Saya kemarin menemukan tulisan abul jauzaa di blognya abul- jauzaa.blogspot/2010/ ahmad-sarwat-al- buuthiy-dan-al- albaaniy.html yang menyinggung ijazah Syeikh al-Albani. Berikut kutipannya Kutip Adapun perkataan Anda bahwa Asy- Syaikh Al-Albaaniy hanya bermodal perpustakaan tanpa ada guru dan sanad; maka bercukup- cukup dirilah untuk tidak ‘meracau’ alias nglindur orang Jawa bilang. Ketahuilah wahai ustadz yang mulia, bahwa Asy-Syaikh Al-Albaaniy rahimahullah mendapatkan ijazah sanad periwayatan dari Asy-Syaikh Muhammad Raaghib Ath-Thabbakh rahimahullah. Bahkan, Asy-Syaikh Syu’aib Al-Arna’uth rahimahullah memberikan kesaksian tentang hal ini. Sedikit info tentang Asy-Syaikh Ath- Thabakh, bisa dibaca di : tamanulama.blogspot syeikh-raghib- ath-thabakh- guru-syeikh.html . Jikalau Asy-Syaikh Al-Albaaniy tidak mempunyai ijazah dari beberapa gurunya, hal itu dikarenakan beliau tidak memintanya Lalu saya masuk ke situs yang dirujuk abul jauzaa. Dan ini keterangan lengkapnya Kutip Beliau memiliki banyak murid yang membaca kepadanya di Madrasah Asy- Syar’iah di Halab yang mana beliau adalah pengajar dan mudir disana. Diantara muridnya yang terkenal adalah Syeikh Abdul Fattah Abu Ghuddah dan Syeikh Abdullah Shidiq al-Ghumari. Kedua orang muridnya ini kemudian dikenal sangat memusuhi salah satu murid terbaiknya, Syeikh Muhammad Nasiruddin Al- Albani. Ada kisah unik bahawa ternyata Syeikh Al-Albani tidak mendatangi Syeikh Raghib Thabakh tetapi Syeikh Raghiblah yang mendatanginya. Dahulu Ustaz Muhammad Al- Mubarak menceritakan kepada Syeikh Ath- Thabbakh tentang keberadaan seorang pemuda yang serius mempelajari ilmu- ilmu hadis dan keunggulan beliau dalam ilmu itu. Setelah Syeikh At- Thabakh memeriksa kebenarannya, betapa kagumnya syeikh melihat Al- Albani yang waktu itu masih muda belia tapi pandai dalam ilmu hadis sehingga beliau lalu memberi ijazah riwayat sebagai penghormatan dan pengakuan darinya [Ulama wa Mufakkiruun araftuhum karya Ustadz Muhammad Al-Majdzuub I/288], dan bukan pemuda Al-Albani yang memintanya. Pada waktu itu Syeikh Raghib memberikan kitabnya, Al-Anwar Al-Jaliyyah fi Mukhtashar Al- Atsbat Al-Halabiyah dan ia bubuhi dengan ijazah- ijazahnya dari guru-gurunya. Antara keduanya memang ada kesamaan iaitu bahwa keduanya memiliki banyak koleksi manuskrip dalam hadis, fiqh, adab dan lainnya. Komentar saya: Peristiwa yang sebenarnya agak mirip dengan cerita yang dikutip di blog taman ulama di atas, namun konotasinya berbeda dan kesimpulannya pun berbeda juga. Syeikh Syuaib al-Arnauth memiliki murid bernama Syeikh Nuh Ha Mim Keller, seorang ulama fiqh dan tasawuf (beliau pembesar tariqat syaziliyah di Yordania) Amerika kulit putih yang sekarang menjadi seorang alim terkenal di Yordania. Dan Syeikh Syuaib menceritakan kepada beliau tentang pertemuan tersebut. Berikut kutipan lengkapnya dari situs masud.co.uk (sayangnya saat saya memposting tulisan ini, situs masud ahmad khan tersebut tidak bisa dibuka sehingga saya tidak bisa memberi alamat lengkapnya) Kutip Our teacher in hadith, Sheikh Shu‘ayb al-Arna’ut, tells my wife and me that Sheikh Nasir al- Albani learned his hadith knowledge from books and manuscripts in the Dhahiriyya Library in Damascus, as well as his long years working on books of hadith. He did not get any significant share of his knowledge from living hadith scholars, according to Sheikh Shu‘ayb, for the very good reason that there wasn’t anyone in Damascus at the time who knew much about hadith, and he didn’t travel anywhere else to learn. I have heard Salafis say that he has an ijaza from one person in Syria, but it could only be (according to Sheikh Shu‘ayb) from someone with far less knowledge than himself I believe Sheikh Shu‘ayb about this, because his family, like Sheikh Nasir’s, were of the Albanians who emmigrated to Damascus at the collapse of the Ottoman Empire, and they all know each other rather intimately. The impression one gets is that Sheikh Nasir’s father, Sheikh Nuh al-Albani, was so