Anak Alam

Sidi Afifi al-Akiti is featured in the November issue of Emel magazine, which introduces him as a "... a man with many hats. When he dons his mortarboard he is the ever erudite Oxford scholar. Walking through the historic stone-walled city, he bears the positions of Fellow at the Oxford Centre for Islamic Studies, Lecturer in Islamic Studies at the Faculty of Theology – Oxford University’s oldest faculty – as well as holding a Lectureship in World Religions at Worcester College, University of Oxford, where he teaches both Islam and Christianity."

A brief outline of Sidi Afifi’s research for Ph.D, on a set of Imam al-Ghazali manuscripts collectively known as the Madnun, is available from al-Ghazali.org.

Thank you to the folks at Deenport for the head up.

Now, where is that Malay piece on Sidi Afifi?

1. The golden age of FaTani’s madrasah system is between 1850-1950, witnessing a high number of scholars of high calibre, each with their own madrasah. Most of them were graduate of Bendang Daya, who went on to complete their studies in Makkah. (The influence of Meccan schools on Malaysian scholars of the same period has been explored by Prof. Redzuan Othman of UM (ex-Cliffordian, Kuala Kangsar) - see relevant papers).

2. Among the madrasah/pondok of this period are:

a. Pondok Bendang Guchil, by Haji Muhammad Salih

b. Pondok Bendang Badang, by Tuan Minal

c. Pondok Titi, by Tok Titi

d. Pondok Chauk, by Tok Chauk (Haji Abdullah bin Muhammad ‘Aqib)

e. Pondok Tok Raja Haji, by Pak Chu Yeh (Haji Idris Abdul Karim)

f. Pondok Jakar, by Tok Jakar (Haji Abdus Samad)

g. Pondok Bandar, by Haji Abdul Rashid Bandar

h. Pondok Semela, by Tok Semela Tua (Haji Wan Ahmad)

i. Pondok Seridik, by Tok Seridik, etc.

3. During this period, smaller, local madaris exist throughout FaTani. Graduates of these smaller madaris went on to study at the main madaris listed above, and further on, to Makkah and other places.

4. By the end of 1930s, after the first phase in which the graduates of Bendang Daya flourished, a new generation of scholars emerged. They were the generation who studied at the madaris of ex-Bendang Daya scholars. We could simply call them as representatives of the second phase of the Golden Age.

5. Madaris opened between 1930-1950s, even into 1970s actually, were mostly opened by scholars of this second phase. Examples are:

a. Tok Bermin, student of Tok Semela Tua

b. Haji Ahmad Paluan, student of Pak Chu Yeh Tok Raja Haji

c. Tok Chember, student of Haji Abdul Rashid Bandar

d. Haji Hasan Mak Anggul, student of Tok Chauk

e. Tok Guru Dala, student and son-in-law to Pak Chu Yeh

f. Haji Abdul Majid Ambung, student of his father Tok Chauk

g. Haji Ahmad bin Abdul Wahab al-Fusani, student of Tok Chauk and Haji Abdul Rashid Bandar

h. Haji Idris Tok Jong, student of Haji Abdullah Bendang Guchil, etc.

6. As the 20th century came to end, FaTani Dar as-Salam was still churning some notable scholars in addition to the list given above. This most recent generation of scholars includes:

a. Haji Abdullah Bendang Kebun, student of Tok Bermin

b. Haji Abdul Rahman Pombeng, student of Tok Bermin and Haji Hasan Mak Anggul. (Note: Anak Alam met this scholar during an Ijtima’ in Terengganu in 2007, for the first and last time, as this scholar recently passed away, al-Fatihah.)

c. Haji Ismail Semela, student of Tok Bermin

d. Haji Mat Dagang, student of Haji Hasan Mak Anggul

e. Haji Abdul Qadir Bendang Ramah, student of Tok Bermin

f. Haji Abdullah Jabi, student and son-in-law to Haji Ahmad al-Fusani

g. Haji Husin Keresik, student of Tok Guru Dala and Haji Ahmad al-Fusani

h. Haji Abdul Hamid Naba, student of Tok Guru Dala, etc.

7. Of course, the list of scholars mentioned so far only takes into account those who were active in FaTani and does not include those FaTani scholars who were active in other parts of the Peninsula, Nusantara and Makkah.

TBC.

