🐃 Putra Sayyid Muhammad Al Maliki It was and with me.

Sayyid Muhammad bin Alawi al-Maliki al-Hasani. Foto Istimewa - Al-Allamah al-Muhaddits Prof. Dr. as-Sayyid Muhammad bin Alawi al-Maliki al-Hasani. Beliau wafatnya pada hari Jum’at, malam 15 Ramadhan di waktu sahur, wafat di saat beliau beristighfar di waktu Sahur, pada malamnya beliau tidak mengajar kitab-kitab namun banyak menceritakan perihal surga dan menyatakan hasratnya untuk bertemu dengan ayahnya, Sayyid Alawi al-Maliki. Beliau wafat hari Jumat 15 Ramadhan 1425 H bertepatan dengan tanggal 29 Oktober 2004 M dan dimakamkan di pemakaman al-Ma’la di samping makam istri Rasulallah Saw. Khadijah binti Khuailid Ra. dengan meninggalkan 6 putra, Ahmad, Abdullah, Alawi, Ali, al- Hasan dan al-Husein dan beberapa putri-putri yang tidak bisa disebut satu persatu di sini. Salah satu kebiasaan beliau dibulan Ramadhan setelah shalat Tarawih selalu membaca Manaqib Sayyidah Khadijah Al-Kubra dan beliau juga mengarang Kitab Manaqib Sayyidah Khadijah Al-Kubra dengan judul Al-Bushra Fi Manaqib Al-Sayyidah Khadijah Al-Kubra kabar gembira tentang biografi Sayyidah Khadijah wanita yang agung. Detik-detik Wafatnya Abuya Sayyid Muhammad Al-Maliki Al-Habib Hamid bin Zaid pernah menempuh pendidikan di Pesantren Darul Mustafa Hadramaut Yaman dan telah menikah dengan adik perempuan istri Sayyid Muhammad al-Maliki. Seminggu sebelum Ramadhan 1425 H, Habib Hamid menerima telepon dari Sayyid Muhammad al-Maliki di Mekah dan memintanya supaya datang ke Mekah untuk umrah dan menemuinya. Habib Hamid memenuhi undangan tersebut dan bersama istrinya segera mempersiapkan segala keperluan untuk keberangkatannya. Tiket dan visa sudah diurus oleh biro perjalanan yang ditunjuk Abuya panggilan hormat untuk Sayyid Muhammad al-Maliki. “Saya hanya mengurus paspor. Seluruh biaya juga ditanggung Abuya,” kata Habib Hamid. Hari kedua Ramadhan, Sayyid Muhamad al-Maliki kembali meneleponnya. Beliau meminta Habib Hamid untuk segera terbang ke Mekah. “Kamu harus cepat menyelesaikan urusanmu, segeralah terbang ke Mekah,” pinta Sayyid Muhammad al-Maliki terkesan agak cemas. Hari keempat Ramadhan, kembali beliau menelepon untuk memastikan Habib Hamid dan istrinya jadi berangkat. “Ketika itu Abuya bilang agar saya langsung saja terbang ke Madinah untuk berziarah ke Makam Rasulullah Saw. dan shalat di Masjid Nabawi. Sekali lagi, saat itu, beliau meminta agar secepatnya sampai di Mekah.” Tepat pada 5 Ramadhan 1425 H, Habib Hamid dan istri terbang menuju Madinah. Di bandar udara, dijemput oleh salah seorang murid Sayyid Muhammad al-Maliki dan membawanya ke hotel yang telah disediakan. Dua hari di Madinah, kemudian terbang ke Mekah. “Saya sampai di Mekah pada tanggal 8 Ramadhan dan langsung istirahat di hotel yang disediakan Abuya. Sorenya baru dijemput oleh Habib Isa bin Abdul Qadir, salah satu murid beliau untuk menemui orang yang paling saya kagumi, Sayyid Muhammad al-Maliki al-Hasani. Sungguh tegang dan jantung berdetak lebih keras dari biasanya.” Sore itu, seusai sholat Ashar, Abuya menerima Habib Hamid di ruang kerjanya. “Beliau memelukku, mengucap selamat datang dan bertanya kabar teman dan muridnya di Indonesia, seperti Habib Abdurrahman Assegaf Bukit Duri, Habib Abdullah al-Kaf Tegal, KH. Abdullah Faqih Langitan dan ulama lainnya. Saya jawab semua baik-baik saja. Setelah itu saya kembali ke hotel. Beliau pesan, agar nanti berbuka puasa bersama dengannya,” kenang Habib Hamid. Ketika saat berbuka puasa hampir tiba, utusan Sayyid Muhammad al-Maliki menjemput Habib Hamid.“Hamid, apa yang kau bawa dari Indonesia?,” tanya Abuya tiba-tiba, saat Habib Hamid masuk ke ruang kerjanya. “Saya membawa dodol durian kesukaan Abuya,” jawab Habib Hamid. Wajah Sayyid Muhammad al-Maliki tampak gembira sekali. Beliau langsung membagikan oleh-oleh itu kepada teman-teman dan muridnya yang ada di situ. Beliau juga langsung mencicipinya saat buka puasa tiba. “Ada titipan lagi buat saya?,” tanya Abuya lagi. “Ya, saya membawa buah mangga dan kelengkeng” Dahi Abuya berkerut. “Kelengkeng? Buah apa itu?,” tanya beliau. Habib Hamid menjelaskan buah kelengkeng dan meminta beliau mencobanya. “Abuya tampak suka sekali buah itu, dan memakannya sampai menjelang shalat Isya,” tutur Habib Hamid. Malam itu, tepat malam tanggal 9 Ramadhan 1425 H, Habib Hamid berkesempatan shalat Isya dan Tarawih berjamaah bersama Sayyid Muhammad al-Maliki. Saat itu ikut berjamaah beberapa ulama dari Turki, Mesir dan beberapa negara lain. Tiba-tiba Sayyid Muhamad al-Maliki memanggil Habib Hamid. “Hamid bin Zaid, kamu jadi imam Tarawih!” kata Sayyid Muhammad al-Maliki. Habib Hamid tidak merasa namanya yang dipanggil, sebab ia merasa tidak mungkin ditunjuk menjadi imam. Sementara di situ banyak ulama besar yang pasti lebih layak menjadi imam shalat Tarawih. Sekali lagi Sayyid Muhammad al-Maliki memanggil Habib Hamid.“Hamid bin Zaid, kamu yang akan menjadi imam.” “Sulit dipercaya, saya yang masih muda ini ditunjuk menjadi imam. Sementara di belakang saya ada Abuya dan ulama-ulama besar yang disegani. Sungguh, saya gemetar. Membaca surah al-Fatihah yang biasanya lancar di luar kepala pun, menjadi terasa sangat sulit. Alhamdulillah, saya mampu melewati ujian berat itu dengan baik, meskipun harus gemetaran.” Habib Hamid melanjutkan ceritanya. Selesai shalat Tarawih, Sayyid Muhammad al-Maliki membaca shalawat dan qasidah. “Menurut murid-muridnya, setiap Ramadhan, seusai shalat, beliau selalu membaca Qasidah Sayyidah Khadijah al-Kubra. Beliau juga sering berziarah ke makam istri pertama Nabi Saw. bersama keluarganya. Sebelum meninggalkan masjid, beliau memanggil dan menyuruh saya umrah malam itu juga.” “Sebelum saya berangkat umrah, Abuya sempat menanyakan keadaan Indonesia. Beliau ingin berkunjung ke Indonesia, bertemu dengan para ulama dan murid-muridnya. Tapi waktunya belum tepat, beliau bilang, kesibukan menulis buku dan pertemuan dengan para ulama Mekah, sangat menyita waktunya.” Pada 10 Ramadhan, kembali Abuya memanggil Habib Hamid untuk shalat Tarawih bersama dan untuk kedua kalinya menyuruhnya umrah.