Prophet Muhammad on Chivalry (Futuwwa)

Bismillah.

O son, let's all strive to be a jawanmard.

In the sunna of the Prophet there are certain traditions concerning futuwwa (chivalry) to be found. The most select definition of the subject is that given by Imam Ja'far Sadiq (d. 765) which he related on the authority of his father, and the latter from his ancestor. (According to this Tradition, it is said that) the Prophet declared that, "The chevaliers (jawanmardan) of my community have ten characteristics." "O Prophet of God," they asked, "what are these characteristics?" He pronounced,

"Honesty,

faithfulness to their word,

trustworthiness,

abandoning lying,

being charitable to orphans,

assisting the poor and needy,

giving away one's income,

great benevolence,

hospitality - but foremost of all these is

modesty."

___________________________________________________________

The character and conduct of the chevaliers is summed up in the statement made by Muhammad to Ali:

'O Ali!, the chevalier (jawanmard) is:

truthful,

faithful,

trustworthy,

compassionate,

a patron of the poor,

exteremely charitable and hospitable,

a doer of good works and

of modest demeanor."

It is also said that the chief of all followers of chivalry was Yusuf the Sincere (peace be upon him) who upon encountering his jealous brothers, forgave them for the torments which formerly they had inflicted upon him, by saying, "There is no blame upon you this day."

It is also related that once the Prophet s.a.w was seated (in a gathering) and a beggar entered, and petitioned for assistance. Turning to the assembly, the Prophet addressed his companions, saying, "Be chivalrous towards him." At this point Ali left the room. Shortly thereafter he returned with his alms in hand consisting of one dinar, five dirhams, and a loaf of bread. "What is all this Ali?" asked the Prophet.

"O Prophet of God! he replied, "When the beggar first petitioned us, the thought entered my heart that I should give him a loaf of bread. Then another thought passed through my heart to give him five dirhams in alms; lastly it occured to me to give him one dinar. It seemed entirely inappropriate not to follow the promptings of my heart and the stirrings of my conscience.'

Thence it was that the Prophet commented. "La Fata illa Ali" (There is no man of chivalry like unto Ali).

Reference:

Ibn Mi'mar Hanbali Baghdadi in the 'Book of Chivalry'

Kitab al-futuwwa & Rashid al-Din Maybudi in Kashf al-asrar from The Heritage of Sufism.

Imam Ali tomb pic credit: Jane Sweeney

source

The Way of Sufi Chivalry (Futuwwa)

The Way of Sufi Chivalry
Muhammad ibn al-Husayn al-Sulami
Inner Traditions 04/91 Paperback $8.95
ISBN: 0892813172

This classic by Ibn Al-Husayn al-Sulami, a Sufi saint and scholar, has been used since the tenth century as code of conduct. Here many spiritual masters share their experience of futuwwah. In Arabic, fata literally means a handsome, brave youth. Following the use of the term in the Holy Koran it came to be associated with an ideal, noble person whose hospitality and generosity would enable him to always put others above oneself.

According to Sufis, futuwwah is a state of mind that is animated by selflessness, compassion, kindness, and altruism. This behavior was modeled by the Prophet Muhammad and by other friends and lovers of Allah. The word that describes the Sufi brand of chivalry is adab. They see it as "a continuous act of devotion, for it is a method of constant remembrance of God."

What are some of the marks of this code of conduct? Here are a few:

• Be satisfied with little for yourself, and wish much for others.

• Instead of seeking the faults of others, look at your own faults.

• Respond to cruelty with kindness, and do not punish for error.

• Bring joy into the lives of your friends and meet their needs.

• Prefer the well-being and comfort of your brothers over your own, and relieve them of their difficulties.

• The host should serve everything he has to his brother. Even if he has only a drop of water left, he should serve that.

And just to add a little relish, here is Abdul-Husayn ibn Sam'un on the broad meaning of futuwwah:

"[It] means opposing and arguing little,

being fair;

preventing errors in oneself

and not criticizing the errors of others;

trying to correct one's faults;

accepting accusations;

enduring troubles caused by others;

lowering one's ego;

being pleasant to both the old and the young,

doing good deeds, giving good advice,

and accepting advice;

loving one's friends;

and bearing peacefully with one's enemies."

