Hikmah Al-Isyraqi: Nafas Baru Pemurnian Tradisi Pemikiran Islam

APAKAH tanah air kita ketandusan warisan pemikiran yang mampu mencemerlangkan keilmuan semasa? Inilah persoalan yang ditanggap oleh penulis karya ini dengan menampilkan warisan pemikiran yang diterima secara turun-temurun yang diwarisi dari al-Haramain, Makkah dan al-Madinah al-Munawwarah, yang merupakan pusat pertemuan umat Islam sedunia dalam ibadah umrah dan haji. Warisan tersebut berasaskan satu aliran atau mazhab pemikiran yang dikenali sebagai hikmah al-isyraqi yang dapat diterjemahkan sebagai ‘kebijaksanaan pencerahan’. Aliran ini sebenarnya memiliki sistem yang menarik yang merangkumi aspek teori dan amal yang bersumberkan unsur dalaman. Dibina secara hierarki menegak. Ia tampil pada peringkat tertinggi menerusi ‘kebijaksanaan utama’ (hikmah ‘ula), dipertengahannya pula dikenali ‘kebijaksanaan pertengahan’ (hikmah wusta) yang sebahagiannya terisi dengan aspek kematematikan dan kegeometrian manakala di bawahnya dikenali ‘kebijaksanaan rendah’ (hikmah asfal).

Karya ini diperkukuhkan melalui ikatan rantaian keilmuan atau sanad yang jelas dapat menghubungkan tradisi keilmuan generasi pemikir-pemikir yang terdahulu dengan generasi kemudian termasuk generasi kini. Ini bermakna karya ini dapat mewakili sebahagian besar tradisi pemikiran Islam di sepanjang sejarah keberadaannya. Melihat pada keupayaannya ini, penulisnya telah berusaha menilai falsafah, sains dan teknologi berasaskan paradigma hikmah al-isyraqi. Karya ini juga memaparkan pengetahuan dan maklumat yang julung-julung kali diterbitkan. Justeru. pembaca wajar menatapinya untuk mengenali warisan kita dan untuk memanfaatkan dalam kehidupan seharian.

~ Bahagian khatimah buku ini…

Khatimah
Penyelidikan ini berdasarkan teks berjudul al-Jawahir al-Muntazhimat yang disusun oleh tokoh yang sangat berpengetahuan, Ahmad al-Sajā‘i. Karya ini mengandungi perbahasan bicara yang sepuluh (maqulat ‘asyara). Dari segi sejarah perkembangannya, perbahasan maqulat telah dimulakan oleh Aristotle, diikuti dengan penyelidikan oleh Porphyry, al-Farabi, Ibnu Sina, Ibnu Rusyd, Kant, Trendelenberg, Bonitz, Maier, Apelt, al-Balidi, al-Saja‘i, al-Attar, Muhammad Hasanain Makhluf, Yusuf Ali Yusuf, Sulaiman Abdul Fattah, Wan Ali al-Saulati seterusnya ke masa penulis (Ustaz Mohd Zaidi Abdullah). Ini menunjukkan maqulat tidak wajar sama sekali diketepikan sumbangannya kepada tamadun ilmu antarabangsa. Penulis menerima teks dengan ijazah daripada Tuan Guru Hj. Abdullah yang menerima daripada Syaikh Pak Da Eil yang mengkajinya dengan penuh minat dan teliti. Sepuluh Bicara atau pada sebutan penulis dinamakan Sistem Maqulat yang mana ia menurut pendapat segolongan ilmuwan adalah berunsurkan metafizik atau berisikan lojik menurut satu pendapat yang lain dan ada juga pendapat yang menjelaskan bahawa ia adalah pengantar bagi bidang-bidang ilmu pengetahuan, ialah teks penting yang dikuliahkan oleh ulama di al-Haramain. Di Makkah, ia telah diselidiki, antaranya, oleh Syaikh Ahmad Zaini Dahlan, Syaikh Bakri Syata, Syaikh Muhammad Ali al-Maliki, Syaikh Pak Da Eil, Syaikh Yasin al-Fadani al-Makki. Pendapat yang terakhir, sebagai pengantar, telah disampaikan dalam kuliah khas atas sebab-sebab tertentu oleh Syaikh Ismail bin Abdul Qadir al-Fatani al-Makki yang lebih dikenali di kalangan masyarakat Melayu di Makkah dengan gelaran Pak Da Eil kepada Tuan Guru Hj. Abdullah (Lubok Tapah).

Sebagai pengantar, sudah tentu menyentuh pelbagai bidang ilmu pengetahuan lain. Ini dapat dilihat dalam komentar yang disebut sebagai al-hasyiah. Dilihat pada komentar tersebut jelas melibatkan rujukan-rujukan yang lebih cenderung kepada karya-karya penting dalam perkembangan mazhab al-Isyraqi. Ini memudahkan penulis mencari asal-usul atau paradigma asas bagi pembentukan teks al-Jawahir ini. Sebagai pengukuhan, Tuan Guru Hj. Abdullah telah menjelaskan kepada penulis bahawa ia adalah sebahagian daripada siri teks Hikmah al-Isyraqi. Penulis bersyukur kerana telah dimudahkan untuk menjejaki hubungan keilmuan dari satu generasi kepada generasi berikutnya berdasarkan pewarisan sanad-sanad ilmu yang dimiliki oleh Syaikhul Islam Muhammad Zahid al-Kauthari, Syaikh Muhammad Salih Idris al-Kalantani al-Makki dan Syaikh Musnid Dunia Muhammad Yasin al-Fadani (atau Padang, Indonesia) al-Makki.

Penulis berkeyakinan bahawa teks ini berhubungan dengan segala bidang ilmu yang cuba dihampiri menerusi pengkajian maqulat. Dengan pemikiran-pemikiran kehikmahan yang tidak tersusun secara rapi yang terdapat dalam kitab-kitab yang diajar di al-Haramain itu dapat juga dikenalpasti bahawa pewarisan ilmu adalah dipupuk oleh satu mazhab falsafah yang dikenali dengan mazhab Isyraqi atau Hikmah al-Isyraqi. Mazhab ini telah berada lama di persada ilmu di dunia Islam tetapi amat jarang ada penulis yang mencuba untuk menerangkan dengan teliti tentang kewujudannya di medan keilmuan al-Haramain. Dalam buku ini, penulis telah cuba mengaitkan beberapa bidang seperti sumber ilmu, skop penyelidikan dengan tema-tema asas dan sistem maqulat serta tokoh-tokoh yang bertanggungjawab menyumbangkan idea-idea dalam satu jalinan ke arah pembentukan paradigma yang jelas.

Lebih menarik lagi, bentuk pemikiran sebegini dikuliahkan di Makkah, iaitu sebuah tempat yang menjadi tumpuan umat Islam serata dunia; haji dan umrah dikerjakan di sini. Tidak kurang ilmuwan-ilmuwan tersohor berada di sini. Dalam sepanjang sejarah selama empat belas hijrah pertama, ada insan-insan yang bersedia menjadi khadam ilmu tidak pulang selepas mengerjakan haji dan umrah untuk mempelajari ilmu-ilmu di situ. Telah menjadi fakta sama ada dalam tulisan penulis muslim dan non-muslim bahawa pencinta-pencinta ilmu pergi ke al-Haramain untuk mencapai tujuan tersebut termasuk yang datang dari Nusantara. Oleh itu, patut benar penulis berkeyakinan bahawa Hikmah al-Isyrāqi memang berada di persada dunia ilmu secara kukuh di Nusantara. Sehubungan dengan ini, tokoh yang mengajarkan Tuan Guru Hj. Abdullah bin al-Marhum Tuan Guru Hj. Abdurrahman bahawa Hikmah al-Isyraqi diterima dalam pemikiran Ahli Sunnah Wal Jamaah ialah Syaikh Pak Da Eil.