“Ajaklah istrimu untuk umrah dan kembalilah untuk shalat Shubuh berjamaah, pesan Abuya sebelum saya berangkat umrah. Saya pun berpamitan sambil meminta izin untuk pergi ke Jeddah, sekadar silaturrahim ke saudara-saudara istri saya. Abuya hanya memberi izin dengan isyarat tangan dan wajah menunduk. Saya merasa, beliau tidak ingin mengizinkan saya pergi, tapi juga tidak ingin mencegah. Saya akhirnya memutuskan untuk tidak pergi ke Jeddah.” Pagi hari tanggal 11 Ramadhan, Habib Hamid shalat Shubuh bersama bersama Sayyid Muhamad al-Maliki. Beliau terkejut saat saya berada di sampingnya. “Kamu tidak jadi pergi ke Jeddah?” tanyanya. “Tidak Abuya,” sahut Habib Hamid. “Bagus!” jawab Abuya sambil memeluknya. Malamnya, seperti hari sebelumnya, Habib Hamid berjamaah shalat Tarawih yang diakhiri dengan membaca qasidah Sayyidah Khadijah al-Kubra. Malam itu juga, Habib Hamid mendapat perintah Sayyid Muhammad al-Maliki untuk umrah yang ketiga kalinya. “Pada 12 Ramadhan, selesai shalat Isya, Abuya menyuruhku untuk umrah yang keempat kalinya. Katanya, itu adalah umrah terakhir atas perintahnya. Perasaan saya memang tak enak saat beliau mengatakan itu. Ah, mungkin beliau punya rencana lain untuk saya besok.” Rabu 13 Ramadhan, untuk kedua kalinya, Habib Hamid ditunjuk menjadi imam Tarawih oleh Sayyid Muhammad al-Maliki. Saat itu jamaahnya sekitar 200 orang, sebagian besar adalah tamu-tamu Abuya. “Malam itu, beliau merasa letih dan kakinya kesemutan.” Di luar kebiasaan pula, kali ini, Abuya tidak membaca sholawat dan qasidah. Beliau meminta murid-muridnya, Bilal, Burhan, Aqil al-Aththas dan satu murid asal Kenya, membacakan secara bergantian. Sayyid Muhammad al-Maliki kelihatan sangat lelah. Maklum terkadang selama hampir 24 jam terjaga. Tamunya tak pernah berhenti mengalir, dan di sela waktu luangnya, masih tekun menulis dan membaca buku. Perpustakaan di rumah tinggalnya sampai membutuhkan tiga lantai. Kamarnya juga penuh dengan buku. Selain itu, beliau juga suka berkebun, tanahnya luas. “Abuya juga punya kebun buah yang cukup luas.” Kata Habib Hamid. Akhirnya, Abuya Sayyid Muhammad al-Maliki masuk rumah sakit untuk menjalani pemeriksaan. Menurut dokter, kondisinya cukup baik, hanya perlu istirahat di rumah sakit. Pada kamis 14 Ramadhan, istri dan keluarga beliau menjenguk. “Apa kabar Hamid bin Zaid, kamu betah di sini?” tanya Abuya ambil memandangku. Seperti biasanya, wajahnya kelihatan gembira, tidak seperti orang yang sedang sakit. “Kami tidak lama di rumah sakit, karena istri dan anak-anak Abuya akan berziarah ke Ma’la, ke makam Sayyidah Khodijah al-Kubra. Ziarah kali ini aneh. Biasanya istri Abuya tidak pernah turun dari mobil. Beliau membaca sholawat dan qasidah dari dalam mobil. Eh, hari itu beliau dan semua anggota keluarga bersama-sama membaca al-Fatihah di makam istri pertama Rasulullah Saw.” ungkap Habib Hamid. Malamnya, murid dan kerabat beliau berkumpul di rumah akit. Wajah beliau tidak berubah, tetap gembira, seperti tidak sedang sakit. “Sekitar jam dokter datang, dan mengatakan Abuya sudah sembuh. Kami semua memekik, Allahu Akbar!” Saat Bulan Purnama Tersaput Awan Di luar rumah sakit sesaat kemudian, Sayyid Muhammad al-Maliki meminta izin kepada dokter untuk menengok keluarga dan murid-muridnya. Tepat jam beliau keluar dari rumah sakit. Sebelum masuk ke mobil, Abuya menghadap ke langit selama dua menit. Bilal, salah satu muridnya bertanya “Ada apa, Abuya?” Abuya al-Maliki menjawab “Tidak ada apa-apa.” Saat itu, seharusnya bulan sedang purnama sangat indah, namun malam itu justru tertutup awan.“Sebelumnya dalam beberapa hari terakhir, beliau selalu meminta agar murid-muridnya melihat bulan, dan bertanya apakah bulan sudah kelihatan?” Dari rumah sakit, beliau tidak langsung ke rumah, tapi ke pondok pesantren, untuk menemui murid-murinya. Saat itu jam “Saya sendiri yang membukakan pintu gerbang. Setelah itu, datang Sayyid Abbas, adiknya, bersama keluarga yang lain. Kami bersama-sama membaca qasidah, lalu terlibat dalam obrolan yang sesekali diselingi dengan tertawa lebar,” cerita Habib Hamid sambil mengenang peristiwa penting itu. Pertemuan malam itu, katanya, diakhiri dengan sahur bersama. Sebelumnya, Abuya sempat bertemu kakaknya dan bikin perjanjian untuk berbuka puasa hanya dengan tiga buah kurma dan air zamzam. “Pas jam beliau meminta semuanya istirahat dan bersiap shalat Shubuh. Beliau sendiri masuk ke kamar kerjanya.” Di kamar itu, beliau ditemani Bilal dan Burhan. Tapi Bilal diminta keluar kamar. Saat itulah, Sayyid Muhammad al-Maliki tiba-tiba bertanya kepada Burhan. “Hai, Burhan. Aku sebaiknya istirahat di kursi atau di bumi maksudnya karpet?” “Terserah Abuya.” Sahut Burhan bingung, karena tidak tahu harus menjawab Abuya. Bagaimana mungkin seorang murid memutuskan sesuatu untuk gurunya? “Saya akan istirahat di bumi saja,” Kata Sayyid Muhammad al-Maliki. Beliau kemudian duduk menghadap kiblat dan bersandar. Sesaat, sempat mengambil buku dari tangan Burhan. Tapi kemudian, diletakkan di meja, lalu beliau menengadah menyebut,“Lailaaha illallah….” “Innalillahi wainna ilaihi raji’un...”hanya itu yang terucap dari mulut Burhan. Hari tepat tanggal 15 Ramadhan 1425 H atau 29 Oktober 2004, saat pagi mulai membuka kehidupan, Sayyid Muhammad bin Alawi bin Abbas al-Maliki al-Hasani wafat. Jenazah almarhum langsung dibawa ke rumah sakit. Dokter menyuruh semua keluarga dan murid-murid beliau untuk pulang ke Pondok Pesantren. Tepat seusai shalat Shubuh, ambulan rumah sakit yang membawa jenazah Abuya, tiba di kediaman beliau. “Saya pingsan. Ya, sepertinya, pertemuan saya dengan beliau hanya untuk mengantarkan jenazahnya ke Ma’la, tempat beliau dimakamkan, dekat dengan makam Sayyidah Khadijah al-Kubra, yang qasidahnya dibaca setiap kali selesai shalat Tarawih.” Ilaa hadhrotinnabiyil musthofa rosulullah shollallohu alaihi wasallam, wa ila ruuhi sayyid muhammad bin alawi al-maliki qoddasallahu sirrohu wanawwaro dloriihahu, al-Fatihah... [ Disusun oleh Sya’roni As-Samfuriy pada 15 Ramadhan 1434 H, dari berbagai sumber, tayang di Pustaka Muhibbin.

