Translation of Al Watsiqah Al Baidha' Formation and Model © 2013

: ... AL WATSIQAH AL BAIDHA’THE FIRST BOOK:AL USRAH AL DANDARAWEYAH...FORMATION AND MODEL(ENGLISH TRANSLATION)Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Al Istiftah [The Opening]“All praises be to Allah, with all His praises that I know of and those that I donot, as much as all His pleasures that I know of and those that I do not, as much asthe number of His creations that I know of and those that I do not.”[Mahamid (Praises) from the Aurad of Sayyidi Ahmad Ibn Idris]May my God’s Salawat and Salam be upon Ar Rasul Al Khatim lil Islam [TheRasul who Finalizes Islam] and Az Za’im Al Jami’ lil Muslimin [The Za’im who UnitesMuslimin].My God’s Redha [Contentment] and Salam be upon all the Ahli BaitinNubuwwatit Thahirin [the Pure Family Members of the Prophetic House] and uponthe assembly of the Sahabah Al Faizin [the Successful Companions] as well as uponthe congregations of the Fuqaha As Solihin [the Pious Scholars of Fiqh], the UlamaAl ‘Arifin [the Knowledgeable Scholars of Sufism] and the Wujaha At Tabi’in [theDistinguished Successors] whom with their Takwin Al Muhammadi [MuhammadiSelf-formation], they were the leaders of the world.My God’s forgiveness and Salam be upon every Mukmin who has achievedTakwin Al Muhammadi with the elements of his self and the visual projections of hispersonality. Hence, he manifested the exaltedness of Islam and the highness ofMuslimin with his human self.2Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

This BookThis book is the first book of our Watsiqah Baidha’. Its writing had beencompleted in the year 1421H (2000M). It comprises of four sections:The first section: Preface and IntroductionThe second section: The Reformation and the ReformistsThe third section: Identifying the Disease and Prescribing the RemedyThe fourth section: Establishment and FoundationThis book entitled ‘Al Usrah Al Dandaraweyah Takwin Wa Kiyan’ has beenwritten in a form of Watsiqah Baidha’ [White Paper].Watsiqah [Paper]: Every word that was narrated with text cannot be replacedwith any declared statements that may alter its contents or be interpreted with anysuggestions of expression that may change its meaning.Baidha’ [White]: Every sentence is free from any hidden agenda that carriesinsults or contains misdeeds. Therefore, each word in all of its sentences, summaryand detail is transparent and its meaning is unambiguous. It discusses about a groupof Muslims that was established since nearly more than a century ago. Theyparticipate in offering the solution to the causes of conflicts and the effects ofdownfall that has occured to the majority of Muwahhidin [People of Tauhid] which isa concern amongst numerous Muslim reformists.We seek from Allah, God of the universe, that this book be a guide for thosewho seek ways to salvage Islam from what has befallen upon most Muslims.3Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Qaulatu Sidq [Words of Truth]Indeed our Watsiqah Baidha’ is neither a publicized advertisement nor apublished notice. Instead, every matter pertaining to this book is nothing but a fewpages that answer the questions regarding our matters enquired by those who arealways around our gatherings of Sahah in several countries.I hereby say, “Verily, my utmost hope from everyone who reads this Watsiqahand finds any inappropriate word or sentence which does not arrive at its purpose, isthat the mistake should be referred to the writer whose position is known amongsthis people as the Amir of the Tribes and Families of Al Usrah Al Dandaraweyah. Heis the Third Dandarawi Al Fadl Ibn Al Abbas, known as ‘Sumuwwul Amir’, who is inneed of his God’s forgiveness, the All-Exalted and the All-Powerful.”“On the other hand, if the reader finds that there is truth in it, then the words oftruth should be extended to my beloved father, the Second Dandarawi Sayyidina AlAbbas known as ‘Al Imam’ Ridhwanullahi ‘Alaih, who has taught us to extend thegrace of his knowledge to his beloved father the First Dandarawi, SayyidiMuhammad well-known as ‘As Sultan’ ‘Alaihi Minallahir Ridhwan.”Glory to Allah who has taught mankind what they do not know, be it throughIlmul Bayan [Explained Knowledge] or Ilmul Qalam [Written Knowledge].4Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

((DedicationTo you, oh every male and female, grandfather and grandmother, father andmother, brother and sister, son and daughter from the Tribes and Families of AlUsrah Al Dandaraweyah throughout the spreading of their Jumu’ Sahah [Gatheringsof Sahah].I present to all of you with full of love and respect, the first book of ourWatsiqah Baidha’ to be the direction of the path for you and me; the path that thefounder of our Muslim assembly, the First Dandarawi Sayyidi Muhammad As Sultan‘Alaihi Minallahir Ridhwan has gathered us in it. He was succeeded by his son, theSecond Dandarawi Sayyidina Al Abbas Al Imam Ridhwanullahi ‘Alaih. How is thisbook of ours not be the direction of our path when it contains the foundations of ourTakwin Muhammadi [Muhammadi Self-formation] and also the establishments of ourKiyan Dandarawi [Dandarawi Model]?May Allah include you and me amongst those who listen to the sayings andfollow to the best of it until we become those whom Allah has described in Hisglorious Qur’an (Surah Al Ahzab, verse 23):4©|Ós%⎺¨ΒΝßγ÷ΨÏϑsùϵø‹n=tã©!$#(#ρ߉yγ≈tã$tΒ(#θè%y‰|¹ ×Α%ỳ Í‘t⎦⎫ÏΖÏΒ÷σßϑø9$#z⎺ÏiΒ∩⊄⊂∪ WξƒÏ‰ö7s?(#θä9£‰t/$tΒuρãÏàtF⊥tƒ⎺¨ΒΝåκ÷]ÏΒuρ…çµt6øtwΥ“Among the believers, are men who are true to what they promised to Allah.Some of them have passed away while some others are still waiting, and they willnever change what they promised, not even a slight.” Allahumma Amin.From your brotherThe Third Dandarawi, Al Fadl Ibn Al Abbas Al Ad DandarawiAmir of the Tribes and Families of Al Usrah Al Dandaraweyah5Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

PrefaceMany have been asking about Al Usrah Al Dandaraweyah. Most of them hadalready passed their judgements at us before they even truly verify with us about ourmatters. Thus the words about the reality of our assembly have varied.A general conference of Al Usrah Al Dandaraweyah was held at Dandara inthe year 1399H (1978M). A decision was called to place a responsibility on its Amirto write the Watsiqah Baidha’ by recording its words that concern everything withregards to our Takwin Muhammadi and our Kiyan Dandarawi.Based on an order that I am unable to defy, I seek guidance from Allah theMost Majestic and The Most Exalted, for me to write this Watsiqah Baidha’ in a formof a Ru’yah [Vision] and not as a composition. I have recorded it in four books to fullybenefit us all:I named the first book ‘Al Usrah Al Dandaraweyah – Takwin Wa Kiyan’. Theobjective of this book is to introduce Al Usrah Al Dandaraweyah, the purpose of itsestablishment and how it was established in the beginning by the hands of itsfounder Sayyidi Muhammad Ad Dandarawi. He is our spiritual grandfather, who isone of the grandsons of Sultan Yusuf, grandfather of the tribes of Al Amarah inDandara and son of Asy Syarif Idris the First, the founder of the Idrisid State ofMaghribul Arabi [the Ancient Morocco] and grandson of Al Imam Hasan Ibn Ali IbnAbi Thalib Karramallahu Wajhah.I named the second book ‘Al Fikr Ad Dandarawi – Ra’yun Wa Ru’yah’ [TheDandarawi Perspective – Idea and Vision]. I have compiled our principles of faith andthe aspects of life which I learnt from the spiritual father of our Dandarawi family,Sayyidina Al Abbas who is also referred as ‘Abdullah Abul Abbas’, and who hasgained his knowledge from his father Sayyidi Muhammad As Sultan ‘Alaihi MinallahirRidhwan.6Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

