scholarly journals مرویاتِ عائشہ کی روشنی میں نسوانی مسائل اور ان کا تجزیاتی مطالعہ

Al-Duhaa ◽  
2021 ◽  
Vol 2 (02) ◽  
pp. 170-180
Author(s):  
Sadia Manzoor ◽  
Prof.Dr.Syed Azkia Hashimi
Keyword(s):  
Role Model ◽  
Islamic Law ◽  
Muslim Woman ◽  
Great Scholar

In this article, an effort has been made to describe the services of Umm ul Mo’mineen Hazrat Ayesha (R.A.). She (R.A.) was the wife of the Holy Prophet (Allah’s mercy and peace be upon him)  and the daughter of Hazrat Abī Bakr R.A. She spent her time in learning and acquiring knowledge of the two most important sources of Islam, the Qur'an and the Sunnah of His Prophet (Allah’s mercy and peace be upon Him). Hazrat Ayesha (R.A.) narrated 2210 ahadith, out of which 174 ahadith are commonly agreed upon by Bukhari and Muslims in Sahibain.           Hazrat Ayesha (R.A) is a great scholar and interpreter of Islam, providing guidance to even the greatest of the Companions (R.A.) of the Holy Prophet Muhammad (Allah’s mercy and peace be upon Him). She has not only described ahadith and reported her observations of events, but interpreted them for the derivation of judgments. Whenever necessary, she corrected the views of the greatest of the Companions of the Holy Prophet (Allah’s mercy and peace be upon Him). It is thus recognized, from the earliest times in Islam, that about two-thirds of Islamic Shari’ah is based on reports and interpretations that have come from Hazrat Ayesha (R.A). Hazrat Abu Musa al-Ash'ari (R.A) says: "Never had we (the companions) been in any trouble for the solution of which we asked Hazrat Ayesha(R.A) and did not find some useful information from her".             As a teacher, she had a perfect and convincing manner of speech. She is a role model for women. She was an authority on many matters of Islamic Law, especially those concerning women. Her life shows to what extent a Muslim woman can rise.

scholarly journals The Religious Responsibilities of the Rulers; Prophet PBUH as a Role Model

Al-Duhaa ◽  
2021 ◽  
Vol 1 (02) ◽  
Author(s):  
Ahmed Abdul Rehman ◽  
Ussama Ahmed ◽  
Ahmed Abdullah
Keyword(s):  
Role Model ◽  
Islamic Law ◽  
Human Life ◽  
Self Esteem ◽  
Substantial Effect ◽  
Public Confidence ◽  
The People ◽  
The Right ◽  
Material Values ◽  
Islamic Society

ISLAM is the religion that emphases on the overall human life. It covers all aspects of the physical body, the soul or the spirit, the emotion and the intellect. The Almighty Allah has stated that, True believers those who, if we give them power in the land, establish regular prayer and give zakat, enjoin the right and forbid wrong. That So, we can highlight from these directives of the holy Quran that the religious responsibilities of the Muslim rulers are that they protect the Divine bounds; defend the religion and invite the people to Allah by means of argument and good advice. A ruler is a trustee of the people and vicegerent of Allah. The ruler of a Muslim state has, among other things, to enjoin what is right and forbid what is wrong. What could be right and wrong has been clearly identified in the Quran and sunnah. Some of the acts and behaviors identified which can be promoted more appropriately through positive measures like counselling, motivation, preaching, guidance, creation of appropriate environment, and other similar measures. The most effective of these measures could, however, be what is called exemplifying. It would mean that the ruler should do himself what is right and refrain from doing what is wrong and thereby set an example. Leading by exemplifying has deep psychological and substantial effect on others to follow and emulate. Therefore, the Seerah of the prophet PBUH is the best source for us in this regard. However, it encompasses the efforts made to develop human-being or individual who is pure of heart, pure in mind and pure in deeds where he can function as a member of society, who is civilized and has a high self-esteem. An individual’s awareness towards one’s responsibilities and a high self-esteem can bring for a peaceful and harmonious nation. Thus, the establishment of the Islamic society base on the voice of development together with material values and humanity. Because of which, the role of leaders of Islamic society must be proactive in plotting the path of educational system of the nation based on piety and faith. As for the obligations of ruler in the light of Seerah, I shall refer to the principles which Al-Mawridi r.a has discussed: The preservation of the Faith, true to its origin and in keeping with the consensus of those who participated in the founding of the Ummah, Defense of the Realm. He must carry out the Hadd punishments to ensure the limits prescribed by Allah and so that the rights of general public shall be protected. The other responsibilities are implementation of the principles of Islamic Law, governing disputes, The active propagation of the Faith, The collection of various taxes required by the Shariah, The provision of financial assistance and the assessment of claims against the Treasury, To be solicitous of the public confidence, and to consider fully the council of his advisors in their areas of responsibility, To actively oversee all aspects of government, and to keep himself well and widely informed. This paper thus discusses on the responsibilities of a ruler from the Seerah perspective.

