Martabat7

Sacred Path Of Love :Gateway To Gratitude Conference 2011

2011-11-15T23:42:00.000-08:00

Origins of the Tariqa Muhammadiyya

2011-09-16T23:29:00.000-07:00

(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,

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/

The Blog

2011-06-05T04:59:00.000-07:00

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

Shaykh Ahmad al Hadi al Hasani

2011-03-27T03:02:00.000-07:00

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

'The Sacred Path Of Love' Finding God in the times of Tribualtions.

2010-10-31T18:36:00.000-07:00

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/

Celebration Of The Beloved s.a.w.

2010-09-18T18:51:00.000-07:00

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

Dato Koyah 'Malbari Saint'

2010-07-30T22:39:00.001-07:00

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

2010-07-30T09:15:00.001-07:00

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

The wait is over!!! Madeehul Mustafa CD 'Mawlay' is out now

2010-07-16T12:17:00.000-07:00

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

Majlis Burdah bersama Habib Sholeh al Jufri

2010-06-20T07:53:00.000-07:00

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!!

Voyage of the Sacred Love: "The Medley for the Prophet s.a.w."

2010-05-09T06:08:00.000-07:00

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

The Qasidah Showpiece at Singapore

2010-04-25T06:58:00.000-07:00

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

Habib Sheikh al Habsyi

2010-04-17T08:40:00.000-07:00

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)

Sout Ilaahi: "The Season Of Love"

2010-02-14T22:25:00.000-08:00

Available at Wardah Books at 58 Bussorah St (Near Masjid Sultan) and Manzil Mustafa Golden Landmark #02-29, 390 Victoria Street

The First Mosque in Trengganu, Sultan Zainal Abidin Mosque

2010-02-10T08:54:00.000-08:00

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)

2010-02-10T08:13:00.000-08:00

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.

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

Awliyah at Bali

2009-12-22T19:03:00.000-08:00

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

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 :

I - KERAMAT PANTAI SESEH (Pangeran Mas Sepuh) Pangeran Mas Sepuh merupakan gelar, nama sebenarnya adalah ,Raden Amangkuningrat yang lebih terkenal dengan Keramat Pantai Seseh. Ia merupakan Putra Raja Mengwi I yang beragama Hindu dan Ibunya berasal dari Blambangan (Jatim) yang beragama Islam. Sewaktu kecil beliau sudah berpisah dengan ayahandanya dan diasuh oleh ibundanya di Blambangan. Setelah dewasa Pangeran Mas Sepuh menanyakan kepada ibunya mengenai siapa ayahandanya itu. Setelah Pangeran Mas Sepuh mengetahui jati dirinya, maka ia memohon izin pada ibunya untuk mencari ayah kandungnya, dengan niat akan mengabdikan diri. Semula sang ibu keberatan, namun akhirnya diizinkan juga Pangeran Mas Sepuh untuk berangkat ke Bali dengan diiringi oleh beberapa Punggawa Kerajaan sebagai pengawal dan dibekali sebilah keris pusaka yang berasal dari Kerajaan Mengwi. Namun, setelah bertemu dengan ayahnya, terjadilah kesalahpahaman, karena baru sekali ini mereka berdua bertemu. Akhirnya Pangeran Mas Sepuh beranjak pulang ke Blambangan untuk memberitahu ibunya tentang peristiwa yang telah terjadi. Namun dalam perjalanan pulang, sesampainya di Pantai Seseh, Pangeran Mas Sepuh diserang sekelompok orang bersenjata yang tak dikenal, sehingga pertempuran tak dapat dihindari lagi. Melihat korban berjatuhan yang tidak sedikit dari kedua belah pihak, keris pusaka milik Pangeran Mas Sepuh dicabut dan diacungkan ke atas, seketika itu ujung keris mengeluarkan sinar dan terjadilah keajaiban, kelompok bersenjata yang menyerang tersebut mendadak lumpuh, bersimpuh diam seribu bahasa. Pangeran Mas Sepuh setelah mengetahui hal tersebut berkata : "Hai Ki sanak mengapa kalian menyerang kami dan apa kesalahan kami ? Mereka diam tak menjawab, akhirnya diketahui kalau penyerang itu masih ada hubungan kekeluargaan, hal ini dilihat dari pakaian dan juga dari pandangan bathiniyah Pangeran Mas Sepuh. Akhirnya keris pusaka dimasukkan kembali dalam karangkanya, dan kelompok penyerang tersebut dapat bergerak dan kemudian memberi hormat kepada Pangeran Mas Sepuh. Tidak lama setelah kejadian tersebut, Pangeran Mas Sepuh meninggal dunia dan di makamkan di tempat itu juga. Dan sampai sekarang makamnya terpelihara dengan baik dan selalu diziarahi umat Islam dari berbagai wilayah di nusantara. Perlu diketahui bahwa proses ditemukannya Makam Keramat Pantai Seseh dimulai sejak pertama jamaah manaqib yang ada di Bali mendapat petunjuk, yaitu pada Bulan Muharam 1413 H atau 1992 M yang kemudian ditemukan juga makam keramat yang lain :

II -.Makam Keramat Pamecutan bernama Dewi Khodijah atau Ratu Ayu Anak Agung Rai berada di Jalan Batu Karu Pamecutan.

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.

VI - Keramat Kembar Karang Asem (Maulana Yusuf Al Baghdi Al Maghribi dan Ali bin Zaenal Abidin Al Idrus)

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.

Majlis Qasidah Burdah

2009-12-22T18:56:00.001-08:00

You are invited to this blessed Majlis Qasidah Burdah lead by Habib Hassan al Kaf on 26 Dec 2009, Saturday at Multi Purpose Hall, Sultan Mosque after Solat Isya'. All are welcome.

Biography

Habib Hassan al Kaff was born in Surakarta, Solo. At young age he had already studied in various pesantren in Java.In the year 1996, he traveled to Hadramawt, Yemen to continue his study at Darul Mustafa under the guidance of Habib Umar bin Hafiz. He studied for 6 years. During his studies in Darul Mustafa, Habib Umar the principal of the school instructed Habib Hassan to lead the Burdah session every monday. He lead Burdah until he completed his studies. Alhamdulilah, when he came back he started teaching at Darul Mustafa, Solo run by Habib Sholeh al Jufri then he continue to teach at various tradtional school in Central Java. In 2006, he decided to migrate to East Java, Malang to continue his teaching and dakwah till today.

Beside teaching and propogating peace and the love of Prophet Muhammad s.a.w Habib Hassan is also well known for being a munshid. He will always read Qasidah including Burdah and Mawlid at many events including at Masjid Riyadh, Solo together with the late Habib Anis bin Alwi al Habsyi. His beautiful voice caught many attention throughout the world especially from his Burdah CD. Although, hes no longer in Solo, he still continue to sing Qasidah, Burdah and Mawlid at any occassion whenever hes being invited for the event. Recently, he released his Qasidah album on DVD. Its a Qasidah music video. Its one of the best selling DVD at the moment. InshaAllah we will be able to experience his serenity voice when he will be here in 26 December 2009.

p/s: Burdah CD which is one of the best selling CDs in 2009 which is read by Habib Hassan al Kaff are still available at Wardah books and Manzil Mustafa.

Reviving the spirit

2009-11-21T09:09:00.000-08:00

Hi everyone, I would like to apologize, there is no update news, information or writing on this blog. Perhaps, I'm too busy with the hectic schdule dealing with the events, Sout Ilaahi CDs productions and sales. I am planning to do a new publishing co in the near future. After learning the art of failure in the past, I would probably realize the wisdom of each seconds of our life is depend on our certainty. This is what I lack the most, certainty. But I have to continue this life, with a new hope and having faith in Allah, everything you do is for him, so whatever happen, its him who decide whats going to happen. Allah will test us through the things that we love, our family, our friends and even the things that we love to do each day in our lives like organizing event, running production co and many more. We claim we do it for Allah and the love for HIm. Hence, hes putting obstacles along the way not to test but to build the sincerity and patience for us. If the Beloved Prophet s.a.w. endured several trials during his lifetime, what about us then?

I am planning to revive this blog. I didnt know this blog is been read and browse by various readers around the world. I had been recieving many emails from those regular reader of the blog who have been asking whats happening to the blog, why is there no update for so long. I am thankful to Allah swt and his Beloved Prophet s.a.w for this nikmah which I am able to share this limited knowledge and information to the people around the world. Please remember me in your doa. Thanks, may Allah bless you.

The Aspirant Unplugged Session: Music for Souls with Debu

2009-07-30T18:49:00.000-07:00

Majlis Riyadhul Muhibbin Singapore & Sout Ilaahi

Present

The Aspirant Unplugged Session: Music for Souls with Debu

One Night with DEBU! @ $27 and get their latest ALBUM and Book Free in Singapore. Limited tickets available..

Its an event night fill with aspirant and spiritual poetry session and sacred music which will tranquilized the hearts and souls longing for the Divine. Liberate your souls and overcome the heartache and stress through music and devotions.

Other Performers:
Madihul Mustafa

Poetry Session
Khairool Haque
Ameera Begum Aslam

Date: 8th August, Saturday
Venue:Al wehdah, No 11 Geylang Lorong 37,Singapore
(opposite wak tanjong madrasah)
Bus:51, 7, 2, 21 Mrt nearest: Paya lebar

Tickets are available at Wardahbooks and online purchase is at www.islamicevents.sg

For more details and enquiries go to www.soutilaahi or call 62971232

Video of Debu:
http://www.youtube.com/watch?v=OgywX_GXmLg
http://www.youtube.com/watch?v=46gx7mniA-c&feature=related
http://www.youtube.com/watch?v=Q4A78moafNk&feature=related

Band history:
In the spring of 2001, after living in Indonesia for almost two years in southern Sulawesi, the members of DEBU moved to Jakarta. They began practicing music and experimenting with different instruments, drum rhythms and vocals.

The impetus for this development was the members' experience while teaching at an Indonesian university in Makassar. They sang with the students as recreation and motivation, adding excitement and enthusiasm to the students' daily routine. The response and receptiveness by students, fellow teachers and the surrounding community was overwhelming.

The group began in earnest studying and writing music, and learning and practicing an eclectic ensemble of instruments. Mustafa, at 20 years old, became one of the composers, main arranger and lead vocalist for the group. Thus, the 18 member group DEBU was born.

In April 2001, DEBU began performing by invitation around the greater Jakarta area. Two years later, in April 2003, after countless performances in a variety of settings (from intimate gatherings to corporate galas), and many television appearances (including two award winning special TV series dedicated to DEBU�s music), the group's first album was released in Indonesia. Entitled Mabuk Cinta (Drunk with Love), it is a ten-song Indonesian and Arabic album.

Mabuk Cinta was subsequently released the US and Malaysia in November 2003. Television exposure of the video of DEBU's first single "Cinta Saja" (Just Love), and radio play of this hit, helped the group and the album gain national attention in Indonesia and Malaysia.

The second album, Makin Mabuk (Even More Drunk), was released in September 2004 and quickly followed the success of the first album.

In the summer 2006, DEBU finished recording two albums, Nyawa dan Cinta (The Soul and Love) and a yet to be release Turkish album. Nyawa dan Cinta follows Makin Mabuk two years after its release. In this two year period, DEBU worked on many recording projects but the groups main focus was designing and completing their own recording studio. The new studio gave Mustafa and the members of DEBU much more creative freedom to experiment and perfect the recording craft.

DEBU regularly performs in Indonesia. DEBU has songs in many languages and now seeks to broaden its audiences and spread its universal message. DEBU continues, in and out of the studio, to work on existing and new material for upcoming multilingual releases.

Memahami Ibadah Ibadah Islam

2009-07-01T10:51:00.000-07:00

Memahami Ibadah Ibadah Islam

Adakah tawasul itu dibenarkan dalam Islam? Apakah ziyarah maqam itu shirik? Apakah rabitah itu shirik? Mana yang lebih penting Maqam Rasulluah saw atau Ka'abah? Apa hukum sesorang muslim memakai taweez? Apakah muzik itu haram? Bagaimana dengan hukum bagi muslim yang menurun? dan banyak lagi soalan berkenaan tentang akidah, tauhid, fiqh dan tassawuf.

Insha'Allah, di dalam sesi ini, Sheykh Rohimuddin, seorang guru agama dan ulama tassawuf, akan mengupas kitab tulisan oleh Shaykh Ali Jumaah, mufti Negara Mesir dan juga menjawab soalan soalan yang termuka di atas ini.

Tarikh: 10 & 11 Ogos (Isnin & Selasa)

Waktu: Isnin dari Jam 2ptg hingga 6ptg

(Selasa - 8mlm hingga 10mlm)

Yuran:$10 untuk 2 sesi di dalam 2 hari

Tempat: Madrasah Khairiyah (155 still road)

Sila daftarkan nama dan bayar yuran di Wardah Books 58 Bussorah Street, Singapore 199474

Untuk informasi yang lanjut boleh menghubungi wardah books - 62971232, saudara Khalid - 90687106 dan Saudara Muhsin - 91380014

Penganjur: Majlis Riyadhul Muhibbin Singapore

Insha'Allah kitab Ibadah Ibadah tulisan Shaykh Ali Jumaah akan di jual di hari yang sama pengajian. Harga hanya$15.00. terima kasih

Biografi Shaykh Rohimuddin

Sheykh Rohimuddin Nawawi Al-Banten adalah seorang tokoh ulama’ kontemporari Indonesia di dalam mazhab Shafi’i, yang terkenal di Malaysia dan Indonesia. Beliau lahir pada tahun 1965 di Bekasi, Jawa Barat, Indonesia. Almarhum ayahnya ialah K.H. Nawawi Jahari, murshid kepada Tariqah Al Qadriyah. Beliau juga merupakan cucu saudara kepada Almarhum Sheykh Nawawi Al-Banten, seorang ulama’ Shafii terkemuka di Mekah yang pernah mengajar di Masjidil Haram antara tahun 1860 hingga 1870. Kini, beliau seorang khalifah (muqaddam) kepada Sheykh Sidi Yusuf Muhyiddien al-Hasani dalam Tariqah As-Shadhuliyah Ad-Darqawiyah Al-’Alawiyah.Di samping itu, beliau juga di antara tenaga pengajar utama di Mahad Az-Zain di Bogor, Indonesia pimpinan Sheykh Muhammad Nuruddin al-Banjari.

Sheykh Rohimuddin Nawawi Al-Banten mendapat pendidikan menara gading di Universiti Syarif Hidayatullah, Jakarta, Universiti Al-Azhar, Cairo, Universiti Cairo dan Ist. Liga Arab dalam Fakultas Adab, Bahasa & Sastera Arab. Kini, beliau serta keluarga bermastautin di Cairo, Mesir dan sering berulang-alik ke pesantren beliau iaitu, Pesantren Al-Jahariyah, Bekasi, Jawa Barat. Antara guru-guru beliau adalah Almarhum Sheykh Gad al-Haq Ali Gad Al Haq, Syeikh Al Azhar, Sheikh Umar Hasyim (mantan rektor Al-Azhar), Dr Sa’ad Sa’ad Jawis (Muhaddis), Almarhum Sheykh Abdullah Mohammad Al-Hasani (Mursyd Thariqah Qadiriyah) dan Sheykh Dr Ali Jumah.

Beliau juga adalah antara tenaga pengajar merangkap pengetua/pengasuh di Dar al-Hasani di Cairo Mesir. Di samping itu, beliau juga giat memberi ta’lim kepada anak-anak Malaysia dan Indonesia yang menuntut di Mesir, di rumah-rumah dan di tempat-tempat organisasi mereka. Beliau juga sering menjadi tenaga pengajar jemputan/kehormatan di pelbagai pesantren dan organisasi. Beliau banyak menulis kitab yang telah di terjemahkan di dalam bahasa seperti Memahi Tassawuf, Geloka Cinta, Di ambang perkahwinan

Bengkel 'Perjalanan Menuju Ihsan, Membina Umat Cemerlang'

2009-05-06T01:06:00.000-07:00

Bengkel 'Perjalanan Menuju Ihsan, Membina Umat Cemerlang'
Mengenal Ihsan untuk ketenangan Hati dan jiwa
Penyebaran Islam melalui tassawuf

Tarikh: Ahad, 10hb Mei 2009

Waktu:2ptg - 6ptg

Yuran:$30 (termasuk buku 'Memahami Tassawuf yang Shahih' dikarang oleh Shaykh Rohimuddin, jamuan ringan dan alat tulis)

Sila daftarkan nama dan bayar yuran di Wardah Books 58 Bussorah Street, Singapore 199474 . Buka dari jam 9 pagi hingga 9 malam, hari Isnin hingga sabtu, tel no 6297 1232

Untuk informasi selanjutnya, sila hubungi Muhsin - 91380014 atau khalid 90687106

Tempat: Masjid Sultan, Bilik Darjah 1

Tempat Terhad: 70 orang sahaja

cara pembayaran :cash, nets, visa dan master

2ptg- Pengertian Ihsan

3ptg- Kedudukan dan sejarah Tassawuf di dalam islam

4ptg-4.45ptg- Solat Asr dan jamuan ringan

4.45ptg- 6ptg- penyakit penyakit hati & Masyarakat cermerlang

Di dalam bengkel ini, Sheykh Rohimuddin, seorang guru dan ulama tassawuf, akan menyentuh tentang pengertian ihsan dan kerohanian dengan lebih terperinci . Beliau juga akan menyentuh bagaimana ilmu ini dapat menyucikan jiwa dari penyakit-penyakit hati. Dari ilmu ini, kita dapat membina masyarakat islam yang cemerlang. Para perserta akan berpeluang menyertai sesi soal jawab bersama beliau di akhir bengekel ini.

