al-Dahlawi and his understanding to sunnah*
Written by:
Ahmad Muzaqqi (114211062) and Arina Rokhil (114211063)
BIOGRAPHY
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| Source: halaqah.net |
Al-Dahlawi was born on 4 Shawwal 1114H/1703M in Delhi and died in
1176H/1762M. His father was a Sufi and a famous scholar who had
madrassas, which later was named Madrasah Rahimiyah by al-Dahlawi. (Teologia
v.14: 2011, p.17)
Looking at his name which uses “syakh”, it indicates that he was from
respectable families. The title “Wali Allah” and “Qutb ad-Din”, according to
the credible story, was given by his father, Syakh Abd Rahim, having previously
often dreamed that he would be given a godly son. Even that notice was not just
get through a dream, but also came with a man named Qutb ad-Din Bakhtiyar Ka'ki
is regarded as a guardian (wali) of the most prominent. Furthermore Bakhtiyar
ka'ki asked Shah Abd ar-Rahim, that his children would be named “Wali”. After his
son was born, Bakhtiyar’s request is realized with giving name of Qutb ad-Din
who later and known in adult as the Wali Allah.
With the knowledge provided by his father, al-Dahlawi grew as a person who was
able to teach all aspects of the Islamic teachings. When he was 5 years old, he
had pursued his father's madrasa science and he has learning the Qur'an by
heart completely when he was 7 years old. In the 1731M, he went to the Hijaz to
deepen the religious sciences such as hadith, fiqh and Sufism to translate the
Qur'an into Persian, an effort that is still taboo at the time.
On year 1145H, Al-Dahlawi back to india, exactly 14 months after living in
the Hijaz. With the power of science and his confident even with spiritual
experiences he get during gentleness in Makkah, he began to grow aggressively
reformer in India.
Among the most important works of al-Dahlawi are:
• Hujjat Allah al-Baligha
• Al-fawz al-Kabir fi proposal at-Tafsir
• Al-Insaf fi Bayan al-as-asbab Ikhtilaf
• 'IQD al-Jid fi Ahkam al-Ijtihad wa
at-taqlid
• Tarajim Abwab Sharh Sahih al-Bukhari
• At-Tafhimat al-Ilahiyyat
• al-Fuyud Anfasi wa al-Haramain
al-'Arifin. And others.
Al-Dahlawi’s lifetime ad-political social life is characterized by
unfavorable. Moghul’s dynasty in India was on the verge of collapse. After
Aurangzeb’s death in 1707 AD, non-Muslim groups began to rekindle the flames of
rebellion. Even the Muslim governors were many who proclaim themselves release
of Mogul power, thus practically limited the king's power in Delhi and surrounding
areas. After several years, he witnessed some of the leaders as the people who
love spree in the government add more clutter that no longer can think of the
fate of his people/society. The atmosphere grew more tragic when the scholars'
only thinking himself, they were old-fashioned, Sufis tend to fall asleep until
they wasted a religion, this would result Sufis out of nature itself.
In addition, many Indian Muslims are influenced by custom and Hindu
teachings, being taqlid and this makes Muslims static-thinking.
Therefore, the legal Syakh Waliyullah holds that Muslims should be in the clear
of things foreign. Islamic people must be brought back to the true teachings.
Return to the source of the basic teachings of the Qur'an and the Sunnah. It
means opposing advocate taqlid and adjusted ijtihad with the
times. (Teologia v.14: 2010, p.19)
AL-DAHLAWI’S
VIEW ABOUT TRADITION
In his book al-Tafhimat al-Ilahiyyat, he criticized the jurists' who
accused him of being the convoluted that the verses of the Qur'an and the
traditions of the Prophet covered by the school of thought. To the Sufis
criticized as a person who has thrown expressions that can’t be adjusted with
the al-Quran and as-Sunnah. (Yusuf Qardhawi: 1996, p.38-39)
As a inviter to return to the Qur'an, the Sunnah, and the Salaf
deeds-deeds, he was the first to reveal the distribution of the Sunnah clearly
and thorough, and well share that can be enjoyed by people afterwards. He held
sessions in which he distinguishes between the Sunnah within tasyri’,
with sunnah non-tasyri'. Or in the terms used: "Sunnah which done as
delivery treatise (risalah), and sunnah which are not as delivery
treatise".
