abdurrahman profile Habib umar bin hafiz – 2007/05/22 02:37 Al-Habib ^Umar
bin Hafiz
He is al-Habib Umar the son of Muhammad the son of Salim the son
of Hafiz the son of Abd-Allah the son of Abi Bakr the son of
Aidarous the son of al-Hussain the son of al-Shaikh Abi Bakr the
son of Salim the son of Abd-Allah the son of Abd-al-Rahman the
son of Abd-Allah the son of al-Shaikh Abd-al-Rahman al-Saqqaf
the son of Muhammad Maula al-Daweela the son of Ali the son of
Alawi the son of al-Faqih al-Muqaddam Muhammad the son of Ali
the son of Muhammad Sahib al-Mirbat the son of Ali Khali Qasam
the son of Alawi the son of Muhammad the son of Alawi the son
of Ubaidallah the son of al-Imam al-Muhajir to Allah Ahmad the
son of Isa the son of Muhammad the son of Ali al- Uraidi the
son of Ja^far al-Sadiq the son of Muhammad al-Baqir the son of
Ali Zain al- Abidin the son of Hussain the grandson, the son of
both Ali the son of Abu Talib and of Fatimah al-Zahra the
daughter of the Prophet Muhammad r.
He was born in Tarim, Hadramaut one of the ancient cities of
Yemen that became known far and wide due to the abundance of
scholars and pious people that it has produced over the
centuries. He was raised in a household that possessed a
tradition of Islamic scholarship as well as righteousness with
his father being the famous martyr, the Erudite, the Preacher,
Muhammad bin Salim bin Hafiz bin Shaikh Abu Bakr bin Salim. His
father was one of the scholars of Islam that dedicated their
lives to the spread of Islam and the teaching of the Sacred Law
and the lofty teachings of Islam. He was tragically abducted by
communist forces and presumed dead, may Allah have mercy upon
him. Likewise his grandfathers al-Habib Salim bin Hafiz and
al-Habib Hafiz bin Abd-Allah were scholars who were highly
respected by the scholars of their day. Allah prepared
appropriate conditions for al-Habib Umar in terms of both his
connection with the people of knowledge and piety from within his
very household as well as the environment and society in which he
was raised.
Having memorised the Qur an at a very early age he also memorised
the core texts in fiqh, hadith, Arabic Language and other
religious sciences thereby adhering to the circles of knowledge
that were held by many traditional scholars such as Muhammad bin
Alawi bin Shihab and al-Shaikh Fadl Baa Fadl and other scholars
who taught at the famous Ribat of Tarim. Naturally he studied
many sciences including the spiritual sciences from his father
the martyr al-Habib Muhammad bin Salim acquiring from him a deep
love and concern for da^wah and religious counsels in the way of
Allah. His father paid a lot of attention to the young Umar with
him constantly being at the side of his father in circles of
knowledge and dhikr. Tragically al-Habib Umar accompanied his
father to the Jum ah prayer from which he has abducted by the
communist forces, with the young Umar returning home alone with
his fathers shawl, with his father never to be seen again. Thus
the young Umar began to assume the responsibility of continuing
the work done by his father in the field of Da wah it was as if
his fathers shawl was a banner which he had given to his youngest
child before being martyred. Thus, with the banner held aloft he
began, vigourously, the arduous journey of exhorting the people,
arranging conferences and da wah. His vigourous attempt at
continuing the work of his father began to bear fruits. Classes
were being held for the young and the old in local mosques where
opportunities to memorise the Qur an and to study the traditional
sciences were being offered. He indeed had grasped the Book
firmly it being evident that he had been given something special
from Allah despite his young age. This however began to cause
great concern for his safety with it eventually culminating in
him being sent to the city of al-Bayda which is situated in the
then North Yemen away from the grasp of those who may wish to
inflict harm on the young sayyid. There began another important
phase in his development. Enrolled at the Ribat of al-Bayda he
began to study the traditional sciences under the expert tutelage
of the great al-Habib Muhammad bin Abd-Allah al-Haddar, may
Allah have mercy upon him, as well as under the Shafi i jurist
and scholar al-Habib Zain bin Sumait, may Allah preserve him. His
promise was confirmed when he was appointed as a teacher soon
after. Likewise he continued his exhausting efforts in the field
of Da wah. This time the scene was to be al-Bayda and her
neighbouring towns and villages. No stone was left unturned in
his attempt to revive the love of Allah and His r Messenger in
the hearts of the people. Classes were established, lectures were
held people were counseled. His work which deprived him of much
sleep and rest began to have a major impact on all those that
came in contact with it, especially the youth who previously had
been resolved to a empty and shallow life but now had undergone
internal transformations to the point that life now had a
purpose, they were proud of their new found Islamic identity
wearing the cloaks of Islam and beginning to focus their
attention on acquiring the noble traits of the Messenger of Allah
r. Thus a large group of people from those he had influenced
began to gather round him assist him in his da wah efforts and
teaching commitments in various cities and towns in Northern
Yemen. Within this period he began to visit many neighbouring
towns and communities across Yemen from the northern city of
Ta^iz in order to take knowledge from the mufti of Ta iz al-Habib
Ibrahim bin Aqil bin Yahya who began to show him much love and
attention likewise he received similar treatment from his Shaikh
al-Habib Muhammad al-Haddar to the extent that he gave him his
daughters hand in marriage after having noticed in him the lofty
traits of uprightness and intelligence.