Biography Shaykh Rohimuddin

Meat Distribution

2009-02-08T21:22:00.000-08:00

After korban its time to distribute the meat especially to the poor and orphans.

working together

2009-02-08T21:17:00.001-08:00

handling money

2009-02-08T20:43:00.000-08:00

shaykh Jamhuri handing over the korban money to the Owner of the Cow.

Name list of those who korban in Aceh

2009-02-08T20:20:00.000-08:00

This is the name list of those who participated in the korban

Korban in Aceh

2009-02-08T20:06:00.000-08:00

This is the Korban at Aceh which we organized in the last Eid Adha handled by Shaykh Jamhuri.

Sout Ilaahi Website

2008-12-13T23:07:00.001-08:00

Salaam and Hellooo everyone, We are thankful to Allah swt and his beloved Prophet Muhammd s.a.w for the reality of Sout Ilaahi new website at www.soutilaahi.com Thanks for your support since the beginning. We hope to continue our effort in producing Qasidah, mawlid, Nasheeds and many more other projects which will bring benefit to our society. may Allah bless you and your families and friends.

Korban at Aceh and Solo 2008

2008-10-14T20:52:00.000-07:00

InshaAllah, this year, I will be helping Yayasan Nurul Ummah and Zawiyah Haqqani Aceh for Ibadah Korban. Per sheep for Solo is $190 while Aceh is $200.

Kiyai Sholeh Mashruh is the principal of Yayasan Nurul ummah. Hes the famous teacher who teach and guide students who are going to study in Egypt, Yemen (Darul Mustafa) and many more while Shaykh Jamhuri is handling the Zawiyah Haqqani Aceh. He is one of the Imam of Baitur Rahman Mosque in Aceh. Alhamdulilah,we have been working together for many years. For those who are keen, you may send the money to me.

The money currency is in Singapore dollars. For more information and enquiries please email me. Thanks. wasalam. may Allah bless you Khalid Ajmain

Ramadhan Mubarak

2008-09-08T18:26:00.000-07:00

Sout Ilaahi wishes you Ramadhan Mubarak. May Allah bless you and your family. Thanks for supporting us all this while. We hope to rejuvenate the spirit of love and compassion within our society through music, poetry and arts. Please doa for us. thanks

Jogjakarta with Love

2008-09-06T15:31:00.000-07:00

When the beloved brothers of our naqshbandi haqqani from jogjakarta invited me to attend this event with Mawlana Shaykh Hisham, I can sense it will be a very special one because every event which I had ever attend in Java seems to be very unique and full of spiritual ambiance. The actual venue for the event was supposed to be at Keraton, Royal Palace but somehow have to change its place to another venue. I did what I could to help our brothers in Jogjakarta for this event. When I reached jogjakarta, I was very happy to see many old friends. Alhamdulilah, it was a significant moment because these are the brothers who i spend time with whenever I am in Java.

When we arrive at the venue, there were huge crowd gathering on the big field. They had already started to sing qasidah. Then Habib Syech Assegaf arrived with his delegations. After a while Mawlana Shaykh Hisham came and we followed him to be on the stage. I experience such gathering before during the days I had at Solo with Habib Sholeh al Jufri and Kiyai Sholeh Masrur. Indeed, this event is full of spiritual feelings. Along the Qasidah being recited, Mawlana Shaykh Hisham stood up. We followed his actions and continue reading the Qasidah. When He began to cry, almost the whole audience and gathering shed some tears too including us. Later. during the suhbah, mawlana explained why he stood during the Qasidah. It was because the presence of our beloved Prophet Muhammad s.a.w. that make him stand during the Qasidah. And he continued how he is able to give suhbah when Prophet Muhammad s.a.w was in our presence.

The Java event had always been a memorable one. I hope and doa that I will be able to return to Jogjakarta and some other parts of Java again in the future. Insha'Allah

Pics by Rifaat Ali
Please do not use this photos without our permission

Masjid Baitur Ihsan with Mawlana Shaykh Hisham

2008-09-06T15:19:00.000-07:00

Alhamdulilah, I managed to attend some of Mawlana Shaykh Hisham Kabbani event in Jakarta, Indonesia. On saturday, Mawlana Shaykh Hisham had an event at the Baitul Ihsan Mosque or also known as Masjid Bank. Its an interesting talk because last year Mawlana Shaykh Hisham mentioned the need to build a maqam in the mosque. There's a special spiritual force within the mosque. Then during the suhbah this time, Mawlana Shaykh Hisham revealed the secret of the mosque. He said underneath the mosque, there are awliyah been buried. And these awliyah gave inspiration those people to build this mosque. These awliyah also gave the name Baitul Ihsan. It was unique cause the name of the road was simillar meaning to the mosque. Everyone was overwhelmed with the suhbah and was in the state of joy. Mawlana Shaykh Hisham continued saying whoever pray in this mosque, the awliyah will be praying behind them. Masha'Allah.

pics by Rifaat Ali
p.s When you look at the first pic, from the side view Mawlana Shaykh Hisham resemble alike with Mawlana Shaykh Nazim Adil Haqqani, may Allah bless them

Aceh Tour "Revisiting The Islamic Heritage", Nusantara

2008-06-12T14:02:00.000-07:00

Masjid Ikhlas is one of the few mosque that survive the Tsunami. Many Politicians, Celebrities of Sports and Movies visited this mosque after the tragedy such as Bill Clinton, David Beckham , Jackie Chan and many more.

Alhamdulilah we as a group of friends are arranging for spiritual tour to Aceh from 11 July to 15 July 08. We will be visiting to Pasai, the land where Islam reached first in this region. We will discover the history of how Islam came into this region with peace, love and tolerance. We are also visiting some Great Sufis Maqam and school of Nusantara such as Shaykh Hamza Fansuri, Shaykh Abdur Rauf as Singkili and many more. Not forgetting visiting the Royal Palace Aceh Museum and the maqam of Sultan Iskandar Muda. Insha'Allah we will be visiting the Tsunami site, this include the place where the huge ship is on the land. Not forgetting witnessing the wedding culture and food. There will be Zikir Akhbar on 11 July 08.

For the whole package, it will be $750.00 sin dollars. This include air fare from S'pore to Medan then Medan to Aceh the same goes when return, from Aceh to Medan then S'pore, Accomodation 4 days 5 nights at Hotel Medinah, Bus transportation on daily schedules for ziyarah, sight seeing and shopping, airport tax and meals.

We had organize the spiritual tour to Wali Songo last year and it was success and we hope, you are able to join us for this spiritual tour. Reviving the spirit of Spirituality. The deadline to submit your confirmation in joining us for this trip will be on 25th June08. For any information, please email me or call me.

Visiting The Maqam of Habib Ali Kwitang, Jakarta

2008-06-10T22:06:00.000-07:00

I am sorry to post this late due to unforseen circumstances. My last ziayarah was at Maqam Habib Ali Kwitang. His real name is Habib Ali al Habsyi. There was a narration comfirmed that somehow he is related to Habib noh al Habsyi, Singapore. In fact, he attended the early days of Haul Habib Noh in Singapore. Another story was said, he attended the grand opening of Masjid Ba'alawi in Singapore.

When we arrived after maghrib, there was Mawlid leading by Habib Abdul Rahman al Habsyi and Habib Najib al Haddad including few other habaaibs. Thousand of Crowds was there. After the mawlid, they performed ziyarah. When I entered the mosque, the ambiance of the atmosphere surrounding reminded me of Solo and Hadramawt, Yemen. Even the decoratiion of Maqam of Habib Ali looks similar to the Hadramawt. It was abit more unique as the crowd gathered to sing Qasidah with drums. One of the Amazement I discovered, when I saw few people holding a Javanese umbrella while Habib Abdul Rahman was walking.

As I was walking towards the Maqam, a habib came to me with a warm welcome. I didn't know who he was perhaps a humble habib that wants me to feel comfortable attending the ziyarah . I saw many performing tawaf and at the same time doa around the maqam, this is their spiritual culture there. From a distance, the glimpse of the maqam, make me excited. Alhamdulilah, I managed to be near the maqam as we tawwasul upon those who are closer to Allah swt.

pic 01- Habib Najib al Haddad leaving the place
pic 02 - Maqam of Habib Ali Kwitang.
Pic 03- Tawaf and also tawwasul
pic 04 - Crowd trying to salam Habib Abdul Rahman al Habsyi while he is leaving the place

Please take note do not take the photos without permission.

Qasidah Burdah by Habib Hassan al Kaff

2008-04-29T23:47:00.000-07:00

Sout Ilaahi present Qasidah Burdah CD album by Habib Hassan al Kaff. This recitation of the Burdah is unique, as it infuses into your heart the atmospheric ambience of the Nusantara, without forgetting its Middle-eastern essence. This particular Burdah is a must add to your Burdah collection.

Biography:

Habib Hassan alKaff was born in Banjarmasin, South Kalimantan, where many famous Ulama bore roots since early history.He grew up studying Religious knowledge while receiving tremendous support from his family. After graduating from a local Pesantren, he ventured onwards to Darul Mustafa in Yemen, to further his studies.After the completion of his studies, he promptly returned to Indonesia. Now, he is residing in Solo and teaching at Al Hidayah. At times, he lead the Majlis Burdah together with Ahabbul Mukhtar.

For sales and ordering, please contact Khalid Ajmain at khalid_ajmain@yahoo.com.sg or call +65 90687106. or check out http://soutilaahi.blogspot.com/

The cost of this Burdah CD is $13.00.Singapore dollars. Insha'Allah the Burdah CD will be on sale this saturday 03 may at the life of Prophet Muhammad s.a.w.Seminar at Masjid Al Kaff. And we are hoping Wardah Books will be able to sell the CD too.

The Maqam of Sultan Arifin Shaykh Ismail at Pulau Besar

2008-04-26T17:37:00.000-07:00

The Maqam of Sultan Arifin Shaykh Ismail at Pulau Besar is the descendant of Shaykh Abdul Qadir al Jelani who is from the Qadriyah Tariqa. According to some narration stated, Shaykh Ismail was instructed by Shaykh Abdul Qadir al Jelani to travel to South East Asia region in order to spread Islam through the teaching of Sufism. Another version claimed when he was lost when he traveled to Malacca, he returned to Baghdad. Then he was instructed to travel again to the same destination but when he arrived Malacca, it was under the colonization of Portuguese therefore he went to Pulau Besar. It was also said his 'Suluk' place was at Bukit Timah hill, Singapore. It was also narrated that Shaykh Ismail dreamt of Prophet Muhammad s.a.w. instructed him to travel South East Asia for the same purposes. He came with few of his Murids such as Shaykh Yusuf as Siddique. Shaykh Ismail not only propogating his peaceful loving dakwah at Pulau Besar, there are records showing he went to Aceh including Pasai.

There are various 'miracle' stories about the history of Pulau Besar and Shaykh Ismail which fascinate many Awliyah lovers to visit them from time to time. One of the famous miracle story about Shaykh Ismail, he was able to walk on water. Each time when he went to other places to teach or conduct dakwah, he returned to Pulau Besar by walking on the water. Thousand of visitors came to Pulau Besar every week to Ziyarah in order to gain baraqah from Awliyah Allah. There are many other Maqams of Awliyah at this Pulau Besar. May Allah bless him

Pic by Khalid Ajmain
Please do not re-use the photos without permission

A seminar on the life of Prophet Muhammad s.a.w.

2008-04-24T01:29:00.001-07:00

Praises be to Allah, The Glorious One! Blessings and Salutations of Allah upon our Beloved Prophet Muhammad (salallahu alaihi wasallam), and on his family, companions and his truthful followers.

Understanding the life and struggle of Prophet Muhammad (s) is imperative upon every Muslim so as to develop our love for Allah’s Beloved Messenger (s). The perfection of our faith rests on our depth and sincerity of love for Prophet Muhammad (s). SimplyIslam is proud to organise the seminar Our Beloved Mustafa - A Seminar on the Life of Prophet Muhammad. It will be held on Saturday 3 May 2008, 2 p.m. at Masjid Alkaff Kg Melayu (Bedok Reservoir).

The seminar aims to inspire a sense of love for Prophet Muhammad (s) through a greater understanding of his life, struggle and sacrifice. Insha’Allah, the seminar will be graced by the presence of the eminent As-Sayyid As-Shaykh Afeefuddin al-Gaylani, the 19th direct descendant of the famous scholar and saint of Islam, Shaykh Abdul Qadir al-Gaylani (1077-1166 AD/472-561 Hijrah). The eminent Shaykh Afeefuddin will deliver the keynote address for the seminar.

Other speakers for the seminar include Shaykh Mohd Ibrahim Mohd Kassim, Prof Syed Farid Alatas, Ustaz Mohammed Iqbal Abdullah, Ustaz Firdaus Yahya and Ustaz Saifur Rahman. And, to enliven the love of Sayyidina Muhammad (s) in our hearts, there will also be a couple of performances of Salawat and Qasidah during the seminar.

Join us on this educational journey in expressing and enhancing our love for our Beloved Mustafa (salallahu alaihi wasallam). For enquiries, please call Sis Saira at Tel 65474407 or email saira@simplyislam.sg.

Tariqa Seminar in Johor

2008-04-21T21:13:00.000-07:00

There will be a seminar on Tariqa will be held in the Complex Islam on 24th April Thursday. On this seminar, there will be discussion on 4 Tariqa, Naqshbandi, Alawiyah, Qadriyah and Ahmadiyah Idrisyah which have been approved by the Majlis Jabatan Agama Islam, Johor. During the night, there will be zikir of each tariqa.

The venue of the event, Complex is beside the Masjid Abu Abakar.

Ijazah of Dalaiul Khairat

2008-04-21T20:57:00.000-07:00

Assalamualaikum wr wb, you are invited to the Majlis of Selawat and the Ijazah of Dalaiul khairat by al Shaykh al Sayyid Abbas al Maliki ( The brother of the late al Shaykh al Sayyid Muhammad al Maliki) on 22 April after maghrib at bukit 9 rembau. Please inform your love ones and those who you know. thanks

The Haul of Shaykh Umar bin Abdullah al Khatib

2008-04-17T01:10:00.000-07:00

The Haul of Shaykh Umar bin Abdullah al Khatib will be on 4th may 08, Sunday 9am at masjid Khalid, Onan road, Singapore. Due to the reconstruction of the Masjid Al Abd Razak, the family of Shaykh Umar decided to shift the Haul to another mosque nearby.

The Haul of Habib Mohd bin Salim al Attas at Masjid Balawi

2008-04-17T01:06:00.001-07:00

The Haul of Habib Mohd bin Salim al Attas at Masjid Balawi, Singapore will be on 01 may 08. The event will commence after Asar. Many Habaaib and mashaikhs from different part of the world will be joining this event. All are weclome.

Habib Mohd bin Salim al Attas was born in Hadramawt. He began to travel to various countries until he settled in Singapore. One of his noble dakwah effort became a reality when he managed to build Masjid Ba'alawi in Singapore. He was very close with many Habaaib and Maskhaikh, one of them was Shaykh Umar bin Abdullah or well known as Mualim Baghraib. (Our beloved Shaykh Zakaria father, whom was the imam of Masjid Khadijah for more than 2 decade).

Grand Haul of Habib Ali al Habshi, Solo

2008-04-16T01:35:00.001-07:00

On the same date as Habib No al Habshi, 26 April 08, there will be Grand Haul of Sohibul Mawlid, al Habib Ali bin Husin al Habshi at masjid Riyadh, Solo. Habib Ali was the composer of the Mawlid Simtur Duror or famously known as Mawlid al Habshi. There will be around 1 million attending this haul. It will be 3 days and 2 night. I attended before, its simply amazing. The crowd sang Qasidah and mawlid together. Some felt as if its Hajj. You will probably meet many habaaib from Hadramawt, Jeddah and some maskhaikh too in this event.

The haul of Habb Noh al Habshi, Singapore

2008-04-16T01:26:00.000-07:00

The haul of Habib Noh al Habshi will be on 26th April at Maqam Habib Noh, Palmer road, Singapore. The event will commence after maghrib, Mawlid Dibai and then tahlil. People who are going to attend this event will start to attend after Asar. Usually, there will be around 5000 people from all over the world. The event is unique as practioners from various tariqa in Singapore and around the world will be attending this gathering. Insha'Allah Shaykh Afeefudin al Jelani will be the guest. This year will be different, perhaps with the atmosphere of somber cause it will be the first time the haul will be without the caretaker, Habib Hassan al Khatib. May Allah bless him. All are welcome.