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Kelahiran As-Sayyid Muhammad Al-Hasani bin Alawi bin Abbas bin Abdul Aziz, dilahirkan pada tahun 1365H atau 1946M, di kota suci Mekkah, dalam keluarga Al-Maliki Al-Hasani yang terkenal, keluarga Sayyid yang melahirkan ulama tradisi. Bapak beliau adalah seorang ulama paling berilmu di Mekkah yang merupakan guru pertama dan utama beliau

About The BookThis book, considered one of the best about the sublime nature of the Prophet Muhammad, peace and blessings be upon him, comes at an important time when from an Islamic point of view – the prevailing secular consumerism in the West has given birth to an immorality – where even the elect of Allah’s creation – the Prophets and Messengers, may the peace and blessings of Allah be upon them, are not safe from being openly mocked or their lives ridiculed. In the East despotic rulers, the lack of leadership, external interference and sectarian division has opened up chasms of is in this atmosphere that this phenomenal book Muhammad the Perfect Man’ written by the leading Islamic scholar of recent times –Sayyid Muhammad ibn Alawi al-Maliki al-Hasani, is presented to the general readership in English for the first book ranks among the most important works of the author who writes with great erudition and love about the perfection of the last of the Messengers, Muhammad peace and blessings be upon him, sourcing every point from Islamic sources. The book starts with the perfection of the noble lineage of the Prophet, followed by the perfection of his physical form and discusses in detail the perfection of the Muhammadan heart. In the 300 pages that follow the Perfection of the Prophetic attributes are listed in detail - ranging from the perfection of the Prophetic knowledge, justice, mercy, humility, leadership, courage, generosity, patience, loyalty, wisdom, oratory and forbearance to name but just a few. The author contends from a traditional Islamic point of view that the message of Islam can only be perfect if the bringer of that message is himself author catalogues the Prophetic Perfections in great detail and provides scriptural evidence with meticulous scholarly serves as a timely reminder to the characteristics of the greatest human being that ever lived, and presents an insight into the noble Prophetic way, the behavioural code of conduct – the Sunna – of the Perfect Man, that he, may the peace and blessings of Allah be upon him, left behind for all peoples for all book is further augmented by Khalid Williams’ lucid and exemplary translation adding depth, breadth, clarity and making this within easy reach of the English speaking book is a modern day classic in the Arabic language – with it’s translation it is set to becomes the same in The AuthorThe author, Sayyid Muhammad son of Sayyid al-Maliki 1367 AH/1944 CE — 1425 AH/2004 CE, is an Idrisi Sharif whose ancestors emigrated to Mecca from Morocco. His father Sayyid 'Alawi was one of the most eminent and popular scholars of Mecca, as had been his grandfather, Sayyid 'Abbas. He was raised in a house of knowledge and spirituality and received tuition in all branches of Islamic knowledge from his father and then from the most eminent scholars in Mecca, Jeddah, and Medina at that was taught to love and respect people of high spiritual rank and became deeply attached to the great saints of his time, such as Habib 'Abdal-Qadir al-Saqqaf, Habib Ahmad Mashhur al-Haddad in Jeddah, Sayyid Hasan Fad'aq and Sayyid Muhammad Amin Kutbi in Cairo he received special attention from masters such as Shaykh Salih al-Ja'fari, the leading Malik' scholar of Egypt at the rime, Shaykh al-Hafiz al-Tijani, the well known traditionist, and Shaykh Abdul Halim Mahmud, rector of al-Azhar University. He made special trips to Upper Egypt to visit the great Shaykh Ahmad Ridwan. He also had connections with numerous masters in Syria, Lebanon, Iraq, Morocco, India, and Pakistan. Sayyid Muhammad became the foremost Sunni scholar of the Hijaz of his time. Abuyaprof. Dr. Sayyid Muhammad sebagai seorang terkenal sebagai ulama multi disiplin ilmu keislaman. Beliau tidak saja Hafidz Al-Qur'an, namun faqih, ushuli, muarrikh, muhaddits, penyair, dan musnid. Secara nasab beliau adalah ahlu bait. Rantai keilmuan beliau pun bersambung kepada datuknya, Nabi Muhammad saw. Beliau juga sering di sebut dengan julukan "Al-Muwaththa' berjalan", karena beliau hafal kitab al-Muwaththa' Imam Malik sejak umur 15 tahun. … Beliau adalah Sayyid Muhammad bin Alawi bin Abbas al-Maliki al-Hasani. Beliau lahir di Mekkah pada tahun 1365 H. putra dari ulama besar yang mengajar di Masjidil Haram, Sayyid Alawi Abbas al-Maliki. Tidak di sangsikan lagi, beliau masih keturunan Rasulallah dan nasab beliau masih terkait dengan Sayyidina Hasan, cucu Rasulallah. Kecerdasan Sayyid Mahammad Alawi sudah ketara mulai masih kecil. Sudah dapat menghafal al-Qur'an ketika masih berusia 7 tahun dan sudah menghafal kitab hadits al-Muwaththa karya Imam Malik saat beliau berumur 15 tahun. Dan pada saat beliau berumur 25 tahun, beliau meraih gelar doktor ilmu hadits dengan predikat mumtaz excellent di bawah bimbingan ulama besar Mesir, Prof. Dr. Muhammad Abu Zahrah. Rihlah ilmiyyah beliau cukup panjang dan luas di bawah bimbingan ulama-ulama shalihin yang amilin. Usia ke-26, beliau di kukuhkan sebagai guru besar ilmu hadits pada Universitas Ummul Qura, Makkah, Arab Saudi. Dan pada tanggal 2 Shafar 1421/ 6 Mei 2000 beliau di anugrahi gelar ustadziyyah atau professor dari Universitas al-Azhar asy-Syarif Kairo Mesir. Dan ini semua adalah prestasi luar biasa dan kebanggaan bagi pendudukk Kerajaan Arab Saudi, yang memang layak di capai putra ulama besar se keliber Sayyid Alawi al-Maliki. Pada tahun 1974, setahun setelah ayahandanya wafat, Sayyid Muhammad Alawi membuka pesantrennya di Utaibiyyah bersama dengan adik kandungnya, Sayyid Abbas. Namun pesantren tersebut akhirnya di pindah ke kawasan yang lebih luas tapi agak jauh dari Masjidil Haram, di pinggiran selatan kota Makkah di daerah Rusyaifah, yang kemudian di beri nama jalan al-Maliki. . Sebagai ulama besar, perjalanan hidupnya juga di penuhi onak dan duri ujian hidup seperti jejak ulama-ulama shalih pendahulunya. Pada tahun 80-an terjadi perselisihan antara beliau dengan beberapa ulama Wahhabi yang di sokong oleh Kerajaan Arab Saudi. Beliau di tuduh sesat, penyebar bid'ah dan khurafat. Beliau kemudian di kucilkan, hingga pernah mengungsi ke Madinah selama bulan Ramadhan. . Perselisihan tersebut semakin meruncing, namun akhirnya berhasil di cari jalan tengah dengan melakukan dialog atas rekomendasi atau saran dari Mufti Wahhabi yang kebetulan berseberangan pemikiran dan sangat membenci Sayyid Muhammad Alawi, yaitu Syaikh Abdul Aziz bin Baz . Dalam dialognya, Sayyid Muhammad Alawi beradu argumen dengan kuat saat berhadapan dengan ulama mantan Hakim Agung Arab Saudi, Syaikh Abdullah bin Mani'. . Dalam dialog atau perdebatan dengan ulama Wahhabi yang di tayangkan TV setempat DIMENANGKAN oleh Sayyid Muhammad Alawi dan beliau kian mendapat simpati. Konon, diam-diam keluarga Kerajaan Arab Saudi pun sebenarnya berpihak pada Sayyid Muhammad Alawi, namun takut jika di ketahui mayoritas penganut Wahhabi. Syaikh Abdullah bin Mani' kemudian menerbitkan catatan dialognya dalam bentuk kitab yang di beri judul Hiwar Ma'a al-Maliki Liraddi Munkaratihi wa Dhalalatihi Dialog dengan al-Maliki untuk menolak kemungkaran dan kesesatannya, sebuah kitab yang sekarang di 'gandrungi' dan di jadikan referensi penganut Wahhabi di Indonesia untuk mencabik-cabik Sayyid Muhammad Alawi al-Maliki dan pengiku-pengikutnya, terutama dari keluarga Pondok Pesantren Wahhabi, Al-Furqon, Sedayu Gresik Jatim. . Sayyid Muhammad kemudian juga menerbitkan kitab terkenalnya, Mafahim Yajibu an Tushahhah Faham-Faham Yang Harus Di Luruskan. Kitab beliau ini mendapat sambuatan dan pengakuan luar biasa dari ulama-ulama besar di seluruh pelosok penjuru dunia. Lebih dari 40 ulama besar dunia ikut memberikan kata sambutan pada kitab tersebut. Selain