Tuesday, November 15, 2011
Friday, September 16, 2011
Origins of the Tariqa Muhammadiyya
(Q33:56) إن الله وملائكته يصلون على النبي ، ياأيها الذين آمنوا صلوا عليه وسلموا تسليما
In the late 18th and early 19th centuries, a series of Sufi reform movements spread in Africa and the Hijaz that had the name of Tariqa Muhammadiyya. These movements are associated with the term neo-Sufism coined by Fazlur Rahman and accepted by later scholars, as movements that incorporated radical reforms and changes to Sufism, so that it was pretty much a "new" and different sufism. This has been questioned by later scholars and the theory of neo-sufism has now generally been rejected. These movements do not seem to break from earlier Sufism in any way; they only emphasize certain parts of Sufism more than others, and as reform movements they discouraged certain practices of popular Sufism. Here, we are interested most in one form of the Tariqa Muhammadiyya in particular, the Ahmadiyya Muhammadiyya tariqa of Ahmad ibn Idris. But before we come to it, we will look into the history of the concept of a "Muhammedan Way" in Sufism and of the most common features of the Muhammedan Ways that appeared in the 18th/19th centuries.
The Tariqa Muhammadiyya is a reformist concept, and as such, it aims to return to the way of Prophet Muhammad, peace and blessings be upon him, and of his companions and their successors. Most features of such a Way, therefore, originate with the Prophet himself, and there is no need to go into them in detail. We will instead focus more on the more original or unique concepts found in the Tariqa Muhammadiyya movements that make them distinctive from other movements. For example, the Ahmadiyya Muhammadiyya tariqa of Ahmad ibn Idris and his successor Muhammad ibn Ali al-Sanusi emphasized Ijtihad and a criticism of blind following of the madhaahib. Since this is a very important feature of the Tariqa, we will discuss its relation with the other concepts of the Tariqa, but we will focus more on such issues as waking vision of the Prophet and the methods to achieve that.
As explained in my previous article on the Waking Vision of the Prophet, the idea of Muslims seeing the Prophet Muhammad in their dreams and while awake, even after his death, goes back to authentic Hadiths. It was something reported of many companions and their successors, such as the Prophet's young cousin Ibn Abbas and the pious Umayyad caliph Umar II. Al-Suyuti and other scholars have written books on the subject, giving evidence from the Quran and Sunna and examples from the Companions, the first generations of Muslims, and of famous pious Muslims throughout the ages. The most relevant example from our pious ancestors, however, comes from the famous Hadith collector, Imam al-Bayhaqi (d. 458 AH/ 1066 CE). Al-Bayhaqi wrote a book called al-I'tiqad, or The Book of Doctrines According to the School of the Predecessors (al-Salaf), Which is the School of Ahl al-Sunna wal-Jamaa'a. In this book he said,
And join me to/with him [the Prophet], just as You joined the Ruh with the nafs[2],Outwardly (zaahiran) and inwardly (baatinan), in wakefulness and in sleep....
In this world before the next, oh God the Great!
Seeing the Prophet awake remained a very rare thing that was rarely talked about, until Ibn Arabi mentioned it. Ibn Arabi (1165-1240 CE), is credited with having preserved Sufism by compiling and writing about all known Sufi practices, so that none of them are ever lost. One such practice that Ibn Arabi discussed was the method at which one arrives at waking vision of the Prophet: constant repetition of the tasliya, or salaat 'ala al-nabi, such as "O God bless Muhammad and his family" or any other form of it. He says,
He [the devotee] confines himself to this dhikr [the tasliya] and is patient until he [the Prophet] appears to him. I never met anyone at this rank except an old blacksmith in Ishbiliyya who was known as "God, bless Muhammad" (Allaahumma, salli 'alaa Muhammad). He was not known by any other name...He doesn't talk to anyone except out of necessity. If anyone comes asking him to make something for him from iron, he asks as pay only that the customer bless Muhammad. No man, boy, or woman came to him without blessing Muhammad until he left....Whatever is revealed to the one who does this dhikr is true and immune from error, for nothing comes to him except through the Messenger..[3]
Another aspect of Sufism that the Tariqa Muhammadiyya emphasized was fanaa' fil-Rasul, or Annihilation in the Messenger of God. For them, this was the best way to reach fanaa' in God, and Western scholars claim that this idea originated with Ibn Arabi although it is likely much older. According to Ibn Arabi, the Messenger of God was "the perfect link between God and humanity"[4]:
No matter how much the Real discloses himself to you in the mirror of your heart, your heart will only show you what is according to its own [defective] constitution...The manifestation of the Real in the mirror of Muhammad is the most Perfect, most balanced, and most beautiful manifestation, because of his mirror's particular qualities [of perfection]. When you perceive Him in the mirror of Muhammad, you will have perceieved from Him a perfection that you could not perceive by looking at your own mirror.[5]
Thus you see why the Tariqa Muhammadiyya placed such importance on attaining vision of the Messenger of God and seeing annihilation in him (pbuh) as the most perfect way to annihilation in God.
Ibn Arabi was opposed by the great reformer Ibn Taymiyya (1263-1328). Ibn Taymiyya's reforms included a strong criticism of many Sufi practices and concepts, and for him terms were of great importance so he set out to replace Sufi terms with more "correct" ones. Ibn Taymiyya was not opposed to Sufism itself- he was initiated into the Qadiri tariqa and was extremely proud to have inherited the khirqa of Abd al-Qadir al-Jilani, with there being only two people who wore it between them. He also commented on his Sufi works and called him "the perfect gnostic" and "our shaykh"[6].
Ibn Taymiyya was also a strong critic of the madhahib, as Ibn Idris was, and as mentioned above, substituted some Sufi terms for more "correct ones". Thus Ibn Taymiyya, for example, thought that the term "Sufi" itself was not used by the Prophet or his companions, and that therefore it should be substituted by the Quranic word "faqir"[7]. Ahmad ibn Idris also substituted some common sufi terms, "preferring tariq (way) to tariqa, using the title ustaadh [teacher] rather than shaykh, and calling his followers taalibs (students) rather than murids. When he was obliged to appoint someont to represent him in Mecca, he called him not a khalifa but a wakil (agent)."[8]
Ahmad Ibn Idris' main successor, Muhammad ibn Ali al-Sanusi, wrote a book criticizing blind following of the madhahib and calling for the use of Ijtihad, called Iqaz al-Wasnan or Waking the Slumberer on Acting According to the Hadith and the Quran. What is most interesting about this work is that most of the introduction is comprised of quotes from Ibn Taymiyya, while most of the conclusion is comprised of quotes from Ibn Arabi, since both agreed on the subject of Ijtihad.
One of Ibn Taymiyya's followers and friends was a Shadhili Sufi called Ahmad Imad ad-Din al-Wasiti (1258-1311). Ibn Taymiyya called him "The Junayd of his age" and "Our shaykh, the Imam, gnostic, exemplar, and spiritual wayfarer"[9]. Al-Wasiti might have been the first to use the term tariqa Muhammadiyya. For him, the tariqa Muhammadiyya was based on attaching oneself to the ruhaniyya (incorporeal presence) of the Prophet Muhammad, rather than an attachment to a human Shaykh. Thus to him, this tariqa of attaching oneself to the Prophet's incorporeal presence was the true path, rather than his own Shadhili or Ibn Taymiyya's Qadiri or any other path that was based on attachment to another human figure. Yet at the same time, al-Wasiti "did not deny the need in other respects for a shaykh in guiding one toward [fanaa']"[10]
This was exactly the view of Ahmad Ibn Idris. For him, the living human shaykh was of utmost importance, but only for the sake of helping the taalib (student) reach the Prophet, after which the shaykh becomes obsolete, as the Prophet becomes his guide to God. Thus Ibn Idris would say to his students, "We have transferred you to [the care of] he who is better than us [i.e the Messenger of Allah]...So turn to him and show your questions and needs to him."