strict a Hanafi that he produced something of an over-reaction in Sheikh Nasir not only against Abu Hanifa and his madhhab, but against traditional Islamic sheikhs as well. According to Sheikh Shu‘ayb, Sheikh Nasir studied tajwid or ‘Qur’anic recitation’ and perhaps the Hanafi fiqh primer Maraqi al-falah [The ascents to success] with his father Sheikh Nuh al- Albani, and possibly other lessons in Hanafi fiqh from Sheikh Muhammad Sa‘id al-Burhani, who taught in Tawba Mosque, in the quarter of the Turks on the side of Mount Qasiyun, near Sheikh Nasir’s father’s shop. Sheikh Nasir subsequently found that his time could be more profitably spent with books and manuscripts at the Dhahiriyya Library and in reading works to students, and he did not attend anyone else’s lessons As for his ijaza or ‘warrant of learning,’ Sheikh Shu‘ayb tells us that it came when a hadith scholar from Aleppo, Sheikh Raghib al-Tabbakh, was visiting the Dhahiriyya Library in Damascus, and Sheikh Nasir was pointed out to him as a promising student of hadith. They met and spoke, the sheikh authorized him in all the chains of transmission that I have been authorized to relate—that is to say, a general ijaza, though Sheikh Nasir did not attend the lessons of the sheikh or read books of hadith with him. Sheikh Raghib al- Tabbakh had chains of sheikhs reaching back to the main hadith works, such as Sahih al-Bukhari, the Sunan of Abu Dawud, and hence had a contiguous chain back to the Prophet (Allah bless him and give him peace) for these books. But this was an authorization (ijaza) of tabarruk, or ‘for the blessing of it,’ not a ‘warrant of learning’—for Sheikh Nasir did not go to Aleppo to learn from him, and he did not come to Damascus to teach him This type of authorization (ijaza), that of tabarruk, is a practice of some traditional scholars: to give an authorization in order to encourage a student whom they have met and like, whom they find knowledgeable, or hope will become a scholar. The reason I know of such ijazas is because I have one, from the Meccan hadith scholar Sheikh Muhammad ‘Alawi al-Maliki, which authorizes me to relate all the chains of transmission that I [Muhammad ‘Alawi al-Maliki] have been authorized to relate by my sheikhs, including chains of transmission reaching back to the hadith Imams Malik, al-Bukhari, Muslim, Abu Dawud, al- Tirmidhi, al-Nasa’i, Ibn Majah (Mecca: Muhammad ‘Alawi al-Maliki, 1412/1992). Though my name is on the authorization, and it is signed by the sheikh, it does not make me a hadith scholar like he is, because aside from some of his public lessons, my hadith knowledge is not from him but from Sheikh Shu‘ayb, whom I have actually studied with. Rather, Sheikh al-Maliki knows my sheikhs in Damascus, that I am the translator of ‘Umdat al-salik [Reliance of the traveller] in Shafi‘i fiqh, that we have known each other for some time, and he approves of my way. The scholarly value of such ijazas is merely to establish that we have met. Fokus kepada bagian yang ini Kutip . They met and spoke, the sheikh authorized him in all the chains of transmission that I have been authorized to relate—that is to say, a general ijaza, though Sheikh Nasir did not attend the lessons of the sheikh or read books of hadith with him. Sheikh Raghib al- Tabbakh had chains of sheikhs reaching back to the main hadith works, such as Sahih al-Bukhari, the Sunan of Abu Dawud, and hence had a contiguous chain back to the Prophet (Allah bless him and give him peace) for these books. But this was an authorization (ijaza) of tabarruk, or ‘for the blessing of it,’ not a ‘warrant of learning’—for Sheikh Nasir did not go to Aleppo to learn from him, and he did not come to Damascus to teach him This type of authorization (ijaza), that of tabarruk, is a practice of some traditional scholars: to give an authorization in order to encourage a student whom they have met and like, whom they find knowledgeable, or hope will become a scholar. Jadi, memang