Indonesia, formerly known as the Archipelago, is the largest Muslim country in the Islamic world. Long before independence from the physical occupation (military) and became an Indonesian citizen, in the archipelago have been established centers of Islamic power that shaped the empire. Starting from the sultanate of Aceh, located on the west end, until the sultanate of Ternate in the east end.

Various historical records prove that the Islamic sultanates are not stand alone, but have very close relations with the Islamic caliphate, especially the Ottoman caliphate, based in Turkey. This paper will briefly review some historical evidence that shows the relationship of unity between the Islamic sultanates in the region with the Khilafah Islamiyah Nusantara.

Recognition of the Khilafah Islamiyah Nusantara

Influence of the presence of the caliph of the archipelago's political life has been felt since the early days of the establishment of Caliphate (read: Daulah Islamiyah). Muslims do futuhat success against the Persian Empire and occupied large parts of the Eastern Roman, like Egypt, Syria, and Palestine, under the leadership of Umar ibn al-Khattab had placed Daulah Islamiyah as a superpower of the world since the 7th century AD When the Caliphate was in the hands of the Umayyad dynasty (660-749 AD), ruler of the archipelago, though Hindus still-acknowledged greatness of empire.

Recognition of the greatness of the caliphate evidenced by the two letters sent by the Maharaja of Srivijaya to the Umayyad caliph. The first letter was sent to Muawiyyah, and the second letter was sent to Umar ibn Abdul Aziz.1 first letter was found in a diwan (archive, pen.) Umayyads by Abdul Malik bin Abu Umayr submitted to the ATS-Tsaqofi Ya'yub, which was then submitted to Al-Haytsam bin Adi. Al-Jahizh who heard the letter from Al-Haytsam narrating a preliminary letter as follows:

"From the King of Al-Hind which animal cages containing a thousand elephants, (and) a palace made of gold and silver, which served the kings daughter, and who has two great rivers that irrigate the tree aloes, to Muawiyah ...." 2

The second letter documented by Abd Rabbih (H/860-940 246-329 AD) in his Al-Iqd Al-Farid. Pieces of the letter as follows:

"From the King of Kings ...; who was a descendant of a thousand kings ... to the King of Arabia (Umar ibn Abdul Aziz) who do not associate other gods with God. I have sent you a gift, which is actually a gift that not too much, but just a sign of friendship, and I want you to send me someone who can teach Islam to me, and explained to me its laws. "3

In addition, Farooqi found an Ottoman archive containing a petition from the Sultan Ala al-Din Shah Riayat to Sultan Sulayman al-Qanuni brought Huseyn Effendi. In this letter, the Ottoman ruler of Aceh acknowledged as caliph of Islam. In addition, the letter also contained a report on Portuguese military activities that cause major problems for the Muslim traders and pilgrims en route to Mecca. Therefore, assistance is urgent to save the Ottoman Muslims who continue to be slaughtered Farangi (Portuguese) kafir.4

Sulayman Al-Qanuni H/1566 died in 974 AD But the petition of Aceh have the support of Sultan Selim II (974-982 H/1566-1574 M), which issued orders for an expedition of the imperial military to Aceh. September Around 975 H/1567 M, Admiral Turkey in Suez, Kurtoglu Hizir Reis, was ordered to sail towards Aceh with a number of expert rifle fire, soldiers and artillery. These troops were ordered to be in Aceh for Sultan.5 however still required by the way, is only part of a large fleet of up to Aceh since transferred to quell the rebellion in Yemen, which ended 979 years H/1571 M.6 According to historical records, Turkish troops arrived in Aceh in the years 1566-1577 AD as many as 500 people, including experts on firearms, shooters, and technical experts. With this help, Aceh attacked the Portuguese in Malacca in 1568 M.7

Kurtoglu Hizir Reis presence with the fleet and his army was greeted with joy by the Muslims of Aceh. They were welcomed with great ceremony. Kurtoglu Hizir Reis later given the title as the governor (wali) of Aceh, which is the eighth official delegation caliph placed in the area. This indicates that the relationship is not the Archipelago with the Ottoman Caliphate brotherly relations but the extent a state of political relations. Presence in Aceh over the guardian of Turkey suggests that the Aceh is an integral part of the Khilafah Islamiyah.

On the other hand, many political institutions wither in the archipelago got his sultan of certain rulers in the Middle East. In 1048H/1638 M, Lord Bantam, Abd al-Qodir (ruling 1037-1063H/1626-1651) awarded the title of sultan by the Sharif of Mecca as a result of the special mission sent for that purpose to the Holy Land. Meanwhile, famous Acehnese sultanate's close relations with the Turkish authorities and Haramayn Ustmani. Likewise Palembang and Makassar, who helped establish a special relationship with the ruler Makkah9. At that time, the rulers of Mecca is an integral part of the Ottoman caliphate, based in Turkey.

Viewed from the use of the term, the empire of Islam in the archipelago associate themselves inseparable from the Caliphate. Some books call this a classic Jawi. Kings saga Pasai (pp. 58, 61-62, 64), for example, the official name of the empire Samudea Pasai as "Ocean of Dar al-Islam." The term Dar al-Islam also used the book of laws to describe the empire Pahang Pahang. The Nur al-Din al-Raniri, in Bustan al-Salatin (for example, on pp. 31, 32, 47), calling the sultanate of Aceh as the Dar al-Salam. The term is also used in Pattani when the local authority, Paya Tu Naqpa, converted to Islam and took the name Sultan Ismail Shah Alam Zill-fi God is enthroned in the land of Pattani Dar al-Salam (Hikayat Patani, 1970:75).

In classical Islamic political science, the world was divided between the Dar al-Islam and Dar al-Harb. Dar al-Islam is an area that applies Islamic law and its security is in the hands of Muslims. While the Dar al-Harb is the opposite of the Dar al-Islam. Use of the term "Dar al-Islam" or "Dar al-Salam" shows that rulers receive Melayu Nusantara Islamic geopolitical conception of the division of two regions of the world. The concept of geopolitics is increasingly crystallized when the nations of Europe-started by the "nation Peringgi" (Portuguese), which was then followed by other European nations, especially Holland and England began rampant in the Indian Ocean region and the Straits of Malacca (descent al-Salatin, 1979 :244-246). They perform physical occupation and spread Christianity through mission and zending.

Ottoman Empire, as mentioned by Hurgronje (1994, 1631 pages), 10, is pro-active in giving attention to the sufferings of Muslims in Indonesia by way of open government representatives (consulate) in Batavia in the late 19th century. To the Muslims who are in Batavia, the Turkish consul promised to fight for the emancipation of the rights of Arabs were the equal of the Europeans. In addition, Turkey will also see to it that all Muslims in the Netherlands East Indies Netherlands free of oppression.

More than all that, Aceh many visited the scholars from various other parts of the Islamic world. Sharif of Mecca sent his envoy to Aceh a cleric named Sheikh Abdullah Kan'an as a teacher and muballigh. Around the year 1582, came two great scholars of the Arab countries, namely Sheikh Abdul Khayr and Shaykh Muhammad Yamani. In addition, in Aceh itself born of great scholars like Al-Sumatrani Shamsuddin and Abdul Rauf al-Singkeli. 11

Abdul Rauf Singkel got an offer from the Sultan of Aceh, Safiyat al-Din Shah to the post with the title Kadi Qadi al-Malik al-Adil is already vacant for some time because of Nur al-Din al-Raniri back to Ranir (Gujarat). After doing a variety of considerations, Abdul Rauf tersebut.12 accept, therefore, he officially became a qadi with the title of Qadi al-Malik al-Adil. Furthermore, as a Qadi, the Sultan Abd Rauf asked to write a book as a reference (qaanun) the application of Shari'a Islam.13 book was later given the title al-Tullab Mir'at.

Various historical fact was further confirmed the existence and recognition of the close relationship between Aceh and the Archipelago with the Ottoman Caliphate. In fact, not limited to relations of friendship but a relationship of brotherhood or 'unity' as an integral part of the Ottoman Caliphate (Dar al-Islam).

Hajj Travel guards Nusantara

The existence of the Ottoman Empire as the Islamic empire, especially after the successful conduct futuhat of Constantinople, the Byzantine capital, at 857 H/1453 M, caused a embedded in the hearts of Turkish Muslims of the archipelago. The famous name for Turkey in the archipelago is the "Sultan of Rum." 14 The term "Rum" spread to mention the Turkish Ottoman Empire. Starting this period, political and cultural supremacy Rum (Ottoman Empire) to spread to various parts of the Muslim world, including to Nusantara.15

Political and military power of the Ottoman Caliphate began to be felt in the Indian Ocean region in the early 16th century. As the caliph of the Muslims, the Ottoman Empire has a position as khadimul haramayn (guard of two sacred ground, namely Mecca and Medina). In this position, the Ottoman Sultan to take special steps to ensure security for the pilgrimage. All of the pilgrimage routes in the Ottoman territory placed under its control. Hajj caravan itself can directly go to Makkah without obstacles or fear of facing Portuguese disorders. At 954 H/1538 M, Sultan Sulayman I (ruled 928 H/1520-1566 M) sends a strong fleet under the command of the governor of Egypt, Khadim Sulayman Pasha, to release all the Portuguese-controlled pelabuan to secure shipping pilgrimage to Jeddah.16

The Ottoman Turks also secures the pilgrimage route from the region west of Sumatra by putting the navy in the Indian Ocean. Angkataan Ottoman presence in the Indian ocean sea after H/1498 AD 904 not only secures the pilgrimage to Islam Nusantara, but also resulted in increasingly large shares of trade in Turkey in this region. In turn, this gives an important contribution to the growth of economic activity as a side effect hajj journey. At the same time also increase the presence of the Portuguese fleet in the Indian Ocean, but able to enforce the Ottoman naval supremacy in the Persian Gulf, Red Sea and the Indian Ocean during the 16th century. 17

In regard to the security of the pilgrimage route, Selman Reis (w 936/1528), laksanama Turkey in the Red Sea, continue to monitor the progression of Portuguese troops in the Indian Ocean, and report it to the central government in Istanbul. One report quoted Obazan sound is as follows:

"(Portuguese) also controls the port (Pasai) on the big island called Syamatirah (Sumatra) ... It is said, they had 200 people there infidel (Pasai). With 200 people disbelieve, they also control the Malacca pelabuan who are faced with ... Sumatra. Therefore, when our ships were ready and, InsyaAllah, move against them, then their total destruction is not inevitable, because one can not endorse the fort another, and they can not form a united opposition. "18

This report is quite reasonable, because in the year 941 AD H/1534, commanded a squadron of Portuguese Diego da Silveira origin facing a number of ships off the Gujarat and Aceh chapter el-Mandeb Strait at the mouth of the Red Sea.

