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Industri Asuransi Sarat Menanggung Klaim US $ 25 M di Jepang

 klaim asuransi gempabumi JepangGempabumi  8,9 SR melanda Jepang Utara, Jumat  11 Maret 2011  yang diikuti Tsunami tinggi 10m kebakaran hebat dan kebocoran reaktor nuklir Fukushima telah membuat kerugian sangat signifikan bagi industri asuransi. Khusus untuk kerugian akibat krisis nuklir ini belum bisa diketahui karena masih dalam penyelidikan dan penanggulangan.

Asuransi gempabumi jarang diminati dan closing polis pun disyaratkan membeli asuransi kebakaran atau PAR lebih dahulu. Lalu Masalah sangat sedikit yang ingin meneruskan membeli asuransi gempabumi. Mungkin Jakarta dirasakan aman atau orang memang tidak tahu bahwa 4 kali gempa besar pernah melanda Jakarta yang menyebabkan kerusakan besar dan banjir lumpur. Atau karena rate asuransi gempabumi  relatif mahal yaitu 1.25 per seribu, lebih dari 2X lipat Tarif Asuransi Kebakaran.

Kesadaran masyarakat pada pentingnya asuransi sangat tipis, padahal 2/3 wilayah Indonesia rawan gempa karena dilalui Ring of Fire (patahan dan lempeng bumi yang menjalar dari Aceh sampai Maluku dan Sulawesi Utara). Ingat! Sekali saja gempabumi besar melanda akan menimbulkan kerusakan massif dengan potensi kerugian finansial sangat besar.

Pada hari selasa siang, 22 Februari 2011 Gempa bumi New Zealand melanda Christchurch, kota terbesar kedua setelah ibukota Wellington di pantai timur Selandia Baru, Samudera Pasifik Selatan, berlangsung kurang dari 1 menit dan hanya berkekuatan 6,3 SR, namun telah menimbulkan kerugian Industri Asuransi mencapai 11,5 Milliar dollar Selandia Baru  setara dengan US $ 8,6 Milliar. Sumber Informasi ini dari perusahaan  pemodelan bencana AIR Worldwide. Perusahaan berbasis di AS, yang mengkhususkan diri dalam peramalan biaya bencana alam dan serangan teror.

Sepanjang pantai pasifik Timur juga pernah dilanda gempabumi besar, Gempabumi San Fransisco tahun 1906, gempabumi Chile tahun 1960 yang tercatat paling kuat dalam skala 9,5. dan gempabumi Mexico.

Tidak sampai sebulan kemudian, gempabumi kekuatan besar 8,9 SR disertai bencana Tsunami setinggi 10 meter dan kebakaran hebat yang meluas terjadi jauh di Pasifik Utara, tepatnya di Jepang Utara pada siang hari Jumat, 11 Maret 2011. Mengulang gempabumi besar di Kanto, Jepang tahun 1923.

Dikutip dari AFP, EQECAT sesaat setelah kejadian memperkirakan kerugian dari pertanggungan sebesar USD12-25 miliar. Perkiraan sampai akhir Maret 2011, potensi klaim asuransi mencapai US $ 35 Milyar dan klaim asuransi jiwa mencapai US $ 4,9 Milyar. Dan belum memperhitungkan kerugian dari dampak kebocoran reaktor nuklirnya.

"Ini perkiraan kerugian meliputi dampak gempa bumi, berikutnya tsunami dan kebakaran, dan kerugian untuk mobil, kehidupan laut, dan asuransi kecelakaan diri," tambahnya.

Perkiraan kerugian ini tidak memperhitungkan krisis nuklir yang kini berkembang. Pemerintah Jepang tengah berlomba dengan waktu untuk mencegah bencana yang lebih besar akibat nuklir ini, "Perkiraan ini tidak memperhitungkan kerugian terkait dengan darurat nuklir yang saat ini tengah terjadi di pembangkit listrik di wilayah tersebut," katanya.

EQECAT memperkirakan bahwa antara USD2,0 miliar hingga USD4,0 miliar dari kerugian diperkirakan akan ditanggung oleh pemerintah Jepang dari Reasuransi Gempa.  (sumber :  Okezone, 17 Maret 2011).

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Asuransi Merugi 1.5 Milyar Dollar Akibat Gempa di New Zealand

 

image Siang itu hari cerah, sebagian besar penduduk kota ada di luar rumah. Pusat bisnis di kota Christchurch, kota kecil di wilayah timur New Zealand menunjukkan rutinitas seperti biasa. Penduduk seolah telah melupakan gempabumi besar 7 SR yang tejadi 4 September 2010. Sebagian sudah memulai pekerjaannya setelah jam istirahat siang, ketika tiba-tiba bumi kota itu dilanda gempa dahsyat. Kurang dari 1 menit kota itu luluh lantak oleh gempabumi.

Dikutip dari sumber KOMPAS.com – Menurut laporan dari Wellington – Gempa bumi dahsyat yang melanda kota Christchurch, Selandia Baru, menelan kerugian Industri Asuransi sampai dengan 11,5 miliar dollar Selandia Baru  atau setara dengan 8,6 miliar dollar AS. Informasi ini berasal dari perusahaan  pemodelan bencana AIR Worldwide, Rabu (23/2/2011). Kekuatan gempa 6,3 SR, selasa siang, 22 Februari 2011, memang lebih rendah dari gempa sebelumnya, tetapi kerusakannya jauh lebih parah.    

Perusahaan berbasis di AS, yang mengkhususkan diri dalam peramalan biaya bencana alam dan serangan teror, mengatakan kerusakan gempa yang luas telah menutup sebagian besar pusat bisnis. Infrastruktur juga hancur. "AIR Worldwide memperkirakan bahwa  kerugian industri asuransi ... akan berkisar antara 5,0 miliar dollar Selandia Baru hingga 11,5 miliar dollar Selandia Baru," kata perusahaan itu dalam pernyataan.    

Dikatakan juga integritas struktur bangunan yang masih bertahan di  pusat bisnis Christchurch perlu hati-hati dinilai setelah kota itu untuk kedua kalinya dilanda gempa besar dalam enam bulan terakhir. Jalan dan jembatan di Christchurch telah rusak oleh pencairan, ketika getaran seismik memutar cairan bumi, AIR mengatakan, mencatat pinggiran kota dan sekitarnya juga telah terpengaruh.     Gempa 6,3 SR pada Selasa menyusul gempa berkekuatan 7,0 pada September dan AIR mengatakan gempa susulan yang kuat di kota itu tetap menjadi perhatian.

Estimasi kerugian mencakup kerusakan bangunan komersial dan rumah yang diasuransikan, isi mereka dan gangguan langsung pada operasi bisnis. Properti yang tidak diasuransikan dan kerusakan mobil, tanah, dan infrastruktur bukan bagian dari estimasi.

Gempabumi berkekuatan 6,3 SR yang melanda Selandia Baru kemarin, tidak hanya menewaskan sedikitnya 75 orang di Christchurch. Melainkan juga menggoyang hingga lepas 30 juta ton es gletser terpanjang di negeri itu, mengirim blok-blok es terjun ke danau di dekatnya.

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Takaful Anshor : Motorcycle Insurance

PICT0031 Hi Bikers!  Really owning motorcycle in Jakarta without insurance is very risky. There are so many theft of motorcycle report to police. Buy motorcycle insurance. Indeed every biker require it. 

The risk of crash accidents in Jakarta was even greater. Population of motorcycles and other  vehicles increase rapidly, while highway congestion getting worse because almost no new highway length added. Then the motorcycle insurance is no longer sufficient if only to otorcycle alone. Motorcycle insurance with a label name Takaful Anshor added benefit of death

TAKAFUL ANSHOR – Motorcycle Insurance Plus

Takaful insurance company offers 2 types of motorcycle insurance. The first namely Standard Motorcycle Insurance is pure motorcycle insurance without any additional, It cover Total Loss Only due to a theft case or an accident caused more than 75% of destruction level. Rate premium for standard motorcycle insurance is 1.25%. The second type of motorcycle insurance we offered is Takaful ANSHOR. The product will replace total loss only due to a theft case or an accident with additional life insurance or Personal Accident insurance for compensation of death.  

