang kulo moyaken

administrators of the Putra Mutri Islamic boarding school

as organizers of the

general deliberation assembly of the

Darwulum Islamic boarding school,

male and female student board members, both Sohibul

Bait and perhaps guests.

Wow, that's a lot of money for guests? What a

pundi?

Eh, your

Islamic coffers are so full.

Oh biting ngene idim tadiin kiai

Abdurrahman. Alhamdulillah, can I visit

my guest?

Thank God, Pole Sekawan

Pancen was invited, what are you waiting for

?

Blumpung dereng dugi

nak need to invite liane dung panji

panekan yo mboh teko mboh ora niku

invited kulo niku enten element of

santri friendship karo santri kudu friendship

sopo understand arrive sing mondok neng pan

ning biting neng plumpung nib arriving

tonggone dewe

cah Karang Anyar eneng Blumpung ya eneng

ning Biting ya eneng ning It's a lot of fun to

come here together for deliberations to visit

teapot home together to develop

agomo n it's really important for me to be strong

even though the huts are different, the goal is podo, the

way to negorane is diverse, ka ngo, it's different, it's stupid,

but the goal is podo

arep

nerusne agomo

The caretakers, the asatids, the

konco-ocantri, the

kulo represent all the ranks of the caretakers.

Thank God,

Niki's event

lasted less than 5 years.

Niki

must be maintained and

even developed.

Because Rohe Pondok K is really like this.

In the time of the Prophet, the students of the

muhajirin companions,

immigrants

from various countries, the Medina teapot, boarding at the

Medina mosque, no matter how many people are on the

veranda of the mosque, they are still boarding at the mosque, and they are still

discussing

together with the friends of the Ansar, the

native people of the village, and

then the Wali Songo, Mbah Sunan

Ngampel, and the Islamic boarding school, and

the students of Mbah Wali Songo,

our kiais, Mbah Kholil Bangkalan,

Mbah Hasim Asari, Mbah Kiai Abdul Karim

Lirboyo, Mbah Jazuli Ploso, Mbah Kiai

Mbahi, and others, these boarding schools until

now, they have been

fond of, bringing the deliberation assembly to life

.

Lan niku has also been proven

and proven and recognized by the world

that the results of education from Islamic boarding

schools are more successful

than educational methods

in other institutions.

Krono nopo? Yo, it's nice to discuss it with

you, you're going to high school.

MTS SMP tok balik duduk teko omah opo

musyawarah?

What kind of deliberation, huh

? State Junior High Schools

State Senior High School II teko omah apa yo musyawarah

mboten to? Tapi nek pondok diwulangne

bar sik dimusyawarahne.

This is the one who wants to be taught or not, the right brain, the

left brain is up for grabs, kabeh, I want to have a

discussion. Masha Allah.

So the results are extraordinary.

Maka dawuh sabatul ilmi bimudakaroh

nomor siji. Tetepe ngilmu-ngilmu is

kelet is nancep ki nak nggo mudakaroh

nak ngur diterangne ​​pak guru, Bu Guru

tok

paham sakal.

But the bar is closed, this is different

because the bar is still holding deliberations.

Because your understanding of the language is unclear, the

teacher said.

Kowe understands your remasane right,

your next door, yo, you understand

your remasane right.

Kono yo paham remasane benar. Wis understands the

children, Sampun Kabeh understands Kabeh

Rumasa, but Rumasane Dewe Dewe

together in deliberation doesn't get

confused, the address is broken, my method is

five, six, my method is telu, it's right, it's right, it's right, it's right, it's really

together with dimuswarane, the meeting is the

most correct decision.

Nikilah muzakarah deliberation, munaroh, it's

important.

Mulane was very calm as a result of the deliberation.

Well, it must be continued

that the results of the educational method

implemented in Islamic boarding schools

after being taught

by the teacher, the teacher, and then in the

musarahne are

more solid, more familiar and more

memorable.

according to dawuh sabatulakar

but yo ora enough knowledge nancep tok

need the aim of seeking knowledge ben benefit

wafuhu

birri sheikh benefite ngmu nak by

ridone gu savory

makae important enjoy different education

outside the cottage And in the cottage

lah ben barokah wa barokatu bil khidmah

ben ngilmuke barokah

ora benefit kanggo awake dewe but

mundak mundak mundak sidarani barokah ki

ziadatul khair ngilmune saik kok barokah

babar dewe teko omah mundak mundak mundak

mundak

niku nak accompanied by khidmah

sultry

Dadi neng pesantren niku deliberation,

mudakarah, munadarah is important.

By ridone important teacher

by wisdom

devotion niku yo pen important.

God willing, you

will really learn how to keep getting tired, the

benefits of staying

awake, your family will continue to be happy. Amen.

Allahumma amen. Makane kulo terima kasih sedaya peduli terima kasih

dan koco-kanco terus kudu semangat.

This is the pondok rohe.

Nak pondok wis ora eneng tafakuh fiddin,

ora eneng bicara ngilmu niki ya wis pod

karo asrama

kos-kosan

pondok letere tok but it turns out to be

empty of scientific studies

saiki okeh pondok so it

must be developed

developed.

I hope that the upcoming meeting will

invite the Islamic boarding schools

in Magetan.

Hmm.

Lah ngo mugo-mugo met genten hut

kono-kono ya genten ngunjung.

Kita yang mulai

ngok kono-kono yo pengen kenggonan apik.

MMPP Deliberative Council of Islamic Boarding

Schools in

Magetan Regency.

Great.

Besides the results being very good, there are

elements of friendship, unity and

oneness among the students.

Maybe that's what we need to say.

Once again, the spirit of enthusiasm

[clears his throat] the younger brothers are sikik dadi in the audience

waiting to see the

Koran.

Mekaten monggo meniko event opened

kandan ummul Koran. Mugi-mugi estu

meniko ingkang

kathah blessing event, benefits

and blessings of Allah Subhanahu

wa taala.

wyafaati rasulillah wasallam

ulah

masumulillahyaitanirjim

bismillahirrahmanirrahim

alhamdulillahabbilamine

alaihimubi alaihim walo

Amin.

To Him we express our gratitude.

Entering the fourth event, namely the

opening prayer of the General Consultative Assembly of the

Darul Ulum Poncol Islamic Boarding School to K. H.

Zainal Abidin, we invite you to choose the time and place

.

Asalamualaikum warahmatullahi

wabarakatuh. May

the peace, mercy, and

blessings of Allah be with you too.

A little message

regarding all the activities

held, this prayer means that the

hard work done in the outward form

must be accompanied by prayer because prayer is the

determinant of what Allah grants.

Thus, we

hope that all these students will

not get tired of praying. Moreover,

if there is a prayer that leads istighasah,

whether it is dhikr, or whatever method there is, I am

ready to follow it because

prayer is the determinant from Allah.

Physical, physical, mental, and

other efforts are just an effort

to find the conditions for harmony. But

the fulfillment of all goals is determined by

Allah. So, don't get

tired of joining in prayers when there are

prayer events. This is our message.

Hopefully, with prayer we

will get pleasure from Allah subhanahu wa

taala. Amen, O Lord of the Universe. Allahumma

shalli wa sayidina Muhammad.

Hamdan

hamidam

Yaana

wasalaminhaillahbillamin

alfatihahubillahyaitanirjim

bismillahirrahmanirrahim

alhamdulillahiabbil alamin

arahmanirrahimiki yaumiddin iyaka nabudu

wa iyaka nastainal mustaqim

Wasalamualaikum warahmatullahi

wabarakatuh.

To Him we express our gratitude.

Entering the fifth event or the

main event, namely deliberation. For the musyawirin

and invited guests, please allow time and

place.

Asalamualaikum warahmatullahi

wabarakatuh. May

the peace,

mercy, and blessings of Allah be with you too. All praise is due to Allâh, the Lord of the Worlds

. We

respect the entire musahih council.

We respect the drafting board, the

asatid wa asatidah board of

madrasah diniah from Ulum Poncol. And

to the Musyawirin, the

happy Musyawirat.

Alhamdulillah, it turns out that our MMU has

reached the 8th MMU

and on this evening's occasion,

we are ready and have also presented a

description of the problem of nahwu and also sharf

eh nahwu and also fiqh. Straight to.

Bismillahirrahmanirrahim.

We start from

asilah,

namely asilah nahwu.

The description of the problem

of the poem is one ulapi. One ulapi

is Alviah Awal, yes. Ulabi.

Problem description. Ms. Zulfa is

a female student who likes to

think

but is lazy about studying.

While discussing the Asmaul Khamsah,

he thought of one of the members of the

Asmaul Khamsah, namely Famun.

Because when the vows were made using

letters, Famun had to let the letter mim

go. Poetry

and receiving signs of Asmaul Khamsah

become lafaz jaafuka.

Ms. Zulfa asked

her friends, "Why

should the mim be removed from the word famun? Why not have the

mim set? Doesn't the word famuka

look cooler?

The aesthetics are there and the mim is complete.