It was not soon after that he set out on the arduous journey to
perform the prescribed pilgrimage to Makka and to visit the
Prophet r in Madina. During his trip to the Hijaz he was blessed
with the opportunity to study several books of their most
prominent scholars especially those of al-Habib ^Abdul Qadir bin
Ahmad al-Saqqaf who saw in the young Umar a youthful vigor full
with of the love of Allah and his Messenger r totally absorbed in
the spread of knowledge and righteousness amongst mankind such
that he became endeared to al-Habib Abdul Qadir one of his
greatest teachers. Likewise he was blessed to have received
knowledge and guidance from the other two pillars of
righteousness in the Hijaz al-Habib Ahmed Mashur al-Haddad and
al-Habib ^Attas al-Habashi.
Thus the name al-Habib Umar bin Hafiz began to spread far and
wide in the land especially due to his unrelenting effort in
establishing the call to Islam and reviving its traditionally
based teachings this mass popularity did not in any way detract
from his academic endeavors on the contrary it provided him with
an additional source from which high aspirations could be
maintained. No time was wasted, every moment was filled with the
remembrance of Allah in its multiple manifestations and in its
differing situations and locations. His overt concern with the
spiritual development of especially those who kept his company
was to become one of his most distinguishing traits one for which
his name would spread even as far as the New World.
The land of Oman would be the next phase in the move towards
fifteenth century renewal. After responding positively to the
invitation of a group of Muslims who possessed a deep desire to
benefit from his teachings he left the land of his birth and was
not to return for several years. Seeds of erudition and piety
were sewn as well in the eastern Yemeni town of Shihr, his first
stop on his return to Hadramaut Yemen. There his teachings began
to crystalise in the development of the Ribat al-Mustafa. This
would be a major turning point for and it could signal in more
ways than one the completion of the theoretical aspect of this
work and the bringing forth of tangible realities that would
embody the prophetic teachings.
The return to Tarim would signal a metamorphosis of all those
years he had spent in learning, teaching, in the development of
others spiritually in the establishment of the call and enjoining
the right and forbidding the wrong. Dar-al-Mustafa would be his
gift to the world and to it the world was summoned. In what would
seem such a short time the people of Tarim would witness the
convergence of students from lands far and wide upon a city that
was on the verge of being forgotten whilst under the rule of
communist infidels. Students from Indonesia, Malaysia, Singapore,
The Comorus Islands, Tanzania, Kenya, Egypt, Great Britain,
Pakistan, United states and Canada as well as other Arab states
and countries would be under the watchful eye of Habib Umar. They
would become agents in what is now becoming an authentic attempt
at reviving traditional Islam in the fifteenth century after the
flight. The rise of similar Islamic institutions in Yemen and
abroad under the management of al-Habib Umar would again be a
major impatice in the spread of Knowledge and good behavior and
provide the common people with opportunities that they had
previously been deprived of.
Habib Umar currently lives in Tarim Yemen where he oversees the
development of Dar al-Mustafa and the many schools that have been
set up under his management. He still maintains an active role in
the propagation of the religion of Islam such that he may spend
most of the year traveling all over the world in pursuit of such
noble activities.