A Takaful insurance product for motorcycle with coverage warranty risk of total loss caused by theft case or accident with additional compensation for death due to an accident or died NOT because of an accident (Life Insurance).

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Membership Terms Motorcycles Insurance

1.

For Personal ownership in accordance with the Participant's name or vehicle registration in accordance with the receipts purchasing of the motorcycle except for ownership by Business Entity

2.

Use for Personal, Office, Institution, business company and not leased or for motorcycle taxis

3. Maximum age of 7 years and a maximum sum insured of Rp. 50,000,000.
4.

Insurer is only obligated to pay a death benefit to a policy (no multiplier) if the Participant has more than one policy.

Calculation of Insurance Premium :

1]   Takaful Anshor [Extended motorcycle insurance]:

Rate Premium        :   2.50 % 
Occupation            :   Motorcycle  YAMAHA MIO SOUL issued year of 2010 
Sum Insured            :   IDR  13.000.000,- 
Basic Premium        :   IDR  13.000.000  x  2,50%         =  Rp. 325.000 ,- 
 
Annual paid Premium                                                    =  Rp. 325.000 ,-

2]   Standard Motorcycle Insurance :

Rate Premium         :   1.25 % 
Occupation            :   Motorcycle  YAMAHA MIO SOUL issued year of 2010 
Sum Insured            :   IDR  13.000.000,- 
Basic Premium        :   IDR  13.000.000  x  1,25%         =  Rp. 162.500 ,- 

Annual paid Premium                                                    =  Rp. 162.500 ,-

Biker need motorcycle insurance

Insurance Benefit :

* Total Loss Only due to a theft case or an accident

Additional Personal Accident and Life Insurance :

* Death compensation is due to an accident IDR 10.000.000,-

* Death benefit is NOT due to accident  IDR  5.000.000,-

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How to Insure?

Information  :
Phone / SMS     :   +62 815 8525 9555 
Email                 :   yusuf.edyempi@yahoo.com

Takaful insurance company

Let we serve you

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Wikipedia : Biased Information for Defending Pro-Jewish point of view

Wikipedia is an internet encyclopedia, that anyone can edit and add information. We all certainly know Wikipedia that founded by Larry Sanger, and Jim Wales in January 2001. Wikipedia claims it’s articles are based on a totally neutral point of view. It’s size is formidable, at 2.5 billion views a month.

Wikipedia has become a source of detailed information for all sorts of topics covered in depth. Indeed, Wikipedia is a very useful source of information, to topics such as science, computers, technology and other aspects of science. But when entering information on humanism, historical, political and other opinions in everything, Wikipedia thrust the informations that are very biased, not fair and really defending Pro-Jewish point of view.

Take advantage of the information on Wikipedia is very selective, but be careful when discussing sensitive issues concerning the opinions, religious and outlook on life.

Unbiased Encyclopedia or Jewish Tool?

Once you get below the surface, you find moderators that follow an agenda, which clearly takes a Pro-Jewish point of view.

History Of Wikipedia

Larry Sanger, and Jim Wales, founded Wikipedia in Jan. of 2001. It was an offshoot of Nupedia, an more formal encyclopedia.

Wales is presently in charge. Sanger left in 2002, and is a professor/lecturer at Ohio State.

Names like Jeremy Rosenfeld, Benjamin Kovitz, Seth Cohen, dot the landscape of technical staff.

Moderators openly admit to a pro-Jewish bias.

James Wales History
Wales who was born in Huntsville, Alabama, went to the exclusive Randolph prep school, and onto the University of Alabama. Wales graduates, and becomes a Futures Trader in Chicago. Next he opens Bomis, an ‘Adult Content’ website, which is followed by Nupedia, which morphs into Wikipedia.

Wales is the darling of the Jewish crowd at Harvard, being a fellow at the Berkman Center for Internet and Society, at the Harvard Law School. Video of Wales

Who Is Bomis.Com?
Basically ‘Bomis’ is an adult site, started by Wales, but Wikipedia calls it erotica. Typical picture , and a typical site (caution – extremely pornographic)

Wikipedia System Of Control

Wikipedians (Jewish volunteers) will concentrate on a certain subject, and actively moderate any new replies. Once an individual edits an article, his ISP number is recorded, and he is assigned a sayanim that will monitor all his future writings.

Individual contributors are assigned a tracking page, and an open record of all writings. Through out the cycle the contributor this will be monitored by Hillel, ADL, SPLC, type control agents.

Examples Of Censorship

In 1967, with Lyndon Johnson’s blessing, Israel attacked Egypt in a surprise assault. In an attempt to create a ‘False Flag’ pointing at Egypt, the Zionists attacked the USS Liberty, killing 44 and wounding 177. The attack failed when three attacking torpedo boats were on their final run, they collided, and their shots missed the ship. The Liberty got an SOS off to the USS Saratoga, and Israel was forced to abort the attack.

Wikipedia’s Stance
Their interpretation is the attack was an innocent mistake, the torpedo boats were actually rescue vehicles, which the USS fired on, and innocent Israelis had to defend themselves.

Dr. Fredrick Toben

Dr. Toben is German historian and scholar, that grew up in Australia, and runs the Adelaide Institue. He is noted for his investigation of the ‘Jewish Holocaust’. Wikipedia contributors wrote a slanderous page on him, and when he went to refute it, the sayanims deleted all his comments.

Wikipedia’s Stance

Toben is a monster, who associates with criminals, and himself was a convictIn 1941, Germany gave Jewish artists their own experimental town as prototype refuge, to protect Jews. Subsequently the Jews have altered history, and refer to it as a death camp.

When a 1943 documentary film was edited into Wikipedia’s Theresienstadt page, the Hillel Wikipedians immediately deleted, saying it was propaganda and holocaust denial

Wikipedia’s Stance

Theresienstadt was Nazi hellhole, where Jews were starved to death, and then sent on to Auschwitz.

Where Does Wikipedia Get It’s Funds?

According to it’s founder, James Wales, it lives on grants and small individual contributions.

What’s The Real Story?

From all the available information, it appears Wikipedia was started by a two Jewish kids, one a programmer, and the other an ‘Adult Site’ operator. It’s dynamic success (800,000 pages) stems from 10,000 + individual contributors, which are monitored by core sayanims.

Wikipedia’s claim: ~ ‘We are an internet encyclopedia with a neutral stance’ ~ is absurd.

This project is an attempt to control student research on the Internet. Any subject Googled will show Wikipedia as one of the first entries. Type in the word Bolshevik, and the first entry is Wikipedia. Explore their version, and you won’t be the slightest mention that the movement was a Jewish instigated bloodbath, that was responsible for 20,000,000 deaths.

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In Memoriam Aminah As-Silmi : Dia korbankan semua untuk keyakinan

profil mualaf Amerika

Segalanya Demi Islam

Alam pikiran  masyarakat Amerika memberi akses kebebasan dalam dalam segala hal. Termasuk penguatan identitas Islam. Dalam masyarakat yang rasional dan kritis inilah ladang subur dakwah Islam. karena Islam bisa diterima akal melalui proses kognitif dan kontemplasi.

REPUBLIKA.CO.ID,JAKARTA--Tidak banyak orang mengenalnya. Ia adalah Presiden Internasional Union of Muslim Women yang meninggal 6 Maret 2010, dalam kecelakaan mobil di Newport, Tennesse, Amerika Serikat.