Related Forms

Portuguese continued to expand its influence not only to the Middle East but also to the Indian Ocean. Portuguese King Emanuel I openly convey the main purpose of the expedition, saying, "Surely the purpose of searching the sea road to India was to spread Christianity, and rob the wealth Eastern people '19. The Ottoman Caliphate was not standing still. In 925H/1519 M, Portuguese in Malacca digemparkan by the news of the release of the fleet 'Ottoman' to liberate the Muslim occupation of Malacca from the infidels. The news is of course very encouraging Muslims setempat.20

When Sultan Ala al-Din al-Qahhar Riayat Shah ascended the throne in Aceh in the year 943 AD H/1537, he seemed aware of the needs of Aceh to ask for military aid to Turkey. Not only to expel the Portuguese in Malacca, but also to do futuhat into other areas, especially remote areas of Sumatra, such as the Batak area. Al-Kahar use Turkish, Arabic and Turkish troops Abesinia.21 of 160 people plus 200 soldiers from Malabar, they form an elite group of armed forces in Aceh. Furthermore, Al-Kahhar deployed to conquer territory in the interior of the Batak of Sumatra in the year 946 AD H/1539 Mendez Pinto, who watched the war between the forces of Aceh with the Batak, Aceh reported the return of the fleet under the command of a Turk named Hamid Khan, the nephew of the Ottoman Pasha in Kairo.22

A historian of the University Kebangsaan Malaysia, Lukman Thaib, acknowledge the assistance of the Ottoman Empire to do futuhat of the region around Aceh. According Thaib, this is an expression of solidarity with Muslims who make it possible for Turkey to do a direct attack against the area around Aceh.23 In fact, the Ottoman Empire to build a military academy in Aceh named 'askeri Beytul Mukaddes' which turned into 'Askar Baitul Makdis' more in line with Acehnese dialect. This is a center of military education that gave birth to the heroes in the history of Aceh and Indonesia24. Thus, the relationship with Turkey is very close to Aceh. Aceh as if it is part of Turkish territory. Acehnese Muslims considered the issue of Turkey as a problem in the country who must be resolved.

Nur Al-Din Al-Raniri in Bustan al-Salathin narrated, the Sultan Ala al-Din Shah Al-Qahhar Riayat sent envoys to Istanbul to face the "Sultan of Rum." This emissary named Huseyn Effendi who speaks fluent Arabic. He came to Turkey after a pilgrimage M haji.25 In June 1562, the Acehnese delegation arrived in Istanbul to ask for military assistance to face the Portuguese Empire. When the ambassador was able to escape from attacks by the Portuguese and arrived in Istanbul, he managed to get the help of Turkey, which is helping Aceh's military greatness thus generating sufficient to subdue the ARU and Johor on H/1564 973 M.26

Aceh's relations with the Ottoman Empire continues, especially to maintain peace in Aceh from Portuguese attack. According to a writer of Aceh, the successor to Al-Qahhar Mansyur Both the Sultan Shah (985-998 H/1577-1588 M) renew the political and military relationship with Utsmani.27 This is justified by the historical sources of the Portuguese. Bishop Jorge de Lemos, secretary of the Portuguese Viceroy in Goa, in the year 993 AD H/1585, report to the Lisbon that Aceh has been back in touch with the Ottoman Caliph to obtain military aid to launch a new offensive against the Portuguese. The next ruler of Aceh, the Sultan Ala al-Din Shah Riayat (988-1013 H/1588-1604 M) was also reported to have continued also with the Turkish political hubunghan. It was said that the Ottoman Caliphate to send a star even had the honor to the Sultan of Aceh, and grant permission to the ships flying the flag of Aceh to Turki.28

The ships or boats used in every war in Aceh consists of an agile small boats and big ships. Big ships or junks that sailed the seas to Jeddah from Turkey, India, and Gujarat. These last two areas are part of the Ottoman Caliphate. According to the Court, the ships are quite large, measuring 500 to 2000 ton.29 large ships equipped with cannons from Turkey and other weapons used to attack Aceh from the European colonizers who interfere in the Muslim areas of Aceh Nusantara.30 really appears as a very great power because feared Portuguese weaponry reinforced by experts from the Turkish caliphate as an aid to Aceh.31

According to the sources of Aceh, Sultan Iskandar Muda (1016-1046 H/1607-1636 M) sends a small fleet of three ships, which reached Istanbul after two and a half year voyage through the Cape of Good Hope. When the mission returned to Aceh, they are given the help of guns, 12 military experts, and a letter that is a decision about the Ottoman persahabataan and relations with Aceh. The twelve military experts described as a hero in Aceh. They also say such an expert that can help the Sultan Iskandar Muda, not only in building a strong fort at Banda Aceh, but also in building the palace kesultanan.32


The impact of the success of the Ottoman Caliphate facing the Portuguese in the Indian Ocean is very large. Including their ability to defend the holy places and roads leading to the pilgrimage; continuity of exchange of Indian goods to European traders in the markets of Aleppo, Cairo and Istanbul, as well as business continuity routes between India and Indonesia in the Far East via the Arabian Gulf and the Sea Merah33.

Some imperial relations in the archipelago with the Ottoman Caliphate, based in Turkey seems clear. For example, Islam was introduced Buton (South Sulawesi) 16M century. Genealogy of the Kings of Buton indicate that after converted to Islam, Lakilaponto inaugurated as 'sovereign' with the title of Qaim ad-Din (religious enforcers), which was inaugurated by Sheikh Abd al-Wahid from Mecca. Since then, he was known as Sultan Marhum. Since it is also the name of the sultan was worshiped in khuthbah Friday. According to local sources, use of the title 'Sultan' This happens after consent is obtained from the Sultan of Turkey (there is also a mention of the ruler of Mecca). And Sheikh Wahid also send news (about it, pen.) To the Sultan of Rum (the Caliph) in Turki34. This reality shows that Mecca was in the leadership of Turkey, and Buton has a relationship 'structural' in the form it is still simple with the Ottoman Empire through the intercession of Makkah Sheikh Wahid.

Meanwhile, in an area currently known as West Sumatra, Minangkabau Alam ruler who called himself the "Aour Allum Maharaja of Kings" is believed to be the sultan's younger brother Ruhum (Rum). Minangkabau people believe that they are descendants of the first ruler Caliph Rum (Ottoman), who was assigned to be in the region tersebut35 Sharif. This provides information that the empire has any connection with the Ottoman Caliphate.

In addition there is the empire in the Nusantara (Indonesia) which are directly related to the Ottoman Caliphate, there were also some imperial associated indirectly, namely through the other empire, for example, the sultanate of Ternate. In the 1570s, when war-soya Soya against the Portuguese, the sultan of Ternate, Baabullah, assisted by the Sangaji of Nusa Tenggara are famous for its fleet gurap and Demak by Javanese soldiers. Likewise Aceh with a mighty maritime fleet strength has blocked 30 000 warships to blockade the port of Sumatra and the delivery of food, ammunition, Indian and Portuguese via the Strait of Malacca. Ternate Demak36 enemy means enemy.

Based on some of these reality shows that the empire of Islam in the archipelago has a relationship with the Ottoman Caliphate. The form is in the form of trade relations, military, politics, propaganda, and power.

The response of the Muslims of Indonesia on the unification of Ummah

When the Khilafah Islamiyah are on hard times, where some regions began to occupied by the colonizers, there was an effort to continuously strengthen the unity of Islam that was driven by the Sultan Abdul Hamid II. He stated, "We shall strengthen our ties with Muslims in other parts of the earth. We shall move closer toward each other and in a very strong intensity. Therefore, there is no more hope in the future unless this unity. "37 This is the idea that became known as Pan-Islamism. Any effort to strengthen the unity of Islam to Indonesia (Dutch Indies).

Snouck Hourgronje, advisor of the Netherlands, continues to convey information to the Dutch East Indies colonial government that there is a movement of pan-Islamism efforts to persuade the kings and chiefs of Dutch East Indies (Muslims) to come to the Palace of Sultan Abdul Hamid II in Istanbul. Short-term objectives to accomplish in Batavia, Snouck further, is to get a status of equality to the Arabs and later to all Muslims equal of the Europeans. If the goal has been reached then the people of Islam is not difficult to again have a higher status than the Europeans, who then could even discredit them entirely. Dutch East Indies colonial government is very worried that if the Muslims know that the Sultan Abdul Hamid II to provide scholarships for Muslim youth. At the expense of Sultan Abdul Hamid II, they can enter schools to receive the highest scientific education and find a deep consciousness of every Muslim superiority over those who disbelieve, in-depth awareness and opprobrium should they receive that are not allowing themselves to be governed by by infidels. If they have completed their studies and had made the pilgrimage to Mecca, they are expected to play in developing the Islamic thought in the area mereka38.

This pooling of efforts continue to be strengthening. Until the year 1904 there have been seven to eight consuls ('messenger' pen.) Ever placed in the Indies Belanda39 Ottoman Caliphate. Among the activities of the consul is distributing manuscripts of the Koran in the name of the sultan, and printing the works of Islamic theology in the language of Malays are printed in Istanbul. Among the book is the commentary of al-Quran at the title page called "The Sultan of Turkey King of all Muslims' 40. The term king here actually refers to the word al-Malik, which means ruler, and everyone is Islamic term referring to Muslims. So, the title shows the declaration of the Caliph that he was the ruler of the Muslims worldwide. This indicates that the Ottoman empire continued to strive to unite the Malays into which the empire, including through the dissemination of the Koran.

