THE MALAY CONTRIBUTIONS OF FEQH OF SHAFI`ATE IN MASJIDIL HARAM

THE  MALAY  CONTRIBUTIONS  OF FEQH OF  SHAFI`ATE  IN MASJIDIL HARAM

by MOHAMAD HANAFI RAHMAN EL FESFANJI

For last second of nearly 800 years of Islamic history deal with Nusantara, there was minority Malays ethnic that had established themselves in Hijaz. The number had since been increased especially due to  defeat by Sakothai in the battle of Siamese Patani War in 1870,  the number of Malay groups migrated to Mecca had increased especially groups of Patani students who are mastering  their Islamic studies  in various  disciplines. Many of them later decided to be resident in Blessed Hijaz Land.  

Nowadays have witnessed a section of residents in Jeddah were descendents of these groups where their grandparents originally came from Nusantara.  Unfortunately, due to the records of this history was lacking, the long journey of mastering Islamic knowledge – and big efforts of memories come to have been veiled and covered in ignorance by the new generations. Most of their family relationship with their relatives in Nusantara have failed to keep engaged after crossing two generations.  

Throughout this history, quite  number of them appeared as prominent preachers and scholars in Mecca (Masjidil Haram) where they had played a big role in educating students all over the world for the high level of Islamic education in Mecca and Medina.

HISTORICAL BACKGROUND OF RELATIONSHIPS BETWEEN PENINSULAR OF ARABIA AND NUSANTARA

The history of Islam in Nusantara is part of the history of Ahl Bait. Premier  preachers from Ahl Bait of Hadharalmaut such as Sayed Abdul Aziz, Maulana Hussein Jamadl Kubra etc who had migrated to Nusantara not only left huge number of generations that have continuously pursued the efforts of dakwah all over parts of Nusantara from the beginning until todate. Islam has already established itself and was further reinforced with the coming of the Sayed group during the 17^th century. They were respected by the people with most of them being appointed as advisor for Malay rulers until the colonial era.  This has provided the Malay Nusantara with good relationship not only with Yemen, but also with all Arabian Peninsular. Some of them had continuously kept practicing close family marriage to remain the family relationship’s engaging among themselves.

In the 17^th century Sheikh Hussein Senawi of Teluk Manuk established a pioneer school that cater the opportunity for the Malay students to further their studies in Mecca. The success of this school has seen the growing number of schools that produced students studying in Mecca until the second world war. These students later spread the preaching of Islam all over Nusantara.  

Through-out that years, their achievements were not only in higher educational level but also in economical activities. On other side, their political ottoman supported activities brought them to gain some special privileges  from that particular empire.

After First World War, King Abdul Aziz of Saudi Arabia has seen that the school of thoughts of the Ottoman empire has greatly influenced the way of life of the Islamic world. To combat this thinking, the Saudi Arabian government has banned some scholars from delivering teachings in the Haram. One of them was  Sheikh Amrullah (grandfather of HAMKA).  This bad hospitality from the new government experienced by the scholars had forced them to go back to Nusantara and opened new madrasahs in their own localities. 

After the second world war, the number of students studying in Haram  was slowly declining. This was due to the establishment of University of Medina and University of Ummul Qura under the Wahabi’s policies to combat the above sufism influence in the higher learning.

MALAY RULERS LINKAGE

The contributions of Malay scholars in Mecca was not limited only to rooting Islamic teachings in Mecca, which at that time was the most popular gathering centre for students of Islamic knowledge around the world, but also centralized the Islamic framework to their motherlands, Nusantara. Their continuous linkages with the Malay rulers (sultanates) had brought a various colours of minds and provide a big number of references especially in feqh, usuluddin and Arabic grammar. In fact, history has witnessed that a close networking relationship has been built between the ulama and umara for a long time during the dakwah began its start in Nusantara. The generation of earlier preachers had mixed themselves in the palace through marriages. These linkages had made them well respected and combine the efforts among each other.  

ROOTS FROM PARTS OF NUSANTARA

The Malay scholars of Masjidil Haram came from different parts of the Nusantara such as Banjarmasin, Acheh, Jawa Betawi, Songkhla and most popularly from Patani. Compared to present Patani which became part of Thailand province, Great Patani Darus Salam was considered as the Serambi Mekah. It had produced most of the authors who had entitled themselves as fatanite that come from several parts  including Terengganu, Kelantan, Kedah and Pukhet, Yala, Menora, Trang and Kobai.