I named the third book ‘Al Uslub Ad Dandarawi Lil Bina’ Al Insani’ [TheDandarawi Methodology for Human Development]. The objective of this book is toexplain the successive methodology for human development for our societal modelwhich has been explained by Sayyidina Al Abbas Ad Dandarawi Ridhwanullahi‘Alaih.As for the fourth book, I have indeed specifically compiled in it the biographiesof As Sultan the First Dandarawi and his son, Al Imam the Second Dandarawi, andthe others who are necessary for me to record them down. I have named it ‘A’malunLaha Rijal’ [Tasks for Chosen Men]. The purpose of this compilation is to protect theestablishment of our Dandarawi Family model and its objectives from all theaccusations directed to our First and Second Dandarawi, from all irresponsiblestatements claimed, be it in the form of praises or critics.In order for this recording to be free from any personal agendas and not to beinfluenced by any personal perspectives, I have written the Watsiqah several timeswith various editions to present it to all our tribes and families; men and women, oldand young. This is to emphasize strongly that everything I have recorded in ourWatsiqah Baidha’ in its four books are indeed what the mind of every Dandarawiunderstands and also what his faith embraces, although the capacity of their mindsand the reliance of their faiths may vary.Here, it must be warned that every copy from any book of our WatsiqahBaidha’ that had been previously distributed before its final publication is consideredinvalid. It is also not regarded as the final intention for its distribution.Therefore, I seek help from Allah and I seek enlightenment through the light ofHis Sirajul Munir Sollallahu ‘Alaihi Wasallam to write our Watsiqah Baidha’ with itsfour books in a form of an answer for anyone who has been asking about our reality.7Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Qaalatu Haq [Words of Reality]Before discussing about the formation and model, it is upon us to declare witha strong faith that: The establishment of Al Usrah Al Dandaraweyah has indeedcome from the will of Allah, and its foundation has been built based on His wish witha powerful build. Hence, everything that has happened or is happening depends onHis will and is bounded to His wish Jalla ‘Ulah. Thus, all praises be to Allah for allthat has occurred and we seek goodness from Him Jalla ‘Ulah for all that will occur.8Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Introduction to Al Usrah Al DandaraweyahThe Name and the Given NamesEver since Al Usrah Al Dandaraweyah was established in the year 1292H(1875M), it has been carrying several names that vary from one place to another. Allthese names are due to the situations of our Jumu’ Sahah [the Gatherings of Sahah]as perceived in the eyes of those who love or envy us.Therefore, whoever perceived us holding on to the Mazahib Syar’iyyah [theSchools of Islamic Jurisprudence] as how it is done by the Sheikhs who imparted theadmonitions and teachings of Ahli Salafiyah, they assumed that we are acongregation of a new Salafiyah Da’wah [Propagation]. Hence, they named us ‘AlJama’ah As Salafiyah, the Followers of the Dandarawi Leaders’, in relation to theDandarawi family in Dandara.Whoever perceived us holding on to the Masyarib Az Dzauqiyyah [theSchools of Sufism] as how it is done by the selected leaders who provided educationand guidance of Ahli Sufiyah, they regarded us as a congregation of a modern SufiThariqah. Hence, they named us, ‘Mureedi At Thariqah Al Ahmadiyah’, in relation tothe river source of the Masyrab Az Dzauqi for most of us, which relates from Al AlimAs Sufi Al Jalil, Sayyidi Ahmad Ibn Idris Radhiyallahu ‘Anh.Likewise, some people in other countries have named us ‘Mureedi AtThariqah Ar Rasyidiyah’, in relation to Sayyidi Ibrahim Ar Rasyid Ahsanallahu IlaihiBi Ridhah, owner of the Manhal [Sub-faction] of Masyrab Al Ahmadi for most of us.Although we stayed away from the societal organizations in our respectivecountries, we are devoted in social cooperation within our communities. Thus, somepeople named us ‘The Organization of the Children of Al Abbas’, in relation to theone who explains the method to develop our human self, the spiritual father for ourtribes and families, the Second Dandarawi Sayyidina Al Abbas Al ImamRidhwanullahi ‘Alaih.9Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Despite our Dandarawi model entirely being distant from practicing thepolitical struggle in any country, we are committed to unify our lines and synchronizeour movements throughout the spreading of our Jumu’ Sahah. Thus, many peoplenamed us ‘Rijal Ad Dandarawi’, in relation to the founder of our model and thespiritual grandfather for our Intisab [Spiritual Family Relation], the First DandarawiSayyidi Muhammad As Sultan ‘Alaihi Minallahir Ridhwan.When all those names disassociated our Muslim assembly from the identity ofits Takwin Muhammadi, and altered it from the features of its Kiyan Dandarawi, wedecided together in the year 1393H (1973M) to take on a name for ourselves. Thisname is derived from the identity of our self-formation and the features of our model.Therefore, the name chosen was:Jam’u Insan Muhammad – Al Usrah Al Dandaraweyah[The Assembly of the People of Sayyidina Muhammad – The Dandarawi Family]With this name, people of all cities in every country know that we are indeed apart of the Islamic communities who are of:Muhammadi in Self-formation and Dandarawi in Model10Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Reformation and The ReformistsAn Insight of the Islamic StreetsAny Muslim who is concerned about the Muslim affairs will certainly askhimself or another about what is happening to the generations of the best Ummah,where Muslims are living their days being exhausted by weakness and consumed byhumiliation.In the second half of the 13th century of Hijrah, from the land of his village ofDandara in southern Upper Egypt, the founder of Al Usrah Al Dandaraweyah,Sayyidi Muhammad As Sultan began his journey to the countries of the people ofTauhid as one of the reformists. He was hoping that there might be those fromamongst the Muwahhidin who had found the explanation for the grievous situationand then take steps to relieve this humiliating misfortune.Following on from his contentment that Islam will never lose its sincere menbecause the Muslim world is still filled with reformists from amongst the selectedpious men, As Sultan the First Dandarawi ‘Alaihi Minallahir Ridhwan observed theIslamic Streets in several countries. Hence, he witnessed four reformist sects. Eachof them had secluded themselves based on its perception of what has befallen thepeople of the moderate Ummah, thus specializing in a method in curing theagonizing disease.The first sect: They were the ones who perceived that the disease wascaused by the lack in commitment of the Muslims in their religious matters, exceptfor a few. To them, the solution for this disease is for the people of Tauhid to bindthemselves to the Syari’ah of Islam. Hence, they established the schools of IslamicJurisprudence for the Muslims to learn about the laws of Ibadah [Ritual Obligations]and Mu’amalah [Daily Interactions] based on the four schools of IslamicJurisprudence. This sect was thus distinguished by the name ‘Al Mazahib AsSalafiyyah’, while their founders were recognized by the name ‘Fuqaha’ Ad Deen,the sheikhs who impart admonitions and teachings’.11Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The second sect: They were the ones who perceived that the disease wascaused by the negligence of many Muslims in binding themselves to the charactersof Islam. To them, the solution is for the believers to commit to the mannerisms ofthose in the past. Hence, they set up Zawaya As Sufiyah [the Gathering Corners forthe People of Sufism] for the Muslims to gain the prophetic education. This sect wasthus known with the name ‘At Thuruq As Sufiyah’, while their founders were knownas ‘Al Arifuna Billah, the educators who provide education and guidance’.The third sect: They were the ones who perceived that the disease wascaused by the abandonment of most Muslims in cooperating with each other withintheir communities through social welfare works. To them, the solution is for the wellto-doto help the needy in every place. Therefore, they formed societal organizationsin all countries. This sect was thus called welfare organizations in their respectivecountries, while their founders were called ‘Pioneers of Social Works’.The fourth sect: They were the ones who perceived that the disease wascentered in the lack of involvement by many Muslims in connecting with otherMuslims of different races across other countries. To them, the solution is for them toreconnect with each other in all countries. Therefore, they formed nationalorganizations to connect nations globally in order to integrate their Ummah across allcountries. This sect was thus named in their countries according to their localnames, while their founders were named as ‘Leaders of the National Organizations’.After the emergence of these four specialized sects in the Islamic Streetsthrough publicizing their perceptions on the befallen misfortunes and on the practiceof their methods in alleviating the disease, most people of Tauhid were divided intofour congregations. It was because the Muslim was attracted to the sect, whereby hewas convinced by their perspective in identifying the disease, and was pleased withtheir methods of resolving it. Thus, the individuals from these congregations weredistinguished by the names they were known for:12Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Those who were students of the sheikhs who imparted admonitions andteachings were named ‘As Sunniyyah’ or ‘Asy Syar’iyyin, followers of Mazahib AsSalafiyyah’.Those who sat with the educators who provided education and guidancecarried the name ‘As Sufiyyah’ or ‘Al Ahbab, students of At Thuruq As Sufiyyah’.As for those who cooperated in welfare works, they were called ‘the Membersof Welfare Organizations’ in all countries.As for those who participated in the networking between nations, they werenamed ‘the Activists of National Organizations’ in all nations.Thereafter, majority of the Muslims had been segregated into four specializedsects. Their objective was similar but the methods in accomplishing it were different.As a result of this disparity, the position of every sect had been infiltrated by acorrupt faction to intentionally or unintentionally destroy the efforts of these sects.Due to that, these specialized sects in the Islamic Streets had been divided into twofactions:1. A faction with good intentions; they carried out the works of Ahli Furqan[People of Truth].2. A faction with bad intentions; they carried out the works of Ahli Buhtan[People of Lies].Therefore, the sect of As Salafiyah had been divided into two:The faction who propagated to the people of Tauhid to adhere to the MazahibAsy Syar’iyyah with tolerance and proper practice, they are the congregations of AlMazahib As Salafiyah.The other faction propagated to the people of Tauhid towards extremism inreligious matters and excessiveness in worldly affairs which contradict the Sunnah ofSayyidul Muwahhidin and are excluded from the Uswah of Za’imul Muslimin13Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Sollallahu ‘Alaihi Wasallam. They are the assemblages of Az Zawahib AlMutasallifah [the people who abolish the Syari’ah, claiming themselves as Salafi].Likewise, the sect of the Masyarib As Sufiyah had been divided into two:The faction who made Sufism as a Thariqah which commanded its studentswith ‘Mujahadah Fit Tamassul’ [endeavour to achieve resemblance in the charactersof Rasulullah ‘Alaihi Solawatullah] and ‘Ijtihad fil Imtisal’ [strive to accomplish thehighest degree of obedience], so that with these two traits, they elevated to the levelof Al Wasilin [those who have reached the highest degree of Sufism], they are thecongregations of At Thuruq As Sufiyyah.The other faction transformed Sufism into a Thariqah which dispossessed itsfollowers’ minds with the crafts of mysticism, and distorted their personalities withdervishes. They are the assemblages of At Thuruq Al Mutasawwifah [the people whodivert the true teachings of Thariqah, claiming themselves as Sufi].The same situation occurred to the sect of welfare organizations in all places,they had been divided into two:The faction who carried out welfare works by putting in their efforts and givingalms to the poor in their communities, they are the congregations of Al Jam’iyyat AlKhairiyah [Welfare Organizations].The other faction disguised welfare works as means to steal and beg. Theyare the assemblages of Al Jam’iyyat Al Mutasawwilah [Syndicates of Beggars].The situation is similar for the sect of national organizations in all nations, theyhad been divided into two:The faction who participated in national struggle within its respective countryto serve the people and secure the country, they are the congregations of AtTanzhimat Al Wathaniyah [National Organizations].14Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The other faction used national struggle as a cover for their personal agendason the account of the nation and at the expense of the citizens. They are theassemblages of At Tanzhimat Al Mustaghillah [Organizations of Nation Exploiters].When these specialized sects in the Islamic Streets have been divided intotwo; the reformist congregations or the corrupt assemblages, most Muslims began toabandon their positions. As time passed by, those sects eventually lost theirinfluence towards majority of the Muslims. Hence, when the admonisher impartscaution, no one heeds his admonitions. Likewise, when the sheikh of the Thariqahprovides guidance, no one benefits from his guidance. Similarly, no one supports theworks of the welfare worker when he seeks help. In the same manner, no oneheeds when the activist serving his nation gives warnings.With this, the Muslim becomes either of the two; a Muslim who seeksguidance from his Taqwa or a Muslim who depends on his desire for guidance.Therefore, Islam has become strange to most Muslims.15Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Disease & The RemedyIdentifying the diseaseWith the intention of reforming humanity and no other, after the FirstDandarawi Sayyidi Muhammad As Sultan travelled around his city amongst most ofhis relatives and neighbours, as well as in the cities of his Muslim brothers in severalIslamic countries, he hence concluded that he would never find any sincere andspecialized congregation that has the same vision as his; be it in a form of a plan forhim to follow or steps for him to take.Naturally, to reform something that has been destroyed, it is necessary tobegin by knowing about the matter before its destruction. From this perspective,‘Alaihi Minallahir Ridhwan observed through his Ru’yah [Vision] to define themisfortune so as to identify the disease.After going through the processes of Tasawwur, Tabassur, Tafakkur andTadabbur [Conception, Consideration, Contemplation and Analyzation; potentials ofthe human mind in the Dandarawi perspective], Allah Jalla ‘Ulah has guided AsSultan the First Dandarawi to identify the disease. Thus, the root of the misfortunethat has befallen us is due to our abandonment of what we used to have.As for what we used to have, by Tasawwur Salim [a Safe Conception],Sayyidi Muhammad As Sultan ‘Alaihi Minallahir Ridhwan witnessed through hisinner-sight and not his eye-sight that since the beginning when the Last Messenger‘Alaihis Solatu Wassalam was sent, till the day when the century of oppression anddarkness started to rise, everyone who embraced Islam as the religion of his faithknew that Sayyidul Basyar [the Master of Humans] Muhammad Rasulullah ‘AlaihiSolawatullah has two roles in the lives of every individual from his Ummah:16Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The First Role: He ‘Alaihis Solatu Wassalam is the Final Rasul [Messenger]whom with him and through him, Allah Jalla ‘Ulah establishes Islam.The Second Role: He ‘Alaihis Solatu Wassalam is the Unifying Za’im[Guarantor] whom with him and through him, Allah Jalla ‘Ulah unites Muslimin.Through his first role: Every individual amongst the people of Taqwa are ofa firm belief and a strong mind that Allah the God of the universe has chosenSayyidul Basyar Muhammad, the seal of the prophets, from amongst all his brothersof Messengers Solawatullahi ‘Alaihim Ajma’in, to be Sohib Ar Risalah Al Khatimah[the Owner of the Final Message]. Therefore, Allah Subhanah has made him as theentrance to Tauhid for those who intend to be amongst the people of Tauhid.Hence, one who wishes to embrace the religion of Islam by only witnessingthat there is no God except Allah, without witnessing that Sayyidana Muhammad‘Alaihi Solawatullah is the Messenger of Allah, is not included amongst the Muslims.To manifest the exaltedness of Ar Risalah Al Muhammadiyah Al Khatimah[the Final Muhammadi Message], every individual amongst the people of Tauhidcommitted themselves to two commitments which are simultaneous of each other,and two others which are successive of one another.As for the two commitments which are simultaneous of each other:The first of them: The commitment of a Muslim pertaining to the matters of hisfirmly unchanging Ibadat [Rituals], based on the texts for the laws in performingMaslak As Sunnah Al Muhammadiyah Al Qawim [the Upright Way of theMuhammadi Sunnah]. That is the Maslak which has been taught by Sayyidul BasyarMuhammad Rasulullah ‘Alaihi Solawatullah to the predecessors amongst thehonourable Muhajirin and Ansar Radhiyallahu ‘Anhum Ajma’in. With that, the Muslimis able to perform his Ibadah to the God of Mankind according to the Syari’ah laws.Thus, all the rituals performed by the people of different natures from amongst thepeople of Tauhid in all countries would conform. Therefore, they preserve theoneness of the texts for the laws in performing the Ibadah throughout all places.17Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The second of them: The commitment of a Muslim pertaining to the affairs ofhis constantly changing Mu’amalat [Interactions], based on the texts for the laws inperforming Suluk Al Khuluq Al Muhammadi Al ‘Azhim [the Great Demeanor of theMuhammadi Character]. That is the Suluk which has been nurtured by SayyidulBasyar Muhammad Rasulullah ‘Alaihi Solawatullah to the close companionsRidhwanullahi ‘Alaihim Ajma’in. With that, the Muslim is able to interact with peopleaccording to the Syari’ah laws. Thus, all the interactions performed by the people ofvarious affairs across the generations would correspond. Therefore, they preservethe oneness of the text for the laws in performing the Mu’amalah throughout alltimes.As for the two commitments which are successive of one another:The first of them: The commitment of a Muslim in his integration with hisbrothers amongst the people in his community, based on the texts for the laws inperforming Manhaj At Tamasuk Al Muhammadi Al Halim [the Tolerant Method of theMuhammadi Local Integration], because the tolerant Manhaj is indeed the bricks forthe compact building (the Islamic community). With this Manhaj, the Muslimscooperate with their Muslim brothers amongst their neighbours in their countries bysharing mutual responsibility in times of fear and by being accountable for each otherin times of hardship. Throughout the generations, all of them hence build the buildingof the Islamic communities in every city.The second of them: The commitment of a Muslim in his unity with hisbrothers across his nation based on the texts for the laws in performing Minhaj AtTalahum Al Muhammadi Ar Rahim [the Compassionate System of the MuhammadiGlobal Unity], because the compassionate Minhaj is indeed the spindle for the fabricof the single body (the Muslim Ummah). With this Minhaj, the Islamic communitieswould have mutual love, compassion and sympathy amongst each other. Theyhence weave the fabric of the Muslim Ummah in every country.When the Muslim committed to the texts of the noble Syari’ah laws, thedarkness of ignorance disappeared from his Wijdan [the Emotion Centre in the Soul].18Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Hence, there is no hatred, envy, turning back and breaking of ties with each other.Consequently, every Muslim established the values of Islam in the Wijdan.When the values of Islam were established in the Wijdan, the cruelties ofisolation vanished from all their Wujud [Existence]. Hence, there is no conflictbetween ideological sects, violation due to differences in social statuses, oppositionbecause of racial fanatisms, and clash of geographical boundaries. Consequently,they established the value of Muslimin in the Wujud.Therefore, when the darkness of ignorance disappeared from the Wijdan andwhen the cruelties of isolation vanished from the Wujud, through their commitmentsto the religious matters, all the Muslims exposed that:Islam is Maslak, Suluk, Manhaj and Minhaj.Through his second role: All the people of Taqwa know with conviction thatAllah the God of the universe has selected Sayyidul Basyar Muhammad, the last ofthe Messengers, over all his brothers of Prophets Solawatullahi ‘Alaihim Ajma’in, tobe Sohib Az Za’amah Al Jami’ah [The Owner of the Unifying Guarantee]. Therefore,Allah Subhanah has made him as Sayyidul Muwahhidin [Master of Muwahhidin] andZa’imul Muslimin [Guarantor of Muslimin].That is because when the Final Muhammadi Message is guidance, inwhich guidance is obedience, obedience is Siyadah [Mastership], and Siyadahis Ittiba’ [Following], thus every people of Tauhid are unified upon Ittiba’.Hence, there is no doubt that ‘Alaihis Solatu Wassalam is indeed SayyidulMuwahhidin [Master of Muwahhidin].Due to that, when As Siyadah Al Muhammadiyah Asy Syamilah [theUniversal Muhammadi Mastership] is following, in which following isguarantee, guarantee is Za’amah [Ownership of the Guarantee], and Za’amahis Bai’ah [Pledge], thus the Bai’ah unifies all the people of Islam. Hence, thereis no doubt that ‘Alaihis Solatu Wassalam is indeed Za’imul Muslimin[Guarantor of Muslimin].19Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

