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Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
Website: journal.uinsgd.ac.id/index.php/jw
ISSN 2502-3489 (online) ISSN 2527-3213 (print)
DOI: 10.15575/jw.v4i2.4629
Received: May 16, 2019; Accepted: December 21, 2019 ; Published: December 30, 2019.
INTELLECTUAL GENEALOGY OF TUAN GURU
H. M. SAID AMIN BIMA (1936-2015)
Muhammad Mutawali1, Rahmah Murtadha2, Ahmad Khoirul Fata3
1 UIN Mataram, Jalan Pendidikan No.35, Kota Mataram, Nusa Tenggara Barat, Indonesia
1,2 STIS Al-Ittihad Bima, Gajah Mada, Jalan Lingkungan Nusantara Monggonao Rasana, Bima, Indonesia
1,3 Graduate School of UIN Syarif Hidayatullah Jakarta, Jalan Kertamukti No. 5, Kota Tangerang Selatan, Indonesia
2 Graduate School of Universitas Pendidikan Indonesia, Jalan Dr. Setiabudhi No.229, Bandung, Indonesia
3 IAIN Sultan Amai Gorontalo, Jalan Sultan Amay, Gorontalo, Indonesia
E-mail: ahmadmutawali69@gmail.com1; rahmah.murtadha@student.upi.edu2; cakfata@gmail.com3
_________________________
Abstract
The study on the Ulama in the Eastern Part of Indonesia, especially Bima and its surrounding area was limited,
especially related to the Ulama Network in Nusantara during the XVIII-XX centuries. This study contributes to this
lack of knowledge about the subject and to pave the way for sustainable study on the network of Ulama from Bima in
Nusantara. This paper investigates one of the Ulama or Tuan Guru who lived in the XX century, called Tuan Guru
H.M. Said Amin. He was the last generation of Ulama from Bima who involved in the Ulama Network of Nusantara.
This study focused on his intellectual chain and his role in the Ulama Network in Nusantara. This study employs
qualitative method to the data from library research using a factual historical approach. This paper shows that Tuan
Guru H. M. Said Amin was a prominent ulama who studied in Arabia. He studied under many famous Ulama of
Arabia. Several Indonesian ulama also under his supervision. During his lifetime, he wrote many books mostly related
to Islamic law. Keywords:
Ulama Nusantara; Bima; Tuan Guru; Islamic Law.
__________________________
Abstrak
Kajian tentang ulama Indonesia yang berasal dari wilayah Timur Indonesia, terutama Bima dan sekitarnya masih
jarang dilakukan. Termasuk di dalamnya adalah bagaimana ulama di wilayah timur ini terhubung dengan jaringan
ulama Nusantara pada abad 18 sampai abad 20. Tulisan ini memberikan kontribusi dalam rangka menjembatani
kurangnya pengetahuan tentang ulama di Bima dan juga membuka jalan bagi terpeliharanya kajian-kajian yang
berkaitan dengan jaringan ulama Bima di Nusantara. Artikel ini akan mengkaji tentang salah satu ulama atau tuan
guru yang hidup pada abad 20 yakni tuan guru H.M. Said Amin. Beliau merupakan ulama generasi terakhir yang
berasal Bima yg memiliki jaringan dengan ulama nusantara. Kajian ini mefokuskan pada mata rantai intelektualitas
dari tuan guru ini dan bagaimana korelasinya dengan jaringan Ulama Nusantara. Tulisan ini menggunakan metode
kualitatif dengan penelusuran berbagai literatur berkaitan dengan data penelitian dan dianalisis secara historis. Tulisan
ini menunjukkan bahwa Tuan Guru Said Amin memiliki kapasitas keilmuan yang hebat dan banyak berguru dari
ulama-ulama besar di tanah Arab. Beliau juga terkenal di jaringan ulama nusantara yang berguru kepadanya ketika di
Arab sebelum beliau kembali ke Indonesia. Beliau juga ulama yang produktif menulis terutama dalam kajian fiqh
Islam.
Kata Kunci:
Ulama Nusantara; Bima; Tuan Guru; Fiqh Islam.
__________________________
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
162
A. INTRODUCTION
The history of the Islamic Muslim scholar
network between the Nusantara and the Middle
East, especially those in Haramayn, involves a
complex historical process.
1
The movement of
Ulama in the Middle East can be traced back to
the 17th century.
2
The position of Ulama-Santri
has been evident since the Dutch colonization
period.
The dynamic of Islam in the 17th and 18th
centuries is the network of Ulama, with its main
domains in Mecca and Madinah. The critical
position of al-Haramyn, especially in relation
to the Hajj, encouraged the students to study
Islamic science from different Islamic world,
including Nusantara, to come and reside in this
city and finally created a unique scientific
discourse. The Ulama in such a network has
carried out many conscious efforts to review
and revitalize Islamic teachings in the socio-
morale context of the Muslim communities.
3
Many students from Nusantara came and
stayed in Mecca and Medina for several years
to deepen their knowledge. Even several Ulama
was influential and they taught in Haramayn. In
the end, these Ulama became actively involved
in intellectualism and spiritualism in the
Islamic world and influenced the understanding
of Islam in Indonesia.