[The note is essentially a short summary of a very informative article by al-Fadhil Ustaz Ahmad Fathi al-FaTani, published in whole in Majalah Pengasuh, July/August 2008, a monthly publication of Majlis Agama Islam Kelantan. The magazine is another magazine that I could recommended for subscription. It is published in Malay, in Jawi script.]

Di sebuah network maya Indonesia yang saya menjadi ahlinya seseorang menulis:

Dahulu kala, 20-30 tahun yang lalu, bangsa kita masih melihat bangsa asing sebagai sesuatu yang tinggi. Lulusan universitas asing dianggap/menganggap dirinya manusia setengah dewa. Perusahaan-perusahaan asing dianggap lambang kemakmuran dan kesejahteraan.

Kini bisa jadi anggapan tersebut tidak terlalu berlaku lagi.

Superioritas kemakmuran?

Kini kemakmuran tidak identik dengan perusahaan asing/ lulusan universitas asing. Terlalu banyak contoh di negeri kita, manusia yang tidak lulusan universitas asing, bahkan banyak juga yang tidak menempuh pendidikan formal, dapat lebih makmur daripada yang lulusan universitas asing dan pekerja di perusahaan asing.

Yang terkenal contohnya : Aa Gym, KH. Zainuddin MZ., Yusuf Mansyur, Arifin Ilham, … dst … anggota DPR, anggota DPRD, … dst, … pengusaha2x otodidak yang sulit disebutkan satu persatu nama2x mereka.

Saya punya seorang paman; yang "cuma" lulusan STM. Tapi, kekayaan hartanya tidak kalah dengan seorang direktur perusahaan asing. (alhamdulillah beliau juga kaya hati)

Setiap ada acara keluarga, beliau selalu berpesan:

" … Gung, yang paling penting itu adalah `ilmu hidup`; ilmu kamu di kuliah itu paling cuma 5 persen berpengaruh di hidup kamu …"

Nasihatnya yang lain, disampaikan ketika kami olahraga pagi:

" … prinsip saya adalah membantu orang lain; kalau tidak bisa dengan uang, dengan tenaga. Kalau tidak bisa tenaga, dengan doa … "

Sulit mengatakan beliau sedang asal bunyi, mengingat beliau memang seorang yang sudah sangat berhasil dalam hal harta. (dan alhamdulillah juga kaya hati.)

Dan kita bersyukur, beberapa dekade terakhir ini manusia2x mulia seperti itu semakin banyak saja di negeri kita.

Superioritas keilmuan?

Selain masalah kemakmuran, lulusan universitas asing/ orang asing seolah juga identik dengan superioritas keilmuan. Sekali lagi, 20-30 tahun lalu, jika ada Ph.D dari universitas asing, identik dengan seseorang yang memiliki superioritas dibidang keilmuan.

Kini terlihat, hal itu sama sekali tidak menjamin.

Mari kita coba mulai dari kasus para sarjana yang dikirim ke universitas- universitas ternama dalam hal agama.

(Sebetulnya ini paradoks tersendiri : seseorang belajar agama kepada bukan ahli agama)

Ada seseorang (inisial : NM) belajar sampai Ph.D pemikiran Ibnu Taimiyyah, tapi dalam realitanya ia adalah penentang pemikiran Ibnu Taimiyyah. Begitu juga ada yang mempelajari Ikhwanul Muslimin (inisial : AR), tapi nilai2x Ikhwanul Muslimin gagal mengkristal dalam dirinya. Adapula yang belajar sejarah Indonesia untuk menjadi ahli sejarah Indonesia, tapi justru ketika pulang menjadi seseorang yang kelak mendistorsi sejarah Indonesia itu sendiri.

Justru, begitu banyak manusia2x mulia di negeri kita yang belajar Islam dan ilmu-ilmu sosial lain secara otodidak, akan tetapi menjadi ahli-ahli fiqh, politik islam, dan ahli sosial yang lebih fasih daripada mereka yang lama di luar negeri tapi pulang tidak lebih sebatas penyambung lidah para pemberi beasiswa.

Dalam hal sains juga serupa. Seorang Ph.D dalam hal fisika tidak menjamin ia memahami fisika. Ini dapat terlihat ketika begitu banyak Ph.D yang terkelabui dan bungkam seribu bahasa pada peristiwa runtuhnya 3 gedung WTC yang ditubruk oleh 2 pesawat di 11 September 2001.

Sementara para Ph.D bungkam seribu bahasa, begitu banyak mereka yang belajar fisika secara otodidak tetapi dapat memahami Hukum Fisika dibalik peristiwa 11 September 2001 tersebut.