Al-Wasiti's tariqa Muhammadiyya remained a tariqa in the sense of "a way" or "a path", but "never became an order in an organizational sense, since al-Wasiti never opened his own zawiya, declining to give into a desire to do so that came- he feared- from his nafs (lower self)"[11]. As for Ibn Idris, he does not seem to have ever thought of making the Ahmadiyya Muhammadiyya into an "order", or a tariqa in an organizational sense. But that is not necessarily as a break from traditional Sufism as it is dictated by the very nature of the "way". Since it was based on direct guidance from the Prophet, there was no room for any elaborate structure or hierarchy. This was also a way in that it is based on certain types of dhikr and certain principles, which any person could follow even if they are already part of another Sufi tariqa. Thus anyone, whether a Shadhili or Naqshbandi or Qadiri, could also be initated into the Muhammadiyya Tariqa while remaining in his own order, but adding the litanies and principles of the Muhammadiyya.
Al-Wasiti also, as would the future Muhammedan ways, make the tasliya a central practice of the way:
You must have a litany (wird) of invocations...which should be read daily, and a litany of benedictions (salaat) that you send upon the Prophet, peace be upon him- doing so as if you were in his presence seeing him, loving him, and honouring his sanctity. Through this, I hope the Prophet's barakah penetrates your heart and that you be granted his love and the love of being comforted by it. This being a lamp to all goodness, God willing. [12]
Thus it is possible to say, as Dr. Sedgwick does, that "all the essential teachings of Ibn Idris in Mecca at the start of the nineteenth century, then, would have been recognizable to al-Wasiti in Damascus at the end of the thirteenth century, though al-Wasiti would have objected to Ibn Idris' inclusion in his definition of the tariqa Muhammadiyya of elements drawn from Ibn Arabi."[13]
This practice of visualization during the tasliya was given emphasis by Abd al-Karim al-Jili (1364-1408), the "promiment commentator and systematizer of [Ibn Arabi's] thought"[14]. As we have seen from Ibn Arabi, vision of the Prophet might be attained through constant tasliya over the Prophet, while al-Wasiti emphasized attaching oneself to the Prophet's incorporeal presence and reciting the tasliya "as if you were in his presence seeing him..." Al-Jili emphasized this aspect of visualization, the object of which was "for a real vision to replace a synthetic one, for the cultivated visualization of the Prophet to become the actual, waking vision of the Prophet, ru'yat al-nabi yaqzatan" [15].
Continuously call to mind his image...If you have seen him in your sleep, call that image to mind. If you have not, bless him, and in your dhikr imagine yourself with him in his life. He hears you and sees you whenever you mention him... If you cannot do this and you have visited his tomb, recall its image in your mind. Whenever you do dhikr or bless him, be as if you were standing at his tomb, in all honor and respect... If you have not visited his tomb, continue to bless him, and imagine him hearing you.[16]
Of course, this practice of visualizing the Prophet was not new, for we know from a famous hadith that the Prophet's grandson al-Hassan asked his uncle Hind for the Hilya of the Prophet (pbuh) ata'allaq bih (to attach myself to, or to hold fast to). The word Hilya means adornment or ornament or beauty- see here the great respect that al-Hassan (r.a.) is showing the Prophet, because he knows that all of his attributes and descriptions, peace be upon him, are beautiful, so he used the word Hilya. And therefore we know that al-Hassan used to hold fast to the image of the Prophet, pbuh.
Until now we have traced the origins of some of the most distinctive features of Ahmad Ibn Idris's Tariqa Muhammadiyya and other Muhammedan ways, up until the early 15th century. Next we will look at the middle period of the Tariqa Muhammadiyya from the 15th until the 18th centuries, while disucussing also the very important issue of the madhaahib, before we come to Ibn Idris himself.
1. Saleh al-Jaafari. Al-Muntaqa al-Nafees, pg 204. My (poor) translation. Added emphasis.
2. Sedgwick translates Ruh as the soul and nafs as the ego, while Radtke, O'Fahey and O'Kane translate Ruh as the spirit and nafs as the soul. All of them probably mean to translate Ruh as something coming from outside the body and the world, while the nafs as being part of the body or of this world.
3. Valeria J. Hoffman, "Annihilation in the Messenger of God: The Development of a Sufi Practice". Int. J. Middle East Stud. 31 (1999), 353.
4. Ibid.
5. Ibid.
6. See for example, Muhammad Umar Memon's Ibn Taimiya's Struggle Against Popular Religion, with an Annotated Translation of his Kitab iqtida' as-sirat al-mustaqim mukhalafat ashab al-jahim, The Hague: Mouton, 1976, p. ix.; and, G. Makdisi's article "Ibn Taymiyya: A Sufi of the Qadiriya Order" in the American Journal of Arabic Studies, 1973.
7. Ibn Taymiyya. Kitab al-Furqan bayna Awliya al-Rahman wa Awliya al-Shaytan. Has been translated by Abu Rumaysah into The Decisive Criterion Between the Friends of Allah and the Friends of Shaytan (Daar us-Sunnah Publishers, 2005).
8. Mark Sedgwick. Saints and Sons: The Making and Remaking of the Rashidi Ahmadi Sufi Order, 1799-2000, Leiden; Boston: Brill, 2005, 17.
9. Ahmad ibn Ibrahim al-Wasiti, Key to the Saintly Path. Translated by Surkheel Shareef, pg 1. PDF file.
10. Sedgwick, pg 30-31.
11. Ibid, pg 31.
12. Wasiti, pg 3.
13. Sedgwick, pg 31.
14. Hoffman, pg 352.
15. Sedgwick, pg 13.
16. Hoffman, pg 357.
taken from http://riyada.blogspot.com/
In the late 18th and early 19th centuries, a series of Sufi reform movements spread in Africa and the Hijaz that had the name of Tariqa Muhammadiyya. These movements are associated with the term neo-Sufism coined by Fazlur Rahman and accepted by later scholars, as movements that incorporated radical reforms and changes to Sufism, so that it was pretty much a "new" and different sufism. This has been questioned by later scholars and the theory of neo-sufism has now generally been rejected. These movements do not seem to break from earlier Sufism in any way; they only emphasize certain parts of Sufism more than others, and as reform movements they discouraged certain practices of popular Sufism. Here, we are interested most in one form of the Tariqa Muhammadiyya in particular, the Ahmadiyya Muhammadiyya tariqa of Ahmad ibn Idris. But before we come to it, we will look into the history of the concept of a "Muhammedan Way" in Sufism and of the most common features of the Muhammedan Ways that appeared in the 18th/19th centuries.
The Tariqa Muhammadiyya is a reformist concept, and as such, it aims to return to the way of Prophet Muhammad, peace and blessings be upon him, and of his companions and their successors. Most features of such a Way, therefore, originate with the Prophet himself, and there is no need to go into them in detail. We will instead focus more on the more original or unique concepts found in the Tariqa Muhammadiyya movements that make them distinctive from other movements. For example, the Ahmadiyya Muhammadiyya tariqa of Ahmad ibn Idris and his successor Muhammad ibn Ali al-Sanusi emphasized Ijtihad and a criticism of blind following of the madhaahib. Since this is a very important feature of the Tariqa, we will discuss its relation with the other concepts of the Tariqa, but we will focus more on such issues as waking vision of the Prophet and the methods to achieve that.