scholarly journals أحكام النقاب عند الألباني والأئمة الأربعة

2019 ◽  
Vol 19 (1) ◽  
pp. 51-66
Author(s):  
Amri Azhari
Keyword(s):  
Islamic Law ◽  
Muslim Women ◽  
Body Part ◽  
The Other ◽  
Second Opinion ◽  
Good Works ◽  
Primary Body ◽  
The Face ◽  
Great Scholar ◽  
The Veil

There are two different thoughts of the scholars since the last period to the present about the use of Veil. The first thought which oblige a woman Muslim to close the face [Veiled] in front of the male who is not her Mahram; because the face is a primary body part that must be covered. This thought being the opinion of Imam Ahmad bin Hambal, and a strong thought of Imam Syafi'i. The second opinion says Istihbab [Highly recommended], this being the opinion of the Imam Malik and Abu Hanifah's thought and Imam Malik, but, on the other thought of Hanafi and Maliki, since then,  they oblige a veiled woman when they're worried about a slander that will occurr to them. It could happen to her if she is pretty girl, so it appears a libel damages and a malice outbreaking. As this opinion asserted by Al imam Ibn ' Abidin Alhanafi his book [Raddul Muhtar ' Ala Addurul Mukhtar] said: the young girl is prohibited to open her face in the presence of a male [that is not her mahram], it does not because of the face is a body part that must be covered, nevertheless it is concerned as a defamation that occur to the tempted men though his desires are not appeared. Then, the thought about this istihbab is strongly assumed by Shaykh Muhammad al-Albani, a great scholar in the field of Hadith. In addition, he also has a considerable role in enriching the treasure in the field of Islamic law by producing a good works such as the book: (Hijab Almar-ah Almuslimah Fii Alkitaab Wa Assunnah) and a book (Arradul Mufhim ' Ala Man Khalafa Al ulamaa Wa tasyadda Wa ta'shshaba Wa alzama  Almar ata antastura Wajhaha Wa kaffaiha Wa awjaba Wa lam yaqna ' Biqaulihim Innahu Sunnatun  wa Mustahabbun). those two books were his Ijtihad about the use of the veil and islamic law.  Mustahabbun/Sunnah (highly recommended for Muslim women and it does not up to the obligatorily required status). Based on the some Imam Madzhab's thought being compared with the opinions of Shaykh Muhammad al-Albani about the veil, as a result, the author of this scientific works has  aims to explain a different thought among Mutaqaddimin and Muakhkhirin scholars about the veil. I pray to Allah, may Allah gives a great benefits, Aamiin Yaa Rabbal 'alamiin.Para Ulama sejak dahulu sampai sekarang berselisih paham tentang hukum Cadar dangan dua pendapat: yang pertama pendapat yang mewajibkan seorang wanita muslimah untuk menutup wajah [ Bercadar ] didepan laki-laki yg bukan Mahram; dikarenakan Muka adalah Aurat yang wajib di tutut, hal ini menjadi pendapat Imam Ahmad bin Hambal, dan pendapat yang kuat dalam madzham Imam Syafi’. Yang kedua pendapat yang mengatakan Istihbab [ Sangat di anjurkan] , ini menjadi pendapat Madzhab Imam Abu Hanifah dan Imam Malik, Namun di sisi lain para ulama Hanafi dan Maliki- sejak dahulu kala meraka