Perjalanannya menuju Islam cukup unik. Mulanya, ia seorang gadis jemaat Southern Baptist–gereja Protestan terbesar di AS, feminis radikal dan jurnalis penyiaran. Ia cerdas dan unggul sehingga mendapat beasiswa. Suatu hari terjadi   kesalahan kecil pada komputer. Hal itu membawanya pada misi seorang Kristen dan mengubah jalan hidupnya secara keseluruhan.

Tahun 1975 untuk pertamakali komputer dipergunakan untuk proses pra-registrasi kampus. Sebenarnya, ia mendaftar ikut kelas terapi rekreasional, tapi komputer mendata masuk kelas teater. Kelas tidak bisa dibatalkan. Membatalkan juga bukan pilihan, karena sebagai penerima beasiswa nilai F berarti bahaya.

Suaminya menyarankan agar menghadap dosen untuk mencari alternatif kelas pertunjukan. Betapa terkejutnya ia, karena kelas dipenuhi dengan anak-anak Arab 'para penunggang unta'. Tidak sanggup, ia  memutuskan  tidak masuk kelas lagi. ''Tidak mungkin saya duduk di kelas yang penuh dengan orang kafir!'' ujarnya kala itu.

Suaminya menenangkannya dengan mengatakan mungkin Tuhan punya rencana. Selama 2 hari ia mengurung diri untuk berpikir, hingga akhirnya ia berkesimpulan mungkin itu petunjuk dari Tuhan, agar ia membimbing orang Arab memeluk Kristen. Jadilah ia punya misi yang harus ditunaikan. Di kelas ia terus mendiskusikan ajaran Kristen dengan teman Arab-nya.

''Saya memulai dengan mengatakan bahwa mereka akan dibakar di neraka jika tidak menerima Yesus sebagai penyelamat. Mereka sangat sopan, tapi tidak pindah agama. Saya jelaskan betapa Yesus mencintai dan rela mati di tiang salib untuk menghapus dosa-dosa mereka.''

Namun teman-temannya tidak mau berpaling sehingga ia memutuskan untuk mempelajari al-Qu'ran untuk menunjukkan bahwa Islam agama yang salah dan Muhammad bukan nabi. Ia melakukan penelitian selama satu setengah tahun dan membaca al-Qur’an hingga tamat.

Tanpa disadari perlahan ia berubah menjadi seseorang yang berbeda, dan suaminya memperhatikan hal itu. ''Saya berubah, sedikit, tapi cukup membuat dirinya terusik. Biasanya kami pergi ke bar tiap Jumat dan Sabtu atau ke pesta. Dan saya tidak lagi mau pergi. Saya menjadi lebih pendiam dan menjauh.''

Melihat perubahannya suaminya menyangka ia selingkuh, karena bagi pria itu yang membuat wanita berubah. Puncaknya,  ia diminta meninggalkan rumah dan tinggal di apartemen berbeda. Ia terus mempelajari Islam, sambil tetap menjadi seorang Kristen taat. Hingga akhirnya, hidayah itu datang. Akhirnya pada 21 Mei 1977, jemaat gereja yang taat itu menyatakan, ''Saya bersaksi bahwa tidak ada Tuhan selain Allah dan Muhammad adalah utusan-Nya.''

Perjalanan pasca mengucapkan kalimat syahadat, seperti mualaf lain, bukan perkara mudah.  Ia kehilangan semua yang dicintai. Ia kehilangan  hampir seluruh teman sebab ia tidak menyenangkan lagi. Ibunya tidak bisa menerima dan berharap itu hanya semangat membara yang akan segera padam. Saudara perempuannya yang ahli jiwa mengiranya gila. Ayahnya yang lemah lembut mengokang senjata dan siap membunuhnya.

Tidak lama kemudian ia pun mengenakan hijab. Pada hari yang sama ia kehilangan pekerjaan.

Lengkap sudah. Ia hidup tanpa ayah, ibu, saudara, teman dan pekerjaan.  Dan perceraian pun di depan mata. Di pengadilan ia harus membuat keputusan pahit ; melepaskan Islam dan tidak akan kehilangan hak asuh anak atau tetap memegang Islam dan harus meninggalkan anak. ''Itu  adalah 20 menit yang paling menyakitkan dalam hidup saya'' kenangnya.

Bertambah pedih karena dokter memvonisnya tidak lagi bisa memiliki anak akibat komplikasi. ''Saya berdoa melebihi biasanya. Saya tahu, tidak ada tempat yang lebih aman bagi anak saya daripada berada di tangan Allah. Jika saya mengingkari-Nya, maka di masa depan tidak mungkin bagi saya menunjukkan kepada mereka betapa menakjubkannya berada dekat dengan Allah.'' Ia pun memutuskan melepaskan anaknya, sepasang putra-putri kecilnya.

Namun, Allah Maha Pengasih. Ia dianugerahi dengan kata-katanya yang indah sehingga membuat banyak orang tersentuh dengan perilaku Islami-nya. Dia berubah menjadi orang berbeda yang jauh lebih baik. Begitu baiknya sehingga keluarga, teman dan kerabat yang dulu memusuhinya, perlahan mulai menghargai pilihan hidupnya.

Dalam berbagai kesempatan ia mengirimi kartu ucapan untuk mereka, yang ditulisi kalimat-kalimat bijak dari ayat Al-Quran atau hadist, tanpa menyebutkan sumber. Beberapa waktu kemudian ia menuai benih yang ditanam. Orang pertama yang menerima Islam, neneknya yang berusia lebih 100 tahun. Tidak lama setelah masuk Islam neneknya pun meninggal.

''Pada hari ia mengucapkan syahadat, seluruh dosanya diampuni, dan amal-amal baiknya tetap dicatat. Sejenak setelah memeluk Islam ia meninggal dunia, saya tahu buku catatan amalnya berat di sisi kebaikan. Itu membuat saya dipenuhi suka cita!''

Selanjutnya yang menerima Islam adalah orang yang dulu ingin membunuhnya, ayah. Keislaman ayah mengingatkan dirinya pada kisah Umar bin Khattab. Dua tahun setelah Aminah memeluk Islam, ibunya menelepon dan sangat menghargai keyakinannya yang baru. Dan ia berharap Aminah akan tetap memeluknya.

Beberapa tahun kemudian ibunya menelepon lagi dan bertanya apa yang harus dilakukan jika ingin menjadi Muslim. Aminah menjawab bahwa ia harus percaya bahwa hanya ada satu Tuhan dan Muhammad adalah utusan-Nya. ''Kalau itu semua orang bodoh juga tahu. Tapi apa yang harus dilakukannya?'' tanya ibunya lagi.

Dikatakan oleh Aminah, bahwa jika ibunya sudah percaya berarti ia sudah Muslim. Ibunya lantas berkata, ''OK, baiklah. Tapi jangan bilang ayahmu dulu,'' pesan ibunya. Ibunya tidak tahu bahwa suaminya (ayah tiri Aminah) menjadi Muslim beberapa pekan sebelumnya. Mereka tinggal bersama selama beberapa tahun tanpa saling mengetahui bahwa pasangannya telah memeluk Islam.

Saudara perempuannya yang dulu berjuang memasukkannya ke rumah sakit jiwa, akhirnya memeluk Islam. Putranya usia 21 tahun pun menelepon sang ibu dan berkata ingin menjadi muslim.

Mantan suaminya juga memeluk Islam 16 tahun setelah bercerai. Katanya, selama 16 tahun ia mengamatinya dan ingin agar putri mereka memeluk agama yang sama seperti ibunya. Pria itu datang menemui dan meminta maaf atas apa yang pernah dilakukan. Ia adalah pria yang sangat baik dan Aminah telah memaafkannya sejak dulu.