As explained in my previous article on the Waking Vision of the Prophet, the idea of Muslims seeing the Prophet Muhammad in their dreams and while awake, even after his death, goes back to authentic Hadiths. It was something reported of many companions and their successors, such as the Prophet's young cousin Ibn Abbas and the pious Umayyad caliph Umar II. Al-Suyuti and other scholars have written books on the subject, giving evidence from the Quran and Sunna and examples from the Companions, the first generations of Muslims, and of famous pious Muslims throughout the ages. The most relevant example from our pious ancestors, however, comes from the famous Hadith collector, Imam al-Bayhaqi (d. 458 AH/ 1066 CE). Al-Bayhaqi wrote a book called al-I'tiqad, or The Book of Doctrines According to the School of the Predecessors (al-Salaf), Which is the School of Ahl al-Sunna wal-Jamaa'a. In this book he said,
The Prophets, upon them be peace, had their souls returned to them after they died, and they are alive with their Lord. And our Prophet (pbuh) saw a group of them and led them in prayer, and he told us, and what he says is truth, that our prayers are presented to him, and that our greetings reach him, and that God forbade the earth from eating the bodies of the Prophets. And I have written a book proving that they are alive. Oh God, let us live according to the sunna of this noble Prophet, and let us die on his millah (i.e while following his faith and creed), and bring us together with him in this life and the next, for you are capable of all things.[1]The phrase used above by this great pious predecessor is ijma' baynana wa baynahu. The word ijma' has two meanings: 1) to bring together, as in a meeting or congregation and 2) to unite. Here, al-Bayhaqi is using this phrase to ask God to allow him to meet the Prophet in this life and in the next. Ahmad ibn Idris will use a strikingly similar prayer in his most famous prayer, the Azeemiyya prayer, which has spread far and wide in the Muslim world. The difference is that in this prayer, Ibn Idris will use the word ijma' with both its meanings in mind: allow me to meet him, and unite me with him. And while al-Bayhaqi asks to meet the Prophet in this world and in the next, Ahmad ibn Idris emphasized this world more. Thus he prays:
And join me to/with him [the Prophet], just as You joined the Ruh with the nafs[2],Outwardly (zaahiran) and inwardly (baatinan), in wakefulness and in sleep....
In this world before the next, oh God the Great!
Seeing the Prophet awake remained a very rare thing that was rarely talked about, until Ibn Arabi mentioned it. Ibn Arabi (1165-1240 CE), is credited with having preserved Sufism by compiling and writing about all known Sufi practices, so that none of them are ever lost. One such practice that Ibn Arabi discussed was the method at which one arrives at waking vision of the Prophet: constant repetition of the tasliya, or salaat 'ala al-nabi, such as "O God bless Muhammad and his family" or any other form of it. He says,
He [the devotee] confines himself to this dhikr [the tasliya] and is patient until he [the Prophet] appears to him. I never met anyone at this rank except an old blacksmith in Ishbiliyya who was known as "God, bless Muhammad" (Allaahumma, salli 'alaa Muhammad). He was not known by any other name...He doesn't talk to anyone except out of necessity. If anyone comes asking him to make something for him from iron, he asks as pay only that the customer bless Muhammad. No man, boy, or woman came to him without blessing Muhammad until he left....Whatever is revealed to the one who does this dhikr is true and immune from error, for nothing comes to him except through the Messenger..[3]
Another aspect of Sufism that the Tariqa Muhammadiyya emphasized was fanaa' fil-Rasul, or Annihilation in the Messenger of God. For them, this was the best way to reach fanaa' in God, and Western scholars claim that this idea originated with Ibn Arabi although it is likely much older. According to Ibn Arabi, the Messenger of God was "the perfect link between God and humanity"[4]:
No matter how much the Real discloses himself to you in the mirror of your heart, your heart will only show you what is according to its own [defective] constitution...The manifestation of the Real in the mirror of Muhammad is the most Perfect, most balanced, and most beautiful manifestation, because of his mirror's particular qualities [of perfection]. When you perceive Him in the mirror of Muhammad, you will have perceieved from Him a perfection that you could not perceive by looking at your own mirror.[5]
Thus you see why the Tariqa Muhammadiyya placed such importance on attaining vision of the Messenger of God and seeing annihilation in him (pbuh) as the most perfect way to annihilation in God.
Ibn Arabi was opposed by the great reformer Ibn Taymiyya (1263-1328). Ibn Taymiyya's reforms included a strong criticism of many Sufi practices and concepts, and for him terms were of great importance so he set out to replace Sufi terms with more "correct" ones. Ibn Taymiyya was not opposed to Sufism itself- he was initiated into the Qadiri tariqa and was extremely proud to have inherited the khirqa of Abd al-Qadir al-Jilani, with there being only two people who wore it between them. He also commented on his Sufi works and called him "the perfect gnostic" and "our shaykh"[6].
Ibn Taymiyya was also a strong critic of the madhahib, as Ibn Idris was, and as mentioned above, substituted some Sufi terms for more "correct ones". Thus Ibn Taymiyya, for example, thought that the term "Sufi" itself was not used by the Prophet or his companions, and that therefore it should be substituted by the Quranic word "faqir"[7]. Ahmad ibn Idris also substituted some common sufi terms, "preferring tariq (way) to tariqa, using the title ustaadh [teacher] rather than shaykh, and calling his followers taalibs (students) rather than murids. When he was obliged to appoint someont to represent him in Mecca, he called him not a khalifa but a wakil (agent)."[8]
Ahmad Ibn Idris' main successor, Muhammad ibn Ali al-Sanusi, wrote a book criticizing blind following of the madhahib and calling for the use of Ijtihad, called Iqaz al-Wasnan or Waking the Slumberer on Acting According to the Hadith and the Quran. What is most interesting about this work is that most of the introduction is comprised of quotes from Ibn Taymiyya, while most of the conclusion is comprised of quotes from Ibn Arabi, since both agreed on the subject of Ijtihad.
One of Ibn Taymiyya's followers and friends was a Shadhili Sufi called Ahmad Imad ad-Din al-Wasiti (1258-1311). Ibn Taymiyya called him "The Junayd of his age" and "Our shaykh, the Imam, gnostic, exemplar, and spiritual wayfarer"[9]. Al-Wasiti might have been the first to use the term tariqa Muhammadiyya. For him, the tariqa Muhammadiyya was based on attaching oneself to the ruhaniyya (incorporeal presence) of the Prophet Muhammad, rather than an attachment to a human Shaykh. Thus to him, this tariqa of attaching oneself to the Prophet's incorporeal presence was the true path, rather than his own Shadhili or Ibn Taymiyya's Qadiri or any other path that was based on attachment to another human figure. Yet at the same time, al-Wasiti "did not deny the need in other respects for a shaykh in guiding one toward [fanaa']"[10]
This was exactly the view of Ahmad Ibn Idris. For him, the living human shaykh was of utmost importance, but only for the sake of helping the taalib (student) reach the Prophet, after which the shaykh becomes obsolete, as the Prophet becomes his guide to God. Thus Ibn Idris would say to his students, "We have transferred you to [the care of] he who is better than us [i.e the Messenger of Allah]...So turn to him and show your questions and needs to him."