dari pada itu, ulama-ulama Mesir, Tunisia, Kuwait dan sebagainya telah membuat pembelaan terhadap Sayyid Muhammad baik dengan tulisan maupun lisan. Kitab populer tersebut kemudian menjadi andalan segenap pengikut Ahlussunnah dalam mempertahankan pluralitas aliran di Tanah Suci Mekkah. . Namun ulama Wahhabi ternyata tidak berhenti begitu saja. Setelah Sayyid Muhammad Alawi menerbitkan kitabnya, Mafahim, ulama Wahhabi lain yang pernah menjabat sebagai Menteri Agama Arab Saudi, Syaikh Shalih bin Abdul Aziz alu Syaikh menulis kitab yang menghantam pemikiran Sayyid Muhammad Alawi tersebut dengan judul Hadzihi Mafahimuna Ini adalah Faham-Faham Kami. Kitab ini juga menjadi referensi utama kelompok Wahhabi di Indonesia. Di Pondok Pesantren Wahhabi al-Furqan Sedayu Gresik, di terbitkan buku yang tidak selayaknya di tulis dengan judul Mengenal Lebih Dekat 'Syaikh'nya Nahdhatul Ulama, sebuah buku yang mengkritik dan menjelek-jelekkan keturunan Rasulallah Saw, yaitu Sayyid Muhammad Alawi al-Maliki dan sangat melukai hati warga Nahdhiyyin. Kemudian, sebagai ulama yang ikhlas dan selalu berharap ridha dari Allah, Sayyid Muhammad Alawi pun mengajak kembali berdialog untuk mempersatukan persepsi dan pemahaman, namun ajakan tersebut tak tersambut. Hanya selang 10 tahun berikutnya, di laksanakan dialog Nasional ke-2 di Makkah Mukarramah tepat pada tanggal 5-9 Dzul Qa'dah 1424 H. yang di prakarsai oleh Amir Abdullah bin Abdul Aziz. Dialog tersebut di adakan untuk mencari solusi tepat pasca terjadinya serangan pengeboman oleh kelompok teroris di Riyadh yang di sinyalir akibat dari buah melegalkan ektrimisme takfir dari kelompok-kelompok yang menisbatkan dirinya Salafiyyah. Meski di anggap terlambat oleh Sayyid Muhammad Alawi, namun beliau tetap menyambut gembira ajakan di alog tersebut. . Prilaku dzalim lain yang dialami Sayyid Muhammad Alawi adalah beliau pernah di keluarkan dari mengajar di Masjidil Haram oleh kelompok-kelompok Wahhabi. Namun semua itu di hadapi dengan penuh kesabaran dan keikhlasan. Dan setelah di keluarkan dari mengajar di Masjidil Haram tersebut, beliau mengajar di kediaman beliau di jalan Alawi, Rushaifah, Makkah. Selain beliau adalah ulama panutan segenap muslimin ahlussunnah wal jama'ah, beliau juga aktif di bidang dakwah yang di gelar Rabithah Alam al-Islami Liga Dunia Islam dan Muktamar Alam Islami Organisasi Konferensi Islam atau OKI. Beliau juga termasuk salah satu ulama Islam yang aktif dan produktif dalam hal menulis kitab dalam berbagai tema, baik yang bermuatan da'wah, hadits, nasehat, sirah Nabawiyyah dan lain-lain. Berikut adalah daftar kitab-kitab yang di tulis oleh beliau 1. Al-Dzakhair al-Muhammadiyyah 2. Al-Mukhtar min Kalam al-Akhyar 3. Fadl al-Muwaththa' wa 'inayah al-Ummah al-Islamiyyah bih 4. Al-Insan al-Kamil 5. Al-Manhal al-Lathif fi Mushthalah al-Hadits 6. Al-Qawaid al-Asasiyyah fi Mushthalah al-Hadits 7. Al-Qawaid al-Asasiyyah fi Ulum al-Qur'an 8. Al-Hajj 9. Al-Muslimun Baina al-Waqi' wa al-Tajribah 10. Al-Musytasyriqun Baina al-Inshaf wa al-'Ashabiyyah 11. Wahuwa fi al Ufuq al-A'la 12. Al-Anwar al-Bahiyyah 13. Nidham al-Usrah 14. Labaik Allahumma Labaik 15. Haula Khashaish al-Qur'an 16. Zubdah al-Itqan fi Ulum al-Qur'an 17. Qul Hadzihi Sabili 18. Fi Sabili al-Hadyi wa Rasyad 19. Fi Rihabi Bait al-Haram 20. Kasyf al-Ghummah 21. Al-Qudwah al-Hasanah 22. Mafhum at-Thathawwur wa at-Tajdid fi as-Syari'ah al-Islamiyyah 23. Haula al-Ihtifal bi al-Maulid an-Nabawi 24. Al-Ziarah an-Nabawiyyah 25. Khashaish al-Ummah al-Muhammadiyyah 26. At-Tahdzir min al-Mujazafah bi at-Takfir 27. Adzkar Nabawiyyah wa Ad'iyyah Salafiyyah. 28. Al-Hushun al-Mani'ah 29. Dzakariyyat wa Munasabat 30. Ad-Da'wah al-Ishlahiyyah 31. Tarikh al-Hawadits wa al-Ahwal an-Nabawiyyah 32. Mukhtashar Sirah ar-Rasul 33. Syari'ah Allah al-Khalidah 34. Syarah Mandlumah al-Waraqat fi Ushul al-Fiqh 35. Fath al-Qarib al-Mujib 'ala Tahdzib at-Targhib wa at-Tarhib 36. Ma La 'Ainun Ra'at 37. Anwar al-Masalik 38. Waqi'iyyat at-Tarbiyah al-Islamiyyah 39. Syaraf al-Ummah al-Muhammadiyyah 40. Al-Muwaththa' bi Riwayat Ibn al-Qasim 41. Mafahim Yajib an Tushahhah 42. At-Thali' as-Sa'id 43. Huwa Allah 44. Abwab al-Faraj 45. Manhaj as-Salaf fi Fahm an-Nushush 46. Al-Ghuluw makalah pada debat Nasional ke-2 di Makkah Mukarramah Banyak orang yang menyebut Sayyid Muhammad Alawi sebagai al-allamah seorang yang sangat mengetahui ilmu agama atau ulama besar. Bahkan, Syaikh Muhammad Sulaiman Faraj, seorang ulama Makkah, menyebutnya al-arif billah wali. Beliau juga sering di sebut dengan julukan 'Al-Muwaththa' berjalan' kerena beliau hafal kitab al-Muwaththa' Imam Malik sejak umur 15 tahun. Akhlak beliau juga patut di tiru oleh segenap muslimin. Di tengah derasnya cacian, hinaan, pengkafiran, hujatan dan pensesatan dari ulama Wahhabi dan pengikutnya, beliau dengan tetap sabar dan tegar menerimanya, bahkan tak satupun kata beliau menghina balik terhadap musuh-musuhnya yang amat kejam dan tidak bertata krama Islam sama sekali, baik lewat lisan atau tulisan. Lihatlah kitab Mafahim Yajibu an Tushahah yang dengan hati ikhlas dan mengharap ridha dari Allah, beliau dengan santun dan tak satupun mencantumkan tulisan yang berbau menghina seseorang. Bahkan dalam mukaddimahnya, beliau menulis "Kami berlindung kepada Allah dari apabila kami termasuk dari orang-orang yang belajar ilmu karena tujuan beredebat dengan sombong atau mujadalah, sebagaimana sabda Rasulallah Saw. "Barang siapa mencari ilmu yang ilmunya akan di gunakan untuk mendebat orang-orang bodoh dengan sombong atau menyombongi ulama atau supaya orang-orang datang berduyun-duyun kepadanya, niscaya Allah akan memasukkan dia ke neraka" HR. at-Tirmidzi dan lain-lain. Dan kitabku ini sama dengan kitab-kitab lain yang menerima untuk di perbaiki dan di murajaah kembali. Dan aku –dengan anugrah dari Allah– mengakui hal itu di setiap karya-karyaku yang sudah aku tulis. Dan aku juga menulis di setiap akhir tulisan kitabku sungguh aku memohon taufiq dan kebenaran dari Allah dalam setiap yang aku tulis. Apabila isinya benar, maka itu semata-mata dari Allah, dan jika salah, maka itu dari aku pribadi dan ijtihadku. Dan aku berharap dari setiap orang yang melihat tulisanku untuk memberikan petunjuk irsyad dan menunjukkan kesalahan-kesalahku" Sungguh sebuah sikap tawadhu', inshaf dan penuh keikhlasan yang di tunjukkan ulama besar panutan Islam. Sayyid Muhammad Alawi al-Maliki. Semoga Allah meridhainya! Beliau wafat tepat pada hari Jum'at yang barakah, tanggal 15 Ramadhan 1425 H. dan di makamkan di Jannataul Ma'la dekat dengan makam Sayyidah Khadijah al-Kubra, istri Rasulallah. . Dan alhamdulillah, sebelum beliau wafat, Allah telah memperlihatkan kejayaan dakwah dan tarbiyah beliau dengan lunturnya sedikit demi sedikit faham ekstrim Wahhabi dan beliau mendapat pengakuan yang selayaknya dari Kerajaan Saudi. . Haritepat tanggal 15 Ramadhan 1425 H atau 29 Oktober 2004, saat pagi mulai membuka kehidupan, Sayyid Muhammad bin Alawi bin Abbas al-Maliki al-Hasani wafat. Jenazah almarhum langsung dibawa ke rumah sakit. Dokter menyuruh semua keluarga dan murid-murid beliau untuk pulang ke Pondok Pesantren. Al-Sayyid Muhammad bin Alawi bin Abbas al-Maliki al-Hasani was one of the foremost traditional Islamic scholars of contemporary times, and without doubt, the most highly respected and loved scholar of the holy city of Mecca and the entire Hijaz region Western Arabia. The Shaykh is a grandson of the Prophet ﷺ, a leader of the Ahl al-Bayt, the Imam of Hadith in our age, an authority of the four Madhhabs, a spiritual leader of the highest calibre, a caller to Allah par excellence, and unparalleled in his standing in the world of traditional Islamic scholarship. Visiting him was considered imperative for the Ulama who would visit Family & LineageThe Sayyid descends from a noble family that is directly connected to the blessed Prophet Muhammad ﷺ. He is a scion of the famous al-Maliki al-Hasani family of Mecca, who are descendants of the Prophet ﷺ through his grandson, Imam al-Hasan b. Ali رضي الله عنه. The Maliki family