Namun, setelah pengajian secara berkitab yang diterima secara lisan dipinggirkan dalam arus perdana pendidikan maka Hikmah al-Isyraqi semakin pudar untuk difahami serta dihayati. Peminggiran ini berlaku mungkin kerana tekanan kehendak jiwa yang tidak murni atau cuba memenuhi tuntutan kebendaan atau terpesona dengan cara barat tanpa menyaringkannya dengan berhati-hati. Hidangan materialisme yang menjadi teras budaya hidup moden menghancurkan sikap pencahayaan dalam diri sebahagian umat Islam khasnya dan umat manusia amnya. Dapat disaksikan dalam sejarah yang lalu sikap materialisme menggugat serta disebarkan oleh pihak penjajah dengan perencanaan yang terancang. Yang menjadi pokok masalahnya, umat Islam tidak mampu menyaringkan serangan-serangan pemikiran tersebut sehingga terpedaya olehnya. Jati diri hampir pudar. Khilafah Uthmaniyyah turut menjadi mangsa akibat falsafah materialisme. Berikut, semakin merebak siri-siri reformasi diadakan dalam segenap urusan umat Islam atas alasan untuk meningkatkan potensi umat. Pada hemat penulis, di sinilah letak punca kegagalan demi kegagalan bagi umat Islam mengekalkan jati diri sehingga Hikmah al-Isyraqi tidak didengari dan tidak dikenali malah ada yang sanggup membid‘ahkannya. Berlainan dengan materialisme, Hikmah al-Isyraqi mengajak umat manusia bernaung di bawah payung kebijaksanaan akal budi yang berlandaskan wahyu yang mengambil berat tentang kepuasan rohani dan jasmani dengan martabatnya masing-masing; tidak mendatar tetapi menegak. Hikmah al-Isyraqi telah berjaya diselami oleh majoriti ulama-ilmuwan yang berautoriti pada setiap masa dan di setiap tempat. Hujjatul Islam al-Ghazali selaku tempat rujukan penting telah menzahirkan dalam bentuk tulisan beberapa prinsip Hikmah al-Isyrāqi dan dikembangkan oleh al-Imam Fakhruddin al-Razi. Seterusnya, diperkenalkan istilah al-isyraqi atau pencahayaan (illuminative) pada sebuah karya yang berjudul Hikmah al-Isyraqi oleh al-Suhrawardi. Teks ini dikatakan menjadi tumpuan sekaligus sebagai buku penting untuk memulakan sikap yang baru terhadap hierarki ilmu dan falsafah. Atas dasar ilmu, Qutbuddin al-Syirazi yang merupakan seorang hakim-saintis telah mengenalpasti keberadaan suatu sistem falsafah yang bersifat hikmah telah dan sedang berada di persada dunia ilmu umat Islam menerusi karyanya berjudul Syarh Hikmah al-Isyraq. Tokoh penghurai ini terdapat dalam senarai sanad ilmu di al-Haramain sebagaimana telah dipaparkan. Keistimewaan aliran falsafah ini, telah menarik minat seorang tokoh penting abad 9 Hijrah/15 Masehi yang dikenali dengan Jalaluddin al-Dawwani juga tidak mahu melepaskan peluang untuk berhikmah dalam paradigma Isyrāqi lalu dianalisa secara teliti beberapa karya yang berkaitan dengannya sebagaimana telah disebutkan dalam tajuk yang berkaitan dalam buku ini. Sebenarnya pada peringkat Jalaluddin al-Dawwani paradigma Hikmah al-Isyraqi telah padu dan mantap. Dalam tradisi al-Haramain, beberapa teks penting dalam sistem ini dipelajari dengan baik oleh Abu al-Irfan al-Muhaqqiq Ibrahim al-Kurani al-Madani seterusnya diajar kepada pelajar-pelajarnya yang berkelayakan. Dalam era yang berhampiran dengan al-Kurani muncul Syaikhul Azhar Hasan al-Attar yang mencuba membina kecemerlangan ilmiah berdasarkan sistem Isyrāqi sebagaimana telah disebutkan. Sikap penelitian sebegini diikuti oleh Syaikh Muhammad bin Hasanain al-Maliki al-Azhari al-Syarqawi sebagaimana terlihat pada karyanya yang berupa huraian kepada al-Jawahir al-Muntazhimat. Sumbangan Al-Attar dan tokoh-tokoh yang menauladaninya diterima oleh ulama-ilmuwan hingga sampai ke medan ilmu di al-Haramain. Sebagaimana telah dibuktikan lalu terdapat guru-guru pondok yang menggunakan teks huraian beliau terhadap al-Jawahir al-Muntazhimat, kitab nahwu, kitab lojik, kitab usul fekah dan seumpamanya. Dalam pada itu juga, pengajian pondok juga telah terbukti peranannya dalam pengislaman manusia di rantau ini. Memanglah diakui bahawa kitab karya al-Farabi, Ibnu Sina, al-Suhrawardi, Qutbuddin al-Syirazi dan seumpamanya tidak dijadikan teks utama kuliah. Namun, yang paling penting pemikiran-pemikiran tersebut dipelihara dan diajar mengikut kesesuaian semasa. Pada tahap ini, para ulama secara bijaksana dan kreatif menggabungkannya dengan aqidah, fekah dan tasawwuf. Jalinan ini adalah penuh indah, yang memancarkan realiti dan hakikat. Dalam pengamatan yang berhati-hati dan teliti, sebenarnya tidak wujud tasawwuf-falsafah tetapi yang sepatutnya disebut sebagai al-hikmah atau tasawwuf-hikmah. Istilah tasawwuf-falsafah sebenarnya diluahkan oleh mereka yang cetek daya nur ilmunya, yang hanya mampu menilai secara harfiyyah atau literalnya sahaja bukan dari segi maknanya.

Dalam buku ini, penulis menumpukan kepada beberapa isu serta cuba menyelesaikan dalam ‘satu nafas’, mungkin mengundang kekeliruan jika tidak dibaca secara teliti. Antaranya, isu keberadaan Hikmah al-Isyraqi di Nusantara perlu disimpulkan di sini. Pada hemat penulis, keberadaan Hikmah al-Isyraqi di Nusantara tidak dikenali di rantau ini kerana penyelidik-penyelidik dalam penulisan-penulisan mereka tidak melakukan kajian dengan teliti atau kurang peka. Sumber atau kajian mereka tidak berkesinambungan dari abad ke abad. Sepanjang penelitian penulis terhadap buku-buku di pasaran didapati mereka lemah dari segi bahan rujukan yang sebenarnya dan yang sepatutnya. Hasilnya, boleh dikatakan mereka membina natijah di atas hujahan yang lemah. Buktinya, mereka tidak membaca karya-karya yang ditulis para guru ulama Nusantara silam itu sendiri, tetapi sekadar mengkaji pemikiran seseorang penulis itupun bergantung kepada teks yang ada sahaja. Jadi, untuk merumuskan keseluruhan pemikiran seseorang dengan cara begini amat tidak wajar sekali. Ini kerana sesebuah karya yang ditulis oleh ulama tidak semestinya mencerminkan itulah sahaja ilmu yang dipelajarinya buktinya boleh disaksikan pada masa kini di mana ilmu-ilmu yang dipelajari di universiti tidak semua diajar kepada orang ramai. Begitulah juga keadaan ulama dahulu, mereka hanya menyampaikan apa yang dapat difahami oleh penerima. Jadi, tidak perlu timbul persoalan bahawa tuan-tuan guru itu tidak belajar falsafah atau tiada pengajian falsafah di al-Haramain. Berdasarkan realiti keilmuan ini, penulis meninjau serta mengkaji kecenderungan-kecenderungan keilmuan di Asia Tenggara, serta al-Haramain dengan merujuk kepada karya tulis tokoh yang berautoriti dan berwibawa di al-Haramain itu sendiri sebagai tempat puncanya maka didapati dengan jelas bahawa pendapat Dr. Idris Zakaria atau golongan seumpamanya amat tidak berhati-hati. Oleh itu, ia tidak layak dijadikan kenyataan yang sah bagi mewakili dunia ilmu Nusantara bagi abad-abad lalu. Andainya dibiarkan sikap dan kajian sebegini maka akan mengundang banyak masalah dan krisis intelektual di kalangan masyarakat Islam khasnya dan masyarakat manusia umumnya.