Al-Wasiti's tariqa Muhammadiyya remained a tariqa in the sense of "a way" or "a path", but "never became an order in an organizational sense, since al-Wasiti never opened his own zawiya, declining to give into a desire to do so that came- he feared- from his nafs (lower self)"[11]. As for Ibn Idris, he does not seem to have ever thought of making the Ahmadiyya Muhammadiyya into an "order", or a tariqa in an organizational sense. But that is not necessarily as a break from traditional Sufism as it is dictated by the very nature of the "way". Since it was based on direct guidance from the Prophet, there was no room for any elaborate structure or hierarchy. This was also a way in that it is based on certain types of dhikr and certain principles, which any person could follow even if they are already part of another Sufi tariqa. Thus anyone, whether a Shadhili or Naqshbandi or Qadiri, could also be initated into the Muhammadiyya Tariqa while remaining in his own order, but adding the litanies and principles of the Muhammadiyya.
Al-Wasiti also, as would the future Muhammedan ways, make the tasliya a central practice of the way:
You must have a litany (wird) of invocations...which should be read daily, and a litany of benedictions (salaat) that you send upon the Prophet, peace be upon him- doing so as if you were in his presence seeing him, loving him, and honouring his sanctity. Through this, I hope the Prophet's barakah penetrates your heart and that you be granted his love and the love of being comforted by it. This being a lamp to all goodness, God willing. [12]
Thus it is possible to say, as Dr. Sedgwick does, that "all the essential teachings of Ibn Idris in Mecca at the start of the nineteenth century, then, would have been recognizable to al-Wasiti in Damascus at the end of the thirteenth century, though al-Wasiti would have objected to Ibn Idris' inclusion in his definition of the tariqa Muhammadiyya of elements drawn from Ibn Arabi."[13]
This practice of visualization during the tasliya was given emphasis by Abd al-Karim al-Jili (1364-1408), the "promiment commentator and systematizer of [Ibn Arabi's] thought"[14]. As we have seen from Ibn Arabi, vision of the Prophet might be attained through constant tasliya over the Prophet, while al-Wasiti emphasized attaching oneself to the Prophet's incorporeal presence and reciting the tasliya "as if you were in his presence seeing him..." Al-Jili emphasized this aspect of visualization, the object of which was "for a real vision to replace a synthetic one, for the cultivated visualization of the Prophet to become the actual, waking vision of the Prophet, ru'yat al-nabi yaqzatan" [15].
Continuously call to mind his image...If you have seen him in your sleep, call that image to mind. If you have not, bless him, and in your dhikr imagine yourself with him in his life. He hears you and sees you whenever you mention him... If you cannot do this and you have visited his tomb, recall its image in your mind. Whenever you do dhikr or bless him, be as if you were standing at his tomb, in all honor and respect... If you have not visited his tomb, continue to bless him, and imagine him hearing you.[16]
Of course, this practice of visualizing the Prophet was not new, for we know from a famous hadith that the Prophet's grandson al-Hassan asked his uncle Hind for the Hilya of the Prophet (pbuh) ata'allaq bih (to attach myself to, or to hold fast to). The word Hilya means adornment or ornament or beauty- see here the great respect that al-Hassan (r.a.) is showing the Prophet, because he knows that all of his attributes and descriptions, peace be upon him, are beautiful, so he used the word Hilya. And therefore we know that al-Hassan used to hold fast to the image of the Prophet, pbuh.
Until now we have traced the origins of some of the most distinctive features of Ahmad Ibn Idris's Tariqa Muhammadiyya and other Muhammedan ways, up until the early 15th century. Next we will look at the middle period of the Tariqa Muhammadiyya from the 15th until the 18th centuries, while disucussing also the very important issue of the madhaahib, before we come to Ibn Idris himself.
1. Saleh al-Jaafari. Al-Muntaqa al-Nafees, pg 204. My (poor) translation. Added emphasis.
2. Sedgwick translates Ruh as the soul and nafs as the ego, while Radtke, O'Fahey and O'Kane translate Ruh as the spirit and nafs as the soul. All of them probably mean to translate Ruh as something coming from outside the body and the world, while the nafs as being part of the body or of this world.
3. Valeria J. Hoffman, "Annihilation in the Messenger of God: The Development of a Sufi Practice". Int. J. Middle East Stud. 31 (1999), 353.
4. Ibid.
5. Ibid.
6. See for example, Muhammad Umar Memon's Ibn Taimiya's Struggle Against Popular Religion, with an Annotated Translation of his Kitab iqtida' as-sirat al-mustaqim mukhalafat ashab al-jahim, The Hague: Mouton, 1976, p. ix.; and, G. Makdisi's article "Ibn Taymiyya: A Sufi of the Qadiriya Order" in the American Journal of Arabic Studies, 1973.
7. Ibn Taymiyya. Kitab al-Furqan bayna Awliya al-Rahman wa Awliya al-Shaytan. Has been translated by Abu Rumaysah into The Decisive Criterion Between the Friends of Allah and the Friends of Shaytan (Daar us-Sunnah Publishers, 2005).
8. Mark Sedgwick. Saints and Sons: The Making and Remaking of the Rashidi Ahmadi Sufi Order, 1799-2000, Leiden; Boston: Brill, 2005, 17.
9. Ahmad ibn Ibrahim al-Wasiti, Key to the Saintly Path. Translated by Surkheel Shareef, pg 1. PDF file.
10. Sedgwick, pg 30-31.
11. Ibid, pg 31.
12. Wasiti, pg 3.
13. Sedgwick, pg 31.
14. Hoffman, pg 352.
15. Sedgwick, pg 13.
16. Hoffman, pg 357.
taken from http://riyada.blogspot.com/
Sunday, June 5, 2011
The Blog
Its been a very long time since I posted anything new on this blog. When it first started, I had this idea and thought of making this blog as a domain for the Nusantara sufi saints and scholars. All I wanted was to share this knowledge and also my traveloque. I am not too sure whether I should change the name of this blog. I name it after the knowledge of Shaykh Hamzah Fansuri, the martabat 7 (7 Level of Being). Although I am confronted by several salafis or anti sufism, I managed to ignore their cries. Alhamdulilah this blog have been continuing to function despite me not being able to write frequently like before. And to make things much positive, I was glad to know there are people who benefit from this blog. Some emails concerning this blog which many find it interesting. Anyway, if anyone who find the writing inaccurate or completely wrong please email me and highlight to me. I am also looking forward to anyone who are willing to contribute photos or even write up on any saints in Nusantara. InshaAllah, may our journey in this world leads to Allah. Allah Humma solli ala Syaidina Muhammad
Sunday, March 27, 2011
Shaykh Ahmad al Hadi al Hasani
Shaykh Ahmad al Hadi al Hasani is a Tunisian born in Tunisia. Hes a Muqaddam of Tariqah Tijani. He residing in Trengganu now, leading Wazifa and Zikr Jumaah at Pondok, Bukit Jong, Trengganu, Malaysia. Will update more info on him and his majlis inshaAllah Sunday, October 31, 2010
'The Sacred Path Of Love' Finding God in the times of Tribualtions.