4
Every year with the Hajj ritual, al-Haramayn
became the central meeting point of all
Muslims from all over the world. Mecca and
1
Azyumardi Azra, Jaringan Ulama Timur Tengah Dan
Kepulauan Nusantara Abad XVII & XVIII (Jakarta:
Kencana Prenada Media Group, 2013), 1.
2
Zainul Milal Bizawie, Masterpiece Islam Nusantara:
Sanad Dan Jejaring Ulama-Santri, 1830-1945 (Jakarta:
Pustaka Compass, 2016), 263–264. See also
Zamakhsyari Dhofier, “The Pesantren Tradition : A
Study of the Role of the Kyai in the Maintenance of the
Traditional Ideology of Islam in Java” (Australian
National University, Department of Prehistory and
Anthropology, 1980).
3
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan
Nusantara Abad XVII & XVIII, xxiv.
4
Dhofier, “The Pesantren Tradition : A Study of the Role
of the Kyai in the Maintenance of the Traditional
Ideology of Islam in Java.”
5
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan
Nusantara Abad XVII & XVIII, 54.
Medina have become the focal point of Islamic
intellectualism -the Center of Ulama, Sufi,
Philosophy, poets, leaders, and Islamic
historians- to meet and exchange information.
As a result, the Ulama and those who teach and
study in Haramyn have theologically had a
more cosmopolitan religious view compared to
those in other Islamic cities.
5
The knowledge tradition of the Ulama
during Islamic history is strongly linked to
socio-religious and educational institutions,
such as the Mosque, the Islamic
school/Madrasah, Ribath, and even the
teacher’s house. It is shown in Haramyn,
scientific tradition creates an extensive network
of Ulama, which overcomes the territorial
boundaries and gaps in religious opinion.
6
This study is essential given the limited
research and studies available on Ulama in the
Eastern part of Nusantara, particularly in Bima
and its surrounding areas. At present, the
research on Ulama is focused mainly in
Sumatra and Java, such as the study on the
thoughts of K. H. M. Hasyim Asy’ari,
7
Syekh
Kholil Bangkalan, and other Ulama from
Nusantara. In the meantime, there are a few
studies on the thoughts of Ulama in Lombok,
Nusa Tenggara Barat, such as Tuan Guru
Syekh Zainuddin Abdul Madjid,
8
Tuan Guru
6
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan
Nusantara Abad XVII & XVIII, 76.
7
Achmad Muhibbin Zuhri, Pemikiran KH. M. Hasyim
Asy`ari Tentang Ahl Al-Sunnah Wa Al-Jama`ah
(Surabaya: Khalista, 2010).
8
Masnun and Supriyanto, Tuan Guru KH Muhammad
Zainuddin Abdul Madjid: Gagasan Dan Gerakan
Pembaharuan Islam Di Nusa Tenggara Barat (Pustaka
Al-Miqdad, 2007). See also Muhammad Haramain,
“Pemikiran Dan Gerakan Dakwah Tuan Guru M.
Zainuddin Abdul Madjid Di Lombok NTB” (Universitas
Islam Negeri Alauddin Makassar, 2012). See also Kevin
W Fogg, “Making an Indonesian National Hero for
Lombok: The Shifting Category of Pahlawan Nasional,”
Indonesia and the Malay World 47, no. 137 (2019): 1–
22.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
163
Soleh Chambali Bengkel,
9
and Tuan Guru
Abdul Ghafur.
10
It is, therefore, necessary to study the Ulama
network in Bima after the death of Syekh Abdul
Ghani Al-Bimawi a hundred years ago. This
article examines the intellectual genealogy of
Tuan Guru H. M Said Amin as the subject of
this study, based on a number of considerations
such as his figure, educational background, his
books, intellectual thoughts, and his
contribution to the development of Islam in
Bima.
For a number of reasons, this study employs
a qualitative method. Firstly, it is easier to
adjust the qualitative method for studying
different situations. Secondly, this method
directly relates to the relationship between
research and respondents. Thirdly, this method
is more sensitive and more self-adjustable to
the pattern of values found in the study than to
the quantitative method.
11
This study
categorized as library research with a factual
historical approach, which examines the
content of the texts of the thoughts and ideas of
the subject as religious works of that figure.
Based on its scientific field, this type of study
is a religious study, that is an academic study of
religion and religiousness.
12
This study uses a
religious approach, that considers religion and
religiousness as a product of history or culture.
This paper deals with the derivation of
evidence, the reconstruction of the genesis
factor: improvements and developments. The
root of thought, opinion, or attitude of
particular figures can be traced back through a
historical approach. The religious stereotyping
of a person or a group and their behaviour
9
Adi Fadli, “Pemikiran Islam Lokal: Studi Pemikiran
TGH. M. Soleh Chambali Bengkel Al-Ampenani” (UIN
Sunan Kalijaga Yogyakarta, 2010). See also Adi Fadli,
“Intelektualisme Pesantren; Studi Geneologi Dan
Jaringan Keilmuan Tuan Guru Di Lombok,” El-Hikam 9,
no. 2 (2016): 287–310.
10
Jamaluddin, “Keterlibatan Ulama Sasak Dalam
Jaringan Ulama Periode 1754-1904,” Al-Qalam 22, no. 1
(2016): 49–60. See also Musawar and M H Zuhdi, “Islam
Nusantara That Is Sacred and Ignored (Thinking
towards others can also be understood across
history.