Sejak munculnya gerakan Muhammad bin Abdul Wahhab di Hijaz, umat Islam menerima satu lagi kejutan ilmiah. Gerakan ini berkrisis dengan para ulama al-Haramain pada ketika itu. Golongan ini digelar wahhabiyyah atau salafiyyah wahhabiyyah. Seterusnya, apabila mereka berjaya menduduki al-Haramain, sebagaimana yang dialami oleh Hafiz Wahbah, ilmu-ilmu Islam telah disempitkan tetapi nasib baik diabaikan oleh pimpinan politik yang berpendapat bahawa pendapat ulama golongan ini tidak berdasarkan hujah yang mantap. Ramai penyelidik Islam tidak menyedari dan menulis fakta ini dalam tulisan ilmiah mereka. Sepatutnya fakta ini dijadikan hujah pertama yang menghalang berlakunya perkembangan pengajian falsafah di bumi al-Haramain. Tambahan pula, mereka adalah ulama yang menaungi institusi agama di Arab Saudi, dan ini berlaku hingga kini dengan beberapa pendekatan yang agak berbeza dalam beberapa aspek sama ada dari segi ketegasan dalam sesuatu isu dan kelembutan dalam isu yang lain. Golongan ulama ini membid‘ahkan pengajian falsafah serta ilmu kalam. Kesan daripada fatwa ini tidak dapat tidak mampu mewujudkan golongan yang tidak mengerti dan tidak mahu mempelajari falsafah. Akhirnya, umat Islam mundur. Inilah realiti sebenarnya. Golongan ini tidak berusaha sedaya-upaya untuk pengislaman ilmu. Antara tokoh yang terperangkap dengan hujahan golongan ini ialah Dr. Abdul Rahman Hj. Abdullah, yang banyak menulis berasaskan paradigma salafiyyah wahhabiyyah. Penulisan sebegini meningkatkan lagi pengaruh pendapat ulama salafiyyah wahhabiyyah sehingga ramai orang yang mempunyai otak bijak tidak berani mempelajari ilmu falsafah dan akhirnya, mewujudkan golongan ilmuwan Islam yang dangkal pengetahuannya. Gerakan ini lebih cenderung kepada Islam harfiyyah bukan maknawiyyah sedangkan Islam perlu dihayati dari aspek harfiyyah hingga aspek maknawiyyah. Akhirnya, untuk jadikan Islam sebagai cara hidup akan terabai kerana tiada kesepaduan antara ilmu dan tindakan. Inilah sebenarnya krisis yang sedang melanda umat Islam. Di harap golongan ini sedar.

Penulis juga menjadikan Sultan Muhammad al-Fatih yang dijuluki sebagai pemimpin yang mendapat petunjuk kerana diisyaratkan oleh sabda RasululLah sebagai tokoh model. Sultan ini menyarankan kajian kefalsafahan dan tasauf, sains dan teknologi yang berasaskan Islam malah menyuburkannya. Jadi, sikap salafiyyah wahhabiyyah amat tidak relevan dengan semangat kesejagatan Islam.

Isu selanjutnya yang penulis cuba memberikan ‘jalan baru’ adalah dengan warisan itu sendiri boleh memandu untuk menghadapi arus pemikiran semasa. Dalam hal ini, penulis menggunakan paradigma Hikmah al-Isyraqi, dan sebagai pengujiannya, penulis cuba memberi respons kepada falsafah sains terutama dari segi fizik teori kini. Fizik sebagaimana dikatakan oleh sebahagian tokoh-tokoh sains adalah asas ilmu sains. Dan yang tersurat dalam banyak tulisan menyatakan umat Islam lemah dalam sains dan teknologi. Bagaimanakah ini terjadi dan apakah penyelesaiannya ?? Adakah wajar kita mengadili Hikmah al-Isyrāqi dengan falsafah kebendaan ?? Adakah semata-mata mengira dan bereksperimen itu dapat memperbaiki kualiti hidup muslim dan non-muslim tanpa etika, penghormatan terhadap hierarki ilmu dan seumpamanya. Untuk isu ini, penulis akan merumuskan dalam satu nafas juga. Beberapa abad lalu, kejayaan sains dan teknologi berjaya membentuk sekularisme hingga manusia memisahkan antara agama dan dunia akibat keangkuhan kenyataan tokoh-tokohnya seakan-akan Tuhan tidak berperanan dan segala-galanya ditanggap sebagai mekanik malah ada yang beranggapan Tuhan sedang berehat dan tidak masuk campur dalam urusan hukum-hukum alam setelah disediakan hukum untuknya. Dalam sains moden, didapati bahawa pengaruh falsafah sains Newton tidak dapat digugat sehingga muncul Albert Einstein yang tidak bertaklid kepada Newton tentang kemutlakan ruang dan masa. Pembebasan belenggu falsafah Newton telah berjaya membentuk teori kerelatifan dan penemuan teori ini banyak ditemui pula teori-teori baru. Falsafah Newton tentang kedua-duanya boleh dikatakan ‘helah akal’ menurut Hujjatul Islam yang tidak mampu ditepiskannya. Seterusnya, muncul pula mekanik kuantum yang lagi mencabar minda manusia. Penemuan antimatter contohnya, semakin membuka mata banyak pihak. Ini membuatkan mereka turut serta dalam perbincangan antara agama dan sains tidak setakat bermatematik dan bereksperimen. Dan, ini semakin wajar dilakukan. Antara tokoh yang melibatkan diri dalam bicara agama dan sains ialah Albert Einstein, Steven Weinberg, Freeman Dyson, Arno Penzias (Nobel Fizik 1978), Charles Townes (Nobel Fizik1964), dan beberapa orang tokoh lagi. Mereka berbicara soal-soal psikologi . . . . yang bersifat abstrak …. Dengan perkembangan ini juga, mana-mana orang yang tidak berpegang kepada ajaran agama atau menafikan alam ghaib atau alam lain atau ateis boleh dikatakan sedang mengalami ‘masalah’ kerana kekeliruan mereka. Ini kerana golongan anti-agama biasanya akan menggunakan hujah sains kononnya untuk menolak agama tetapi lupakah mereka bahawa pemikiran saintifik kini pun sedang mengalami ‘krisis’ dan bukan bersifat mutlak !!!

Keadaan ini memperlihatkan bahawa kita tidak sepatutnya bertaklid buta kepada sains masa sekarang tetapi perlu menjana kuasa pemikiran sains dan teknologi berasaskan jati diri umat Islam itu sendiri. Jadi, suatu sistem ilmu yang mengambil kira semua hierarki perlu dipertahankan, dan itu semua dalam khazanah Islam memang telah tersedia ada cuma perlu menokok-tambah mana yang perlu yang bersesuaian dengan arus semasa dengan saringan yang penuh teliti. Jadi, penulis mengharapkan dengan paradigma Hikmah al-Isyraqi, umat Islam dapat menempatkan diri dalam situasi yang sukar diganggu-gugat serta menerimanya dengan banyak kemanfaatan dan kegunaan. Hikmah al-Isyraqi yang didekati dengan penggabungan martabat hikmah ula, hikmah wusta dan hikmah asfal yang dihubungkan oleh hikmah teoretikal (nazhari) dan hikmah praktikal (‘amali) yang berpaksikan wahyu.

Segala sentuhan ini, berpotensi menyelesaikan ‘kemelut’ serta ‘krisis’ pemikiran saintifik moden serta mampu memperbaiki ‘kemelesetan’ etika. Umat Islam perlu berusaha memahami tamadunnya sendiri serta perlu juga mengetahui kecenderungan-kecenderungan semasa. Islam wajar ditonjolkan kepada seluruh umat manusia. Islam juga tidak memaksa mana-mana individu untuk memeluk Islam. Umat manusia perlu menggunakan akal yang dikurniakan untuk berfikir tentang apakah sebenarnya kebenaran itu. Akhiran yang dicita-citakan oleh Hikmah al-Isyraqi yang dipengaruhi aspek dalaman iaitu sebagaimana firman ALLAH Subhanahu wa Ta’ala:

يَأَيَّتُهَا النَّفْسُ الـمُطْمَئِنَّةُ ارْجِعِـى إِلَـى رَبِّكِ رَاضِيَةً مَرْضِيَّةً.
“Wahai jiwa yang tenang, kembalilah kepada Tuhanmu dengan
keadaan reda dan diredai.” – Surah Al-Fajr: 27-28

~ Al-Fadhil Ustaz Mohd Zaidi AbdulLah Al-Shah ‘Alami ~

Ulasan Para Ilmuwan Tentang Buku Ini

"Saya lihat saudara Mohd Zaidi menyedari hakikat kegunaan dan kerelevanan Hikmah al-Isyraqi yang berbagai-bagai ... Selaras dengan ilmu dan kemampuan ilmiah yang ada padanya, beliau berusaha untuk menunjukkan kerelevanan Hikmah al-Isyraqi dengan perkembangan pemikiran moden."
~ Prof. Emeritus Datuk Dr. Osman Bakar
(Malaysia Chair of Islam in Southeast Asia, Georgetown University, Washington D.C.)