Alhamdulilah, inshaAllah we are organizing a conference entitled 'The Sacred Path Of Love' Finding God in the times of Tribualtions. This conference consist of Scholars such as Shaykh Mahy Cisse (Senegal), Shaykh Afeefudeen al Gaylani (Iraq/Malaysia), Imam Afroz Ali (Australia), Shaykh Afifi al Akiti (Uk / Malaysia), Ustaz Zahid (Spore), Ustaz Fizar (Spore) and Ustaz Syakir (Spore). InshaAllah on the 2nd day of the conference Habib Hasan al Attas from Ba'alawi Mosque will be opening the conference address. For more information pls visit us at http://www.soutilaahi.com/
Dont forget to join us 'Sacred Path Of Love' conference on 4 and 5 Dec 2010 at Masjid Sultan Auditorium from 9 am till 6pm
Early birds $45.00 for 2 days (Notes, Lunch and Goodies bag) till 15 Nov 2010Door Price $55.00 for 2 days (Notes, Lunch and Goodies bag) Aft 15 Nov 2010
Student price - $35.00 (2 days) limited seats
Tickets available at Wardah Books or do your bookings at info@soutilaahi.com or admin@soutilaahi.com You can choose either to purchase ticket directly at Wardah Books & make payment there , or you can do an ATM transfer to our POSB savings account. Once you've made the transfer, SMS me at 9068 7106. Do keep the receipt of your ATM transfer just in case. Once we've confirmed receipt of the payment, we will issue you a confirmation number.
Print out the e-mail with the confirmation number and bring it on that day.When you come to the conference on that day, you will need to produce thi print-out. We hope you will benefit from this conference, insya'Allah and look forward to having you there.
For more details visit us at http://www.soutilaahi.com/
Saturday, September 18, 2010
Celebration Of The Beloved s.a.w.
It will be a night fill with sacred love for the lovers of Prophet s.a.w.. There will be Qasidah performance by Madeehul Mustafa, At Tawwakal. And also blessing advice and lectures by Mawlana Shaykh Afeefudin al Gaylani, Ustaz Lutfi al Linggi and special appearance by Shaykh Abdul Maqsud al Hasani
The Purpose of this event is to create awareness on what is Qasidah and giving exposure to our society. To cultivate love for Prophet s.a.w. and also to remind us the important of reciting Qasidah which not only make us closer to Allah swt and Prophet s.a.w. but to make our dead hearts alive, inshaAllah. You be with those who love.
For any enquiries please email us at info@soutilaahi.com or call 90687106
All Are welcome..Free Admission
Friday, July 30, 2010
Dato Koyah 'Malbari Saint'
Alhamdulilah, on the same day we got the chance to visit the Maqam of 'Dato Koyah' or his real name is Syed Mustapha Idris. I am not too sure why he was known as 'Dato Koyah'. There was a 'sarbat' stall outside the maqam and the door is always lock, i guess. When we arrive at the maqam, an old Indian man who was busy serving tea to the customers, saw us and he quickly unlock the gate and door of the maqam. He welcomed us with warm gesture and showing us the way to the maqam. All of a sudden me and my wife felt we were in India. The fragrance smell and surrounding make us thought we were really in India. SubanaAllah. Its really amazing.The way how the maqam was built also reminded me how the maqam in India look like. I hope one day me and wife can travel to India to pay visit to the Sufi saints. The maqam also reminded me of Nagore Sharif
'Dato Koyah' was from the Malabar coast in southern India. He was a mendicant there, often wandering from many places as he was teaching, healing the sick, until one day, an incident happened that forced him to flee. He was accused of a murder he did not commit, he fled from the Malabar coast to Penang some time in the early 19th century. When he arrived in Penang, he settled under a tree which was today is his maqam. He became a labourer in order to earn a living although he was very popular among the Malbaris and Tamil Muslim community as a spiritual guide and as an Ustaz to them.
There were many stories of his qaramah (myth, specialty).He was known to feed many people from the porridge of just a small pot. He was also famous for producing candies out form his pockets for children. There was a time when Dato Koyah was arrested along with the fellow labourers for demonstrating against the beatings inflicted by their British superiors. Somehow, he managed to walk out of the jail very next day. Not only that, while the workers were incarcerated, the road work that they were to do had been miraculously completed. From time to time with his humbleness and willing to help the people, Dato Koyah won the respect of the British authorities.
When he passed away, he was buried on the same place where he settled which is under a tree. His students erected the place. The British honored him by naming Jalan Dato Koyah after him. The place is near Kampung Malabar. On the 5th of Safar, Tamil Muslims and Malbaris will be celebrating his 'haul' (tahlil) a big grand occassion in remembering his deeds and contribution to society. may Allah bless him.
Shaykh Omar Basheer "Light of Inheritor" in Penang
I am sorry for not updating much info or my backdate travelogue on this blog at the moment. For such lame reason, I would probably say I am too busy. Here we go with the late one!
One of the few maqam of Awliyah in Penang that is prominent Shaykh Omar Basheer from Iraq while there was a narration indicated hes from Hadramawt, Yemen.The reliable source claim its Hadramawt. It was also written he was the Awliyah whom brought the Tariqah Naqshbandi Khalidi to Penang and introduced Suluk through the teaching of the Tariqah. He did his seclusion in a complete covered wooden house which still remain intact today. He was from the Naqshbandi Khalidi thus he got the title al Khalidi too. (Most of the Naqshbandi Tariqah is the Khalidiyah which came from the Spiritual Lineage of Mawlana Shaykh Khalid al Bahgdadi whom maqam is in Damascus, Syria). I'm not too sure if most of the Naqshbandi Khalidi in this region is from his spread. I guess when we read the book Naqshbandi in Nusantara by Professor Martin van Bruinessen we will get the clear understanding. I am dont know about his birth date but it was written he died at 1881.
He live during the period of British colonization and was like by the British government. He was also very well known among the ruling elites who were indebted to him for his ability to mediate during the Penang riots of 1867. In fact, the British build a house for him which he lived till he died. After his death, his son Shaykh Zakaria took over his post and continue his works for dakwah and other religious duty for the society. Thus he became the first Mufti for Penang. His another son Shaykh Yahya pursuit on the same journey and became the first Qadi in Penang. His house in 1917 evolved into a madrasah for Quranic Studies.
His maqam is s located at Kampung Melayu, Ayer Hitam, Penang, underneath a 35-foot white tower. It was said the maqam was built by the Muslim laborers from India. Its one of the most beautiful place I ever visited, reminded me as if I am in Middle east. Beautiful design of architecture and surrounded with tranquility atmosphere. Many visitors as far as from Middle east from the Tariqah of Naqshbandi or any other Tariqah will always pay visit to Shaykh Umar Maqam. may Allah bless him.
p/s: When I was there, I did told my wife this maqam reminded us of our beloved Shaykh Zakaria Bagharib. The father is Shaykh Omar and the son name is Shaykh Zakaria and they were descendant from Hadramawt, Yemen. May Allah bless his lovers and the inheritors of Prophet Muhammad s.a.w.
Lowest Photo is Maqam Shaykh Zakaria bin Omar Basheer
The Photo taken by Ainun Harun
One of the few maqam of Awliyah in Penang that is prominent Shaykh Omar Basheer from Iraq while there was a narration indicated hes from Hadramawt, Yemen.The reliable source claim its Hadramawt. It was also written he was the Awliyah whom brought the Tariqah Naqshbandi Khalidi to Penang and introduced Suluk through the teaching of the Tariqah. He did his seclusion in a complete covered wooden house which still remain intact today. He was from the Naqshbandi Khalidi thus he got the title al Khalidi too. (Most of the Naqshbandi Tariqah is the Khalidiyah which came from the Spiritual Lineage of Mawlana Shaykh Khalid al Bahgdadi whom maqam is in Damascus, Syria). I'm not too sure if most of the Naqshbandi Khalidi in this region is from his spread. I guess when we read the book Naqshbandi in Nusantara by Professor Martin van Bruinessen we will get the clear understanding. I am dont know about his birth date but it was written he died at 1881.