From the description of the problem, please come from the

musyawirin or musyawirat to

clarify

the plaque will be held in what?

Raised raised. Raised. Wis let's

just relax. Don't be nervous

or relaxed, the important thing is that it will be

clear.

Come on, any questions? Please

ask Ustaz Ulyabi. Be ready later

when there are questions.

From PP Hidayatul Mubtadiin. Okay,

PP Hidayatul Mubtadiin is very often

involved, right, ma'am. Come

again often. Are there any more? Please, those who want to

ask.

Raise the plaque first who wants to

ask. Musyawirat there is

musyawirin there are more questions from

the description of the problem that are not clear can be

asked or

not?

Okay now we give the mike to PP

Hidayatul Mubtadiin Beeting please

to clarify the description of the problem.

Bismillahirrahmanirrahim.

So what we want to ask in the

description of the problem above is the

complete word famuka with mim

and wun when the behavior of rafa

really exists, have you ever read it or are

you just imagining it to be cool because it is

stated completely without removing the

mim. Please explain.

Okay, then let me

repeat it immediately. The question from PP Hidayatul

Mubtadiin

was that when famuka, famun was

eroded using rab bil huruf then

jaafuka became. Well, then in the

problem description there are the words

famuka. Doesn't the word famuka

look cooler? Have

you ever read Famuka or are you just

imagining it?

Just imagining it.

Expecting. Yes,

expecting. Why not fam?

Why sacrifice his mim to

go?

That means imagining. Obviously, just

expecting.

Okay, if there are no more questions in the

problem description, we will continue with the

first one.

One, subs.

What is the reason the letter mim in the word famun

must be removed or eliminated so that it is

legally recognized by bil huruf?

We

open the answer, can those who want to answer

raise their plaque in front

or do we ask one by one?

One by one, yes.

Pripun? One by one is

free. Those who want to answer first, please

raise their plaque.

We will take three answers first, okay?

Or if there are more, please do. Come on, those who are

raised, melakate

gur ngentekne salak tok loh rene

[laughs]

from PP Hidayatul Mubtadiin. Masyaallah,

HM biting is just what you call it. HM

biting.

In Basul masail, there is h anttara.

But here there is hiting.

Okay, cool. Go ahead.

In our opinion, it is obligatory to throw it away. In our opinion, it is obligatory to

throw it away. That's enough for

now

. Anyone else want to answer?

From HM Biting, mention or answer that it is

obligatory to throw it away.

from Alfiah Awal PA. Please,

mik.

[clears throat]

Bismillah. Assalamualaikum warahmatullahi

wabarakatuh. Waalaikumsalam.

We are from Alvi The beginning.

The answer must be removed.

Is there a difference between the one in

Oh, it's still duang, right?

Yes.

Okay.

The one that must be removed. Is there anyone else who wants to

answer?

If not, we'll

give it to HM.

What are you from in your class, Mas? Maahad

Ali, right?

Lima ulya. Lima ulya. [laughs]

Mahad Ali is like that. Mahad Ali is

not obligatory to be removed. It's

not obligatory to be removed. Well, this is

mysterious. This is mysterious.

I like Mahad Ali. It is not obligatory to be removed

from the deliberation. Come on, just one.

Deliberation. Come on, just one answer.

Jurumiah. Please Jerumiah.

Okay. Nikol mik disik.

Assalamualaikum. In our opinion, it is still obligatory to be

removed.

It is still obligatory to be removed.

Jurumiah.

Okay,

please let HM Biting explain. The

first answer was obligatory to be removed

because of why? Please.

[clears throat]

So in our opinion, mim in the lafaz famun

must be removed so that it murabbil

huruf by becoming asmaul khamsah

so that it mradbil huruf, yes. So that it can be

ruled mradbil bil letters like that. This means that the

condition is discarded. This means that

mim is discarded, it becomes a condition, yes.

Becomes a condition.

From Alfiah Awalpa who answered that it is obligatory to be

discarded. Please explain the

same or different explanation. Please

do not read the ibarah first. Explain

first. In

our opinion, it is obligatory to be discarded

because the first is to equate the du

lafaz duzu

in terms of being obligatory to be treated with the

letter

ya is

obligatory to be treated with the first letter

equating du because equating du the

reason Mim is discarded is because equating

du in

ya like that

in the

pembu in the sacrifice of bil letters in

letters.

Yes.

This is different, this is a different reason, this is a different reason.

Now we,

the mysterious Mahad Ali lovers, please

answer that it is not obligatory to be discarded. Come on, it is

not obligatory to be discarded. Please.

Thank you for your time, Mr. Moderator.

Allow me to provide

a little answer here that maybe later can be

discussed by friends.

that the answer that it is not obligatory to be discarded

refers to the book Tasfiqul Khalan

which says that in it

fam is actually two

different words. So what is diabetic

asmaul khamsah is not famun but

rather the funya.

So in conclusion,

the words famun and fu are actually different words

. So in the word fu, it is

not obligatory to remove the mim because it

no longer bears the letter mim.

This means that the conclusion of Mahad

Ali's answer is that famun and fu are different.

In this case, what is used as the

asmaul khamsah is not the famun but

the funya.

Yes. Nggih. Ngoten.

The one that no longer has mim.

Yes. the one that does not have mim. The one that does

not have mim is directly fa ngono

tok fun.

Yes. Just fu with the letter when it will be

idofah.

Heeh. Okay.

From the Jurumiah, please Jurumiah

answered earlier.

Okay. In our opinion, it is obligatory to remove it because

if it is not obligatory to remove it, the

application is bil harakat not bil

huruf.

So the application is bil harakat if it is

not removed.

Yes. Okay.

[clears throat]

Okay, please, from

the answer that it is obligatory to remove it first. The

ibarah will be read later. The ibarah will be read,

try.

The metaphor that states it is obligatory to discard.

Because the mim that must be discarded

is a condition for the famun to be

muab bil harakat, muarab bil huruf.

Please read the metaphor slowly,

don't rush.

Okay, the next one is Alfiah hawal.

Bismillahirrahmanirrahim.

Ibn Malikahimaiha

Yes,

this is interesting actually. Interesting. Let me

explain the

metaphor first. Okay. So, the problem

starts from here. The reason the mim

was discarded was to equal

dzu.

So in Asmaul Khamsah there are the words

abun, akhun, hamun, fu, and du. all

have their respective positions in terms of

pronunciation and meaning except for two words.

First, in terms of pronunciation, there are

similarities and differences from the

similarities. In terms of pronunciation, there are

the words abun, akhun, hamun, and famun.

Famun

without having to idofah already shows

meaning. in terms of the idofah words mentioned earlier.

Then, in terms of meaning, there are similarities

in meaning

that indicate the meaning of family.

Abun, akhun, hamun,

famun, and dzunya do not. Here, what is

at issue is the word du. D

has a position in the word only. Yes, it is obligatory to

idofah. To show meaning, it is obligatory to

idofah. But it does not have a

position in meaning. Unlike the words

abun, akhun, hamun. Well, and famun

has a position in meaning and also

in the word but word and meaning.

Well, then the famun here is

also the same. It does not have a

position in meaning.

It does not have a position in meaning. It may

not have a position in meaning, it

has no meaning. Famun.

Famun means here, this is a discussion of

similarities. From the

similarities of meaning, there are those that have the

same meaning as the word family. Abun,

akhun, hamun. Famun and duu

do not have the same meaning, that's why

they are neglected, isolated.

So, to create a

new position so that they are not

neglected, they should can have two

positions. so that the other has

another position. Famun agrees

with du ya, agrees with du

to build a new status, namely wajib

idofah.

in wajib idofah and diikrabi

using the letter lah. So that famun

can be the same as du, then the mim is removed

and replaced with wawu.

In terms of pronunciation, duzu and fu

are different from duzu and famun, there is a

difference. If du is dalal and wawu

lah. If famun is fa and mim lah.

So that the same mim is removed and replaced with wawu.

So du dal wawu fa'mun ee fa sama wawu

fu that last try to read again the

clear illustration that says

that famun is the mim is removed

which then ee

mim is removed becomes asmaul khamsah

fuka like that.

whose mim must be removed like that. Is there

?

How? How was it? Sorry, sorry. This is

wrong. Fu directly means

fu

i errata, it does not become wajib to be removed but

directly fu. Try trying how it started?

Initially the illustration was jaal awal muktasun

muli bilf

directly fu means directly fu, there is

no word famun. Then later

the m is removed.

Yes.

There is no meaning.

Yes.

So how do

we think this is not included

? I wonder if it is not included, maybe

from Alfiah. Eh from what? From Maahad

Ali. From Mahad Ali. Go ahead.

If you go straight to Fu, it is

probably the same as Mahatali.

Yes. I'll just equate it with Mahatali.

Loh loh loh.

Can't can't can't can't

can't. [laughs]

Try the

metaphor, ngih.

Ee the metaphor then the specific one

will just lead to that.

Okay.