BANJAR

Figures from Banjarmasin who had made written account were like Sheikh Mohamad Arshad Al Banjari and Sheikh Mohamad Nafis bin Idris bin Hussein Al Banjari.

Sheikh Mohamad Arshad Al Banjari  contributed big effort for Feqh of Shafiete in Malay literature through his two  volume of Sabilul Muhtadin . Sheikh Mohamad Nafis bin Idris bin Hussein Al Banjari was familiar with his contribution in tasauf haqaiq entitled as Darus Nafis.

MINANGKABAU

Sheikh Ahmad Ibn Abdul latiff Al Minangkabawi could be considered as the top scholars from Minangkabau. He was a khatib who delivery speech in sermon of Friday prayer.  Among his efforts was --

MANDAILING

From the Mandili family, there was Sheikh Abdul Qadir bin Abdul Muttalib Al Mandili  - who  had written Senjata Tok Haji, Perisai Bagi Sekelian Mukallaf, Kebagusan Undang-undang Islam dan Kecelakaan Undang-undang Kafir.  He was responsible for the opening of the first branch of Parti Islam se Malaya in Mecca in 1960.

PALEMBANG

Sheikh Abdus Samad al Palembani ( 1125H- 1244H) left two authentic writing  which are Sayrus Salikin and Hidayat as Salikin (Mekkah and Taif). Both of his contribution were derived from ihya Ulumiddin of Ghazali.  Actually, Sheikh Abdus Samad Al Palembang, even he entitled himself to Palembang because he grew up there, his family was originally from Patani. His family had still  kept in touch with their relatives in Patani . He has been a myter in the Siamise Patani War in 1830. He  left a number of children. One of them escaped to Limbungan Kemaman.  

BETAWI

Sheikh Moahamd Nawawi al bantani  from Java had a familiar contribution  with his Feqh written in Arabic Nihayatuz Zain.

 PATANI

In dealing with the discussion about the scholars of Malay Patani in detail, we could arrange a saperate session because there are a quite number of references touch about that matter. But, here, in a very small discussion, let me touch on two families that their efforts   have widely been recognized. Both families were from chains of Faqeh Ali Al Malibari and Mustafa Bendang Daya.

From Faqeh Ali al Malibari’s root (one of the descendants of the premiere preacher in Nusantara, Maulana Hussein Akbar Khan known as Sheikh Jamadul Kubra), there were some masters that had served in Masjidil Haram such as Sheikh Dawud ibn Abdullah Al Fatani, Sheikh Mohamad Ismail (Pak Mat Kecil or Pak Mat Saghir), Sheikh Ahmad Fatani and Sheikh Abdul Qadir ibn Abdul Rahman.

Compared to others, Sheikh Dawud ibn Abdullah Al Fatani was a leading Malay jurisprudence, theology and Sufism scholar in Mecca. His contributions which were written in Malay and Arabic had numbered more than three hundred, many of them have yet to be published and still in manuscript form .

Among his famous  efforts that have  already been published and spread out all over Nusantara are Jawahirus saniyya, Muniyyatul musolli, Furu` masail, Babun nikah, Edhohil bab li muridin nikah, (feqh) Kashful ghaibiyyah, Duruthamin, Sullamul mubtadi, Kifayatul muhtaj, Bahjat al thaniyyah, Kashful ghumma,  Al Bahjat al mardhiyya, Ward az zawahir, Jamiul Fawaid Wa jamahir Al Qalaid, Dyiya ul Murid, Muzakkirat Al Ikhwan, Fath al Mannan, Hidayatul Mutaalimin, Kanzal minan, Ridhadh min an Nufus, Al manhal As safi, Bulugh Al maram, Gayatut Targhib, Risail As Sail,

Actually, Sheikh dawud Al Patani  was born in Krisek but after war some of his family leaved in Mecca and Jeddah and some other migrated  to Kuala Terengganu. Sources said that he had not granted any descendent or he had one but passed away during his childhood .

 

Later, his adopted grandson Sheikh Mohamad Ismail Dawudi Al Fatani, became one of the most familiar Grand Muftis of Shafiete school in Mecca. He was born in Pulau Duyung Besar, Kuala Terengganu and not in Fatani as declared by himself.