A Book Review by Frederic and Mary Ann Brussat

Mutiara Taman Adabi

oleh Prof Wan Mohd Nor Wan Daud

Ilmu syakki membawa jiwa

Meronta-ronta penuh derita.

Tiada tetap berpegang

Setiap masa bergoyang.

Sekali ke sini, sekali ke sana berubah sentiasa

Bagai lalang ditiup angin: mudah mengikut telunjuk penguasa.

Ilmu zanni sedikit berbeza: pilihan dibuat tanpa yakin jua

Hanya agak-agakan yang tidak pasti salah benarnya.

Seperti sesetengah umatku ini:

Islam disayanginya tanpa bukti qat'i akli

Akhlak, syariat ditafsir, diamal sesuka hati.

Menyata cinta pada isteri, wanita lain masih dicari.

Mengaku berimamkan Nabi; akhlak mengikut Machiavelli.

Tetapi bila kalbu dicuci, menagih redha Allah saja

Akal diasah selalu, dipimpin pula muaddib mulia,

Fikiran kan terbuka, yang terkusut terlerai jua.

Diri mendaki tinggi mencapai Makna, jelas perkara.

Anugerah Allah ke dalam jiwa gigih berusaha.

Bila tiga keyaqinan dapat dicapai

Pegangan tetap, tidak terbuai -

Oleh kejian maupun pujian

Oleh serangan maupun amaran

Oleh tempat maupun zaman.

Ilmu di peringkat maknawi dan yaqini

Kawanku, bukan lagi nisbi ciptaan basyari

Anugerah Rabbul Jalil, harus disyukuri, dinikmati

Dan amalkan sepenuh hati, disebarkan ke seluruh negeri.

The Culture of Knowledge

by Hasanul Arifin

"Budaya Ilmu" or "The Culture of Knowledge" was one of the very first books I have read in epistemology. Written by Prof Dr Wan Mohd Nor, whom I consider as second in authority when it comes to the ideas of Prof Al-Attas, I find it a very interesting read and I'd encourage all those who love epistemological discourses to acquire it. The book can be found in the National Library.

Among the things that I think is interesting is Prof Wan's interpretation of the Prophetic sayings, "Seek knowledge even to the land of China." Although some Muhaddithin reject this hadith and say that it is maudhu' or a fabrication, I urge people to suspend their judgment and at least consider it as a wise saying that has some truth in it, even if there is a possibility that it might not come from the Prophet himself. As mentioned in my earlier articles, the epistemic framework of the Sunni school of thought is not only judged by a single criterion. The sciences of jar wa ta'dil or the sanad sciences alone do not determine whether something is true or false. As mentioned by an atsar from the sahabah Umar Ibn Al-Khattab, "Take something that is true, no matter where it originated from."

Returning back to our discussion regarding this saying, Prof Wan comments:

"It is said that China is far off and a big country before the coming of Islam. The Prophet has said to his companions to garner knowledge even in China. At that time this is not an easy task because one has to learn the language, travel great distances; it is riddled with risks of being robbed and one may never return home. However the Prophet did not stress that religious knowledge was in China at that time. On the other hand, it means to go to China to learn knowledge pertaining to the administration of the world; about paper, gun powder and civilizations, for example, that exist in China at that time. Currently, China is proving to be a world power that is gaining more ground. This proves the relevancy of the Prophet's teaching from before till today."

Therefore it is incumbent for us to understand that the the Islamic epistemic framework does not reject knowledge from other civilizations in totality. In fact, people are encouraged to acquire knowledge regardless of their sources.

However, it is equally important to also realize the hierarchy of importance of different types of knowledge. As Al-Ghazali and Al-Attas have clarified, knowledge is classified as either farhu ain or fardhu kifayah. Fardhu ain refers to branches of knowledge that is incumbent for the individual to acquire; this encompasses things that relate to aqidah, tasawwuf and basic fiqh and everything else that would assist the individual from spiritual danger. Fardhu kifayah knowledge, on the other hand, is a shared responsibility. This means that every community must produce an individual who is learned in that specific branch of knowledge, for the well-being of the community. For instance, the community is responsible to produce enough doctors. Different people have different fardhu ain, depending on the level of intellect and spiritual station. Different communities have different fardhu kifayah, depending on the needs of the community at the point of time.