Ad-Dahlawy wrote: "We should know that the history of the prophet’s
tradition and later its codification in books of hadith completely divided into
two parts:
1. Sunnah
as delivery treatise
The traditions
were delivered by the prophet as a transmitter of the treatise. This kind of
sunnah was based on saying Allah: "what is given by prophet for you accept
it, and what he forbids you then leave". (Surat al-Hashr: 7). Among the
sunnah are included in this division categories are:
• Hereafter sciences, miracles
of creation of the universe, the kingdom of heaven. These are problems which
based on a revelation
• Shari'ah rules and standard rules
of worship, most of the problems he set by revelation and partly based
on ijtihad. Prophet’s ijtihad is equal footing with revelation, because
Allah had preserved him from error. Not necessarily his ijtihad was
always based on the texts (textually) of the Qur'an as most people
believe. But it mostly ijtihad with the teachings of God to him will be the
objectives of Personality 'and the rules tasyri', ease Shariah law and
other laws.
• Wisdom and the benefit of the general
nature, which he did not set the time and its limits, such an explanation
of morality-finer and bad character. The basic problem is ijtihad, usually
but not always in the case, because most were based on well, revelation in the
sense of God's prophets teach the rules of ijtihad which can be issued
to him or her legal and thoroughly confirmed.
• Matters relating to the virtues of
charity and the degrees of those who labor (who do tratise/amal).
(al-Dahlawi: 2005, p.223-224 -aut)
2. Sunnah as not a treatise delivery.
The tradition was
not a treatise delivery. In this regard, the Prophet said: "I'm just a
man, if I told you of the affairs of your religion then take it, and if I
ordered something from my own opinion, then surely I am the Man."
He also said the
date palm pollination event: "I am indeed prejudiced, and you do not take
something from prejudice. But if I tell something to you from Allah, then take
this to him, because I never lie to God. "
Among the tradition in this category are:
• Medical science. Here we see that
the sheikh al-Dahlawi actually found medical advices from the Sunnah that the
Prophet did not include nuanced treatise. Or in other words he was not among
the sunnah to Shari'ah, because essentially the experience. It’s like the
saying of the Prophet SAW. : "The best of who you use to use eyebrow is itsmid
(stone material kohl), because he was clear eyes."
• Prophet’s action by habit, not
worship, and the act was accidental, not intentional.
• Confirmation that aims to remind
people.
• Laws and court decisions that specifically
occurs only based on the evidence and oaths. In this regard the Prophet
Muhammad. Ali RA said: "The witness saw something else that was not seen the
others watch." (al-Dahlawi: 2005, p.223-224 -aut)
At the other explanation in Hujjatullah al-Balighah,
al-Dahlawi said about the source of Islamic law (shariat) called mutawatir
and ghairu mutawatir. Both was looked by dhahir receive it (obviously). This should be based on naql (arguments).
(1)
mutawatir lafd (text), such as the al-Quran, for
example, the words of the Prophet: Innakum satruna rabbakum ..... the second,
mutawatir meaning, like most hukum2 thaharah, prayer, zakat, fasting, pilgrim,
buying and selling, marriage, war. Of course, in this case in spite of
differences of opinion among Islamic groups.
(2)
Ghairu mutawatir which a higher rank. I.e.: what
is narrated from three friends then it is primary, and which are within the
five thabaqat, It was exists in various forms, such as the priests of fiqh.
Then hadits shahih and hasan brought by the Hadiz muhaddisin and traditions
are still disputed to-Maqbul (recieve) it¬. So, which is reinforced by
the opinion of the ahl ilm and a aql clearly, then it must be
followed. (al-Dahlawi: 2005, p.228-229)
BIBLIOGRAPHY
al-Dahlawi, Waliyullah, al-Maswa syarh almuwatta (1907).
al-Dahlawi, Waliyullah, Hujjatullah al-Balighah, Dar
al-Jil, (Beirut: 2005).
Yusuf Qardhawi,
Sunnah, Ilmu Pengetahuan dan Peradaban trans. Abad Badruzzaman, Tiara
Wacana Yogya (Yogyakarta: 1996).
Teologia edisi 14, IAIN (Semarang: 2010).
_________________________
* this paper was presented on May 14th and 31st, 2013 in FUPK's class og Ushuluddin Faculty, State Institute of Islamic Studies Walisongo Semarang.
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