"... Saya ucapkan syabas kepada Mohd Zaidi Abdullah kerana berjaya menghasilkan penulisan yang agak sukar dan bermakna ini untuk dipaparkan kepada para ilmuwan di Malaysia khasnya dan Nusantara amnya."
~ Prof. Madya Dr. Shahidan Radiman
(Pensyarah di Pusat Program Sains Nuklear UKM & Akademi Sains Islam Malaysia)

"Buku yang mampu mengangkat khazanah keilmuan tamadun Melayu-Islam ke tahap yang sama tinggi dengan perbahasan keilmuan dunia semasa, malah mungkin sekali mengatasinya."
~ Dr. Mohammad Alinor bin Abdul Kadir
(Pensyarah di Jabatan Matematik UKM & Akademi Sains Islam Malaysia)

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Menuju Kebahagiaan Sejati: Koleksi Hadith Serta Sanad Riwayat al-Marhum Tuan Guru Hj Abdullah

HARI ini, seruan kembali kepada Al-Quran dan Al-Hadith kuat kedengaran di mana-manapun ufuk bumi Tuhan. Hal ini kerana, Al-Quran dan Al-Hadith, di samping Ijma’ dan Qias, adalah sumber pegangan umat Islam. Melalui penghayatan keempat-empat sumber ini, umatnya pasti akan berjaya. Begitupun, perlu diketahui, bahawa keempat sumber pegangan Islam ini tidak akan mencapai tahap ketulenan sejati, sekiranya tidak melalui sistem bersanad. Sanad, dalam tradisi keilmuwan Islam amat penting dititikberatkan kerana sangat berkait rapat dengan hadith-hadith Nabi ShallalLahu ‘alaihi wa sallam, selain kitab-kitab warisan ilmiah Islam (turath) turut diriwayatkan secara bersanad bagi memastikan ketulenan isi kandungan kitab-kitab tersebut sama ada secara riwayah atau dirayah (kefahaman) tanpa sebarang penambahan daripada pihak ketiga.

Memiliki sanad sama ada Al-Quran, hadith dan disiplin ilmu-ilmu Islam yang lain adalah perlu bagi memastikan ketulenan dan keasliannya. Hal ini turut diperakui oleh para ulama muktabar. Ibn Abi Hatim Al-Razi meriwayatkan dengan sanadnya kepada Imam Abdullah bin 'Aun bahawasanya beliau (Imam Abdullah) berkata: "Tidak boleh diambil ilmu ini (ilmu hadith dan ilmu agama) melainkan daripada orang yang telah diakui pernah menuntut sebelum itu (pernah meriwayatkan ilmu dari gurunya secara bersanad juga).”- (Al-Jarh Wa At-Ta'dil 1/ 28). Imam Abdullah bin al-Mubarak berkata: "Isnad (sanad) menurutku adalah agama. Kalaulah tanpa sanad, sesiapa sahaja akan bercakap apa sahaja (dalam urusan agama). Jika ditanya kepadanya "siapa yang menyampaikan kepadamu (meriwayatkan kepadamu hadith-hadith dan ilmu agama), nescaya dia akan kebingungan (tidak mengerti kerana tidak pernah mempuyai sanad).”

Buku, “Menuju Kebahagiaan Sejati: Koleksi Hadith Serta Sanad Riwayat al-Marhum Tuan Guru Hj Abdullah bin al-Marhum Tuan Guru Hj Abdurrahman” oleh Ustaz Mohd Zaidi Abdullah adalah sebuah karya yang memaparkan kesinambungan tradisi keilmuwan dalam periwayatan ilmu hadith.

 Tuan Guru Hj. Abdullah bin Tuan Guru Hj. Abdul Rahman (1933-2008) berjaya memperoleh tauliah ijazah tadris daripada dua orang guru di Masjidil Haram, Makkah iaitu Sheikh Daud bin Sulaiman Al-Kalantani dan Sheikh Mukhtar Amfanani setelah diuji selama seminggu. Daripada dua puluh orang calon, hanya tiga orang sahaja yang lulus. Ijazah bentuk seperti ini memang berlaku sejak zaman kegemilangan ulama silam lagi. Penerima ijazah seperti ini layak mengajar apa yang dipelajari. Tuan Guru juga mengajar di Masjidil Haram Makkah selepas belajar selama lima tahun. Beliau pulang ke Malaysia pada tahun 1967 Masehi.

Dalam buku Menuju Kebahagiaan Sejati ini disebutkan tokoh-tokoh yang memberikan ijazah kepada Tuan Guru Hj. Abdullah selain dari dua orang tokoh yang baru disebutkan diterima juga sanad-sanad ilmu daripada Sheikh Al-Musnid Ad-Dunya Muhammad Yasin Al-Fadani, Sheikh Muhammad Salih Idris Al-Kalantani dan Sheikh Abdul Qadir bin Abdul Mutallib Al-Mandili.

Antara keistimewaan Tuan Guru dalam bidang keilmuan adalah beliau amat rapat dengan Pak Da Eil Al-Fathani yang mengasuh ilmu ‘aqli dan ilmu alat. Hubungan yang amat rapat hingga dipelajari apa yang kurang diketahui oleh ulama Melayu lain seperti Hikmah Ishraqiyyah, yang tokoh utamanya ialah Hujjatul Islam Imam Al-Ghazali diterima dalam Ahli Sunnah kerana menerima wahyu sebagai dalil. Keistimewaan dalam keilmuan beliau juga adalah berjaya menyelesaikan pengajian Sahih Al-Bukhari berdasarkan naskhah Al-Yunini (merupakan naskhah Sahih Bukhari yang paling baik kerana menghimpun pelbagai riwayatnya dengan rujukan ketelitian daripada Ibn Malik. Naskhah ini juga diakui ketelitiannya oleh Al-Amir Al-Kabir, Sheikh Muhammad Yasin Al-Fadani dan Al-Hafiz Ahmad Shakir). Pengajian ini di bawah bimbingan Sheikh Abdul Qadir Al-Mandili.

Jasa Tuan Guru Hj. Abdullah diiktiraf hingga dimartabatkan sebagai Tokoh Maal Hijrah Negeri Kelantan. Selain itu, Tuan Guru Hj. Abdullah juga telah memberikan ijazah antaranya kepada:

1. Sheikh Al-Habib ‘Umar Al-Yamani (menerima ijazah beberapa minggu sebelum Tuan Guru meninggal).
2. Ustaz Mohd Zaidi Abdullah (penyusun buku di atas dan diamanahkan oleh Tuan Guru Abdullah untuk membuat penyelidikan bagi mengembalikan maruah tradisi pemikiran pondok).
3. Sheikh Muhammad Afifi Al-Akiti (lulusan pesantren di Jawa dan pengajian talaqqi di Maghribi - kini mengajar di Universiti Oxford).
4. Ustaz Nasuha (kini berada di Mesir).
5. Sheikh Muhammad Fuad Rembau Al-Makki (Ahli Majlis Fatwa N.9 dan Yayasan Sofa Negeri Sembilan).
6. Ustaz Rosli (Muar Johor).
7. Ustaz Hazli (mantan Setiausaha Pondok Lubok Tapah).