————

Ironis memang, tidak sedikit para lulusan asing, tidak sedikit pula yang berasal dari universitas2x terbaik di dunia, yang justru tidak hanya membebani negara, tapi juga membebani keluarga. Pendidikan di luar negeri hanya mengajari yang bersangkutan untuk tinggi hati (baca:sombong) tanpa diikuti dengan harga diri yang meninggi. Semakin pintar menuntut, tapi semakin kikir untuk memberi.

Inilah ciri2x manusia yang berilmu tapi tidak berkah : bertambahnya ilmu tidak mengakibatkan kebaikan pada dirinya dan masyarakat.

1. Fathani, the Southern Thailand, first embraced Islam when its Hindu King, Phya Tu Nakpa, was made Muslim by a Persian scholar, Syeikh Sa’id (whose tomb is now in Kampung Bira). He took the name of Sultan Isma’il Shah Dhillu Allah fi al-’Alam, the Shadow of God in the Universe.

2. His three children also became Muslims and took the name Muzaffar Shah, Siti A’ishah and Mansur Shah. (reference: Hikayat FaTani).

3. FaTani thereupon was bestowed the title Dar as-Salam, a title it shares with Acheh, Brunei and Palembang.

4. Syeikh Sa’id was appointed to the post of Royal Teacher, with the title Datuk Seri Raja Faqih, and started the close relationship between the aristocrats and the scholars.

5. The conversion of the royal family most likely took place in the 15th century, around 1457. Islam became widespread and in mid-16th century the first recorded campus of a madrasah was opened by Faqih Wan Musa al-Leqihi in Kampung Sena, FaTani. This took place as FaTani emerged as an important learning centre, at the same time of Acheh, Johor, Banten and Demak rose to prominence as centres of higher Islamic learning.

6. The next madrasah was opened at Kampung Teluk Manik (Narathiwat), by the nephew of Faqih Wan Musa, Wan Husin. In the ground of the madrasah stands until today the historic ancient mosque of Wadi al-Husin Mosque, often cited as a best example of traditional Malay religious architecture still standing, (and rightly so! – see among others, the replica at Islamic Arts Museum, KL.) Wan Husin, also a faqi and a hafiz, has blood-relation to Syeikh Daud al-FaTani, the foremost Islamic star in the kingdom.

7. The family of Wan Musa and Wan Husin down to Syeikh Daud represent the Hadhrami lineage of the FaTani scholar. Another equally brilliant family line of scholar is that of Kampung Pauh Bok, whose career spans primarily between 17th-18th century. The first among them is Lebai Abdul Rahman Pauh Bok, who left two sons, Syeikh Wan Abdul Rahman and Syeikh Abdullah. The former became successor of his father at the madrasah for a long span of time and later known as Tok Syeikh Perubok or Tok Nyang Perubok. The latter is the author of the text Tanbihul Ghafilin which is still being read and available in bookstores until now.

8. The madrasah of Pauh Bok became influential under the successive, four generations leadership of Lebai Abdul Rahman’s descendants. Among notable scholars who studied here are Syeikh Abdul Samad al-Falimbani, who mentioned that he received a talqin for bai’ah dhikir from Syeikh Abdul Rahman Pauh Bok, Syeikh Daud al-FaTani, Tuan Hasan Besut, and Syeikh Abdul Rahman bin Abdul Ma’ruf al-FaTani.

9. The success of Pauh Bok is evidenced by the ability of its graduates who were not only scholars par excellence in their fields, but leaders of society who were able to replicate the system of Pauh Bok in their own place of origin.

10. The next wave of Islamic scholarship in FaTani took place in the 19th century with the establishment of Pondok Bendang Daya by Syeikh Wan Mustafa al-FaTani, who is a descendant of Faqih Wan Musa. Madrasah Bendang Daya played a crucial role in sustaining scholarly output from FaTani, notable under the leadership of Tok Bendang Daya, Syeikh Wan Abdul Qadir, the second son of Syeikh Wan Mustafa.

11. The two sons of Tok Bendang Daya, however, did not return home after completing their studies in Makkah. Pak Da E’il (Syeikh Wan Ismail) chose to stay in Mekkah, while his brother Syeikh Wan Ibrahim (Pak Chu Him) decided to open a madrasah in Kedah and later will be known as Pak Chu Him Gajah Mati, Pendang, Kedah.