To fulfill the second role of Sayyidul Basyar Muhammad Rasulullah ‘AlaihiSolawatullah, Allah the All-Majestic and the All-Honourable has made Al Irtibat[Binding] with his person Sollallahu ‘Alaihi Wassallam to be equal to the submissionto his Risalah in the Aqidah. Hence, by submitting to his Final Message, ‘AlaihiSolawatullah has established the values of Islam in the Wijdan and the value of theMuslimin in the Wujud. Whereas through Irtibat with his person Solawatullahi ‘Alaih,he owns the Wijdan through his Siyadah Al Muhammadiyah Asy Syamilah [UniversalMuhammadi Mastership]. Thus, the values of Islam are anchored in the Wijdan. Inaddition, he controls the Wujud through his Za’amah Al Muhammadiyah Al Jami’ah[Unifying Muhammadi Guarantee]. Thus, the value of Muslimin soars in the Wujud.To realize the anchoring of the values of Islam and the soaring of the value ofMuslimin, every individual amongst the people of Tauhid Irtibat with the person ofSayyidul Muwahhidin and Za’imul Muslimin Sollallahu Wasallama ‘Alaihi Wa ‘AlaAalihil Mutahharin with two inseparable Irtibat:20Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

First Irtibat: Irtibat Al Iman with his unique prophetic self, by holding on to hisSiyadah Al Muhammadiyah Asy Syamilah ‘Alaihi Solawatullah. The evidence of thisIrtibat is when the Muslim fulfills the established practices with the four elements ofhis self. Upon the complete foundations of these established practices, Solawatullahi‘Alaih has instituted the anchoring of the values of Islam in the Wijdan:The first practice: Preserving the bodies with the cleanliness of the human selfof Sollallahu ‘Alaihi Wasallam and with the pureness of his prayers. Hence, thebodies are energetic with ‘Afiah [Vigour].The second practice: Purifying the souls with the abundant Dzikr of Sollallahu‘Alaihi Wasallam and with his plentiful Salawat. Hence, the souls are pure withSyafafiyah [Transparency].The third practice: Refining the desires with the beautiful movements ofSollallahu ‘Alaihi Wasallam and with his perfect stillness. Hence, the desires areeminent with Syamailiyah [Selflessness].The fourth practice: Educating the minds with the knowledge of the Quran ofSollallahu ‘Alaihi Wasallam and with the teachings of his sayings. Hence, the mindsare enlightened with Nuraniyah [Enlightenment].When every individual from amongst the people of Tauhid are proficient inthese established practices, the elements of his self are characterized with theportrayal of the characteristics of the self of Sayyidul Muwahhidin Solawatullahi‘Alaih. As a result, the anchoring of the values of Islam is deeply rooted in theWijdan.21Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Second Irtibat: Irtibat Al Intima’ with his unique prophetic self, by adhering tohis Za’amah Al Muhammadiyah Al Jami’ah ‘Alaihi Solawatullah. The evidence of thisIrtibat is when the Muslim fulfills the prominent interactions with the four visualprojections of his personality. Upon the complete angles of these prominentinteractions, Solawatullahi ‘Alaih has structured the soaring of the value of Musliminin the Wujud:The first interaction: His mind comprehends the benefits of the variousideological sects, so that he participates in each of their congregations.The second interaction: His desire feels the fairness of the various socialstatuses, so that he locally integrates within all their communities.The third interaction: His soul accustoms to the specialty of the different racialethnicities, so that he globally unites with all their groups.The fourth interaction: His body endures the specialness of the differentgeographical regions, so that he is able to move about to all their directions.When every individual from amongst the Muslims are proficient in theseprominent interactions, the visual projections of his personality are tinted with theportrayal of the characteristics of the human self of Za’imul Muslimin Solawatullahi‘Alaih. As a result, the soaring of the value of Muslimin is deeply rooted in the Wujud.With this Irtibat Iman and Intima’, everyone who followed the universalMuhammadi Siyadah and pledged to the unifying Muhammadi Za’amah became‘Muhammadi At Takwin’ [Muhammadi in Self-formation]. With his Takwin AlMuhammadi, the person thus built himself, unified his family, instituted hiscommunity, and established his Ummah. Therefore, everyone was within anundivided humanity model despite the various ideological sects and social statuses,and despite the different racial ethnicities and geographical regions.22Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