is one of the most respected families in Mecca and has produced great scholars who taught in the Haram of Mecca for centuries. In fact, five of the Sayyid's ancestors have been the Maliki Imams of the Haram of Mecca. His grandfather, al-Sayyid Abbas al-Maliki was the Mufti and Qadi of Mecca and the Imam and Khatib of the Haram. He held this position during the Ottoman, then Hashemite times, and continued to hold it after the Saudi Kingdom was established. The late King Abdul Aziz bin Sa’ud had great respect for him. His late father, al-Sayyid Alawi al-Maliki was one of the greatest Ulama of Mecca in the previous century. Al-Sayyid Alawi al-Maliki taught the various traditional Islamic sciences in the Haram of Mecca for nearly 40 years! Hundreds of students from all over the Islamic world benefited from his lessons in the Haram and many hold key religious positions in their lands today. The late King Faisal would not make any decision regarding Mecca without consulting al-Sayyid Alawi. He passed away in 1971 and his funeral was the biggest funeral seen in Mecca in a 100 years! For the next three days after his death, the local Saudi radio stations played the holy Qur'an only. This was something that was only done for him. The Maliki family has produced many other scholars, but for the sake of brevity we have only mentioned al-Sayyid Muhammad bin Alawi's eminent father and grandfather. His Birth & Early EducationAl-Sayyid Muhammad al-Hasan bin Alawi bin Abbas bin Abdul Aziz, was born in 1946, in the holy city of Mecca, in the famous al-Maliki al-Hasani Sayyid family of traditional Ulama. The Sayyid was fortunate to have as his father, the most learned scholar of Mecca, al-Sayyid Alawi. His father was his first and primary teacher, teaching him privately at home and as well as at the Haram of Mecca, where he memorized the Holy Qur'an at a young age. The Sayyid was educated by his eminent father from childhood and was authorized to teach every book he studied with him. His Further EducationWith his father's instruction, he also studied and mastered the various traditional Islamic sciences of Aqidah, Tafsir, Hadith, Fiqh, Usul, Mustalah, Nahw, and more at the feet of other great scholars of Mecca, as well as Medina, all of whom granted him full Ijazah certification to teach these sciences to others. By the age of 15, the Sayyid was already teaching the books of Hadith and Fiqh in the Haram of Mecca to fellow students, by the orders of his teachers! After finishing his traditional education in his hometown of Mecca, he was sent by his father to study at the esteemed Al-Azhar University of Egypt. He received his from al-Azhar at the age of 25, making him the first and youngest Saudi to earn a from there. His thesis on Hadith was rated 'excellent,' and highly praised by the eminent Ulama of the Azhar at that time, such as Imam Abu Zahra. His Travels in Questing for KnowledgeIt has been the way of most great Ulama to travel in pursuit of knowledge and wisdom. The Sayyid was no exception to this rule. He traveled from a young age, with the permission of his father, to seek knowledge and spirituality from those who possess it. The Sayyid traveled extensively in North Africa, Egypt, Sudan, Syria, Turkey, and the Indo-Pak subcontinent to learn from great scholars, meet the Friends of Allah, visit the Mosques and Shrines, and collect manuscripts and books. In each of these lands, he met its great Ulama and Awliya and benefited immensely from them. The Ulama of these lands, in turn, were also very impressed by this young student from Mecca and gave him special attention. Many had great respect for his learned father already, so were extremely honored to have the son as their student. His Ijazat Licenses to TransmitThe Traditional system of Islamic education is based on Ijazah or the 'permission to transmit Sacred Knowledge.' Not just any person was allowed to teach; only those who had certified Ijazahs from well-known scholars. For every branch of knowledge and for every book of Hadith, Fiqh, Tafsir there are sanads or 'chains of narration' that go back to the author of the book himself through his students and their students. And in the case of most sanads, such as those of the Qur'an, Hadith, and Tasawwuf, they connect back to the blessed Prophet ﷺ. Sayyid Muhammad was honored to be one of the Shaykhs with the largest number of ijazahs in our times. He also possessed the closest shortest 'chains of narration' to his ancestor, the Prophet Muhammad ﷺ. In his Arabian homeland and in the course of his travels, the Sayyid obtained more than 200 ijazahs from the greatest scholars of his time, in every branch of Islamic knowledge. Thus, his own ijazah that he would grant to his students was from the most prestigious and rarest in the world, linking his students to countless great scholars. His TeachersIndeed, most of the great Scholars today had sought the ijazah from the Sayyid. The Masters who granted the Sayyid their respective ijazahs were great savants and shining stars from all over the Islamic world. We would like to mention a few here His Teachers from Mecca al-Mukarrama His learned father and his first teacher, al-Sayyid Alawi bin Abbas al-Maliki Shaykh Muhammad Yahya Aman al-Makki Shaykh al-Sayyid Muhammad al-’Arabi al-Tabbani Shaykh Hasan Sa’id al-Yamani Shaykh Hasan bin Muhammad al-Mashshat Shaykh Muhammad Nur Sayf Shaykh Muhammad Yasin al-Fadani Al-Sayyid Muhammad Amin Kutbi Al-Sayyid Ishaq bin Hashim Azuz Al-Habib Hasan bin Muhammad Fad'aq Al-Habib Abdul Qadir bin Aydarus al-Bar Shaykh Khalil Abd-al-Qadir Taybah Shaykh Abd-Allah Sa'id al-Lahji His Teachers from Madinah al-Munawwarah Shaykh Hasan al-Sha'ir, Shaykh al-Qurra of Medina Shaykh Diya'uddin Ahmad al-Qadiri Al-Sayyid Ahmad Yasin al-Khiyari Shaykh Muhammad al-Mustafa al-’Alawi al-Shinqiti Shaykh Ibrahim al-Khatani al-Bukhari Shaykh Abdul Ghafur al-’Abbasi al-Naqshbandi His Teachers from Hadramawt & Yemen Al-Habib Umar bin Ahmad bin Sumayt, Grand Imam of Hadramawt Shaykh al-Sayyid Muhammad Zabarah, Mufti of Yemen Shaykh al-Sayyid IbrahIm bin Aqil al-Ba-’Alawi, Mufti of Ta'iz Al-Imam al-Sayyid Ali bin Abdul Rahman al-Hibshi Al-Habib Alawi ibn Abdullah bin Shihab Al-Sayyid Hasan bin Abdul Bari al-Ahdal Shaykh Fadhl bin Muhammad Ba-Fadhal Al-Habib Abdullah bin Alawi al-Attas Al-Habib Muhammad bin Salim bin Hafeez Al-Habib Ahmad Mashhur al-Haddad Al-Habib Abdul Qadir al-Saqqaf Shaykh Abdullah Zayd al-Zabidi His Teachers from Syria & Lebanon Shaykh Abul Yusr ibn Abidin, Mufti of Syria Shaykh al-Sayyid al-Sharif Muhammad al-Makki al-Kattani, Mufti of the Malikis Shaykh Muhammad As’ad al-Abaji, Mufti of the Shafi’is Shaykh al-Sayyid Muhammad Salih al-Farfur Shaykh Hasan Habannakah al-Maydani Shaykh Abdul Aziz Uyun al-Sud al-Himsi Shaykh Muhammad Sa’id al-Idlabi al-Rifa’i Shaykh Abdullah al-Harari His Teachers from EgyptShaykh al-Sayyid Muhammad al-Hafiz al-Tijani, Imam of Hadith in Egypt Shaykh Hasanayn Muhammad Makhluf, Mufti of Egypt Shaykh Salih al-Ja’fari, Imam of al-Azhar Shaykh Amin Mahmud Khattab al-Subki Shaykh Muhammad al-’Aquri student of Imam al-Bajuri Shaykh Hasan al-’Adawi Shaykh al-Sayyid Muhammad Abul Uyun al-Khalwati Al-Imam al-Akbar Dr. Abdul Halim Mahmud, Rector of al-Azhar His Teachers from North Africa Morocco, Algeria, Libya, & Tunisia Al-Sharif Idris al-Sanusi, late King of Libya Shaykh al-Sayyid Abdullah bin al-Siddiq al-Ghumari, Imam of Hadith in Morocco Shaykh al-Sayyid Abdul Aziz bin al-Siddiq al-Ghumari Shaykh Muhammad al-Tahir ibn Ashur, Imam of al-Zaytuna, Tunis Shaykh al-Sayyid al-Sharif Abdul Kabir al-Saqali al-Mahi Shaykh al-Tayyib al-Muhaji al-Jaza'iri, Muhaddith of Algeria Shaykh al-Faruqi al-Rahhali al-Marrakashi Shaykh al-Sayyid al-Sharif Muhammad al-Muntasir al-Kattani Shaykh Sidi Muhammad Bal-Qa'id al-Hibri al-Shadhili al-Darqawi, Algeria His Teachers from the Indo-Pak SubcontinentShaykh al-Faqih Abul Wafa al-Afghani, Imam of the Hanafis, Hyderabad Deccan Shaykh al-Allamah Abdul Mu’id Khan, Hyderabad Deccan al-Imam