mewajibkan wanita bercadar ketika di khawatirkan terjadinya fitnah yang akan menimpanya; hal tercebut bisa terjadi jika seorang wanit yg cantik maka timbullah fitnah berupa kerusakan dan merebaknya kefasikan. Sebagaimana pendapat ini di tagaskan oleh Al imam Ibnu ‘ Abidin Alhanafi di dalam kitab beliau [ Raddul  Muhtar  ‘Ala  Addurul Mukhtar ]  berkata: Wanita yg masih muda di larang membuka wajah di hadapan laki-laki [ yg bukan mahram baginya] , bukan karena wajah iyu Aurat , namun khawatir fitnah yg akan menimpa laki- laki seperti terlena/ tergoda walaupun tidak bangkit syahwatnya. Lalu pendat yg mengatakan Istihbab ini di kuat oleh Syaikh Muhammad Nashiruddin al Albani, beliau adalah seorang yang mampuni dalam bidang hadits. Di samping itu beliau juga memiliki peran yang cukup besar dalam memperkaya khazanah  dalam bidang hukum-hukum Islam dengan karya-karya yang bermutu semisal buku beliau:  ( Jilbab Almar-ah Almuslimah Fii Alkitaab Wa Assunnah ) Dan kitab  ( Arradul Mufhim ‘Ala Man Khalafa Al ulamaa Wa tasyadda Wa ta’shshaba Wa alzama Almar-ata An Tastura Wajhaha Wa kaffaiha Wa awjaba Wa lam yaqna’ Biqaulihim Innahu Sunnatun Wa Mustahabbun .dua  buku tersebut merupakan Ijtihad beliau tentang hukum Cadar  dalam huk um Islam yaitu: Mustahabbun/ Sunnah ( Sangat di anjurkan bagi wanita muslimah dan tidak sampai ke status Wajib). Berangkat dari pendapat Para Imam- imam Madzhab dan di bandingkan dengan pendapat Syaikh Muhammad Nashiruddin al Albani tentang Cadar, maka Penulis karya Ilmiah ini bertujuan untuk menjelaskan khilafiyah di antara ulama Mutaqaddimin dan Muakhkhirin tentang Cadar tersebut. Saya berdoa kepada Allah Suabhanu Wata’aala memberikan Manfa’at  yang  besar, Amiin Ya Rabbal ‘Alamiin .   اختلاف العلماء قديماً، وحديثا في حكم النقاب على قولين: الأول: يجب على المرأة ستر وجهها أمام الرجال الأجانب؛ لأن الوجه عورة، وهو مذهب الإمام أحمد، والصحيح من مذهب الشافعي، الثاني: استحباب النقاب، وهو مذهب أبي حنيفة ومالك، لكن أفتى علماء الحنفية والمالكية - منذ زمن بعيد - أنه يجب على المرأة ستر وجهها، عند خوف الفتنة بها أو عليها، والمراد بالفتنة بها: أن تكون المرأة ذات جمال، والمراد بخوف الفتنة عليها، أن يفسد الزمان بكثرة الفساد وانتشار الفساق؛ قال "ابن عابدين الحنفي" في (رد المحتار على الدر المختار): "وتمنع المرأة الشابة من كشف الوجه بين رجال، لا لأنه عورة، بل لخوف الفتنة كمسه وإن أمن الشهوة. إن العلماء الذين يقولون باستحباب حكم النقاب لقد أيده الشيخ محمد ناصر الدين الألباني, كان رجلا بارعا في المجال الحديثي وله مساهمة غير قليلة في إثراء المكتبة الفقهية الإسلامية بالمؤلفات المفيدة منها: جلباب المرأة المسلمة في الكتاب والسنة والرد المفحم على من خالف العلماء وتشدّد وتعصب وألزم المرأة أن تستر وجهها وكفيها وأوجب ولم يقنع بقولهم: إنه سنة ومستحب, ومنخلال كتابيه راى وأخذ القول مجتهدا أن النقاب مستحب/ سنة وليس بواجب. انطلاقا من أراء العلماء المتقدمين والمعاصرين ثم المقارنة باجتهاد الشيخ الألباني عن النقاب, فلبى الباحث كتابة هذه الرسالة مبيّناً عن خلافية العلماء في أحكام النقاب, الله أسأل أن يمن علي الأجر والنفع الكبير, ويرزقنا العمل الصالح, آمين يا رب العالمين

scholarly journals INHERITANCE WEALTH DISTRIBUTION MODEL AND ITS IMPLICATION TO ECONOMY