For the variation of ideological sects: When there is any inconsistency inwords or contradiction in actions, there are thorough explanations and detailedclarifications in the knowledge of the protected Al Quran and the protected propheticteachings.For the variation of social statuses: Wealth is shared between the rich and thepoor, strength is a shield for the strong and the weak, knowledge benefits theknowledgeable and the illiterate, while authority is a platform which extends for theleaders and the followers.For the difference in racial ethnicities: The white is a brother of the black, bothare brothers of the red, and they are all brothers of the yellow.For the difference in geographical regions: The inhabitant of the mountainsfeels the pain of the inhabitant of the valleys, both feel the pain of the inhabitant ofthe lands, and they all feel the pain of the inhabitant of the coasts.Subsequently, whenever all of them were faced with conflicts of interest orwere in critical problems, during the dialogues between the generations, the elderwas respected and the young was appreciated. Goodness for all is goodness forone, whereas misfortune for one is misfortune for all; all for one and one for all. Howcan it not be, when the chosen Rasul and the selected Za’im ‘Alaihi Solawatullah hasindeed owned the Wijdan with his Siyadah Al Muhammadiyah Asy Syamilah, so thatthe anchoring of the values of Islam lasts in the Wijdan as long as there is still Islamin it. Furthermore, Solawatullahi ‘Alaih has controlled over the Wujud with hisZa’amah Al Muhammadiyah Al Jami’ah, so that the soaring of the value of Musliminlasts in the Wujud as long as there are still Muslimin in it.Throughout those times, a Muslim did not neglect his Irtibat Al Iman and AlIntima’ even for a moment. Thus, his Takwin Al Muhammadi sustained withinhimself. Hence, he was able to protect his Wijdan from the ordeals due to theplagues of segregations, and he was also able to preserve the Wujud of hisassembly from the tribulations due to the destructions of disunity. Due to that, his selfwould not be destroyed, his family would not be torn apart, his community would not23Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

crumble, and his Ummah would not rip apart. To fulfill the sustainment of Takwin AlMuhammadi, every single Muslim made his execution of the practices for theelements of his self and the interactions for the visual projections of his personalityas a Masirah Muslimah Musalimah Muhammadiyah Al Masar [Muslim Safe Journeytowards Saiyyidina Muhammad]. He thus walked in the journey within the frameworkof an assembly of the Muslim Ummah. Therefore, everyone was fused [Insihar] in aform of a single line. Hence, their assemblies were organized with the system of asynchronized movement. Consequently, they established Jam’u Insan Muhammad[The Assembly of the People of Sayyidina Muhammad] – Sollallahu ‘Ala SayyidinaMuhammad. Through the anchoring of the values of Islam and the soaring of thevalue of Muslimin, this is the assembly which has engraved on the forehead of thegenerations that they are the ones who:Raised As Siyadah Al Muhammadiyah Asy Syamilah above all peaks andelevated Az Za’amah Al Muhammadiyah Al Jami’ah above all Ummah.When Sayyidul Basyar Muhammad Rasulullah ‘Alaihi Solawatullah is theowner of As Siyadah Asy Syamilah and Az Za’amah Al Jami’ah, everyone in Jam’uInsan Muhammad – Sollallahu ‘Ala Sayyidina Muhammad – knew with convictionthat Allah the God of the universe has specialized Sayyidul Muwahhidin and Za’imulMuslimin with Al Wilayah Al Kamilah [The Complete Governance].Since every objective has signs that indicate the pursuer towards his aim,thus through analyzation of the knowledge of the protected Al Quran and theprotected prophetic teachings, everyone who wishes to successfully obtain AlWilayah Al Muhammadiyah Al Kamilah learnt that he must reach Manzilah Al Iman[Status of Iman]. To reach this status, he has to commit himself to perform throughsaying and action:24Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

As for the saying:It is compulsory upon him to articulate the declaration of Iman completelywithout exclusion. Thus whoever proclaimed “La ilaha illallah” [There is no Godexcept Allah] without completing it with “Muhammadur Rasulullah” [Muhammad isthe Messenger of Allah], indeed he did not declare the declaration of Iman.As for the action:He must purify his entire self from loving anyone who occupies his heart tofulfill its desire and who distracts his mind to seek its pleasure, so that SayyidulBasyar Muhammad Rasulullah ‘Alaihi Solawatullah becomes the most beloved tohim, surpassing himself and everyone whom his sight fixes on. Only then, he obtainsAl Wilayah Al Muhammadiyah Al Kamilah [The Complete Muhammadi Governance].With this Wilayah Al Kamilah, Solawatullahi ‘Alaih governs each of hisMukmin. Thus four specialities of a Mukmin, which originated from SayyidulMuwahhidin and Za’imul Muslimin ‘Alaihi Solawatullah, are reflected on his self.Therefore, everyone who associates with him whether as a neighbour, through closerelationship, interaction or friendship, witnesses that the four specialities are indeedfour evidences of Iman. They are:Firstly: Az Dzikr [Remembrance]Secondly: Al Birr [Graciousness]Thirdly: As Sabr [Patience]Fourthly: Asy Syukr [Gratefulness]When the Mukmin is graced by his four evidences of Iman, the commitmentswhich are simultaneous and successive of each other would transform within him;from the commitments of Ahkam [Laws] into the commitments of Ihkam [PreciseExecution], whereby he would seek clarification with regards to the original way ofhow Sayyidul Muwahhidin and Za’imul Muslimin performs the laws of Syari’ah of thereligion.25Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

By emulating Solawatullahi ‘Alaih, the attachment of his performance in thelaws of Maslak, Suluk ,Manhaj and Minhaj of Islam resembles Baitullah Al Haram[The Ka’abah], where its roof is raised by four walls which are supportive of eachother. Thus, he would make his performance as four strong principles, whereby heperforms it with the commitments of Ihkam without exhaustion or boredom:The first principle: To perform every detail of his firmly unchanging religiousmatters based on the original way of Ihkam in performing Maslak As Sunnah AlMuhammadiyah Al Qawim [The Upright Way of the Muhammadi Sunnah], such thathe does not lead others astray or be led astray.The second principle: To perform every aspect of his constantly changingworldly affairs based on the original way of Ihkam in performing Suluk Al Khuluq AlMuhammadi Al Azhim [The Great Demeanor of the Muhammadi Character], so thathe does not oppress others or be oppressed.The third principle: To perform his integration with any Muslim amongst hisneighbours, whether old or young, based on the original way of Ihkam in performingManhaj At Tamasuk Al Muhammadi Al Halim [The Tolerant Method of theMuhammadi Local Integration], such that he does not disgrace others or bedisgraced.The fourth principle: To perform his unity with his brothers of any nation,whether related or stranger, based on the original way of Ihkam in performing MinhajAt Talahum Al Muhammadi Ar Rahim [The Compassionate System of theMuhammadi Global Unity], so that he does not suppress others or be suppressed.By continuously committing to the original way of Ihkam in performing thenoble Syari’ah, through successfully obtaining Al Wilayah Al Muhammadiyah AlKamilah, every Mukmin has manifested that:26Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

With Iman, a person...• Does not lead others astray or be led astray• Does not oppress or be oppressed• Does not disgrace or be disgraced• Does not suppress or be suppressedWhen Sayyidul Basyar Muhammad Rasulullah ‘Alaihi Solawatullah is theowner of Al Wilayah Al Kamilah [The Complete Governance], every Mukmin learnsfrom the clear verses of Al Quran that Allah the God of the universe has specializedSayyidul Muwahhidin and Za’imul Muslimin to be the owner of Al Ma’iyyah AlMani’ah [The Togetherness which Refrains from bad actions and sayings] for thosewho have successfully obtained Al Wilayah Al Muhammadiyah Al Kamilah.To reach Al Ma’iyyah Al Muhammadiyah Al Mani’ah, every Mukmin wouldstrive with every potential of his mind, every inclination of his desire, everycomposition of his soul and every cell of his body, so that Sayyidul BasyarMuhammad Rasulullah ‘Alaihi Solawatullah becomes the closest to him, surpassinghis parents. With this closeness, As Sirajul Munir Solawatullahi ‘Alaih shines his eyesightand inner-sight. Therefore, Solawatullahi ‘Alaih refrains him from committingany bad action and saying, so that they do not perish his good deeds and qualities.Allah Al Wahidul Ahad has made the Ma’iyyah of the Mukminin with SayyidulMuwahhidin and Za’imul Muslimin Sollallahu Wasallama ‘Alaihi Wa ‘Ala AalihitThayyibin since the emergence of his prophetic life upon the birth of his Risalah‘Alaihi Solawatullah in the form of ‘Ma’iyyah Musyahadah Bashar’ [Togetherness byphysically witnessing through the eye-sight].Likewise, Allah Subhanah has made their Ma’iyyah with him since thebeginning of his life of Nuraniyah upon the departure of his human feature in theform of Ma’iyyah Syuhud Bashirah [Togetherness by witnessing through the innersight].With these, the Ma’iyyah assembles all people of Al Wilayah, the Mukminin,across the years.27Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Allah Jalla Jalaluh has made this Ma’iyyah in the form of Thariq Nurani [ThePath of Light], so that as time progresses, all the people of Iman are clear of hisMa’iyyah Al Muhammadiyah Al Man’iah. Hence, Allah Subhanah has defined itsstarting point on the day when Ar Risalah Al Muhammadiyah emerged, and definedits ending point on the day when Asy Syafa’ah Al Muhammadiyah is accepted. Withthat, everyone walks on the path of Al Ma’iyyah Al Muhammadiyah Al Mani’ah, underthe shelter of the banner of Az Za’amah Al Muhammadiyah Al Jami’ah. Therefore,Sollallahu ‘Alaihi Wasallam purifies them in accordance to the command of his God,Allah the All-Majestic and the All-Honourable:With the will of Allah Ta’ala, ‘Alaihis Solatu Wassalam purifies them in thisworld with his governance. Thus, they successfully obtain the complete pleasures ofthe world.With the will of Allah Ta’ala, ‘Alaihis Solatu Wassalam purifies them in thehereafter with his Syafa’ah. Thus, they successfully obtain the vast pleasures of thehereafter.With this prophetic purification, everyone who walks on the path of AlMa’iyyah Al Muhammadiyah Al Mani’ah under the shelter of the banner of AzZa’amah Al Muhammadiyah Al Jami’ah becomes amongst those who have beengathered over the generations through:• As Siyadah Al Muhammadiyah Asy Syamilah [The Universal MuhammadiMastership]• Az Za’amah Al Muhammadiyah Al Jami’ah [The Unifying MuhammadiGuarantee]• Al Wilayah Al Muhammadiyah Al Kamilah [The Complete MuhammadiGovernance]• Al Ma’iyyah Al Muhammadiyah Al Mani’ah [The Muhammadi Togethernesswhich Refrains from bad actions and sayings]28Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