13
Data in this analysis was obtained on a
heuristic basis. It is a technique used to collect
data from historical sources, both written or
oral. These historical sources consist of
primary and secondary data. The primary data
of the figure as the subject of this research were
collected through in-depth interviews and the
study of all the manuscripts written by Tuan
Guru H. M. Said Amin, both printed or written
original manuscript written by him. Overall,
seven printed manuscripts that have been
analyzed.
B. RESULTS AND DISCUSSION
1. Brief Biography
Tuan Guru H. M. Said was born on the first
of January 1936 in Tawali village of Wera
subdistrict of Bima, of a father named H. M.
Amin Hasan and a mother named Hj. Thaifah
Sanghaji. He was the third child of eight
brothers. He began his elementary school at
Sekolah Rakyat in Tawali in 1943. His parents
taught him Islamic teachings. Many villagers
had known his father as an Islamic preacher. He
even made his house a traditional Islamic
school for those who were studying the Qur'an.
Many of them were living in the house. His
mother, who had never completed any formal
education, wanted her son Tuan Guru H. M.
Said Amin to study in the Arab Land,
particularly in Mecca.
In 1948, Tuan Guru H. M. Said Amin had
the opportunity to study in the land of the
Prophets. His uncle, H. M. Ali, followed him to
the Arab Land along with 800 Hajj Pilgrims
from Bima, who were on board the ship called
Analysis of Sasak Lombok Ulama),” Journal of Legal,
Ethical and Regulatory Issues 22, no. 3 (2019).
11
Lexy J. Moloeng, Metodologi Penelitian
Kualitatif/qualitative Research Methodology (Bandung:
Rosdakarya, 2012), 9–10.
12
Imam Suprayogo and T. Tobroni, Metodologi
Penelitian Sosial-Agama (Bandung: Rosdakarya, 2001),
109–10.
13
T. Karim Abdullah, Metodologi Penelitian Agama:
Sebuah Pengantar (Yogyakarta: Tiara Wacana, 1989),
72.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
164
Tawali. It could be a mere coincidence that the
name of the ship is like the name of Tuan Guru
H. M. Said Amin’s village, and they had been
boarding the ship for 15 days.
They performed the Hajj rituals when they
arrived in the Arabs. However, Tuan Guru H.
M. Said Amin resided in Mecca with a Bima
man named Syekh Yunus (Maryam Kudus), he
was initially from Ngali Bima and had been
living in Mecca for a long time.
2. Intellectual Genealogy of Tuan Guru H.
M. Said Amin
The year 1949 was the starting point for a
long journey of knowledge-seeking for Tuan
Guru H. M. Said Amin at the birthplace of the
Prophet Mohammad PUBH. He was accepted
in Ibtidaiyah School of Darul Ulum Mecca, and
he studied there with his friends from
Singapore, Malaysia, Philippines, and other
Asian countries. He has always been a brilliant
student in his class. At that time, the Principal
of Darul Ulum school was Syehk Mansyur of
Palembang and Syekh Yasin Padang, who
served as Deputy Principal of the school. In the
meantime, all the teachers in this school came
from almost every country in Asia. One of the
teachers was Syekh Umar from Sumbawa, who
had been living in Mecca for a long time. When
he was in the fifth grade, Tuan Guru H. M. Said
Amin obtained the first rank and was awarded
as the leader of the class, as it was the rule that
only those who obtained the first rank in the
class could serve as the leader of the class.
In 1952, Tuan Guru H. M. Said Amin
continued his study at Madrasah Tsanawiyah
(Secondary School) Al Falah Mecca in Kafa’ah
level and was ranked fifth in his class, which
was dominated by Arabs students. Such
students were mostly offspring of the Arab
Kingdom officers. MTs Alfalah was chaired by
Syekh Sayid Ishak Ajuz, who was also a
member of the Saudi Arabian parliament. At
that time, the deputy principal was Syekh
Muhammad Abdul Muhsin Ridwan. During his
time in this school, Tuan Guru H. M. Said
Amin was always guided by great figures who
had strongly influenced his knowledge and
thoughts and left such a huge impression in his
mind, such as, Syekh Muhammad Al-Arabi Al-
Tijani, an Algeria Ulama who taught Tafseer
and was a leading Tafseer expert in Arab Land.
In addition, he was also taught by the Bahraini
Syekh Muhammad Nursyef, who was also a
well-known ulama in Arab, especially for the
Hadith. Even, he also studied directly under the
guidance of the greatest hadith expert at that
time, Syekh Alwi Abbas Al-Maliki. In Fiqh, he
was taught by Syekh Muhammad An’am from
Yemen, and in Tawheed, he studied under the
guidance of Syekh Musthafa Hasan As-Sanari
from Saudi Arabia. Several of his teachers
include Syekh Musthafa Turayyah Saraf as
Arabic and literature teacher, Ust. Abdul Aziz
as English teacher, Ust. Zaki Awad as a French
teacher, Ust. Ismail Shabrias Social Science
teacher and Ustadz Taufik as his Geography
Teacher.
In 1954, Tuan Guru H.M. Said Amin
continued his high school education at
Madrasah Aliyah of Taujihi at MA Al-Falah
Mecca. During his studies at this school, he has
always been a prestigious student and has
always participated in scientific activities,
discussions, and debate activities among
students under the theme of Ahlu Ra`yi wa Ahlu
Al-Hadis, and he has been a supporter of Ahlu
Al-Hadish with his academic paper entitled
Idza takallamal Ka`bah fa madza taquulu? (If
only the Ka’bah can speak, what will he say?).