The 3 Habaib from Lodan

2008-04-06T07:55:00.000-07:00

We reached Lodan around 6pm. I really thought we were far behind time - perhaps jakarta time is 1 hour later, therefore at times, i got entangled in confusion. Shaykh Abdul Rauf brought me to Lodan where 3 habaib maqam are located. Mawlana Shaykh Hisham Kabbani ever visited the maqam before. The place reminded me of hadramawt and some middle eastern architecture. The vision of the maqam is still vividly etched on my mind. The 3 habaaibs are Habib Muhammad al Qudsi, Habib Abdul Rahman Ba'alawi and Habib Ali as Shatiri. May Allah bless them all.

Pics by Khalid Ajmain

Habib Husin al Idrus at Luar Batang

2008-04-06T07:24:00.000-07:00

We managed to visit Habib Husin bin Abu Bakar al Idrusat Luar Batang. This is one of the famous Habaib maqam in Jakarta.It seems like the place had just recovered from flood a few months back. The surrounding area reminded me of Aceh, where the tsunami tragedy happened. The sea looked calm to me bringing the zest of tranquility into my heart.

pic1- The area of Luar Batang

pic2- Interior of the Mosque near the maqam

pic3- The maqam of Habib Husin bin Abu Bakar al Idrus

Please do not re-use the photos without permission

Habib Abu Bakar Jamalulai Mangga Dua

2008-04-06T06:34:00.000-07:00

We continued our ziyarah journey to the Maqam of Habib Abu Bakar Jamalulai at Mangga Dua, Jakarta. Its looks like a very old building filled with many hidden history. I felt as if i was at damascus or Jordan visiting a saint's Maqam. I don't know much about the history of Habib Abu Bakar but we know he is an ahlul bayt. There was one strange incident - while we were reading the Adab of ziyarah, a cat appeared out of nowhere, running towards us and lean on me.

pic 1- mosque

pic 2- Interior of the mosque

Pic 3- Maqam of Habib Abu Bakar Jamalulai

pic4- The cat with me

Pic by Khalid Ajmain

Please do not re-use the photos without permission

The City name after a Saint: Pangeran Jayakarta

2008-04-06T06:17:00.000-07:00

My first ziyarah is to the Maqam of Pangeran Jayakarta. The capital city of Indonesia, Jakarta, was named after him. According to historical sources, he was from the Qadriyah Tariqah.His contributions were vital to the development of the society in Betwai. He was said to be the leader against the Dutch colonization.

Pic of Maqam Pangeran Jayakarta (together with his family members)

Please do not re-use the photos without permission

Passing of Tok Guru Haji Abdullah b. `Abd al-Rahman of Kelantan

2008-03-27T10:20:00.000-07:00

We belong to Allah and unto Him is our return:

The venerable Tok Guru or headmaster of the school of Pondok Lubok Tapahin Kelantan State, Malaysia, Tok Guru Haji Abdullah ibn `Abd al-Rahman,passed away last week on the morning of 11 Rabi` al-Awwal 1429 / 19 March 2008. He was nearing eighty years of age, may Allah Most High have mercy on him and grant him the highest Paradise.

Haji `Abd Allah received a handwritten ijaza in Muharram 1377 / August1957 from his teacher Musnid al-`Asr Shaykh Ya Sin al-Fadani which thelatter wrote for him inside a copy of his edition of al-Amir al-Kabir'sThabat entitled Sadd al-Arab min `Ulum al-Isnadi wal-Adab. He showed methis ijaza when I visited him in his house a few years ago.

Shaykh Muhammad `Afifi kindly provided me with a list of Shaykh Abdullah's teachers which the latter saw and corrected and which Idocumented. Shaykh Abdullah and Sayyid Muhammad ibn `Alawi al-Maliki share the same Arab teachers, particularly the latter's father Sayyid`Alawi, from whom Shaykh Abdullah told me he narrated the Kutubal-Sitta.

Following is a synopsis of the list of Haji Abdullah's non-Arab teachers:

- Pa'-Daa-`Eel (= acronym of "our father and paternal uncle Isma`il")Isma`il ibn `Abd al-Qadir ibn Mustafa al-Fatani (1300-1385), one of themajor Javanese Shuyukh of Makka in the 20th century.-

Shaykh Dawud ibn Sulayman al-Kalantani (d. 1399) who also taught inMakka.-

Shaykh `Abd al-Qadir ibn `Abd al-Muttaklib al-Mandili al-Makki (d.1383).-

Shaykh Sulayman al-Ambuni who hailed from the island of Ambon,Indonesia.

- Shaykh Tengku (= "Emir") `Abd al-Jalil al-Indonisi.-

The muhaddith and Mufassir Shaykh Zakariyya ibn `Abd Allah al-Bila (d.1413) of Indonesia.-

Shaykh Muhammad Salih al-Fatani.-

Shaykh `Abd al-Rahman ibn Dawud al-Fandur al-Fatani.-

Shaykh Mukhtar ibn `Abd al-Malik Amfanani al-Sufi al-Falakial-Mantiqi.

May Allah have mercy on them all and grant them the greatest thanks andrewards on behalf of the Umma of the Messenger of Allah, upon him and his House, Companions, and Excellent Followers blessings and peace!

Tok Guru Haji Abdullah ibn `Abd al-Rahman informed me that his teacherthe grammarian and poet Sayyid Muhammad Amin ibn Muhammad al-Kutubial-Husayni al-Makki al-Hanafi (d. 1404) declaimed:

The Birth is manifest to us as a Light Embodied,the name Ta Ha rises to fill the earth and sky,His light flows in all creatures so they beam,It shines in the face of darkness and smiles.It honors a land in which his birth took place- suffice you the sanctity of the House of Allah! -Ennobling it since he was first sent there,then dawned upon all ends - the magnificent Religion.. . .

The Chosen One's name was never paired with anotheramong creatures but the loftier and nobler emerged.It is enough Allah Most High gathered his name toHis Own Mighty Name in mention, so it came before all.And he possessed a pure mother and also a pure fatherand pure ancestors among all clans - behold to what son!

I wonder, when will I ever spend the night againin Tayba, the grove of the Beloved and the Sanctuary?When will I stand before the noble face as I invoke blessingsupon him with continuous greetings of peace?When can I submit my need, declaim my praiseof glory to him, formed of fine verses and orphaned pearl?There to obtain my goal - his good pleasure - and drinkthe cup of connection from his hand to quench my thirst,Hoping, supplicating Allah for victory and guidanceas I enter with those who sought al-Mustafa's sanctuary?I place in him immense aspirations, for he isa Prophet who came forth from all-illumining lightAnd there is not a day but he is present in mindand in the heart as Love itself - such pleasure and delight!

Truly I fear no harm today for Ihave made my praise of him my ladder to triumph.I have dedicated my heart and mind and thought to himand my reflection too. My work is to chisel and craft.I probe for him the sea of his attributes. It is all for him and from him - the lavish favor he himself is.Or how could a weak slave arriveto the highest firmament? How could this ever be?But truly I hope from him - as my means -his intercession for provision on the Day of Resurrection.Whoever has the Best of Any Two as his intercessoralights atop the constellations, there to camp.

Was-Salam,

GF Haddad

Mawlid at Pekalongan

2008-03-27T03:30:00.000-07:00

There will be Mawlid event with Kiyai Taufiqqurahman at Pesantren AtTaufiqy, Pekalongan, Central Java, Indonesia on 2 April 2008, 26 Rabbiul Awwal, after Maghrib. All are welcome.

Pic:Students at the pondok
Please do not re-use the photos without permission

The Mawlid Schedule in Jakarta

2008-03-23T20:05:00.000-07:00

20-Mar-2008 18.00 WIB MAJELIS ANWARIL HIDAYAH ( HABIB MUHZIN BIN ZED ALATHAS ) JL.MT HARYONO SAMPING GEDUNG BNN ( LAPANGAN )MAGHRIB BERJAMAAH )

30-Mar-2008 15.30 WIB HABIB AHMAD BIN ALWI AL HADDAD ( HABIB KUNCUNG )KALIBATA JAKARTA SELATAN ( ASHAR BERJAMAAH )

31-Mar-2008 09.00 WIB PONPES ALKHOIRAT HABIB NAGIEB BIN SYEKH ABUBAKAR JL.PENGASINAN BEKASI TIMUR

31-Mar-2008 15.30 WIB JL.BULU CONDET JAKARTA TIMUR, KEDIAMAN HABIB MUHSIN BIN ALI ALATHAS 9 ASHAR BERJAMAAH )

1-Apr-2008 09.00 WIB HAUL AL HABIB ALI BIN HUSIN ALATHAS JL.BULU CONDET JAKARTA TIMUR

1-Apr-2008 17.30 WIB KRAMAT EMPANG BOGOR ( MAGHRIB BERJAMAAH )

2-Apr-2008 09.00 WIB HAUL AL HABIB IMAM ABDULLAH BIN MUHSIN ALATHAS ( KRAMAT EMPANG BOGOR )

2-Apr-2008 17.30 WIB ZIARAH MAKAM AL HABIB ALI AL HABSYI ( KWITANG ) MAGHRIB BERJAMAAH

3-Apr-2008 09.00 WIB PONPES AL HAROMAIN AL HABIB BIN HAMID ABDULLAH AL KAFF JL. GANCENG PONDOK RANGON CIPAYUNG JAKARTA TIMUR

3-Apr-2008 15.30 WIB MAJELIS TA'LIM AL HABIB ALI AL HABSYI KWITANG ( ASHAR BERJAMAAH )

4-Apr-2008 04.30 WIB MAJELIS TA'LIM AL AFAF AL HABIB ALI BIN ABDURRAHMAN ASSEGAF JL. TEBET UTARA II B JAKARTA SELATAN ( SHUBUH BERJAMAAH )

4-Apr-2008 08.30 WIB DARUL AITAM K.M MANSUR TANAH ABANG JAKARTA PUSAT

5-Apr-2008 09.00 WIB MASJID AL HAWI CILILITAN JAKARTA TIMUR

5-Apr-2008 12.00 WIB ASSYALAFIAH AL HABIB HUD BAGIR ALATHAS KEBON NANAS

6-Apr-2008 10.00 WIB MESJID LUAR BATANG DAN ZIARAH MAKAM AL HABIB HUSIN BIN ABUBAKAR ALAYDRUS

7-Apr-2008 09.00 WIB MESJID KRAMAT KAMPUNG BANDAN JAKARTA UTARA7-Apr-2008 15.30 WIB HAUL HABIB SALIM BIN JINDAN JL. OTISTA RAYA ( SEBELAH GOR JAKARTA TIMUR ) ASHAR BERJAMAAH

8-Apr-2008 09.30 WIB MESJID FUTUHAT AT-THOSIAH ALM HABIB ALWI BIN ABDULLAH ALATHAS BULAK KAPAL BEKASI TIMUR

11-Apr-2008 17.30 WIB MAJELIS BURDAH HABIB HASYIM BIN SYEHABUBAKAR JL. CIKOKO JAKARTA TIMUR ( MAGHRIB BERJAMAH )

12-Apr-2008 09.00 WIB MAJELIS TA'LIM ANNUR JL.OTISTA TANGERANG KOTA ALM. HABIB HUSIN BIN ABDULLAH BIN MUHSIN ALATHAS

12-Apr-2008 16.30 WIB MAJELIS DZIKIR SYAMSI SYUMUS AL AHABIB MUSTHOFA ABDULLAH ALAYDRUS JL. TEBET TIMUR DALAM RAYA NO. 16 JAKARTA SELATAN

13-Apr-2008 10.00 WIB MAULID CIPAYUNG, CIAWI BOGOR HABBIB SALIM UMAR HUD ALATHAS

20-Apr-2008 09.00 WIB YAYASAN AL FACRIYAH, HABIB JINDAN BIN NOVEL BIN SALIM BIN JINDAN LARANGAN CILEDUG

Shaykh Muhammad Rohimuddin Nawawi Banten

2008-03-02T20:02:00.001-08:00

Alhamdulilah, Shaykh Muhammad Rohimuddin Nawawi Banten was in malaysia last week. Most of the time he was at Darul Hasani, Bangi, Selangor. He is the great grandson of the famous Nusantara Islamic Sufi Scholar name Shaykh Nawawi Banten which means he is also related to Sultan Hasanudin of Banten that is connect to one of the Wali Songo Sharif Hidayatullah or known as Sunan Gunung Jati. Shaykh Rohimuddin is the Khalifa of Shaykh Yusuf al Hasani, Tariqa Shahdliyah. Currently, he's teaching in Al Azhar, Egypt. He has been teaching there for the past 10 years.

He was send by Shaykh Yusuf to this region to spread the teaching of Sufism and the school of Shahdliyah. A man of humbleness with a heart of humanity. His methodology of dakwah is sorely base on Love and Humatarinian values. One of his famous qoutes while teaching which will not make me forget for the rest of my life is the one he said " When you look at someone making Maksiat and other negative actions, if you feel sad for the person, you are truly the servant of Allah but if you look at the person with anger and hatred that means you're god". Such words remind me of what most sufi scholars often reminded us not to look down on anyone despite their weaknesses and mistakes.

Shaykh Hisham Kabbani always advice us, dont look at others but look at ourselves. Dont change others but change ourselves. may Allah bless Shaykh Muhammad Rohimuddin for his noble contributions in spreading tariqa and love within the society in this region and the whole world.

Pic: Taken from Shaykh Muhammad Rohimuddin blog. On the right pictures are his lineage of forefathers and on the left are his Grandshaykhs of the Shahdliyah sufi order.

Some of Shafi’i madhhab books read in Malay archipelago

2008-03-02T19:47:00.000-08:00

These are some of the Books written by the South East Asia Islamic Sufi Scholars and read by the Muslims in the Malay / Nusantara archipelago ( Malaysia, Singapore, Brunei, Thailand especially the southern part, Indonesia, Kampuchea and the Philippines-Sulu, Minanao and southern islands )

1. Muniyyah al-Musalli by al ‘Allamah Shaykh Daud bin Abdullah al Fatani

2. Fath al Muin by al ‘Allamah Zain al Din al Malibari ( in Arabic )

3. Sabil al Muhtadin by al ‘Allamah Shaykh Muhammad Arshad al Banjari

4. Faridah al Fara’id by al ‘Allamah Shaykh Daud bin Abdullah al Fatani

5. Hidayah al Salikin by al ‘Allamah Shaykh Abd al Samad al Falimbani

6. ‘Aqidah al Najin by al ‘Allamah Shaykh Wan Zainal Abidin al Fatani, better known as Tuan Minal

7. Sirr al Salikin by al ‘Allamah Shaykh Abd al Samad al Falimbani

Habib Umar bin Hafiz and Shaykh Afifudin al Jelani

2008-02-11T21:49:00.000-08:00

A beautiful Photo of Habib Umar bin Hafiz and Shaykh Afifudin al Jelani (The descendant of Shaykh Abdul Qadir al Jelani) currently residing in Kuala Lumpur, Malaysia

Please do not re-use the photos without permission

The Gathering of the Habaaibs

2008-02-09T21:47:00.000-08:00

After the Jumaah Prayer, which Habib Umar had delievered a fine sermon. It was a beatutiful advice for us.We had a Majlis and tabaruk at the house of our Beloved Habib Abdul Kader bin Ali bin Isa al Haddad.

pic by Nash

from left: Abdul Kader al Haddad, Habib Umar bin Hafiz, Mufti of Singapore, Habib Isa bin Semait, Habib Ahmad Attas and Habib Salim al Idrus frm Jeddah

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Mawlid Dhiyaull Lam' (The Glittering Illumination) cd

2008-02-03T03:38:00.000-08:00

Finally, the CD of Mawlid Dhiyaull Lam (The Glittering Illumination) composed by Habib Umar bin Hafiz is out now released by Sout Ilaahi Productions. For more enquiries or information, please email Bro Khalid Ajmain at khalid_ajmain@ yahoo.com. sg. If you purchase 5 cds or more, we deliver to your home. Do check out our http://soutilaahi. blogspot. com/

This is the "Promotional week" (4 Feb - 10 Feb 08) for this new CD, usual price is $12.00 but at the moment it is $10.00 until the promotional end. So grab your chance in getting this CD as you enhance your love for the Beloved Prophet Muhammad s.a.w.

If you purchase the book together with the CD, it will be only $20.00

There will be sales of the Mawlid book and Audio cd at the events.

Insha'Allah, this cd will be available soon in some stores, email us for any enquiries.

pic:CD cover

Seminar Fiqh Nusantara, Mawlid & Pondok Darus Salam

2008-02-02T06:47:00.000-08:00

Poster taken from Kakiblog.com. It is organised by ITMAM, a newly-established organisation, which provides a dedicated site for the event.

People might have heard of Pusat Pembangunan Pondok Berhad, and Persatuan Ulama Malaysia, but Madrasah Darul Salam, which will be holding a public mawlid event on 29th March 2008, needs a little introduction.

Tuan Guru Wan Zukir bin Wan Ismail, one of the guest speakers at the event, was a graduate of Pondok (Madrasah) Pasir Tumboh. He is the mudir (principal) of Madrasah Darul Salam, which is only a few years old of age.