(4443Thus for His chosen and His selected ‘Alaihi Solawatullah, Allah Jalla ‘Ulahhas included them in this world amongst the people of his Mai’yyah and in thehereafter amongst the people of his Suhbah [Companionship]. Hence, theirdescription has been mentioned in the Quran of Allah (Surah Al Fath, verse 29):öΝßγ1ts?öΝæηuΖ÷t/â!$uΗxqâ‘Í‘$¤ä3ø9$#’n?tã â!#£‰Ï©r&ÿ…çµyètΒt⎦⎪Ï%©!$#uρ«!$#ãΑθߧ‘Ó‰£ϑpt’Χô⎺ÏiΒΟÎγÏδθã_ãρ’ÎûöΝèδ$yϑ‹Å ($ZΡ≡uθôÊÍ‘uρ«!$#z⎺ÏiΒWξôÒsùtβθäótGö6tƒ#Y‰£∨ß $Yè©.â‘ylt÷zr&?íö‘t“x.È≅ŠÅgΥM}$#’Îûö/àSè=sVtΒuρÏπ1u‘öθ−G9$#’ÎûöΝßγè=sVtΒy7Ï9≡sŒÏŠθàf¡9$#ÌrOr&xáŠÉóu‹Ï9tí#§‘–“9$#Ü=Éf÷èãƒ⎯ϵÏ%θß4’n?tã3“uθtFó$sùxán=øótGó$sù…çνu‘y—$t↔sù…çµt↔ôÜx©ZοtÏøó¨ΒΝåκ÷]ÏΒÏM≈ysÎ=≈¢Á9$#(#θè=Ïϑtãuρ(#θãΖtΒ#ut⎦⎪Ï%©!$#ª!$#y‰tãuρu‘$¤ä3ø9$#ãΝÍκÍ5∩⊄®∪ $Jϑ‹Ïàtã #·ô_r&uρ“Muhammad is the Messenger of Allah. And those who are together with himare firm towards the disbelievers and compassionate towards each other. You seethem in a state of Ruku’ (bowing down) and Sujud (prostration), seeking bounty fromAllah and also His contentment. The signs on their faces are from the effect ofprostration. That is their resemblance in the Taurah. And their resemblance in theInjil is like a plantation which sprouts its shoot, thus he (Rasulullah ‘AlaihiSolawatullah) strengthens it, until it grows and stands on its stem, pleasing thesowers (Rasulullah ‘Alaihi Solawatullah) so that they enrage the disbelievers. Allahhas promised those who believe and perform good deeds amongst them withforgiveness and great reward."29Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

That was what we used to be. As for what we have reached upon:After going through the process of Tabassur ‘Amim [A ComprehensiveConsideration] towards what has befallen the Muslims, who in the past havesurpassed all peaks with the values of Islam and risen above all Ummah with thevalue of Muslimin, the First Dandarawi, Sayyidi Muhammad As Sultan witnessedwith his eyesight and inner-sight the very day when the sun disappeared from thehour of dawn. That was the moment when ‘Mazhannah Muzlimah Zhalimah’ [AnUnjust and Dark Accusation] emerged from the spine of the Islamic communities.Through its emergence, the centuries of injustice and darkness began for the MuslimUmmah. That was the accusation intended by the enemies of Tauhid to destroy thepeople of Tauhid.To realize their evil intention, they accused that Irtibat with the person ofSayyidul Basyar Muhammad Rasulullah ‘Alaihi Solawatullah is indeed an apostasycommitted by the people of Tauhid towards the religion of Tauhid. They claimed thatafter his departure Solawatullahi ‘Alaih, his existence ceased from the Wijdan of hisindividuals and the Wujud of his Ummah.Since majority of the people of Tauhid have been negligent towards theconspiracies of the enemies of Tauhid, most of them became victims of the injusticeand dark accusation. With that, As Siyadah Al Muhammadiyah Asy Syamilahvanished from a person’s Wijdan, and Az Za’amah Al Muhammadiyah Al Jami’ahdisappeared from his Wujud. He thus distanced himself from his Irtibat Al Iman andAl Intima’. As a result, he lost his Takwin Al Muhammadi.Hence, the elements of his self which were anchored by the establishedpractices turned into four destructive elements:30Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

1. A body with senses rushing into whatever that destroys its ‘Afiah [Vigour].2. A soul with compositions losing whatever that is required for its Syafafiyah[Transparency].3. A desire with inclinations sinking into whatever that forbids it fromSyamailiyyah [Selflessness].4. A mind with potentials clinging onto whatever that veils it from Nuraniyah[Enlightenment].When the elements of his self-formation have transformed into elements ofdestruction, the visual projections of his personality which were soaring withprominent interactions disarranged into four damaging angles:1. Extremism towards his ideological sect, condemning other sects.2. Isolation within his social status, shunning away from other statuses.3. Fanatism with his racial ethnicity, boasting over other ethnicities.4. Seclusion within his country, disuniting with other regions.After the person has suffered from losing his Takwin Al Muhammadi, he lostthe anchoring of the values of Islam in his Wijdan and the soaring of the value ofMuslimin in his Wujud. Subsequently, he abandoned the upright Maslak, left thegreat Suluk, rejected the tolerant Manhaj and refrained from the compassionateMinhaj. Therefore, the darkness of ignorance drowned his Wijdan into four ordealsdue to the plagues of segregations:1. Hatred that caused distance between a father and his child.2. Envy that spread between brothers.3. Turning back against each other that separated a person from hisrelatives.4. Breaking of ties that segregated a neighbour from the others.When the Muslim in the centuries of injustice and darkness has been affectedby the ordeals caused by the darkness of ignorance, the values of Islam vanishedfrom the Wijdan, and thus disappeared from above every peak.31Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

When the plagues of segregation became deeply embedded within the personwho suffered from losing his Takwin Al Muhammadi due to the storming ordeals, helived his days across his generations amongst his families and neighbours confinedwith fear to anything but Allah. Hence, the sense of fear separated the people of theplace. In addition, when he lived together with the people of his time, he became aprisoner of greed for anything but Allah. Thus, the greed caused the people of thetime to disperse.After the separation and dispersion, most people of Tauhid are introduced tomake the ruling of their lives based on four words:1. Al Khilaf [Conflict]2. Al Mukhalafah [Violation]3. At Takhaluf [Opposition]4. Al Ikhtilaf [Clash]Consequently, the cruelties of isolation drowned their existence into fourtribulations due to the destructions of disunity. This separated the assembly whichwas organized in a single line and a synchronized movement, turning it into factionswhich oppose and distance each other. In the eyes of the beholder, this reflected theeffects on all the people of Tauhid due to the four destructions:1. Differences due to ideological sects.2. Conflicts due to social statuses.3. Boastings due to racial ethnicities.4. Clashes due to regional borders.When the assemblages who were victimized by the unjust and darkaccusation have been affected by the four tribulations due to the destructions ofdisunity, the value of Muslimin disappeared from the Wujud, and thus trembledamongst all Ummah.When the values of Islam disappeared and the value of Muslimin trembled,every individual across the generations who has lost his Takwin Al Muhammadi32Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

ushed desperately in search of a replacement for his Irtibat Al Iman and Al Intima’which he has abandoned, such that he attained a self-formation different from theone he has lost.Here, we observe how they were formed into two groups:The first group: They are not concerned about the values of Islam and thevalue of Muslimin. Hence, they chase after the tendencies of their desires and theaspirations of their minds. With that, they bind themselves with anyone whom theyfelt could fulfill their wishes.The second group: They are not concerned about the values of Islam exceptthe knowledge from the texts of its laws. Likewise, nothing about the value ofMuslimin interests him except the information of their history. Hence, they run afteranyone whom they heard of being an ‘Alim [Knowledgeable] about the texts of thelaws or about the history, so that they bind themselves with him. With this, they arebounded to his views and confine themselves under his shelter. To him, Islam is fineas long as his ‘Alim is fine, and all Muslimin are safe as long as his followers aresafe.The self-formation of a human will never be complete except through Irtibatwith the person of Sayyidul Muwahhidin and Za’imul Muslimin Solawatullahi ‘Alaih,and none other than him. Here we observe that every individual who has beendisappointed in his strife towards his Irtibat with another person has enabled theenemies of Tauhid to grab the necks of the people of Tauhid. Consequently, eachand every one of the Muwahhidin is forced to swallow the bitterness of thedestruction of his human self, the tearing apart of his family, the crumbling of hiscommunity, and the ripping apart of his Ummah. With that, from one generation toanother, the life of every single one of them proceeds with his human self beingpressed with four disgraceful sentiments:33Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The first sentiment: The feeling of being vulnerable despite having people ofTauhid in neighbouring countries who are strong.The second sentiment: The anguish of being isolated despite having largenumbers of people of Iman who are brothers.The third sentiment: The desperation of being poor despite the abundantwealth of the people of Taqwa who are rich.The fourth sentiment: The inability to think despite the vast knowledge ofpeople of Islam who are knowledgeable.This is the person who has lost his Takwin Al Muhammadi who has becomethe victim of loss. Thus, each of them ended up being the target of the violent stormsof the ordeals and the striking thunders of the tribulations. No one survives from allthese except a few. However, the survival of the minority is useless amidst thedestruction of the majority.With this, by comparing between the well-known past with the occurringpresent, based on the vision of As Sultan the First Dandarawi on what has happenedto the Muslims of the best Ummah who now suffers the disgrace at the feet of thelowest peaks and shame amongst the lowest of all Ummah, he has concluded that itis because most individuals amongst the people of Tauhid have abandoned theirTakwin Al Muhammadi.As for the beginning of the disease, it was the day when majority of the peopleof Tauhid abandoned their Irtibat with the person whom Allah has Salawat andSalam upon:The Rasul who finalizes Islam and the Za’im who unites Muslimin.34Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Prescribing the RemedyAfter going through the process of Tafakkur Fahim [An IntelligentContemplation], As Sultan the First Dandarawi defined that the root of our misfortuneis caused by the lost of Takwin Al Muhammadi in most individuals amongst us. Thisis due to the absence of their Irtibat Iman and Intima’ with the person of SayyidulBasyar Muhammad Rasulullah ‘Alaihi Solawatullah. He therefore concluded thatthere is no remedy for this disease except to return to Irtibat Al Iman and Al Intima’.Hence, he prescribed the remedy in a form of Soihah Nida’ [Exclamation of a Call].In the second half of the thirteenth century of Hijrah, from the land of hisvillage Dandara located in southern Upper Egypt, with a heart filled with grief thatignited the fire of concern towards what has happened to the Muslims, he exclaimedhis Soihah Nida’: Allahu Akbar Nahnul Muhammadiyuna Walillahil Hamd(Allah is the Greatest, we are the people of Sayyidina Muhammad,and all praises be to Allah)With this exclamation, the owner of the call requested every individualamongst the people of Tauhid to be a Muhammadi in self-formation.Some of those who have been affected by the unjust and dark accusationwould presume that the Soihah Nida’ is a call to erase the name of Islam from thereligion of Tauhid or the name of Muslimin from the people of Tauhid. Thus, ‘AlaihiMinallahir Ridhwan began his Soihah Nida’ with ‘Allahu Akbar’ [Allah is the Greatest]and ended it with ‘Walillahil Hamd’ [and all praises be to Allah]. This is to announcethat Islam is our religion, Muslimin is our name, and Muhammadi is our Takwin.Hence through Takwin Al Muhammadi, the Muslims in the past have outlined theexaltedness of Islam and fulfilled the highness of Muslimin.35Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