His debate and academic writing received
appreciation from the headmaster.
During the State High School Examination,
Tuan Guru H. M. Said Amin was awarded
second place out of 60 students who
participated in that first phase state’s
examination. In 1956, after graduating from the
Madrasah Aliyah, he was sent by the institution
to further study English in Alexandria
university of Egypt, but this was revoked due
to his citizenship status. In the same year, he
taught Hadith at Madrasah Ibtidaiyah Al-Falah
Mecca for one year. In the next year, he planned
to study at a university. However, he was
picked up by his mother to go back home with
the approval of Syekh Alwi Al-Maliki, along
with 60 Indonesian citizens who had stayed in
Mecca for a long time.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
165
The most influential hadith teacher for Tuan
Guru H. M. Said Amin was Syekh Yasin bin Isa
Al-Fadany al-Makky, and he had obtained the
certificate from this Ulama as a reciter of
Musalsal hadith whose hadith can be traced
back to the Prophet Muhammad PBUH. Using
this certificate/diploma, Tuan Guru H. M. Said
Amin was granted a right and licensed to recite
the Prophet’s hadith from all the Mu’tabarah
Hadith Books, such as Shahih Bukhari, Shahih
Muslim, Sunan Abi Daud, Sunan Tirmizi,
Sunan An-Nasa`i, etc.
3. His Carrier and Da’wah Path
After his return from Mecca, Tuan Guru H.
M. Said Amin was appointed as a teacher in
PGAP (Pendidikan Guru Agama Pertama -
School of Islamic Teacher for beginner) Bima
until 1965. He was appointed as a teacher in
PGA (Pendidikan Guru Agama – School of
Islamic Teacher) M Salahuddin Bima from
1965 to 1967. He was also a member of the
parliament in the DPRGR (Dewan Perwakilan
Rakyat Gotong Royong- house of
representative of mutual cooperation) Bima
regency, representing the Islamic Group from
1966 to 1971. Form 1976-1984, he was
appointed as a teacher in PGAN (Pendidikan
Guru Agama Negeri) Bima. Then, in 1967 he
began to established and served as the Principal
of MAAIN (Madrasah Aliyah Agama Islam
Negeri – State Islamic high school) Saleko
Bima (Now MAN I Kota Bima) until 1976. In
1984 he was appointed as a judge in the
Religious court of Bima until his retirement in
1996.
In 1979, Tuan Guru H. M. Said Amin was
specially invited to participate in the Education
and Training Program of Imam, Khatib, and
Da’i at the academic level held for three months
at Rabithah Alam al-Islami in Mecca. During
this training, he was directly guided by a
number of great Ulama such as Syekh Ali
Tantawi, Syekh Muhammad Al-Ghazali and
Syekh Muhammad Qutub in Da’wah; Syekh
Sayid Sabiq in Fiqh and Qadha, Syekh Dr.
Ahmad Umar Hasyim in Hadith; Dr.
Muhammad Abu Nur Al-Hadidi in Tafseer; Dr.
Mujahid As-Sawwaf in schools and aqidah; Dr.
Syalabi in Arab language; Dr. Ammarah in
speech and lecturing; Dr. Assyal in inheritance
science/fara’id; Syekh Ahmad Al-Huwaili and
Syekh Sulaiman Albalawi in Al-Qur`an and
Tajwid.
These training participants were 50 people,
and 5 of whom were from Indonesia. All the
graduates of this training have been assigned to
become Imam and Da’i all over the world. Tuan
Guru H. M. Said Amin was assigned to become
Imam and performed Da’wah in Malaysia.
However, because of his status as a government
employee, this decision was revoked, and he
was reassigned in Bima.
Upon his return to Bima, he carried out his
mission to perform Da’wah in all areas of
Bima, and he joined the Ittihadul Muballighin
organization and became the chairman of Nusa
Tenggara Barat with his official place in Bima.
Ittihadul Muballighin was an organization of all
muballigh (those who carry out Da’wah) that
focused on education and da’wah activities,
which have branches almost in all parts of
Bima. Through this organization, Tuan Guru H.
M. Said Amin traveled to all over Bima to carry
out the da’wah and share the knowledge he
gained during his studies in Mecca.
His organizational experience began when
he studied in Mecca, where he worked as the
secretary of Ikatan Pelajar Bima-Dompu
(Bima-Dompu Students’ Association) in
Mecca, Saudi Arabia, from 1951 to 1957. From
1966-1980 he served as the third chairman of
NU Bima and had served as administrator of M.
