In Jakarta in mid-18 century appear habaib a charismatic. He is Habib Usman bin Yahya, who had been the mufti in the era of Dutch Batavia.
The habib, especially ulama, since hundreds of years have intimate relations with the ulam, Kiai, santri, and ustadz original Betawi. Since coming out of Hadramaut on the 18-century, and the peak in the late 19th century, they get a good place in the hearts of the scholars Betawi. In fact, there are some who say, they like the presence of fresh blood splash of water for the development of Islam in the country.
One of the witnesses silent on the presence of scholars habaib was Pekojan village, not far from China Town in Glodok, West Jakarta. Until the 1950s, the majority of citizens Pekojan consists of Arab descent. But later, also up at this time, the descendants of Arab minority in Pekojan become, for most of the Hijrah to the south, such as Tanah Abang, Jati Petamburan, Jatinegara, and now Condet.
Trace-Islamic heritage trail can still find us there. Look for example, Masjid An-Nawir (1760) is better known as the Mosque Pekojan. In the cemetery behind the mosque is founder, Syarifah Fatmah. At the end of the 19th century, the mosque was expanded by Sayyid Abdullah bin Husein Alaydrus, landowner enshrined as the name of the road, the road Alaydrus, where he had previously lived.
This is in the mosque, Usman Habib bin Yahya, Batavia mufti, teach and give fatwa before moving to Jati Petamburan. He was born in Pekojan. His father named Abdullah Habib bin Yahya. He then became the daughter of a theologian who is also Egyptian living in Pekojan, namely Sheikh Abdurrahman bin Ahmad al-Misri. He was appointed as mufti after a dozen years during the study theology in 22 countries. As the author of the book of the productive work of more than 100 books, thick and thin.
Some books have dikoleksi by the National Library, Salemba, Central Jakarta. Popular books, among others, nature and twenty Asyhadul Anam. Habib was a teacher Ustman Habib Ali bin Abdurrahman Alhabsyi (Habib Kwitang), most scholars who founded 80 years ago taklim in kediamannya chamber, which is very popular.
Usman bin Abdullah Habib Bin Yahya was born in Pekojan, Jakarta precisely on 17 Rabiul Awal 1238 H (1822 M). His father named Habib bin Abdullah bin Umar Agil Bin Yahya. While his mother is asy-Syaikhah Aminah bint Abdurrahman Al-Mishri. At the age of three years, when his father returned to Mecca, he diasuh by Her grandfather, Abdurrahman al-Misri, who mengajarinya basic science of religion, Arabic language and astronomy.
At the age of 18, after Her grandfather died, he fulfill the Hajj and met my father and familinya. There, for seven years, he studied religion to ayahandanya and to Sayyid Ahmad bin Zaini Dahlan, a mufti Makkah.
In the year 1848 M then he pursue his demand for knowledge. Go to his Hadramaut. There he demanded to science Habib Abdullah bin Husin Bin Thahir, Habib Umar Bin Abdullah bin Yahya, Habib Alwi bin Saggaf Al-Jufri, Habib Sholeh bin Hasan Al-Bahar.
After the demands of science in the Hadramaut, desires to keep the science as it were never pupus and faded. Habib Usman and the way forward to study in Egypt and Cairo for 8 months. From Cairo ago to pursue and Tunisia to act asy-Sheikh Abdullah Basya. Algeria and proceeded to act to asy-Sheikh Abdurrahman Al-Maghrabi. He also traveled to Istambul, Persian, and Syria. After that then go back to Hadramaut. In some way to the country, he is getting a lot of different kinds of knowledge, such as Jurisprudence, Tasawuf, dates, astronomy, and others.
In the year 1862 H (1279 M), he returned to Batavia (Jakarta) and settled there. This in Batavia, he was promoted to replace the mufti Syeikh Abdul Ghani, who has previous mufti elderly. In the year 1899-1914 as Adviseur Honorer for Arab affairs in the office Inlandsche Voor Zaken.
As a theologian who mumpuni, it was very productive composing many books. The books he most of the coral is not bold, but many said the questions that arise in the Muslim community about Islam Syariat. As a theologian, he is known in the critical issues in the middle of a growing community.
When he declares sikapnya who does not agree, he always melampiaskannya through the book. He was very productive, dozens of his work. Very firm view that in a matter of hard-Jurisprudence encourage Sayid Usman involved in various polemic with fellow scholars, even with the Dutch.