al-’Arif-Billah Mustafa Rida Khan al-Barelawi, Mufti of India Mufti Muhammad Shafi’i al-Deobandi, Mufti of Pakistan Mawlana Muhammad Zakariyyah al-Kandahlawi, Master of Hadith Malawana Zafar Ahmad Thanawi, author of 'Ila al-Sunan Shaykh al-Muhaddith Habib al-Rahman al-’Azami Mawlana Sayyid Abul Hasan Ali al-Nadawi His Teachers from the Sudan Shaykh Yusuf Hamad al-Nil Shaykh Majdhub Muddassir Ibrahim al-Tijani Shaykh Ibrahim Abul Nur Shaykh al-Tayyib Abu Qinayah al-Tijani These were only the more famous of the scholars from whom our Shaykh obtained ijazah's, and there are many others. In al-Sayyid Muhammad Alawi al-Maliki, one would find the best of all these Shaykhs from various backgrounds and inclinations. The Sayyid's broadmindedness in his quest for knowledge is an example for all those who wish to restrict themselves to one school or institute. His Teaching CareerOne would not like to use the word 'career' for the Sayyid's teaching activities, as this word may seem closely connected to material gains. The Sayyid, like all traditional Shaykhs, and like his ancestors before him, taught solely for the sake of Allah and expected nor gained any material benefits at all. In fact, he would host a large number of students at his own residence, providing them with food, drink, shelter, clothes, books and everything else they need. In return, they were only required to follow the rules and etiquette of students of sacred knowledge. Students of the Sayyid would usually stay with him for many years, learning the various branches of Islamic knowledge, then return to their lands. Hundreds of students learnt at his feet, and have since become savants of Islamic knowledge and spirituality in their own countries, particularly Indonesia, Malaysia, Egypt, Yemen and Dubai. After returning from al-Azhar, he was also appointed as Professor of Islamic studies at the Umm al-Qura University in Mecca, where he taught from 1970. In 1971, after his father's death, the scholars of Mecca asked him to accept his father's position as a teacher in the Haram, which he did. Thus, he sat on the Chair from which his family had taught for more than century. The Sayyid also taught in the Haram of Medina occasionally. His lessons were the largest attended lessons in the Two Harams. In the early eighties however, he was removed from both his teaching position in the Umm al-Qura University as well as his ancestral chair of teaching in the Haram, due to the fatwas or edicts of some fanatical scholars of the Wahhabi sect, who considered his presence a threat to their extremist ideology and religious authority. Since then, he taught the great books of Hadith, Fiqh, Tafsir and Tasawwuf at his home and mosque on al-Maliki street in the Rusayfah district of Mecca, and his public lessons, between Maghrib and Isha, were attended by no less than 500 people daily. Many students from the University would attend his lessons in the evenings. Despite opposition from the Wahhabi establishment, al-Sayyid Muhammad Alawi al-Maliki was highly respected by the Saudi government and was often consulted by the King on important affairs. He was also nominated as the head judge at the international Qira'at Qur'anic reading competition in Mecca for three consecutive years. His Writings & PublicationsThe Sayyid was a prolific writer and produced close to one hundred works. He has written on a variety of religious, legal, social and historical topics and many of his books are considered masterpieces on the subject and are prescribed textbooks in Islamic institutes around the world. We mention here some selected works on various subjects His Writings in Aqidah Mafahim Yajib an Tusahhah Notions that Must Be Corrected, perhaps the most important contemporary statement of Ahl al-Sunna on the “Salafī” heresy. In this book Shaykh Muḥammad ibn Alawi establishes the proofs and positions of the Imams of Ahl al-Sunna on the topics of taṣawwuf, tawassul, the Prophet’s s intercession, the celebration of his birthday mawlid, the Ash’ari School, etc. with extensive documentation including the sources claimed as authoritative by the “Salafīs” themselves -Ibn Taymiyya, Ibn al-Qayyim, Ibn ʿAbd al-Salaf fi Fahm al-Nusus “The Methodology of the Predecessors in Understanding the Texts Theory and Practice”, his latest work, a continuation and update of the min al-Takfir Huwa Allah “{He is Allāh} 1121”, a statement of Sunni doctrine in refutation of the aberrations of anthropomorphismQul Hadhihi Sabili “{Say This Is My Way} 12108”, a concise manual of Islamic doctrine and Aqidat al-’Awwam His Writings in TafsirZubdat al-Itqan fi Ulum al-Qur'an Wa-Hiwa bil Ufuq al-A’la “{When He was on the uppermost horizon} 537”, the most comprehensive commentary to date on the Prophet’s ﷺ night journey and ascension, summing up over forty works devoted to the subject. A companion to the Shaykh’s al-Anwar al-Bahiyya, the book contains a detailed commentary of the verses that pertain to the vision of Allah and a full documentation of the authentic relevant al-Asasiyya fi Ulum al-Qur'an “Basic Foundations in the Sciences of the Qur’ān”, a useful primer and introduction to Dr. Nūr al-Dīn ʿItr’s Ulum al-Qur’an al-Karim “The Sciences of the Noble Qur’an”.Hawl Khasa'is al-Qur'an His Writings in HadithAl-Manhal al-Latif fi Usul al-Hadith al-Sharif Al-Qawa’id al-Asasiyya fi Ilm Mustalah al-Hadith Fadl al-Muwatta wa-Inayat al-Umma al-Islamiyya bihi Anwar al-Masalik fi al-Muqaranat bayna Riwayat al-Muwatta lil-Imam Malik His Writings in Seerah Muhammad al-Insan al-Kamil “Muḥammad the Perfect Human Being” ﷺ, a comprehensive summary of the Prophet’s ﷺ attributes in the manner of the books of shamā’il. Its chapters are titled as followsThe Perfection of His Lofty Gifts and Pure Perfection of His Immunity From Defects and Questionable Aspects, and His Divine Safeguard from Enemies, Devils, and Perfection of His Magnificent Manners and Noble Perfection of His Illustrious Merits and Peerless Perfection of His Wisdom in Government and Military Perfection of His Conduct in the Administration and Education of the Community, and His Heedful Interaction with Them in General and with His Family and Companions in Perfection of His Law and Its Fulfillment of Human Needs and Keeping Pace with the Spirit of the Times without Incurring Alteration nor al-Hawadith wal-Ahwal al-Nabawiyya “Historical Events and Markers in the Prophet’s ﷺ Life”.'Urf al-Ta'arif bil-Mawlid al-Sharif Al-Anwar al-Bahiyya fi Isra' wal-Miraj Khayr al-Bariyya “The Resplendent Lights of the Night Journey and Ascension of the Best of Creation”, a monograph that collates all the sound narrations of the Prophet’s ﷺ night journey and ascension into a single al-Muhammadiyya Zikriyat wa-Munasabat Al-Bushra fi Manaqib al-Sayyidat Khadijah al-Kubra His Writings in UsulAl-Qawa’id al-Asasiyya fi Usul al-Fiqh “Basic Foundations in the Principles of the Law”, a useful primer and introduction to Dr. Wahba al-Zuhayli’s two-volume Uṣul al-Fiqh al-IslamiSharh Manzumat al-Waraqat fi Usul al-Fiqh Mafhum al-Tatawwur wa al-Tajdid fil Shari’ah al-Islamiyya “What is Meant by Growth and Renewal in Islamic Law”His Writings in Fiqh Al-Risalat al-Islamiyya Kamaluha wa-Khuluduha wa-Alamiyyatuha “The Message of Islam Its Perfection, Immortality, and Universality”.Labbayk Allahumma Labbayk Al-Ziyarat al-Nabawiyya bayn al-Shari’a wa-al-Bid’iyya Shifa' al-Fu'ad bi-Ziyarat Khayr al-’Ibad “The Healing of Hearts Concerning the Visitation of the Best of Human Beings” which establishes the proofs and positions of the Imams of Ahl al-Sunna on the subject of travelling to visit the Prophet ﷺ in order to obtain blessings tabarrukan and inter-cession tashaffuʿanHawl al-Ihtifal bi-Zikra al-Mawlid al-Nabawi al-Sharif On Celebrating the Birth of the Prophet ﷺ a meticulous summation of the proofs adduced by the scholars for the permissibility of celebrating the al-Nabawi bayn al-Ghuluww wal-Ijhaf “The Panegyric of the Prophet ﷺ Between Extremism and Fairness”, a study of the genre with examples from the