In response to the union movement of Islam by the Ottoman Caliphate, in the Dutch East Indies, there are several organizations of Islamic movements in the Dutch East Indies who support the movement. Abu Bakr Atjeh mention among these organizations is Jam'iyat Khoir founded on July 17, 1905 by Arab descent. Articles of this Islamic movement in the Netherlands East Indies was published in newspapers and magazines in Istanbul, including the magazine Al-Manar. Khalifah Abdul Hamid II, who lived in Istanbul would ever send his envoy to Indonesia, named Ahmed Amin Bey, at the request of the association is to investigate the situation of Muslims in Indonesia. As a result, the Dutch East Indies colonial government set a ban for the Arabs visited several areas tertentu41.

Organization of the Islamic movement who emerged as a positive response to this rally is Sarikat Islam. Events dikibarkannya flag Ottoman Empire at the National Congress Sarikat Islam in Bandung in 1916, as a symbol of solidarity with fellow Muslims and opposition to colonial rule, show it. At that time, one of which is the Khilafah Ustmaniyah is the call of jihad in the name of the Caliph to all Muslims, including Indonesia, known as Java. In between these calls is:

"O believers, consider how many other countries to colonize the Muslim world. India is spacious and has a population of one hundred million Muslims invaded by a small group of enemies of the British infidels. 40 million Muslims java colonized by the Dutch. Morocco, Al-Algeria, Tunisa, Egypt and Sudan suffer under the grip the enemy of God and His Messenger. Kuzestan Also, under pressure from the faith the enemy invaders. Persian split apart. Even the seat of empire too, by the enemies of God are always opposed to all kinds of ways' 42.

This reality shows how the Ottoman empire to give support and assistance to the Muslims of Indonesia and see it as a whole body, even calling to free themselves from imperialist enemy of faith. In this case the Muslims responded positively to the effort of strengthening the unity of Muslims worldwide.
Response Indonesian Muslims over the collapse of the Ottoman Caliphate
On March 3, 1924, Mustafa Kamal la'natullahu 'alaih decided to conduct the dissolution of the Caliphate which he called "boils since the Middle Ages' 43. On the morning of 1924, it was announced that the National Assembly has approved the abolition of the Caliphate and the separation of religion from state affairs. At night, the Caliph was forcibly evicted by police and militer44 unity. Officially, the Ottoman caliphate collapsed in the March 3, 1924.

Destruction of the Muslim leadership throughout the world are shaking nature, including Indonesia. In response to the collapse of the Caliphate, a Caliphate Committee was established in Surabaya on October 4, 1924 with Chairman Wondosudirdjo (later known as Wondoamiseno) of Islam and vice-chairman Sarikat CRC Wahab Hasbullah. The aim is to discuss the invitation of the congress in Kairo45 caliphate. This meeting was followed up with Al-Islam congress organized the third Indian in Surabaya on 24 to 27 December 1924. Congress was attended by 68 Islamic organizations that represent the central leadership (hoofd bestuur) and branch (department), and received written support from 10 branch organizations. This congress was also attended by many scholars from all over Indonesia. Important decisions of this Congress is involved in the movement of empire, and sent representatives to be considered as representative of the Indonesian Muslims to the world congress Islam46. The Congress decided to send a delegation to Cairo, which consists of Surjopranoto (Sarikat Islam), Haji Fachruddin (Muhammadiyah), and CRC Wahab from among tradisi.47

Because there are differences of opinion with the Muhammadiyah, CRC Wahab and three backers among the scholars held a meeting with elders from Surabaya, Semarang, Pasuruan, Lasem, and Pati. They agreed to establish Merembuk Committee Hijaz. The Committee is built with two purposes: first to offset the Khilafat Committee which gradually fell into the hands of a reformer classes, and second, to call upon Ibn Su'ud new rulers in the Arab lands that have traditionally religious habits can diteruskan48. This committee which changed its name to Nahdlatul Ulama (NU) at a meeting in Surabaya on January 31, 1926. This meeting put the issue remains as a problem utama49 Hijaz. Although there are differences of opinion, but among the Muhammadiyah and NU Sarikat among Islamic and both give great attention to the collapse of the Khilafah Islamiyah and view it as the main problems of the Muslims.

This attitude is born from the belief that the Khilafah is a common leadership for Muslims. Indonesian Muslims when they view the Sultan of Turkey as Khalifah50. Among the Indonesia leaders of the Islamic Sarikat, HOS Cokroaminoto, states that the Caliph is not solely for Muslims in the Arabian peninsula, but also for Muslims of Indonesia. Also stressed that the caliphate is a right with fellow Muslims and not the domination of the nation tertentu51. More firmly again, Cokroaminoto also states other than the two holy cities of Mecca-Medina, the caliph is the world's Muslims. He suggested to send a delegation to Congress. The goal was to "mempertoendjoekan participle of Islamic oemat sedoenia", and "the absolute need of the sun all oesaha who weighed for oemat Islam in our country." In addition, find out about the continuation khalifah52 election. In fact, he menganalogikan Muslims are like one body. Therefore, if Muslims do not have the caliph then "as if the agency is not headed '53.

Cover

Based on some of the historical record can be concluded that the empire of Islam in Indonesia has a very close relationship with the Ottoman Caliphate. Even the evidence describing the empire of Islam in Indonesia as an integral part of the Khilafah Islamiyah.

Only, when the power of the Ottoman Caliphate began to weaken, the Western infidel invaders (UK) through its agent, Mustafa Kamal, successfully meruntuhkannya. As a result, institutions that unifying the Muslim world had vanished and the Muslim countries of the region was divided under colonial rule.

While in Indonesia itself, post-colonialism physical (military), some characters who want to build Indonesia's political system based on Islam, also experienced a failure due to 'treason'. As a result, Indonesia has become a country that 'independence' on the basis of secularism and nationalism. This makes the disunity of Muslim countries continue and make the Muslims remain in a weak condition.

Referring to the historical fact that there are, it seems clear that efforts to unite Muslims in many Muslim countries, including Indonesia, on the basis of Islam is a historical necessity. For the Muslims of Indonesia, the struggle to continue the life of Islam and to unite the lands of Islam in the Caliphate is not simply a form of obedience to the commands of Allah SWT. Activity is actually also an effort to continue the history, in addition to efforts to further the cause of the Sultan and former cleric Saleh who had brought the Khilafah Islamiyah Nusantara. Conversely, opposition to this effort is a form of denial of the history of Indonesia, in addition to the denial of Allah's command. [Hizbuth tharir]
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AL-’ARIF BILLAH SAYYIDUNAL IMAM AL-HABIB
AHMAD MASH-HUR BIN TAHA AL-HADDAD
Rady Allahu Anhu

A Tazkira by Siddiq Osman Noormuhammad

Our beloved Shaykh Al-Habib Ahmad Mash-hur bin Taha al-Haddad, Rady Allahu ‘Anhu (1325-1416 A.H) inherited everything from his noble ancestor, Sayyidunal Imam Al-Habib Mawlana Abdallah bin ‘Alawi al-Haddad, Rady Allahu ‘Anhu (1044-1132 A.H). Both are Hadhrami, Shafi’i, ‘Alawi, Husaini, descendants of our beloved Prophet Muhammad al-Mustafa Sallallahu ‘alaihi wa Sallam. Al-Habib (The beloved) inherited from Mawlana al-Haddad the ‘ulum (knowledge), the Mustafawi akhlaaq (character), the sirr (spiritual secrets); indeed everything. Perhaps he considered it his greatest achievement to try to follow in the footsteps of Mawlana al-Haddad. It was this humility that made him the beloved of Allah Sub’hanahu wa Ta’ala, the beloved of Rasulullah Sallallahu ‘alaihi wa Sallam, and the beloved among angels, jinn and people. Like Mawlana al-Haddad, he became Haddad-al-Qulub, that is, one who purifies hearts (qulub) to make them glow and shine with the nur (light) of imaan (belief), just as an iron-smith (Haddad in Arabic), smelts iron to remove its rust and makes it glow in the furnace.

Naf’anAllahu bih
May Allah make us benefit from him, Aameen.

He is the majestic Shaykh in return for whose smile you feel like giving away everything in the name of Allah.

Naf’anAllahu bih
May Allah make us benefit from him, Aameen.

He is the Qutb-ul-Gauth (the pillar of spiritual succour) whose dua (invocation to Allah) turns a shaqee (doubtful person) into a sa’eed (the saved).

Naf’anAllahu bih
May Allah make us benefit from him, Aameen.

He is the Murshid-e-Kaamil (The most accomplished Shaykh) who removes shayaateen (devils) from your way and immerses you in the pond of kauthar of his ancestor, the beloved of Allah, Sayyidina wa Mawlana, Muhammad ibn Abdillah, Nurin min Nurillah, Allah’s blessings and peace be upon him.

Naf’anAllahu bih
May Allah make us benefit from him, Aameen

He is the greatest gift of Allah Sub’hanahu wa Ta’ala to the mu’mineem (believers) in the present age and time. He is the beloved of Allah who keeps company with Rasulullah Sallallahu ‘alaihi wa Sallam, Pir Khidhr Hayaat, Shaykh AbdulQadir Jilani, Mawlana al-Haddad, and other awliya Allah (friends of Allah).

Naf’anAllahu bih
May Allah make us benefit from him, Aameen

He is Ad-Daa’ee al-Kaamil (The most accomplished preacher) who spread Islam in East Africa, especially in the countries of Zanzibar, Uganda and Kenya, converting thousands of people to Islam, only Allah knows the exact number.

Naf’anAllahu bih
May Allah make us benefit from him, Aameen.