2019 ◽  
Vol 7 (3) ◽  
pp. 01-10 ◽  
Author(s):  
Dian Berkah ◽  
Tjiptohadi Sawarjuwono
Keyword(s):  
Role Model ◽  
Dispute Settlement ◽  
Islamic Law ◽  
Wealth Distribution ◽  
Distribution Model ◽  
Interesting Phenomenon ◽  
Inheritance Law ◽  
The Family ◽  
The Government ◽  
Religious Courts

Purpose of study:  Inheritance wealth is one of the instruments of wealth distribution in Islam that potentially capable   to be a solution for economic inequality that triggered the multidimensional problems nations daily life. The concept of inheritance wealth distribution for Muslims has been summarized in Indonesian Islamic Law Compilation and in Marriage Act No. 1 year 1974. For non-Muslim society, the inheritance law is based on the concept of nations Civil Code and customary rules. The diversity in the concept of inheritance wealth distribution in Indonesia cannot be separated from the nature of the family and its influence on the assets, which is believed by the community. Methodology: This study used participation action research method as a qualitative approach in order to frame, analyze and solutions in form of strategic role model for the Government in completing and streamlining the inheritance wealth distribution in Indonesia. Result: The solutions will be based on problems faced by the Religious Courts and Islamic organizations in conducting inheritance wealth distribution. Moreover, propose inheritance wealth as public fund in addition to zakat, infaq, shodaqoh and endowments. Implications/Applications: The implementation and dispute settlement in inheritance wealth distribution are exercised by Religious Courts,  as well as the Islamic organization such as Muhammadiyah and Nahdatul Ulama (NU). Diversity  of institutions becomes an interesting phenomenon in Indonesia inheritance wealth distribution. This potentially makes inheritance wealth distribution done well and can prevent conflicts of individuals in the family, hoarding treasure and minimize economic disparities in society.

scholarly journals Conversations with...Mona Siddiqui

2014 ◽  
Vol 1 (2) ◽  
pp. 142-153
Author(s):  
Angela Quartermaine ◽  
Angela Quartermaine
Keyword(s):  
Islamic Law ◽  
Middle Eastern ◽  
Religious Studies ◽  
Muslim Woman ◽  
Interfaith Relations ◽  
The Family ◽  
University Of Edinburgh ◽  
The Uk ◽  
The University ◽  
University Of Manchester

The renowned Islamic theologian, Professor Mona Siddiqui OBE, is Professor of Islamic and Interreligious Studies at the University of Edinburgh. Born in Karachi, Pakistan, the family moved to the UK in 1968 and she currently resides in Scotland. She earned her BA in Arabic and French at the University of Leeds, and her MA in Middle-Eastern Studies and PhD in Classical Islamic Law from the University of Manchester.  In addition to being the first Muslim woman to be appointed the Head of Theology and Religious Studies Department at University of Glasgow, her academic work includes texts on the Qur’an (2007), Islam (2010) and Islamic Law (2012a). Professor Siddiqui has also worked extensively on promoting interfaith relations, for which she was awarded an OBE in 2011. She currently holds a visiting professorship at the universities of Utrecht and Tilburg and is an associate scholar at Georgetown University’s Berkley Centre for Religion, Peace and World Affairs.

scholarly journals Hukum Islam Indonesia sebagai Role Model Islam Nusantara

Al-Ulum ◽  
2017 ◽  
Vol 16 (1) ◽  
pp. 229
Author(s):  
Kasjim Salenda
Keyword(s):  
Role Model ◽  
Islamic Law ◽  
Islamic Civilization

This paper analyzes the distinction of Islamic law in Indonesia as a role model of Indonesian Islam (Islam Nusantara). The underlying question is that what are the disticntions of Indonesian Islamic law which can be a role model for Indonesian Islam. The purpose of this paper is to identify the characteristics of Islamic law in Indonesia as well as to elaborate the distinctiveness of Indonesian Islam as a role model. It is showed that Islamic law in Indonesia has been well integrated into Indonesian culture and Indonesian legislations. Indonesian Islam (Islam Nusantara) initiated by Nahdatul Ulama shows its capacities to accommodate local wisdom (culture) and Islamic law, so that there is no conflict among them. It is peaceful, pluralistic and egalitarian approach, and there will be �role model� for Islamic civilization.

scholarly journals KAJIAN HADIS AHL AL-SUNNAH DI PESANTREN: Studi Kitab Hujjah Ahl al-Sunnah wa al-Jama’ah Karya Kyai Ali Ma’sum Krapyak