benar ada pertemuan tersebut. Dan benar pula Syeikh Raghib (guru Syeikh Syuaib) diperkenalkan kepada Syeikh al-Albani. Dan benar pula Syeikh Raghib senang melihat minat belajar hadith Syeikh al-Albani. Dan benar pula, karena bahagianya, Syeikh Raghib at-Tabakh memberikan ijazah kepada Syeikh al- Albani. NAMUN, DAN INI BAGIAN YANG PENTINGNYA, IJAZAH YANG DIBERIKAN SYEIKH RAGHIB BUKANLAH IJAZAH PERIWAYATAN SEBAGAIMANA YANG BIASA DIBERIKAN SEORANG AHLI HADITH KEPADA MURIDNYA. IJAZAH YANG DIBERIKAN ADALAH IJAZAH TABARRUK: YANG DIBERIKAN SEORANG AHLI HADITH KEPADA SESEORANG YANG DIANGGAPNYA POTENSIAL-- KATAKANLAH BEGTU--UNTUK MENJADI MURIDNYA. SUPAYA AL-ALBANI MAU DATANG KE MAJELIS SYEIKH AT-TABAKH DAN BELAJAR KEPADANYA. SYEIKH NUH TAHU TENTANG ADANYA IJAZAH TABARUK INI KARENA BELIAU JUGA PERNAH MENDAPATKAN IJAZAH SEJENIS DARI SYEIKH AL-MALIKI, ULAMA AHLUSSUNNAH YANG TERKENAL ITU Kutip This type of authorization (ijaza), that of tabarruk, is a practice of some traditional scholars: to give an authorization in order to encourage a student whom they have met and like, whom they find knowledgeable, or hope will become a scholar. The reason I know of such ijazas is because I have one, from the Meccan hadith scholar Sheikh Muhammad ‘Alawi al-Maliki, which authorizes me to relate all the chains of transmission that I [Muhammad ‘Alawi al-Maliki] have been authorized to relate by my sheikhs, including chains of transmission reaching back to the hadith Imams Malik, al-Bukhari, Muslim, Abu Dawud, al- Tirmidhi, al-Nasa’i, Ibn Majah (Mecca: Muhammad ‘Alawi al-Maliki, 1412/1992). Though my name is on the authorization, and it is signed by the sheikh, it does not make me a hadith scholar like he is, because aside from some of his public lessons, my hadith knowledge is not from him but from Sheikh Shu‘ayb, whom I have actually studied with. Rather, Sheikh al-Maliki knows my sheikhs in Damascus, that I am the translator of ‘Umdat al-salik [Reliance of the traveller] in Shafi‘i fiqh, that we have known each other for some time, and he approves of my way. The scholarly value of such ijazas is merely to establish that we have met. Fokus kepada yang ini juga Kutip Though my name is on the authorization, and it is signed by the sheikh, it does not make me a hadith scholar like he is, because aside from some of his public lessons, my hadith knowledge is not from him but from Sheikh Shu‘ayb, whom I have actually studied with. Rather, Sheikh al-Maliki knows my sheikhs in Damascus, that I am the translator of ‘Umdat al-salik [Reliance of the traveller] in Shafi‘i fiqh, that we have known each other for some time, and he approves of my way. The scholarly value of such ijazas is merely to establish that we have met. JADI, IJAZAH TABARUK INI TIDAK MENJADIKAN PENERIMANYA SEBAGAI ULAMA HADITH. DAN SATU- SATUNYA NILAI KE-ULAMA- AN DARI IJAZAH TABARUK INI ADALAH UNTUK MENJADI BUKTI BAHWA PEMBERI DAN PENERIMA PERNAH BERTEMU, YANG DALAM KASUS SYEIKH NUH, BAHWA SYEIKH MUHAMMAD ALAWI PERNAH BERTEMU DENGAN SYEIKH NUH. DAN INI DIBUKTIKAN PULA DENGAN FAKTA BAHWA BAIK SEBELUM DAN SESUDAH PERTEMUAN TERSEBUT, SYEIKH AL-ALBANI TIDAK PERNAH MENDATANGI DAN BELAJAR HADITH KEPADA SYEIKH AT-TABAKH. Jadi, apa kesimpulannya? Kesimpulannya, dan ini menurut Syeikh Syuaib (sebagaimana yang disebutkan dalam tulisan muridnya yang saya kutipkan di atas): 1. Syeikh Raghib SAMA SEKALI BUKAN GURU SYEIKH AL-ALBANI DALAM BIDANG HADITH. 2. Ijazah yang diberikan adalah cuma ijazah tabaruk, bukan ijazah periwayatan sebagaimana yang biasa diberikan seorang ahli hadith kepada muridnya. 3. Kalaupun Syeikh al- Albani punya guru dalam bidang hadith maka guru- guru yang disebut, menurut Syeikh Syuaib, adalah orang-orang yang bukan ahli hadith, dan kalaupun seorang alim, adalah orang yang jauh lebih sedikit pengetahuannya daripada Syeikh al-Albani sendiri. Perhatikan bagian kutipan yang ini Kutip
Posted on: Wed, 20 Nov 2013 16:20:01 +0000
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