Pemaparan karya ini adalah bertujuan:
1. Memelihara sanad agar tidak hilang dan pupus akibat metode pengajian moden dan berusaha mencari isnad yang tinggi, iaitu yang hampir dengan Nabi ShallalLahu ‘alaihi wa sallam.
2. Menjaga ilmu warisan di pondok secara berguru (talaqqi) dengan lebih jelas kerana di dalam sanad disebut secara nyata nama-nama ulama.
3. Mengukuhkan jati diri umat Islam terutama dalam pemeliharaan Al-Quran dan Al-Hadith lebih-lebih lagi dalam era kemajuan teknologi maklumat dan kecepatan serangan globalisasi.
4. Memperoleh nikmat sebagaimana dinyatakan oleh junjungan mulia RasululLah ShallalLahu ‘alaihi wa sallam. Sehubungan dengan ini, Sufyan Al-Thauri berkata: “Isnad itu hiasan bagi ilmu hadith, maka sesiapa yang memperuntukkan dengannya (isnad) maka dia seorang yang berbahagia.
5. Memadukan antara ilmu naqli dan aqli. Inilah jawapn untuk kemajuan umat Islam dari segi rohani dan jasmani.
6. Memperlihatkan masih wujudnya penyelidikan sanad sekalipun penulis-penulis terkenal seperti Imam Al-Bukhari, Imam Muslim dan lain-lain merekodkan hadith-hadith mereka ke dalam buku-buku. Hal ini patut ditekankan kerana, mutakhir ini ada individu dan pihak tertentu yang berpendapat bahawa tiada penyelidikan sanad lagi selepas tokoh-tokoh hadith telah membukukan hadith-hadith mereka. Pembaca perlu sedar dengan insaf bahawa penyelidikan sanad masih wujud sekalipun, antaranya Imam Al-Bukhari telah membukukan hadith-hadith, ini kerana Sahih Al-Bukhari sendiri mempunyai pelbagai lafaz bagi sesebuah hadith. Atas dasar inilah taraf seseorang perawi dikaji untuk menentukan lafaz yang lebih sahih.
7. Memudahkan pembaca mengenang jasa-jasa ulama Islam yang berusaha dengan tidak kenal jerih payah membela ajaran Islam sehingga sampai kepada generasi kini. Ini berdasarkan hadith bermaksud, “Barangsiapa yang tidak berterima kasih kepada manusia pasti dia tidak bersyukur kepada ALLAH Subhanahu wa Ta’ala.”

Buku ini sesuai bagi sesiapa yang berminat dalam ilmu hadith, terutamanya bagi para guru dan pelajar yang masih dahagakan ilmu.

Terbitan Syathariyah Niagajaya Sdn. Bhd.
Tahun 1423H/2002M
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Sayyidah Nafisa at-Tahira: Rare Lady Saint Of The Egpytians

Nafisa at-Tahira: Rare Lady Saint Of The Egpytians
[Excerpted from From the Light of Ahl al-Bayt: My Spiritual Experiences Unveiled]

by Imam Metawalli ash-Sha`rawi

SAYYIDA Nafisa was born in Makkah on the 11th of Rabi`a al-Awwal, the same night that the Prophet (s) was born, in the year 145 H. Her father had been appointed governor of Madinat al-Munawwara in the year 150 H. She accompanied her father to Madina at the tender age of five. There she memorized the entire Qur`an and studied Islamic jurisprudence in depth. Being extremely intelligent she also became adept in explaining the Qur`an despite her young age.

She was the daughter of al-Hasan al-Anwar, the son of Zaid al-Ablaj, son of al-Imam al-Hasan (r), brother of al-Imam al-Husayn (r), son of the Daughter of the Prophet (s) Sayyida Fatimat al-Zahra (r). She is from the family of the Prophet (s) about which Allah said in the Holy Qur`an “Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.” [33: 33]

Young Nafisa frequented the grave of her grandfather the Prophet (s) (mulazamat qabri jaddiha al-Mustafa). The People of Madina loved her deeply. She became renowned for her abstemiousness (zuhd) and piety (taqwa), for fasting the day, spending the nights in prayer and for her excessive devotion to worshipping Allah (swt).

Sayyida Nafisa had many titles by which she was known among the people, derived from her many different miracles (karamat ). She is known as Nafisat al-`ilmi wal-ma`rifat, (the Rare Lady of Knowledge and Gnosis) because of what she achieved and accumulated from knowledge of the Family of the Holy Prophet (s). She is called Nafisat al-Tahira, the Rare Lady of Purity, and Nafisat al-`Abida, the Rare Worshipful Lady, and Nafisat al-Darayn, the “Rare one among ladies in this life and the next”, and Sahibat al-Karamat, “the Lady of Miracles”, and Sayyidat Ahl al-Fatwa, “the Leading Lady in deriving rulings and verdicts”, and Umm al-Awaajiz, “the Mother of Elderly Women”, and Nafisat al-Masriyyin, “the Rare Lady of the Egyptians”, because of the Egyptian people’s intense love for her and her love for them, and her being their recourse for their every problem – collectively and individually.

Sayyida Nafisa used to pray the five prayers regularly behind her father in Masjid an-Nabawi (s) from the age of six. Her father used to take her by the hand and enter inside the room of the grave of the Holy Prophet (s), which is the house of Sayyida `Ayesha (r). He would address the Prophet (s) directly saying: “Ya Rasullullah!, O Beloved Prophet of Allah! I am pleased with my daughter Nafisa!” He continued these visits repeatedly until one day the Prophet (s) appeared to him in a dream saying to him, “Ya Hasan, I am pleased with your daughter Nafisa, because you are pleased with her, and Allah is pleased with her because I am pleased with her.

Intercession

Here Imam Metawalli Ash-Sha`rawi has elucidated the true meaning of intercession (shafa`a) in the understanding of the scholars and saints (awliya) of Islam, showing that it is a method chosen by the early spiritual pioneers of Islam (as-salaf as-salih) as the most excellent means of approach to Allah and His good pleasure – the path to perfection and purification. On the 5th of Rajab, 161 H. at the age of sixteen years, Nafisa married her cousin Ishaq al-Mu’taman, a direct descendant of Imam al-Husayn (s). She bore from him a son named Al-Qassim (r) and a daughter they named Umm-Kulthum (r).

She performed hajj (pilgrimage to Mecca) thirty times most of them on foot. She would say, “I am following my grandfather Imam al-Husayn (r) in doing that, for he said, ‘I feel shy to meet my Lord having never walked to His House,’” for which reason he used to make the pilgrimage walking. It is said that on her circumambulation around the Ka`aba, she asked Allah (swt) “O Allah! be satisfied with me (mati`ani bi-ridaaka `annee), I see nothing that veils You from me.”
She memorized the Qur`an and its explanation. It is said that when she recited Qur`an she would pray, “O Allah make it easy for me to visit the grave of Sayiddina Ibrahim al-Khalil,” for she knew he was the father of prophets and father of her grandfather Prophet Muhammad (s). She knew that the mission of her grandfather Prophet Muhammad (s) was due to the prayer of Ibrahim (as), when he said, “Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall purify them. Lo! Thou, only Thou, art the Mighty, Wise.” [2: 125]
Visit to Ibrahim al-Khalil (as)

It was only after many years that Allah (swt) answered that prayer making it possible for Sayyida Nafisa to visit the grave of al-Khalil, the Prophet Ibrahim (as) (in Palestine). When she finally arrived, she sat there in front of his grave weeping and reciting, “And when Ibrahim said: My Lord! make this city secure, and save me and my sons from worshipping idols:” [14: 35]
As Sayyida Nafisa sat in front of the grave of Ibrahim al-Khalil (as), reciting the Qur`an, she felt an intense presence, almost tangible, and saw the image of Sayyidina Ibrahim (as) in front of her. Of that moment she said, “My heart began to beat harder and my eyes to blink.” She called upon him saying “O my grandfather! – Ya Jiddee!” in the present tense. “I came to you in body and spirit…. as my soul has come to you before many times, I now come to you in body as well. I seek your good pleasure with me and I seek your guidance and instruction in order that I may worship Allah until my dying breath.” At that moment she heard a voice emerging from the image of Sayyidina Ibrahim which was before her saying, “Good tidings my granddaughter! You are chosen to be one of the sanctified, worshipful maidservants of your Lord. My advice to you is to recite Surat al-Muzammil, wherein Allah says, “O thou folded in garments! Stand (to prayer) by night, but not all night,…” [73:1] until its end and seek to meditate on what you recite.
“By reciting this chapter you will be guided to the forms of worship and devotion that contain no hardship, as Allah said, ‘Allah does not burden any soul with more than it can bear.’ O my granddaughter! The intensity of your worship has made your body weak – try to keep everything in balance.”