He is an international personality who was born in the town of Qaydun in Hadhramaut; studied in Hadhramaut and Indonesia; spread Islam in East Africa; resided in Jeddah in his old age; has mureedeen and muhibbeen (loving disciples) in East Africa, Yemen, Arabia, Indonesia, Malaysia, Singapore, U.K, Canada, U.S.A, indeed all over the world; whose salatul janaza was prayed at the Ka’ba in Makkah; and whose last resting place is Jannaatul Malaa in Makkah, his grave easily distinguished by the fact that it is the only one on which grass grows.

Naf’anAllahu bih
May Allah make us benefit from him, Aameen.

He is the ‘Aalimul ‘Allamah and the Shaykhul Mashaaikh (the Shaykh of Shaykhs) whose spiritual masterpiece Miftah ul Jannah (The Key To Paradise) brings people into the fold of Islam without their even having seen him. All your questions are answered in his majlis (spiritual gathering) without you asking him. His obituary on Sayyid Omar Abdallah moves you to tears and obituaries on him move you to tears.

Naf’anAllahu bih
May Allah make us benefit from him, Aameen.

He is the representative of Rasulullah Sallallahu ‘alaihi wa Sallam who lived according to his sunnah (life-style) each moment of his life. We learn about the sunnah of our beloved Prophet Sallallahu ‘alaihi wa Sallam from his Hadith Shareef (noble sayings). One of his sunnahs was to make each of his sahaba (companions) feel special the way he dealt with him. Al-Habib lived upto this sunnah as well; when you talk with his mureedeen (loving disciples), each one of them will tell you that his relationship with Al-Habib was so special that no other person could hope to attain it!

Naf’anAllahu bih
May Allah make us benefit from him, Aameen.

He is our Shaykh who teaches us Islam not only in words but also by living according to it. He is the Shaykh most dear to your heart who will give you a practical demonstration of how his mercy overpowers his anger.

Naf’anAllahu bih
May Allah Ta’ala make us benefit from him, Aameen.

His majlis (spiritual gathering) consists of dars (lesson) from Qur’an Kareem, Hadith Shareef from Riyadh us Saleheen (The Gardens of the Righteous) compiled by Imam an-Nawawi, and classics of Muslim spirituality like Ihya ‘Ulum al-Deen (The Revival of Religious Knowledge) of Imam al-Ghazali, Risalatul Mu’awanah (The Book of Assistance), and An-Nasaaih id-Diniyya (Sincere Religious Advices) of Mawlana al-Haddad, Naf’anAllahu bihim. There will be recitation of qasaaid (hymns) from the Diwan (Collected Hymns) of Mawlana al-Haddad and the Diwan of Imam Ali bin Muhammad al-Habshi, may Allah make us benefit from them, Aameen. Recitation about mawlid (birth) and seerah (history) of Rasulullah Sallallahu ‘alaihi wa Sallam would be from Simtud Durar (Necklace of Pearls) of Imam al-Habshi, Naf’anAllahu bih. And his aqeeda (beliefs) was as expounded by Mawlana al-Haddad, coming from the pure fount of the teachings of our beloved Prophet, may Allah’s blessings and peace be upon him. And the azkaar (regular voluntary invocations) you receive from his own blessed hands or hear him recite are Ratib al-Haddad, Ratib al-Attas, Wird ul-Latif, and Burda Shareef, among others. You do zikr with him until it runs in your veins. Now rejoice at your good fortune. Indeed, he might bestow on you and you only, some more azkaar like one or more of the Asma Allah ul Husna (The Most Beautiful Names of Allah Ta’ala). This then is a secret between you and him and such secrets between you and your Shaykh are not to be divulged.

Naf’anAllahu bih
May Allah make us benefit from him Aameen.

When the mashaaikh (spiritual masters) meet him, they acclaim him as the ‘Aarif Billah (knower of Allah), on RidhaAllah, existing for the pleasure of Allah. He invokes Allah Sub’hanahu wa Ta’ala in fulfilment of Sunnah but he accepts whatever Allah ordains. If Allah has decreed shahaadah (martyrdom) for one or more of his mureedeen, he accepts that just as Rasulullah Sallallahu ‘alaihi wa Sallam acknowledged that his beloved grandson Imam Husain Rady Allahu ‘Anhu and his family were ordained to receive the daraja (spiritual station) of shaheed (martys). And with each such shahaadah (martyrdom), Islam spreads more and more.

Naf’anAllahu bih
May Allah Ta’ala make us benefit from him, Aameen.

Salawaat by Al-Habib

Allah, The Glorified and the Exalted inspired al-Habib to compose the following salawaat on our Beloved Prophet Khaatamun Nabiyyeen, Rahmatullil 'Alameen Muhammad Mustafa Sallallahu 'alaihi wa sallam. It comes naturally for any muhib (loving disciple) to make it his daily wird (additional voluntary invocation). These salawaat have been published in the kitab of Dr. Mustafa al-Badawi titled "Ziyara Sayyidi'l Kawnain Sallallahu 'alayhi wa Aalihi wa Sallam" (Visit To The Leader of both The Worlds) to be recited at the Rawda of Rasulullah Sallallahu 'alaihi wa Sallam in Madina.

Allahumma salli wa sallim 'alaa Sayyidina Muhammad
Habib-ir-Rahmaan
Wa Durratil akwaan
Al-Haadiri ma'a man salla 'alayhi fee kulli zamaan wa makaan
Wa 'alaa aalihi wa sahbihi wa tabi'eehim bi-ihsaan

O Allah! Bestow blessings and peace on Sayyidina Muhammad,
the beloved of the Beneficent,
and the most precious in all creation
who is present with whoever sends blessings on him in every age and place,
and on his family and companions and good followers.

Allahumma salli 'alaa Sayyidina Muhammad
Sayyidil kawnayn
Wa bahjatath-thaqalayn
Wa Jaddil Hasanayn
Waj'al lee bissalaati alayhi qurrata 'ayn
Wa 'alaa aalihi wa sahbihi as sallim.

O Allah! Bestow blessings and peace on Sayyidina Muhammad,
the leader of both the worlds,
the light of jinn and people,
the grandfather of Imam Hasan and Imam Husayn,
and with this blessing on him make him the delight of my eyes
and (bestow blessings and peace as well)
on his family and companions.

Allahumma salli 'alaa Sayyidina Muhammad in-Nabiyy il-Ummiyy
Wa aalihi wa sallim tasleema
Wa Astaghfirullahal 'Azeem wa atubu Ilayh

O Allah! Bestow blessings and total peace on Sayyidina Muhammad
the Prophet not taught by any human (but by You, O Allah),
and on his family
and I beg forgiveness of Allah, The Incomparably Great,
and turn to Him repentant.

Allahumma Yaa Nur as-samaawaati wal ardi
Salli 'alaa man khalaqtahu min Nurika
Waghfirlee dhanbee wa nawwir qalbee bi-Anwaari Ma'rifatika
Wa bi-Ma'rifatihi Bika
Wa 'alaa aalihi wa sahbihi wa sallim

O Allah! O The Light of the heavens and the earth
Bestow blessings and peace on the one you created from Your Light
and forgive my sins and fill my heart with
the light of Your Knowledge and the knowledge that is with You,
and (bestow blessings and peace as well)
on his family and companions.

Allahumma salli 'alaa Sayyidina Muhammad
Saahibil maqaamil asnaa
Al-makhsusi bi-sharafil adnaa
Man laulaahu maa kunna
Waghmirnaa bi-anfaasihi fil hissi wal ma'naa
Wa 'alaa aalihi wa sahbihi wa sallim

O Allah! Bestow blessings and peace on Sayyidina Muhammad,
the one who has the highest position;
the one with special nobility of closeness (to Allah);
were it not for him, we wouldn't exist;
immerse us in his breath, in reality and in its true meaning,
and (bestow blessings and peace as well)
on his family and companions.

Allahumma salli 'alaa Sayyidina Muhammad
Alladhee maa dhukirasmuhu 'alaa mareedin illa shufiya
Wa laa saqeemin illa 'ufiya
Wa 'alaa aalihi wa sahbihi wa sallim

O Allah! Bestow blessings and peace on Sayyidina Muhammad
the mention of whose name before anyone who is sick, cures him
and anyone who is ill and in pain is given good health
and (bestow blessings and peace as well)
on his family and companions.

Allahumma salli wa sallim
'alal badril muneer
Al-Bashir in-Nadheer
Ruhi ma'nal wujud
War-Rahmatil muhdaati li kulli maujud
Wa 'alaa aalihi wa sahbihi wa taabi'eehim ilaa yaumil maw'ood

O Allah! Bestow blessings and peace
on the bright moon,
the bringer of glad tidings, the warner,
the soul of all existence
and the merciful gift for all that exists
and on his family and companions and followers
till the Promised Day.

Al-Habib Rady Allahu 'Anhu must have sensed that those in his daaerah (spiritual learning circle) would automatically adopt this as their daily wird (additional voluntary recitation). It was perhaps for this reason that he kept these salawaat short (yet comprehensive) so as not to be too much of a burden on the mureedeen (loving disciples). And true to the tradition of his illustrious ancestor Mawlana al-Haddad Rady Allahu 'Anhu, who had seven salawaat for wird, he also settled for seven!

Naf'an Allahu bih
May Allah make us benefit from him, Aameen

Salaat with the name of Al-Habib

Allah, The Creator and Sustainer of all the worlds, guided and inspired Shaykh Umar 'Ali Umar of Kenya to compose salawaaat on Habib-Allah (The Beloved of Allah) Muhammad al-Mustafa Sallallahu 'alaihi wa Sallam and in one of these salawaat, he included the name of Al-Habib in it. This is just one indication of how much the muhibeen (loving disciples) love their Shaykh. And we notice that this salaat has rhyming prose: the words quboor, bukoor, fujoor, nushoor, and tuhoor rhyme with the name most dear to our heart, Al-Mash-hur!.