Salahuddin Bima foundation from 1968 to
2015. In 1968, he worked as chairman of
Presidium for the Alim Ulama Talks in Bima
Regency. He was the steering committee for the
establishment of the IAIN Sunan Ampel
Branch Sharia Faculty in 1971. In 1971, he
participated in the establishment of the
Tarbiyah (educational) faculty of Sunan Giri,
which has now become the STIT (Sekolah
Tinggi Ilmu Tarbiyah – School of Ilmu
Tarbiyah) Sunan Giri Bima. From 1973 to
2007, he served as the chairman of the Darul
Tarbiyah Bima Foundation. He was chairman
of the Ittihadul Muballighin Foundation of
Bima from 1980 to 2015. In 1985, he
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
166
established and became chairman of the
Pendidikan and Dakwah Al-Ittihad Foundation
of Bima, which managed the Islamic Boarding
School Al-Amin Bima, STIS (Sekolah Tinggi
Ilmu Syariah – School of Ilmu Syariah) Al-
Ittihad Bima, MA (Madrasah Aliyah – Islamic
High School) Plus Al-Ittihad, Bima, MTs (
Madrasah Tsanawiyah – Islamic Secondary
School) La Hami Kab. Bima and RA
(Raudlatul Athfal – Islamic Kindergarten) Al-
Amin Kota Bima.
In 1990, Tuan Guru H. M. Said Amin was
appointed as the chairman of the Majelis Ulama
Indonesia (MUI)/Indonesian Council of Ulama
of Bima regency. His appointment as chairman
of the MUI Bima regency was based on the
regional dialogue and the direct appointment of
Tuan Imam K.H. Abdurrahman Idris, former
chairman of the MUI. This task as the
Chairman of MUI has been carried out for 21
years, and he resigned from this position in
2011.
During his 21 years, He appointed as the
Chairman of the MUI of the Bima regency, he
had taken the Da’wah to the remotest part of
Bima to teach about Islam and its purity. From
2000 to 2015, he became a member of the
Communication Forum of the Da’wah
Institutions in Bima Regency. From 1997 to
2015, he became an advisory member of
BAZDA (Badan Amil Zakat Daerah – Regional
Amil Zakat Institution) of Bima regency, and
from 2004 to 2015, he was a member of the At-
Taqwa International foundation, headquartered
in London, England.
4. Intellectual Works
In his lifetime, Tuan Guru H. M. Said Amin
dedicated himself to Da’wah and purified
religion with the school of Salaf Ash-Shalih
through the school of Ahlu Sunnah wal
Jamaah. In his da’wah and his fight for the
purity of religion based on the Quran and the
Sunnah, Tuan guru H. M. Said Amin did the
da’wah orally or Da’wah Bi Lisan but also
conveyed his da’wah, and Islamic thoughts
through articles and books that were published
not only locally but also nationally, and his
works were made as reference for students and
lecturers in Islamic Higher Education.
Here is a list of some of his published works:
a. Sifat Shalat Rasulullah/the characteristics of
the Prophet’s prayer (published by Sunan
Ampel Press IAIN Surabaya in cooperation
with IT Press STIS Al-Ittihad Bima, in
2012).
b. Sejarah timbulnya perpecahan di kalangan
umat islam/the history of disputes among
the Islamic ummah.
c. Menuju Pelaksanaan Syari`at Islam/Toward
the Implementation of Sharia, in 2002.
d. Peristiwa Ghadir khum melahirkan
kebohongan Syi`ah ahlul bait/the Ghadir
Khum event as the basis of the Shi’ah ahlul
bait lies, in 2001.
e. Konspirasi Internasional dan masa depan
agama-agama/International conspiracy and
the future of religions (published by
Penamadani Press, Jakarta).
f. Mewaspadai pemurtadan umat
Islam/beware of apostasy against the Islamic
ummah, in 2006.
g. Adam Abul Basyar (koreksi terhadap buku
Ternyata Adam dilahirkan/correction for the
book Indeed Adam was birthed), (published
by IT Press STIS Al-Ittihad Bima, 2007).
h. Manusia Dan Ibadah haji/Human being and
the Hajj (IT Press STIS Al-Ittihad Bima
2008).
i. Ajaran Agama Masehi setelah kenaikan Isa
Al-masih/the teaching of the Messiah’s
religion after the ascension of Al Masih (IT
Press STIS Al-Ittihad Bima 2012).
j. Siksa dan Nikmat Kubur/the torture and
favors in the grave (IT Press STIS Al-Ittihad
Bima 2013).
k. Menggugat Aliran-Aliran Teologi dalam
Islam/suing the theological sects in Islam
(published by IT Press STIS Al-Ittihad
Bima, 2013).
l. Ar-Risalah Al-Aminiyah, Berislam bersama
TGH. M. Said Amin/learning Islam with
TGH M. Said Amin, (Pengantar Ilmu Hadis
dan Ilmu Fiqh/Introduction to Hadith and
Fiqh Science), (IT Press STIS Al-Ittihad
Bima, 2013).
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
167
m. Ar-Risalah Al-Aminiyah, Berislam menurut
Al-Qur`an dan As-Sunnah, seri Aliran-
aliran ilmu kalam dan pemimpin yang
menyesatkan umat/Arrisalah Al-Aminiyah,
Islam According to the Quran and Sunnah,
the branches of Qalam science and leaders
that misled the ummah series , (IT Press
STIS Al-Ittihad Bima, 2014).
n. Ar-Risalah Al-Aminiyah, Berislam menurut
Al-Qur`an dan As-Sunnah, seri Manusia dan
Ibadah Haji/ Arrisalah Al-Aminiyah, Islam
According to the Quran and Sunnah, Human
and the Hajj series (IT Press STIS Al-Ittihad
Bima, 2014).
o. Ar-Risalah Al-Aminiyah, Berislam menurut
Al-Qur`an dan As-Sunnah, seri Siksa dan
Nikmat Kubur/ Arrisalah Al-Aminiyah,
Islam According to the Quran and Sunnah,
torture and favors in the grave series (IT
Press STIS Al-Ittihad Bima, 2014).
p. Ar-Risalah Al-Aminiyah, Berislam menurut
Al-Qur`an dan As-Sunnah, seri Perjalanan
Hidup Manusia dari alam arwah sampai
alam Baqa`/ Arrisalah Al-Aminiyah, Islam
According to the Quran and Sunnah, the life
endeavors from the spirit world to the
eternal world (IT Press STIS Al-Ittihad
Bima, 2014).
q. Kitab Wird al-Ittihad, the book that consists
of prayers and recitals for the Jamaa`ah Al-
Ittihad members where he was the leader.