Qur’ān, ḥadīth, commentaries, and poetry showing that praising the Prophet ﷺ is part of the perfection of one’s Islam and not, as some enviers have claimed, a contravention of the ḥadīth “Do not over-extol me lā tuṭrūnī the way Christians over-extolled ʿĪsā ibn Maryam e; [ by divinizing him].”His Writings in TasawwufAl-Mukhtar min Kalam al-Akhyar Abwab al-Faraj “The Gates of Deliverance”, a descriptive manual of supplications and devotions for various occasions from the Qur’an, the Sunna, and the Imams of Islam together with a description of the manners of supplicants. It contains a valuable prescription for reciting the Fatiḥa al-Anwar min Adiyat al-Sadah al-Akhyar “The Epitome of the Rising Lights Taken From the Supplications of the Elect Masters”, a manual of devotions taken from the Sunna and the Imams of Islam. It contains, among other precious supplications, the devotion ḥizb of Imam al-Nawawi which begins with the words “In the name of Allāh, Allāh is greatest! I say upon myself, my Religion, my spouses, my children, my property, my friends, their Religion and their property, a thousandfold “There is no change nor power except with Allāh the Exalted, the Almighty.”Al-Husun al-Ma’niyya “The Invincible Forts”, a booklet of personal devotions selected from the Sunna and the practice of the Shawariq al-Anwar Azkar Nabawiyya wa-’Adiyyat Salafiyya Al-Bayan wal-Ta’rif fi Dhikra al-Mawlid al-Sharif “The Exposition and Definition of the Celebration of the Noble Birthday”, a concise anthology of texts and poems related to the Writings on Other SubjectsFi Rihab al-Bayt al-Haram History of Mecca Al-Mustashriqun Bayn al-Insaf wa al-’Asabiyya “The Orientalists Between Fairness and Prejudice”, a brief survey of the pitfalls of literature on Islam by al-Islam ila al-Riyada Sports in Islam Al-Qudwat al-Hasana fi Manhaj al-Da'wah ila Allah “The Excellent Examplar in the Method of Calling Others Unto Allah”. Ma La Aynun Ra'at Description of Paradise Nizam al-Usra fi al-Islam Islam and Family Kashf al-Ghumma Virtues of helping fellow Muslims Al-Da’wat al-Islahiyya Call for Reform Al-Muslimun bayn al-Waqi' wa al-Tajriba Contemporary Muslim world Fi Sabil al-Huda wal-Rashad Collection of speeches Sharaf al-Ummat al-Islamiyya Superiority of the Muslim Umma Usul al-Tarbiyyat al-Nabawiyya Prophetic methods of education Nur al-Nibras fi Asanid al-Jadd al-Sayyid Abbas Set of Grandfather's Ijazahs Al-’Uqud al-Lu'liyya fil Asanid al-’Alawiyya “The Pearl Necklaces Alawi’s Transmission Chains”, in which the Shaykh lists the transmission chains he received from his father, Sayyid Alawi ibn Abbas. Al-Tali’ al-Sa’id al-Muntakhab min al-Musalsalat wal Asanid “The New Moon of Happiness A Selection of Similarly-Narrated Ḥadiths and Chains”. Al-’Iqd al-Farid al-Mukhtasar min al-Athbat wa al-Asanid Set of Ijazahs This is a selected list of the published works of the Sayyid. There are many other publications that were not mentioned and many works that are still to be published. We also did not mention the numerous important classical works that the Sayyid has located, researched and published for the first time, with notes and commentary. All together, the Sayyid's contribution in this field has been great. Many of the Sayyid's works have also been translated into foreign languages. His Other ActivitiesThe Sayyid was a keen propagator of true Islamic guidance and spirituality and traveled all over Asia, Africa, Europe and America calling people to heed to the Words of Allah and His final Messenger Muhammad ﷺ. In Southeast Asia especially, the Sayyid personally established and ran more than 70 Islamic schools to counter Christian missionary activities. Large numbers of Christians and Buddhists embraced Islam at his blessed hands, many of them, simply by looking at the Muhammadan Light shining on his face. Wherever he would go, the leaders, scholars and masses of that country would receive him with jubilation. He often addressed crowds of hundreds and even thousands of people. He was dearly loved and adored all over the Muslim world, not only because of his Muhammadan Lineage but also because of his immense knowledge, wisdom, humble manners and spiritual charisma. He was known to be extremely generous with his knowledge, wealth and time. The Sayyid’s ApproachThe Sayyid followed and advocated the mainstream majority tradition of Islam, the way of Ahl al-Sunnah wa al-Jama’ah, the hallmark of which is tolerance and moderation, knowledge and spirituality, and unity in diversity. He believed in adherence to the four established Madhhabs, but without fanaticism. He taught respect for the great Ulama and Awliya of the past. He was against the hasty condemnation of fellow Muslims as disbelievers kafirs and polytheists mushriks, something that has become the trademark of certain modern sects today. He was very critical of so-called 20th century 'reformers' who wish to simply wash away the Islam of the previous generations in the name of 'pure Islam'. He believed that condemning all Ash’aris, or all Hanafis, Shafi’i's and, Malikis or all Sufis, as some extremist sects are doing nowadays, means condemning the whole Umma of Islam for the past thousand years. This can only be the attitude and approach of an enemy of Islam, not a friend. The Sayyid strongly believed that the great Madhhab-following Sunni-Sufi Islamic scholars of the past thousand years, are our connection to the Qur'an and Sunnah, and not a barrier between them and us, as some would like to believe. True understanding of the Qur'an and Sunnah is one that is based on the interpretation of the great scholars of Islam, not the whims and fancies of modern-day extremists who don't think twice before condemning the majority of the Muslims of the world. The Sayyid believed that the majority of this Umma are okay, it's the fanatical minority groups that must recheck their extremist ideologies. The Sayyid was also a proponent of true Shariah based Sufism, the Sufism of the great Awliya and saints of this Umma. He himself was a spiritual master of the highest caliber, linked to most of the great Spiritual Orders of Islam, through great Shaykhs of the Tariqas or spiritual orders. He believed that reciting dhikr, alone and in congregation, is an integral part of a Muslim's spiritual well-being. All his students were required to pray tahajjud night vigil and read morning and evening awrad litanies. Finally, the Sayyid believed that Muslims must use their resources to uplift the state of their Umma, spiritual, socially and materially, and not waste their precious time in fighting over petty issues. He believed Muslims should not condemn each other on matters that have been differed upon by the Ulama, they must rather join hands in combating that which is agreed upon to be evil and sin. The Sayyid's views are exemplified in his most famous work Mafahim Yajib an Tusahhah Notions that Must be Corrected, a book that gained wide appreciation throughout the Islamic world, and was highly acclaimed in scholarly circles. His DeathThe Sayyid passed away on Friday the 15th of Ramadan 1426 / 29th October 2004 and he had wished to pass away in Ramadan in a state of fasting in his house in Mecca. The day after his passing away, the King of Saudi Arabia, Abdullah, and all the top officials of the country and members of the Saudi royal family came to pay their condolences. The Sayyid left behind two sons, Sayyid Ahmad and Sayyid Abdullah, and many daughters. Sayyid Ahmad is a learned young scholar and has become his father's able successor. He continues with all the teaching and spiritual activities of his father. The Sayyid also left behind a large number of students, many of whom hold prominent positions in Saudi Arabia and throughout the Muslim world. Through them, and through his works, his legacy continues to flourish. May Allah grant him the highest place in Jannah next to his beloved Grandfather, Sayyidina Rasulillah ﷺ. Amin. This article was adapted from the work of the Sayyid’s student Shaykh Fakhruddin Owaisi.