In these modern times, in the readings of Prof Al-Attas, we live in an era of confusion because of our failure to realize the importance of these 2 things. On one hand we have people rejecting everything that is Western. On the other hand we have people emphasizing fardhu kifayah knowledge, at the expense of fardhu ain. This, in turn, produces imbalanced individuals, separated from their tradition, their worldview. This particular problem is then exacerbated by the fact that these imbalanced individuals then become the representatives and leaders of the Muslim world! In addition, communities produce too many experts in certain fields and neglect other fields of knowledge. Hence, we don't get much response from the Muslims in certain fields despite the challenges posed. As mentioned by Al-Ghazali in his magnum opus, the Ihya Ulumuddin, it is incumbent for the community to produce an expert even in fields that are harmful and not beneficial such as sorcery and witchcraft, so that the expert can guide the community away from these things.

Prof Al-Attas suggests "Islamization of Knowledge" as the solution to this confusion state. This Islamization project is aimed at establishing a proper understanding of the worldview of Islam, which would then solve the three problems stated above. Not only will it equip the individual with the worldview necessary to interpret knowledge from other civilizations and re-cast them into our own worldview, it will also produce experts that will be able to engage in proper civilizational dialogue that will be beneficial to mankind as a whole. This is a field that is often neglected, as the community busies itself in sectarianism and details, refusing to engage in discourses beyond the sphere of rituals and devotion.

As mentioned by Prof Al-Attas, both fardhu ain and fardhu kifayah knowledge are dynamic entities. Fardhu ain must grow in tandem with the fardhu kifayah knowledge acquired. As the Muslim learns new things, he must also equip himself with religious knowledge that will assist him should these new things be harmful to his faith and to the faiths of other Muslims.

The problem with most people is that their fardhu ain stops at a secondary school level. This treats fardhu ain knowledge as a static entity as opposed to a dynamic entity. On the other hand, there are some who are in the view that all people should study Islamic jurisprudence at the highest level possible. This view is also incorrect, because this does injustice to the concept of fardhu kifayah. We don't need so many interpreters of the law, do we? But the problem with our madrasah system is that it tends to churn out interpreters of the syariah, or rather, tape-recorders of the syariah, with the exception of a certain gifted few. Other relevant branches of knowledge are neglected, as if we don't need ulema in this fields. Do we have ulema who can interpret scientific phenomenon discoveries and re-cast them into our worldview?

What we mean when we say that people should study Islam at the highest level possible, is to obtain ma'rifah, or the knowledge of God. As mentioned by Al-Ghazali in many of his works in epistemological discourses, the knowledge of God is the highest and most noble knowledge of all, because it deals with the purpose of life itself and the very objective of religion. The Sufi Saint, Sheikh Abdul Qadir Al-Jailani, in his book the Sirrul Asrar, interpreted "submission" as "gnosis." To return to the state of fitrah or natural state would of course include the knowledge of God as Himself, and the knowledge of ourselves as His Servants. Therefore,the act of knowing in Islam is not just via cognitive means. There is an experiential dimension, and this is part of fardhu ain as well! This is why when we say Islamic Worldview in Arabic, it is not Tasawwur Islam or "Concept of Islam." This would imply that the Islamic Worldview is a mere concept that is purely cognitive. We say the Islamic Worldview as Ru'yatul Islam Lil Wujud or "The Vision of Islam With Regards To Existence." Because a vision is not merely cognitive, it is experiential as well.

This is the meaning of the culture of knowledge.

So what is your fardhu ain and fardhu kifayah?

Ilmu, Adab dan Kejayaan

Ilmu, Adab dan Kejayaan Bangsa

Oleh: Adian Husaini dan Nuim Hidayat

“Berjuanglah untuk memperoleh pelbagai ilmu dan peliharakan.

Wahai pemuda, jika kamu dapat menyebarkan ilmu nescaya

kamu(lah) yang sempurna keperwiraannya. Himpunlah

pelbagai kitab yang diciptakan. Allah berfirman

kepada Nabi Yahya, peganglah kitab yang diwahyukan

serta dengan kesungguhan.”