14
5. Involvement of the Bima Ulama in the
Network of Ulama Nusantara
For Muslims, including in Indonesia, ulama
have played a key role not only in religious
aspects, but also in other aspects, such as social,
14
Books that he had written are responses and answers
to the numerous questions asked by the community, as
well as events and phenomenon happened among the
Bima community.
15
Agus Iswanto, “Sejarah Intelektual Ulama Nusantara:
Reformulasi Tradisi Di Tengah Perubahan,” Jurnal
Lektur Keagamaan 11, no. 2 (December 28, 2013): 456.
See also M N Ardi and F Abdullah, “The History of
Islam in the Malay Archipelago: An Analytical Study of
Abdullah Bin Nuh’s Works,” Al-Shajarah 23, no. 1
(2018): 247–68.
political, and cultural aspects. Even Clifford
Geertz called Ulama as a cultural broker.
15
In
the education sector, some Ulama Nusantara
has established schools in Mecca and Madinah,
such as Madrasah Darul Ulum ad-Diniyah,
which has a record of nearly 5,000 Indonesian
students studying in Haramayn.
16
The Ulama
figures, such as Hamzah Fansuri, Syamsuddin
as-Sumatrani, Nuruddin ar-Raniri, and
Abdurrauf as-Singkili who have made these
four scholars and Islamic cultural experts
support the Sultans to rule the kingdoms.
The Ulama figures such as Syekh Abdul
Ghani al-Bimawi, Syekh Nawawi al-Bantani,
and Syekh Ahmad Khatib Minangkabau, who
have studied extensively in Mecca and the
height of their career as Mahaguru and Imam
of the Al-Haram Mosque. One of the most
exciting things about this development is that
students from different regions who have
studied in Mecca are usually considered to have
perfected their studies when they are finally
guided by one of these famous Ulama from
Nusantara.
17
There have been many Ulama in Nusantara,
but there are only a few mentioned in Arabic
Literature or tarajim (histography) of the Arabs
from the 18th century to the contemporary age.
Among them are Sayyid `Abd al-Rahman `Abd
al-Shamad al-Palimbani (from Palembang),
Syekh Mahfudz al-Termasi (from Termas East
Java), Syekh Nawawi al-Bantani (from
Banten), and Syekh Muhammad Yasin ibn Isa
al-Padani (from Padang).
18
Almost all of the ulama mentioned above are
productive writers who have produced a variety
of works. The works are written in Arabic,
16
Dhofier, “The Pesantren Tradition : A Study of the
Role of the Kyai in the Maintenance of the Traditional
Ideology of Islam in Java.”.
17
Dhofier, “The Pesantren Tradition : A Study of the
Role of the Kyai in the Maintenance of the Traditional
Ideology of Islam in Java.”
18
M Khoiril Anwar, “Peran Ulama Di Nusantara Dalam
Mewujudkan Harmonisasi Umat Beragama,” Fikrah:
Jurnal Ilmu Aqidah Dan Studi Keagamaan 4, no. 1
(2016): 87. See also Bizawie, Masterpiece Islam
Nusantara: Sanad Dan Jejaring Ulama-Santri, 1830-
1945, 264–65.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
168
Malay, Javanese language, or other local
languages. Some of those works have been
published in cities, such as Istanbul, Cairo,
Beirut, Bombay, and Singapore. Many of these
works are currently being reprinted in
Nusantara.
19
In the second half of the 19th century and the
beginning of the 20th century, more Ulama from
Java (bilad Jawa,
20
Nusantara) studied in the
Holy Land. There is a great deal of information
about their biography and it is recorded in detail
in sanad books and Arabic biographies. Many
of them had been certified to teach in the Al-
Haram Mosque. This has allowed them to carry
on the legacy of Ulama Nusantara, the pioneer
of the previous Ulama Nusantara.
21
Ulama Nusantara in Mecca laid the
foundation for the establishment of the Ulama
Nusantara network, which later became an
Ulama community. Besides the establishment
of Islamic schools, the Ulama also have strong
spiritual and intellectual connections. They
identified themselves as part of the Ulama
community who had the sanad that could be
traced back to the Ulama Nusantara in Mecca.
22
It is, therefore, not surprising that the
development of Islam in Nusantara is strongly
influenced by Islamic developments in
Haramayn. After their return to Indonesia,
these ulama have tried to implement similar
education to what they had known and studied
from Mecca.
23
The position of these Haramayn
alumnae is the primary transmitter of religious-
19
Nor Huda, Islam Nusantara: Sejarah Sosial Intelektual
Islam Di Indonesia (Yogyakarta: ar-Ruzz Media, 2013).