4‘Alaihi Minallahir Ridhwan has provided with a distinct evidence from the ClearBook so that everyone who is determined to be a Muhammadi in self-formationknows that his Irtibat with the person of the Seal of the Prophets SollallahuWasallama ‘Alaihi Wa ‘Ala Aalihil Mubarakin is indeed a command from Allah theGod of the universe to all Muslims. The divine words of Allah Ta’ala in the 28 th verseof Surah Al Hadid contain the explanation to those who seek clarification:⎺ÏΒÈ⎦÷,s#øÏ.öΝä3Ï?÷σãƒ⎯Ï&Î!θßtÎ/(#θãΖÏΒ#uuρ©!$#(#θà)®?$#(#θãΖtΒ#ut⎦⎪Ï%©!$#$pκš‰r'¯≈tƒ×Λ⎧Ïm§‘Ö‘θàxî ª!$#uρöΝä3s9öÏøótƒuρ⎯ϵÎ/tβθà±ôϑs?#Y‘θçΡöΝà6©9≅yèøgs†uρ⎯ϵÏGyϑôm§‘∩⊄∇∪“Oh those who believe, have Taqwa to Allah and have faith (Irtibat) with HisRasul. For He will bestow upon you with two portions from His Rahmah (power andcompassion). And He will provide for you a light which you walk with. And He willforgive you, and Allah is the All-Forgiving and the All-Compassionate.”After clarifying the objective and providing the evidence for the purpose,launching from the reformation of humanity and no other, Sayyidi Muhammad AsSultan has explained to everyone who has heard his Soihah and responded to theNida’ about the method to regain his Takwin Al Muhammadi by returning to his IrtibatAl Iman and Al Intima’.36Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Therefore, his Irtibat with the person of the chosen Rasul is by Irtibat Imanwith the unique prophetic self of ‘Alaihi Afdhalu Solatin Wa Atammu Taslim. Thisobligates him to adhere to the established practices through every element of hisself. Upon the complete foundations of these established practices, SayyidulMuwahhidin ‘Alaihi Solawatullah institutes the anchoring of the values of Islam in theWijdan:To preserve his body, he has to adhere to the Sunnah that RasulullahSollallahu ‘Alaihi Wasallam has enacted in a simple manner that is in accordance tothe capability of every human.To purify his soul, he has to recite the Aurad [Recitations] that Rasulullah‘Alaihis Solatu Wassalam has taught to his companions and to the generations of thebest of times.To refine his desire, he has to emulate the Sirah An Nabawiyah thatRasulullah Solawatullahi ‘Alaih has made easy, suitable for all countries in every era.To educate his mind, he has to execute the order of Rasulullah ‘AlaihiSolawatullah in seeking all knowledge that has been taught by Allah Ta’ala tomankind, even at the furthest place.With this adherence, the Muslim will return to the established practices withthe elements of his self. Hence, the anchoring of the values of Islam will return to theWijdan.37Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Likewise, his Irtibat with the person of the selected Za’im is by Irtibat Intima’with the unique prophetic self of ‘Alaihi Akmalu Solatin Wa Ajmalu Taslim. Thisobligates him to adhere to the prominent interactions through every angle from thevisual projections of his personality. Upon the complete angles of these prominentinteractions, Za’imul Muslimin Solawatullahi ‘Alaih has structured the soaring of thevalue of Muslimin in the Wujud:From the angle of his mind, he has to view everyone who differs from him dueto ideological sects as brothers who cannot be separated from each other.From the angle of his desire, he has to view everyone who varies from himdue to social statuses as companions who cannot be in conflict with each other.From the angle of his soul, he has to view everyone who is unfamiliar to himdue to racial ethnicities as siblings who cannot boast over each other.From the angle of his body, he has to view everyone who is foreign to him dueto regional borders as friends who cannot be far apart from each other.With this adherence, the Muslim returns to the prominent interactions with thevisual projections of his personality. Hence, the soaring of the value of Muslimin willreturn to the Wujud.38Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

When the elements of the self have been evenly completed with theestablished practices and the visual projections of the personality have been evenlyharmonized with the prominent interactions, Takwin Al Muhammadi will return to theperson who has responded to the Nida’. Consequently, he will recover the build ofhimself, the model of his family, the building of his community and the fabric of hisUmmah. Therefore, everyone will be fused [Insihar] in the form of a single line.Through their synchronized movement, they will recover Jam’u Insan Muhammad –Sollallahu ‘Ala Sayyidina Muhammad. Thus, they announce from the top of everypeak to all Ummah about the return of the anchoring of the values of Islam in theWijdan and the soaring of the value of Muslimin in the Wujud.After Jam’u Insan Muhammad – Sollallahu ‘Ala Sayyidina Muhammad – hasbeen harmonized, across their generations, everyone will strive to achieve AlWilayah Al Muhammadiyah Al Kamilah [the Complete Muhammadi Governance]through his Masirah Al Muslimah Al Musalimah Al Muhammadiyyah Al Masar[Muslim Safe Journey towards Saiyyidina Muhammad]. Thus, the four evidences ofhis Iman will be exposed in his human self. With that, he will advance himself to theranks of those who are together with Muhammadur Rasulullah ‘Alaihi Solawatullah.By acquiring the firmness of the Aqidah in the desire, Syaitan will not influence hisI’tiqad [Principle of the Aqidah] through its whispers. In addition, with the sturdinessof Tadabbur in the mind, no one is able to manipulate his I’qal [Thinking Process ofthe Mind]. Hence, he will always carry on his Masirah together with his brothers, theMukminin, on the path of Al Ma’iyyah Al Muhammadiyah Al Mani’ah, under theshelter of the banner of Az Za’amah Al Muhammadiyah Al Jami’ah. As a result,being the most prioritized person to them surpassing themselves, Solawatullahi‘Alaih will purify them like how he has purified their predecessors.With all these Quranic explanation and Muhammadi clarification, AsSultan the First Dandarawi has emphasized that there is no remedy for thepainful disease that has befallen our Muslims except through Irtibat Al Imanand Al Intima’.39Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Establishment and the FoundationThe Establishment of the Dandarawi Model based on the Foundation of TakwinAl MuhammadiAfter the First Dandarawi Sayyidi Muhammad As Sultan is certain that he willnever find what he has been searching for from amongst the sincere assemblies whohave the same intention as him, he then decided to bear the responsibility as one ofthe reformists. He thus exclaimed his Soihah Nida’. Through the light of His SirajulMunir ‘Alaihi Solawatullah, he seeks help from Allah Jalla ‘Ulah to assist him inassembling everyone who wants to free himself from the plagues of segregationsand the destructions of disunity amongst the Muslims. This is to establish a societalmodel based on the foundation of Takwin Al Muhammadi. Hence, the model for thepeople of Islam will be a model of Manaratuz Zuhur [Minaret of Emergence] andMir’aatul Izhar [Mirror of Manifestation]; emergence of Jam’u Insan MuhammadSollallahu ‘Ala Sayyidina Muhammad in every place, and the manifestation of TakwinAl Muhammadi for this Insan.After going through the process of Tadabbur Hakim [a Wise Analyzation] toestablish the aspired model based on the foundation of the intended self-formation,’Alaihi Minallahir Ridhwan discovered the necessity to integrate this model with fourconstitutional traits which expose the reality of the establishment. These traits havefour signs which emphasize on the truthfulness of the foundation.The four constitutional traits are:1. Features2. Identity3. Position4. Structure40Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The signs are:1. Depiction2. Call3. Evidence4. HopeThese signs come in forms of:1. Symbol2. Exclamation3. Ensign4. Greeting41Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Features of the Model’s AssemblyFeatures, in the Dandarawi perspective, are the representation which reflectsthe form of any humanity model.In order to form the features of the societal model in the intended manner, AsSultan the First Dandarawi discovered the necessity to integrate four interconnectingspecialties into the features of the model.The first specialty: The features of the societal model have to be representedas a single tribe whose families branch out in various countries, without the ancestrallineages separating them or any reasons dividing them.The second specialty: The features of the desired model have to reflect thecompleteness of the values of Islam. They thus direct the Muslims in general to amodel that connects An Nahj An Nabawi Al Mubin [the Clear Prophetic Method].Therefore, Maslak can never be separated from Suluk, and it is impossible toseparate the both of them from Manhaj and Minhaj.The third specialty: The features of the aspired model have to be far fromliberation or rigidity. They thus direct all the people of Tauhid to a model thatpreserves the development of worldly affairs bounded by the firmness of religiousmatters.The fourth specialty: The features of this model should expose that it is indeeda societal model which does not contain any feature of a specific ideological sect,social status, racial ethnicity or geographical region. Hence, the features of thisuniversal model show to the people of Islam that this desired model is indeed amodel for all Muslims.To reach the intended objective, As Sultan the First Dandarawi hasestablished his societal model with features in a form that has been completed withfour specialties.42Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