Polemiknya the most hard, among others, with the preacher's Syeikh Ahmad Minangkabau, also with some scholars Betawi. One of the things that he polemikkan with Syeikh Ahmad preacher is determining the direction of the mosque in the direction of Palembang. He quoted the book of al-Tahrir Aqwadillah Syeikh Arsyad paper al-Banjari from Banjarmasin as a way of determining the answers to the direction.
Most of the works of Sayid Usman Malay-speaking and Arabic, such as leaflets and brochures, an average of about 20 pages. Generally contain answers to many peroalan people at that time. In the 1873 book he was writing Taudzibu al-Adillah 'Syuruthi Syuhudi ala al-Ahillah. This book discusses, and provide a way out, the difference in opinion among the community of Islam Jakarta time on the first day of Ramadan.
At 1881 he wrote the book Al-Qawaninu as-li Syari'ah experts al-Majalisi al-Hukmiyati wal 'Iftiayati. Arabic books discuss this menipisnya religious knowledge, especially science Jurisprudence, among the headman at that time. The book was in demand, so it must be re-printed with a small engine litografi Sayid Usman own property. With a simple printing machine that he spread-luaskan thought-religious thought. Sikapnya a clear-hard fishing polemic with some other scholars.
Two minutes in his book Science, he divides into 2 kinds of scholars, the world's scholars and scholars of the Hereafter. Not single-minded scholars of the world, materialistic, berambisi with the position, arrogant and supercilious. While scholars of the Hereafter is a sincere person, tawadhu, struggled without pretension practice knowledge whatsoever, and only lillahi ta'ala Ridha God solely.
He became a teacher and learned a lot has been successfully educating students in Batavia that time. Some of them later became great scholars, such as Al-Habib Ali bin Abdurrahman al-Ethiopia, Kwitang, Jakarta.
In addition to the religious hard, Sayid Usman also have the attention in the field of politics. But sikapnya quite controversial, especially sikapnya the sabil jihad and war, especially about the riots against the Netherlands in Cilegon, Banten. Although Usman Sayid have a strong reason in its argument, many scholars who mencibirnya as imperialist lackey. Moreover, the very sikapnya practices against the mystical, as he wrote in the book Manhaj al-Istiqamah.
One observer Islamic Indonesia, Karel Steenbrink writing, "Usman Updates Sayid is more limited than that of Islam or be Syarekat Muhamadiyah, for political and social relevance is not there. Although limited to the field of worship, for the interpretation Jurisprudence affairs and a few small peroalan belief, Sayid Usman is a reformer. "
Orientalis in the Netherlands, Snouck Hourgronje, Sayid is Usman scholars reformer. Even when he dihantam by scholars because of proximity to the Dutch colonial, Snouck remain membelanya. But it is up attitude Sayid Usman to exit from the political field.
In his writings in the daily De Locomotif 11 July 1890 edition, Snouck writing, "Some time ago we have requested attention to the fruits of new Sayyid Uthman bin Abdillah al-Alawi from the Betawi no tired, that is a series of lessons that are useful for those ditujukannya sebangsanya people who lived here, and for that purpose in the various mosques ditempelkannya Betawi. Pen and printing litografi Syaid Usman have produced works that big. "
In suratnya dated 14 March 1890, writing about the attitude Snouck Sayid Usman keikut against hard-sertaan Muslims in maksiat practices. Among other Snouck wrote, ".... A few regulations on religion and morals, which is recommended by pematuhannya Sayyid Uthman to the Muslims, among others keikut-sertaan in their music, drinks, and dances ..."
Meanwhile, in a letter dated 26 March 1891, the Netherlands orientalis write about attitude Sayid Usman on jihad which according to him be deciphered in one: "Many people 'disesatkan' by some Syariat teachings about jihad, and they think that someone can mempertanggung-jawabkan an action before the God is as if the Muslims take the property of disbelievers, China or the Netherlands for itself ... "
Sayid Usman died in 1331 H (1913 M), jenazahnya dimakamkan in Madrasah Said Naum, Tanah Abang, Central Jakarta. But later, when there is the family tomb penggusuran attempt to move the land kuburnya Pondok Bambu. Now makamnya still well maintained in the southern Al-Abidin mosque, Pondok Bambu, East Jakarta. |