He live during the period of British colonization and was like by the British government. He was also very well known among the ruling elites who were indebted to him for his ability to mediate during the Penang riots of 1867. In fact, the British build a house for him which he lived till he died. After his death, his son Shaykh Zakaria took over his post and continue his works for dakwah and other religious duty for the society. Thus he became the first Mufti for Penang. His another son Shaykh Yahya pursuit on the same journey and became the first Qadi in Penang. His house in 1917 evolved into a madrasah for Quranic Studies.
His maqam is s located at Kampung Melayu, Ayer Hitam, Penang, underneath a 35-foot white tower. It was said the maqam was built by the Muslim laborers from India. Its one of the most beautiful place I ever visited, reminded me as if I am in Middle east. Beautiful design of architecture and surrounded with tranquility atmosphere. Many visitors as far as from Middle east from the Tariqah of Naqshbandi or any other Tariqah will always pay visit to Shaykh Umar Maqam. may Allah bless him.
p/s: When I was there, I did told my wife this maqam reminded us of our beloved Shaykh Zakaria Bagharib. The father is Shaykh Omar and the son name is Shaykh Zakaria and they were descendant from Hadramawt, Yemen. May Allah bless his lovers and the inheritors of Prophet Muhammad s.a.w.
Lowest Photo is Maqam Shaykh Zakaria bin Omar Basheer
The Photo taken by Ainun Harun
Friday, July 16, 2010
The wait is over!!! Madeehul Mustafa CD 'Mawlay' is out now
Alhamdulilah, finally the CD of Madeehul Mustafa is out now!! For all lovers of Prophet s.a.w, dont miss the chance to buy this 9 tracks of Qasidah with soothing voices and Shaam rhythm which will make you yearning more for the love of Prophet s.a.w.
The CD is available at Manzil Mustafa and Wardah Books.
For any enquiries and details do email us, inshaAllah
Sunday, June 20, 2010
Majlis Burdah bersama Habib Sholeh al Jufri
InshaAllah, Burdah with Madeehul Mustafa and Habib Sholeh al Jufri. We also will be having Launch on Madeehul Mustafa 1st Qasidah album on this event. It will be at al wehdah, no 11 Geylang Lorong 37 at 8pm. All are welcome!!
Sunday, May 9, 2010
Voyage of the Sacred Love: "The Medley for the Prophet s.a.w."
The Voyage of Sacred Love: “The Medley for Prophet s.a.w.” is a night of sacred Music, uplifting poetry and divine words that will draw you close to the man who forgave his enemies and came as a mercy to humanity. Listen to the enchanting voices singing the praises of Allah and the Prophet s.a.w. and open your hearts to the spiritual music. Embark on a journey with Madeehul Mustafa, Habib Hasan Alkaf and Shaykh Imamudeen.
Madeehul Mustafa is a qasidah ensemble consisting of local students studying in Damascus, Syria. Formed in 2002, they have been performing at various events. Recently, they performed to a crowd of over 2000 at the Esplanade, receiving rave reviews.
Habib Hasan al Kaf from Solo became a munsyid at the age of 15. He studied in Darul Mustafa in 1996, and often recited the Qasidah Burdah at a Hadhramaut radio station when he was there. His captivating voice has inspired many and continues to inspire love and longing in the hearts of the seekers.
Shaykh Imaduddeen is orginally from Jordon and lived in Boston for 18 years. He has several ijazas from well-known scholars in Qur'an, Hadith and Fiqh. He is currently based in Tarim, Yemen with his Shaykh Habib Umar bin Hafidh.
Drawing inspiration from spiritual traditions of Medinah, Syria and Tarim, The Voyage of Sacred Love celebrates the life and love of the Prophet Muhammad s.a.w. Let us awake the spirit of Traditional Sacred Poetry so that we can embrace the beauty of faith and the longing for the Divine.
Organized by Sout ilaahi
Sunday, April 25, 2010
The Qasidah Showpiece at Singapore
Alhamdulilah, recently Bro Khalid Ajmain from Sout Ilaahi managed to get Madeehul Mustafa on the stage for the Tapestry of Sacred Music at esplanade. For the past 2 days, (23 & 24 April 2010) Madeehul Musafa Qasidah ensemble consist of Singaporean students studied in Damascus, Syria have been entertaining us with spiritual enlightment. Their last performance at the outdoor teather was indeed a sacred performance for Singaporeans. Alhtough Singapore is famous for being fast pace modern city in the globalization, we are still not lacking of spiritual ensemble that provide space for our lifes. May this Qasidah performance bring us closer to Prophet saw.
1st photo by Khalid Ajmain
Other Photos by Siti Mahirah
Other Photos by Siti Mahirah
Saturday, April 17, 2010
Habib Sheikh al Habsyi
This is Habib Sheikh al Habsyi, a munsib of al Habsyi from Hota, Hadramawt, Yemen. He is 91 years old. He was born in Singapore in 1919. He used to stay at Geylang lorong 33, near the Masjid Khadijah which was famously known back then as Masjid Bagharib. In 1939, his dad migrated with him to Hadramawt. He shared with me his experience with the late Mawlana Abdul Aleem Siddique and Mualim Shaykh Omar bin Abdullah Bagharib. Alhamdulilah, hes able to return to Singapore and he was indeed happy to be back again for a while. Although he have been living in Hadramawt for many years, Singapore is still in his heart.
The day before he left for the haul of Habib Muhammad bin Salim al Attas at Masjid Ba'alawie, I managed to meet him at Habib Abdul Kader bin Ali al Haddad house. He gave me ijaza of kitab Risalatul Jamiya' written by his late grandfather Habib Zain bin Ahmed al Habsyi. Then before I left the house, he said words that really touches my heart to the extend I cried inside my heart. He said whenever you attend any kind of majlis especially the reading of Yasin, dont forget to include my name and make doa for me too. Finally, he make doa I visit him at Hadramawt one day. Indeed a man of God, have a look that soften the hardended hearts. They speak the language of love and embrace humanity just like their Greatgrandfather Prophet Muhammad s.a.w. may Allah bless him, always
(This is me with him taken at Masjid Riyadh, Solo)
Sunday, February 14, 2010
Sout Ilaahi: "The Season Of Love"
Available at Wardah Books at 58 Bussorah St (Near Masjid Sultan) and Manzil Mustafa Golden Landmark #02-29, 390 Victoria Street
Wednesday, February 10, 2010
The First Mosque in Trengganu, Sultan Zainal Abidin Mosque
Alhamdulilah, we have the time to visit Sultan Zainal Abidin Mosque in Trengganu. It was the first mosque in Trengganu name after the pious Sultan. Its completely whitish with sacred architecturedesign. This is also the reason why its also known as "White Mosque". It was built between 1793 and 1808. From a distance, I thought I could feel the vibes of the Mosque. What came to my mind was "Hadramawt",sort of same architecture design. When I reached at the mosque which is situated in the heart of the city, I feel the sacred feeling of the mosque especially the unique architecture design. It somehow remind me of the National Mosque in Aceh, Baitur Rahman Mosque. Same profound architecture design which had the soothing feeling. Somehow the design attracted my heart. I rather found it more of Turkish mixed with some element of Middle east architecture design. Anyway, I was being informed Islam reached the shore of Trengganu from Iraq. Well, thats another side of history which I will write later on.