Bismillahirrahmanirrahim.

Hurry up.

Don't hurry up.

mauda

mafilunahuard

sampun

explained, explained using baby language

as squeaky ngih in the book tasfiqul khalan,

this is actually

quoted from the book Yasin Fqihi,

which the author said

is actually in Asmaul

Asmaul khamsah, especially The word famu is

actually two ul, the first is fam

alfamu anal hadi laf biiniha la wujud

laha mafarqotil mim, the word alfam alfam

itself

does not have a form without being accompanied

by mim, meaning there must always be a

mim, liannal maujuda maa mufarqotil

mimi, the word ukhro Because the word fam

without mim is actually not

the word fam, but another word that is

not from the word fam. Sampun.

In conclusion, the

conclusion is that it is

not obligatory to throw it away because

basically the mim that is thrown away does not

exist.

Yes, yes, yes, yes, yes. Understand, understand. Okay.

So from Maad Ali,

let's just take this first. We will raise the

one from Mahad Ali who said

that famun and fu

are actually different words. So when

we say Asmaul Khamsah, fuka is

actually not a famum whose mim is thrown away

. Try it like that.

Famun fuka jaa fuka which is here is

actually It doesn't

originate from famun, but it already has

its own word fu from the beginning.

Okay, ready. Because it was

also clearly said that famun without the

mim is non-existent. If it were,

it would be another word. Okay

then. Come on, those who want to follow

Mahad Ali's answer, who said

that the famun

in the word jaafuka

is the mim not removed. Because the

focus

or point of the problem should not be

there. Because

the word fuka in Asmaul Khamsah is

the word wis fu ngono ora famun. That's

when we follow

Maahad Ali's opinion. Is everything here

a deliberation? Agree? No.

If not, those who want to

follow raise their placards. It doesn't

fit, they don't agree with

Mahad Ali's answer. HM Biting said

earlier that it is thrown away, yes, it must be

thrown away. Let me explain a little

to explain. Let

me explain

my example

from the explanation of the book al-Imriti, which was explained

in The word famun throws away its mim.

If the mim in the word famun is not

thrown away, then in fact the word famun is

pronounced with a zhir domah.

So it is pronounced with harakat not

with letters. Thank you.

This means that it is still concluded that the

famun in Asmaul Khamsah is

derived from the famun whose mim is

thrown away.

Try reading the harsh

and slow ibarah again. The

minha is

also very clear actually from

Maad, try yes, that it is required

in the famun when it wants to be Asmaul

Khamsah that the mim must be thrown away. Try

responding to that from Mahad Ali, please

criticize the ibarah from earlier, Sir,

which one was it? Yes,

I'm sorry, can you repeat it again,

just focus, I want to

repeat it again, try criticizing

it later.

I might have heard this in the book

Umriti if I'm not mistaken.

This book explains that yes, the

fam is indeed the mim thrown away. But

basically what remains is the asmaul

Khamsah is not a fam whose

mim is discarded. Because famun and fu

are two different words. So

even though this is said to be discarding the

mim, I once found in the Khudori book

there is also a ibarah that says

mutlaqu mufaraqha.

There is a language that says the principal

must be separated from the mim. Whether it originally

had a mim or not. Because the

language there is absolutu mufaraqha or

absolutely separated from the mim. So it doesn't

consider whether the original had a mim

or not. What is still used as

the name of khamsah is fu.

Okay. Okay. Ready. The

initiation of the ibarah from Mahad Ali is

also quite interesting. So

when the ibarah said that the

mim must be discarded, the mim must be

discarded, it actually wants to

show that the word that will

later become the name of khamsah is not

the famun but the fu

. Try to

remember Mahad Ali's answer again, that's

enough. That's enough. Okay. From

Maknun bi, please. Three ulia

imitate the answer from Men. Come on, miss.

Mikmik.

Let's try to directly

understand or criticize

the takbir delivered by Nabil earlier

if possible.

Ee actually, we are not the

same, not both Maahad Ali but also those who were

not the same before.

How is it? Yo.

Taken from the book Hamdun. Fayaktadi

anal bil mimi hal aslu.

So the word famun with the presence of mim is

actually the origin of the fam

. Wa inahaalat minhu bil huruf. Well,

then when the mim is removed, it is

diabi with huruf. So fuka is

jaafuka. Walisa kadalik. However,

that is not the original law. Bal

asluhu fuhun. However, actually the

word famun is originally the word

fuhunat

lamut walrtilal

lah. Then then the lam fi'il is

removed fuhun. Meaning the lam fiil is the

word ha, it is removed for no

reason. There is no reason. Itibaton

walikasratil istikmal. There is no reason.

And because What is the amount? Yes,

the amount of use

means that you want to say

that the word fu is the

Asmaul Khamsah, right?

It seems like that's the direction. Yes. It

's not the famun, but the fun.

So,

yes,

continue, continue, ben ruk keren.

But here it is

also explained fatarotan tubdalu ainuhu wahyal

wawu miman. Sometimes the ain fi'il, which

is in the form of wau fuhun, is

only removed, then the ain fi'il wau is replaced

with mim and wataran alha,

and there are times when the wwu is also

determined to be

sufficient.

So, what is your conclusion?

E,

the conclusion is

that the origin of fuhun is what is

the original in

this question, what do you want to answer from

this question? Why is the mim removed? It

was said to be different earlier, it

means the same as mahad ali

.

Okay,

from the previous discussion, it stated

that

for the word famun, actually when

why is the wording said as

lafaz

famun then the mim is removed because it wants to

say that What becomes

Asmaul Khamsa is not the word famun

but the famun whose mim is removed is the word

fu Asla originally originally the word that

becomes Asmaul Khamsa is also fu like that,

right? Agree? Because based on

that, the word famun

without mim does not exist. The

word famun must be there. When the mim is removed, it

means another word has appeared.

That is clear from

the metaphor of Mahad Ali. We ask for

direction from the Formulator.

Asalamualaikum warahmatullahi

wabarakatuh.

Waalaikumsalam warahmatullahi

wabarakatuh.

I'm confused about the meaning of

the meaning.

So according to what I understand about

Asmaul Khamsah, it means that from the beginning of

Asmaul Khamsah, we start from

learning the initial requirements, right? Mudof

mukabar mudof then mudof lhariya muta

mutakalim. Then

the conditions of Asmaul Khamsah developed again, which are

The words du and famun. Du bimakna sahihib.

Continuously between them, sift

mim so that it can be legally pronounced with

harfi. Kan mab niku has two. Mur bil

huruf kalih muril harfi. So the

initial status of murab is two. Muril huruf

and mur harfi. Asmaul khamsah is

included in mur bil harfi

bil harakat karo huruf melu so

that mrab with harakat kali

murad bil harfi ngoten nggih car teng

alfiah no warfa biwawin wangsibana bil

alif terus wajrurin ngen ma minal asma

asif minakadu subatan abana

tengah kan aing fasolat ngoten aing

fasolat minhul mim means karo kulo

ngih panggah still with the removal of mim

so that it is legal mr bil harakat because

asmaul khamsah itself is mr bil

harakat the reason why the mim is removed is

so that it can be erobi with

harakat, not dierobi with eh according to

dierobi with letters but not dierobi

with harakat. Lah problem

fuhu famun

niku nek according to kulo why the

same lafaz ngoten nggih

nek jenengan gak cero

means sing saying fuhun which

says that nopo niku wau ee

badalun minal wawi wal ha niko wa nggih

maknane kan ng sama maknane fuhun kalih

famun nopo

mulut maknane nopo madhatali maknane

nopo

aku simar m bil huruf bil harakat iku

awakmu si mari bingung

nggih nek saking kulo nggih niku nggih

means yo the law of throwing

mim on asmaul khamsah niku nggih is mandatory

because in order to get mrab with harf eh

murf with letters maybe Mr. Jerwo

ingkang langkung ngalim alamah

iki aku tidak sina

gigih namung sekedik ngarahaken ya dat

dumateng konco-kanco

actually before earlier Mahad Ali

said that he got the opinion from several

musawirin earlier, they already had the opinion

that everything is obligatory, right?

Try with the takbir read by

fellow musyawirin other than Mahatali,

it is almost clear, yes, all of them are clear,

indeed the requirement for

m'rab bil huruf is by

discarding the mim.

Then there was Mahad Ali who

said that he read the taswik book with

the argument that the

modified fu fuka is

different from the famun with the takbir in the

taswik book, right? so that

makes friends who were already

certain that it is obligatory become

wavering. But actually what was read is

still the words, if we

understand it, it is still complete. Actually,

if we look at several

books here,

actually the

requirement for

m'rab bil huruf is

by discarding the mim because

mim is mubtalm, so

why is mim discarded? Because

mim is ya liannal mima

badalun minal wawi ya wala yujmu bainal

badal wal mubdal minhu.

That's possible From my friends, musawirin,

apart from Mahatali, can also

understand that between badal and mubtal

mindu, it is indeed not possible to gather.