Hadiah terbesar adalah apa yang ia terima selanjutnya. Aminah menikah dengan orang lain, dan Allah ternyata menganugerahinya seorang putra yang rupawan. Jika Allah berkehendak memberi rahmat pada seseorang, maka siapa yang bisa mencegah? Maka putranya ia beri nama Barakah.

Ia kini menjadi Presiden Persatuan Wanita Muslim Internasional. Ia berhasil melobi Kantor Pos AS untuk membuat perangko Idul Fitri dan berjuang agar hari raya itu menjadi hari libur nasional. Pengorbanannya dulu demi mempertahankan Islam seakan sudah terbalas. ''Kita semua pasti mati. Saya yakin bahwa kepedihan yang saya alami mengandung berkah.''

Aminah As-silmi kini telah tiada meninggalkan semua yang dikasihinya. Termasuk putranya yang dirawat di rumah sakit, akibat kecelakaan mobil dalam perjalanan pulang dari New York untuk mengabarkan pesan Islam.
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Ajaranku masih kurang, umatku. Setelah aku akan datang Nabi Lain (Yesus - Yoh 17:3)

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The Hadiths of Najd and Bani Tamim

This article will explore the hadith that preached later in the 12th century (Hijrah) or about the 17th century AD from the highlands Najed will arise source of confusion in Islam. In that place will rise the devil's horn [qarn al-shaytan]. Another hadith narrators mentioned will appear 2 devil horns.

If referring to the second hadith, then we have seen Musailamah al Kadzdzab, false prophet in the early period of Islam, derived from Najed, then the second devil horn will appear later 12th century or 3 century past.

Islamic history also shows that the supporters of the movement comes Khawarij Najed descendants of Tamim, who was one of them came to the prophet, saying: "Yaa Rasulullah, be fair!" This act of presumptuous and disobedience to Rasul Allah, the most noble human being in sight of Allah.

Three centuries after the emergence of the second devil horn, his followers and lovers already spread all over the world, including in Indonesia and establish the kingdom of Saudi Arabia. They felt the most true in Islam as basic character, his movement wanted to purify Islam, always accused of heresy, so easy to accuse other moslems disbelieve. His message addressed to people who are already Moslems.

Puncturing the Devil's Dream About the Hadiths of Najd and Tamim

It is striking that not one of the great muhaddiths, mufassirs, grammarians, historians, or legists of Islam has emerged from the region known as Najd, despite the extraordinary and blessed profusion of such people in other Muslim lands. This essay offers to Muslims with open minds an explanation of this remarkable fact.


The Hadith of Najd: a correction

The land of Najd, which for two centuries has been the crucible of the Wahhabi doctrine, is the subject of a body of interesting hadiths and early narrations which repay close analysis. Among the best-known of these hadiths is the relation of Imam al-Bukhari in which Ibn Umar said: ‘The Prophet (s.w.s.) mentioned : “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and he said: “O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen.” They said: “And in our Najd?” and I believe that he said the third time: “In that place are earthquakes, and seditions, and in that place shall rise the devil’s horn [qarn al-shaytan].”

This hadith is clearly unpalatable to the Najdites themselves, some of whom to this day strive to persuade Muslims from more reputable districts that the hadith does not mean what it clearly says. One device used by such apologists is to utilise a definition which includes Iraq in the frontiers of Najd. By this manoeuvre, the Najdis draw the conclusion that the part of Najd which is condemned so strongly in this hadith is in fact Iraq, and that Najd proper is excluded. Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [Beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in.

There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq.

The evasion of this early understanding of the term in order to exclude Najd, as usually understood, from the purport of the hadith of Najd, has required considerable ingenuity from pro-Najdi writers in the present day. Some apologists attempt to conflate this hadith with a group of other hadiths which associate the ‘devil’s horn’ with ‘the East’, which is supposedly a generic reference to Iraq.

While it is true that some late-medieval commentaries also incline to this view, modern geographical knowledge clearly rules it out. Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq.

On occasion the pro-Najdi apologists also cite the etymological sense of the Arabic word najd, which means ‘high ground. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range. It is hard to see how the Arabs could have routinely applied a topographic term meaning ‘upland’ to the flat terrain of southern Iraq (the same territory which proved so suitable for tank warfare during the 1991 ‘Gulf War’, that notorious source of dispute between Riyadh’s ‘Cavaliers’ and ‘Roundheads’).

Confirmation of this identification is easily located in the hadith literature, which contains numerous references to Najd, all of which clearly denote Central Arabia. To take a few examples out of many dozens: there is the hadith narrated by Abu Daud (Salat al-Safar, 15), which runs: ‘We went out to Najd with Allah’s Messenger (s.w.s.) until we arrived at Dhat al-Riqa‘, where he met a group from Ghatafan [a Najdite tribe].’ In Tirmidhi (Hajj, 57), there is the record of an encounter between the Messenger (s.w.s.) and a Najdi delegation which he received at Arafa (see also Ibn Maja, Manasik, 57). In no such case does the Sunna indicate that Iraq was somehow included in the Prophetic definition of ‘Najd’.

Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (s.w.s.) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’

These texts constitute unarguable proof that the Prophet (s.w.s.) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq.


Najd in the Hadith

There are many hadiths in which the Messenger (s.w.s.) praised particular lands. It is significant that although Najd is the closest of lands to Makka and Madina, it is not praised by any one of these hadiths. The first hadith cited above shows the Messenger’s willingness to pray for Syria and Yemen, and his insistent refusal to pray for Najd. And wherever Najd is mentioned, it is clearly seen as a problematic territory. Consider, for instance, the following noble hadith:

Amr ibn Abasa said: ‘Allah’s Messenger (s.w.s.) was one day reviewing the horses, in the company of Uyayna ibn Hisn ibn Badr al-Fazari. [...] Uyayna remarked: “The best of men are those who bear their swords on their shoulders, and carry their lances in the woven stocks of their horses, wearing cloaks, and are the people of the Najd.” But Allah’s Messenger (s.w.s.) replied: “You lie! Rather, the best of men are the men of the Yemen. Faith is a Yemeni, the Yemen of [the tribes of] Lakhm and Judham and Amila. [...] Hadramawt is better than the tribe of Harith; one tribe is better than another; another is worse [...] My Lord commanded me to curse Quraysh, and I cursed them, but he then commanded me to bless them twice, and I did so [...] Aslam and Ghifar, and their associates of Juhaina, are better than Asad and Tamim and Ghatafan and Hawazin, in the sight of Allah on the Day of Rising. [...] The most numerous tribe in the Garden shall be [the Yemeni tribes of] Madhhij and Ma’kul. (Ahmad ibn Hanbal and al-Tabarani, by sound narrators. Cited in Ali ibn Abu Bakr al-Haythami, Majma‘ al-zawa’id wa manba‘ al-fawa’id [Cairo, 1352], X, 43).

The Messenger says ‘You lie!’ to a man who praises Najd. Nowhere does he extol Najd - quite the contrary. But other hadiths in praise of other lands abound. For instance:

Umm Salama narrated that Allah’s Messenger (s.w.s.) gave the following counsel on his deathbed: ‘By Allah, I adjure you by Him, concerning the Egyptians, for you shall be victorious over them, and they will be a support for you and helpers in Allah’s path.’ (Tabarani, classed by al-Haythami as sahih [Majma‘, X, 63].) (For more on the merit of the Egyptians see Sahih Muslim, commentary by Imam al-Nawawi [Cairo, 1347], XVI, 96-7.)

Qays ibn Sa‘d narrated that Allah’s Messenger (s.w.s.) said: ‘Were faith to be suspended from the Pleiades, men from the sons of Faris [south-central Iran] would reach it.’ (Narrated in the Musnads of both Abu Ya‘la and al-Bazzar, classified as Sahih by al-Haythami. Majma‘, X, 64-5. See further Nawawi’s commentary to Sahih Muslim, XVI, 100.)