Allahumma salli wa sallim 'alaa Sayyidina Muhammad
Wa 'alaa aalihi wa as
'haabihi
Salaatan ta'ummu barakatuhaa
Jamee'al mu'mineena wal mu'minaat
Wal muslimeena wal muslimaat
'Alaa man fiddunyaa wa man fil quboor
Wa natana'amu bihaa fil 'ashiyyi wa fil bukoor
Wa nanju bihaa minal ma'asee wal fujoor
Wa nujma'u bihaa yauman nushoor
Ma'a ahl-is-surur-it-tuhoor
Bi-sirri al-Habib Ahmad Al-Mash-hur

O Allah! Bestow blessings and peace on Sayyidina Muhammad
and on his family and companions,
such blessings that will bestow favours
on all the believing men and believing women
and on all the men and women who surrender to Allah,
in this life and in the graves,
and that will bestow boons on us day and night
and that will keep us away from sin and wrong-doing,
and that will keep us on the Day of Rising
with those that are happy, the pure
for the sake of the secret of Al-Habib Ahmad al-Mash-hur

Naf'an Allahu bih
May Allah make us benefit from him, Aameen.

Qasaaid by Al-Habib and on Al-Habib

Al-Habib composed qasaaid (hymns) some of which have been translated and some haven't. Let us benefit from the translation of some verses he composed on the blessed Prophet Muhammad Sallallahu 'alaihi wa Sallam.

Like the rain you descended
Casting knowledge from end to end
Or like the morning sun
Risen from Heaven
You blazed the night
And the stars
And lesser lamps away
Your luminous wake trailing a heritage
Most immense
Divine armed-men to inspire
In the fulness of time
To heights of sacred bliss
And triumphs sublime
Qur'an their refulgent light
Guiding them to righteousness
To a path most straight
And an argument most impeccable
(Miftahul Jannah: The Key to Paradise, pg 20, translated by Shaykh Muhammad Mlamali Adam).

Many qasaaid have been composed on al-Habib, some of them even during his own life-time. Some have been published, some haven't. One such qasida that touches any saalik (traveller on the spiritual path) is the one composed by Shaykh Muhammad Abdullah Shaddad Bin Umar Baa Umar in Ad-Durrul Munaddad Fee Seerati Sayyidina Muhammad ( A Necklace of Pearls in the History of Our Leader and Master Muhammad). In it, he invokes Allah Ta'ala to fulfil all our noble intentions for the sake of our Beloved Prophet Muhammad-e-Arabi Sallallahu 'alaihi wa sallam, the sahaba (his companions), the ahlul bayt (his family) and the awliya (friends of Allah), among whom he mentions our own beloved Shaykh Al-Habib Ahmad Mash-hur al-Haddad. Here is a transliteration and translation of a few verses from this qasida (the opening couplet forms the chorus).

Allah Allahu Allah Allahu
Allah Allahu Allah Allahu
Allah Allahu Allah Allahu
Rabbi waj'alnaa minal akhyaar

Feeha Mawlana 'Ali 'l Habshi
Man Gadaa fee sayrihi namshi
Mithla falakin fil 'ulaa dawwaar
Rabbi waj'alnaa minal akhyaar

Jarba Haysam bin Sumaitil bar
Kam hawat min kaamilin azhar
Kam jarat min tahtihal anhaar
Rabbi waj'alnaa minal akhyaar

Fee Haraydhah Umar ul 'Attas
Qutbuhal Mash-huru baynan Naas
Wa
Abubakr-in Abu 'l Akhyaar
Rabbi Waj'alaa minal akhyaar

Bu 'Ali Ahmad Imamul Qaum
Faaidhul Imdaadi Muqwissawm
Thumma kam fil qaumi min Abraar
Rabbi waj'alnaa minal akhyaar

Rabba nanfa'naa bihim Yaa Rab
Wanjahil maqsuda wal matlab
Warridhaa feemaa bihi takhtaar
Rabbi waj'alnaa minal akhyaar

Among them is al-Habib Mawlana Ali al-Habshi
We are on foot, following him in his travels
Just like the orbit that circles high above
O Lord make us among the best people

Try al-Habib Haysam bin Sumait, the pious
How many contain such total brightness?
How many are the rivers that flow under his feet?
O Lord make us among the best people

In Haraydhah al-Habib Umar al-'Attas
A pillar, famous among people
And Abubakar, the father of the chosen few
O Lord make us among the best people

The father of Ali, al-Habib Ahmad, the Imam of the people
Superabundant help, the one who reinforces free grazing
How many such righteous can you find in the community?
O Lord make us among the best people

Our Lord! Make us benefit from them O Lord
And fulfil our aims and ambitions
And for his sake we are pleased with whatever You choose
O Lord made us among the best people

In this qasida, al-Habib who is from the illustrious family of al-Haddad is mentioned together with luminaries from three other great families in the BaAlawi tradition, that is al-Habshi, Bin Sumait and al-'Attas! Allahu Akbar!

Naf'an Allahu bihim
May Allah, The Glorified and the Exalted, make us benefit from them, Aameen.

Supplication

What better supplication to conclude this article with than the famous supplication of Mawlana al-Haddad Rady Allahu 'Anhu following the recitation of Surah YaaSeen.
(Translation is by Shaykh Mohamed Mlamali Adam)

Imam al-Haddad's Famous Supplication Following the Recitation of Surat YaaSeen
O Lord, Thou we invoke to protect and take in trust our sacred covenants - adyanana - and our very lives and our people and our children and our possessions and each and everything You bestow upon us.

O Lord, may You place us and them in Your Providential care and in the shadow of Your security and refuge, safe from every evil one obstinate in rebellion, and (safe) from every powerful, obstinate transgressor, and (safe) from every one possessed of jealousy and given to trespassing, and (safe) from the evil of all evil ones. Verily, You have Power over all things.

O Lord, adorn us with well-being and enfold us in peace and endue us with a spirit of adoration for You and uphold us in righteousness, and guard us against all that which is a source of regret, verily, O Lord, You are the Hearer of prayers.

O Lord, bestow forgiveness to us and our parents and our children and our shaykhs and our brothers in religion and our friends, and to those who love us in Your love, and those who cherish us, and to Believing men and Believing women, and to Muslim men and Muslim women, O Lord of All Creation.

And bestow, O Lord, Your blessings and hosts of peace upon your most adoring servant and Apostle, our lord and master, Muhammad, as well as upon his kinsfolk and his companions and grant us an intimate adherence towards this Great Exemplar, both in our outward conduct and inner dispositions - all that in a state of well being and security, by virtue of Your Grace, O Most Merciful of the Merciful.

(Translation is by Shaykh Mohamed Mlamali Adam

Diposkan oleh MU-MHU HADDAD

Imam Abdullah bin Abubakar Alaydrus Al-Akbar

Al-Imam Al-Habib Abdullah bin Abubakar Alaydrus Al-Akbar dilahirkan di kota Tarim pada tanggal 10 Dzulhijjah 811 H/1391 M. julukannya Abu Muhammad dan gelarnya Alaydrus, yang artinya “Ketua kalangan Tasawuf”. Beliau adalah Imam para wali dan orang-orang shaleh pada masanya.

Habib Abdullah belajar Al-Qur’an pada seorang guru besar yaitu Syekh Muhammad bin Umar Ba’alawi. Sedangkan ilmu fiqh dipelajarinya dari guru-guru ahli fiqh, antara lain Syekh Sa’ad bin Ubaidillah bin Abu Ubaid, Syekh Abdullah Bahrawah, Syekh Abdullah Bagasyin, Syekh Abdullah bin Muhammad bin Amar, dan masih banyak lagi. Kitab Tanbih dan Minhaj adalah dua diantara kitab-kitab yang beliau pelajari dan dalami. Beliau sangat senang membaca kedua kitab tersebut dan memang beliau orang yang sangat gemar membaca.

Kepada gurunya, Al-Imam Asy-syekh Umar Muhdhar, habib mempelajari ilmu tasawuf dan membekali dirinya sebagai seorang sufi. Beliau hamper hafal kitab-kitab karangan Imam Ghazali, terutama kitab Ihya ‘Ulumuddin, yang telah pindah ke batinnya. Dan ia banyak memuji pengarangnya.

Habib Abdullah Alaydrus mempunyai kata-kata hikmah yang sangat tinggi nilainya mengenai tauhid. Diantaranya “Bagi saya, sama saja pujian dan makian, lapar atau kenyang, pakaian mewah atau pakaina rendah, lima ratus dinar atau dua dinar. Sejak kecil, hati saya tidak pernah condong kepada selain Allah SWT. Dan bagaimana bisa tenang apabila badan saya berbalik ke kanan saya melihat surga, dan apabila berbalik ke kiri saya melihat neraka”. Beliau sangat takut kepada Allah SWT dan sangat tawadhu, merendahkan hati.

Demikian habib memerangi hawa nafsu keduniawian sejak usia enam tahun. Selama dua tahun beliau pernah berpuasa yang buka puasanya tidak lebih dari dua butir kurma, kecuali dimalam-malam tertentu saat ibunya membawa sedikit makanan untuknya. Beliau memakannya semata-mata untuk menyenangkan hati ibunya.

Gurunya Habib Syekh Umar Muhdhar berkata ”Aku mengawinkan putriku, Aisyah, dengan keponakanku, Habib Abdullah Alaydrus Al-Akbar, disebabkan aku mendapat isyarat dari sesepuhku (pendahuluku)”. Sedangkan Habib Muhammad bin Hassan Al-Mu’allim Ba’alawi mengatakan, Al-Habib Abdullah Alaydrus Al-Akbar mendapatkan sesuatu (maqam) yang tidak didapati oleh orang lain, baik sebelum maupun sesudahnya”.

Syekh Abdurrahman Al-Khatib, pengarang kitab Al-Jauhar, tidak menyebutkan seorangpun dalam kitabnya dari yang hidup kecuali Al-Habib Al-Imam Alaydrus Al-Akbar.

Beberapa pengarang kitab yang bermutu memuji dan meriwayatkan beliau. Diantaranya, Al-Ya’I, juga murid beliau, Al-Imam Al-Habib Umar bin Abdurrahman Ba’alawi dalam kitabnya Al-Hamrah, dan Syekh Abdillah bin Abdurrahman Bawazier dalam kitab Al-Tuhfah.