12. The golden age of traditional pondok/madaris in FaTani however is said to happen between the 19th to 20th century.

(TBC).

1. Freedom from financial worries is when there is fund that could be used to generate resources to cover one’s basic expenses.

2. In layman life, financial freedom is also reached when there is a surplus of fund that could be used to cater for one’s ‘extra’ expenses such as vacation, home appliances, car, etc, and for more morally-guided ones, charities and philantrophic activities.

3. In Malaysia, according to analysts, not more than 5% of the population has reached financial freedom, not because they could not reach it, but because they never plan for it.

4. Those who plan took 20 years to reach the goal, but analysts say that with a bit of effort, discipline and luck, one can do it in 15 years.

How to achieve financial freedom?

1. Write it down

a. in diary, blog or notebook as to why you want to achieve it, (i.e. the intention) what to do once it is reached etc. For example, one aims to send his children to better school, perhaps to universities abroad. Or one like to do some visit either cultural or spiritual trips, or pure vacationing to enrich one’s life. Or to escape from one’s current boring career.

- persistent in writing the diary, once every few days perhaps, and write down inspirational ideas or quotes on a big board or piece of paper and hang it on a wall as a constant reminder.

b. frequently read what is being written.

2. Start saving.

a. start small. A hundred ringgit per month, and aims to increase by 5% in three months time. Do not simply rely on EPF.

b. avoid loans and debts as much as possible:

—car: A start-up could buy a good second hand car for RM4K-5K, instead of a brand new Proton or Perodua which would cost RM30K and over. Avoid old Malaysian car as the cost for maintenance will soon soar up. Go for old Japanese car.

—house: buy a house as soon as possible to avoid paying for rent. Servicing a house loan is better than paying rent because servicing the loan goes to increase ownership of the house. Do not go for government or conventional loan as it involves interest. Do not go for any Bai’ Bi Thaman Ajil (BBA) products – there are a lot of issues with it. Go for Musyarakah Mutanaqisah which is Islamic and would cost you more than 50% less than if you go for BBA.

—mobile phones: go for the basic phone unless there is a great need to be aggressively social.

c. save by buying during promotional period

- seriously I have bought flight tickets, hotel rooms etc costing almost next to nothing.

- it is also worth considering to sign up with frequent flyer programmes, hotel clubs (IPrefer, SPG, A-Club, Priority etc.), and other loyalty programmes if travelling a lot. Alternatively, consider timeshare programmes.

- those in the UK could also make use of cashback websites such as TopCashBack and Quidco to get cashback on puchases. I have been a regular user of Quidco and satisfies with cashback I received for buying flights and accommodations.

3. Start investing

- investment should be made consistently monthly.

- being passive investor would be OK as long as one invest a lot.

- if intending to be an aggressive, active investor, remember the Two Days rule: if the US market goes down/up, we in Malaysia have two days before our market behaves correspondingly. This would help greatly when making decision to sell or buy. 

1. Semasa saya mengaji semasa kecil dahulu, bila tok guru mengatakan antara sifat Wahabi itu adalah mengkafirkan orang dengan sewenang-wenangnya, saya terima tanpa percaya.

2. Kemudiannya, saya sendiri pernah dikafirkan Wahabi, lalu membuatkan kenyataan tok guru itu menjadi kepercayaan.

3. Ketika saya menyampaikan berita saya dikafirkan Wahabi itu kepada seorang tuan guru yang lain, beliau berkata, ‘Sesiapa yang menjalani Jalan ini suatu hari nanti pasti akan menerimanya (i.e. dikafirkan oleh Wahabi)’.

4. Wahabi mengkafirkan saya apabila saya bersama-sama rakan-rakan yang lain dalam Islamic Society di Wales menganjurkan program Winter Retreat untuk membaca kitab Habib Mashhur al-Haddad. Wahabi Cardiff tanpa menghubungi saya dan rakan-rakan kemudiannya telah menyebarkan surat melalui email dan poster di masjid-masjid Cardiff menyuruh supaya orang ramai boikot acara yang dikatakannya sesat dan membawa kepada kekufuran. Saya sangat terkejut apabila hanya mengetahui mengenainya melalui seorang rakan yang lain. Apatah lagi orang yang menulis surat itu beristerikan seorang wanita Malaysia. Saya menyimpan emel dan surat itu sebagai buah tangan yang busuk daripada Wahabi Cardiff.