To get to the madrasah one needs to travel along the major Kuantan-Gambang road and locate the residential area called Taman Tas. At the major junction one has to ask around for the turning to Kampung Seri Damai. It is easier if one comes from Kuantan towards Gambang, otherwise one would need to make a U-turn. Kuantan, for those who have not been there, is full of U-turns and traffic lights that make you wait for ages.

Once the turning into Kampung Seri Damai is found, it is another 5 km or more drive on a small village road. One will pass two village grocery stores along the way. After this second grocery store, slow down the car as the small path to the madrasah, on the left side of the road, is not well-signposted and easy to miss. Therefore one is advised to ask for direction at the second grocery store, or at the third one. There are a few electrical substations (Malay: pencawang – is this the correct translation? ) on the other side of the road opposite the turn to the small path.

For those who have never been here it is advisable to find your way before the day turns dark. The small pathway is only about a car wide, is not lighted at night and is lined by shrubs and bushes. On one occasion we were greeted by the rare sight of wild boar piglets; four cute ones. Another time, a graceful night fowl was nearly knocked over as it was standing very still in the darkness, holding its slender neck straight up to resemble a lone tall grass.

The madrasah is in need of large financial contribution to construct a well, good electrical and water systems, toilets, and student houses. Even the main prayer hall is still without a proper wall and when it is raining (mind you, in the East Coast the rain is always torrential), the whole building especially the ladies quarter got flooded.

Anyone who is interested to join the circle, here is a timetable and the list of texts currently being taught:

Wednesday, after Maghrib: Minhaj al-’Abidin,

Friday, after Maghrib: Kifayat al-Mubtadi,

Saturday, 6pm: Matla’ul Badrayn,

Sunday, 10am-12pm: Jawhar al-Mauhub, Majmu’ Thalathu Rasail and Kifayat al-Muhtaj.

The teacher also teaches Hidayat as-Salikin once a fortnight at Batu 8 Mosque.

The teacher warmly welcomes all to the Mawlid event. Its programme starts after Zuhur time for a discussion session with the mudir and other scholar-invitees. I particularly enjoy the teacher's company as he is one of the rare traditional teachers who are able to entertain science and philosophy-related questions. Insya-Allah like previous gatherings, the Mawlid of choice is Mawlid ad-Diba'i, which will be held after Maghrib. The majlis provides lunch and dinner for attendees and there would be ample parking space available.

The current condition of the madrasah however should not be a deterrent to seekers of knowledge. Things are progressing positively and the way I see it, it could only get better as people learn more administrative skills and more financial aids come in. Even those who cannot dedicate their time to religious learning could chip in some help.

Building an independent religious educational institution these days is never easy. Years ago it takes the whole village to educate a child. Nowadays, it takes the whole nation to do the same.

See you all at both event insya-Allah! !Great is that bewildered youth // Whose Lord has extinguished his name, and raised him up, Time passes and he knows not its reckoning // as he is made to quaff the wine.

Taken form Anak Alam Blog

Habib Umar bin Hafiz is back in Singapore

2008-01-30T19:00:00.000-08:00

Alhamdulilah, Habib Umar bin Hafiz scholar from Hadramawt, Yemen will be coming to our beloved country, Singapore again. He is the principal of Darul Mustafa. Here are the information of the events. All are welcome!

All the lectures will be delivered by Habib Umar Bin Hafiz in Arabic with intermittent translations to the Malay language by his student.

Date: 6 Feb 2008
Day:Wednesday
Hikmah Di Sebalik Musibah
Venue: Masjid Hj Muhd Salleh (Maqam Habib Noh)
Time: 12.45 hrs
(The lecture will be before and after solat Zuhur)

Umati!Umati!Menjawab Seruan Rasulluah s.aw.
Venue: Masjid Abdul Aleem Siddique
Time:7pm
(The event will begin after the solat mahgrib with Mawlid)

Date: 7 Feb 2008
Day: Thursday
Renungan dan Meingati Allah swt
Venue: Masjid al Mukminin
Time: 4pm

Penyakit Penyakit Hati
Venue: Masjid Ba'alawi
Time: 7pm
(The event begins after solat maghrib with recitation of Ratib al Attas)

Date: 8 Feb 2008
Day: Friday
Solat Jumaat Bersama Habib Umar
Venue: Masjid al Abdul Razak
Time:12.45
(Habib Umar will be giving short lectures before his Friday sermon)

Date: 9 Feb 2008
Day: Saturday
Patience- Attribute of a Believer
Venue: al Wehdah, The Arab Association (no 11 lorong 37, Geylang)
Time: 7pm

*Habib Umar will be performing solat Subuh and having short talks at Masjid al Abdul Razak from 6 Feb to 10 Feb 2008.

For more information and enquiries, you can call bro Nassir 63460153

The dynamic duo

2008-01-29T00:54:00.000-08:00

Eat your hearts Batman and Robin. These are our new dynamic duo, Bro Nash Faqirullah (left) and Bro Firdaus jr (right). We had a good time in the Wali Songo tour last june 07. Both of them contributed many good quality photos. At the young tender age, they begin their spiritual journey, in their quest of the youth certainty. It is something unique for the youth to be in this path at such young age. Nevertheless, its a positive sign cause tariqa teaches us not only to Love God but also loving his creations, whoever they are and whatever religion they might be . The lovers of Saints, thats what they are and also the lovers of peace and harmony.May Allah bless both of them.

pic: Nash Faqirullah

Habib Syech Assegaf, Solo

2008-01-18T08:43:00.000-08:00

I fell in love with Habib Syech voice when the first time i heard him singing some Qasidah at Masjid Riyadh during the Mawlid with the Late Habib Anis. It was my first day in Solo. His voice captivated me and divinely open the gate of my heart. I was mesmerised by his singing. He told me his experience in learning Qasidah since young. His late dad would always forced him to sing therefore, he believe due to the baraqa of his dad, he is able to sing Qasidah very well today.He was one of the Muazzin of Masjid Assegaf, Solo together with Haddad Alwi when he was a teenager.

I did manage to meet him at his home, after several attempts as we know he have very busy schedule. Masha'Allah it was a very blessing and unforgettable experience. We had some coffee. I realized the Habaaib love coffee, its the wine of Islam. He began to sing infront of me, the tears in my heart began to flow. He did ask me to sing along with him. He said if you love Qasidah and music, you should sing.

He lead the majlis Ratib al Attas beside, the Qasidah sessions. Usually, there will be huge crowd gathering for his majlis. On thursday night, he will be at Masjid Riyadh attending the Mawlid Simtur Duror. Recently, early last year 2006, they had Qasidah Festival at the mosque. It was a unique event, propogating love for the Beloved Prophet Muhammad s.a.w. through the singing of the Qasidah. He would sing the famous Diwan Imam Abdullah al Haddad, Diwan of Habib Ali al Habsyi, this include some other Qasidahs from other Awliyah.

Today, Habib Syech have been touring within the domestic state from java, kalimantan, madura including Jakarta to spread the teaching of Islam through his Qasidah singing and preach about love, compassion and humanity to various societies. may Allah bless him.

The Maqam of Habib Alwi and Habib Anis, Solo

2008-01-13T04:40:00.000-08:00

This is the Maqam of Habib Alwi bin Ali al Habsyi and the Maqam of Habib Anis bin Alwi al Habsyi at Solo. The maqam are situated in the entrance of the Mosque Riyadh.

Pic by Firdaus Jr

Please do not re-use the photos without permission

Masjid Riyadh, Solo

2008-01-08T06:04:00.000-08:00

This is the Riyadh Mosque which was built by the father of the late Habib Anis , Habib Alwi bin Ali al Habsyi. He built this mosque for the sole purpose of having religious class activities and having various spiritual gathering . Habib Anis continued the effort done by his dad by conducting many classes in this mosque such as Nahu, Hadith, Tasswuf and having Rohah session. On every thursday night, there will be Mawlid Simtur Duror and tahlil after maghrib. There will be majlis on certain special occasion in Islamic calender such as Nisfu Shaban, Isra Miraj, Mawlid etc

You can feel the ambience of Hadramawt once you entered this mosque. I somehow felt the spiritual ascent of the blessed place. The decoration itself resemble the architecture of the mosques in Hadramawt. The mosque is also a home for Habib Anis and his family.

In the month of Rejab, there will be Khatm of Imam Bukhari. Usually, the late Habib Anis will lead the majlis of reading the hadith of Imam Bukhari until the end of Rejab whereby they had completed reading the whole hadith narrated by Imam Bukhari.During the month of Ramadhan, many will come for terawih and Qiyamulai.

The Haul of Habib Ali bin Muhammad al Habsyi whom is also known as "Sohibul Mawlid", the one whom composed the Mawlid "Simtur Duror" is at this mosque . There is estimation of around 1 million people from various part of the world with the locals attending this haul each year. The reason for the this haul is to celebrate the birth of Prophet Muhammad s.a.w. and remembering the deeds and contribution of Habib Ali al Habsyi.

The maqam of Habib Anis al Habsyi is beside the maqam of his beloved father, Habib Alwi bin Ali al Habsyi. You are able to see the maqam when you enter the front enterance.

Pic by Firdaus jr : The back entrance of the mosque and the huruf on the wall is a "Taweez" of the al Habsyi family

Please do not re-use the photos without permission

Bengawan Solo

2008-01-06T01:06:00.000-08:00

Bengawan Solo, riwayat mu ini
Sedari dulu, jadi perhatian dewi Sari
Music kemarau, tak berapa airmu
Di musim hujan air meluap sampai jauh

Chorus:
Mata airmu dari Solo,
Terkurung gunung seribu
Air mengalir sampai jauh
Akhirnya kelaut

Itu perahu, riwayatnya dulu
Kaum pedagang selalu
Naik itu perahu

Translation:

Solo, the Mighty River
The mighty river Solo, your legend this,
From ages past, you captivated the goddess Sari,
In seasons dry, your water is low,
In rainy seasons, the water overflows into the horizon

Chorus:
The spring of Solo
Locked in thousands of mountains.
Its water flows intot he distance,
At last to the sea.

That boat, legend of the past,
of traders, always going
by that boat.

The Landslide tragedy in Solo

2008-01-05T23:18:00.000-08:00

On 27th dec 07, after commemoration of the tsunami, the landslide tragedy happened in Solo. It was unexpected although it is a wet season but nobody anticipate such misfortune may happen. I was having dinner when my sister was watching the news. When I heard the tragedy happened in Tawangmangu and karanganyar, Solo, I quickly rushed to the tv screen. I was in the state of shock to hear the news. I sms one of my teachers Kiyai Ust Sholeh Masrur to check on him and his family condition. Alhamdulilah, they are safe and fine but they informed me, some of the students there had died, some lost their families members while many lost their homes.

A few days later, he sms me asking for some donations, to raise the funds in helping the victims of the landslide. I can imagine in such situation on how the people are feeling because I experienced earthquake in Solo while I was studying there. The collateral damage was severe. The recent news, 60,000 people had lost their homes. My heart sank while watching the visual of the district in Solo. It reminded me of Aceh. The city becoming like an ocean, with the high tide at bengawan solo, the water level is increasing from time to time. Many had to abandon their homes and seek refuge elsewhere while some are still hoping for a miracle and recovery soon.

The sweet and bitter memories of Solo will always be in my heart forever. It is an important valuable experience for me inorder to be a better man. I still remembered when I informed Shaykh Zakaria, we are about to passby the Bengawan Solo, he was so happy that he looked out at the window of the bus and sang the song Bengawan Solo. Today he still remember the Bengawan Solo river and he would share with those around him and he will sing the song for you. Bengawan Solo, riwayat mu ini, Sedari dulu, jadi perhatian dewi Sari

The al Haddad Royal family in Solo

2008-01-05T22:43:00.000-08:00

After we ziyarah Habib Noh al Haddad at his home, he advice us to Ziyarah his Great grandfather Habib Jarif Alwi al Haddad, Solo and also Habib Jarif Hasjim bin Ibrahim al Haddad, Solo. They are the direct descendant of al Imam al Habib Abdullah bin Alwi al Haddad. According to Habib Noh al Haddad, the date also stated they were earlier than the arrival of Wali Songo. This means they are the first Ahlul bayt or Hadramis to enter the land of Java. At the same time, they are also part of the Royal family in Solo. As it was stated before, the first al Haddad married to the princess of Solo. Wallahu Walam. may Allah bless the family of Imam Abdullah al Haddad.

Pic of maqam by Firdaus jr

Pic of Habib Noh al Haddad

Please do not re-use the photos without permission

Demak "The City of Saints"

2008-01-05T04:14:00.000-08:00

After we left the Pondok pesantren At Taufiqy, we headed to Demak, the city of saints. It was two and half hour journey. As we entered the city, there was a huge signboard "Welcome to the city of Saints". It make us excited although we are exhausted due to the journey in the bus. We finally arrived Demak, the first Islamic Kingdom in Java. It was thursday night of "Kliwon", an auspicious night for the Javanese. So it was crowded in the city area, buses and cars coming into the city to visit the Maqam of Sunan Kali Jaga. It was said only in the night of Thursday Kliwon, the maqam of Sunan Kali Jaga will be open for the public to visit.

Alhamdulilah, we are fortunate to be at the right time and day to visit One of the vital member of the Wali Songo. A saint whom we have heard of his wonderful stories in regards to his contributions to the poor and development of Islam in the Java region. But we didnt manage to visit the maqam on that particular night due to the crowded situation. Thus Allah had a better plan for us to visit tommorow. We were expected to have Khatm Khawajan or zikir in the Masjid Agung, Demak but due to the tiredness of Shaykh Zakaria, we did at the home of our bro Hidayah parents which is located near to the maqam of Sunan Kali Jaga.

Although Hidayah is not at home as he is working in Balikpapan, Kalimantan, his parents were so happy to recieve us as their guests. Hidayah was also hoping we visited his parents. We had a good time zikir at the house. May Allah bless them for their hospitality and kindness.

Pic of Hidayah father

masjid Agung, Demak by Firdays jr

Interior of Masjid Agung

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Maqam of Habib Hasyim bin Yahya

2008-01-05T04:08:00.000-08:00

Alhamdulilah, we managed to visit the maqam of Habib Hasyim bin Yahya, the father of Habib Lutfi bin Yahya, pekalongan. The maqam is located near to Habib Ahmad al Attas "Paku Pekalongan".

pic by Firdaus jr

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Habib Ibrahim al Haddad, Solo

2008-01-05T04:05:00.000-08:00

This is the picture of Habib Noh al Haddad grandfather, Habib Ibrahim al Haddad, Solo. may Allah bless him

Pic by Firdaus jr

Please do not re-use the photos without permission

Mawlid "Simtur Duror" at Pekalongan

2008-01-05T03:50:00.000-08:00

Alhamdulilah, we had mawlid right after the ziyarah and riyadah session. It was held within the pesantren area. It was very beautiful singing and recitation of the Mawlid "Simtur Duror" or known as Mawlid al Habsyi. We joined the chorus during the Mawlid "Qiyam". The voice of salutions make us longing for the Beloved Prophet Muhammad s.a.w. We are unable to describe the feeling of the majlis itself as we lost in the ocean of love towards our beloved Prophet Muhammad s.a.w.

Both pic by Nash Faqirullah and Firdaus jr

Please do not re-use the photos without permission, may Allah bless them

Maqam Shaykh Abdullah al Khan

2008-01-04T20:10:00.000-08:00

This is the maqam of Shaykh Abdullah al khan, inside the pondok Pesantren At Taufiqy, Pekalongan. Shaykh Abdullah wrote the manaqib of the Imamul Tariqa Khawaja Shah Bahauddin Naqshband q.s According to some historical sources, he is the descendant of Kurdish Ulama and sufi scholar. There are some history indicated he is an ahlul bayt. He was instructed by his murshid to travel to South East Asia to spread the teaching of the Naqshbandi tariqa in Java and other parts of South East Asia.

(some narration claimed he was from the kurdish area in Iraq while some argued, it was syria)

Although, there are many versions on the history of Tariqa in Java itself, we cant deny the contributions of Shaykh Abdullah al Khan. During his lifetime, the Naqshbandi Tariqa was spread rapidly from Java to Sumatra and other parts of South East Asia such as Singapore and Malaysia. He brought the spiritual culture of Central Asia and localized it through his beautiful teachings which fill with wisdoms. Until today, the Naqshbandi tariqa continue its tradition with the spiritual practices and propogating peace, love and tolerance within the society.

The routine of the students in the pondok would be the ziyarah to the Maqam of Shaykh Abdullah al Khan in the morning after their wirid.

Pic by Naqshandi.org ( From left: Shaykh Zakaria Bahgarib, Shaykh Mustafa, Shaykh Hisham Kabbani, Bapak Walid,Kiyai Taufiq and Kandin as Sufi)

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Another view of the Pondok Pesantren At-Taufiqy

2008-01-04T17:53:00.000-08:00

This is near the entrance of the pondok, such beautiful school with spiritual vibes surrounding it.

pic by Firdaus jr
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Pondok Pesantren At-Taufiqy

2007-12-29T00:45:00.000-08:00

Pekalongan is one of the cities of Central Java or also known as "City of students" "Kota Santri". One of the Cities that consist of many Pondok Pesantren, producing religious students and the batik printing.