Ibu beliau bernama Maryam, putrid seorang zuhud dan shaleh, Syekh Ahmad bin Muhammad Barusyaid. Mengenai mertuanya ini, Al-Habib Muhammad bin Hassan Al-Muallim mengatakan, “Bila engkau ingin melihat ahli surga, lihatlah Muhammad Barusyaid”. (Diriwayatkan oleh Al-Imam Al-Habib Muhamad bin Ali Maula Aidied).

Sewaktu Al-Habib Al-Imam Abdurrahman bin Muhammad As-Seggaf wafat, usia Al-Habib Abdullah Alaydrus Al-Akbar 8,5 tahun. Dan pada waktu ayahnya wafat beliau berusia 11 tahun. Sepeninggal ayahnya, Habib Abdullah Alaydrus tinggal dan dididik oleh pamannya, Syekh Al-Habib Umar Muhdhar bin Abdurrahman As-Seggaf, yang kemudian menikahkannya dengan putrinya, Aisyah. Ketika Al-Habib Umar Muhdhar wafat, usia Al-Habib Abdulah Alaydrus kurang lebih 23 tahun.

Al-Habib Al-Imam Abdullah bin Abubakar Alaydrus Al-Akbar wafat dalam usia 54 tahun pada hari ahad sebelum waktu dzuhur tanggal 12 Ramadhan 865 H / 1445 M. Dalam perjalanan dakwahnya ke kota Syihr, tepatnya di daerah Abul, dan dimakamkan di kota Tarim. Diatas pusaranya dibangun kubah, beliau meninggalkan 8 anak, empat putra dan empat putrid. Anak-anaknya yang putra adalah Abubakar Al-‘Adni, Alwi, Syekh, dan Husain, sedangkan yang putrid adalah Rogayah, Khadijah, Ummu Kultsum, dan Bahiya.

Diposkan oleh MU-MHU HADDAD

Sekilas Biografi Al-Imam Abdullah Al-Haddad (Shohibur Raatib Al-Haddad)

Imam Al-Allamah Al-Habib Abdullah bin Alwy Al-haddad, lahir hari Rabu, Malam Kamis tanggal 5 Bulan Syafar 1044 H di Desa Sabir di Kota Tarim, wilayah Hadhromaut, Negeri Yaman.

Nasab

Beliau adalah seorang Imam Al-Allamah Al-Habib Abdullah bin Alwy Al-haddad bin Muhammad bin Ahmad bin Abdullah bin Muhammad bin Alwy bin Ahmad bin Abu Bakar Al–Thowil bin Ahmad bin Muhammad bin Abdullah bin Ahmad Al-Faqih bin Abdurrohman bin Alwy bin Muhammad Shôhib Mirbath bin Ali Khôli’ Qosam bin Alwi bin Muhammad Shôhib Shouma’ah bin Alwi bin Ubaidillah bin Al-Muhâjir Ilallôh Ahmad bin Isa bin Muhammad An-Naqîb bin Ali Al-Uraidhi bin Imam Jakfar Ash-Shodiq bin Muhammad Al-Baqir bin Ali Zainal Abidin bin Imam As-Sibth Al-Husein bin Al-Imam Amirul Mukminin Ali bin Abi Tholib suami Az-Zahro Fathimah Al-Batul binti Rosulullah Muhammad SAW.

Orang-tuanya

Sayyid Alwy bin Muhammad Al-Haddad, Ayah Syaikh Abdullah Al-Haddad dikenal sebagai seorang yang saleh. Lahir dan tumbuh di kota Tarim, Sayyid Alwy, sejak kecil berada di bawah asuhan ibunya Syarifah Salwa, yang dikenal sebagai wanita ahli ma’rifah dan wilayah. Bahkan Al-Habib Abdullah bin Alwy Al-Haddad sendiri banyak meriwayatkan kekeramatannya. Kakek Al-Haddad dari sisi ibunya ialah Syaikh Umar bin Ahmad Al-Manfar Ba Alawy yang termasuk ulama yang mencapai derajat ma’rifah sempurna.

Suatu hari Sayyid Alwy bin Muhammad Al-Haddad mendatangi rumah Al-Arif Billah Syaikh Ahmad bin Muhammad Al-Habsy, pada waktu itu ia belum berkeluarga, lalu ia meminta Syaikh Ahmad Al-Habsy mendoakannya, lalu Syaikh Ahmad berkata kepadanya, ”Anakmu adalah anakku, di antara mereka ada keberkahan”. Kemudian ia menikah dengan cucu Syaikh Ahmad Al-Habsy, Salma binti Idrus bin Ahmad bin Muhammad Al-Habsy. Al-Habib Idrus adalah saudara dari Al-Habib Husein bin Ahmad bin Muhammad Al-Habsy. Yang mana Al-Habib Husein ini adalah kakek dari Al-Arifbillah Al-Habib Ali bin Muhammad bin Husein bin Ahmad bin Muhammad Al-Habsy (Mu’alif Simtud Durror). Maka lahirlah dari pernikahan itu Al-Habib Abdullah bin Alwy Al-Haddad. Ketika Syaikh Al-haddad lahir ayahnya berujar, “Aku sebelumnya tidak mengerti makna tersirat yang ducapkan Syaikh Ahmad Al-Habsy terdahulu, setelah lahirnya Abdullah, aku baru mengerti, aku melihat pada dirinya tanda-tanda sinar Al-wilayah (kewalian)”.

Masa Kecil

Dari semenjak kecil begitu banyak perhatian yang beliau dapatkan dari Allah. Allah menjaga pandangan beliau dari segala apa yang diharomkan. Penglihatan lahiriah Beliau diambil oleh Allah dan diganti oleh penglihatan batin yang jauh yang lebih kuat dan berharga. Yang mana hal itu merupakan salah satu pendorong beliau lebih giat dan tekun dalam mencari cahaya Allah menuntut ilmu agama.

Pada umur 4 tahun beliau terkena penyakit cacar sehingga menyebabkannya buta. Cacat yang beliau derita telah membawa hikmah, beliau tidak bermain sebagaimana anak kecil sebayanya, beliau habiskan waktunya dengan menghapal Al-Quran, mujahaddah al-nafs (beribadah dengan tekun melawan hawa nafsu) dan mencari ilmu. Sungguh sangat mengherankan seakan-akan anak kecil ini tahu bahwa ia tidak dilahirkan untuk yang lain, tetapi untuk mengabdi kepada Allah SWT.

Dakwahnya

Berkat ketekunan dan akhlakul karimah yang beliau miliki pada saat usia yang sangat dini, beliau dinobatkan oleh Allah dan guru-guru beliau sebagai da’i, yang menjadikan nama beliau harum di seluruh penjuru wilayah Hadhromaut dan mengundang datangnya para murid yang berminat besar dalam mencari ilmu. Mereka ini tidak datang hanya dari Hadhromaut tetapi juga datang dari luar Hadhromaut. Mereka datang dengan tujuan menimba ilmu, mendengar nasihat dan wejangan serta tabarukan (mencari berkah), memohon doa dari Al-Habib Abdullah Al-Haddad. Di antara murid-murid senior Al-Habib Abdullah Al-Haddad adalah putranya, Al-Habib Hasan bin Abdullah bin Alwy Al-Haddad, Al-Habib Ahmad bin Zein bin Alwy bin Ahmad bin Muhammad Al-Habsy, Al-Habib Ahmad bin Abdullah Ba-Faqih, Al-Habib Abdurrohman bin Abdullah Bilfaqih, dll.

Selain mengkader pakar-pakar ilmu agama, mencetak generasi unggulan yang diharapkan mampu melanjutkan perjuangan kakek beliau, Rosullullah SAW, beliau juga aktif merangkum dan menyusun buku-buku nasihat dan wejangan baik dalam bentuk kitab, koresponden (surat-menyurat) atau dalam bentuk syair sehingga banyak buku-buku beliau yang terbit dan dicetak, dipelajari dan diajarkan, dibaca dan dialihbahasakan, sehingga ilmu beliau benar-benar ilmu yang bermanfaat. Tidak lupa beliau juga menyusun wirid-wirid yang dipergunakan untuk mendekatkan diri kepada Allah dan bermanfaat untuk agama, dunia dan akhirat, salah satunya yang agung dan terkenal adalah Rotib ini. Rotib ini disusun oleh beliau dimalam Lailatul Qodar tahun 1071 H.

Akhlaq dan Budi Pekerti

Al-Imam Al-Haddad (rahimahullah) memiliki perwatakan badan yang tinggi, berdada bidang, tidak terlalu gempal, berkulit putih, sangat berhaibah dan tidak pula di wajahnya kesan mahupun parut cacar.

Wajahnya sentiasa manis dan menggembirakan orang lain di dalam majlisnya. Ketawanya sekadar senyuman manis; apabila beliau gembira dan girang, wajahnya bercahaya bagaikan bulan. Majlis kendalian beliau sentiasa tenang dan penuh kehormatan sehinggakan tidak terdapat hadhirin berbicara mahupun bergerak keterlaluan bagaikan terletak seekor burung di atas kepala mereka.

Mereka yang menghadhiri ke majlis Al-Habib bagaikan terlupa kehidupan dunia bahkan terkadang Si-lapar lupa hal kelaparannya; Si-sakit hilang sakitnya; Si-demam sembuh dari demamnya. Ini dibuktikan apabila tiada seorang pun yang yang sanggup meninggalkan majlisnya.

Al-Imam sentiasa berbicara dengan orang lain menurut kadar akal mereka dan sentiasa memberi hak yang sesuai dengan taraf kedudukan masing-masing. Sehinggakan apabila dikunjungi pembesar, beliau memberi haknya sebagai pembesar; kiranya didatangi orang lemah, dilayani dengan penuh mulia dan dijaga hatinya. Apatah lagi kepada Si-miskin.

Beliau amat mencintai para penuntut ilmu dan mereka yang gemar kepada alam akhirat. Al-Habib tidak pernah jemu terhadap ahli-ahli majlisnya bahkan sentiasa diutamakan mereka dengan kaseh sayang serta penuh rahmah; tanpa melalaikan beliau dari mengingati Allah walau sedetik. Beliau pernah menegaskan “Tiada seorang pun yang berada dimajlisku mengganguku dari mengingati Allah”.

