Syekh Ahmad Khatib al-Minankabawi

1. Biography

Sheikh Ahmad Khatib bin Abdul Latif bin Abdullah el Minankabawi was an Islamic scholar born on June 26^th, 1860 A.D. (Dzulhijjah 6^th, 1276 H) in Bukittinggi, West Sumatra. He grew up in a family with strong Islamic background. His father came from Paderi, and was a judge who endlessly and strictly rejected the existence of colonialism in Minangkabau, West Sumatra.

Ahmad Khatib`s childhood was famous as a diligent person who enthusiastically gained knowledge from many sources, either books or teachers. By 1870 A.D., he entered the Dutch`s school in Minangkabau, West Sumatra, before extending his study in Teaching School (kweekschool) in Bukittinggi. His basic Islamic knowledge was gained from his parents and some locally Islamic scholars.

In 1881, Ahmad Khatib went to Mecca for accomplishing pilgrimage and deepened his Islamic knowledge from several ulamas such as Sayyid Bakri Syatha, Sayyid Ahmad bin Zaini Dahlan, and Sheikh Muhammad bin Sulaiman Hasbullah al-Makki. Starting from this, his awareness of Islamic unity, especially for the Indonesian Muslims, should be tightened up to be free from colonialism. Such thought, letter on, was inherited to his students like Sheikh Muhammad Djamil Djambek, Haji Abdullah Karim Amrullah, Haji Abdullah Ahmad, and Kyai Ahmad Dahlan. In addition, his students were known as the leaders in effort to gain freedom from colonialism in their own hometown.

Sheikh Ahmad Khatib el Minankabawi was a prominent ulama possessing vast knowledge on Islam. He held firmly Syafi`i mainstream and was an Ahlu Sunna wal Jamaa follower, who focused deeply on fiqh and aqida. For that reason, he was the only Indonesian Muslim who had ever been appointed as imam in Masjid al-Haram, Mecca. Likewise, his title as “Sheikh” came from the same reason as above. He passed away on Jumada al-Awal 9^th, 1334 H (March 13^th, 1916 A.D.) in Mecca, Saudi Arabia.

2. Thought

Sheikh Ahmad Khatib el Minankabawi was an intellectual figure in the 19^th century who brought the new face of Islam in Indonesia, especially in Minangkabau, West Sumatra. After accomplishing pilgrimage in 1882 A.D., he never returned to his native land, Indonesia, as he was designated as imam in Masjid al Haram. He, however, could still play significant role in changing and transforming reformative Islamic knowledge to Indonesian pilgrims through his dakwah (preaching and propagation) in the masjid.

At least there were two factors that greatly influenced Ahmad Khatib`s thought. Firstly, he was living in the era of Islamic revivalism centered in Mecca. Secondly, he viewed that anti-colonialism movements in many Islamic countries were being greater at the time. Therefore, focuses of his dakwah were on aqida and political Islam.

a. Aqida

Sheikh Ahmad Khatib used to declare fight against customary and adat traditions, which walked non-parallel to Islam. He endlessly summoned Indonesian Muslims, especially in Minangkabau, not to follow Thareqah Naqsabandiyah. Likewise, he was famous as an ulama who strictly denied the maternal system influencing hereditary law in Minangkabau.

In 1906 A.D., Ahmad Khatib wrote a book entitled “Izharu Zaghlil Kazibin fi Tasyabbuhim bish Shadiqin.” The publishing of this book was aimed at countering Al Khalidiya Naqsabandiya Sufism in Minangkabau. Undoubtedly, the book then stimulated the Sufism`s followers and their leader named Sheikh Muhammad Sa`ad Mungka. As a respond to Ahmad Khatib`s book, Sa`ad Mungka wrote a book entitled “Irghamu Unufi Muta`annitin fi Inkarihim Rabithatil Washilin.”

The contestation between Ahmad Khatib and Sa`ad Mungka did not stop here. Soon after Sa`ad Mungka published his book, Ahmad Khatib replied by publishing a book entitled “Al-Ayatul baiyinat lil Munshifin fi Izalati Khurafati Ba`dhil Muta`ashibin.” Again, Ahmad Khatib`s book got a respond from Sa`ad Mungka by the publishing of “Tanbihul `Awam `ala Taqrirati Ba`dhil Anam.”

Following the contestation of both Islamic scholars, in Java Island, initiated by Ahmad Dahlan, a new Islamic organization namely Muhammadiyah was established in 1912 A.D. One of Dahlan`s aims to establish Muhammadiyah was mediating the contestation of Ahmad Khatib and Sa`ad Mungka. In fact, after Muhammadiyah was established, there was no contention between Ahmad Khatib and Sa`ad Mungka anymore.

b. Political Islam

According to Agus Salim – on his lecture in a seminar at Cornell University, March 4^th, 1953 – Sheikh Ahmad Khatib was an ulama who stood firmly in his stance that every type of colonialism should be eradicated from earth, as well as in Indonesia. Moreover, Ahmad Khatib states that fighting against colonialists is just the same as jehad in the name of Allah. His hatred of colonialism can be seen from his attitude towards Snouck Hurgronje – a scientist and orientalist from Netherland – when he was visiting Mecca in 1885 A.D.

3. Work

As a honoured ulama coming from the Malay land, but spending most of his life in Mecca, Sheikh Ahmad Khatib has wrote the number of books that were published in Arabic and Malay languages. Some of his works are listed below:

1. Al-Jauharun Naqiyah fil A`mali Jaibiyah (Arabic). Cairo, Egypt: Mathba`ah al- Maimuniyah, 1309 H.
2. Hasyiyatun Nafahat `ala Syarhil Waraqat (Arabic). Cairo, Egypt: Mathba`ah Darul Kutub al-`Arabiyah al-Kubra, 1332 H.
3. Raudhatul Hussab fi A`mali `Ilmil Hisab (Arabic). Cairo, Egypt: Mathba`ah al-Maimuniyah, 1310 H.
4. Ad-Da`il Masmu` fir Raddi `ala man Yuritsul Ikhwah wa Auladil Akhawat ma`a Wu­judil Ushl wal Furu` (Malay). Cairo, Egypt: Mathba`ah al-Maimuniyah, 1311 H.
5. Al-Manhajul Masyru` Tarjamah Kitab Ad-Da`il Masmu` (Malay). Cairo, Egypt: Mathba`ah al-Maimuniyah, 1311 H.
6. `Alamul Hussab fi `Ilmil Hisab (Malay). Mecca: Mathba`ah al-`Amirah al-Miriyah, 1313 H.
7. An-Nukhbatun Nahiyah Tarjamah Khulashatil Jawahirin Naqiyah fil A`malil Jabiyah (Malay).
8. Dhau-us Siraj (Malay). Mecca: Mathba`ah al-Miriyah al-Kainah, 1325 H.
9. Shulhul Jama`atain bi Jawazi Ta`addudil Jum`atain (Arabic). Mecca: Mathba`ah al-Miriyah al-Kainah, Mecca, 1312 H.

4. Award

For his outstanding knowledge on Syafi`i Islamic mainstream, Sheikh Ahmad Khatib was designated as “Great Mufti in the Syafi`i mainstream” and likewise, an imam in Masjid Al Haram, Mecca, Saudi Arabia. For that reason, he was awarded title “Sheikh.” As a note, Sheikh Ahmad Khatib was the only Indonesian ulama holding Sheikh. Up to these days, there is no other Islamic scholar from Indonesia receiving the same award. (TN/tkh/9/9/07)

Translated by Irfan Nugroho (ter/59/09-08)

---

Insert your comment here :