2020 ◽  
Vol 6 (2) ◽  
pp. 253
Author(s):  
Jamalul Muttaqin ◽  
Moch. Dimas Maulana
Keyword(s):  
Islamic Law ◽  
Boarding Schools ◽  
Religious Practice ◽  
Religious Traditions ◽  
Great Scholar

<p>Kajian hadis tidak bisa dilepaskan dari amaliah kehidupan masyarakat sehari-hari. Tradisi keagamaan semuanya dibangun melalui fondasi sumber kedua dalam agama Islam yaitu hadis. Saat ini kajian-kajian hadis di pesantren nyaris mendapatkan perhatian yang kurang menarik untuk dibahas, bahkan kajian hadis di pesantren menempati posisi yang kesekian dibandingkan dengan kajian-kajian keilmuan lainnya, seperti fiqih, akhlaq, atau tafsir. Oleh karena itu, pelbagai karya ulama kontemporer Indonesia dalam bidang hadis yang lahir dari buah rahim pesantren sangat minim sekali. Dengan menggunakan metode deskriptif-analitis, artikel ini secara khusus akan membahas tentang kitab <em>Hujjah Ahl al-Sunnah wa al-Jama’ah, </em>karya ulama besar Kyai Ali Maksum, Krapyak Yogyakarta. Kitab ini hadir untuk memenuhi kebutuhan masyarakat Nahdliyyin dengan argumen-argumen yang menjadi landasan praktek keagamaan. Karya yang lahir dari pesantren ini sebagai bentuk komitmen untuk melawan wacana <em>bid’ah</em> dan pemahaman Islam yang sangat inklusif dan kaku menyikapi tradisi yang berkembang di masyarakat. Artikel ini juga mengkaji perdebatan hadis-hadis <em>ahl al-sunnah wa al-jama’ah</em> dalam kitab ini<em>,</em> terutama yang menjadi hujjah-hujjah kelompok ini<em> </em>yang kerap digunakan sebagai legitimasi atas amaliah kelompok sunni seperti ziarah kubur, tahlilan, dan penentuan awal bulan puasa antara <em>ru’yah</em> dan <em>hisab</em>. Penelitian ini menghasilkan penolakan dan pengokohan terhadap tuduhan <em>bid’ah </em>yang dinarasikan terhadap kelompok <em>ahl al-sunnah wa al-jama’ah.</em></p><p> </p><p>[<strong>The Discourse of <em>Ahl </em><em>al-Sunnah</em>’s Hadith in Pesantren: The Study of the Book <em>Hujja Ahl al-Sunna wa al-Jama'a</em> by Kyai Ali Ma'sum Krapyak</strong>. The discourse of hadith cannot be separated from the practice of everyday people's lives. All religious traditions are built on the foundation of the second source in Islam, hadith. At present, the studies of hadith in Islamic boarding schools almost get less interesting attention to discuss, even the study of hadith in pesantren occupies the umpteenth position compared to other scientific studies, such as Islamic law, ethics, or tafseer. Therefore, the various works of contemporary Indonesian scholars in the field of hadith that were born from the womb of pesantren are very minimal. This article will specifically discuss the book <em>Hujja Ahl al-Sunna wa al-Jama'a</em>, the work of the great scholar Kyai Ali Maksum, Krapyak Yogyakarta. This book existed to meet the needs of the <em>Nahdliyyin</em> community with arguments that form the basis of religious practice. One of them examines the debate about the traditions of <em>ahl al-sunna wa al-jama'a</em>, especially those that become the arguments of the <em>ahl al-sunna wa al-jama'a</em> group, which often lead to discourses on the practice of sunni groups such as the grave pilgrimage, <em>tahlilan,</em> and the determination of the beginning of the fasting month between <em>ru’ya</em> and <em>hisab</em>. The work that was born from pesantren is a form of commitment to fighting <em>bid'a</em> discourses and a very inclusive and rigid understanding of Islam in addressing the traditions that develop in society. This research resulted in rejection and confirmation of the allegations of heresy narrated against the <em>ahl al-sunna wa al-jama'a</em> group.]</p>

scholarly journals In memoriam Professor Frits Kalshoven: Some personal words on the passing of one of the most respected International Humanitarian Law experts of the last century