Zainab bint Yahya, Sayyida Nafisa’s niece, accompanied her throughout her life as her assistant, staying with her even after her marriage until her passing. Zainab relates that Sayiddina Ibrahim continued guiding her, saying, “Read the verse ‘Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee…’” [73:20] until the end of Surat al-Muzzamil.’

Know that Allah made the night prayers voluntary, after it had been made obligatory on the Prophet (s), for He(swt) knows that many of His servants are engaged during the day in the struggle to educate people in God’s Way, or working for their provision, and this work therefore is a form of worship. Have mercy on yourself and give yourself a chance to rest in order to have strength for the next day. You are already considered among the first ranks of the pious.”

At that time she said, “O my great-grandfather I am going to fulfill your instructions. And I wish from your pure soul to grant to my soul purity and refinement until I meet Allah (swt) and He is pleased with me.” She heard the voice of Sayiddina Ibrahim saying “O my granddaughter, Good tidings for you, Allah inspired to me that He has accepted your du`a. And I will accompany you until we meet in the world of souls in the everlasting life, and we meet on the Judgment Day. Then he recited the verse, “And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.” [2: 281]

Relocation to Cairo

When Sayyida Nafisa was 44 years old she moved to Cairo. She arrived on the 26th of Ramadan in the year 193 H. On her way, she passed through the city of Arriche. When people knew of her arrival, they rushed forth en masse to meet her, for her renown as a devout worshipper and lady saint had preceded her. Historians say the men and women of Egypt went to receive her in a huge procession, riding on horses, camels, donkeys and on foot; waiting overnight in tents; greeting her in the morning with the chanting of ‘la ilaha ill-Allah’ and ‘Allahu akbar’, and accompanying her in a huge procession from Arriche to Cairo, according her great dignity and respect.

One of the notable merchants of Cairo, Jamaluddin Abdullah al-Jassas, hosted her in his home for many months. From every distant corner of Egypt people used to come to visit her and to take blessings from (tabarukki biha) her. Sayyida Nafisa felt that her presence might become too great a burden on her hosts, so she moved to a place of her own, in the District of Khalaf, in the Mosque of Shajarat al-Durr, in Khalifa Street, now known as the al-Hasaniyya District. The house to which she moved was owned by an Egyptian woman named Ummu Hani, renowned for her piety. This move did not bring any surcease to the flood of Egyptians coming from every far distant area, often in huge groups, to visit her and receive her baraka, especially women who came simply to touch her and request her du`a.

Touching a Pious Person for Baraka

Al-Tabarani, and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet (s). Hudhaym said to the Messenger of Allah (s): “I have sons and grandsons, some of whom are pubescent and others still children.” Motioning to the young child next to him, he said: “This is the youngest.” The Prophet (s) brought this young child whose name was Handhalah next to him, wiped on his head, and told him, “barakallahu fik,” which means: “May Allah bless you.” After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet (s) wiped, then touch the swollen part and say ‘Bismillah’, and the swelling would be cured.

Sayyidah Nafisa’s Longing for Her Grandfather (s)

At that point Sayyida Nafisa began to feel a tremendous burden due to the huge gatherings of people visiting her and asking her du`a, who came camping around her home, often overnight. She decided to leave Egypt and return to Madina al-Munawwara, feeling she was losing time for worship in meeting the endless throngs. Discovering her decision to leave, thousands of people sought out Sayyida Nafisa, begging her to reverse her decision and remain in Egypt.

They swarmed the Governor of Egypt, As-Sirri bin al-Hakam, asking him to request Sayyida Nafisa to stay. He paid her a visit, politely urging her to stay for the sake of the people who so needed her baraka and her prayers. She informed him that she had decided to stay in Egypt. “However,” she said, “I am a weak lady and these people have gathered in thousands which prevents me from observing my daily recitations. Also my home is tiny and unable to accommodate these huge crowds. I began to feel extreme longing for my grandfather (s), so my heart is calling me to return to Madina to visit my grandfather’s (s) grave.”

The governor replied, “O granddaughter of Prophet (s)! I promise you I will try my best to solve this problem, for I know your house is small. But from the depths of my heart, without asking anything in return, for the sake of Allah I am giving you a mansion I own in the district of Dirr as-Sabah. I beg you to accept this house from me and to use it in whatever way you wish.”

Sayyida Nafisa paused for many minutes, engaged in deep meditation. Finally she lifted her head from her reverie and said, “I accept your offer of your house.” Then she said, “O governor of Egypt! What am I to do with these huge crowds of people?” He said, “Assign Saturday and Wednesday for people to visit, and dedicate the other days purely for worship.”

Sayyida Nafisa moved to the larger house, granted to her as a gift (hiba), without giving anything in return, for the governor had granted it to her solely out of regard for her personal piety and sincerity. She followed his suggestion, relocated her residence and received people on Saturdays and Wednesdays, devoting the remaining days to worship of her Lord.

Sayyida Nafisa and Imam Shafi`i

Sayyida Nafisa hosted most of the scholars of her time, experts in jurisprudence, hadith, and Qur`anic explanation. But by far the greatest scholarly gatherings were those she hosted for the pillars of tasawwuf and the pious of her time (Aqtab al-tasawwuf). Among these pillars of tasawwuf and fiqh was Imam al-Shafi`i who had moved to Egypt from Baghdad in 109 H., five years after Sayyida Nafisa’s arrival in Cairo.

Imam Shafi`i stayed in Egypt for over four years until his passing. There he classified his books and assembled his school of jurisprudence; it was in Egypt that he acquired fame and people came to sit in his majlis – association. His new school of thought was modified greatly from the school he had developed earlier in Baghdad, according to the change of times, culture and customs. His judgments were written in the book “Al-Umm”.

Imam Shafi`i Differs With Himself

From Imam Shafi`i’s careful tuning of his “Baghdadi school” to produce the different “Egyptian school”, we see the importance he gave, in making a juristic decision about an issue, of taking into account not only the relevant verses of Qur`an and applicable hadith, but the characteristics of the people he was giving the ruling for as well, including aspects of culture, behavior, the overall public level of morality and other intangibles. So whereas Imam Shafi`i could be said to have differed with himself on some issues, unfortunately today, differences in jurisprudence between the imams have caused one group of Muslims to accuse another of insincerity, innovation (bida`), unbelief (kufr)and worst of all, polytheism, (shirk).

Scholarly and Spiritual Association with Sayyida Nafisa

Imam Shafi`i began teaching after Fajr prayer every day his students of Qur`an and its exegesis (tafsir) and other distinguished scholars would sit to study. Immediately after sunrise the hadith students would arrive and the students of exegesis would leave. Following them were the students of hadith explanation, followed by the group of speculative philosophy (kalam) students, then students of jurisprudence (fiqh) shortly before noon. Thus Imam Shafi`i would sit at least six hours, with different groups of students, teaching one course after another. The fertility and fruitfulness of Imam Shafi`i’s fiqh was a result of his vast intellect and life experience, acquired during his extensive travels throughout Muslim lands, and in his ongoing debates with other scholars.

When Imam Shafi`i arrived in Egypt, a relationship evolved with Sayyida Nafisa, based on adherence to faith and piety in religion. He used to visit her in her home going to and returning from his associations at the Mosque of ` Umar ibn al-`Aas, in al-Fistat district.

Imam Shafi`i used to lead taraweeh in the Masjid of Sayyida Nafisa and she would pray following him for the entire Ramadan. Historians say that despite his tremendous scholarship, Imam Shafi`i used to visit Sayyida Nafisa to ask her invocation (du`a) and seek her baraka (blessing).
Imam Shafi`i also used to sit in Sayyida Nafisa’s association, learning hadith from her. When on occasion he was sick, he would send one of his students to sit in her association. He would invariably tell her, “Your cousin ash-Shafi`i is sick and requests your du`a.” Immediately. Sayyida Nafisa would raise her hands in supplication, asking Allah to cure Imam ash-Shafi`i. Often by the time the messenger returned to Imam ash-Shafi`i he would find him already cured, by means of her du`a.