But if the one that is read is

emas maali, then I will just read the one

above.

faulima may be the same as moten sami

faulima anal asi

funahu

bil huruf

ma maro hatfu mim

here, it is actually clear, yes, it

can be seen that the origin of fuka is

indeed famun

And the conditions other than the conditions

mentioned above, namely

Mr. Mahmudi mentioned earlier are

the disposal of mim. The actual point is

that point. Wafi yasin alat tasrih

maasohu anaha

ail

maquulata

la tastaqimu lil wajhini. Try this

first

makulah or the saying la tastaqimul

lil wajahin what does it mean.

Then there are the words ahaduhuma

this ahaduhuma this sanihimanya where is it

also still confusing.

Then liannal maujud means

m What is aujud? maujuda ma mufarq

mim lafdatun ukro laisat hadi fahua

fardun mukhalun lah this wal aku anal

mahkuma alaih this try from

matali's opinion this is clarified

la tastaqima lil wajini la tastaqimulil

wajini itu berarti bagaimana

ora jejek berarti tidak benar atau

bagaimana atau piye? Well, this is so that

we are all on the same page. What I mean is, why

is there a tip-uju? Why is there a difference between fuka and

famun? Please just

respond directly, sir.

From the ibarah that has been read

earlier, it is stated that the faulima anal

aslail akhir then diqoma wafi

yasin alat tasrih maasuhu innaha.

In the Yasin Fqihi book,

different information is mentioned. This

differs from the statement which states

that fafu is originally a famun which

requires the mim to be thrown away. A innaha a

almaquah la la tastaqimu liwajhaini.

Almaquah

returned to the

exile of mim in the first famun

. So why can't it be

said that the

previous one is correct? There are two reasons.

Ahaduma analfama had lafdhil at the end.

That the words fam and fu are indeed two

different words. That's right

. Then walkum

alaihi alful

nafsiha

alkur.

Then the supreme court itself

used a special rab

with rab bil harakat, which means the

lafaz fam which uses mim.

Then the rab which is like the rab

mentioned is mrab bil harf bil

surat, that is the word f. with a

different wording from famun lah. So

in this book of tafsikul khalan

there are two opinions. One said that the

fam must throw away its memes. One

said that it was not necessary to throw it away

because the two words were different.

Seik niku antara famun kalih fuhu

bahwasa dua lafaz itu beda niku.

Try to imagine Mr. Jarwo's oraal

jawili kul confused si bedo s bedo le

answer yo I understand

try

between the words fuhu famun two

different words niku nopo mak

different in terms of words different in terms of

meaning or in

the requirements to enter the asma khamsah

no pripun ngoten

nggih niki anal fama hadi lafduta

biiniha the word fam itself

in reality the word fam lagada laha maa

mufarqotil mim has no form it does not

exist at all except without

being accompanied by mim liannal maujuda maa

mufarqatil mimi lafdatun ukhro because

together with mim it is

another word not the word f so we

conclude that between fam and fu

are two different words.

So there is no need to remove mim

because the pronunciation is different. Why did you

throw away the meme? Wait, sir.

Niki continues to enter deliberations awake de

kulo but tanglet mas hot. This is how it is

if fu and famun are two

different words but have the same meaning. Yes

Muradif means synonym, yes. If that is the case,

I ask, the word fu or the

sentence fu, its meaning is

wawu

rab or that wawu barungan kalimah

niku, its meaning is wau ikrab, sir, because

then we will strengthen it with the

Khudori book which

I mentioned a little earlier, that in Khudur there

is an absolute explanation of mufaraqha.

Absolute separation from mim. So not

demanding the

original is famun

who separated from mim. Yes. Anyway, it's okay

, sir. Niku two different words,

originally niku Pak.

If you remain the same, then

wawu means Rab. So when rafa wawu

nfat alif

nggih

jer ya ya

nggih

terus means only one letter tok

nggih niku mboten wonten problem

even though only one Sir niku

mboten problem

mboten niku

saiki I ask isim at least

how many letters

one isim domir Sir

no no it means isim secara secara

other than isim mabni isim mrb

isim murab at least how

many letters?

Minimal anu harfun wasubhu min bari.

What is the minimum?

Minimum minimum three, sir.

Yo podo anyway? Three. There are damuns, right?

Damun dua saja dan yadun itu harus

dihitung

nggih. Niko is Mr. Noo

Golb in general. Well, but this is

not common. Extraordinary.

Can't. Can't. Yadun and what

is damun, just give an estimate, why is it

murok, that's it, if you still

insist, there are two words, why are there

letters, isim, the isim sentence has

only one letter, murab, yes, if it's mabni, it's

okay, what is mabni, right,

isim damir, is printed with two

letters or one letter.

Please, Gus. This is you Gus.

This is really exciting, huh?

Hey, for the question above,

the discussion was about whether the

fuka in Asmaul Khamsah originates

from famun or another pronunciation? Still

there, I haven't heard about what the

reason is for that later.

This is still being discussed. Is it true that

Fuka is from Famun whose meme

was thrown away? I was just talking about Mahad Ali

trying to differentiate

ee fuka from fam and famun, which are two

different words. This means that it is not from the origin of

the famun whose mim was thrown away

. This is actually like Mr. Jarwo

and Mr. Nabil are the same. This uses a

tasfik, right?

And all of them are like, yo mulet karepe

dewe. It's a

round lake, don't think this lake has to

be finished, okay? What I mean is that if

I look for similarities

in the soban, they are also there. So, Mr.

Nabil didn't explain it to Kang Nabil

and earlier Maknun almost supported him

too. Yes

supported heresy.

[laughs]

So it's like

this there.

Actually,

al-aslu is the famun mim that is thrown away.

Then, in the Yasin analogy, Yasin alasari

tasreh, there is no Yasin faqihi or anything like that

there. Yasin alasari

tasrah or if in Suban it is also in

Arraani or

in other books, perhaps it has been

questioned by scholars before.

So one problem is that

fuka and famun could be two different words,

right? It could be that fuka and famun are two

different words. That's why la tastaqim

lil wajhaini. Got it? So this

opposition is still being contested. who

said that fu was from fam, it was contradicted

with two two notes diseban even more

soreh again. So firstly,

it could be two different phrases.

In fact, Akhun has nothing to throw away.

Abun nothing is thrown away. Akhuka's father's account

, your father. Abun eh akhun kakak

akuka, your brother. Abun Bapak Abuka

Bapakmu. Why is there a famun who becomes a

fuka?

Yes, there is a possibility that the famun

itself is fuka sen itself, it turns out that it is

said there that fahua fardun

muhalun does that mean

that imagination is imagination, if it is considered

like that, that is what is called imagination,

right? Ah, the second

conflict between the two can be

clarified in the soban that famun is

originally famun, fauhun or fuhun which

was read as maknun. So, the fuka whose

mim was thrown away is asluhu famun. Famun

itu asluhu

fauhun. So there waaisa kadalik

al aslu asal asal itu bukan famun

tapiun.

fuhun. So fuhun and famun are from the

same pronunciation.

Even in the hamdun it is explained that after the

H is thrown away, the iktibaton wali kasratil

istikmal is without any reason, just

because many of his rights are thrown away, it

becomes fu only, this wawu is

sometimes tarotan yubdalu miman,

sometimes yes, not. Is not it? Sometimes

it is replaced by meme, sometimes not. Do you agree with

this or not? Ah. After that kind of

means that the one who became fu is not necessarily the

one who has been replaced by mim.

Sometimes people change memes, sometimes they don't.

This means that fuka may not be from

famuka, but from fauhun whose wwu

has not been changed to mim.

That's both of their denials. So if it

is said that the disposal of this meme is also

strange. So the test below it

seems like it has to be continued. The

two objections from the scholars above were answered by the Ujiba

or the assumptions above

were answered by Mr. Jarwo, below

that there is the Ujiba. So how do you answer the answer

? The answer is, don't

worry about the pronunciation,

the important thing is that fauhu

famun fu has the same meaning. That is udwun

makhsusun.

certain members are made to

say this, what is this mouth, right, fauhun,

this means the h mouth is thrown away, yo,

the meaning of the wawu mouth is replaced by mim yo,

the meaning is mouth

and then mim or wawu which is then

made into asmaul khamsah f fu fu, what is

famun or fu, whose rights have been thrown away,

this when it is made into asmaul khamsah, this

will have to be thrown away. There

must be no mim. There must be no

meme. Yes, along with the wawunya. The

original wawu instead of changing

to mim. Do you understand?

So yes, it is not strange as

Nabil diudori said that haitu

minhu haitu haitul mimu minhu bana a

mutlaqu mufaroqotiha.

The important thing is there is no meme. I don't know whether it

originally had a meme or not

. If the origin has a mim, it means it

comes from fauhun whose wwun has been replaced by

mim. If there is no mim, it means that

the fauhun whose wwun has not been replaced by mim.

Got it? So the middle point is

whether fuka is from famun, right? So it's

possible, but it can be mboten if

the wawu isn't changed to mim.