First of them: In order to feature his societal model in the form of a singletribe, ‘Alaihi Minallahir Ridhwan has decided to make Al Intisab Al Ma’nawi [theSpiritual Family Relation] to himself as a mean for anyone who wishes to enter intothe ranks of this model. Thus, anyone who relates himself to him will acquire thename Ad Dandarawi no matter who he is. The name (Ad Dandarawi) should comebefore his given name. Therefore, everyone will be like a single tribe where itschildren would stand shoulder to shoulder even though they are far apart due to theconditions of time, and their families would come close despite the distances ofcountries.In order to preserve the features of his societal model in a form of a vesselthat gathers all segregations and assembles all disunities, ‘Alaihi Minallahir Ridhwanhas commanded for the door to Al Intisab Al Ma’nawi into his ranks to stay open forall people of Tauhid as long as Allah wills for the existence of life to last. With that,every individual from amongst the people of Tauhid may assemble in the ranks ofthe Dandarawi model anytime he wants and it is mandatory upon him to strive to bea Muhammadi in self-formation.Sayyidi Muhammad As Sultan ‘Alaihi Minallahir Ridhwan is also concernedthat Intisab to him should not cause any deviation in the establishment of the aspiredmodel from the intended foundation. Therefore, he has made Irtibat Iman and Intima’with the person of Sayyidul Basyar Muhammad Rasulullah ‘Alaihi Solawatullah as acondition for anyone to assemble into his ranks.With Irtibat Al Iman and Al Intima’, and with this personal Intisab Al Ma’nawi,every individual who Intisab to him is indeed a Muslim who is:A Muhammadi in Self-formation through Irtibat andA Dandarawi in Model through Intisab.43Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Second of them: In order for the method of the Dandarawi model to bebounded by An Nahj An Nabawi Al Mubin [the Clear Prophetic Method], ‘AlaihiMinallahir Ridhwan is concerned to clearly expose that a Muslim should seekclarification from the consensus of the Ahli Sunnah amongst the Muslimin withregards to anything concerning the Syari’ah for the values of Islam.The laws for the texts of the Syari’ah with regards to the execution of aMuslim in the four conjoining commitments of An Nahj An Nabawi Al Mubin areclarified in the four Mazahib Al Fiqhiyah [Schools of Jurisprudence]. With that, ‘AlaihiMinallahir Ridhwan embraced Mazhab Asy Syafi’e for himself, leaving everyindividual in his Dandarawi model to embrace any of the four Mazahib As Salafiyahwithout extremism or excessiveness.The Ihkam [Precise Execution] for the original way of performing Maslak AlQawim [the Upright Way], Suluk Al Azhim [the Great Demeanor], Manhaj Al Halim[the Tolerant Local Integration] and Minhaj Ar Rahim [the Compassionate GlobalUnity] are explained in the schools of Al Masyarib Az Dzauqiyah [Schools of Sufism].With that, ‘Alaihi Minallahir Ridhwan embraced Masyrab Al Ahmadi through ManhalAr Rasyidi [Rasyidi Sub-faction] for himself, leaving every individual in his Dandarawimodel to embrace any of the four Masyarib As Sufiyah without any Darwasyah[Nonsensical Speech or Action] or Halwasah [Hallucination].By seeking clarification in the texts of Ahkam [Laws] and the original way ofIhkam [Precise Execution] from their sources of the dignified Sunnah, everyone inthe Dandarawi model becomes a Muslim who is:Salafiyyul Ahkam [of Mazhab As Salafi in Laws] andSufiyyul Ihkam [of Masyrab As Sufi in Precise Execution]44Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Third of them: In order for the features of the aspired model to be far from anyform of liberation or rigidity, ‘Alaihi Minallahir Ridhwan has based his model on anaffirmed truth that indeed, the religion is a pure and firm origin while the world iscontemporary and modernizing. Thus, this truth reflects the features of theDandarawi model in the eyes of both the people of the religion and the worldsimilarly, that the desired model is indeed a model of:Tsabat Al Qidam [a Firm Origin of the Past] andHarakah At Taqaddum [and a Movement of Progress]Fourth of them: In order to show to the people of Islam generally that thefeatures of the Dandarawi model is indeed a model that penetrates all barriers anddividers that seperate and disperse Muslims far away from each other, ‘AlaihiMinallahir Ridhwan is concerned to direct his Soihah Nida’ to all people of Tauhid:Regardless male or female, old or young, the colour of his race or the locationof his country, his lifestyle or living condition, the Mazhab of his Ahkam or theMasyrab of his Ihkam, the organization of his social cooperation or the party of hisnational struggle, whether he is confined to himself or on the move in his group.Therefore, the direction of the Nida’ emphasizes that the model of the Tribesand Families of Al Usrah Al Dandaraweyah is not a model of a specific ideologicalsect, social status, racial ethnicity or geographical region. Rather, it is:A societal model that assembles separated individuals and segregated groupsinto a vessel of one family.45Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Sign for the Features of the Model’s AssemblyAfter As Sultan the First Dandarawi has shaped the features of his societalmodel, he chose a sign for the features. This sign emphasizes that the features ofthe Dandarawi model is established on the foundation of Takwin Al Muhammadi.Therefore, he has brought the ‘Mithal An Na’l An Nabawi Al Muthahharah’ [theDepiction of the Pure Prophetic Sandal]. Thus, he drew a green seven-pointed starat the top of the depiction. Written on it is the name of Allah Jalla ‘Ulah and the nameof Muhammad ‘Alaihi Solawatullah. This star is surrounded by a green crescentmoon which is written: Waman takun bi Rasulillahi nusratuhu, In talqahul usdu fi ajamiha tajimi.[Whoever whom his victory is with Rasulullah, if the lions face him in their dens, theywill fear.]Embroidered under the depiction are two olive twigs, written below them: Taj Ad DandarawiThe Dandarawi CrownAs for the significance of all those, the seven-pointed star, together with themajestic name and the prophetic name contained in it, symbolizes the exaltedness ofIslam. The crescent moon and its contents manifest the role of ‘Alaihis SolatuWassalam in the highness of Muslimin. The two olive twigs are a manifestation thatpeace and security are the right of all peace-loving people, for the owner of An Na’l‘Alaihi Solawatullah is sent by Allah Jalla ‘Ulah to spread peace to all mankind.46Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

As for the pure Na’l itself, its significance is shown by the old sayings thatmention about its truth. Thus, he has written on his depiction: “And the sandal steps on the spread (of ‘Arasy), my soul is its sacrifice. When it isplaced above our heads, we prevail. A cure for us from every disease. And indeed,its reality is a crown but its image is a sandal.”Indeed, ‘Alaihi Minallahir Ridhwan has ordered that this depiction is raised inthe house of every Dandarawi. In the form of a symbol, it teaches the generationsupon viewing it that everyone who commits with his Masirah Al Muslimah AlMusalimah Al Muhammadiyah Al Masar:Will never ever stray from the path of Al Ma’iyyah Al Muhammadiyah AlMani’ah, and will always remain under the shelter of the banner of Az Za’amahAl Muhammadiyah Al Jami’ah.47Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

48Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Identity of the Model’s IndividualIdentity, in the Dandarawi perspective, is the set of hidden factors that exposethe specialty of the human self. They are four hidden factors which are paired andare successive of each other, whereby the individual expresses them through hissayings and actions.The first hidden factor: The directing of his I’tiqad [Principle of Aqidah] and thedirection of his I’qal [Thinking Process of the Mind] show the reality of his religionnaturally.The second hidden factor: The practices for the elements of his self and theinteractions for the visual projections of his personality guide towards the Irtibat of hishuman self-formation.The third hidden factor: The pursuit of his will and the ability of his willpowerindicate the potential of his personal work.The fourth hidden factor: The capacity of his Wijdan and the distance of hisWujud emphasize on the status of his role in a group.Every person who Intisab to the First Dandarawi Sayyidi Muhammad AsSultan is a Muslim by nature of his religion. Furthermore, he is a Muhammadi in selfformationthrough the practices for the elements of his self and the interactions forthe visual projections of his personality. In order to complete the hidden factors of thespecialties of his self by emulating the Muhammadi perfections, ‘Alaihi MinallahirRidhwan has ordered everyone in his societal model to be concerned for hispersonal work and his role in a group to reflect his Takwin Al Muhammadi. This is toexpose through all his sayings and actions that the specialties of his self have indeedbeen extended from the perfections of whom Allah has Salawat and Salam upon:The Rasul who finalizes Islam and the Za’im who unites Muslimin.49Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Sign for the Identity of the Model’s IndividualLike how As Sultan the First Dandarawi has chosen the sign for the featuresin a form of a symbol and indication, he has chosen the sign for the identity in theform of text and expression:To fulfill the intention:‘Alaihi Minallahir Ridhwan has ordered every individual in the model of IrtibatAl Iman and Al Intima’ to make the Soihah Nida’ as a statement to express that everyhidden factor for the specialties of his self has been extended from the Muhammadiperfections. For Sayyidul Basyar Muhammad Rasulullah ‘Alaihi Solawatullah is…• The source for the directing of his I’tiqad• The destination for the direction of his I’qal• The one who moulds the practices for the elements of his self• The one who fabricates the interactions for the visual projections of hispersonality• The one who defines the pursuit of his will• The one who propels the ability of his willpower• The Sayyid [Master] for the capacity of his Wijdan• The Za’im [Guarantor] for the distance of his WujudDue to that, whenever every Muslim who is a Dandarawi in model and aMuhammadi in self-formation declares the Soihah: Allahu Akbar Nahnul Muhammadiyuna Walillahil Hamd[Allah is the Greatest, we are the people of Sayyidina Muhammad,and all praises be to Allah]With clearly defined words, he is indeed expressing the identity of Jam’u InsanMuhammad – Sollallahu Ala Sayyidina Muhammad.50Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Position of the ModelTo fulfill the model of consensus and assembly, ‘Alaihi Minallahir Ridhwan haschosen a central position in the Islamic Streets for his Dandarawi model. It does notincline towards the side of rigidity, rejecting any development in the life of Muslimin.Similarly, it does not incline towards the side of liberation, rejecting the stabilizationof development through the firmness of the Islamic civilisation.To emphasize the objective based on the intention, he has defined four sturdyprinciples for the position of his model. They come in the form of four clear borders:Firstly, the position should be in between the positions of the specializedideological sects. It is not too far away from them so that its people do not fall intothe cellars of isolation. It is also not too near to them so as not to be affiliated withthem in a position that is distinguished with the features of any of those specializedsects.With this moderation, the Dandarawi model is prepared to welcome anyindividual from these reformists’ sects, since the difference in opinion or vision willnever refrain him from joining its ranks.Secondly, the position should conform to accept the differences of livingconditions for all social statuses in every city. It should also be in accordance to thedistinctions of social lifestyles in all countries.With this difference in statuses and variation of societies, the Dandarawimodel should attract individuals from every social status without the differences oftheir living conditions hindering them. It should also attract people from allcommunities without the distinction of their lifestyles opposing them.Thirdly, the position should be suitable for all four racial ethnic groups. Thus,no racial colour is honoured above another and no ethnic group is favoured overanother.51Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

With this completeness in humanity, the Dandarawi model is prepared toassemble any Muslim into its ranks, without his racial color hampering him or hisethnic group disabling him from joining them.Fourthly, the position should exist in every residential area in variouspopulated countries. Thus, it does not only occupy a country or prefer any state.With this spreading throughout residential areas, the societal model becomesnear to every Muslim. Thus, neither does the country’s distance further him away northe nation’s borders exclude him.With that, the Dandarawi model is granted the ability to penetrate everyobstruction that stands in the way of assembling everyone who wants to achieveTakwin Al Muhammadi in his human self.52Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Sign for the Position of the ModelAfter As Sultan the First Dandarawi has placed the position of his societalmodel in the Islamic Streets, he selected a sign for the position which indicates thatthe establishment is indeed Dandarawi and the foundation is indeed Muhammadi.Hence, the sign has come in the form of an ensign. It has a white background with acrescent moon and a star with green writings in its centre:Indeed, ‘Alaihi Minallahir Ridhwan has written in the five-edged star of hisensign with the declaration of Iman, “La ilaha illallahu Muhammadur Rasulullah.”He has also written the sayings of a poet repeatedly in the crescent moon: Waman takun bi Rasulillahi nusratuhu, In talqahul usdu fi ajamiha tajimi.(Whoever whom his victory is with Rasulullah, if the lions face him in their dens, theywill fear).The writings in the star have come with an intention that the religion in theposition of his societal model is indeed Islam, and that everyone who comes to hismodel is amongst those who say, “Indeed, I am from amongst the Muslimin.”Likewise, the writings in the crescent moon emphasize that those who are inthe position are indeed amongst those who Irtibat with the person of Sayyidul BasyarMuhammad Rasulullah ‘Alaihi Solawatullah.As for the colour of the ensign, the colour green symbolizes Muhammadi giftwhile the colour white symbolizes Dandarawi purity.Hence, the sign of the position has come in the form of an ensign whichgathers both the writings that show the objective as well as the significance thatshows the intention. After which, the Second Dandarawi Sayyidina Al Abbas AlImam Ridhwanullahi ‘Alaih has ordered for this ensign to be raised highly at everyplace where the model of his father exists. Therefore, everyone who hears theSoihah Nida’ will be shown towards the position of the model that is based on IrtibatAl Iman and Al Intima’.53Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Structure of the Model’s AssemblyIn order to achieve the appearance for the building of the Islamic Communityand the essence for the fabric of the Muslim Ummah within the Dandarawi Model, AsSultan the First Dandarawi is concerned that the human structure for his societalmodel is harmonized in any community where residents are found, and in mostnations regardless how far its people were distanced.Integration of the ideological sects:Since the Islamic Streets contain four specialized sects, the establishedsocietal model must assemble the followers of Mazahib As Salafiyah, students ofThuruq As Sufiyah, members of welfare organizations, and activists of nationalorganizations, in its human structure.Integration of the social statuses:Since the building of the Islamic Community consists of people whose livesare affected by the conditions of their social statuses, the structure of the DandarawiModel must be compacted with persons from the four aspects of social statuses.• From the aspect of wealth, while wealth is the nerve of life, it comprises of therich and the poor.• From the aspect of strength, while strength is the propeller of life, it comprisesof the strong and the weak.• From the aspect of knowledge, while knowledge is the progress of life, itcomprises of the knowledgeable and the illiterate.• From the aspect of authority, while authority is the system of life, it comprisesof the leaders and the followers.54Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Integration of the racial ethnicities:Since the fabric of the Muslim Ummah encompasses racial groups whosepeople vary in their specialties due to the differences in their ethnic colours, thestructure of the Dandarawi Model certainly should encompass the ethnic groups withtheir four colours. Hence amongst them, there are those who are descended fromthe white, black, red and yellow racial groups.Integration of the geographical regions:Since the fabric of the Muslim Ummah spreads throughout the nations of thefour geographical surfaces of the Earth, the structure of this model must beintegrated with people who are scattered in the East, the West, the South and theNorth. Indeed, they reside on lands where their living conditions vary due to thevariations of their residential climates. Hence amongst them, there are those whoreside on mountains of different heights, in valleys of varying depths, on lands ofdifferent colours and along coasts of various shores.Residents of the Model’s StructureWhen the Muslims with their ethnic colours are distributed throughout thecountries in a form of tribes and families, whereby each of them has their ownspecific ancestral lineage and the specialties of their own nation, ‘Alaihi MinallahirRidhwan is concerned to harmonize the structure of his aspired model with unlimitednumbers of people amongst those tribes and families. Thus, they are included in asingle human structure through Intisab to him. At the same time, they still preservetheir specific ancestral lineages and the specialties of their nations. With that, theyare known in the countries throughout their spreading with the name, “Qabail wa‘A-ilat Al Usrah Al Dandaraweyah” (the Tribes and Families of Al Usrah AlDandaraweyah). In their respective places, they are known as, “Jumu’ Sahah” (thegathering of Sahah), because in the Dandarawi understanding:Sahah is a human, not walls of a building55Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