One of the Pesantren we managed to visit during our last Wali Songo tour was the Pondok Pesantren At Taufiqy. We are fortunate to have the chance to meet the Principal Kiyai Taufik. He is the murid of Mawlana Shaykh Nazim Adil Haqqani. There were more than hundred students in this pondok studying in the tradtional islam methodology from different sciences such as Quran, Hadith, Arabic, Nahu, tassawuf, tauhid and many more.

We slept in the pondok for 1 day and the feeling was amazing. The atmosphere of the surrounding was indeed tranquility.After the prayer subuh, the students read their wirid with such smoothing intensity as the vibration of the rememberance make us focus upon Our Lord Himself. When the sun begin to rise, its a routine for the students to Ziyarah the maqam in the pondok. There is Shaykh Abdullah al Khan maqam. He wrote the manaqib of Shah Naqshband q.s. (Check out next posting on this Sufi Scholars)

While we were doing the ziyarah, the students were also doing the same routine like us. Then we had Mawlid Simtur Duror performed by the students. It was one of the spiritual experience we ever have in our life. There was a question and answer session between the students, Shaykh Zakaria Bahgarib and Kiyai Taufik. When the session end, we proceed with the breakfast, we had the local food, it was spicy, nice and delicious. It was around 10am when left the pondok heading towards Demak for our next Ziyarah destination.

pic: Khalid Ajmain

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Remembrence of death

2007-12-29T00:33:00.001-08:00

Sleep with the remembrence of death and rise with the awareness that you will not live long

Syaidina Uwais Al-Qarani r.a.

BaiturRahman

2007-12-23T17:19:00.000-08:00

From a distance while I was in the car, the vision of this Mosque made my heart sank. I dont know why. The last time I saw the picture of the mosque was during the tsunami tragedy. Somehow, the mosque survived during the Tsunami. It is one of the building which was not destroyed unlike the surrounding area. A unique design consist of Persian and Turkish architecture. It has 6 dome, that could make it special and spiritual. I dont know the reason behind the 6 dome. I will find the history about it.

The moment we parked the car, I felt it was like a dream come true, perhaps dejavu. I always wanted to go to this mosque. There is something special about it. I dont know how to describe . Although, in history the mosque was built by the Dutch during the colonization period, as a gift to the Acehnese, this mosque had become a National Mosque and also a symbol of faith. Alhamdulilah, we managed to perform our friday prayer in this mosque. It was beyond our ability to describe the feeling of praying in this amazing mosque. A mosque stand for more than a decade, act as a shelter during the turbulence of nature and conquered fear with the faith of Allah.

Khatm (Aceh)

2007-12-13T00:37:00.000-08:00

Alhamdulilah, we had the khatm (Zikir) session (Naqshbandi Haqqani) at one of the kampung mosque lead by Shaykh Jamhuri bin Ramli al Hafiz. Shaykh Zakaria Bahgarib was there too, giving suhbah after the khatm. The rythmn of the zikir had made us into the state of tranquility.

pic: Shaykh Zakaria (left), Shaykh Jamhuri (right) by Khalid Ajmain

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The road is one

2007-12-06T00:10:00.000-08:00

Don't you see that the roads to Mecca
are all different
The roads are different
the goal is one
When people come there
all quarrels or differences or disputes
that happened along the road are resolved
Those who shouted at each other
along the road
'you are wrong' or 'you are an infidel'
forgot their differences
when they come there because
there all hearts are in unison

Mawlana Rumi

Shaykh Abdul Rauf al Fansuri asSingkli

2007-12-05T20:15:00.000-08:00

Shaykh Shaykh Abdul Rauf al Fansuri asSingkli, was one of the Important Islamic Sufi Scholar from South East Asia. He also studied in Mekkah for several years before he returned to his homeland, Aceh. He initiated Shattariya Tariqa although his teacher was Shaykh Hamza al Fansuri. There was narration claimed he had more than 3 islamic spiritual path (Tariqa). Naqshbandi and Qadriyah was his other path.He played a major role in developing education in Aceh and the coastal area of Sumatra. may Allah bless him.

pic: The maqam of Shaykh Abdul Rauf al Fansuri asSingkli survive despite the destruction of its surronding area due to Tsunami. Although there are some construction need to be restored, the maqam eventually remain intact unlike the other concrete buildings.

Sultan MalikuZahir, Pasai, Aceh

2007-12-05T19:58:00.000-08:00

Sultan MalikuZahir is the son of the Sultan Malikussalleh. When Sultan Malikussalleh passed away, Sultan MalikuZahir continued the reign of sultanate in Pasai, Aceh. Under the rule of Sultan MalikuZahir, Aceh was becoming more prosperous and Islam began to spread rapidly. The unique spiritual structure of the Maqam, resemble those in certain parts of Arabia. may Allah bless him.

Pic: The maqam of MalikuZahir, near the sea shore. It was mentioned that coastal area was affected by Tsunami but amazingly this Maqam remain the same despite the destruction of the surrounding area.

If you hear a word

2007-12-04T08:56:00.000-08:00

"If you hear a word from a Muslim which is offensive, try to find a good meaning for it. If you don't find a good meaning for it, say to yourself, 'I do not understand what he said,' in order to keep harmony between Muslims."

Imam Jafaar As Sadiq r.a.

taken from Naqshbandi sufi way book

Habib Nuh al Haddad, Solo

2007-12-03T21:42:00.000-08:00

Habib Nuh al Haddad or well known as Raden Nuh al Haddad is a direct descendant of the Qutb Imam Abdullah bin Alwi al Haddad q.s. According to Habib Nuh, the al Haddad family was the first Ahlul Bayt clan came into the land of Jawa, Solo. It was dated before the time of 9 Saints (Wali Songo). His great Grandfather Habib Ibrahim just like any other habaaib traveled long distance in spreading Islam with love.

There was a story narrated by Habib Noh about his great grandfather who first came to solo and heard the news of the local princess whom was very sick and whoever cure shall be given hefty reward. Habib Ibrahim helped the king and with the power of Allah s.w.t the princess was cure. He was given the chance to be in some important position within the king adminstration although he was already the advisor for the king but he declined the offer instead he manage to propogate Islam to the royal family and finally the king embraced Islam. Later on, Habib Ibrahim married to the princess. This is why Habib Noh al Haddad is being called Raden Nuh.

One of his other great grandfather, was the teacher and advisor for the king of Yogjakarta. The Haddad family certainly contribute to the development of religious studies in many parts of the world this include Singapore, malaysia, Indonesia and many more. The amal of Ratib al Haddad was famous in various part of the world today. Habib Nuh ever recieved a call from his student whom was working in Russia, saying there was a Majlis Ratib al Haddad in Moscow.

Habib Nuh al Haddad has always remain in his home except for friday prayers. He didnt leave home for 25 years. People from all walks of life often come to him for inspirational advice and help. From the government officals, religious affair staffs to commoners, he didnt turn anyone down when it comes to offer his help. Till today Habib Nuh is always engaging dakwah with the society base on his refine charactheristic. His love, compassion and sincerity will be felt by those who know him and cherish their moment with him. A simple man who embrace humanity with the heart full of love . Its difficult to find such noble man with humbleness. may Allah bless him and his family.

Pic: Habib Nuh al Haddad

Courtesy of Nashruddin bin Kamarudin

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Another view of Maqam "Paku" Pekalongan

2007-12-03T18:59:00.000-08:00

Another view of the Maqam "Paku" Pekalongan, Habib Ahmad al Attas.

Pic: Courtesy of Nashruddin bin Kamarudin

Spiritual architecture inspiration of Sunan Kudus

2007-12-03T18:31:00.000-08:00

Sunan Kudus learnt many lessons and valuable experiences from Sunan Kali Jaga. Therefore he was so tolerant to the local cultures and even more softer compare to the other Saints up to the point that if someone said to have be having difficulty in making dawah in Kudus they will refer back to Sunan Kudus as the most successful person in this area.

He makes good use of the symbols appeared in the religion of Hindusim and Buddhism and manifested it into spiritual architecture especially mosques, minarets, entrance gates and ablutions symbolizing the Noble Eightfold Path of Buddhism. This is a compromising love and arts made by Sunan Kudus to his people.

There was one occasion he deliberately called the locals to listen to his sermon by tying his cow named "Kebo Gumarang" in the mosque courtyard, the Hindus whom revered cows as their deity soon became sympathetic after listening to the explanation made by him in Sura al Baqara. Up until then those people in Kudus refuse to slaughter bulls and cows because of their ancient beliefs in the sanctity of cows.

Sunan Kudus also complied stories on the subject of tauhid into series and made the crowd became enthusiastic in listening to those stories. This is the Javanese version of 1001 Arabian Night prior to the the book of 1001 night during the Abassid Caliphate.

Pic: Minaret of the mosque by Sunan Kudus

Sunan Kudus

2007-12-03T18:09:00.000-08:00

Sunan Kudus is one of the 9 saints (Wali Songo). His real name is Jaafar As-Sadiq the son of Sunan Ngudung and Syarifah (sibling of Sunan Bonang), sons Nyi Ageng Maloka. One of the narrations claimed that he was a son of the Egytian Sultan who migrated to Java though the other version staunchly claimed he was from Yemen. He was a man of great learning as well as a poet and a philosopher. In Demak, he was appointed as Commander in Chief of the army battalion before founding the city of Kudus sometime in the mid of 16th century. He went forth with Sultan Prawata, battling against Adipati Jipang, Arya Penangsang. may Allah bless him.

pic: The door of the Maqam Sunan Kudus

Mawlana Malik Ibrahim, Gerisik, East Java

2007-12-03T17:48:00.000-08:00

Mawlana Malik Ibrahim is one of the eldest among the 9 saints (Wali Songo). Many narrations claimed that he was from Morrocco. Another version would probably from Yemen. He was the younger brother of Sultan Malikussalleh from Pasai, Aceh. His famous story was before he reached the land of Java, he was from Gujerat, doing dakwah. The refutation arise when we know in Yemen, they dont address their scholars or sufi masters as "Mawlana". Hence, some historians believe he's not from Yemen. Another possibility could be, he had the "Mawlana" title when he was at Gujerat. The indians usually refer to the scholars or sufi masters as "Mawlana".

Regardless of the various narrations on his background, Mawlana Malik Ibrahim had done a concerte contribution in performing dakwah with love to the Javanese Society whom were staunch hindus during that period of time. may Allah bless him for his noble effort in spreading the teaching of Islam by following the example of our beloved Prophet Muhammad s.a.w.

Habib Lutfi and Shaykh Jamhuri

2007-12-03T06:13:00.000-08:00

This is the picture of the al Alamah al Habib Lutfi bin Yahyah (right) from Pekalongan, Java, Indonesia murshid of the Shahdliyah path and the President of the Indonesia Tariqa Association together with Shaykh Jamhuri bin Ramli al Hafiz from Aceh. He is a mureed of Mawlana Shaykh Nazim Adil Haqqani. He is also one of the few Imam at Baitur Rahman Mosque, Aceh.

The picture was taken during our "Wali Songo" tour. We managed to visit Habib Lutfi and listened to his advice.

Masjid Agung (The Grand Mosque) Demak

2007-12-02T23:42:00.001-08:00

Before we visited the Maqam of Raden Fatah, we arrived at this beautiful Grand Mosque or known in this region with bahasa as Masjid Agung in Demak. It was sorely built by the 9 Saints (Wali Songo) in one day. According to Kiyai Taufiq, the principal of Pondok Taufiqy in Pekalongan, the woods were carried by the monkeys in the jungle. Each pillar of the mosque had the name of 4 out of the 9 saints. It was said that these 4 saints was the one responsible for the pillar to be intact as a foundation for the mosque to stand till today.

If you use your rationality and logic, by looking at this mosque, you will find the impossibility on how humans could built this amazing mosque in one day. However, saints have their spiritual power granted to them by Allah s.w.t. Today this mosque is a monument of Faith, love and Humanity.

Pic: Masjid Agung, Demak

Raden Fatah: The Sufi king (Demak)

2007-12-02T23:11:00.000-08:00

During the Wali Songo tour last june 07, we visited the Maqam of Raden Fatah (may Allah bless him). He was a sufi king from Demak. He governs the kingdom with the advisors of the Saints (wali songo). Demak was the first Islamic empire in Java land. It was very peaceful and prosperous. The king often had meetings with the Saints (wali Songo) discussing various matters from religious to any worldly matters. The reign of Raden Fatah (may Allah bless him) was a symbol of Humanity and progression. The empire fell during the colonization of the Dutch. The only bloodshed that spread on the ground of Demak was the last defence of the Royal Army and his saints including the muslims who were against the invaders (dutch). Thus the defeat signify the decline of royalty in Demak.

Pic: Maqam of Raden Fatah and his descendant, located nearby to the Masjid Agung.

Maqam of Sultan Malikussalleh q.s.

2007-12-01T00:33:00.000-08:00

Pic: Maqam of Sultan Malikussalleh q.s.

p/s: Shaykh Shuria making doa, tawwasul (intercession)

The Pearl of Nusantara: Sultan MalikusSalleh, Pasai, Aceh

2007-11-30T23:51:00.000-08:00

Recently, I went to Aceh, alhamdulilah managed to visit the Maqam of Sultan Malikussalleh in Pasai. It was very tedious journey, 5 hours from Bandar Aceh. It took us 1 whole day for the whole trip but nevertheless, its worthwhile. According to history, Islam first reached pasai, Aceh in this south east Asia region through Sultan Malikussalleh. It was also noted that he was the elder brother of Mawlana Malik Ibrahim, (One of the Wali Songo) Gerisik. From Pasai,the religion was spread in every part of this region although the famous Wali Songo ancient stories and history had been dominating the historical facts. However, one cant deny the contributions of this wonderful and yet humble Sultan Malikussalleh.

There was various narrations on his lineage and the place he came from before he was set to travel. According to the custodian of the Maqam, the Sultan was from Yemen then came to Kerala (India) later on he sailed to Pasai, Aceh. Another version stated he came from Maghribi (Morocco) then to Gujerati followed by his last destination Pasai, Aceh. It seems the spiritual heritage of the Alawiyyah are not prominent compare to the spiritual culture of Turkish and Persian. Mawlid Berzanji is well read, Dailul Khiarat is the daily recitation of the souls there and the mosque dome architecture is probably from Turkey. Aceh is the ground breaking for the Naqshbandi and Qadriyyah. Most of their famous saints are following these two spiritual paths.

Regardless of the various historical facts, the most important value we learnt from history is to be humble and sincere. Therefore, the learning of Tassawuf is very important in this period of time. During the reign of this noble Sultan Malikussalleh, Aceh was one of the most progressive nation and economically prosperous. Islam was spread through love, compassion and trading. This is a fact which nobody could deny, the contributions of the Sufis that make an impact in the development of the society. The king himself was a sufi, embracing humanity towards the people. Through the power of love, things can change for the better. Today, we relearnt history, to remember the romance of the past and how we could revive it through our heart and souls.

May Allah bless Sultan Malikussalleh, his descendant and those Awliyah and solihin of Aceh and forgive me.

Paku Pekalongan "Habib Ahmad al Attas"

2007-11-30T23:36:00.001-08:00

When we had the "Wali Songo" tour last june 07, we managed to visit the maqam of Habib Ahmad al Attas or known as "Paku Pekalongan" The Nail of Pekalongan. On the other side of the province at the sea, there is a maqam of Shaykh Maghribi whom brought the Prophetic Divine Light (Dalaiul Khairat) to Java. Thus the Shahdliyah tariqa is promininent in Pekalongan. The famous murshid is Habib Lutfi bin Yahya. He is also the President of the Indonesia Tariqa Association.

pic: Shaykh Zakaria Bahgarib leading the tahlil, while Shaykh Jamhuri from Aceh was assisting him.

2007-09-30T06:05:00.000-07:00

The Best of Qasidah Vol 01 by Habib Syech Assegaf
The cover is design by Firdaus Rahmat

Salaam Everyone,

I hope and doa you are in the state of good health in this blessed month of Ramadhan. I would like to inform you, Sout Ilaahi rec had release Habib Syech cd album entitled: "The Best of Qasidah" Vol 01. There are 7 Qasidah which will enhance your love for the Beloved Prophet Muhammad s.a.w. and Allah swt. The unique and beautiful voice of Habib Syech will entice you to get this cd. You are able to check out the sample at http://thedivinesecrets.blogspot.com/. IF you want to purchase this cd, you may call Bro Khalid +65 90687106. Its also available at Wardah Books, muzika and more. For more information, the link is below. Pls spread abt this amazing Qasidah cd. thanks

The Best of Qasidah Vol 01 by Habib Syech Assegaf

You are able to listen to the sample at http://thedivinesecrets.blogspot.com/

This cd is available :

Wardah Books http://www.wardahbooks.com/

58 Bussorah Street, Singapore 199474

Muzika Records http://muzika.com.sg/Joo Chiat Complex Blk 1 #01-1031 Joo Chiat Road Joo Chiat Complex Singapore 420001

Prophetic Medical Centre(Malay Village, near Musollah, Geylang Serai, Singapore)

Insha'Allah there will be more outlets selling this amazing cd. At the moment, we are trying our best to upload one of the songs on this blog.For those who are interested in buying or distributing this cd, you may either email me or call +65 90687106

Ijazahs of al-Fadani and Senegal

2007-05-14T00:53:00.000-07:00

Ijazahs of al-Fadani and Senegal

The honorable Shaykh Yasin bin Muhammad Esa al-Fadani was of Indonesian parentage but was born in Makkah in 1915. He sought knowledge from the great Ulama of the Hijaz at that time until he himself became a master. After that, he began teaching the Sacred Knowledge in the Haram of Makkah and one of the schools on Makkah, and he did so for many years. The Shaykh also authored quite few works of Hadith and other subjects.He passed away in Makkah al-Mukarramah in 1990. It was the end of an Era.