Because the origin of famun is fau hun. What is

clear is that the origin of fu is fauhun.

If this is no longer indisputable.

As for the metaphors that

say everything is nopo niku haitul

mimu min hubana then kholian anil mim,

all of them are like making things easier, which is

based on hamdun that most of the time the

wawu is changed

to mim. So if it has been changed

to mim, automatically the easiest way

to say it is yo mime when you want to say it

with the letters removed like that. But if you

want to find the origin, then you don't

have to change it to mim first.

So it can be said that the pronunciation is different

or not? No. Because it comes from the

same origin, namely fauhun. Got it? Fu,

fu and famun are these

different words? No. Because it comes from the

same origin, namely fauhun.

So is ee fu definitely from the

discarded meme? Mostly yes. But it does not

rule out the possibility that it is not from the meme

that was thrown away. But because it's not yet

wawunya, it hasn't been changed to mim. Are

you bored? Well, that's clear.

Try it, friend, the one

that has meaning, try reading

walisakadalik and then continuing with what was said earlier,

wis kadalik and

waisaalik bal asluhu faunalan.

Wow,

this is so that ee this will be met on hau

minubana a absolutu mufaroqotiha sing

penting ee gak naek mim But also what

Mr. Jarwo said is not two

different words, it is also true because the origin is

one, namely fauhud. If two

different words are indeed

different words, they are different words. This is from the

same phrase, only the advertising is different

, the only change is. There are those who

become fauhun and those who become famun

who don't need to become famun. Well,

that's it, I understand

. Is

there anyone who does

n't want to accept this formulation?

Maknun ee Mahatali

accept moten

cang. Okay,

wis

wis

taslim, this taslim is straight away.

Ee if it's been given, that's

fine. This is based on the formulation of the

formulator that

for the problem of

pronunciation of Famun which becomes Asmaul Khamsah,

in fact,

whether the lafaz fu which becomes Asmaul

Khamsah comes from Famun's pronunciation or from

Fauhun's pronunciation, it is equally possible. It could be

yes from famun and it could also be yes from the

word fauhun.

So there's no need to worry about its origin

.

We ask for the blessing of Fatihah from

Mr. Musaheh.

[snort]

Hopefully it will be useful.

Al-Fatihah.

Auzubillahiminasyaitanirrajim.

Bismillahirrahmanirrahim.

Thank God.

I naai

amin.

Thank God, this first prayer

has been answered. Now we move on

to the second asilah. You can see it.

The question is,

is it not permissible to just say famuka

? If not, why is it not

allowed?

Please.

Earlier the famuka came from the

supposition of one ulapi. Is it okay

to say fuka? the

requirements of which were previously stated must be

discarded.

Can you pronounce it famuka? Is it

okay to pronounce famuka or not

?

Please try, who wants to answer,

raise your placard?

Nek ora gelem tak unjuk loh bahkan

dari e dua uliapa Komite. Come on, please.

Yes.

Check check

famuka. Should

not. Should

not. Why?

Yes, you ca

n't.

[laughs]

Because you can't.

The conditions are like that.

The important thing is that there are no memes. Yes, that's how it is

.

As previously mentioned and also

formulated that when the fuka

wants to become asma famun lafaz famun

or fauhun, when it becomes asmaul

khamsah, the condition is haisul mimu

min hubana, where the mim

cannot be present together with the famun,

meaning it is not allowed, it is

not allowed

at all, there is not the slightest gap, there is

not because the conditions are

like that. Well,

[snorts] does

everyone agree

to not allow the phrase

famuka

to make it more aesthetic?

Heh, agree,

there are those who disagree, is it permissible or not, is it

permissible when, for example, is there anything

like that?

Nahwu from nahwu. Please use nahwu pa. Pa

opo kui

tiga ulapa. Where's the sound?

[applause]

Oh, this is a combination, huh?

Combined nahu combined

mboten? What is Nahwu? Now.

Oh

yo the combination means war anwar.

Please.

Yes. It's

okay to pronounce iki mening iki with the

famuka pronunciation. Please read it directly,

we will ask you to read the worship only. This is

another Nahwu child who says he is not

allowed to read Famuka lafaz. Licah nahwu

said that it can be read jaa famuka.

Please read the parable.

Because the metaphor is in the form of pegon,

namely wawu, which is the address, yes, Rofa, the

metaphor, the metaphor

about wawu, is the sign that Rafa

Najawan

is alif dadi. Yes

About waum dadi, Rafa Iku Manggon

Blonde Panggonan's address? Reply wau dadi address

ipun rafa puniko manggen wonten kalih

panggenan singular plural mudakar salim

nahwu jaa zaidun.

Asmaul Husna far away

hope

abuka wauka. It

clearly says the pronunciation of wafa face

using mim.

The pronunciation of wafa face is clearly written there

.

Wafa muka means

using meme.

Yes.

Yes.

Yes.

Yes.

The saying is from Fathul Mubtadiin.

[applause]

Okay, this moderator is confused,

this is confusing.

Ee, okay, let's try to come up with another answer

that shouldn't be like that. What a

princess shouldn't do. Is there any daughter from Nahwu's daughter

? Yes,

there is. Nahwuupi please. Come on Nahwupi

Nahwu Putri, please do too. Is it okay or

not to answer?

Come on, Anggo Mik. Anggo mik. Well, what about

practicing speaking in front of the audience?

Come on, come on, Miss, please answer.

[clears throat] Let's get on

with nahwu.

Eh,

the answer is

yes.

Yes. Yes. Yes, the answer is yes. Same as the

same.

Yes Okay,

we now move on to the MATAN

PI class. Please

Ben, have you had the opportunity to speak? Is

it okay to say the lafaz

famuka? Is it

okay or not?

Come on, come on, come on, come on. Hmm.

Come on, the answer is

ready, no, you can't.

Ready is not allowed. [laughs] Ready.

Oh, it's just

MPLS, Sis.

Okay. Askal i must be

okay the answer cannot come from matan.

OK, yes, from Nahwu, both of them

say that it is permissible to say the

Famuka lafaz in the form of Asmaul Khamsah, the

tendency or basically to use the book

Fathul Mubtadiin.

How's Nadoma?

How about trying Nadoman? let

's go war. Well,

this is it, this is alif this is it. Yes, try

alif dadi address nasab manggon ono

asmaul khams iku isim l koy lafitu abaka

iyaaka

yes that's right yes so there is a meme yes there is a

meme please come straight away

Gus Munip maybe to give

a syarah rather than

this and that

if this subb was discussed a bit earlier

there was a clear author yes

but khat khat is the original author of

Nahwu Jawan that was the first one yes kiaifruddin

this so if it is proven maybe

the writing exists because there is no

author who is responsible for him

[laughs]

Because the original printing of Nahwu Jaw was

written by him. Maybe

now there are many children who

have tried to read my writing.

Hehe. Tulisane try piye ketoke

Tulise yes podo niku sir. [laughs]

But it's okay, blessings, this has the

potential to be revised later, Nadaman,

then what sentence should be added

so that the syiiran bahar can still be obtained, right?

But that's good, ee, commitment and

what is the consistency of Javanese nahwu students

with their lessons

[applause]

If in

terms of metaphor,

this is

the potential that then from fauhun

becomes fau

then becomes famun with the reason that

mim is changed to dari is changed from

wawu, right, right, right, right?

Then, after becoming Asmaul

Khamsah,

if you go from FAU

to Famun, that's

ahlabiyah.

Because

ya tarotan tubdalu miman

watarotan tubqo ala haliha kan so nggih

. So the nature of the change

is only optional. we can

choose

this, more or less, besides the

existing ibarah or perhaps the explanation in

nahwu ee in alfiah which is haisul mimu

min hubana, that is the nature there to

then eliminate wawu a absolutu

mufaraqotiha,

that is the absolute mufaraqotiha sentence,

can we interpret it as mandatory or not, is it

possible that there is a language that is pious mufaraq

mim anil fa or mufaraqatul fa anil mim,

that is the nature of it, it is indeed mandatory,

because if we say

ee what is it,

we say the nadomannya

dilalah alal wujubnya, right, it is

not that clear, this is just that later it

needs to be added and when it is

indeed the direction is mandatory. So

later we will adjust the adjustments to the Javanese grammar

and examples

. Just an addition from

me.

What do you want to discuss directly?

Oh, right, even though the requirement is

that the meme must be thrown away, that's

enough, boss.

Huh?

The memes should have been separated earlier,

right? So, if you want to ask whether there is an

obligation,

actually, it is enough, but

if you want to strengthen it, it is

likened to the initial alfiah pa, there is also the

syarah muktasar alatmil jurumiyah

wa famuka hadza la wujud lahu fi lisanil

arab

itu

ee wafamuka hadza la wujud lahu

lisani arab id lauda min faslihi mim that is

already pious. The

only problem then is that Nadam

has a different perspective, right? So

ee

nadam is not Abah, no ee

wrote it wrong or

his mentality is wrong or what implicated it.