(Syekh Ahmad al Fattani)

Tahun 1850 Masihi, di Melayu muncullah kitab yang monumental yang ditulis Raja Ali Haji yang ditulis dalam bahasa Arab Melayu yang berjudul Bustan al Katibin. Menurut Prof. Hashim bin Musa dari Universiti Malaya, kitab ini merupakan tulisan paling awal tentang bahasa Melayu yang disusun oleh orang Melayu. Lapan tahun kemudian (1858 M), Raja Ali Haji juga menulis tentang bahasa Melayu, iaitu Pengetahuan Bahasa: Kamus Loghat Melayu Johor, Pahang, Riau dan Lingga. Terang Prof Hashim yang memberi pengantar dan memperkenalkan kitab ini:

“Sesungguhnya karya-karya tentang bahasa Melayu oleh Raja Ali Haji ini merupakan warisan yang amat berharga yang menjadi penyambung kepada tradisi pengajian bahasa dalam Islam yang bermula sejak zaman awal Islam lagi,”

(Bustan al Katibin, Raja Ali Haji, 2005:xiii)

Dalam Islam, memang ada keterkaitan yang dalam antara pemahaman bahasa atau ilmu dengan pentauhidan kepada Allah. Ungkap Prof. Hashim lagi,

“Dalam Islam, pengajian bahasa khususnya bahasa Arab dan bahasa penganut Islam yang lain, merupakan ilmu alat untuk mencapai makrifat iaitu mengenali Allah dan seluruh kewujudan, memperteguh keimanan dan ketakwaan, dan menyemai adab kesopanan yang mulia, yang mengandungi antara lain ilmu-imu nahwu (sintaksis), saraf (morfologi), qawaid (bahasa), mantiq (logika), balaghah (retorik), istidlal (pendalilan), kalam (penghujahan) dan sebagainya.”

Dalam kitabnya Bustanul Katibin ini, Raja Ali Haji memulai dengan Muqaddimah dengan judul Fi Fadhilati al ilmi wal aqli (Kelebihan Ilmu dan Akal). Pertamanya. ia mengutip hadith Rasulullah yang terkenal:

“Barangsiapa dikehendaki Allah kebaikan, maka ia diberi pemahaman kepada ilmu agama (ad diin).”

Kemudian Ali Haji menyatakan:

“Adapun kelebihan akal itu seperti kata hukama husnu hilyah, ertinya akal itu sebaik-baik perhiasan. Dan lagi kata hukama al fadhlu bil aqli wal adabi la bil ahli wan nasabi, ertinya kelebihan itu (pada) akal dan adab dan tiada (bukan) sebab bangsa dan asal.”

Maka, terangnya,

“Jikalau beberapa pun bangsa jika tiada ilmu dan akal dan adab, ke bawah juga jatuhnya, yakni kehinaan juga diperolehnya.”

Di sini, Ali Haji mengaitkan hubungan yang erat antara ilmu, akal dan adab. Ertinya agar akal dan adab seseorang, masyarakat atau bangsa menjadi baik (menjadi unggul), maka mesti diberi ilmu yang benar. Lebih tegas lagi, Ali Haji menyatakan:

“Man sa’a adabahu dha’a nasabahu, ertinya barangsiapa jahat adabnya sia-sialah bangsanya.”

Selain itu, ulama, penasihat raja dan sasterawan dari Riau ini juga menjelaskan tentang tanda-tanda orang berakal. Ia mengungkapkan:

“Dan lagi kata Hukama, bermula itu akal bisur’atil fahmi, ertinya, tanda berakal segera faham dan tsamratul aqli husnul ikhtiyar wad dalil lahu suhbatul akhyar, ertinya buah akal itu membaikkan ikhtiar, dan tandanya bersahabat dengan orang yang pilihan daripada orang yang baik-baik.”

Kemudian, Ali Haji menunjukkan hubungan ilmu dengan kalam (kalimat/bahasa).