Among other things, Shaykh Yasin al-Fadani had distinguished himself by his pursuit of Ijazahs from various great Scholars, through personal meetings or correspondence. He continued doing so until he gathered Asanid from about 700 Shaykhs. This made his own Ijazah very prestigious and he became known as the Musnid of the Hijaz, or in fact the Musnid of the World.

Most of the great Ulama of the time made effort to acquire the Ijazah from him. In fact, unlike some other Shaykhs, he himself would gladly grant Ijazahs to those who were deserving, in order to spread the blessed chains of transmission of Knowledge.

On that note, my own Shaykh and Murshid, al-Imam al-Arif-Bi'Llah Shaykh Hassan Cisse of Senegal told me that Shaykh Yasin al-Fadani had personally send him an Ijazah after he heard of his reputation in West Africa. He said that Shaykh Yasin also wrote for him the Ijazah after their meeting in Makkah. In fact, Shaykh Hassan mentioned that he had the honor of making Umrah with Shaykh Yasin in the company of 70 Ulama from Makkah, all of whom had put on their Ihram at Hudaybiyyah!

Shaykh Hassan Cisse also mentioned that he had sought Ijazah from Shaykh Ahmad Muhammad Abd-al-Jawwad, one of the Muhaddithin of the Haram al-Nabawi al-Sharif.

He said that the Shaykh told him, "Let me consult with the Prophet (S.A.W) first between Maghrib and Esha."

When Shaykh Hassan returned to the Shaykh in the Haram after Esha, Shaykh Abd-al-Jawwad said, "The Prophet (S.A.W.) says ' You are deserving of it' ". Then he granted him the Ijazah.

All together Mawlana Shaykh Hassan Cisse possesses about 600 Ijazahs in Shari'ah and Tariqah, from men and women, mostly from the Magharibah (Mauritania, Senegal, Mali, Nigeria, Algeria, Tunis, Libya...etc) and the Mashariqah (Egypt, Syria, Hijaz...etc) as well. From the most important of these is from his grandfather the Musnid of West Africa Shaykh al-Islam al-Hajj Ibrahim Niass (R.A.).

The Ijazahs of Shaykh al-Islam Niass themselves fill up a whole volume. Among others, he personally received Ijazahs from the Musnid al-Dunya, al-Hafiz Abd-al-Hayy al-Kattani, (d. 1962) and Arif-Bi'Lallah Sidi Shaykh Ahmad Sukayrij (d.1948).

Hafiz Abd-al-Hayy al-Kattani mentioned Shaykh Ibrahim Niass in his Ijazah thus:
"Hadrat al-Alim al-Fadil, al-Sufi al-Nabil al-Kamil, al-Murshid al-Jalil, al-Shaykh Ibrahim Niass bin al-Hajj Abd-Allah al-Tijani, may Allah preserve him…I grant the above mentioned Ijazah with al my chains…from 500 persons".

Shayh Ahmad Sukayrij himself possessed more than 600 Ijazahs, which he
transcribed in his seminal work Qadam al-Rusukh fima li-Mu'allifihi min al-Shuyukh.

In the same book, Sidi Sukayrij wrote: "The first one to whom I gave authorization in all these chains of transmission was the Khalifah al-Hajj Ibrahim Niass…". He also said to him, "You are the Alim of the Sudan (Land of the Blacks i.e. Africa)".

An example of one of Shaykh Sukayrij's Asanid is found on this link:
www.cheikh-skiredj.com

Shaykh al-Islam Niass also received an Ijazah from Shaykh Salih bin al-Fudayl al-Tunisi, the teacher at the Haram al-Nabawi al-Sharif, and a senior student of Shaykh Badr-al-Din al-Hasani.

The honorable Sayyidi al-Shaykh Muhammad bin Ibrahim al-Ya'qubi was here in South Africa recently and mention was made of Shaykh al-Fadani, Shaykh Sukayrij, Shaykh Ibrahim Niass. Al-Humdulillah, I had the honor of hearing the Hadith al-Musalsal bi'l-Awwaliyyah from him with awwliyyah haqiqiyyah, as well as other musalsalat. He also granted me an Ijazah Ta'mma Mutlaqah after I did some readings of Hadith with him. The people of Cape Town were indeed honored to meet him.

May Allah be pleased with all the inheritors of the Prophets in this Ummah. Ameen.

Seeker of the Dust of the Ulama and Awliya
fakhruddin Owaisi al-Madani al-Tijani

The tariqa Khalwatiyya in South Celebes

2007-03-09T08:09:00.001-08:00

Martin van Bruinessen

A striking aspect of Islam in South Celebes is the remarkable prominence of the tariqa (mystical order) Khalwatiyya among the Bugis and Makassarese. There are, in fact, two separate branches of this order, co-existing in many districts of South Celebes and known as Khalwatiyya-Yusuf and Khalwatiyya-Samman. The latter especially is present wherever there are large Bugis and Makasarese communities in the archipelago, such as Riau, Malaysia, East Borneo, Ambon, and West Irian, but the centre of gravity is South Celebes. Membership in both branches appears limited to these two ethnic groups and perhaps a few Mandarese. According to statistics compiled by the Department of Religious Affairs, the Khalwatiyya-Yusuf in 1973 had around 25,000 followers in the province and the Khalwatiyya-Samman 117,435. Of the latter, some 70,000 were registered in the district of Maros alone, where this branch had been established by the charismatic teacher Haji Palopo in the late nineteenth century.[1] It is not clear how these statistics were compiled, and a certain scepticism may be called for, but it is obvious that the tariqa Khalwatiyya in South Celebes is by no means a marginal phenomenon. The followers of these branches taken together represent five percent of the province's population over the age of 15; those in Maros make up two-thirds of that district's adult inhabitants! Even if we allow for a wide margin of error, these are higher proportions than any other tariqa elsewhere in the archipelago can boast.

The Khalwatiyya-Yusuf is named after the seventeenth-century mystic, scholar, and warrior Yusuf Makasar, who is still highly venerated in South Celebes, and to whom Noorduyn's teacher A.A. Cense devoted a short study in 1950. (The Khalwatiyya-Samman owes its name to the eighteenth-century Madinan mystic Muhammad as-Samman, about whom more below.) Noorduyn himself has long had a genuine interest in the historical and legendary dimensions of Yusuf's life. He was the obvious person to turn to when I first encountered this fascinating character in the course of an earlier study, and he was one of the very few people to make useful suggestions. It is in gratitude that I dedicate to him these few observations on Shaikh Yusuf and later developments of the Khalwatiyya in South Celebes.

Two branches of the Khalwatiyya
At present, the two branches of the Khalwatiyya function as entirely independent turuq (pl. of tariqa), having little in common besides the name. There are differences in ritual, organization, and in the social composition of the followers. The dhikr, the recitation of God's names and other short formulas, is silent in the Khalwatiyya-Yusuf, while in the Khalwatiyya-Samman it is loud and ecstatic. The Khalwatiyya-Samman is strictly centralized, all its teachers being subordinated to the centre in Maros, while the Khalwatiyya-Yusuf has no central authority. Even the teachers claiming descent from Shaikh Yusuf himself have no authority over their colleagues. The local branches of the Khalwatiyya-Samman often have their own prayerhouses (musalla, langgar) and tend to isolate themselves from the other believers, while those of the Khalwatiyya-Yusuf do not have special places of worship and freely mix with their neighbours who do not follow a tariqa.

The Khalwatiyya-Yusuf may perhaps be called the more 'aristocratic' of the two; among its followers we find many members of the Makasarese nobility, including the last ruler of Goa, Andi Ijo Sultan Muhammad Abdul Kadir Aidid (who ruled 1946-60). But its following is certainly not restricted to lite circles or to Makasarese; it is said, by a knowledgeable observer, to be a fairly representative cross-section of South Celebes' population.[2] The Khalwatiyya-Samman is definitely more 'popular', both in its style and in the composition of its following; there appears to be a higher proportion of villagers among them. Both worldly authorities and orthodox `ulama have often looked upon it with suspicion, and this has strengthened the order's tendency towards seclusion. In order to dispel political suspicions, the shaikh has joined the Golkar organization, as many tariqa teachers throughout the archipelago have done. This has led to a certain opening up of the community; its government-subsidized school even has teachers from outside the community.[3]

Shaikh Yusuf and his teachers

Shaikh Yusuf Makasar is known in Celebes by the honorific title of at-Taj al-Khalwati, 'Crown of the Khalwatiyya'. He was probably the first to introduce this order into Indonesia, and in Celebes it has remained closely associated with his name. The Khalwatiyya was by no means the only order in which Yusuf was initiated, however. He spent several decades in Arabia and studied with numerous teachers. In his treatise Safinat an-najah, he mentions the various turuq that he studied, with the names of his spiritual preceptors and their predecessors.[4] His initiation in the Khalwatiyya took place in Damascus, where he had probably gone for the purpose of paying his respects at the shrine of the great mystic Muhyiddin Ibn al-`Arabi. Yusuf relates that the shaikh who initiated him, Abu Barakat Ayyub b. Ahmad al-Khalwati al-Quraishi, was the prayer leader and preacher (imam and khatib) at Ibn al-`Arabi's mosque. He also gives his silsila for this order, which runs through the reputed founder, Dede `Umar al-Khalwati (d. ca. 1497), up to the famous ninth-century Baghdad mystic Junaid, with whom the order has always associated itself.[5]

There are indications that the Khalwatiyya-Yusuf, the order as taught by Shaikh Yusuf upon his return to the Archipelago, is in fact a composite of the various turuq that he had studied, although the Khalwatiyya remained dominant. The other orders in which Yusuf was initiated (and for which he also records his silsila) are the Qadiriyya, the Naqshbandiyya, the Shattariyya, and the Ba`alawiyya. I shall make brief comments on each.

Yusuf's initiation in the Qadiriyya apparently took place during his stay in Aceh on the way to Arabia, which must have been in or not long after 1644. As his teacher, the Safina mentions Muhammad Jila[ni], 'known as Shaikh Nur ad-Din b. Hasanji b. Muhammad Hamid al-`Urshi ar-Raniri'. This appears to be a contamination of two names, a mistake perhaps of a copyist. Nur ad-Din Raniri had left Aceh before Yusuf arrived there, so it is obvious that he cannot have been his teacher. Muhammad Jilani b. Hasan b. Muhammad Hamid ar-Raniri was Nur ad-Din's paternal uncle. He had first come to Aceh around 1580; if he was really still alive in 1644, he must have been in his eighties.[6] The first part of Yusuf's Qadiri silsila, immediately following Muhammad Jilani, is surprisingly familiar. The first ten names are identical with those in the silsila of the other Raniri, Nur ad-Din, although the latter was an initiate of the Rifa`iyya, not the Qadiriyya.[7] These ten predecessors, who apparently practised both turuq, were Hadrami sayyids just like the two Raniri, and the last generations of them were also resident in Gujarat.[8]

Yusuf took his next tariqa in Yemen, while he was still on the way to Mecca. The Naqshbandi shaikh Muhammad `Abd al-Baqi al-Mizjaji in Nuhita initiated him in the branch of this order associated with the Indian shaikh Taj ad-Din Zakariya. Shaikh Taj ad-Din, it may be relevant to note, was a rival of the reformist Naqshbandi shaikh Ahmad Faruqi Sirhindi, who was known as an opponent of wahdat al-wujud. Taj ad-Din's branch of the Naqshbandiyya, on the other hand, staunchly defended Ibn al-`Arabi's doctrines.[9]

Another famous expert of Ibn al-`Arabi's metaphysics, Shaikh Ibrahim al-Kurani, the leading scholar of Madina, initiated Yusuf in the Shattariyya. Shaikh Ibrahim was also the teacher of `Abd ar-Ra'uf of Singkel, the chief propagator of this tariqa in the archipelago (cf Johns 1978, 1982). Yusuf studied more with Shaikh Ibrahim than just the Shattariyya. We know that he studied `Abd ar-Rahman Jami's difficult text ad-Durrat al-Fakhira under his guidance, for two copies of this work made in Yusuf's own hand are still extant, one of them containing Ibrahim's glosses on the text (Heer 1979:13-5). Shaikh Ibrahim must have been a major, if not the most important, influence on Yusuf's intellectual and spiritual development.

The final tariqa mentioned by Yusuf is the Ba`alawiyya, an order that has remained largely confined to the Hadrami sayyids and their disciples. It differs from the other turuq mentioned in that its spiritual exercises are limited to the recitation of a lengthy litany (ratib); it does not appear to have adhered to specific mystical doctrines. Yusuf gives only a defective silsila for this tariqa, perhaps reflecting his lack of a deeper interest in it.[10]

Shaikh Yusuf studied in Arabia at a time when the mystical and metaphysical system of Ibn al-`Arabi (the doctrine of Unity of Being, wahdat al-wujud) was increasingly coming under attack, not only from orthodox fiqh-oriented `ulama but even in sufi circles. The Indian Naqshbandi Ahmad Faruqi Sirhindi (1564-1624) spearheaded the rejection of wahdat al-wujud and embraced the alternative doctrine of wahdat ash-shudud (Unity of Experience), which insisted on God's ultimate transcendence.[11] Yusuf clearly did not come under the influence of this reaction; he studied with some of the most prominent representatives of wahdat al-wujud of his time. The circle around Ibrahim al-Kurani engaged in fierce polemics against Sirhindi's followers (although Ibrahim also wrote a treatise, especially for Indonesians, against 'pantheist' interpretations of wahdat al-wujud). Yusuf's Naqshbandi teacher, Muhammad `Abd al-Baqi, belonged to an anti-Sirhindi branch of that order, while his instructor in the Khalwatiyya was in charge of the mosque of Ibn al-`Arabi's shrine. It is unlikely that the Hadrami circles from which Yusuf's initiation in the Qadiriyya derived were an exception to this wahdat al-wujud orientation. Nur ad-Din Raniri, it is true, became known in Indonesia as a fierce opponent of Hamzah Fansuri's brand of wahdat al-wujud, but an analysis of his own writings shows that Raniri in fact adhered to a very similar interpretation of Ibn al-`Arabi.[12]

In none of his extant writings (most, if not all, written after his return from Arabia) does Yusuf give a systematic exposition of his own views.[13] But the frequent references to Ibn al-`Arabi and other mystics of the same persuasion make abundantly clear where he stood doctrinally. Moral anecdotes about great shaikhs of various turuq show that he remained quite eclectic in this respect. Although Yusuf (or a later copyist) calls himself at-Taj al-Khalwati in some treatises, he in fact quotes Naqshbandi more often than Khalwati shaikhs.

Present practice of the Khalwatiyya-Yusuf suggests that Yusuf was also eclectic in the actual spiritual techniques he taught (notably in the adoption of the silent dhikr of the Naqshbandiyya). In his treatise Habl al-warid li-sa`adat al-murid, he mentions three basic dhikr: 'O God, enlighten our hearts with the dhikr la ilaha illa'llah, set our souls free with the dhikr Allah Allah, and unveil our innermost self with the dhikr Hu Hu!'. He explains how the syllables of the first-named dhikr should be 'drawn' through the body, dragging a lengthened 'la' of negation up to the brain, turning the 'ilaha' to the right, followed by a short pause, and then drawing 'illa'llah' to the left, beating it into the heart with great force. None of this is specifically Khalwati, while Yusuf does not mention any of the dhikr forms that are considered as distinctive of the Khalwatiyya elsewhere (see De Jong 1977).