Sayyida Nafisa Recites His Funeral Prayer

One time Imam ash-Shafi`i fell sick and as usual sent his messenger asking Sayyida Nafisa’s du`a. She sent him the message, “Tell him that may Allah make his meeting with Him the Best of meetings and may Allah lift him to His proximity.” When the messenger returned with this message, the imam understood that his death was imminent. Immediately Imam Shafi`i wrote his will, stating that Sayyida Nafisa should pray the funeral prayers (salat al-janaza) over him. He died at the end of Rajab, 204 H.

Sayyida Nafisa also executed his will. Incapacitated due to her constant worship, they brought the imam’s body from his house in al-Fistat district to her home. There she prayed the funeral prayer (salat al-janaza) over him from the women’s section, following Imam al-Buwaiti who lead the prayer.

Sayyida Nafisa’s Majlis

Not only did Imam ash-Shafi`i sit with her, learn hadith from her, request her du`a and seek her baraka, but so too did many other scholars and great Sufis (kaana hunaak katheera alulama’i wa kibaar as-sufiyya). Among them were al-Imam Uthman bin Sa`eed al-Misri, Dhun-Nun al-Masri, Masri al-Samarkandi, Imam Abu Bakr al-Adfawi, (author of one of the greatest explanations of Qur`an, al-Istiftah fi `ulum al-Qur`an), and Abul Hasan bin Ali bin Ibrahim who wrote ten volumes on Qur`anic grammar, and many others.

Her asceticism

Sayyida Nafisa was renowned for asceticism and for living a life of hardship (zuhd). When asked what her meals consisted of, Zainab, daughter of her brother, replied, “My auntie used to eat once every three days. She had a basket hanging in her niche. Whenever she wanted something small to eat she would find something in that basket, sent from Allah (swt). She never ate anything other than food from her husband and that which Allah sent her as a gift.”

One day the governor of Egypt sent Sayyida Nafisa 100,000 dirhams (equivalent to perhaps millions of dollars in today’s money). He said, “Take this money from me. I ask nothing in return, but I thank Allah for this opportunity to repent. I give this money to you because of your piety.” She took that money as her own and distributed it to the poor until nothing remained. Princes, nobles and many ordinary people sent her gifts. She accepted them, then distribute them in whatever way she liked.

Historians report her niece Zainab saying, “I served my auntie Sayyida Nafisa for forty years. I never saw her sleeping at night and I never saw her eating during the day, except the days forbidden to fast – the two `Eids and the Days of Tashriq (11th – 13th of Dhul Hijja).” Zainab once said to Sayyida Nafisa, “You must take care of yourself.” She replied, “How shall I take care of myself before I reach my Lord? Ahead of me are so many barriers which no one can cross except the successful ones (al-faizun).”

The Servant Returned to The Master

When she began to feel her death approaching, Sayyida Nafisa dug her grave with her own hands inside her home. Every day she would enter the grave and worship in it, as a reminder of the coming afterlife. She used to pray all her supererogatory prayers inside that grave. Al-Allama al-Ajhuri said, “She completed the Holy Qur`an while sitting in her grave six thousand times, and she granted the rewards of that recitation to all deceased Muslims.” [This is in contradistinction to the Salafi ideology's rejection of gifting recitation of the Qur`an to the dead.]
When Sayyida Nafisa’s illness worsened she wrote to her husband Ishaq al-Mu`taman, who was living in Madina al-Munawwara, asking him to return to Egypt. He came with their son Qassim and daughter Umm-Kulthum. She became very ill at the beginning of Ramadan, 208 H. Her companions asked her to stop fasting to keep her strength. She refused, saying, “I have been asking Allah to die fasting for thirty years; now you want me to break the fast?”

Upon her passing, her husband prepared to move her body to Madinat al-Munawarra, to be buried in Jannat al-Baqi`, but the people of Egypt asked him not to do that, but to bury her in the grave she had dug with her own hands. The governor of Egypt along with many people asked Ishaq al-Mu`taman to bury Sayyida Nafisa in Egypt. They collected a large sum of money and offered it to him. Returning the next day, they asked for his decision. He replied, “I have decided to bury her here. I saw the Prophet (s) in a dream last night, and he told me, ‘Give them back their money and bury your wife in Egypt.’”

The night Sayyida Nafisa died was an immense tragedy for the people of Egypt, who were stunned at the news. Coming from every village in Egypt, people gathered at her house in Cairo, lighting candles and weeping. For them Sayyida Nafisa was a beacon of knowledge and a source of blessing, baraka, from the family of the Prophet (s). It was a day of sorrow and mourning throughout Egypt. The day they attempted to bury her, it was very difficult to move her body to her final resting place, due to the crowds of people lamenting, crying, and calling on Allah by His Names and Attributes. The like of that gathering was unprecedented in all of Egypt.

From Her Miracles

More than 150 miracles were recorded by historians as appearing from Sayyida Nafisa. Imam Ibn Hajar al-Asqalani wrote about them. The story is related that when Sayyida Nafisa arrived in Egypt and settled in her home, there was a non-Muslim family living beside her, whose daughter was paralyzed from the waist down. One day the girl’s mother brought her to Sayyida Nafisa to watch while she went shopping. She left her daughter in one corner of Sayyida Nafisa’s house. Sayyida Nafisa began making ablution and water from her ablution flowed towards the girl. As the water touched the body of the girl, she experienced something strange. She began to take the water from Sayyida Nafisa’s ablution and rub it on her paralyzed feet and legs. Suddenly by Allah’s (swt) Mercy, the paralysis disappeared completely and she was able to stand.

Meanwhile Sayyida Nafisa was busy in prayer. The girl stood up and seeing her mother just returning from the market, ran to meet her to tell her what had happened. Her mother cried with joy declaring, “That woman is truly holy and her religion is the truth.” She came in, hugged Sayyida Nafisa, thanked her for healing her daughter and asked her to pray that she be guided from darkness to light. Sayyida Nafisa then taught her to recite the shahada.

When the father of the girl returned home that evening, whose name was Ayyub Abu Surraya, and saw his daughter cured, he was overjoyed. He asked his wife about what happened and she told him the whole story. He raised his head heavenwards saying, “O Allah! You guide whom You like and I now know that Islam is the true religion, completing what we believe in.” He went to the home of Sayyida Nafisa. Speaking to her from behind a veil he said, “I believe in your religion, and I accept it. I testify that there is none to worship except Allah and that your grandfather Muhammad is the Prophet of Allah.” That miracle was the cause for the entire tribe of Sayyida Nafisa’s neighbors to enter Islam.

A Prisoner Set Free

One of Sayyida Nafisa’s miracles relates to a Muslim man married to a Christian woman. They had a son. When he grew up he began to travel. While traveling in a country far from home he was captured and held prisoner. After hearing of his capture, his mother used to frequent the church, praying that her son be released and returned to them. Years passed but he was not released. One day she told her husband, “I heard that there is a saintly woman Nafisa bint al-Hasan al-Anwar whose prayers are always answered. Since you are Muslim go and ask her to pray for the return of our son.” He went and asked Sayyida Nafisa for her du`a.

Late that night they heard a knock at the door. Waking and wondering who it could be they went and opened the door. To their astonishment they found their son standing there. They asked him, “How did you come here?” He said, “Tonight I was sitting there in prison, in chains. Suddenly I felt a spiritual presence, and I heard a voice saying, ‘Free him! Nafisa bint al-Hasan interceded for him.’ Suddenly I found myself standing here at the door of our house.” That day his mother went to visit Sayyida Nafisa, thanking her for saving her son, then accepting Islam at her hand.