Allah’s Messenger said: ‘Tranquillity (sakina) is in the people of the Hijaz.’ (al-Bazzar, cited in Haythami, X, 53.)

On the authority of Abu’l-Darda (r.a.), the Messenger of Allah (s.w.s.) said: ‘You will find armies. An army in Syria, in Egypt, in Iraq and in the Yemen.’ (Bazzar and Tabarani, classified as sahih: al-Haythami, Majma‘, X, 58.) This constitutes praise for these lands as homes of jihad volunteers.

‘The angels of the All-Compassionate spread their wings over Syria.’ (Tabarani, classed as sahih: Majma‘, X, 60. See also Tirmidhi, commentary of Imam Muhammad ibn Abd al-Rahman al-Mubarakfuri: Tuhfat al-Ahwadhi bi-sharh Jami‘ al-Tirmidhi, X, 454; who confirms it as hasan sahih.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘The people of Yemen have come to you. They are tenderer of heart, and more delicate of soul. Faith is a Yemeni, and wisdom is a Yemeni.’ (Tirmidhi, Fi fadl al-Yaman, no.4028. Mubarakfuri, X, 435, 437: hadith hasan sahih. On page 436 Imam Mubarakfuri points out that the ancestors of the Ansar were from the Yemen.)

‘The people of the Yemen are the best people on earth’. (Abu Ya‘la and Bazzar, classified as sahih. Haythami, X, 54-5.)

Allah’s Messenger (s) sent a man to one of the clans of the Arabs, but they insulted and beat him. He came to Allah’s Messenger (s.w.s.) and told him what had occurred. And the Messenger (s) said, ‘Had you gone to the people of Oman, they would not have insulted or beaten you.’ (Muslim, Fada’il al-Sahaba, 57. See Nawawi’s commentary, XVI, 98: ‘this indicates praise for them, and their merit.’)

The above hadiths are culled from a substantial corpus of material which records the Messenger (s.w.s.) praising neighbouring regions. Again, it is striking that although Najd was closer than any other, hadiths in praise of it are completely absent.

This fact is generally known, although not publicised, by Najdites themselves. It is clear that if there existed a single hadith that names and praises Najd, they would let the Umma know. In an attempt to circumvent or neutralise the explicit and implicit Prophetic condemnation of their province, some refuse to consider that the territorial hadiths might be in any way worthy of attention, and focus their comments on the tribal groupings who dwell in Najd.


The Tribe of Tamim

The best-known tribe of Central Arabia are the Banu Tamim. There are hadiths which praise virtually all of the major Arab tribal groups, and to indicate the extent of this praise a few examples are listed here:

Allah’s Messenger (s) said: ‘O Allah, bless [the tribe of] Ahmas and its horses and its men sevenfold.’ (Ibn Hanbal, in Haythami, Majma‘, X, 49. According to al-Haythami its narrators are all trustworthy.)

Ghalib b. Abjur said: ‘I mentioned Qays in the presence of Allah’s Messenger (s) and he said, “May Allah show His mercy to Qays.” He was asked, “O Messenger of God! Are you asking for His mercy for Qays?” and he replied, “Yes. He followed the religion of our father Ismail b. Ibrahim, Allah’s Friend. Qays!  Salute our Yemen! Yemen! Salute our Qays! Qays are Allah’s cavalry upon the earth.”’ (Tabarani, declared sahih by al-Haythami, X, 49.)

Abu Hurayra narrated that Allah’s Messenger (s) said: ‘How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure of heart!’ (Ibn Hanbal via a good (hasan) isnad, according to Haythami, X, 49.)

Anas b. Malik said: ‘If we are not from Azd, we are not from the human race.’ (Tirmidhi, Manaqib, 72; confirmed by Mubarakfuri, X, 439 as hasan gharib sahih.)

Abdallah ibn Mas‘ud said: ‘I witnessed Allah’s Messenger (s.w.s.) praying for this clan of Nakh‘.’ Or he said: ‘He praised them until I wished that I was one of them.’ (Ibn Hanbal, with a sound isnad. Haythami, X, 51.)

On the authority of Abdallah ibn Amr ibn al-As, who said: ‘I heard Allah’s Messenger (s.w.s.) saying: “This command [the Caliphate] shall be in Quraysh. No-one shall oppose them without being cast down on his face by Allah, for as long as they establish the religion.”’ (Bukhari, Manaqib, 2.)

The hadith which appears to praise Tamim is hence not exceptional, and can by no stretch of the imagination be employed to indicate Tamim’s superiority over other tribes. In fact, out of this vast literature on the merits of the tribes, only one significant account praises Tamim. This runs as follows: Abu Hurayra said: ‘I have continued to love Banu Tamim after I heard three things concerning them from Allah’s Messenger (s.w.s.). “They will be the sternest of my Umma against the Dajjal; one of them was a captive owned by ‘A’isha, and he said: ‘Free her, for she is a descendent of Ismail;’ and when their zakat came, he said: ‘This is the zakat of a people,’ or ‘of my people’.”’ (Bukhari, Maghazi, 68.)

This hadith clearly indicates that the rigour of the Tamimites will be used for, and not against, Islam in the final culminating battle against the Dajjal; and this is unquestionably a merit. The second point is less significant, since all the Arabs are descendents of Ismail; while the variant readings of the third point make it difficult to establish its significance in an unambiguous way. Even the most positive interpretation, however, allows us to conclude no more than that the Messenger (s.w.s.) was pleased with that tribe at the moment it paid its zakat. As we shall see, its payment of zakat proved to be short-lived.

Far more numerous are the hadiths which explicitly critique the Tamimites. These hadiths are usually disregarded by pro-Najdite apologists; but traditional Islamic scholarship demands that all, not merely some, of the evidence be mustered and taken as a whole before a verdict can be reached. And a consideration of the abundant critical material on Tamim demonstrates beyond any doubt that this tribe was regarded by the Messenger (s.w.s.) and by the Salaf as deeply problematic.

An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. In aya 4 of this sura, He says: ‘Those who call you from behind the chambers: most of them have no sense.’ The occasion for revelation (sabab al-nuzul) here was as follows:

‘The “chambers” (hujurat) were spaces enclosed by walls. Each of the wives of Allah’s Messenger (s.w.s.) had one of them. The aya was revealed in connection with the delegation of the Banu Tamim who came to the Prophet (s.w.s.). They entered the mosque, and approached the chambers of his wives. They stood outside them and called: “Muhammad! Come out to us!” an action which expressed a good deal of harshness, crudeness and disrespect. Allah’s Messenger (s.w.s.) waited a while, and then came out to them. One of them, known as al-Aqra‘ ibn Habis, said: “Muhammad! My praise is an ornament, and my denunciation brings shame!” And the Messenger (s.w.s.) replied: “Woe betide you! That is the due of Allah.”’ (Imam Muhammad ibn Ahmad ibn Juzayy, al-Tashil [Beirut, 1403], p.702. See also the other tafsir works; also Ibn Hazm, Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim.)

In addition to this Qur’anic critique, abundant hadiths also furnish the Umma with advice about this tribe. Since the tacit acceptance of the Prophet (s.w.s.) constitutes a hadith, we may begin with the following incident.

This relates to a famous poem by Hassan ibn Thabit (r.a.). The Tamimites were late converts to Islam, joining the religion, after much resistance, only in the Year of Delegations (‘am al-wufud), which was the ninth year of the Hijra. They hence miss the virtue of sabiqa, of precedence in Islam. Coming at last to the Prophet (s.w.s.), the Tamim insisted on a public debate against him, and he appointed Hassan to reply to the Tamimites’ vain boasting about their tribe. Hassan’s ode, which completely defeated and humiliated them by describing the low status of their tribe, can be considered evidence for the Prophet’s (s.w.s.) own view of Tamim, since the condemnation was given in his presence, and there is no record of his criticising it. (Diwan Hassan ibn Thabit [Beirut, 1966], p.440; for full details of the incident see Barquqi’s commentary in the same volume. See also Ibn Hisham, Sira [Guillaume translation], p.631.)