The Indonesian Khalwatiyya after Yusuf
After his return from Arabia, around 1670, Yusuf settled at first in Banten, where he became a spiritual adviser and son-in-law to Sultan Ageng Tirtayasa, and the charismatic leader of the numerous Makasarese and Bugis then living in Banten. Here he apparently wrote most of his works. When the Banten crown prince rebelled against the aging sultan and enlisted the support of the East Indies Company (which had been waiting for such an opportunity), Yusuf sided with the father. Even after the sultan had been captured, Yusuf continued his resistance and led a band of followers through the mountains of West Java, persecuted by Dutch troops. In December 1683 they were finally captured. The Dutch exiled the shaikh to Ceylon but allowed (some of) his Makasarese followers to return to Celebes. After a decade in Ceylon, the Dutch found it necessary to remove him once again and took him to the Cape of Good Hope, where he died in 1699. The Malay communities in both places of his exile venerated him as a great saint. There is still a cult at Yusuf's shrine in Cape Town (although his bones were returned to South Celebes, where his second grave in Lakiung is also the centre of a cult), while in Banten too his name is not yet entirely forgotten. The tariqa associated with his name, however, appears only to have survived among the Makasarese and Bugis. Significantly, almost all the manuscripts of Yusuf's writings originate from South Celebes.[14]

Among Yusuf's first disciples, the Makasarese probably predominated. Yusuf hailed from the Makasarese kingdom of Goa (later sources even suggest he was related to the royal family), and he corresponded from Banten with the Goa prince Karaeng Karunrung.[15] A possible reason why Yusuf did not settle in his native Goa after his return from Arabia is that this kingdom had been subjected by the Bugis kingdom of Bone in co-operation with the Dutch in 1669. Karaeng Karunrung, the leading prince and chief military commmander of Goa, still engaged in acts of resistance at the time that Yusuf wrote to him. After Yusuf's capture and exile, the king and nobles of Goa repeatedly requested the Company to allow Yusuf to return; contemporary Dutch reports confirm his great popularity among the people of Makasar.[16] When Yusuf's remains were finally repatriated in 1705, the king himself took care of the reinterment in Lakiung (Cense 1950:53-4). The veneration of Yusuf was initially primarily a Makasarese affair; there are no indications that he enjoyed anything like a similar popularity among the Bugis then. And this may also have been true of the tariqa Khalwatiyya-Yusuf. In fact, the only early silsila of this tariqa that I have found belonged to a Makasarese, Muhammad `Abd al-Wahid b. `Abd al-Ghaffar al-Maqasari al-Khalwati. He had been initiated by his father, `Abd al-Qadir Majannang, and he by Abu'l-Fath `Abd al-Basir ad-Darir al-Khalwati, who had received the tariqa from Yusuf himself.[17] `Abd al-Basir, who is also known as Tuang Rappang, was Yusuf's chief khalifa in South Sulawesi. Local tradition has it that he first met with Yusuf in Arabia and became his most faithful disciple. He apparently accompanied Yusuf to Banten; the diary of the Makasarese rulers records his arrival from Banten in 1678. He later settled far north of the Makasar lands, in Rappang, where he died in 1723.[18] His remains were brought to Goa, where they were buried beside Yusuf in Lakiung (Ligtvoet 1880:144, 201). A descendant of `Abd al-Basir, Shaikh Haji Muhammad Sultan Baitullah (d. 1948), was the most famous recent teacher of the tariqa in Goa (Rahman n.d.:5-6).

Other Makasarese followers of Yusuf, including perhaps even khalifa, returned to Celebes after the shaikh's capture. The royal diaries record the arrival of a ship full of them from Cirebon in March 1684 (Ligtvoet 1880:154). One propagator of the tariqa must have been Yusuf's son by his first wife, Muhammad Jalal (also known as Muhammad Kabir); a descendant of his, Haji Raden Daeng Tompo, the former qadi of Takalar, still teaches the Khalwatiyya-Yusuf (Rahman n.d.:5).

While Yusuf's association with the royal house of Goa may have been the reason why his influence was initially strongest among the Makasarese, it nevertheless soon spread to the Bugis too. In fact, the most important manuscripts of his works originate from the Bugis kingdom of Bone. A century after the shaikh's death, the ruler of Bone, Ahmad as-Salih Matinro ri Rompegading (1775-1812), was a great admirer of Yusuf and apparently compiled a treatise based on Yusuf's teachings.[19] At present, the most influential teachers of the Khalwatiyya-Yusuf, besides the Makasarese already mentioned, are Puang Lallo of Garassi in Maros and Puang Ngemba of Tomajennang Tonasa in the island part of Pangkajene, both of them Bugis.

The Khalwatiyya-Samman: early incursions
The other branch of the Khalwatiyya, associated with Muhammad b. `Abd al-Karim as-Samman, is of more recent date and has entirely different origins. Most if not all of the present local branches are affiliated with the charismatic Haji `Abd ar-Razzaq alias Puang Palopo, who gathered a large following in South Celebes in the early twentieth century. The present strict separation between the two branches, and the present 'popular' character of the Sammani branch probably date from this period. Earlier incursions of the same branch appear to have been easily integrated into the existing network of Yusuf's Khalwatiyya. These will be discussed first.

Muhammad as-Samman (1718-1775) was a famous `alim and mystic, teaching in Madina. He was initiated in various other turuq besides the Khalwatiyya (notably the Qadiriyya, Naqshbandiyya, and Shadhiliyya), and combined elements from all of these into his own distinctive Khalwatiyya branch, which is usually called Sammaniyya (see Grandin 1985:173-5). His most celebrated Indonesian disciple was `Abd as-Samad al-Palimbani, who is generally considered to be the person who introduced the Sammaniyya into the Archipelago. However, the Celebes branch does not derive from `Abd as-Samad.

According to a local tradition in the Banjar region of South Borneo, three other Indonesians studied together with `Abd as-Samad at the feet of Muhammad Samman. The most celebrated of them is Muhammad Arshad al-Banjari (best known for his Malay fiqh work Sabil al-muhtadin); the others were Masri Betawi (an Arab scholar from Batavia) and `Abd al-Wahhab Bugis (Zamzam 1979:8). The last-named then would have been the first Bugis to become a devotee of the Sammaniyya. He appears not to have returned to Celebes, however, and therefore cannot have spread the tariqa there. After his return from Arabia he settled at Martapura near Muhammad Arshad, whose son-in-law he had become.

Shaikh Samman had at least one other Indonesian student, a certain Yusuf from Bogor, and he seems to have been the first to spread the Sammaniyya to Celebes. We find his silsila in an appendix to the Malay version of the Khalwati treatise an-Nur al-hadi.[20] The author of this treatise (possibly the said ruler of Bone, Ahmad as-Salih) states at the beginning that it is based on the teachings of the great Shaikh Yusuf of Makasar and a second Yusuf, who was qadi in Bone. It is likely that this second Yusuf was the man from Bogor mentioned in the appendix. It was not at all unusual for the important position of qadi in the kingdoms of the archipelago to be filled by non-local scholars.

This first incursion of Sammani influence was, as shown by Ahmad as-Salih's treatise, quite naturally integrated into the existing tradition established by Shaikh Yusuf Makasar. This tradition remained eclectic; a large part of the Malay an-Nur al-hadi is in fact devoted to what it calls the Qadiriyya, apparently introduced by the same Yusuf of Bogor.[21] There are no indications, however, that this Yusuf of Bogor established a lasting presence of the Sammaniyya in Celebes besides among Bone's royal family. It is said that the king of Bone prevented commoners from studying the tariqa, guarding its spiritual 'knowledge' as a royal privilege (Rahman n.d.:14). All later branches of the Khalwatiyya-Samman appear to have another affiliation.

The present Khalwatiyya-Samman (which is just another name for the Sammaniyya) of South Celebes derives from another khalifa of Shaikh Muhammad Samman, Siddiq b. `Umar Khan, also a resident of Madina. In fact, `Abd as-Samad was first initiated in the Sammaniyya by the same Siddiq, and only later completed his studies with Muhammad Samman himself. Siddiq b. `Umar Khan wrote,
for the benefit of `Abd as-Samad, a commentary on as-Samman's an-Nafahat al-qudsiyya,[22] titled Qatf azhar al-mawahib ar-rabbaniyya.[23] All present South Celebes silsila descend from Shaikh Siddiq through a South Sumatran disciple named Idris b. `Uthman, who settled in Sumbawa, where he had Bugis disciples. He appointed as his khalifa `Abdallah al-Munir, the son of a Bugis noble from Bone and a local (Bimanese?) princess. `Abdallah al-Munir's son, Muhammad Fudail, later settled in Barru in South Celebes and is credited with establishing the Khalwatiyya-Samman in the region.[24]

Haji Palopo and the propagation of the Khalwatiyya-Samman
Muhammad Fudail himself does not appear to have had a very wide influence but he did acquire a few disciples, mainly among the nobility. A short Buginese manuscript originating from Bone mentions both the ruler, Ahmad as-Salih, as a teacher of the Khalwatiyya and the much younger Muhammad Fudail and his son `Abd al-Ghani (but not Fudail's successor Haji Palopo) as holy men whose blessing should be invoked.[25] Apparently the nobility of Bone adopted Muhammad Fudail as a teacher after the demise of Yusuf Bogor and Ahmad as-Salih.

But it was no longer the high nobility alone that was initiated in the tariqa. Muhammad Fudail's chief khalifa, Haji Palopo alias `Abd ar-Razzaq, appears to have belonged to the lower nobility. He was also of Bone origin (Palopo is a personal name in this case, and does not refer to the capital city of Luwu), but travelled much, initiating people throughout South Celebes. As his son and successor `Abdallah later told a Dutch official, Haji Palopo 'was invited everywhere by the rulers of South Celebes, by the ruler of Bone as well as Goa, those of Soppeng and Pare-Pare; and everywhere he found disciples, especially among the anakkaraeng (higher nobility)'.[26] When his father began his teachings, he added, the tariqa had only a handful of followers, chiefly among the high nobility, while in his own time there were several hundred. He did not even know all his father's khalifa, and was regularly visited by people from other districts who brought him presents because he was now the Puang Lompo, 'the highest teacher'.

Haji Palopo settled in the district of Maros, which since then has been the centre of the tariqa (although there were a few shifts from one village to another). He appointed khalifa to other districts, notably to Bone and Pangkajene. The tariqa also gained followers in areas that were still only superficially Islamicized. An interesting anecdote relates how the tariqa became established in the districts of Sidenreng and Rappang. A local noble, Andi Mambolong, who had a reputation for prowess in the martial arts and associated magic, traveled to Maros to acquire mystical-magical knowledge from Haji Palopo. He returned as a khalifa of the Khalwatiyya and began teaching its mystical techniques to the commoners around him (the anecdote speaks explicitly of peasants and agricultural workers!). He initially de-emphasized the Islamic character of these teachings, and named them To Warani To Kebbeng, '[the way of] the daring and the invulnerable'. Only after he had attracted a sufficient number of disciples, who were primarily interested in the dhikr as a way of acquiring magical powers, did he start explaining basic sufi ideas to them and employing the name of tariqa Samman (Amin 1983:66-7). In such ways the tariqa spread to ever broader strata of society, no doubt at the expense of spiritual sophistication.[27]

Haji Palopo died around 1910. His descendants, who succeeded him in Maros (the first of whom was the said Haji `Abdallah), were recognized by the other regional groups as the supreme shaikhs, Puang Lompo.[28] After Haji `Abdallah's death in 1964, this position was held successively by his three sons, Muhammad Salih (d. 1968), Muhammad Amin (d. 1970), and Ibrahim (d. 1982). The present Puang Lompo is Ibrahim's son `Abdallah.

Under Haji `Abdallah's leadership, the following of the tariqa continued to increase, and began drawing the attention and apprehensions of the Dutch as well as of Muslim authorities. The Dutch noted around 1918-19 that 'in the district of Bone and the subdistricts of Palopo and Malili the number of followers of [the Khalwatiyya or Sammaniyya] was growing' (Eerdmans n.d.:1094). These east-coast districts were quite far removed from Haji `Abdallah's own base in Maros, in the west. There were khalifa all over South Celebes then, who in turn appointed their own deputies (who had, however, to be ordained by the Puang Lompo). Not only men, but also women were initiated into the tariqa and took part in its communal dhikr.[29]

Other `ulama were apprehensive of the growing popularity of the Khalwatiyya-Samman, which may have threatened their own authority. In the 1920s, the Khalwatiyya ran into fierce opposition for the first time. Anonymous letters were sent around accusing the tariqa of heterodox teachings and illicit sexual activities at nightly meetings. The Dutch were warned, often anonymously too, that the tariqa was plotting against the government.

Opposition to the Khalwatiyya
When he was interviewed by the controleur of Maros in 1924, Haji `Abdallah defended himself against some of the earlier accusations.[30] They had started, he said, soon after his father's death, after he had been invited for the first time by the ruler of Bone. Someone had sent an anonymous letter to the governor, accusing the khalifa in Bone, Pangkajene, and Maros itself of cheating the populace by charging high prices for very poor religious instruction and, more seriously, of indulging in immoral practices. The dhikr was allegedly performed in the company of young virgins, who as a consequence became pregnant. An official investigation found both accusations groundless, but the campaign of slander continued. Haji `Abdallah complained that on one visit to Bone, where he came to collect a loan, he had been arrested and deported by the assistent-resident, who accused him of begging and extorting the population. During another visit to the court of Bone, one of the nobles gave the ruler, in Haji `Abdallah's presence, a highly pornographic account of the orgies that allegedly took place during the nightly Khalwati dhikr. Another claimed that, when heated by the Khalwati dhikr, the murid saw God in the form of a man whose entire (apparently naked) body was covered with hair.

Such accusations against religious minorities and sects are found in all times and places, and may say more about the accusers than about the accused. The dhikr meetings are closed to outsiders, and the participation of women must have titillated people's fantasies. The loudness of the dhikr, and the violent bodily movements accompanying it, which must have made the fragile wooden and bamboo musalla vibrate, may have given further food for suspicion. None of the accusations of sexual misdemeanours was ever substantiated, as Haji `Abdallah reminded his interlocutor. But rumours still circulate.

Another, and more serious, offensive was opened against the mystical doctrines that were taught by Haji `Abdallah and other khalifa. These were pervaded with wahdat al-wujud, and according to opponents, the Khalwatiyya khalifa simplified this doctrine to the extent that they proclaimed the identity of worshipper and Worshipped, of man and God. (Hence perhaps the claim, reported above, that during the dhikr the devotees perceived God in the form of a hairy man.) In his 1924 statement to the controleur of Maros quoted above, Haji `Abdallah expressly denied this interpretation. The tariqa, he said, was a way of achieving direct knowledge of God and of bringing one's spirit into His proximity. 'But this should never', he continued, 'lead one to declare "I am God"; he who says so is a heretic and will not escape punishment.' The distinction between what he actually taught and this well-known pantheist simplification may not have been clear to his opponents - nor, for that matter, to all his followers. Present khalifa of the order speak of fana fi Allah, 'extinction (of the individual personality) in God', rather than of identity, but at least some followers seem to believe that because of their merging with God, they will attain a divine position in the hereafter (see Djamas 1985:330).
While the fiqh-oriented 'traditional' `ulama felt uneasy about Ibn al-`Arabi's ideas, the Muslim modernists saw them as dangerous unbelief that had to be extirpated. Modernist Islam gained a foothold in South Celebes from the early 1920s on. The first local branch of the Muhammadiyah was founded in Makasar (Ujung Pandang) in 1926, while other parts of the province soon followed suit (see Mattulada 1983). Modernism spread rapidly and soon became influential because, it appears, it was adopted by young members of the nobility in conflict with the older generation (Harvey 1974:96-8). Like the tariqa in an earlier period, modernism thus entered South Celebes society from the top. Much of the modernists' reformist zeal was directed against mystical beliefs and practices, and the Khalwatiyya was a prime target.

In 1930, Haji `Abdallah wrote to the governor of Celebes, complaining that the modernist qadi of Luwu, Haji Ramli, prevented the local population from joining the tariqa. There were, he claimed, a thousand people who wished to be initiated, but they were stopped by the qadi, who also forbade other traditional religious practices.[31] The precise reasons why the qadi opposed the tariqa are not clear from this letter; the old accusation of sexual misdemeanour was mentioned, but the qadi had, Haji `Abdallah claimed, refused to give other arguments why he rejected the tariqa as un-Islamic.

A more explicit condemnation followed in 1931, when Bugis `ulama (not all of them modernists) urged the young ruler of Bone to request a fatwa on Haji `Abdallah's Khalwatiyya from the visiting Arab `alim, Sayyid `Abdallah b. Sadaqa Dahlan. This scholar already enjoyed a certain reputation as an opponent of the mystical orders. He had recently written a polemical tract against the Tijaniyya, which ever since has been the major reference of all Indonesian opponents of that tariqa.[32] Sayyid `Abdallah Dahlan issued the requested fatwa, declaring the Khalwatiyya of Haji `Abdallah heretical and contrary to Islam. He based his verdict on a booklet by Haji `Abdallah, which, he concluded, affirmed wahdat al-wujud and proclaimed the identity of creature and Creator. Haji `Abdallah quoted from Ibn al-`Arabi's Fusus and Futuhat and similar works, as well as from more orthodox sufi texts, to which he allegedly gave an unwarranted pantheist twist.[33] Sayyid `Abdallah Dahlan's fatwa was co-signed by two Arab and twenty-three Bugis `ulama, including the four qadi of Luwu (the said Haji Ramli), Bone, Soppeng and Rappang.[34]

This powerful opposition did not prevent the tariqa from continually attracting new followers, however. While in 1924 Haji `Abdallah still counted his followers by the hundreds, there were soon thousands, and a few decades later tens of thousands. The opposition also continued, and was particularly severe during the years of Darul Islam rule (1953-65). Kahar Muzakkar had previously been affiliated with Muhammadiyah; other leaders of the Darul Islam were also modernists. They imposed a strict ban on tariqa practices in the area under their control (although among the Darul Islam forces there were followers of the order, who continued to practise it in secret).[35] The Darul Islam was finally suppressed by the central government, but the Khalwatiyya kept meeting much opposition from other `ulama. In 1968, the old fatwa of Sayyid `Abdallah Dahlan was reprinted, with a warning of hellfire awaiting those led astray by the tariqa.