Historical reports mentioned that during the Siamise Patani War,  Syeikh Dawud Al Fatani returned from Mecca ,to his motherland, Patani to support  his family in defending the land from being occupied by the  Buddhist of Sakothai. After Patani was defeated in 1840, he came down to Terengganu to visit some of his family in Pulau Duyung Besar. His relatives mentioned that Sheikh Dawud Al Fatani has not been granted any children, so he had adopted Zainab who had spent her virgin days in Mecca. Zainab later married her cousin, Ismail, and together they migrated to Terengganu, where they were granted with a child who was Sheikh Mohamad Ismail. In Sheikh Dawud’s journey back to Mecca he brought along Sheikh Mohamad Ismail and educate him. Later Sheikh Mohamad Ismail became the grand mufti of Shafiate jurisprudence school in Mecca. Like his earlier master, Sheikh Mohamad Ismail had written supplemental textbook to his students in Haram such as Matlaul badraen (fiqh), Wushahul ifrah, Al Kawkab ad durry, ad Durr al Bassem, Al Farqadain wa jawahir al `aqdain, Al bahrul wafi wa nahrus Shafi, Sawati` Al Barqa, ad dur al masnun, and Al Bahjat Al Mardiyyah. Nowadays, all his efforts had spread over all parts of the Nusantara.

It should be mentioned here that there were three other Dawud al Fatani entitled who also have been quite familiar in Mecca. They were Daud bin Ismail Al Fatani (commentator of Jawi efforts,) Daud bin Mustafa (master in Masjidil Haram).

Sheikh Mohamad Ismail Dawudi Al Patani ( who well known as Pak mat Kecik) has a cousin who also became a big scholar in Mekah. He was Sheikh Abdul Qadir Ibn Abdul Rahman (1260H/1844M), his efforts was such as  Al Mawahib Al Makiyya fi Ta`rib Tajwid al Ada`iyyah, Lujain ad Dani fi Nubzat Manaqib al Qutb Ar Rabbani Sayyid As Sheikh Abdul Qader Al Jilani,  Khulasah al Asrar Fi Fadhilatis Solat Was Salam Ala Sayyidil Abrar, Ad dur Al Munazhom fi Bayan Nasab nabi al Muazzam, Rawdhah Az Zawahir Fi Bayan Khawas Al Jawahir. Out of seven of his sons, Sheikh Dawud was Qadhi of Mecca while Sheikh Hussain was the Ambassador of Saudi Arabia in Malaysia (around 60’s).

Despite that, another family that had left a huge  contribution in written efforts was from the chain of Sheikh Mustafa Bendang Daya. Sheikh Mustafa (well known as Tok Kaya Bendang Daya) was the top general leader in the struggle against the Buddhist Sakothai.  Among the top was his grandson, Sheikh Ahmad ibn Mohamad Zain ibn Mustafa  Al Fatani. He was the publication  owner who has a huge khutub khanah ( ) in front of Babus Salam (major door of Masjidil Haram). His warming deal with the Khalifah of the Ottoman empire had brought some privileges to the Malays in Hijaz. Some of his efforts include: Tayyibul Ehsan fi Tibbil Insan.

Some other figures from this chain that appeared in Mecca after the second world war was  Sheikh Ismail  al Fatani  (Pak de El). He was uncle of Pak Chu Him Gajah Mati Kedah .

Other figures that had contributed in manuscripts were Sheikh Ali Bin Ishaq Al Patani and Sheikh Mohamad Salleh bin Abdul Rahman Aljawi Al Patani.

CLASSICAL  WORKS IN FEQH SHAFIE IN MALAY LITERATURE  

The classical works of jurisprudence written in Malay by Nusantara scholars are like Sabilul Muhtadin, Matlaul badraen, Jawahirus saniyyah, Furu` Masael. Matlaul badraen is quite similar to Jawahirus saniyyah while Sabilul Muhtadin and Furu` Masael more huge than the two earlier.

In all these classical efforts, it was Imam Mahyuddin An Nawawi that has actually been the most prominent influencial figures among the Malay scholars. Not only his Minhajut talibin and all its commentaries stand as a master for all these works both his other huge encyclopedia Majmu` and Rawdhatut Talibin were major references for the scholars.

Another matter should be mentioned here to prove how Nawawi became the mostly influenced figures for those scholars is there was Sheikh Mohamad Nawawi Al Bentani from Java. He is well known among them as Small Nawawi because his name is derived from Mahyuddin Nawawi. Among his contribution are tafsir Mahasinul Tanzil (the commentary of Quran) and Nihayatuz Zain (Feqh).