It is impossible to standardize the people’s execution of Maslak, Suluk,Manhaj and Minhaj of Islam. Due to that, ‘Alaihi Minallahir Ridhwan is concerned toraise Kawkabat [troops] within each tribe and family from all the Jumu’ Sahah of hissocietal model. They are harmonized from the four human generations; the old, theadult, the youth and the child, both male and female. Through Masirah Dzatiyah WaJama’iyah [Individual and Group Journey], each troop bears the responsibility toportray the Minaret of Emergence of Jam’u Insan Muhammad Sollallahu ‘AlaSayyidina Muhammad in every place, and the Mirror of Manifestation of Takwin AlMuhammadi for this Insan. Hence, these Kawkabat are in the form of MuhammadiCircles for their tribes, families and other people in their countries. They are thosewho guide every individual amongst them to the path towards the ranks of Jam’uInsan Muhammad – Sollallahu ‘Ala Sayyidina Muhammad.It is possible that these Kawkabat are harmonized from one person and hisfamily members, or from tens of tribes or families. These Kawkabat are called“Fursan” [knights] in all their Jumu’ Sahah. Hence, Al Faris Ad Dandarawi [theDandarawi Knight] is the one who does not succumb to Syaitan’s whispers in hisdesire. Therefore, he does not deviate from the Masirah of his Takwin AlMuhammadi regardless how the troubles of time wrestle with him.56Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Spreading of the Model’s AssembliesThe Muslim Ummah is separated by regional borders. Thus, in order for aJumu’ Sahah in any country to have Tamasuk [Local Integration] and for all theJumu’ Sahah across the nations to have Talahum [Global Unity], ‘Alaihi MinallahirRidhwan is very concerned for all Jumu’ Sahah of the Dandarawi Model to spread inthe Islamic Streets in the form of a tree continuously branching out and is alwaysgreen, whereby its leaves are the individuals across the successive generations.Thus, the seed of the tree is formed from his family who are the tribes of Al Amarah,together with other Muslim families in Dandara. Then, the roots are strengthenedwith most of those around them from the tribes of southern Upper Egypt; Qena,Aswan and the Red Sea. The upright growth of its trunk is completed by severalfamilies from the remaining regions of his country in Egypt. Subsequently, thebranches of the tree for the Dandarawi Model are branched out everywhere througheveryone who has responded to the call of Takwin Al Muhammadi.In order to strengthen his human tree throughout all places and time, AsSultan the First Dandarawi has ordered that everyone who has accepted to be aMuhammadi in self-formation and a Dandarawi in model must always be in theassembly of his Jumu’ Sahah at all times and in any situation. With that, theexistence of every person in the Jumu’ Sahah in all countries completes the numberof the model’s structure. Hence, all of them raise the height for the building of theIslamic community in every place and weave the fabric for the single body of theMuslim Ummah across the nations.With this strong tree and its spreading branches, everyone who hears theSoihah and wants to respond to the Nida’ can see that within the Tribes and Familiesof Al Usrah Al Dandaraweyah, there is:The appearance of Tamasuk in the building of the Islamic communityand the essence of Talahum in the fabric of the Muslim Ummah57Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

The Sign for the Structure of the ModelTo complete the four signs, the assemblies of the Tribes and Families of AlUsrah Al Dandaraweyah have decided for the fourth sign to be a hallmark whichemphasizes that all the Jumu’ Sahah of their tribes and families have indeedassembled in their countries, with the action of their Takwin Al Muhammadi, toinstitute the structure of their Dandarawi Model.For the fourth sign to be similar like the previous ones, they have selected forthis sign to be in the form of Raja’ Al Muhammadi [a Muhammadi Hope]. It is like agreeting which they sing in their seasonal gatherings and official conferences,expressing its words about their Masirah Al Muhammadiyah.To realize the intention based on the purpose, they chose to compose theirhope from two lines from a prophetic song that has been approved for them by thegrandfather of their Intisab Al Ma’nawi, the First Dandarawi Sayyidi Muhammad AsSultan ‘Alaihi Minallahir Ridhwan, followed by their spiritual father, the SecondDandarawi Sayyidina Al Abbas Al Imam Ridhwanullahi ‘Alaih. Thus, they sing itduring their celebrations or conferences.Therefore, their hope is like a greeting whereby its introduction is a statementwhile its content is a clarification to that statement.tone:As for the statement, they repeat its words with persistence in an intense Waman takun bi Rasulillahi nusratuhu, In talqahul usdu fi ajamiha tajimi.[Whoever whom his victory is with Rasulullah, if the lions face him in their dens, theywill fear].58Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

As for the clarification, it is explained through the lines of their song whichthey sing with a distinctive melody, so that those who listen to it do not mistake itsmeanings: [Oh Rasulallah, oh my support. You are the door to Allah whom I rely on.] (Thrice) [Thus in this world and the hereafter. Oh Rasulallah, please take my hand.] (Once)Then, they proclaim the identity of Jam’u Insan Muhammad – Sollallahu ‘AlaSayyidina Muhammad – through the Soihah Nida’ which they repeat thrice, with avoice that originates from the Wijdan to tremble the Wujud. Allahu Akbar Nahnul Muhammadiyuna Walillahil Hamd[Allah is the Greatest, we are the people of Sayyidina Muhammad, and allpraises be to Allah]As such, the four constitutional traits have come with their four signs toevidently clarify that the Dandarawi Model which has been established based on thefoundation of Takwin Al Muhammadi is indeed a model of Manaratuz Zuhur [Minaretof Emergence] and Mir’aatul Izhar [Mirror of Manifestation].With those statement and clarification, we have come to the end of the firstbook of our Watsiqah Baidha’ where we grace it with words of appreciation.59Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

Words of AppreciationI present my thanks and gratitude to:My spiritual twin and paternal brother, Al Marhum Al Amir Abdullah Ibn AlAbbas Al Ad Dandarawi, former As Sayyid Al Amir An Na’ib Al ‘Am for SumuwwulAmir. He had supported me throughout his life. For me, he is the best brother andthe best companion.Also to my precious family members from the house of Al Fadl and the houseof Abdullah specifically, and the children of Al Abbas from the family of AdDandarawi generally. They have surrounded me with their patience due to theabsence of their family member, who appears for an hour only to disappear for amonth, and who appears for a day only to disappear for a year. Be it in a cell ofscriptures that narrate the history of mankind, or veiled in voyages bounded by thecountries’ geographical boundaries.I truthfully say that, had it not been for their utmost patience throughout thetwenty years, I will never be able to travel into the horizons to search for depictions inthe treasures of time. And never shall I be able to dive into the lowest depths insearch of words for me to embroider the lines.I find myself speechless before them; men and women, old and young, unableto express the words of gratitude. Its letters have been gathered by the stars,sprinkled with droplets from every sea, and fragranced with the blessings of AllahJalla ‘Ulah who says in His Hadith Al Qudsi:. [The most grateful amongst you to Allah is the most grateful amongst you tomankind.]And to my brothers and sisters, sons and daughters of Sayyidina Al Abbas AlImam, Jumu’ Sahah of the Tribes and Families of Al Usrah Al Dandaraweyah60Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.

generally, and to the troops of their Fursan specifically, whom Allah has made themthe fortress of security and resting place of peace for me.And to my companion, Ad Doktorah Su’ad Al Hakim, Na’ib Sumuwwul Amirfor the Jumu’ Sahah of the Tribes and Families of Al Usrah Al Dandaraweyah inLebanon, and Head of Dandara Cultural Centre in Beirut, who has been convincedwith the truth of our perspective of vision. Thus, she held the pen as a sword in herright hand and the torch of understanding in her left hand. Hence, she utilized all thegifts of knowledge and information that Allah has presented to her to establish AlWatsiqah Al Baidha’ with concrete evidences in a book entitled, ‘Asda’ Al Watsiqah.’This is to bring the four books of Al Watsiqah Al Baidha’ from the field of informationspecialized for the assemblies of Al Usrah Al Dandaraweyah into a form ofknowledge that specializes in all fields of study.Then, I direct my thanks and gratitude to those selected people who havesupported me in recording this book, be it through advices or corrections, amongstthe leaders of ‘Ulama; professors in the knowledge of Syari’ah, Sufiyah, histories andhumanities, as well as scholars of literature. Also to everyone from the countries ofEgypt, Sudan, Syria, Lebanon, Malaysia, Pakistan, China and Japan. Amongst them,there are those who visited me in my country, while others whom I visited in theircountries.And if there is a word of acknowledgement, I thus say: May Allah protect themand their brothers, who have been the pillar of support for the religion of Tauhid andthe valuable asset for the people of Tauhid.upon:Finally, Salawat and Salam upon the one whom Allah Salawat and SalamThe Rasul who finalizes Islam and The Za’im who unites Muslimin.61Copyright © 2013 Al Usrah Al Dandaraweyah ®. All rights reserved.