Ziyarah Tok Ku Paloh (Trengganu)
When I started this blog, I did wrote about Tok Ku Paloh if you can find my earlier post. I have always been a strong admirer of him so I did told myself one day I am going to visit his Maqam when I travel to Trengganu. Alhamdulilah Allah grant what I wish that is to visit him when my wife decide to travel to Trengganu during the holidays. We plan to visit Tok ku Paloh maqam. The Shattariyah Brothers helped to drive us to the maqam . It was in a remote kampung area filled with the atmosphere of tranquility, far away from loud buzzing city noise pollution. We also managed to pray in the zawiyah of Tok Ku paloh, a place where he used to pray and conducted his zikir and teaching with his murids. An old Kampong house filled with blessing. It look jaded and old from a distance but when you are inside, you can feel the strength of the place.One of the Tok ku paloh great grandson whom guide us to the maqam allowed us to take the photo of the maqam. mashaAllah. It was stated by one of our friends, usually they wont allow anyone to take photo of the maqam but alhamdulilah we were allow to do so. We are indeed grateful to Allah swt that we are able to Ziyarah one of his lovers who have been spreading Islam in the Golden age of Islam in Nusantara.
Below is an article by Ustaz Zaidi Hassan which I decided to repost again on this blog on the biography of Tok Ku Paloh, may Allah bless him
Tok ku Paloh
Tok Ku Paloh was a very well known 'alim of Trengganu, his name is Sayyid Abdul Rahman al-Idrus, and his grave is well-kept in Kampong Paloh, situated not far from his masjid. The title'Tok Ku' was given to him and his forefathers and decendants in Trengganu signified the high respect from the society for this blessed family, 'Tok Ku' ia abbrevition of 'Datuk Tengku', the title usuallyreserved for the royalties. And actually, in the recent past history of the Trengganu Sultanate, the leading 'alim from this family would coronate the new sultan for the state, and the members of this family was considered as having the same status or almost equal to the sultan's family itself, and some of them are until married to each other.
They practice naqshabandiyyah tariqah, some of them such as Tok Ku Pulau Embun and Tok Ku Paloh himself wrote a number of books in malay and arabic, especially on tasauf matter.
Tuan Guru Haji Abdul Rahman Limbong was a 'murid' to Tok Ku Paloh, he initiated a revolt against the British ruling on the land-tax imposed the people of Trengganu, he was, therefore was imprisoned for several times, and finally was exile by the British to Makkah, he died in Makkah. May Allah benefited us from their knowledge and amal.
Tuan Guru Haji Abdul Rahman Limbong was a 'murid' to Tok Ku Paloh, he initiated a revolt against the British ruling on the land-tax imposed the people of Trengganu, he was, therefore was imprisoned for several times, and finally was exile by the British to Makkah, he died in Makkah. May Allah benefited us from their knowledge and amal.
Photo (The Maqam of Tok Ku Paloh inside the fence, we are sorry that we are unable to upload other photos of the maqam as we hope to seek the permission) And the Photo of Tok Ku Paloh. Top Photo Interior of the Tok ku Paloh zawiyah
Tuesday, December 22, 2009
Awliyah at Bali
I am sorry for the article below is written in Bahasa Indonesia which was shared with me by a good friend name Yakub Ramdoni from Indonesia. may Allah bless him. InshaAllah will take time to translate this in the near future. Its amazing to know there are Islamic Saints in Bali which is a popular area for majority Hindus. Below are simplified biography of the Saints in Bali.
Awliyah di Bali
| SAB’ATUL AULIYA’ - WALI PITU DI BALI |
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| Ada beberapa informasi yang menyatakan bahwa Islam sudah masuk di Bali pada abad 15 M. Ini dibuktikan, pada saat Dalem Ketut Ngelesir menjabat sebagai raja Gelgel ke I (1380-1460 M) pernah mengadakan kunjungan ke kraton Majapahit, saat itu Raja Hayam Wuruk mengadakan konfrensi kerajaan seluruh Nusantara. Setelah acara tersebut selesai, Dalem Ketut Ngelesir pulang kenegerinya (Bali) dengan diantar oleh empat puluh orang dari Majapahit sebagai pengiring, yang konon diantara mereka terdapat Raden Modin dan Kyai Abdul Jalil. Peristiwa ini dijadikan sebagai patokan masuknya Islam di Bali yang berpusat di kerajaan Gelgel. Sejak itu Agama Islam mulai berkembang di Bali, dan terus demikian hingga saat ini, banyak terdapat makam-makam Islam di sana . Demikian juga terdapat makam para Da’i, ulama dan pemuka Islam yang pada masa hidupnya dikaruniai Allah Swt Karomah, sehingga makam-makam mereka juga dihormati, oleh ummat Islam khususnya maupun juga orang-orang Bali yang mayoritas beragama Hindu. Dari sekian banyak makam auliya’ di Bali, ada tujuh makam yang sangat menonjol yang terkenal dengan Sab’atul Auliya’ (wali pitu). Diantara wali pitu tersebut adalah :
III- Makam Pangeran Sosrodiningrat Senopati dari Mataram berada di Ubung dekat terminal bus Denpasar.
Adapun sejarah Makam keramat Pamecutan Dewi Khodijah dapat diuraikan sebagai berikut; Dewi Khodijah adalah nama setelah berikrar masuk Islam. Nama aslinya adalah Ratu Ayu Anak Agung Rai, beliau adalah adik perempuan Raja Pamecutan Cokorda III yang bergelar Batara Sakti yang memerintah sekitar Tahun 1653 Masehi. Diceritakan pada waktu Raja Pamecutan berperang, salah seorang prajurit dapat menahan seorang berkelana di Daerah Tuban Kecamatan Kuta Kabupaten Badung Bali . Orang yang ditahan tersebut diduga menjadi telik sandi atau mata-mata musuh. Ia lalu dihadapkan pada Raja untuk diusut, akhirnya diketahui bahwa dia adalah Senopati dari Mataram yang sedang berlayar menuju Ampenan Lombok. Namun perahu yang ditumpanginya diserang badai dahsyat yang membuat Senopati Mataram terdampar di Pantai Selatan Desa Tuban. Beliau bernama Pangeran Mas Raden Ngabei Sosrodiningrat, sedangkan para pengiring atau punggawanya sebanyak 11 orang tiada kabar beritanya. Setelah diketahui bahwa tawanan tersebut adalah seorang Senopati dari Mataram, maka Raja Pamecutan meminta kesediaannya untuk memimpin prajurit yang sedang berperang. Raja Pamecutan menjanjikan, apabila perang telah usai dan kemenangan diraihnya, maka Pangeran Sosrodiningrat akan diambil menantu oleh raja. Akhirnya Pangeran Sosrodiningrat bersedia membantu untuk memperkuat pasukan yang ada di medan perang tanpa memikirkan janji Raja, bahkan yang dipikirkan apakah mungkin dapat menikah dengan Putri Raja yang beragama Hindu sedangkan dirinya beragama Islam. Setelah perang tersebut