It was probably with the aim of receiving a certain amount of government protection that in 1971 Haji Ibrahim, who had just succeeded his brother Muhammad Amin as the Puang Lompo, joined the government's political machine Golkar, one of the first `ulama to do so. In this and all following election years, the Puang Lompo and his khalifa campaigned on behalf of Golkar. It was a mutually beneficial alliance; the Khalwatiyya-Samman could deliver a large number of votes and in return had access to various facilities. Criticism of the order, moreover, became somewhat muted though by no means silenced. This aided the further spread of the order. Most of the towns in South Celebes now have a mosque controlled by the Khalwatiyya-Samman; the provincial capital Ujung Pandang has no less than five (Rahman n.d.:21). Followers of the tariqa are to be found in all the major Bugis communities elsewhere in the Archipelago.

Conclusion

The Khalwatiyya-Samman of Haji Palopo and his descendants now clearly outshines the older branch of the Khalwatiyya, which is still associated with Shaikh Yusuf. Its following appears to consist almost exclusively of Bugis, however, and to have made only minor inroads among the Makasarese and Mandarese. Significantly, one study of religious life in a village in Goa (Djamas 1985) shows that all followers of the Khalwatiyya-Samman there belong to the Bugis minority. The development of the Khalwatiyya-Samman over the past century is relatively well-documented, if only because of the reactions it provoked among other `ulama as well as administrators. We know much less about the development of the Khalwatiyya-Yusuf, although this too must have experienced appreciable growth during the same period. With its tens of thousands of followers, it also deserves to be called a mass movement. It is perhaps most firmly established among the Makasarese, but also has numerous Bugis followers (and Bugis khalifa). Because its followers never set themselves apart from the other believers, and did not engage in suspicion-arousing loud dhikr, it never gave rise to the sort of conflicts that drew attention to the other branch.

The popularity of these two Khalwatiyya branches shows that the tariqa does not, as has often been assumed, represent a survival from the past, that will gradually wither away. The Khalwatiyya did not become a mass movement until the twentieth century. To be sure, the modernist Muhammadiyah is much better organized, and has established an effective network of schools. The same is true of the more traditional educational organization Darud Da'wah wal Irsyad, which was established in 1947 and now claims over a thousand madrasah in South Celebes alone, with another hundred or so among the Bugis communities elsewhere. In sheer number of followers, however, the Khalwatiyya has not done worse; it may even outnumber these organizations. It is firmly rooted in the soil of South Celebes and will be one of the major factors shaping the face of Islam there for some time to come.--------------

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Mattulada

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1934 'De opkomst der Tidjaniyyah op Java', in: idem, Fragmenta Islamica, pp. 97-121. Leiden: Brill. Rahman, Ahmad n.d. 'Sejarah singkat tarekat Khalwatiyah'. Unpublished research report. Rizvi, Saiyid Athar Abbas

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Notes:
[1]These statistics were shown me during a visit to Ujung Pandang in February 1985. Abu Hamid (1983:361) quotes the even higher number of 259,982 followers of the Khalwatiyya-Samman in 1976. These figures may be compared, as I do below, with the population figures of the 1971 census, published in Sulawesi Selatan dalam angka 1971.
[2]Drs Ahmad Rahman of the Research Bureau of the Ministry of Religious Affairs in Ujung Pandang, personal communication. Drs Ahmad Rahman took part in a research project on the world view of Indonesia's `ulama, carried out by the Indonesian Institute of Sciences (LIPI) during 1986-88, in which I was also involved. He helped me obtain some rare materials, while his unpublished reports on the `ulama of South Sulawesi also are an important source of information. Another person whose help I wish to acknowledge here is the Bugis anthropologist Drs Abu Hamid of Universitas Hasanuddin, Ujung Pandang, who was the first to explain to me the differences between these two branches of the Khalwatiyya.
[3]See the report in the reformist (anti-tariqa) magazine Panji Masyarakat, no. 548 (11-20 August 1987), 40-2.
[4]The sole extant copy of this treatise, in which Yusuf lists the various turuq in which he was initiated and gives for each his silsila (spiritual pedigree), was in a majmu`a that Hamka brought from South Sulawesi to Jakarta. This manuscript was in very poor condition, and Professor Tudjimah of Universitas Indonesia wisely had it transcribed before it had become entirely illegible; she kindly provided me with a photocopy of this transcription. For a description of the contents of this majmu`a, see Chapter 3 of my forthcoming book on the Nashbandiyya in Indonesia.
[5]Yusuf's silsila lists, in ascending order: Ayyub b. Ahmad al-Khalwati al-Qurashi ad-Dimashqi, Shihab ad-Din Ahmad b. `Umar [al-`Asali] al-Hariri ash-Shami, Shah Wali al-Halabi al-`Ajami, [Ahmad ar-Rumi], Abu Yusuf Ya`qub al-`Aintabi, Mulla Darwish [or: Da'ud] ar-Rumi, Mulla Shams ad-Din ar-Rumi, [Uwais al-Qarani ath-Thani ar-Rumi (should be: al-Qaramani)], Muhammad [Jamal ad-Din] al-Aqsarayi, `Abdallah al-Arkazani (should be: al-Arzinjani), Yahya ash-Shirwani, Saur ad-Din Pir `Umar ar-Rumi al-Aydini, Dede `Umar al-Khalwati ar-Rumi, Abu `Abdallah Muhammad [Nur], Ibrahim az-Zahid al-Jilani, Jamal [ad-Din] at-Tabrizi, Shihab ad-din Ahmad at-Tabrizi, Jamal ad-Din Muhammad at-Tabrizi Rukn ad-Din as-Sinjasi, [Muhammad al-Abhari], Abu'n-Najib as-Suhrawardi, `Umar b. Muhammad Suhrawardi, Abu Ahmad Aswad ad-Dainawari, Mumthad al-`Alawi ad-Dinawari, Junaid al-Baghdadi. Not all names were legible; the emendations in brackets were made on the basis of a silsila of a later follower of the Khalwatiyya-Yusuf in the same majmu`a. Yusuf's teacher and his predecessor were well-known and highly respected men; see the biographical notices in Muhibbi's Khulasat al-athar I:428-33 and 248-50, respectively. This is one of the major lines of affiliation in the Khalwatiyya, see Kissling 1953, Trimingham 1973:74-6, and De Jong 1977. Yusuf calls his teacher a shaikh of the Khalwatiyya Ahmadiyya, the name given to the branch deriving from Ahmad Shams ad-Din of Maghnisa (d. 1504), with whom we may identify the Mulla Shams ad-Din ar-Rumi in the silsila.
[6]Nur ad-Din ar-Raniri writes of his uncle's coming to Aceh in his Bustan as-salatin (Iskandar 1966:32-34).
[7]Nur ad-Din gives this silsila in his Jawahir al-`ulum; see al-Attas 1986:14-5.
[8]The Qadiri and Rifa`i silsila diverge from Shihab ad-Din Ahmad b. Abi Bakr ar-Raddad (d. 1418?) up. Five of the intervening shaikhs belong to the al-`Aidarus family; the common teacher of both Raniri is Abu Hafs `Umar b. `Abdallah Ba Shaiban at-Tarimi (d. 1656).
[9]See my forthcoming book on the Naqshbandiyya.
[10]Yusuf gives the name of his teacher simply as Sayyid `Ali; the silsila continues from son to father through the sayyids Abu Bakr, `Abdallah, `Umar, ash-Shihab, `Abd ar-Rahman, `Ali, `Abdallah, `Umar al-Muhdar, `Abd ar-Rahman as-Saqqaf, to Muhammad Maula ad-Dawila the Second and the First, then to a paternal uncle, `Abdallah al-`Aidarus, his father Sayyid Muhammad 'al-muqaddam sahib Tarim Hadramaut' and grandfather `Ali, and a few more distant ancestors, `Alwi, Muhammad, `Alwi, `Abdallah, after whom the silsila breaks off. The `Aydarus family belongs to the Saqqaf branch of the Ba `Alawi Hadrami sayyids. Sayyid Muhammad 'sahib Tarim' and his father `Ali are well-known persons (although other sources mention `Ali (d. 1133) as the one who first settled in Tarim); their descendants in this silsila are not well-known. See Lfgren 1960a, 1960b.
[11]Sirhindi's attitude towards Ibn al-`Arabi was not, however, as unambiguously negative as has often been claimed by his later admirers as well as detractors. See Yohanan Friedmann's important study (1971).
[12]This is argued convincingly by al-Attas (1986) and is also implicitly clear from the analysis in Ahmad Daudy (1983). Raniri's opposition to Hamzah's followers was probably primarily political rather than purely doctrinal.
[13]The contents of Yusuf's writings available in the Jakarta and Leiden collections are summarized in Tudjimah CS (1987). This study does not, however, cover the manuscript mentioned in note 5, which contains several other treatises by Yusuf, including the most substantial one, Habl al-warid li-sa`adat al-murid, and the biographically important Safinat an-najah. The attribution to Yusuf of some of the short texts discussed by Tudjimah is, on the other hand, very doubtful.
[14]There may be one exception. The South Sumatran Sammani shaikh K.H.M. Zen Syukri of Palembang told me in March 1990 that he owned a manuscript with some treatises by Yusuf. It had been borrowed, however, so that I could not see it then. Kyai Zen Syukri promised me a photocopy, but died before his manuscript was returned.
[15]A letter to Karaeng Karunrung, written in 1084/1672, is still extant in the majmu`a mentioned in note 4. Yusuf expresses regret at not being able to meet the prince and thanks him for things sent to him (subtly remarking that the money has not reached him). The remainder of the letter consists of moral advice of the sufi kind.
[16]After one such request for Yusuf's return, in 1689, the VOC president at Fort Rotterdam, Hartsink, reported that 'the request had come from the common man, and the masses in Makassar hold this same Syaikh in such great love and awe as though he were a second Muhammad' (quoted in Andaya 1981:277). Commoners and nobles had collected a large sum to pay for the shaikh's return. Andaya suggests that a possible reason why the king so much wanted Yusuf's return was the hope that he could 'infuse a strong sense of unity and hope once again in the demoralized Makassar lands' (Andaya 1981:277).
[17]This silsila, with a short religious admonition (wasiyya) written by `Abd al-Wahid in 1145/1733, is to be found in the majmu`a that has been repeatedly referred to.
[18]`Abd al-Basir's association with Rappang might indicate that he was a Bugis, but both the respect he was shown by the Goa ruler and the fact that his khalifa was a Makasarese too (Majannang is a place in Goa) suggest that he was a Makasarese. Rappang was outside the control of Bone; when the Bone crown prince fell out with strongman Arung Palakka (in 1673), he also fled to Rappang to unite with other opponents of Arung Palakka (Andaya 1981:148). `Abd al-Basir's choice to reside there may also have had political reasons.
[19][an-]Nur al-hadi ila tariq ar-rashad. An Arabic version of this work is extant in the manuscript A 108 in the Jakarta National Library, which contains also six treatises by Yusuf, and which once belonged to Ahmad as-Salih himself. There are also Buginese and Malay versions of this work (see Cense 1950:55-6; see also below).
[20]MS ML 69, Jakarta National Library. The appendix is written in Buginese script, only the names of teachers being in Arabic script. The first names are: Yusuf Bukur (i.e., Bogor), Muhammad b. `Abd al-Karim as-Sammani, `Abd ar-Rahim b. `Abd al-Latif, Mustafa al-Bakri, `Abd al-Latif Afandi, `Ali Afandi Qirbas (Qarabash), Khair ad-Din al-Kharqani, Muhyi ad-Din al-Qa[s]tamuni and Isma`il al-Jurumi.
[21]The silsila given here ascends from Yusuf Tibuku (i.e., of Cibogo near Bogor) through Muhammad Abu Tahir al-Kurani (d. 1733) and his father Ibrahim al-Kurani (who did teach the Qadiriyya, among others) to Ahmad Qushashi, Ahmad Shinnawi, Muhammad al-Ghauth, Haji Huzur, Hidayat Allah Sarmast etc. This is, in fact, a well-known Shattari, not Qadiri line of affiliation (see Rizvi 1983:154ff).
[22]Sic! This appears to be a contamination of the titles of two works by as-Samman, an-Nafahat al-ilahiyya and al-Futuhat al-qudsiyya, both of them rather general works on sufism. The Nafahat is considered as as-Samman's major work.
[23]A small fragment of this important work is in the Jakarta National Library (Ms A 450, see Van Ronkel 1913, no. 279). The Sammani khalifa K.H. Muhammad Zen Syukri of Palembang owned a complete copy, which he gracefully allowed me to photocopy. This copy was written in the Sammani zawiya in Ta'if between 1197/1783 and 1202/1788, perhaps by `Abd as-Samad himself, who completed parts of his Sair al-salikin in Taif in those years.
[24]I owe these biographical data on Idris b. `Uthman and his successors to Drs Ahmad Rahman of Ujung Pandang. `Abdallah al-Munir's father bore the title of Arung Ujung Baso Bukaka, his mother that of Lalan Datuk Melse. Muhammad Fudail's Bugis name was Lolo Panenrang Daeng Manessa (see Rahman n.d.:14-5).
[25]This manuscript is in the possession of Drs Ahmad Rahman in Ujung Pandang. The contents are briefly described in Rahman n.d.:14.
[26]'Mededeeling omtrent de Tarequat Hadji Palopo, door Hadji Palopo's zoon Hadji Abdullah bin Abdul Razak, bijgenaamd Poeang Lompo', typescript dated May 24, 1924. KITLV, Kern Collection, H 797, inv. no. 323.
[27]This is not to say that the earliest devotees of the Khalwatiyya, the nobility, were not primarily interested in the tariqa for the invulnerability and other magical powers associated with it. If the Bone ruler Ahmad Salih prevented the commoners from following the Khalwatiyya, this was not only because he deemed them incapable of understanding its spiritual teachings but also because the magical powers had to remain a monopoly of the nobility.
[28]There is one exception: the descendants of Haji Palopo's teacher, Muhammad Fudail, continue to consider themselves as the rightful claimants to central authority. They have not been very successful, however. The successive khalifa of this genealogical line were Muhammad Fudail's son `Abd al-Ghani, `Abd as-Samad, Abu Bakr (known as Puang Labbang, in Pangkajene; d. 1970), Shams ad-Din, and the present khalifa, Tahir b. Shams ad-Din alias Puang Lolo, who is based in Ujung Pandang but also has followers in Pangkajene, Maros, and Barru (Rahman n.d.:17-8).
[29]According to Haji `Abdallah, in speaking to his Dutch interrogator, in the document cited above. Women taking part in the dhikr had to maintain modesty; they could only whisper, not shout loudly like the men, nor were they allowed to make wild bodily movements.
[30]The following is summarized after KITLV, Kern Collection, H 797, inv. no. 323.
[31]Letter enclosed in KITLV, Kern Collection, H 797, inv. no. 454.
[32]See Pijper 1934:111-6. Sayyid `Abdallah hailed from Mecca and was a cousin or nephew of the late Shafi`i mufti of that city, Ahmad b. Zaini Dahlan. He was for some time the mufti of Kedah in Malaya and then came to Java, where he lived in Batavia and later in Garut. He wrote his anti-Tijani tract also at the request of local `ulama; the prestige of his family no doubt added to its impact. When controversies around the Tijaniyya flared up again in the 1980s, especially in East Java, the Madurese kyai As'ad Syamsul Arifin of Situbondo, who saw his position threatened by the order's growing popularity, had the tract reprinted, both in the original Arabic and in a Madurese translation.
[33]The other 'heretical' works quoted by Haji `Abdallah were al-Jili's al-Insan al-kamil and the nineteenth-century Jami` al-usul fi'l-auliya' (by the Turkish Naqshbandi shaikh Diya' ad-Din Gumushkhanawi), while he allegedly misquoted from Ibn `Ata' Allah's al-Hikam and Zain ad-Din al-Malibari's Hidayat al-adhkiya', two very popular sufi texts. I have been unable to find a copy of the booklet concerned. Sayyid `Abdallah's reading of it gives the impression of being ungenerous and biased if not malevolent. He does not adduce any literal quotations to support his conclusions, and I doubt whether the author would have agreed to this rephrasing of his words.
[34]This fatwa was reprinted, with Buginese and Indonesian translations, in Watampone (Bone) in 1968. Photocopy kindly procured by Drs Ahmad Rahman.
[35]Interview with a former Darul Islam fighter, Palopo, February 1965. It was impossible, he told, to perform the loud dhikr within hearing of other people, but he and his friends would recite the dhikr silently, especially when in danger.

Pic no 1 (Building site of the Maqam of Shaykh Yusuf al Makkasri)

pic no 2 (The maqam of Shaykh Yusuf al Makkasari)

Pic given by Shaykh Yusof Da Costa, Naqshbandi Haqqani leader from South africa.

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