Among those books are Sirath al-Mustaqim (fiqh and
ibadah) by ar-Raniri, Terjuman al-Mustafid (Tafsir) and
Mir`at al Thullab (fiqh and mu`amalah) karya `Abd rauf
as-Singkili, Sabil al-Muhtadin (fiqh) by Muhammad
Arsyad al-Banjari, Minhaj Zawi al-Nazar (hadith) by
Abdullah Mahfudz al-Termasi, Majmu`at al-Syari`ah,
Faid al-Rahman (fiqh and Tafsir) by Muhammad Shalih
bin Umar al-Sumarani (Kiyai Sholeh darat Semarang).
20
Bilad Jawa likened a Muslim community from
Nusantara who were studying in Mecca and also as a
culture religious identity of Muslim Nusantara. See
Zuhri, Pemikiran KH. M. Hasyim Asy`ari Tentang Ahl
Al-Sunnah Wa Al-Jama`ah, 92–93.
21
Bizawie, Masterpiece Islam Nusantara: Sanad Dan
Jejaring Ulama-Santri, 1830-1945, 263.
intellectual Islamic heritage from the center of
Islamic knowledge and culture in the Middle
East to Nusantara.
24
Most of these Ulama within the network are
committed to the Islamic renaissance. The
complexity of thinkings that results from strong
relations and interactions through these Ulama
networks has triggered an Islamic revitalization
effect in the individual and community life of
the majority of the Muslim-Malay population
in Indonesia.
25
In East Nusantara, the Sumbawa islands,
consisting of Sumbawa, Dompu, and Bima islands,
were known as the center of Islamic schools.
Sumbawa has long been known as the central hub
of the Ulama network in the east. To name a few,
Syekh Abdul Ghani al-Bimawi, who became the
teacher of Syekh Nawawi al-Bantani, Syekh
Zainuddin Sumbawi
26
and other ulama in
Nusantara. Ulama and the Islamic schools in
Nusantara have a close relationship and have
become the main hub of the ulama network, which
has a strong connection to the ulama networks in
Java, Bali, and Sulawesi.
27
In the 19th and 20th centuries, the Sultanate
of Bima supported its citizens who want to
study religion in Java and the Middle East,
particularly in Mecca and Medina, as part of the
Sultan’s attention to the growth of Islamic
knowledge and education in Bima. Thus, when
they returned from their studies in the Middle
East, they would be appointed as religious
teachers to teach in Islamic education
22
Bizawie, Masterpiece Islam Nusantara: Sanad Dan
Jejaring Ulama-Santri, 1830-1945, 268.
23
Jamaluddin, “Keterlibatan Ulama Sasak Dalam
Jaringan Ulama Periode 1754-1904,” 52.
24
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan
Nusantara Abad XVII & XVIII, xxvi–xxvii.
25
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan
Nusantara Abad XVII & XVIII, xvii–xviii.
26
Syekh Zainuddin Sumbawi is the leader of tarekat
Qadiriyah, that is a tarekat being referred to of Syekh
Abdul Qadir al-Jilani. He received this tarekat Qadiriyah
from Syekh Muhammad Mukrim, mufti Hamad form
Syam. His genealogy in hadith Muslim was received
from Syekh Nawawi al-Bantani and hadith Bukhari from
Syekh Abdul Karim al-Bantani.
27
Bizawie, Masterpiece Islam Nusantara: Sanad Dan
Jejaring Ulama-Santri, 1830-1945, 457.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
169
institutions established by the Sultanate, such
as Darul Ulum school in Raba Bima.
28
There was only a handful of Ulama Bima
who studied in Al-haramayn and taught at the
Mecca as well as became a reciter of the
musalsal hadith like Tuan Guru
29
H.M. Said
Amin,
30
the direct student of Syekh Yasin bin
Isa al-Fadani al-Makky, and received the
certificate of Sanad hadith from him.
Therefore, in order to trace the intellectual
genealogy and thought of Tuan Guru H. M Said
Amin, it is important to look back at the
genealogy of the intellectuality of the ulama,
which had a major influence on the
development of the Ulama Nusantara Network
in the Middle East during the 18-20th century.
Figure 1 is the intellectual genealogy of Tuan
Guru H.M. Said Amin.
31
Tuan Guru H.M. Said Amin was one of the
productive ulama among the Ulama from
28
This is one of the factors that causes Islamic boarding
schools in Bima became less developed, as each alumna
who came back from studying in Haramayn,
automatically appointed and became religious teacher in
schools established by the Sultanate
29
Tuan guru is one of the title addressed to a person with
deep religious knowledge. This title is given by the
community as their acknowledgement toward that
person. The title Tuan Guru is also addressed to an
influential figure who have studied in the Middle East,
see Fahrurrozi, “Tuan Guru and Social Change in
Lombok, Indonesia,” Indonesia and the Malay World 46,
no. 135 (2018): 117–34.