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wdpar Re:profile Habib umar bin hafiz – 2007/06/05 00:25 aslmkm… mohon
di artikan ke bahasa indonesia…
wassalam
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admin Re:profile Habib umar bin hafiz – 2007/06/12 11:58 Terjemahan:
Al-Habib ^Umar bin Hafiz
Beliau adalah al-Habib Umar putera dari Muhammad putera dari
Salim putera dari Hafiz putera dari Abd-Allah putera dari Abi Bakr
putera dari Aidarous putera dari al-Hussain putera dari al-Shaikh
Abi Bakr putera dari Salim putera dari Abd-Allah putera dari
Abd-al-Rahman putera dari Abd-Allah putera dari al-Shaikh
Abd-al-Rahman al-Saqqaf putera dari Muhammad Maula al-Daweela
putera dari Ali putera dari Alawi putera dari al-Faqih
al-Muqaddam Muhammad putera dari Ali putera dari Muhammad Sahib
al-Mirbat putera dari Ali Khali Qasam putera dari Alawi putera
dari Muhammad putera dari Alawi putera dari Ubaidallah putera
dari al-Imam al-Muhajir to Allah Ahmad putera dari Isa putera
dari Muhammad putera dari Ali al- Uraidi putera dari Ja^far
al-Sadiq putera dari Muhammad al-Baqir putera dari Ali Zain al-
Abidin putera dari Hussain sang cucu laki-laki, putera dari
pasangan Ali putera dari Abu Talib dan Fatimah al-Zahra puteri
dari Rasul Muhammad s.a.w.
Beliau terlahir di Tarim, Hadramaut, salah satu kota tertua di
Yaman yang menjadi sangat terkenal di seluruh dunia dengan
berlimpahnya para ilmuwan dan para alim ulama yang dihasilkan kota
ini selama berabad-abad. Beliau dibesarkan di dalam keluarga yang
memiliki tradisi keilmuan Islam dan kejujuran moral dengan ayahnya
yang adalah seorang pejuang martir yang terkenal, Sang
Intelektual, Sang Da i Besar, Muhammad bin Salim bin Hafiz bin
Shaikh Abu Bakr bin Salim. Ayahnya adalah salah seorang ulama
intelektual Islam yang mengabdikan hidup mereka demi penyebaran
agama Islam dan pengajaran Hukum Suci serta aturan-aturan mulia
dalam Islam. Beliau secara tragis diculik oleh kelompok komunis
dan diperkirakan telah meninggal, semoga Allah mengampuni
dosa-dosanya. Demikian pula kedua kakek beliau, al-Habib Salim bin
Hafiz dan al-Habib Hafiz bin Abd-Allah yang merupakan para
intelektual Islam yang sangat dihormati kaum ulama dan intelektual
Muslim pada masanya. Allah seakan menyiapkan kondisi-kondisi yang
sesuai bagi al-Habib Umar dalam hal hubungannya dengan para
intelektual muslim disekitarnya serta kemuliaan yang muncul dari
keluarganya sendiri dan dari lingkungan serta masyarakat dimana ia
dibesarkan.
Beliau telah mampu menghafal Al Qur an pada usia yang sangat muda
dan ia juga menghafal berbagai teks inti dalam fiqh, hadith,
Bahasa Arab dan berbagai ilmu-ilmu keagamaan yang membuatnya
termasuk dalam lingkaran keilmuan yang dipegang teguh oleh begitu
banyaknya ulama-ulama tradisional seperti Muhammad bin Alawi bin
Shihab dan al-Shaikh Fadl Baa Fadl serta para ulama lain yang
mengajar di Ribat, Tarim yang terkenal itu. Maka beliau pun
mempelajari berbagai ilmu termasuk ilmu-ilmu spiritual keagamaan
dari ayahnya yang meninggal syahid, al-Habib Muhammad bin Salim,
yang darinya didapatkan cinta dan perhatiannya yang mendalam pada
da^wah dan bimbingan atau tuntunan keagamaan dengan cara Allah
s.w.t. Ayahnya begitu memperhatikan sang Umar kecil yang selalu
berada di sisi ayahnya di dalam lingkaran ilmu dan dhikr.
Namun secara tragis, ketika al-Habib Umar sedang menemani ayahnya
untuk sholat Jum ah, ayahnya diculik oleh golongan komunis, dan
sang Umar kecil sendirian pulang ke rumahnya dengan masih membawa
syal milik ayahnya, dan sejak saat itu ayahnya tidak pernah
terlihat lagi. Ini menyebabkan Umar muda menganggap bahwa
tanggung jawab untuk meneruskan pekerjaan yang dilakukan ayahnya
dalam bidang Da wah sama seperti seakan-akan syal sang ayah
menjadi bendera yang diberikan padanya di masa kecil sebelum
beliau mati syahid. Sejak itu, dengan sang bendera dikibarkannya
tinggi-tinggi, ia memulai, secara bersemangat, perjalanan penuh
perjuangan, mengumpulkan orang-orang, membentuk Majelis-majelis
dan da wah. Perjuangan dan usahanya yang keras demi melanjutkan
pekerjaan ayahnya mulai membuahkan hasil. Kelas-kelas mulai dibuka
bagi anak muda maupun orang tua di mesjid-mesjid setempat dimana
ditawarkan berbagai kesempatan untuk menghafal Al Qur an dan untuk
belajar ilmu-ilmu tradisional.