Majlis Al-Imam sentiasa dipenuhi dengan pembacaan kitab-kitab yang bermanfaat, perbincangan dalam soal keagamaan sehingga para hadhirin sama ada yang alim ataupun jahil tidak akan berbicara perkara yang mengakibatkan dosa seperti mengumpat ataupun mencaci. Bahkan tidak terdapat juga perbicaraan kosong yang tidak menghasilkan faedah. Apa yang ditutur hanyalah zikir, diskusi keagamaan, nasihat untuk muslimin, serta rayuan kepada mereka dan selainnya supaya beramal soleh. Inilah yang ditegaskan oleh beliau “Tiada seorang pun yang patut menyoal hal keduniaan atau menyebut tentangnya kerana yang demikian adalah tidak wajar; sewajibnya masa diperuntuk sepenuhnya untuk akhirat sahaja. Silalah bincang perihal keduniaan dengan selain dariku.”

Al-Habib (rahimahullah) adalah contoh bagi insan dalam soal perbicaraan mahupun amalan; mencerminkan akhlak junjungan mulia dan tabiat Al-Muhammadiah yang mengalir dalam hidup beliau. Beliau memiliki semangat yang tinggi dan azam yang kuat dalam hal keagamaan. Al-Imam juga sentiasa menangani sebarang urusan dengan penuh keadilan dengan menghindari pujian atau keutamaan dari oramg lain; bahkan beliau sentiasa mempercepatkan segala tugasnya tanpa membuang masa. Beliau bersifat mulia dan pemurah lebih-lebih lagi di bulan Ramadhan. Ciri inilah menyebabkan ramai orang dari pelusuk kampung sering berbuka puasa bersama beliau di rumahnya dengan hidangan yang tidak pernah putus semata mata mencari barakah Al-Imam.

Al-Imam menyatakan “Sesuap makanan yang dihadiahkan atau disedekahkan mampu menolak kesengsaraan”. Katanya lagi “Kiranya ditangan kita ada kemampuan, nescaya segala keperluan fakir miskin dipenuhi, sesungguhnya permulaan agama ini tidak akan terdiri melainkan dengan kelemahan Muslimin”.

Beliau adalah seorang yang memiliki hati yang amat suci, sentiasa sabar terhadap sikap buruk dari yang selainnya serta tidak pernah merasa marah. Kalaupun ia memarahi, bukan kerana peribadi seseorang tetapi sebab amalan mungkarnya yang telah membuat Al-Imam benar-benar marah. Inilah yang ditegaskan oleh Al-Habib “Adapun segala kesalahan berkait dengan hak aku, aku telah maafkan; tetapi hak Allah sesungguhnya tidak akan dimaafkan”.

Al-Imam amatlah menegah dari mendoa’ agar keburukan dilanda orang yang menzalimi mereka. Sehingga bersama beliau terdapat seorang pembantu yang terkadangkala melakukan kesilapan yang boleh menyebabkan kemarahan Al-Imam. Namun beliau menahan marahnya; bahkan kepada si-Pembantu itu diberi hadiah oleh Al-Habib untuk meredakan rasa marah beliau sehinggakan pembantunya berkata: “alangkah baiknya jika Al-Imam sentiasa memarahiku”.

Segala pengurusan hidupnya berlandaskan sunnah; kehidupannya penuh dengan keilmuan ditambah pula dengan sifat wara’. Apabila beliau memberi upah dan sewa sentiasa dengan jumlah yang lebih dari asal tanpa diminta. Kesenangannya adalah membina dan mengimarahkan masjid. Di Nuwaidarah dibinanya masjid bernama Al-Awwabin begitu juga, Masjid Ba-Alawi di Seiyoun, Masjid Al-Abrar di As-Sabir, Masjid Al-Fatah di Al-Hawi, Masjid Al-Abdal di Shibam, Masjid Al-Asrar di Madudah dan banyak lagi.

Diantara sifat Al-Imam termasuk tawaadu’ (merendah diri). Ini terselah pada kata-katanya, syair-syairnya dan tulisannya. Al-Imam pernah mengutusi Al-Habib Ali bin Abdullah Al-Aidarus. “Doailah untuk saudaramu ini yang lemah semoga diampuni Allah”

Wafatnya

Beliau wafat hari Senin, malam Selasa, tanggal 7 Dhul-Qo’dah 1132 H, dalam usia 98 tahun. Beliau disemayamkan di pemakaman Zambal, di Kota Tarim, Hadhromaut, Yaman. Semoga Allah melimpahkan rohmat-Nya kepada beliau juga kita yang ditinggalkannya.

Habib Abdullah Al Haddad dimata Para Ulama

Al-Arifbillah Quthbil Anfas Al-Imam Habib Umar bin Abdurrohman Al-Athos ra. mengatakan, “Al-Habib Abdullah Al-Haddad ibarat pakaian yang dilipat dan baru dibuka di zaman ini, sebab beliau termasuk orang terdahulu, hanya saja ditunda kehidupan beliau demi kebahagiaan umat di zaman ini (abad 12 H)”.

Al-Imam Arifbillah Al-Habib Ali bin Abdullah Al-Idrus ra. mengatakan, “Sayyid Abdullah bin Alwy Al-Haddad adalah Sultan seluruh golongan Ba Alawy”.

Al-Imam Arifbillah Muhammad bin Abdurrohman Madehej ra. mengatakan, “Mutiara ucapan Al-Habib Abdullah Al-Haddad merupakan obat bagi mereka yang mempunyai hati cemerlang sebab mutiara beliau segar dan baru, langsung dari Allah SWT. Di zaman sekarang ini kamu jangan tertipu dengan siapapun, walaupun kamu sudah melihat dia sudah memperlihatkan banyak melakukan amal ibadah dan menampakkan karomah, sesungguhnya orang zaman sekarang tidak mampu berbuat apa-apa jika mereka tidak berhubungan (kontak hati) dengan Al-Habib Abdullah Al-Haddad sebab Allah SWT telah menghibahkan kepada beliau banyak hal yang tidak mungkin dapat diukur.”

Al-Imam Abdullah bin Ahmad Bafaqih ra. mengatakan, “Sejak kecil Al-Habib Abdullah Al-Haddad bila matahari mulai menyising, mencari beberapa masjid yang ada di kota Tarim untuk sholat sunnah 100 hingga 200 raka’at kemudian berdoa dan sering membaca Yasin sambil menangis. Al-Habib Abdullah Al-Haddad telah mendapat anugrah (fath) dari Allah sejak masa kecilnya”.

Sayyid Syaikh Al-Imam Khoir Al-Diin Al-Dzarkali ra. menyebut Al-Habib Abdullah Al-Haddad sebagai fadhillun min ahli Tarim (orang utama dari Kota Tarim).

Al-Habib Muhammad bin Zein bin Smith ra. berkata, “Masa kecil Al-Habib Abdullah Al-Haddad adalah masa kecil yang unik. Uniknya semasa kecil beliau sudah mampu mendiskusikan masalah-masalah sufistik yang sulit seperti mengaji dan mengkaji pemikiran Syaikh Ibnu Al-Faridh, Ibnu Aroby, Ibnu Athoilah dan kitab-kitab Al-Ghodzali. Beliau tumbuh dari fitroh yang asli dan sempurna dalam kemanusiaannya, wataknya dan kepribadiannya”.

Al-Habib Hasan bin Alwy bin Awudh Bahsin ra. mengatakan, “Bahwa Allah telah mengumpulkan pada diri Al-Habib Al-Haddad syarat-syarat Al-Quthbaniyyah.”

Al-Habib Abu Bakar bin Said Al-Jufri ra. berkata tentang majelis Al-Habib Abdullah Al-Haddad sebagai majelis ilmu tanpa belajar (ilmun billa ta’alum) dan merupakan kebaikan secara menyeluruh. Dalam kesempatan yang lain beliau mengatakan, “Aku telah berkumpul dengan lebih dari 40 Waliyullah, tetapi aku tidak pernah menyaksikan yang seperti Al-Habib Abdullah Al-Haddad dan tidak ada pula yang mengunggulinya, beliau adalah Nafs Rohmani, bahwa Al-Habib Abdullah Al-Haddad adalah asal dan tiada segala sesuatu kecuali dari dirinya.”

Seorang guru Masjidil Harom dan Nabawi, Syaikh Syihab Ahmad al-Tanbakati ra. berkata, “Aku dulu sangat ber-ta’alluq (bergantung) kepada Sayyidi Syaikh Abdul Qodir Al-Jailani. Kadang-kadang dia tampak di hadapan mataku. Akan tetapi setelah aku ber-intima’ (condong) kepada Al-Habib Abdullah Al-Haddad, maka aku tidak lagi melihatnya. Kejadian ini aku sampaikan kepada Al-Habib Abdullah Al-Haddad. Beliau berkata,’Syaikh Abdul Qodir Al-Jailani di sisi kami bagaikan ayah. Bila yang satu ghoib (tidak terlihat), maka akan diganti dengan yang lainnya. Allah lebih mengetahui.’ Maka semenjak itu aku ber-ta’alluq kepadanya.”