A further hadith concerning Tamim runs as follows:

On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came to the Prophet (s.w.s.), and he said: “O tribe of Tamim! Receive good news!” “You promise us good news, so give us something [money]!” they replied. And his face changed. Then some Yemenis came, and he said: “O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!” And they said: “We accept.” And the Prophet (s.w.s.) began to speak about the beginning of creation, and about the Throne.’ (Bukhari, Bad’ al-Khalq, 1.)

The harsh waywardness of the Tamimi mentality documented in the Qur’an and Hadith casts an interesting light on the personality of Abu Jahl, the arch-pagan leader of Quraysh. Abu Jahl, with his fanatical hatred of the Prophet (s.w.s.), must have been shaped by the Tamimi ethic in his childhood. His mother, Asma’ bint Mukharriba, was of the tribe of Tamim. (al-Jumahi, Tabaqat Fuhul al-Shu‘ara, ed. Mahmud Shakir [Cairo, 1952], p.123.) He also married the daughter of ‘Umayr ibn Ma‘bad al-Tamimi, by whom he had his son, predictably named Tamim. (Mus‘ab ibn Abdallah, Nasab Quraysh [Cairo, 1953], p.312.)
An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. When they finally enter Islam, they are associated with a fanatical form of piety that demands simple and rigid adherence, rather than understanding; and which frequently defies the established authorities of the religion. Imam Muslim records a narration from Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after the asr prayer, until the sun set and the stars appeared, and people began to say: “The prayer! The prayer!” A man of the Banu Tamim came up to him and said, constantly and insistently: “The prayer! The prayer!” And Ibn Abbas replied: “Are you teaching me the sunna, you wretch?”’ (Muslim, Salat al-Musafirin, 6.)


Banu Tamim and the Khawarij

Perhaps the best-known of any hadith about a Tamimite, which again draws our attention to their misplaced zeal, is the hadith of Dhu’l-Khuwaysira:

Abu Sa‘id al-Khudri (r.a.) said: ‘We were once in the presence of Allah’s Messenger (s.w.s.) while he was dividing the spoils of war. Dhu’l-Khuwaysira, a man of the Tamim tribe, came up to him and said: “Messenger of Allah, be fair!” He replied: “Woe betide you! Who will be fair if I am not? You are lost and disappointed if I am not fair!” And Umar (r.a.) said, “Messenger of Allah! Give me permission to deal with him, so that I can cut off his head!” But he said: “Let him be. And he has companions. One of you would despise his prayer in their company, and his fast in their company. They recite the Qur’an but it goes no further than their collarbones. They pass through religion as an arrow passes through its target.”’

Abu Sa‘id continued: ‘I swear that I was present when Ali ibn Abi Talib fought against them. He ordered that that man be sought out, and he was brought to us.’ (Bukhari, Manaqib, 25. For the ‘passing through’ see Abu’l-Abbas al-Mubarrad, al-Kamil, chapter on ‘Akhbar al-Khawarij’ published separately by Dar al-Fikr al-Hadith [Beirut, n.d.], pp.23-4: ‘usually when this happens none of the target’s blood remains upon it’.)

This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites. There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A Mention of the Devil’s Delusion upon the Kharijites’ he narrates the hadith, and then writes: ‘This man was called Dhu’l-Khuwaysira al-Tamimi. [...] He was the first Kharijite in Islam. His fault was to be satisfied with his own view; had he paused he would have realised that there is no view superior to that of Allah’s Messenger (s.w.s.).’

Ibn al-Jawzi goes on to document the development of the Kharijite movement, and the central role played by the tribe of Tamim in it. Hence (p.89) ‘The commander of the fight [against the Sunnis, at Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr al-Tamimi agreed to murder Umar’. All this even though their camp sounded like a beehive, so assiduously were they reciting the Qur’an (p.91).

The Kharijite movement proper commenced at the Siffin arbitration, when the first dissenters left the army of the khalifa Ali (k.A.w.). One of them was Abu Bilal Mirdas, a member of the tribe of Tamim (Ibn Hazm, 223), who despite his constant worship and recitation of the Qur’an became one of the most brutal of the Kharijite zealots. He is remembered as the first who said the Tahkim - the formula ‘The judgment is Allah’s alone’ - on the Day of Siffin, which became the slogan of the later Kharijite da‘wa.

In his long analysis of the Kharijite movement, Imam Abd al-Qahir al-Baghdadi also describes the intimate involvement of Tamimites, and of Central Arabians generally, noting that the tribes of Yemen and Hijaz contributed hardly anyone to the Kharijite forces. He gives an account of Dhu’l-Khuwaysira’s later Kharijite activities. Appearing before Imam Ali ibn Abi Talib (k.A.w.) he says: ‘Ibn Abi Talib! I am only fighting you for the sake of Allah and the Hereafter!’ to which Imam Ali replies: ‘Nay, you are like those of whom Allah says, “Shall I inform you who are the ones whose works are most in loss? It is they whose efforts are astray in the life of this world, but who think that they are doing good!” [Kahf, 103].’ (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq [Cairo, n.d.], 80; see the note to p.76 for the full identification of Dhu’l-Khuwaysira.)

As Imam Abd al-Qahir gives his account of the early Kharijite rebellions, replete with appalling massacres of innocent Muslim civilians, he makes it clear that the leaders of each of the significant Kharijite movements hailed from Najd. For instance, the Azariqa, one of the most vicious and widespread Khariji movements, were led by Nafi‘ ibn al-Azraq, who was from the Central Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, ‘Nafi and his followers considered the territory of those who opposed them to be Dar al-Kufr, in which one could slaughter their women and children. [...] They used to say: “Our opponents are mushriks, and hence we are not obliged to return anything we hold in trust to them.’ (Abd al-Qahir, 84.) After his death in battle, ‘the Azariqa pledged their allegiance to Ubaydallah ibn Ma’mun al-Tamimi. Al-Muhallab then fought them at Ahwaz, where Ubaidallah ibn Ma’mun himself died, along with his brother Uthman ibn Ma’mun and three hundred of the most fanatical of the Azariqa. The remainder retreated to Aydaj, where they pledged their allegiance to Qatari ibn al-Fuja’a, whom they called Amir al-Mu’minin.’ (Abd al-Qahir, 85-6.) The commentator to Abd al-Qahir’s text reminds us that Ibn Fuja’a was also of Tamim (p.86).

The Azariqa, who massacred countless tens of thousands of Muslims who refused to accept their views, had a rival in the Najdiyya faction of the Kharijites. These were named after Najda ibn Amir, a member of the tribe of Hanifa whose homeland is Najd; Najda himself maintained his army in Yamama, which is part of Najd. (Abd al-Qahir, 87.)

As is the way with Kharijism in all ages, the Najdiyya fragmented amid heated arguments generated by their intolerance of any dissent. The causes of this schism included the Kharijite attack on Madina, which came away with many captives; and different Kharijite ijtihads over sexual relations with Muslim women who, not being Kharijites, they had enslaved. Three major factions emerged from this split, the most dangerous of which was led by Atiyya ibn al-Aswad, again of the tribe of Hanifa. Following Najda’s death, his own faction split, again into three, one of which left Najd to raid the vicinity of Basra (Abd al-Qahir, 90-1).

The last major Kharijite sect was the Ibadiyya, which, in a gentler and much attenuated form, retains a presence even today in Zanzibar, southern Algeria, and Oman. The movement was founded by Abdallah ibn Ibad, another Tamimi. Its best-known doctrine is that non-Ibadis are kuffar: they are not mu’mins, but they are not mushriks either. ‘They forbid secret assassinations [of non-Ibadis], but allow open battles. They allow marriages [with non-Ibadis], and inheritance from them. They claim that all this is to aid them in their war for Allah and His Messenger.’ (Abd al-Qahir, 103.)