2017 ◽  
Vol 31 (1) ◽  
pp. 1-7
Author(s):  
ROBERT HEINSCH
Keyword(s):  
Role Model ◽  
Professor Emeritus ◽  
International Humanitarian Law ◽  
Emotional Impact ◽  
Human Being ◽  
Humanitarian Law ◽  
Apply Research ◽  
The World ◽  
Great Scholar ◽  
In Memoriam

On 6 September 2017, Professor Emeritus Frits Kalshoven passed away at the age of 93. I learned about his passing the day afterwards, and although in some ways it should not have come as a complete surprise given his age, it had a very deep emotional impact on me. This was not only from the perspective of an international humanitarian lawyer, since in this moment we lost one of the most respected scholars of the field, someone whose expertise as an academic as well as whose impact as a practitioner can only be described in the highest praise. The great Jean Pictet wrote in his foreword to the Liber Amicorum for Frits Kalshoven that he stands in the long tradition of Dutch legal scholars ‘who, since Grotius, have greatly added to the fame of their country throughout the world’. But an even more important reason for this great feeling of loss was that we had to say good-bye not only to a great scholar, but also to a wonderful human being, a role model, a true humanitarian, a man who despite his numerous achievements remained humble and kind until the end, someone who inspired generations of colleagues, experienced lawyers and young students, in their way to apply, research and disseminate International Humanitarian Law.

scholarly journals Scholarly Position of Hazrat Zenab (R.A.) and her contributions to Islamic Jurisprudence: A research study

2020 ◽  
Vol 03 (01) ◽  
Author(s):  
Ayesha Snober ◽  
Ihsanullah Chishti
Keyword(s):  
Role Model ◽  
Research Study ◽  
Islamic Law ◽  
Muslim Women ◽  
Common People ◽  
Islamic Jurisprudence ◽  
The Common

Hazrat Zenab is a great lady of Islam. She was the daughter of Abu Salma (R.A.) al-Makhzumi, the great companion of Holy Prophet (peace be upon him). She narrated seven Ahadith directly from Holy Prophet (peace be upon him). Hazrat Zenab (R.A.) quickly grew to become known as an incredible scholar of Madinah, particularly in the field of Fiqh. She was an ardent and zealous student of Islamic jurisprudence. She has not only described Ahadith and reported her observations of events, but also interpreted them. She was ever-ready to guide the common people in religious matters. As a teacher she had a clear and persuasive manner of speech. Hazrat Zenab (R.A.) is a role model for women. She taught Islam too many people. She was an authority on many matters of Islamic Law, especially those concerning women. In this article an effort has been made to describe her services as her life shows to what height Muslim women can rise.

scholarly journals K.H. Lanre Said : Ulama Pendidik dari DI/TII hingga Era Reformasi

2019 ◽  
Vol 5 (2) ◽  
pp. 125-144
Author(s):  
Ilham Kadir
Keyword(s):  
Role Model ◽  
Boarding School ◽  
Educational Institutions ◽  
Depth Of Knowledge ◽  
Descriptive Research ◽  
South Sulawesi ◽  
Qualitative Descriptive ◽  
Great Scholar ◽  
The Right ◽  
Real Practice

This study aims to reveal the various aspects of life of K.H. Lanre Said, a great scholar, great educator whose services are so great in fostering generations through the educational institutions he founded, namely Darul Huffadh Islamic Boarding School located in Tuju-Tuju Kajuara Bone, South Sulawesi. This research is a type of qualitative descriptive research with a historical approach. Data collection techniques used are interviews, document studies, literature studies, and field observations. The results of this study reveal various aspects of life and the path of da'wah and the messages of K.H. Lanre Said, as an educating scholar, and the perfect hafizh of al-Qur'an. He is a Bugis cleric who can be used as an example from various sides, from the scientific aspect, the power of memorization, to being a role model in life. K.H. Lanre Said became a real example of a Bugis ulama, spending his age in the midst of society by establishing educational institutions to educate the life of the nation, living simply as it is, and the messages are always actual to practice. K.H. Lanre Said's main capital in affirming itself as a guiding ulama to the right path is the depth of knowledge, real practice, good behavior  (ampe-ampe madeceng), avoiding the word lies even if only joking, prioritizing public rather than personal interests, and always willing and sincere in doing. With this power, the position of K.H. Lanre Said in the middle of the Bone community in general and the Tuju-Tuju community in particular is irreplaceable.

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