Ia sesungguhnya telah benar-benar memahami Kitab Suci sehingga ia
telah diberikan sesuatu yang khusus dari Allah meskipun usianya
masih muda. Namun hal ini mulai mengakibatkan kekhawatiran akan
keselamatannya dan akhirnya diputuskan beliau dikirim ke kota
al-Bayda yang terletak di tempat yang disebut Yaman Utara yang
menjadikannya jauh dari jangkauan mereka yang ingin mencelakai
sang sayyid muda.
Disana dimulai babak penting baru dalam perkembangan beliau. Masuk
sekolah Ribat di al-Bayda ia mulai belajar ilmu-ilmu tradisional
dibawah bimbingan ahli dari yang Mulia al-Habib Muhammad bin
Abd-Allah al-Haddar, semoga Allah mengampuninya, dan juga dibawah
bimbingan ulama mazhab Shafi i al-Habib Zain bin Sumait, semoga
Allah melindunginya. Janji beliau terpenuhi ketika akhirnya ia
ditunjuk sebagai seorang guru tak lama sesudahnya. Ia juga terus
melanjutkan perjuangannya yang melelahkan dalam bidang Da wah.
Kali ini tempatnya adalah al-Bayda dan kota-kota serta desa-desa
disekitarnya. Tiada satu pun yang terlewat dalam usahanya untuk
mengenalkan kembali cinta kasih Allah dan Rasul-Nya s.a.w pada
hati mereka seluruhnya. Kelas-kelas dan majelis didirikan,
pengajaran dimulai dan orang-orang dibimbing. Usaha beliau yang
demikian gigih menyebabkannya kekurangan tidur dan istirahat mulai
menunjukkan hasil yang besar bagi mereka tersentuh dengan
ajarannya, terutama para pemuda yang sebelumnya telah terjerumus
dalam kehidupan yang kosong dan dangkal, namun kini telah
mengalami perubahan mendalam hingga mereka sadar bahwa hidup
memiliki tujuan, mereka bangga dengan indentitas baru mereka
sebagai orang Islam, mengenakan sorban/selendang Islam dan mulai
memusatkan perhatian mereka untuk meraih sifat-sifat luhur dan
mulia dari Sang Rasul Pesuruh Allah s.a.w.
Sejak saat itu, sekelompok besar orang-orang yang telah
dipengaruhi beliau mulai berkumpul mengelilingi beliau dan
membantunya dalam perjuangan da wah maupun keteguhan beliau dalam
mengajar di berbagai kota besar maupun kecil di Yaman Utara. Pada
masa ini, beliau mulai mengunjungi banyak kota-kota maupun
masyarakat diseluruh Yaman, mulai dari kota Ta^iz di utara, untuk
belajar ilmu dari mufti Ta iz al-Habib Ibrahim bin Aqil bin Yahya
yang mulai menunjukkan pada beliau perhatian dan cinta yang besar
sebagaimana ia mendapatkan perlakuan yang sama dari Shaikh
al-Habib Muhammad al-Haddar sehingga ia memberikan puterinya untuk
dinikahi setelah menyaksikan bahwa dalam diri beliau terdapat
sifat-sifat kejujuran dan kepintaran yang agung.
Tak lama setelah itu, beliau melakukan perjalanan melelahkan demi
melakukan ibadah Haji di Mekkah dan untuk mengunjungi makam Rasul
s.a.w di Madinah. Dalam perjalanannya ke Hijaz, beliau diberkahi
kesempatan untuk mempelajari beberapa kitab dari para ulama
terkenal disana, terutama dari al-Habib ^Abdul Qadir bin Ahmad
al-Saqqaf yang menyaksikan bahwa di dalam diri Umar muda,
terdapat semangat pemuda yang penuh cinta kepada Allah dan
Rasul-Nya s.a.w dan sungguh-sungguh tenggelam dalam penyebaran
ilmu dan keadilan terhadap sesama umat manusia sehingga beliau
dicintai al-Habib Abdul Qadir salah seorang guru besarnya. Begitu
pula beliau diberkahi untuk menerima ilmu dan bimbingan dari kedua
pilar keadilan di Hijaz, yakni al-Habib Ahmed Mashur al-Haddad dan
al-Habib ^Attas al-Habashi.