The best-known woman among the Kharijites was Qutam bint ‘Alqama, a member of the Tamimite tribe. She is remembered as the one who told her bridegroom, Ibn Muljam, that ‘I will only accept you as my husband at a dowry which I myself must name, which is three thousand dirhams, a male and a female slave, and the murder of Ali!’ He asked, ‘You shall have all that, but how may I accomplish it?’ and she replied, ‘Take him by surprise. If you escape, you will have rescued the people from evil, and will live with your wife; while if you die in the attempt, you will go on to the Garden and a delight that shall never end!’ (Mubarrad, 27.) As is generally known, Ibn Muljam was executed after he stabbed imam Ali (k.A.w.) to death outside the mosque in Kufa.

Muslims anxious not to repeat the tragic errors of the past will wish to reflect deeply upon this pattern of events. Tens of thousands of Muslims, fervently committed to the faith and outstanding for their practical piety, nonetheless fell prey to the Kharijite temptation. The ulema trace the origins of that temptation back to the incident of Dhu’l-Khuwaysira, who considered himself a better Muslim than the Prophet himself (s.w.s.). And he, like the overwhelming majority of the Kharijite leaders who followed in his footsteps, was a Tamimi. Of the non-Tamimi Kharijites, almost all were from Najd.


The Ridda: the First Fitna

There is a further issue which Muslims will wish to consider when forming their view of Najd. This is the attitude of the Najdis following the death of the Messenger (s.w.s.). The historians affirm that the great majority of the rebellions against the payment of zakat which broke out during the khilafa of Abu Bakr (r.a.) took place among Najdis. Moreoever, and even more significantly, many of the the Najdi rebellions were grounded in a strange anti-Islamic ideology. The best-known of these was led by Musaylima, who claimed to be a prophet, and who established a rival shari‘a which included quasi-Muslim rituals such as forms of fasting and dietary rules. He followed the Islamic prayer rules, but abolished the Fajr and the Isha prayers. One of his so-called ‘revelations’ ran:

Banu Tamim is a tribe of purity,
a free people, with no fault in them,
neither do they pay a tribute.
We shall be their allies of protection,
good to them for as long as we live!
We shall protect them from everyone,
and when we die, their affair is with al-Rahman.

(Imam al-Tabari, Tarikh al-Rusul wa’l-Muluk [Beirut, 1407], II, 276).

Musaylima was a forceful speaker, and soon gained a huge following in Central Arabia. However the historians record that when he tried to imitate the miracles of the Prophet (s.a.w.) disaster would result. Children brought to him for cures would become sicker. When his wudu water was poured over crops, the land would turn sterile. Wells that he had used would turn salty. However the power of tribalism caused many to pay no attention.

Talha al-Namari came to Najd and said: ‘Where is Musaylima?’ At this the people said: ‘Careful! Call him the Messenger of Allah!’ So he replied: ‘No, not until I have seen him.’ So when he came to him he said: ‘You are Musaylima,’ and he replied, ‘Yes.’ He said: ‘Who comes to you?’ and he replied: ‘Al-Rahman’. He asked: ‘Does he come in light or darkness?’ ‘In darkness.’ Whereupon he said: ‘I bear witness that you are a liar and that Muhammad tells the truth, but a liar of your tribe is dearer to me than a truth-teller of his.’ So he joined Musaylima until he was killed at the Battle of Aqraba. (Tabari, II, 277).

Incidents like this are revealing in two ways. Firstly, they show the characteristic feature of Musaylima’s aqeedah: Allah resembles a physical being who can ‘come’. Secondly, they reveal the immense, blind power of Arabian tribalism as this still existed in Najd.

As leader of a rival religion, he and his Najdi enthusiasts were in a state of baghy, heretical revolt against due caliphal authority, and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-Walid. In the year 12 of the Hijra Khalid defeated the Najdis at the Battle of al-Aqraba, a bloody clash that centred on a walled garden which is known to our historians as the Garden of Death, because hundreds of great Companions lost their lives there at the hands of the Najdis. The battle ranged the egalitarian spirit of Islam against the old Arab tribalism, as was shown by the fact that the banner of the Muhajirun was held by a freed Persian slave, Salim, while the banner of the Ansar was held high by Thabit b. Qays. The Muslim battle-cry was not the invocation of a tribe or an ancestor, instead it was, ‘Ya Muhammad!’ (Tabari, 281.) The pseudo-prophet was killed by Wahshi, the Ethiopian slave who, even though he had killed Hamza ibn Abd al-Muttalib, had made good his Islam, and was now an honored member of the community. The killing of the prophet of Najdi pride by a man of such humble origins was a powerful symbol of the principles that were at stake. (See Abdallah ibn Muslim Ibn Qutayba, Kitab al-Ma‘arif [Cairo, 1960], p.206; Ahmad ibn Yahya al-Baladhuri, Futuh al-buldan [repr. Beirut, n.d., p.86.])

Devotion to Musaylima lingered on in Central Arabia, however. An indication of the continuity of Najdi religious life is given by the non-Muslim traveller Palgrave, who as late as 1862 found that some Najdi tribesmen continued to revere Musaylima as a prophet. (W. Palgrave, Narrative of a year’s journey through Central and Eastern Arabia [London, 1865], I, 382.)

The other ringleader of Najdi rebellion against the khilafa was a woman known as Sajah, whose full name was Umm Sadir bint Aws, and who belonged to the tribe of Tamim. She made claims to prophethood in the name of a rabb who was ‘in the clouds’, and who gave her revelations by which she succeeded in uniting sections of the Tamim who had argued among themselves over the extent to which they should reject the authority of Madina. Leading several campaigns against tribes who remained loyal to Islam, the Najdi prophetess is said to have thrown in her lot with Musaylima. Other than this, little is known of her fate. (Ibn Qutayba, Ma‘arif, p.405; Baladhuri, Futuh, pp.99-100.)


Recent Najdi Tendencies

It is well-known that the Najdi reformer, Muhammad ibn Abd al-Wahhab, was a Tamimi. The violence and takfir associated with the movement which carries his name surely bears more than a coincidental resemblance to the policies and mindset of the Tamimi Kharijites of ancient Najd. Consider, for instance, the following massacre, of the Shi‘a of Karbala in April 1801, as described by a Wahhabi historian:

Saud made for Karbala with his victorious army, famous pedigree horses, and all the settled people and bedouin of Najd [...] The Muslims (i.e. the Wahhabis) surrounded Karbala and took it by storm. They killed most of the people in the markets and houses. One cannot count their spoils. They stayed there for just one morning, and left after midday, taking away all the possessions. Nearly two thousand people were killed in Karbala. (Uthman ibn Bishr, Unwan al-Majd fi Tarikh Najd [Makka, 1349], 1, 121-122.)

It is hard to distinguish this raid, and the brutality of its accomplishment, from the Khariji raids from Najd into the same region a thousand years earlier.
Muhammad Finati, an Italian revert to Islam who served with the Caliphal army which defeated the Wahhabis, wrote a long first-hand account of the extreme barbarism of the Najdi hordes. For instance:

Such among us as fell alive into the hands of these cruel fanatics, were wantonly mutilated by the cutting off of their arms and legs, and left to perish in that state, some of whom, in the course of our retreat, I myself actually saw, who had no greater favour to ask than that we would put them to death. (G. Finati, Narrative of the Life and Adventures of Giovanni Finati [London, 1830], I, 287.)