“Adapun kelebihan ilmu wal kalam amat besar sehingganya mengata setengah hukama, segala pekerjaan pedang boleh diperbuat dengan qalam. Adapun pekerjaan-pekerjaan qalam tiada boleh diperbuat dengan pedang, maka ini ibarat yang terlebih sangat nyatanya. Dan beberapa ribu dan laksa pedang yang sudah terhunus, dengan seguris qalam jadi tersarung, terkadang jadi tertangkap dan terikat dengan pedang sekali.”

Ali Haji menerangkan, apabila seseorang sudah mengetahui kelebihan ilmu, maka ia harus memelihara adab dan syaratnya.

“Adapun syaratnya itu, iaitu antara nafsumu dengan dirimu sendiri. Adapun adabnya itu antaramu dan gurumu.”

Lebih lanjut ia menjelaskan lima syarat keberhasilan menuntut ilmu:

“Pertama, al himmat, ertinya bersungguh-sungguh hal yang kuat pada hati pada berkehendak mendapat akan ilmu itu.

Kedua, al mudarasah, ertinya kuat mendaras (mengulang), meskipun sudah dapat akan mafhumnya, hendaklah didaras juga mana-mana ilmu yang sudah dibaca itu.

Ketiga, muzakarah, artinya menyebut-nyebut ilmu itu pada yang bersama-sama menuntut mengaji sertanya, barangkali taulan kita itu lupa atau kita sendiri pun lupa juga.

Maka tatkala dibawa beringat-ingatan itu menjadi menjadi bertambah-tambah ingatnya.

Kelima, mutala’ah, ertinya menilik pada ilmu yang sudah kita kaji itu serta memikirkan maknanya dan memikirkan mafhumnya, maka jika dapat maka iaitu yang dituntut.

Dan lagi tersangkut pada fikiran kita itu sama ada pada maknanya atau mafhumnya ingatkanlah baik-baik pada tentang yang kita tersangkut itu. Apabila berjumpa dengan taulan kita yang sama pengajian dengan kita itu, maka kita tanyalah kepadanya. Maka jika taulan kita tiada juga boleh menguraikan barang yang kita tersangkut, maka kembalilah pada guru kita bertanyakan yang kita musykilkan itu, insya Allah Taala hasillah maksud kita adanya.”

Menurut Prof. Syed Muhammad Naquib al Attas yang juga diamati oleh Prof. Braginsky (1989,1993), pekerjaan kalam – istilah yang merujuk pada kegiatan penulisan—adalah tonggak kebudayaan Melayu, yang mengakar umbi selepas kedatangan Islam ke rantau ini. Menurut beliau, di bawah pengaruh Islam, orang Melayu mula sadar tentang kewujudan sastera sebagai satu entiti yang utuh, yang menjadi sebahagian integral hidup mereka (lihat Prof. Ungku Maimunah Mohd Tahir, Kritikan Sastera Melayu, Antara Cerita dan Ilmu, 2007).

Ulama terkemuka Melayu lainnya, Syeikh Ahmad al Fathani (1856-1908 dari Pattani) juga pernah mengirim surat kepada Sultan Zainal Abidin, Sultan Trengganu, agar sultan-sultan berperanan aktif dalam menyebarkan ilmu di masyarakat. Ia menulis:

“Aku berharap semoga bangsa Melayu dapat maju dengan pimpinannya dan dapat mencapai kemuncak peradaban kesejahteraan. Aku berharap semoga baginda berkenan menyebarkan ilmu, makrifat dan petunjuk. Lalu baginda menjadi kegembiraan dan rakyat mendapat kejayaan. Agar mereka dapat membukukan bahasa Melayu. Kerana aku bimbang ia akan hilang atau dirosak oleh perubahan yang berlaku dari masa ke masa. Begitu pula hendaklah mereka mengarang sejarah Melayu yang meliputi segala perihal orang Melayu. Kalau tidak, mereka nanti akan hilang dalam lipatan sejarah. Wahai para cerdik pandai. Hidupkanlah sejarah bangsamu. Dengan itu kamu akan disebut dalam sejarah dan namamu akan harum sepanjang masa.”

(lihat poster Khazanah Fathaniyah oleh Wan Mohd. Shaghir Abdullah).