5. Saya pernah melawat Albania dan di sebuah kota kecil bernama Elbasan, saya disapa seorang pemuda semasa sedang menunggu keretapi. Pemuda itu memberi salam. Apabila saya menjawab salamnya, ia bertanya apakah saya seorang Muslim. Saya menyatakan ya. Ia kemudian berkata, ‘Saya juga fikir begitu, tetapi merasa sangsi bila melihat seluar awak,’ [I thought so but have doubt when I saw your trousers], sambil mengerling ke kaki seluar saya. Yang dimaksudkannya ialah seluar saya yang melebihi paras buku lali. Saya senyum dan kemudian mendiamkan diri. Sepanjang perjalanan di atas keretapi, terngiang-ngiang perkataannya. Rupanya rakan sepermusafiran saya yang dari tadi senyap juga terasa membuku di dada. Darah aku mendidih, jujur pengakuannya. Saya katakan kepadanya, ‘Nah, inilah tujuan musafir ini. Jika aku berbohong sepanjang usrah kita, maka kejadian inilah saksi itu.’ [i.e. tentang sifat dan perangai Wahabi].

6. Saya amat benci untuk menulis mengenai Wahabi kerana tiap-tiap kali menulis mengenainya perkara-perkara seperti di atas akan terulang tayang. Tetapi saya juga berasa amat benci melihat tindak tanduk orang Wahabi yang terlalu memandang rendah pada orang lain.

7. Di surau taman kami ini, orang Wahabinya tidak pernah mahu bersalam selepas solat seperti yang lain. Tidak sunnah. Yang sunnah ialah segera solat sunat. Ia tidak mahu berdoa beramai-ramai. Tidak mahu duduk mendengar tazkirah orang lain. Tetapi jika ia menjadi Imam, ia segera pula memberikan tazkirah sebaik sahaja selepas memberi salam ke kiri dan ke kanan. Tidak timbul pula isu solat sunat? Sudah tentu ia mahu orang lain duduk tenang mendengar tazkirahnya, tetapi kenapa ia sendiri tidak betah mendengar tazkirah orang lain?

8. Tentunya perangai dalam #7 di atas boleh sahaja dilakukan oleh yang bukan Wahabi. Ia, samada yang melakukannya adalah Wahabi atau bukan, bukanlah isunya.

9. Yang lebih jelek lagi ialah isi kandungan tegurannya itu, yang jelas tidak mengendahkan pegangan mazhab Syafii yang dipakai kariah masjid. Cuma untungnya ia, kariah disini amt berlapang dada. Mendengar tazkirahnya dengan senyum dan tidak berkutik atau mengomel apapun. Mereka senang mengingat-ingat kata-kata tempatan, ‘kalau salah, kandar ke diri!’ 

Since coming back to Malaysia a few years ago, I have subscribed, found or been introduced to several magazines that are interesting and could be recommended:

1. al-Kisah , an Indonesian religious magazine with strong Ba’Alawi influence. Each copy always come with freebies – CD/DVDs, prayer booklet and, best of all, pictures of scholars.

2. Asian Geographic , a Singapore-based magazine akin to National Geographic and Geographic magazines, but with focus on the continent.

3. Forward , a KL-based magazine produced by the same publishing house that publish Milenia Muslim. This I hope will flourish into the closest to Islamica or Q-News magazines that we Malaysians could get.

4. Halal Journal , also a KL-based magazine, with plenty news and stories on the halal concept, featuring articles not only of foods, but also halal economy, halal politics, halal sports, halal travel, halal fashion, halal science etc.

5. Heritage Asia, a magazine published by MPH Group with strong link to Badan Warisan Malaysia. The featured articles are not confined to what Malaysiana stories but cut across many cultures of Asia.

6. Malaysian Business, a Malaysian magazine that I have only recently pick up to read following the recent economic turn down. Pretty simple and easy read for non-economist like me.

7. Milenia Muslim, another Malaysian magazine that I have continuously bought every single month after my first copy in Jan 2008. It covers many good issues very well and has found a niche among Malaysian universities students.

8. Saudi Aramco World is a Saudi-based magazine published by a petro company there. I have been reading this magazine since secondary school. Since they open online request for subscription three years ago, I have made two subscription, one for myself, and the other one for folks at kampung. So far, no issue has ever failed to impress me.

There are a couple more magazines but this should do for now. Perhaps you could already sense, after looking at this short listing, that I am, after all, not a science man at all!!