If you have discussed it earlier, it is

just alfiah, even though haitul mimu

minhu bana also said that mim was thrown away,

mim was thrown away, even though it

could be that it is not famu,

what is the explanation? It could be that it is not

from famu, fu is not from fuka, not

from famu but from fauhun whose wwu

has not been changed to mim.

Yes. No. So that pe ee in the

likeness of alfiah who says asmaul

khamsah is walamuitu minhu haitul mimu

minhu bana, it only uses the

most penak concept of being understood, nak, saying wal

fauhu haisu mimu minhubana is difficult, wal

fauhu is like that, but wal famu.

Even though it doesn't have to be famous. Is that right?

Do you understand what I mean? So, Asmaul

Khamsah does not have to come from the word Famun,

but Alfiah alone says Famun. Well, it

could be that the intention of ee

nopo niku mualif ro is

also to make things easier. Ah,

to make it easier too so that the almur

bihi is not famaka the finished product, but

when it is finished the mim is thrown away. It's just that

the conditions aren't mentioned there.

So, it's like

we often find

metaphors, even in Imriti

yesterday, what is it about, what is it,

what is Mufid, or what is it? It's

like the real thing, it's

not right there, but it's shown in the

lower classes. to facilitate understanding, to

fish. Ah, that could also be

another possible perspective. It's just as

long as the author is still around

. The author is still there, so it's

better if we still

ask Abah. Actually,

the meaning of the word mentioned here is

whether it is intentional or

unintentional. If it was intentional, there is

a possibility that the direction was indeed

here, as you said, there are those who

use the plural noun kanti mashur. What's that?

Even though plural and plural nouns are different.

Well, that's the nadom. Beten plural and

isim plural are also different. Well, later

we can nopo niku nak nahwu

because because nopo niku because there is no

syarah yet. so that's

Mas MIP's perspective, maybe it was had eh sab lisan

or khotun, that's what it's called. From

my perspective, this is had ee no niku

tashilun lil mubtadi like that, okay? So

the perspective is different.

But if the problem is ee yujadu fi lisanil

arab it is certain that

ee adamul mim does not exist mim. Excuse me.

We have received the syarah from

his two sons, namely Gus Munib and

Gus Sirat. Gus Munib's version is a

literal translation. And when

[music]

perspective

Mas Prator

Madang bird here. [laughs]

According to Gus's version, tashilun lil

mubtadi will be able to include Gus

in the syarah fathul mubtadiin ngoten in the

pundi class? The

ngih formula is not found in

the oral language of the Arabs because from the start

it has been discussed that the condition

for asmaul khamsah is that it must be

mufaraqul

mimi, not at the same time as the mim.

Whether it comes from the pronunciation of Famun or the

origin of the pronunciation of Fauhun. Mekaten

nggih. Pancen bathul mubtadiin niku yang

tulis pertama saya.

But

maybe Mbak Kiai Fatoni

wrote it first, it's yo

ora duwe, how come Saiki kid's essay is

so funny.

[laughs]

So thank God, being criticized is

thank God. So maybe it can be

changed. So in the past it was

pancen sregep-sregep.

Aku ki nisik yo sregep.

Dadi kalau Pak Patoni bengi bengi ngono

ki Pak Patoni yo nulis ngono kui gae ngene

iki ayo tulisen tulis sedino wis

finisung inyok diwehne bocah.

So pancen ngoten niku tas kulo kinten

nek niku nggih for example dileresne piye

didudohne takbire ngoten amplh mergo

kitab fathul mubtadiin mboten tapig di

darul ulum so it is

taught in other Islamic boarding schools

kulo kinten according to the takbir-takbir of the

book which is alfiah what is it

adapted kulo kinten langkung

Langgung prayogi, langkung sae according to

kulo ngoten.

Tapi nggih nggih mengke ben luwih tash mih

m ajenge Gus Balih Gus.

Al-Fatihah.

Auzubillahiminasyaitanirrajim.

Bismillahirrahmanirrahim.

Alhamdulillahiabbil alamin

arahmanirrahim. Sovereign of the Day of the Judgment. Iyaka

na'budu wa iyaka nastainatal

mustaqimatadina

anamta alaihim.

Alhamdulillah,

we have finished our first fiqh lesson,

eh senahwing se Pak Mudi.

We will continue with

Islamic jurisprudence. This is interesting, isn't it? So

later I want the atmosphere to become a

debate, how hot is that? Please

listen to all of this later. Even

if the administrator is present, this is also good,

especially security is present, right?

This security is present nggih. Well listen to

this.

This is a question from class 3 Wustopa

present.

Where is it?

Iriti means.

The law of Allah.

The law of takziran in Islam.

Problem description. Youth is a time

full of a desire for freedom.

Like Kang Rama who brought his cellphone to the

hut. However, unfortunately, because his behavior

was discovered by the village head,

Kang Rama was treated with

violence and even destroyed

his cellphone. This is Jane, my class, my dewe ngerosting, what do

I do?

Good, good, good, from

the description of the problem, is

there anything you want to clarify, please, from

Jurumiah,

wait a minute, wait a minute, Jurumiah,

then from the

initial alfiah, Jurumiah

bi, initial alfiah,

come on. Others, there are those who want

to clarify from the description of the problem

regarding takziran in Islam earlier.

Dear son, is there

anything you would like to ask regarding the

problem description?

W from Maahad Ali is the manager

[laughs]

from Maahad Ali. Then there will be more

from

later, get ready for Imriti

to answer. Alfiah, there are

enough questions, Miss, there are no more questions

. Okay, if there isn't one, we'll

start with Jurumiah Pi's question to

clarify the problem description. Please

give me the microphone.

Well, so

Well, so for class 3 Ustopa, is the

penaziran an

educational intention or as revenge?

Usually there is, right?

Cool, cool cool cool. Please

explain, bro. Continue continue

continue. Usually, if we

put someone in jail, then we put them in jail again, we put

each other in jail, you know, in a

revenge fight.

Yes

or no gono kuu,

sis.

Next from Alfiah Awal Pi.

Please.

Check. Okay, from us

the question. The question is,

what actions will

the management take if the violence escalates

to physical violence and will

the management react emotionally?

Thank You.

Acts of violence with

physical, physical with emotional, right?

from Mahad Ali. Please.

Oh, intention.

Oh, that's it.

Well, that's pretty clear, right?

That means please. This is a question for

grade 3 mustofa.

So, the description you made was

intended to educate or

because of revenge? Answered

here first. The intention to make a deterrent or

regret it

means educating, right?

Educating means yes, okay, sir, why

continue to take revenge?

Alfiah Awalpi asked

what kind of physical violence is it?

Is it emotional or

what? Please explain, los ae los

rasa wedi

emotionally and physically, which is

so painful.

Okay,

[applause]

[cheering]

whoever does physical

acts means physically,

emotionally and painfully.

Okay, that means the problem description earlier.

Ee, when he was assessed, the

administrator's intention was to educate, but

his actions were violent

to the point of being emotional and

to the point of hurting. Okay, that's clear, that

means yes. Okay, let's get straight to the

first question. What are

the limits of takziran in Islamic law

itself? Does anyone

want to clarify this question? Please.

From the first sub-question, does anyone want to

clarify what the question means?

Is there an

early Alphah or

not? There are

sons, there are from musyawirin, there are

from musyawirat, there is

one. Try Alfiah, what do you want to

ask about the first sub-question?

Please.

Bismillahirrahmanirrahim. So what

we are asking is what kind of appreciation here

is what kind of assessment?

Oh, what does takziran mean, what kind of

things is it? What

kind of thing has been

explained earlier, it's already

physical respect, right? Then

he said it was so emotional that it hurt.

Well that's that then. Eh, bro, you're

physically fine.

Physique. Physical, yes. Physically tapping the

cell phone W

tapping the cell phone physically. Okay.

Okay. We're here again. What are the limits of

takziran in Islamic law itself?

Please from Oh, Jurumiah Pa,

Alfiah Awalpi. Sagit me.

There is another Jurumiah Pi. Wow, great.

There are more.

PP Al-Istiqomah.

Oh, I. Alfiah Awalpa.

Al-Istiqomah Alfiah Sani.

Then there was Alfiah Sani.

We start from jurumiahp's answer.

Please. What are the limits of takziran in

Islamic law?

In our opinion, the first limit of respect

in Islam is a

blow that does not hurt.

Straight to the main blow, yeah.

Yes Which is not painful. But the

second one was imprisoned.

And the third was exiled.

The fourth was told to stand up and the

fifth was humiliated.

So a painless beating

then being imprisoned

continues to be

exiled,

told to stand up.

Standing up

is gradual or what does that mean?

What are the stages of choosing one of them?

It means various things.

Various kinds. Oh, so the limits of

takziran are only within this scope

, no other things are allowed, right?

Yes Okay,

please from Alfiah Awal B.

Check the electric shock.