It is sometimes claimed that the days when ‘all the settled people and bedouin of Najd’ would happily commit such mass murder are long gone, and that Wahhabism has become more moderate. But another, more recent example, shows otherwise. In 1924, the Wahhabi army entered the city of Ta’if, plundering it for three days. The chief qadi and the ulema were dragged from their houses and slaughtered, while several hundred other civilians lost their lives. (Ibn Hizlul, Tarikh Muluk Al Sa‘ud [Riyadh, 1961], pp.151-3.) After giving the the Sunni population of the Hijaz this terrorist lesson, ‘Ibn Saud occupied Mecca with Britain’s tacit blessing’ (Alexei Vassiliev, A History of Saudi Arabia [London, 1998], p.264).

Source :
SUNNI DEFENCE LEAGUE
Ladjnat Al-Difa’a an As-Sunnah Al-Mutahharah
Milano, Italy


CONCLUSION

A good deal of material concerning Najd and Tamim has been preserved from the time of the Salaf. If we reject the method of some Najdi apologists, a method based on the highly selective quotation of hadiths coupled with the blind imitation of opinions expressed by late-medieval commentary writers, we may reach some reasonably settled and authoritative conclusions regarding Central Arabia and its people. The Qur’an, the sound Hadith, and the experience of the Salaf overwhelmingly concur that Central Arabia is a region of fitna. The first of all fitnas in Islam emerged from that place, notably the arrogance of Dhu’l-Khuwaysira and his like, and also the apostasy and fondness for false prophets which caused such difficulty for Abu Bakr (r.a.). Subsequently, the Kharijite heresy, overwhelmingly Najdi in its roots, cast a long shadow over the early history of Islam, dividing the Muslims, distracting their armies from the task of conquering Byzantium, and injecting rancour, suspicion, and bitterness among the very earliest generations of Muslims. Only the most determined, blinkered and irresponsible Najdi sympathiser could ignore this evidence, transmitted so reliably from the pure Salaf, and persist in the delusion that Najd and the misguided, literalistic rigorism which it recurrently produces, is somehow an area favoured by Allah.

And Allah knows best. May He unite the Umma through love for the early Muslims who refused bigotry, and may He preserve us from the trap of Kharijism and those who are attracted to its mindset in our time. Ameen.

Wallaahu a'lam bissawab


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(1) HOW TO FIND THE MOST SUITABLE METHODE for TEACHING SOUL

Bagian PERTAMA

Preface

Saya mencemaskan anakku yang lahir setelah hampir 8 tahun pernikahan. tersemat di Akta Kelahiran Najwa Dzikrina Istighfarah binti Zulkarnain, usia 6 tahun disusul Abdillah Tanjung, 3.5 tahuh. Kakak beradik  ini menjadi lubuk curahan hati. Najwa sekolah Pre-School  dan ini menjadi sumber keresahan sebab akan masuk Elementary School.  
Saya termangu membandingkan sekolah SD tahun 1970-an dengan kondisi belasan tahun terakhir. Dimasa itu salah seorang teman satu kelas dan juga tetangga belakang rumahku hanya anak buruh cuci, namun dengan sistem  pendidikan saat itu memungkinkan dia meraih master sains dan status sosial terhormat.
Banyak anak buruh tani miskin di pedesaan Jawa namun anaknya mampu kuliah di universitas Negeri. Demikian juga dengan salah satu kawan kuliah saya seangkatan di Fakultas Ekonomi UGM pada pertengahan tahun 1980-an adalah anak petani miskin di Bantul Yogyakarta namun dia mampu membiayai kuliah dari  mengayuh becak. Maka tercipta peluang terjadi  Mobilitas Sosial Vertikal, melepaskan diri dari kungkungan kemiskinan.
Tapi apa yang terjadi sekarang?

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Mengenal RSS feed dari FeedBurner

  Jika Anda sering surfing sebagai user internet atau  blog-walking sebagai seorang Blogger, tentu anda menjumpai  icon kecil berwarna oranye yang biasanya ada di pojok kanan atas atau bawah sebuah website atau blog.

RSS

rss-feed-iconsNama logo ini RSS (Really Simple Syndication  atau Sindikasi Sangat Sederhana). RSS memungkinkan kita mendapat informasi terbaru yang dikirim langsung ke RSS. Dengan RSS kita tidak perlu mengunjungi situs atau blog tersebut setiap hari hanya untuk melihat apakah ada artikel atau update terbaru yang menarik hati.
Jika Anda user internet biasa (tidak mempunyai blog atau situs) maka dengan meng-klik logo RSS akan langsung mendapatkan berita, artikel, foto, video terbaru dalam 1 halaman Sindikasi Konten yang didukung oleh FeedBurner. Pada halaman ini Anda juga dapat membaca konten-konten tersebut melalui akses berbagai News Readers seperti  dibawah ini :
addtomyyahoo4Subscribe in NewsGator OnlineAdd to My AOLSubscribe Now !
Subscribe with BloglinesAdd to netvibes
Add to Google   (Choose Your Reader) by click.
Lalu bagaimana jika Anda sebagai Blogger dan ingin memanfaatkan RSS dari  situs lain? Anda harus mempunyai link ke blog tersebut sehingga melalui blog Anda sendiri bisa mengetahui konten-konten terbaru blog tersebut (tidak melalui halaman Sindikasi dari FeedBurner. Bagaimana cara? Berikut cara-caranya  :
1. Login ke dashboard blog Anda lalu ke Rancangan dan klik Add Widget.
2. Setelah halaman menu POP-UP terbuka pilihlah Gadget FEED dan isikan
    konfigurasi Feed yang Anda inginkan.
RSS
Bagian “enter the RSS feed URL here:” diisi dengan link yang terdapat pada icon kecil oranye di website/blog yang akan kita masukkan di RSS. Anggaplah misalnya kita akan memasukkan situs detikInet, jadi terlebih dahulu kita masuk ke www.detikInet dan mencari logo kecil oranye.
Setelah ketemu klik kanan pada logo tersebut dan pilih “copy link location”. Setelah itu paste di bagian “enter the RSS feed URL here:” seperti pada gambar di atas.
3. Setelah itu anda bisa memberi nama RSS  misalnya “Info terkini detikInet” pada bagian “Give the feed a title”, dan pilih jumlah berita yang ingin ditampilkan di RSS (biasanya 5). Stelah itu centang “display item date” saja untuk menampilkan tanggal berita lalu “done” dan “save change”.
4. Nah sekarang masuk ke blog anda dan lihat hasilnya apa yang anda kerjakan tadi. Setiap ada berita terbaru di detikInet anda bisa langsung membacanya dari blog anda.
Jika Anda ingin menambahkan RSS lain, misalnya dari blog teman atau blog yang sedang Anda sukai, maka cukup masuk ke “add” widget RSSlagi dan ikuti cara diatas.
The End

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Determinism Versus Undeterminism in Islamic Thoughts of Destiny

                                                                                          Konsep Takdir dari Waktu ke Waktu

Sesudah Nabi wafat pada 8 Juni 632 M (12 Rabi’ul ‘Awwal 11H) dalam usia 63 tahun (lahir tanggal 12 Rabi’ul Awwal Tahun Gajah – 570 M) terjadi perdebatan dalam banyak persoalan agama, diantaranya dalam masalah takdir. Ada 3 pemahaman takdir :

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Rhymes of General Douglas Mac Arthur

He is wellknown General in World War II and Korean War. He has succesfully led the US Army and made America as the winner with Japanese surrender aboard the US Missouri, August 15, 1945.

The Following poutry's General Douglas Mac Arthur hopefully will inspire us to love a challenge, especially for insurance marketers like me or who wish to pursue a challenging profession - profession in selling insurance. It talk about how to address a difficult life and how to change the view that life which is full of challenges is an opportunity to increase personal qualities. His poem send us teaching about firmness and his quotes inspires us how to educate our childs.

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STAGE OF MODERN CIVILIZATION SOME GREATEST ACHIEVERS OR THE ONES HISTORY WOULD REMEMBER SOME WAY - CAN YOU TRACK THEM BY NAME?