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^{SayyidAlawi bin Abbas Al-Maliki Al-Hasani merupakan salah seorang ulama Makkah terunggul pada abad yang lalu. Dia telah mengajar pelbagai ilmu Islam turath di Masjidil Haram selama hampir 40 tahun. Ratusan murid dari berbagai pelosok dunia telah mengambil faedah darinya melalui kuliah rutin yang dia ajarkan di Masjidil Haram.}

Berita dukacita datang dari kota suci Mekkah. Sayid Muhammad Bin Alwi Bin Abbas Alhasani, wafat pada 15 Ramadhan 1425, bertepatan dengan tanggal 29 Oktober 2004. Meninggalnya ulama kelahiran Mekkah tahun 1943 1362H cukup mengejutkan warga kota Mekkah, khususnya para mukimin Indonesia yang tinggal di Kota Suci itu. Karena, ulama yang menjadi panutan para kyai di banyak negara ini, sebelum menghembuskan nafas terakhir masih menunaikan shalat subuh di kediamannya. Ketika jenazah Sayid Muhammad Al Maliki hendak dishalatkan di Masjidil Haram, ribuan warga kota Mekkah bergantian menggusung jenazahnya. Dikabarkan sejumlah warga Afrika banyak yang menangis dan histeris. Sementara toko-toko di sekitar Masjidul Haram yang dilewati jenazah mematikan lampu sebagai tanda almarhum di makamkan di pemakaman Ma'la di Mekkah, berdekatan dengan makam Sayidatina Khadijah, istri pertama Rasulullah SAW. Harian Arab Saudi Okaz sengaja mengetengahkan tiga halaman suratkabarnya untuk memuat kegiatan, aktivitas, dan biografi Al Maliki, bukan hanya di Indonesia, tapi juga di negara-negara Afrika, Mesir, dan Asia Tenggara. Ayahnya Sayid Alwi Al Maliki adalah guru dari pendiri NU, KH Hasyim Ashari. Dia juga pernah menjadi guru besar di Masjidil Haram pada 1930-an dan 40-an. Banyak ulama sepuh dari Nahdlatul Ulama NU yang menimba ilmu dari Sayid Alwi Al-Maliki. Sepeninggal Sayid Alwi, kiprahnya dilanjutkan oleh Sayid Muhammad Alwi juga pernah mengajar di Masjidil Haram, Makkah. Almarhum ayahnya ini dulu tinggal di Aziziah, yang tidak jauh dari Masjidil Haram. Di masjid yang dijadikan sebagai kiblat umat Islam ini, Sayid Alwi mengajar murid-muridnya yang datang dari berbagai negara, termasuk para jamaah dari Indonesia. Warga Betawi sendiri pada masa-masa itu, banyak mengirimkan anak-anak mereka belajar ke tanah Hejaz sebutan Kerajaan Arab Saudi kala itu.Ketika dua tahun lalu saya berkunjung di kediamannya di Rushaifah sekitar empat kilometer dari Masjidil Haram, terlihat ratusan muridnya yang berdiam di pesantren dan sekaligus kediamannya. Banyak diantara mereka yang berasal dari Indonesia. Di samping dari Malaysia, Singapura, Brunei Darussalam, dan sejumlah negara di Umum DPP PAN Amien Rais pernah berkunjung ke Sayid Muhammad Al-Maliki. Demikian pula Hamzah Haz saat masih menjabat sebagai wakil presiden. Banyak ulama Indonesia, saat melaksanakan ibadah haji dan umrah, selalu sowan ke rumah Al yang telah beberapa kali ke Indonesia dan murid-muridnya mempunyai banyak pesantren di pulau Jawa, Sulawesi dan Sumatera, punya perhatian khusus pada Indonesia. Seperti saat Hamzah Haz tahun lalu mengunjunginya, dihadapan para ulama Mekkah dan berbagai negara Islam, ia berdoa agar bangsa Indonesia dipersatuan Allah, dan tidak bercerai depan kediamannya, terdapat sebuah masjid cukup besar. Sementara di bagian dalam, terdapat sebuah lapangan yang biasa digunakan untuk menerima tamu dalam jumlah besar. Boleh dikata Al-Maliki tidak pernah sepi menerima banyak tamu tiap hari. Al-Maliki yang murah senyum dan berwajah tampan, ketika itu, tengah mengadakan pertemuan dengan sejumlah ulama, di antaranya dari Afrika dan Eropa. Pertemuan silaturahmi semacam ini hampir tiap malam pertemuan itu dibacakan maulid Nabi Muhammad SAW, yang boleh dikatakan jarang terjadi di Arab Saudi. Menurut keterangan, di antara murid-muridnya itu banyak para mukimin asal Indonesia yang telah menjadi warga Arab Saudi. Biasanya, setelah shalat Isya para tamu kemudian makan bersama berupa nasi kebuli. Satu nampan besar umumnya dihidangkan untuk 5 hingga 6 orang. Almarhum yang pada tahun 1970-an dan 1980-an kerap berkunjung ke Indonesia. Ia singgah di berbagai pesantren dan perguruan Islam di Indonesia. Ia juga pernah beberapa kali berkunjung ke Majelis Taklim Kwitang, Attahiriyah, dan henti belajar Sayid Muhammad Al Maliki memulai pendidikan di Masjidil Haram, tempat ayahnya pernah mengajar. Kemudian dilanjutkan di sekolah Tahfidil Quran. Masih dalam usia muda, Sayid yang tidak pernah bosan menempa ilmu itu kemudian berkeliling ke India dan Pakistan. Di sini ia belajar di kota Bombay, Hederabad, dan Karachi dari ulama di kota-kota kemudian melanjutkan pelajarannya di Universitas Al-Azhar Bidang Usuluddin dan mendapat gelar doktor. Dari Al-Azhar ia melanjutkan pendidikan ke Maroko dan beberapa negara Afrika Utara. Setelah ayahnya wafat, pada 1971 ia menjadi guru besar di Masjidil Haram. Sebelumnya menjadi dosen syariah di Universitas Makkah Mukarommah. Ia juga pernah dipilih sebagai ketua penelitian internasional dalam perlombaan MTQ pada pertengahan tahun Muhammad Al Maliki mendirikan tidak kurang 30 buah pesantren dan sekolah di Asia Tenggara. Karangannya mencapai puluhan kitab mengenai usuluddin, syariah, fikih dan sejarah Nabi Muhammad. Ia mendapat gelar profesor dari Universitas Al-Azhar pada tanggal 6 Mei 2000. Ratusan murid yang menampa pendidikan di pesantrennya, biaya makan dan pemondokan ditanggungnya, laias Habib Abdurahman A Basurrah, wakil sekjen Rabithah Alawiyah yang lama mukim di Arab Saudi, di Indonesia diantara murid-murid Al-Maliki banyak yang menjadi ulama terkenal dan pendiri dari berbagai pesantren. Murid-muridnya itu antara lain Habib Abdulkadir Alhadad, pengurus Al-Hawi di Condet, Jakarta Timur; Habib Hud Baqir Alatas pimpinan majelis taklim As-Shalafiah; Habib Saleh bin Muhammad Alhabsji; Habib Naqib Bin Syechbubakar yang memimpin majelis taklim di Bekasi; Novel Abdullah Alkaff yang membuka pesantren di Parangkuda, antara ulama Betawi lainnya yang pernah menimba ilmu di Makkah adalah KH Abdurahman Nawi, yang kini memiliki tiga buah madrasah/pesantren masing-masing di Tebet, Jakarta Timur, dan dua di Depok. Masih belasan pesantren dan madrasah di Indonesia yang pendirinya adalah alumni dari Al-Maliki. Seperti KH Ihya Ulumuddin yang memiliki pesantren di Batu, Malang. Demikian pula Pesantren Riyadul Solihin di Ketapang Probolinggo, dan Pondok Pesantren Genggong, juga di Probolinggo. alwi shahab BACA JUGA Ikuti News Analysis News Analysis Isu-Isu Terkini Perspektif Klik di Sini

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putra sayyid muhammad al maliki