[snorts]

Okay. From the beginning, we answered

that there is a limit. There are

stages to the limits here. The

first limitation is to

pretend not to know first.

Yes, I'm just pretending.

Then, if the student repeats it a

second time, he will be reprimanded

secretly and warned about the

serious consequences of the violation.

Yeah, okay okay okay.

Thank You.

The second one is only two, that means yes.

Yes be

reprimanded,

don't do it again like that

. There is nothing

else, that

means that according to the

initial perspective of Alfiah, that's all there is to it.

Yes

Okay. If you don't understand,

don't understand, let's

talk wis los.

[clears throat]

Now let's go ahead. So

, if the intention is to educate

then there are no limits.

There is no limit. Los means lose, the

important thing is to educate.

Next from Al-Istiqamah. Please give me the

microphone. Miss.

Bismillahirrahmanirrahim. The

limitations are that the punishment must not

exceed the limits of humanity, it must not

kill limbs and according to

the majority of scholars the level must not

exceed the

hudud which is like mixing it 40 times. That's

enough. Okay. Okay.

Next from Alfiah Awal.

Okay. So, because the form of

takziran is violence

, physical violence, then the limit

means here we take it as hitting.

hit. If you hit it then

the limit should not be

excessive, very rough.

So, first hit it gently

. If you hit him,

the point is not to overdo it. If it

doesn't deter you then look for

another way.

Looking for another way.

Looking for another way. So is it okay to be

hit more roughly? No.

Yes. Should

not. So just hit it

gently.

If you hit it gently, it's not a problem. Look

elsewhere.

Find another way.

Ready.

Napo cah nyapo?

[laughs]

Next is Alfiah Sani. Please.

Sing oleh nok toh iki ya? It's not disgusting.

Come on Asraf,

try what are the limits of takziran C?

[snort]

[clears throat]

So that means automatically the

previous violence was the same as

damaging the cellphone, right?

Come on Jyuen yo.

Okay check bismillah. What was the limit

? Ee takziran in sharia, yes.

According to our class, the

important thing is to deter the

criminal, and not to use

excessive violence, meaning

not to injure the criminal too

badly. Just to a limited extent, okay?

That alone

means to trap and not too

hard, right? Yes, it's

not hard.

This is Wakeram's answer. Let's immediately choose

the answer that will be read by the

first person. I'll read it straight away,

okay?

Jurmiah Sir,

read the parable and then explain it.

Dewe justice.

OK, I will read the ibah

from the book Ianatut Tholibin juz 4

sahifah

167

yes ituuinirinadidin

mlimin

qofhin

wahu

bijamil kafi

majliswi

Okay, that means what I understand from

what you read is takziran.

Whose tribute is that? If so,

who is it from?

from something, from a priest or guardian, right?

Yes

It was a light blow,

which didn't hurt anything. Then

ee may with shofhin. Sofhin yeah.

Sofhin is both hands with five fingers forward,

kabeh, kui ngaplok means yes

naplok. Then he was imprisoned, exiled

and stood like that.

from Alfiah P. Now I am curious

about her example of

pretending not to know when she answered. Then the

second one was reprimanded by Ben Ojo and asked him to repeat it

.

Okay, so we take it from the book Ihya

Ulumuddin, volume 3, Sahifah 80,

which says

that from Ihya, how was it before

? There was a

previous discussion about what and what and what,

then the takzir

explained that a child

was actually good, but it turned out

he made a mistake, which he

did once.

Hey.

Well, as an educator, the

first one pretended not to know and did not

reveal the case.

Hehe. Then it will

be continued with

the padoni, but

from Ihya Ulumudin, later for the selection of the

appropriate worship, I will leave it

to the formulator for the

appropriate worship. [clears throat]

The third is the pi interpreter. There is

no limit. Los, the main thing is, yeah. Which is

important in order to educate. Mr. Din

agrees, yes, Mr. Din. Agreed, Mr. Din.

[laughs]

Please.

Bismillahirrahmanirrahim. taken from the

book Bajuri juz 2 sahifah 235unai

What do you mean, Bang Messi?

The meaning of ee according to sharak is a

predetermined level of punishment

that must be imposed on a person who

has committed a crime.

Because the Shari'a has determined the levels,

they cannot be added or

subtracted. Except

from this definition, it is takzir.

So actually takzir is a punishment

that has no specified level and is even

left to the discretion of the priest.

Oh, you took Giriru

Muqaddarotin's words, which you didn't

expect to end up being

so arbitrary. Yes

Yes [laughs]

Okay. Ready.

From Al-Istiqamah, please read

the ibah.

Really. I. Come on, please.

Bismillahirrahmanirrahim.

Ibarah from the book of Fathul Karim.

Tajir is a process of disciplinary education

for violations that do not have

hadd provisions and do not have expiation.

So the main limit is not to

torture or destroy someone.

Then the level of punishment cannot

exceed the legal level or be mixed 40

times. That is all.

Hmm. So, based on that definition alone,

you can say

that the important thing is not

to exceed the limit, right?

What I got from that. That's it.

So if there are no words there,

what is a hard blow, for example,

if we want to say that the

important thing is not to exceed the limit of had, yes, to

had means to be whipped, if we whip

that person 39, it means it is permissible, yes, it

means, what is

the understanding of the

metaphor for saying something like that, yes,

there are other metaphors, for example, if you

read Kanun,

okay, ready, Alvial, try.

Bismillahirrahmanirrahimir is the same as this

before with Jurumiah.

Yes

Are there any additions?

What is it?

shorten the time.

Oh, so this is a metaphor that says that

if there is a violator and

from the start you

speculate that even if I hit this child

hard, he will not learn his lesson. Aan deterred

then means what to do?

In fact, don't hit it like that, right? In fact,

don't push it, but look for another way.

Alviasani, the last one, please

give your example.

Come on, quickly.

What do you mean?

So it is permissible to hit a

student if the student

has a strong

suspicion that he has

committed an

offense.

So, based on suspicion alone, it's

permissible to hit him there.

Okay. So, what I understand from

your answers is that I will conclude from

the beginning that

when we talk about

the description of the problem

of respect with violent actions, it is

not permitted. I'm like discussing

the limits of the estimate of a blow, yes, the

important thing is that it doesn't

hurt. not hurt. Or even

earlier it was said that when

hurt feelings can't

deter people, then replace them with

other feelings. That was from the side of the

violent act earlier, right? Then from my side,

I didn't find anything from the side of

damaging the cellphone, what are the

criteria?

Is that all there is to

your example? Is

there any?

Or don't we just do this, we

immediately focus on what is read from

jurumiyah pi because it says there

is no limit to giriru muqaddaratin.

What do you think giriru muqaddaratin means

? Jurum yahpi means

this is not a los if dipolo ya los.

Try the

jerum pi

please.

What do you mean?

Come on, there's a mic right away.

There is no limit when you

agree or disagree with

your friends who said the

important thing is not to say it out loud.

Agreed?

Agreed.

Los si penting gak anu berarti ora

los-los nemen. That means they're all the same.

Now I'm looking for

the limits of the estimate, or do you think

everyone agrees on this, does

everyone agree on the estimate

that

even if you hit them like that, you shouldn't hit them

hard? That smooth blow,

does everyone agree?

Do you agree Mahad Ali?

How?

Any opinion

? Not yet. This is still

just an estimate. The limits of reverence in

Islam, when the focus is on the physical,

what is important is to deter and

then also educate takdib, which is

taken from some of the examples above. The

next time it is a blow,

then the blow is ghairu mubarrih.

A blow that doesn't

hurt or can also involve being

exiled, imprisoned,

then told to stand up. That's the

gist of it. So, do you agree that

this is the limit of estimation?

Anyone disagree?

Oh, Mahad Alipa,

huh? I'm happy. Come on, let's continue.

Check, sorry, permission time

moderator.

I do

n't think we can agree yet because

what was conveyed by the

deliberation friends earlier was still full of

speculation, it could be this way, this way

, or that way. Right?

Clear. I think we should discuss the meaning

of takjir first. As

explained by Mas Alistiqamah earlier.

I think we can see from the definition and

who is actually allowed to do it

. So when carrying out takzir,

takzir is actually a punishment

where the punishment is carried out because

there are no had or kafarah penalties, there

are no fines or had. So the

imam made a takzir. As is the

case at the Islamic boarding school, it is the

caretaker who sets the rules

and also the punishments for the students

if they break the rules. So, because

the management is an accomplice of the

caretaker, the management is also allowed

to treat the students according to the

rules that have been set.

Our own ngaten does not yet have a

clear answer as to

what the estimated limits are. Sorry, that's

just the definition. the definition of it has

been read before, right? Well,

I want to try to analyze who

can do this,

it seems like it needs this, this is more or less, do you

have

the ibarah or not for anyone

who can or has the

authority to interpret it,

has the

authority to interpret it,

maybe we discussed it at length,

liber, earlier it turned out that the administrators did not

have the authority to interpret it, that's what that

means. Are

there any of you who have

such a worship? Can the administrators

interpret?