Al-Habib Ahmad bin Zain Al-Habsyi ra. seorang murid Al-Habib Abdullah Al-Haddad yang mendapat mandat besar dari beliau, menyatakan kekagumannya terhadap gurunya dengan mengatakan, ”Seandainya aku dan tuanku Al-Habib Abdullah Al-Haddad ziaroh ke makam, kemudian beliau mengatakan kepada orang-orang yang mati untuk bangkit dari kuburnya, pasti mereka akan bangkit sebagai orang-orang hidup dengan izin Allah. Karena aku menyaksikan sendiri bagaimana dia setiap hari telah mampu menghidupkan orang-orang yang bodoh dan lupa dengan cahaya ilmu dan nasihat. Beliau adalah lauatan ilmu pengetahuan yang tiada bertepi, yang sampai pada tingkatan Mujtahid dalam ilmu-ilmu Islam, Iman dan Ihsan. Beliau adalah mujaddid pada ilmu-ilmu tersebut bagi penghuni zaman ini. ”

Syaikh Abdurrohman Al-Baiti ra. pernah berziaroh bersama Al-Habib Abdullah Al-Haddad ke makam Sayidina Al-Faqih Al-Muqoddam Muhammad bin Ali Ba’Alawy, dalam hatinya terbetik sebuah pertanyaan ketika sedang berziaroh, “Bila dalam sebuah majelis zikir para sufi hadir Al-Faqih Al-Muqaddam, Syaikh Abdurrohman Asseqaff, Syaikh Umar al-Mukhdor, Syaikh Abdullah Al-Idrus, Syaikh Abdul Qodir Al-Jailani, dan yang semisal setara dengan mereka, mana diantara mereka yang akan berada di baris depan? Pada waktu itu guruku, Al-Habib Abdullah Al-Haddad, menyingkap apa yang ada dibenakku, kemudian dia mengatakan, ‘Saya adalah jalan keluar bagi mereka, dan tiada seseorang yang bisa masuk kepada mereka kecuali melaluiku.’ Setelah itu aku memahami bahwa beliau Al-Habib Abdullah Al-Haddad, adalah dari abad 2 H, yang diakhirkan kemunculannya oleh Allah SWT pada abad ini sebagai rohmat bagi penghuninya.”

Al-Habib Ahmad bin Umar bin Semith ra. mengatakan, “Bahwa Allah memudahkan bagi pembaca karya-karya Al-Habib Abdullah Al-Haddad untuk mendapat pemahaman (futuh), dan berkah membaca karyanya Allah memudahkan segala urusannya agama, dunia dan akhirat, serta akan diberi ‘Afiat (kesejahteraan) yang sempurna dan besar kepadanya.”

Al-Habib Thohir bin Umar Al-haddad ra. mengatakan, “Semoga Allah mencurahkan kebahagiaan dan kelapangan, serta rezeki yang halal, banyak dan memudahkannya, bagi mereka yang hendak membaca karya-karya Al-Quthb Aqthob wal Ghouts Al-Habib Abdullah bin Alwy Al-Haddad ra.”

Al-Habib Umar bin Zain bin Semith ra. mengatakan bahwa seseorang yang hidup sezaman dengan Al-Habib Abdullah Al-Haddad ra., bermukim di Mekkah, sehari setelah Al-Habib Abdullah Al-Haddad wafat, ia memberitahukan kepada sejumlah orang bahwa semalam beliau ra. sudah wafat. Ketika ditanya darimana ia mengetahuinya, ia menjawab, “Tiap hari, siang dan malam, saya melihat beliau selalu datang berthowaf mengitari Ka’bah (padahal beliau berada di Tarim, Hadhromaut). Hari ini saya tidak melihatnya lagi, karena itulah saya mengetahui bahwa beliau sudah wafat.”

Karya-karyanya

Beliau meninggalkan kepada umat Islam khazanah ilmu yang banyak, yang tidak ternilai, melalui kitab-kitab dan syair-syair karangan beliau. Antaranya ialah:

1. An-Nashaa’ih Ad-Dinniyah Wal-Washaya Al-Imaniyah.

2. Ad-Dakwah At Tammah.

3. Risalah Al-Mudzakarah Ma’al-Ikhwan Wal-Muhibbin.

4. Al Fushuul Al-Ilmiyah.

5. Al-Hikam.

6. Risalah Adab Sulukil-Murid.

7. Sabilul Iddikar.

8. Risalah Al-Mu’awanah.

9. Ittihafus-Sa’il Bi-Ajwibatil-Masa’il.

10. Ad-Durrul Manzhum Al-Jami’i Lil-Hikam Wal-Ulum.


Diposkan oleh MU-MHU HADDAD
apa itu syiah - 2008/04/04 08:16 assalamualaikum Wr Wb
sebelumnya saya mohon maaf jika pertanyaan saya kurang sopan, tapi jujur didalam hati kecil saya hanya ingin menuntut ilmu. sebernarnya apa itu syiah
apakah syiah salah satu mazhab dalam islam, dan siapa sajakah imam 12 syiah dan apakah ada golongan para ahlul bait di indonesia sekarang ini, yang ber faham syiah. mudah mudahan habib mau menjawab segala keluh kesah saya, yang takut terjerumus dalam kesesatan.
wassalamualaikum Wr Wb

Re:apa itu syiah - 2008/04/04 12:25 Alaikumsalam warahmatullah wabarakatuh,

Cahaya anugerah Nya semoga selalu menerangi hari hari anda dan keluarga,

Saudaraku yg kumuliakan,
pertanyaan anda telah pernah saya jawab, dan berikut saya copy paste kan :

mengenai pendapat kita ahlussunnah waljamaah bahwa 12 Imam yg diakui oleh syiah bukanlah merupakan kemungkaran, namun kita tak mengakui bahwa Imam Imam kita hanyalah 12 orang saja, para penerus risalah dan para Muhaddits dan Mujtahid banyak yg diakui sebagai imam dan tidak mesti dari ahlulbait,

dan kaum syiah mempunyai kelemahan dalam hal ini, karena mereka menobatkan 12 imam pilihan mereka hanya dari keturunan Ahlulbait, justru disana terdapat kelemahan yg nyata karena mereka hanya mengambil Imam Imam tsb dari keturunan Husein bin Ali kw, jika mereka menganggap 12 imam itu hanya dari Ahlulbait maka mengapa tak satupun mengambil dari keturunan Hasan bin Ali kw?,

karena Ahlulbait Rasul saw tentunya juga dari keturunan hasan bin Ali kw bahkan sayyidina hasan lebih dekat pada Rasul saw sebagai mansabah karena ia adalah kakak dari Sayyidina Husein ra.

maka kita melihat bahwa syiah sebenarnya hanya membesarkan keturunan ratu persia mereka, bukan ahlulbait Rasul saw, karena putri persia dinikahi oleh husein bin Ali kw, maka mereka memilih keturunan ratu persia dari Sayyidina Husein ra sebagai 12 imam.

kedudukan hadits itu dhoif dan tidak bisa dijadikan dalil, dan Imam Mahdi itu munculnya adalah setelah turunnya Isa bin Maryam as, bukan telah lahir masa lalu, kemudian bersembunyi di goa lalu orang syiah memanggil manggilnya dari lobang goa, ini adalah hal yg dungu.

dan imam imam kita bukan hanya 12, tapi keturunan Imam Hasan pun banyak yg menjadi Imam, yaitu Al Imam Abdulqadir Jailaniy, dan banyak lagi.

dan yg dimaksud dalam hadits itu bukanlah imam panutan hanya 12 saja, karena Rasul saw tidak mengatakan bahwa Imam yg harus dipanut adalah hanya 12 saja.

namun hal yg aneh adalah orang syiah mengakui Imam 12 ini namun tak mencontoh akhlak mereka, karena tak satupun mereka itu pencaci, tak satupun dari Imam Imam Ahlulbait itu yg mengkafirkan orang muslim, atau melaknat orang muslim

Imam Ali Zainal Abidin melakukan shalat malam 1.000 rakaat setiap malamnya hingga digelari Assajjad (orang yg banyak bersujud), bibirnya suci dari melaknat orang lain, mereka adalah orang yg bermunajat dimalam hari,

Imam Thawus ra disuatu malam mendengar munajat Imam Ali zainal Abidin ra, ia berdoa dg suara Lirih dan tangis.. : "Abduka bifinaa'ik.., miskiinuka bifinaa'ik..., saa'iluka bifinaa'ik.., faqiiruka bifinaa'ik.." (hamba Mu diteras Istana Mu.., si miskin di teras istana Mu.., si faqir di teras istana Mu.., si pengemis diteras istana Mu...)

Imam Thawus tak tahan mendengar doa itu, iapun pergi, dan berkata : tidaklah aku ditimpa kesulitan dan aku berdoa dg doa itu kecuali Allah mengangkat kesusahanku.

Imam Jakfar Shadiq ra meriwayatkan bahwa ia mendengar ayahnya (Muhammad Albaqir ra) bermunajat disuatu malam : "Amartaniy fala a'tamir.., wanahaytaniy falaa anzajir.., Haa ana abdun bayna yadayka muqirrun bindzanbiy, falaa a'tadzir..."
(Engkau memerintahku namun aku tak mampu melaksanakan kesemuanya, Engkau melarangku dan aku tak mampu menghindari kesemuanya.., inilah aku hamba dihadapan Mu, mengaku dengan dosa dan kesalahan dan aku tak mampu berkilah.."

inilah akhlak ahlulbait, inilah Imam Imam ahlulbayt, inilah doa dan kesucian jiwa mereka, demi Allah mereka bukan pencaci, dan tak pernah mengajarkan caci maki..

jelaslah sudah yg saya maksud bahwa orang syiah hanya mengagungkan keturunan ratu persia, bukan keturunan Imam Husein, karena jika mereka memuliakan keturunan Imam Husein maka mereka akan mengikuti akhlak mereka, mereka ini pengkhianat ahlulbait, karena mengaku pengikut ahlulbait namun bertentangan dengan ajaran ahlulbait.

kami ahlussunnah waljamaah mengikuti dan memuliakan Imam Imam, dari keturunan Imam Husein, dari keturunan Imam Hasan, dan Imam Imam selain ahlulbait yg berjalan bergandengan dg Ahlulbait, karena memang demikianlah agama yg benar. kami mencintai ahlulbait Nabi saw dan melestarikan ajarannya, beda dengan orang syiah yg mengaku cinta pada ahlulbait tapi merusak ajaran ahlulbait.

Demikian saudaraku yg kumuliakan, semoga sukses dg segala cita cita, semoga dalam kebahagiaan selalu,

Wallahu a'lam
(jawaban habib Munzir Al Musawa)

Diposkan oleh MU-MHU HADDAD
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