Dalam bukunya Hadiqatul Azhar war Rayan, Asas Teori Takmilah Sastera Melayu Islam (terjemah Wan Mohd Shaghir Abdullah, 1998:80) Syeikh Ahmad al Fathani menguraikan bab khusus tentang keutamaan ilmu, ahlinya, mengajar dan belajar. Dalam pendahuluan, ia mengutip al Qur’an surat Ali Imran ayat 18 :

“Allah menyatakan bahawasanya tidak ada Tuhan melainkan dia (yang berhak disembah), yang menegakkan keadilan, para malaikat dan orang-orang yang berilmu (juga menyatakan yang demikian itu). Tidak ada Tuhan melainkan dia (yang berhak disembah), yang Maha Perkasa lagi Maha Bijaksana.”

Syeikh al Fathani mengomentari ayat ini:

“Maka tilik olehmu, betapa memulai Allah SWT dengan dirinya, dan menduakan dengan Malaikat dan 'menigakan' dengan ahli ilmu. Maka memadailah akan dikau dengan demikian itu, kelebihan, dan kemuliaan ilmu dan ahlinya.”

Ia juga mengutip pendapat Imam Syafii:

“Bermula menuntut ilmu itu terlebih utama daripada sembahyang sunat. Dan daripadanya juga Imam Syafii berpendapat: “Barangsiapa tiada kasih (cinta) akan ilmu, tiada kebajikan padanya. Maka janganlah ada antara engkau dan antaranya berkenal-kenalan dan bertaulan (bersahabat). Maka bahawasanya, yakni ilmu itu, kehidupan bagi segala hati, dan pelita bagi bashiran, yakni mata hati.”

Ia juga menyatakan:

“Ketahuilah olehmu bahawasanya ahli negeri yang besar-besar yang lain daripada bangsa kita sangat mengamat-amati (berusaha dengan sungguh-sungguh), mereka itu dengan syaan ilmu. Dan bersungguh-sungguh mereka itu mengajarkan dia akan anak-anak mereka itu hingga yang perempuan mereka itu sekalipun. Dan usaha mereka itu sehabis-habis usaha pada memudahkan menuntuti ilmu bagi segala orang yang gemar padanya dengan sekalian jalan... dan membina mereka itu akan beberapa banyak madrasah, iaitu rumah tempat mengajar, dan mengaji segala ilmu dan berbagai-bagai hikmah dan kepandaian yang bergantung dengan dunia dan akhirat mereka itu.”

Sultan Ahmad al Fathani juga menulis dalam bukunya itu harapan kepada kepada raja-raja Melayu yang besar di antaranya, Sutan Pattani, Sultan Kelantan, Sultan Trengganu, Sultan Kedah, Sultan Johor dan Sultan Deli, agar :

“Membesarkan segala himmah mereka itu, dan menghadapkan segala inayah mereka itu dan menyungguh-nyungguhkan usaha mereka itu pada bahawa dijadikan segala negeri mereka itu: bendaharaan ilmu, dan perladungan kepandaian, dan membukakan segala mata anak jenis mereka itu: kepada memandang cemerlang kebijakan dan handalan. Supaya ada kemegahan bangsa Melayu antara segala alam dan tertinggi nama mereka itu antara Bani Adam dan bertambah-tambah kelebihan ulama mereka itu atas segala ulama dan bertambah nyata agama mereka itu atas segala agama.”

Walhasil, kita tutup kajian ringkas tentang ulama Melayu ini dengan Gurindam Dua Belas, Raja Ali Haji:

Jika hendak mengenal orang berbangsa

Lihat kepada budi dan bahasa

Jika hendak mengenal orang yang berbahagia

Sangat memeliharakan (diri dari) yang sia-sia

Jika hendak mengenal orang mulia

Lihatlah kepada kelakuan dia

Jika hendak mengenal orang yang berilmu

Bertanya dan belajar tiada jemu

Jika hendak mengenal orang yang berakal

Di dalam dunia mengambil bekal

Jika hendak mengenal orang yang baik perangai

Lihat pada ketika bercampur dengan orang ramai.

Nuim Hidayat

(dengan sedikit pengubahsuaian ejaan dan susun atur - pen.)