[clears throat]

There is.

There is. Please read.

But here the category is administrator because

he is also a student, so we

categorize him as a

teaching assistant too.

Mahjur

is allowed for the administrator to treat

his subordinate students, but with the permission of their guardian

first.

With the permission of his guardian.

Can the administrator be called

a teacher or a guide? Do you agree or

not?

Can be able to

talk about not being able to talk about ...

So, do you agree

or not if the administrator is

categorized as someone who has the

authority to judge.

Agreed?

If we agree, it means that it leads

to the limits of takziran.

It turns out that the appreciation carried out by the management using violence

was limited by your rituals

which said that the blows

should not be

hard

and should not exceed the limit.

There are also punishments that can be

applied by the administrators, namely imprisonment,

exile, and

the aforementioned.

In fact, it is even explained in Ihya that

the person who estimates it is the first

person who doesn't know. Then

after that it is padded. But in

secret.

This is from the musyawirin musyawirat. Do you

agree?

for in fact the limits of estimation are

like that. Agreed?

Oh, gosh. I'm asking for some direction from the

formulator. Please.

Earlier we discussed the limits of

takzir nggih.

We have agreed that the first thing

regarding the meaning of takzir is

destiny or to teach

etiquette, how someone who breaks

a rule can be enlightened like

that, right? It's okay. Then there was also an

agreement regarding the authority of

someone who performs takzir, including the

presence of an administrator or a

teacher, a teacher, an ustaz, it can be

legal to perform takzir. For example,

one of the things I read earlier was that

in hasiahubi wa imarah,

there is authority for the person who

mentors, including the mualim lil mutaalim and

so on.

Then

ee

for the limits of takzir ngih. The limits

of takzir

as friends have

discussed or ee discussed

are more towards

ryul

amir or ryul hakim. If

I

get more, it's Nikiatun

Imam here. In the sense that I understand the

limits of taqzir or giving

an educational punishment to

a student or student,

there are no specific limits on

how many times they must be hit and

so on. The main point there is an

opinion, an idea from

a boarding school administrator.

what kind of appreciation can later cause harm

to a student with the

basic limit of the assessment not to the point where

the term destroys a limb,

destroys a limb or

something that hurts ee in

the sense that it makes the term

disabled and so on. So,

in essence, what are the punishments that

will have specific limitations,

from what I read, eh,

that's it. So it is returned to the

opinion of an administrator, from

an imam, what is the most beneficial thing, which

in the sense of being able to

trap a student. The main thing is that it doesn't

end up damaging a body part

or even disabling a

student or pupil. Ngoten matur

suun. Is it

formulated or not? Why is it so

sensitive?

Hey, if the discussion is just a matter of

appreciation. This

means we haven't discussed problem number two

, we are still discussing the limits of takzir.

If we are talking about the pious, if

the question is about the limits of takzir then the

answer is definitely giriro muqaddaratin.

It cannot be limited. There are only those who

say what is important is ee

la yazidu alal had. Not exceeding the limit.

If the khat is 40 then it has to be below

that, that's all, ok. Continue to be fed up with mauatun

alal imam. Well, that's [laughs]

just like this,

ee, we have to understand that what we

discussed earlier, as far as I understand, the case

was at the Nggih Mboten Islamic Boarding School or at a

school or at an educational institution

. Like what you read earlier, it was

takzirul imam.

Is the teacher's opinion the same as

true? Lil mualim is ayyuazziro or

lil mualim attdib. Ah attdib takdibus

shobi.

But is it the same?

If takzir is

something where if you keep making

mistakes

then the punishment is not clear,

ultimately the person who has

power there, namely the imam, has

the right to remind you and

judge you so that you don't

do it again. That's how it is. Now the

case at the boarding school is not like

that. The case at the boarding school was there from the start

. If the violation is this, the

punishment is this. This is the

punishment for this violation. Yes No,

can that be called takzir?

Takzir is not like that. Takzir

is that

there is a wrong person and then the person in

power is there to remind him

how. Umpomo, my class, yes, in

class, then I'm fed up,

nopo niku, people don't come to school, then I

don't tell you to come forward, I don't say Umpomo

like that, yes, I don't say it, I don't say

Umpomo,

that's takzir, it's not something we

agreed on beforehand, no, if

we've agreed on that, what is takzir

because this is the

area where the teacher

gives the child takzir. This is if in the

Alquwaitiyah sharia book it is

only takdibus shobi almahjur.

Now are you a sobi or not a

sobi?

Huh?

Sobi or not?

One. So, in fact, what is the

missionary's

missionary referring to in the name of what?

What name does the mualim judge in the name of? Even

fathers are said to not be allowed to

treat children who have reached puberty.

It's like a pious person. A father

cannot treat a child who is

bald. Come back

. Because when you reach puberty, you will commit

your own sins. It's your

own fault.

Sir, your domain is only amar makruf

nahi mungkar. You

cannot meditate like a

priest

. Continue to be a teacher.

So the pilot treated him to Shobi

Almajur Aleh, right? This means that

the case is like a child who has not returned.

So, if you're back, can you say

you're grateful for this?

Well, this is like a

guardian who is not a takdibusobi,

right? If shobi is a mustalah

expert in Islamic jurisprudence, who is shobi?

People who haven't reached puberty yet, right?

It's a big comeback, right?

Haah. That's one, yeah.

So if the case is in this Islamic boarding school,

I agree more with the concept of

al-muslimuna ala rutinihim.

That a Muslim depends

on his agreement.

Asalkan

ee as sarton la sarton la yuhillu

haroman wala yuhrimu halalan.

Muslims depend on

agreements that do not

allow haram things or

forbid halal things.

So our agreement for

you to enter the boarding school is that if you

violate ABC you will get a

light punishment. Namely, the punishment is AB

CD. If you are currently ee, then this is

it, if you have agreed, it must be

fulfilled. Because Muslims

depend on the agreement.

Ah,

if you use the concept of takzir, it

seems like there hasn't been anything like that before that

says that the navigator is

takzir freely.

Ah.

Well, if that's the case, then ee

nopo niku,

the practices in this pondok

are all or in

these institutions according to what we have

agreed on, namely that when you are in the

pondok you must comply with the regulations.

If you don't comply with the regulations, then

you will already know

what it is. So that the takzir

is implemented, it does not violate anything

because you already know it and have

agreed to it.

As for the naming with the word takzir,

it is only ee musamahah.

It

might be something like that. That's right

. Maybe

what are the other formulations for these? I've

only half recited the fatihahi, but it should

still be pitch black

.

If this is the case, if we are linked

to the description, then the question is of a

general or general nature

because the question of what

the limits of takziran are in Islamic law will

definitely be like the nature of

complementing each other, there will be no

contradiction.

So

we will just accommodate the direction from the fixed formulation later.

that the

interpretation is the authority of the

authority holder with the references that have been

given by the sharia,

and then we attach

various kinds without mentioning the

translation of the limitations. We agree,

we just focus on sexual desire and

then invite the public

. Then later on the

second question,

what is the law on taunting with acts of

violence to the point of destroying a cellphone

as described above? This may be

related to the problem of educational institutions,

where the previous instructions from the

formulator of Gusirat,

the sentence of mentakzir, we interpret as

a takzir in a mustalah or

muwasaah manner,

where when muasaah is

only a form of punishment, but behind it

is actually an agreement

from the beginning.

If there is an agreement from the beginning, we

need additional examples regarding the

concept of al-muslimun ala turunihim.

This is how it is. This is because perhaps

in terms of literature, there are

still

many who don't really understand these rules because

on average they are still children of age 10 or below.

I'm sure Madali still doesn't

understand this either. So, al-muslimuna ala

tawasihim originates from that.

Muslimanahian

from the hadith is

almuslimuna al turuntim ya in roahu

al muslimuna hasanan kan so ya

fahuaallahi hasanun. So the hadith

opens up a

very wide potential for dialogue

that al-muslimuna ala turunihim,

Muslims must also submit to

agreements.

Well, this agreement is a

policy inraahul muslimuna. If a

policy that may not be regulated by

sharia is seen as wise and good and

beneficial by Muslims, then

it can be considered indallah and

hasanun, that is also good. Basically that's how it's

understood

. I'll just say this later,

we'll throw it out to see if the musyawirin are ready.

For example,

the concept offered by the formulator

departs from the Muslim tradition of the Reututihim.

Looking at the chronology, for example, when you

enter this boarding school, you already know the

rules and regulations.

It's okay. After you know the

rules starting from the articles on obligations and

prohibitions, the prohibitions are also divided.

If you commit a

minor, medium, or serious violation, what are

the penalties, and you still want to stay at the

boarding school

until you have to pay

at the boarding school. You paid for it at

this cottage, right? If we then consider it

as a form of respect, it could be possible

.

Because you have occupied this, I

will punish you every month to pay

Rp. 100,000, for example. Well, if

we then say something like that

without knowing the chronology, that's possible.

But if the sentence becomes takzir,