Sejak itulah nama al-Habib Umar bin Hafiz mulai tersebar luas
terutama dikarenakan kegigihan usaha beliau dalam menyerukan agama
Islam dan memperbaharui ajaran-ajaran awal yang tradisional. Namun
kepopuleran dan ketenaran yang besar ini tidak sedikitpun
mengurangi usaha pengajaran beliau, bahkan sebaliknya, ini
menjadikannya mendapatkan sumber tambahan dimana tujuan-tujuan
mulia lainnya dapat dipertahankan. Tiada waktu yang terbuang
sia-sia, setiap saat dipenuhi dengan mengingat Allah dalam
berbagai manifestasinya, dan dalam berbagai situasi dan lokasi
yang berbeda. Perhatiannya yang mendalam terhadap membangun
keimanan terutama pada mereka yang berada didekatnya, telah
menjadi salah satu dari perilaku beliau yang paling terlihat jelas
sehingga membuat nama beliau tersebar luas bahkan hingga sampai ke
Dunia Baru.
Negara Oman akan menjadi fase berikutnya dalam pergerakan menuju
pembaharuan abad ke-15. Setelah menyambut baik undangan dari
sekelompok Muslim yang memiliki hasrat dan keinginan menggebu
untuk menerima manfaat dari ajarannya, beliau meninggalkan tanah
kelahirannya dan tidak kembali hingga beberapa tahun kemudian.
Bibit-bibit pengajaran dan kemuliaan juga ditanamkan di kota Shihr
di Yaman timur, kota pertama yang disinggahinya ketika kembali ke
Hadramaut, Yaman. Disana ajaran-ajaran beliau mulai tertanam dan
diabadikan dengan pembangunan Ribat al-Mustafa. Ini merupakan
titik balik utama dan dapat memberi tanda lebih dari satu jalan,
dalam hal melengkapi aspek teoritis dari usaha ini dan menciptakan
bukti-bukti kongkrit yang dapat mewakili pengajaran-pengajaran di
masa depan.
Kepulangannya ke Tarim menjadi tanda sebuah perubahan mendasar
dari tahun-tahun yang ia habiskan untuk belajar, mengajar,
membangun mental agamis orang-orang disekelilingnya, menyebarkan
seruan dan menyerukan yang benar serta melarang yang salah.
Dar-al-Mustafa menjadi hadiah beliau bagi dunia, dan di pesantren
itu pulalah dunia diserukan. Dalam waktu yang dapat dikatakan
demikian singkat, penduduk Tarim akan menyaksikan berkumpulnya
pada murid dari berbagai daerah yang jauh bersatu di satu kota
yang hampir terlupakan ketika masih dikuasai para pembangkang
komunis. Murid-murid dari Indonesia, Malaysia, Singapura,
Kepulauan Comoro, Tanzania, Kenya, Mesir, Inggris, Pakistan,
Amerika Serikat dan Kanada, juga negara-negara Arab lain dan
negara bagian di Arab akan diawasi secara langsung oleh Habib
Umar. Mereka ini akan menjadi perwakilan dan penerus dari apa yang
kini telah menjadi perjuangan asli demi memperbaharui ajaran Islam
tradisional di abad ke-15 setelah hari kebangkitan. Berdirinya
berbagai institusi Islami serupa di Yaman dan di negara-negara
lain dibawah manajemen al-Habib Umar akan menjadi sebuah tonggak
utama dalam penyebaran Ilmu dan perilaku mulia serta menyediakan
kesempatan bagi orang-orang awam yang kesempatan tersebut
dahulunya telah dirampas dari mereka.
Habib Umar kini tinggal di Tarim, Yaman dimana beliau mengawasi
perkembangan di Dar al-Mustafa dan berbagai sekolah lain yang
telah dibangun dibawah manajemen beliau. Beliau masih memegang
peran aktif dalam penyebaran agama Islam, sedemikian aktifnya
sehingga beliau meluangkan hampir sepanjang tahunnya mengunjungi
berbagai negara di seluruh dunia demi melakukan kegiatan-kegiatan
mulianya.
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