The Nile fails to flood

In the year 201 H. (816 CE) the Nile failed to flood, as is its normal annual custom. People went to Sayyida Nafisa asking her to pray that Allah cause the Nile to flood, for without the usual flood no crops would grow. Sayyida Nafisa gave them her faceveil telling them, “throw that in the Nile and by Allah’s grace it will flood.” They took her burqa and threw it in the Nile. Immediately the river began to rise and overflow its banks.

[One should note here this is a miracle extremely similar to the incident of the shirt of Sayiddina Yusuf (as), which when cast on the face of his father Ya`qub (as), was the cause for his sight to be restored by Allah's Will. Again, such incidents clarify the true meaning of tawassul and shafa`a (intercession) by means of objects related to pure, pious individuals.]

Stolen wool

Al-Imam al-Munawi mentions a story of Sayyida Nafisa, related to him from al-Azhari in his book al-Kawakib as-sayyaara: There was an old lady who had four daughters. This woman used to spin wool into yarn, then take the yarn and sell it. With half the earnings she would buy more wool spending the rest on their food and drink for the week. One day the old lady set out for the market, with the spun wool wrapped in a red package. Without warning an eagle dove out of the sky, grabbed the package in its claws and flew off. The old lady, overcome with fear and worry, fainted. When she awoke she began crying. People around her, hearing her story told her about Sayyida Nafisa. She went to Sayyida Nafisa and related this strange incident. Sayyida Nafisa said, “O Allah! Exalted in Power and Owner of this creation: put right what the affairs of Your servant this lady fulana. She is Your servant and her children are Your servants and You are powerful over all things.” She told the old lady to return to her home and wait.

The old lady went home crying with worry for the sake of her young children. Night found her still crying. Suddenly a commotion was heard outside. It was a group of people seeking Sayyida Nafisa. They told her, “Something very strange just happened to us. We came to you because we have been ordered to do so.” She said, “What happened?” They related, “We were on a ship traveling at sea. As we began approaching land one of the planks suddenly sprung loose and the boat began to flood. Some of us did not know how to swim and we were in deep water still five hours from shore. The boat began to fill up and sink. All of a sudden an eagle appeared holding a red package in its claws. It threw that package, which was full of spun wool, into that crack filling it. The water stopped flooding and we managed to reach shore safely. We heard a voice saying, ‘Go to Sayyida Nafisa.’

The boat crew presented Sayyida Nafisa a gift of 500 dinars. Sayyida Nafisa began to cry, “O Allah you are so merciful to Your servants.” She asked the old lady, “How much did you usually get for your wool each week?” The lady replied, “I used to get 20 dinars.” Sayyida Nafisa gave her the 500 dinars and she went home overjoyed. She told her neighbors what happened and they came in droves to see Sayyida Nafisa. Many ended up giving themselves over to her service, helping her cook food for the poor, distribute alms and aid the sick and lame.

Miracles after her death

The miracles after Sayyida Nafisa’s death are too numerous to mention. Once thieves entered her mosque in 683 H. and stole sixteen silver lamps. As the thieves tried to escape they discovered there was no longer a door. They were trapped inside until morning, when the caretaker arrived, opened the door and found the thieves with the lamps.

Recently in 1940, fifty years ago, a similar occurrence took place. A person, well-known in the area, entered the Mosque of Sayyida Nafisa and hid himself. When everyone had left that person stole a beautiful Kashmiri shawl, a gift from the King of Kashmir to Sayyida Zainab. When he tried to escape he could not find the door. He was kept prisoner until morning, when the people found him and took him to the police.

It is related in history that Abul `Izz al-Yamani said, “I was very well-known in my community, rich in my family, owning many farms. I was proud of myself and arrogant. Then I came down with a sickness that caused me to lose my sight and I fell into great difficulties. I spent most of my wealth seeking a cure, but alas doctors were unable to help me. They told me I would be blind for the rest of my life. Finally I sought out Sayyida Nafisa’s help. While waiting to see her I fell asleep. I saw a dream in which Sayyida Nafisa visited me and put something in my eyes. When I awoke my sight had been fully restored.”

The Story of Affan bin Sulayman

Historians relate the story of an Egyptian named Affan bin Sulayman al-Masri. He bought a house and one day discovered a treasure buried under it. He began to spend his newfound wealth on the poor and the unfortunate.

One day he bought 1000 camel-loads of wheat from Prince Ahmad bin Keeghalgh. After some time the prices soared due to scarcity of wheat, shooting up to thrice its normal value. Prince Ahmad called Affan to his palace. The prince told him, “Either return the 1000 camel-loads or pay me for the wheat at today’s price.” Affan bin Sulayman refused, leaving angry. He went and distributed all the wheat to the poor and needy, leaving only a small portion for himself and his family.

Prince Ahmad went to the governor of Egypt Taqeen bin Abdullah al-Harbi, an arrogant and ruthless ruler. He ordered that all of Affan bin Sulayman’s wealth and holdings be impounded. Affan bin Sulayman decided to leave Egypt, running from the oppression of the governor Taqeen. He told his story to a descendant of the Prophet (s), Ash-Sharif `Ali bin Abdullah a very pious man. He took him to the grave of Sayyida Nafisa and both of them sat facing the grave reciting verses of Qur`an, asking Allah to send the rewards of the recitation to Sayyida Nafisa and asking Allah (swt) in her presence and for her sake and the sake of her grandfather the Prophet (s) to solve the problem of Affan bin Sulayman. Suddenly they both fell asleep. They both saw Sayyida Nafisa in the dream telling him, “Go together with Affan bin Sulayman to the governor of Egypt Taqeen. I solved his problem.”

Together they left and visited the governor, who to their surprise hosted them in grand style. The governor said, “Sayyida Nafisa appeared to me in a dream saying, ‘Be generous and host As-Sayyid Ali very well and return all Affan’s money to him; he asked for our intercession.’” Taqeen, raising his hands said, “O Allah forgive me for what I did.” Turning to Affan b. Sulayman he said, “I am releasing all your money.” The governor Taqeen ordered Affan’s money returned to him and ordered that his own treasuries be opened and spent on the poor. He used to say, “All Egyptians are afraid of me, but I am afraid of Affan bin Sulyman and his du`a at the grave of Sayyida Nafisa.” With that du`a, the governor of Egypt corrected his wrong and unjust ways and lived as a righteous governor for the rest of his life. He wrote in his will that he should be buried in Bayt al-Maqdis, Jerusalem. When he died, that took place according to his orders.

Her Maqam

The first one to build a masjid by the grave of Sayyida Nafisa was the governor of Egypt, Ubaydullah bin Sirri bin al-Hakam. Then it was renovated by Badr al-Jamali, the commander in chief of the army of Egypt, in the year 482 H. It was renovated again by Muhammad bin al-Qalawun in 740H. Then Prince Abdur Rahman Katakhada renovated it further in the year 773 H. Finally the Ministry of Religious Endowments renoveated it in 1314 H. to the structure it has today. The copper room which is entirely hand-carved over her grave was made in 1266 H. The door which is now there is ornately engraved, and was placed there by Ali Pasha, governor of Egypt in 1170. Water was piped in for people to drink. Above the water-dispensing room is a room for memorizing Qur`an. All Abbasid caliphs were buried on the eastern side of the grave in the time of al-Zahir Baybars.

From her death and until today, around the year and around the clock you will find people visiting Sayyida Nafisa’s grave: from the highest Islamic scholars to common people. Over her grave her lineage to the Prophet (s) is engraved. Under that is written “Anyone experiencing difficulties in his life should visit the grave of Sayyida Nafisa, recite surat al-Fatiha (Qur`an, 1), surat al-`Ala (87), surat al-Ikhlas (112) and al-muwadhitayn (113, 114), gift that recitation to her and make du`a for Allah to solve that problem.”

The method of greeting Sayyida Nafisa us also described, “In a low voice say, ‘Peace be upon you, as-salaamu `alayki, O Sayyidina Nafisa, daughter of Hasan al-Anwar, son of as-Sayyid Zayd al-Ablaj, son of As-Sayyid Hasan, son of Sayyida Ali, and of Sayyida Fatima, daughter of the Prophet (s).”

* copyright The Muslim Magazine

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Ratib Mursyidi
22– 30 Oktober 2009
3-11 Zulkaedah 1430
Kota Bharu – Laman Hijjaz