dimenangkan Pasukan Kerajaan Pamecutan, maka Pangeran Sosrodiningrat menikah dengan Dewi Khodijah. Dewi Khodijah setelah dipersunting oleh Senopati Mataram mulai memeluk Islam dan bersungguh-sungguh menekuni dan melaksanakan Ajarannya. Namun, setelah beberapa tahun musibah datang menimpanya. Pada suatu malam yang gelap, sewaktu Dewi Khodijah mengerjakan Sholat Malam dikamar yang pintunya terbuka, secara tidak sengaja terlihat oleh punggawa raja yang sedang berjaga dan terdengar suara Allahu Akbar. Namun yang di dengar Punggawa adalah Makeber, bahasa Bali berarti ; terbang. Setelah sang Punggawa memperhatikan mengenai semua gerakan sholat yang dilakukan oleh Dewi Khodijah yang dinilai oleh punggawa sebagai pekerjaan Leak (orang jadi-jadian yang berbuat jahat), maka dia langsung menghadap Raja untuk melaporkan keberadaan Leak di Kamar Keputren. Raja akhirnya memerintahkan beberapa Punggawa untuk mendatanginya. Saat melihat Dewi Khodijah sedang Sujud, tanpa memikirkan resiko para punggawa menyerbu dengan senjata terhunus dan dihujamkan ke punggung Dewi Khodijah. Darah segar tersembur keatas dari punggung Dewi Khodijah yang terkena ujung tombak. Bersamaan dengan itu, terjadi keanehan yang luar biasa, darah segar Dewi Khodijiah yang keluar dari punggungnya mengeluarkan cahaya terang kebiru-biruan dan dapat menembus dinding atap atas hingga keluar memenuhi udara memancarkan sinar yang menerangi Istana Pamecutan. Bahkan seluruh kota Denpasar menjadi terang-benderang seperti siang hari, semua penduduk terutama keluarga istana, sangat terkejut, termasuk Raja Pamecutan. Setelah diteliti sumber cahaya dan bersamaan dengan itu para Punggawa melaporkan bahwa yang dibunuh bukan Leak tapi orang biasa dan mengeluarkan darah. Saat itu terdengar jeritan dengan ucapan ; makebar makebar, makebar hingga tiga kali, asli ucapan adalah ALLAHU AKBAR hingga tiga kali. Jenazah Dewi Khodijah yang tertelungkup dengan tombak terhujam dipunggungnya sulit diangkat dan dibujurkan, tubuhnya bermandikan darah yang sudah membeku. Keluarga Kerajaan yang ingin menolong mengangkatnya tidak dapat berbuat apa-apa. Jenazahnya tetap sujud tidak berubah, baginda mencari bantuan kepada umat Islam yang ada disana agar mau merawat jenazah putrinya menurut cara Islam. Kemudian umat Islam tersebut segera membantu merawat jenazah, mulai dari memandikan, mengkafani, mensholati sampai memakamkannya dan semuanya berjalan lancar. Namun satu hal yang tak dapat diatasi yaitu batang tombak yang menghujam dipunggungnya tidak dapat dicabut, akhirnya atas keputusan semua pihak jenazah dimakamkan bersama tombak yang masih berada dipunggungnya. Dan anehnya batang tombak yang terbuat dari kayu itu bersemi dan hidup sampai sekarang. Hal tersebut dapat dibuktikan apabila berkunjung dimakam Dewi Khodijah. IV - Keramat di Bukit Bedugul (Habib Umar bin Yusuf al Maghribi) Makam ini letaknya di kabupaten Tabanan Bali. Makam ini hanya berwujud empat batu nisan untuk dua makam yaitu makamnya Habib Umar dan pengikutnya yang luasnya 4x4 M. V - Keramat Kusumba, Kelungkung (Habib Ali bin Abu Bakar Al Hamid) Makam ini terletak di tepi pantai Desa Kusamba Kec. Dawah Kab Kelungkung Bali. Makam ini sangat dikeramatkan oleh penduduk setempat, baik Umat Islam maupun Hindu. Habib Ali Bin Abu Bakar Al Hamid, sewaktu hidupnya bekerja sebagai guru besar Raja Kelungkung pada masa Pemerintahan Dhalem I Dewa Agung Jambe. Waktu itu beliau diberi seekor kuda untuk kendaraan pulang pergi antara Kusamba dan Kelungkung. Pada suatu hari sewaktu Habib Ali pulang dari Kelungkung sesampainya di pantai Desa Kusamba, beliau diserang oleh sekelompok orang yang tidak dikenal dengan senjata tajam secara bertubi-tubi. Habib Ali yang masih berada di atas kudanya tewas tersungkur di tanah bermandikan darah. Akhirnya jenazah Habib Ali dimakamkan ditempat itu juga. Pada malam hari setelah pembunuhan tersebut, terjadi peristiwa yang sangat menggemparkan. Di atas makam Habib Ali Al Hamid, mengeluarkan api yang berkobar-kobar membumbung ke angkasa, semburan api tersebut bergulung-gulung bagaikan bola api terbang untuk mengejar sang pembunuh. Dimana mereka bersembunyi kobaran api terus mengejarnya, sampai dapat membakar mereka satu persatu, tak satu orangpun dari pembunuhnya yang tersisa. Adapun silsilah dari Habib Ali adalah : Habib Ali bin Abu Bakar bin Umar bin Abu Bakar bin Salim bin Hamid bin Aqil bin Muthohar bin Umar bin Abdullah bin Abdurrahman bin Abdullah bin Abdurrahman As saqof bin Ali bin Alwi bin Kholaq Qosam bin Muhammad Shohibil Mirbath bin Ali bin Muhammad Faqih Al Muqodam bin Abdullah bin Ahmad bin Isa al Bashori bin Muhammad al Muhajir bin Muhammad Naqib bin Ali Al Aridlhi bin Ja’far Shodiq bin M. Bakir bin Ali Zaenal Abidin bin Husain bin Ali Kwj suami Fatimah Az-Zahro’ binti Rasulullah Saw.
Makam Keramat Kembar Karang Asem terletak di desa Bungaya, Kec. Bebandem kab. Karangasem Bali. Adapun tentang Karomahnya Syeh Maulana Yusuf , yaitu pada tahun 1963 M, sewaktu Gunung Agung meletus mengeluarkan lahar panas menyemburkan batu besar dan kecil serta abu yang menyembur ke atas menjulang tinggi diangkasa menyebar diseluruh Pulau Bali, bahkan sampai di Jawa Timur. Cuaca menjadi gelap gulita, siang hari berubah menjadi malam pekat, lampu sorot mobil yang terang biasa digunakan memandang jarak jauh tidak dapat menembus turunnya hujan abu. Padahal Gunung Agung letaknya di Daerah Karangasem ujung paling timur Pulau Bali. Ini menunjukkan betapa hebat dan dahsyatnya letusan dan semburan yang dimuntahkan oleh Gunung Agung. Sebagian desa porak poranda, banyak rumah roboh, pohon-pohon besar banyak yang tumbang, hujan pasir dan batu kerikil telah menggenangi pulau Bali . Namun, ada yang unik, Makam Syeh Maluana Yusuf Al Baghdi yang di atasnya tertumpuk susunan batu merah yang ditata begitu saja tidak diperkuat dengan semen pasir dan kapur tidak berubah sedikitpun, bahkan tidak sebutir pasirpun yang mampu menyentuhnya.
VII - Keramat Karang Rupit (syeikh Abdul Qodir Muhammad)
Makam Keramat Karang Rupit letaknya di desa Temukus (Labuan Aji) kec.Banjar Kab. Bulelang, Singa Raja Bali . Nama yang dimakamkan adalah syeikh Abdul Qodir Muhammad. Ini sebenarnya hanya gelar, adapun nama aslinya adalah The Kwan Lie, singkatan dari The Kwan Pao Lie, kemudian masyhur dengan gelar syeikh Abdul Qodir Muhammad karena kesalehan dan kebaikan perilaku beliau ra. Demikianlah sejarah Sab’atul Auliya’ di Bali yang diharapkan membawa manfa’at buat kita semua. Keterangan ini disarikan dari buku sejarah wujudnya Makam Saba’tul Auliya’ karangan Toyib Zein Arifin. |
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