30
He was born in Bima on 1st January, 1936 and has
passed away on 30th April 2015. He studied in Mecca at
Bima. His Islamic thoughts were published in
more than 20 works, most of which were
printed into books that addressed Islamic
studies, such as Fiqh, Hadith, Aqidah Akhlak,
and Tasawuf, as part of his duty as one of the
ulama to bring enlightenment for the
community. Therefore, through his knowledge
and Da’wah practices, he had accomplished
three key elements of Da’wah: Da`wah bi al
lisan, Da`wah bi al hal, and Da`wah bi al
qalam. There are not many ulama like him, so
he was given the responsibility to guide the
community. This can be seen in his Da’wah
efforts during his 21-year leadership of the
Indonesia Council of Ulama in Bima regency.
One of his advantages compared to the other
ulama in Bima is that he can recite the hadith as
he had obtained the certificate of Hadith Sanad
(genealogy) from his teacher, Syekh Yasin
Padang; therefore, he is licensed to narrate the
hadith from the books of the Mu’tabarah hadith
whose genealogy can be traced back to the
Prophet PBUH. His teacher, Syekh Yasin
Padang was awarded the title of Al-Musnid
Dunya (the world expert of the musnad/hadith
genealogy) and was an expert in the hadith
genealogy science. As a result, many ulama
from all over the world came to him to study
and to obtain a certificate of hadith genealogy
from him, such as Habib Segaf bin Muhammad
Assegaf, one of the ulama and Waliyullah from
Tarim Hadramaut.
32
Learning from the teaching and learning
tradition of Islam, the genealogy of science is
the age of 12 years old in 1948 at Madrasah Dar al-Ulum
Mecca and was under the guidance of Syekh Yasin al-
Padani. See Muhammad Mutawali, “Tuan Guru HM
Said Amin Bima: Ulama Lokal Dalam Jaringan Sanad
Hadis,” Diroyah: Jurnal Studi Ilmu Hadis 4, no. 1
(2019).
31
processed and cited from several sources and from
the genealogy of the hadith that rooted from Syekh Yasin
Padang
32
Bizawie, Masterpiece Islam Nusantara: Sanad Dan
Jejaring Ulama-Santri, 1830-1945, 252. See also Rizem
Aizid, Biografi Ulama Nusantara (Yogyakarta: Diva
Press, 2016), 173. See also Amirul Ulum, Syaikh Yasin
Ibn Isa Al-Fadani: Sang Musnid Dunia Dari Nusantara
(Yogyakarta: Global Press, 2016).
Figure 1 intellectual genealogy of Tuan Guru
H.M. Said Amin
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
170
divided into two main elements, any Islamic
discipline whose genealogy can be traced back
to the Prophet Muhammad PBUH. The
genealogy is the transmitting component, the
source of which is the Prophet. The importance
of this genealogy has made Ibn Abdil Bar, who
recited from Imam Al-Auza`i that the Imam Al-
Auza’i had once said: the religious science will
fade out with the fading of the
sanad/genealogy, Imam Syafi`i had also once
said: there is no science without genealogy.
33
J.O.Voll, as recited in Azyumardi Azra, wrote
that the most important means that create a link
within a network relatively stable is the Isnad
of the hadith, as it plays an important role that
connects the ulama within that network, which
centered in Haramayn.
34
Tuan Guru H.M Said Amin was once
appointed as a hadith teacher at his previous
school, Madrasah Al-Falah, in Mecca. This
honor to be chosen as a teacher in schools in
Haramayn is not without a specific reason. In
order to be able to teach, the teacher must be
certified, which explains the ability of the
person (academic credential) of the certificate
holder. The most important credential is the
isnad/genealogy, which is the chain of
authority that has shown an unbroken link
between teacher and student in the transmission
of books or teaching. Usually, a certificate is
issued by the teacher to his students after they
have completed their studies.
35
6. The Thought of Tuan Guru H. M. Said
Amin
Islam is a perfect, complete religion that
regulates all aspects of the lives of its believers.
Thus, The Qur’an and Hadith respond to
matters arise in Muslim society. Many verses
within the Qur’an contain religious principles,
either about faith/aqidah, manners/akhlak, and
33
Bizawie, Masterpiece Islam Nusantara: Sanad Dan
Jejaring Ulama-Santri, 1830-1945, 229.
34
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan
Nusantara Abad XVII & XVIII, 120.
35
Azra, Jaringan Ulama Timur Tengah Dan Kepulauan
Nusantara Abad XVII & XVIII, 79.
36
Umar Shihab, Kapita Selekta Mozaik Islam (Bandung:
Mizan, 2014), 291.
the principles of human life. These principles
guide human beings into the straight path of
Allah SWT, into the eternal goodness and
happiness. In history, there have been laws
governing social and individual actions. These
laws may be based on religion, community, or
others. Without these governing laws, anarchy
and chaos are obvious.
36
Misleading in faith and prayer can happen if
one does not follow or leave one of the two
legacies left by Prophet Muhammad PUBH,
Al-Qur`an, and Sunnah. For example, many
Muslims practice prayers without having a
clear foundation and reference in their prayers.
The reason of this practice due to a lack of
knowledge of Islam and the blind faith in the
tradition that is commonly found in the
community. Irrespective of the fact that there
are two main sources the Islamic teaching that
have clearly described everything related to
worship Allah and how to live this life/ibadah
and mu’amalah.
37
a. Sharia and Fiqh
Islamic sharia, as defined by Tuan Guru
H.M. Said Amin in his book is a perfect
building where all parts of that building are
supporting and reinforce each other. The
foundation of the Islamic Sharia is the Aqidah
and Akhlak, and the pillars are the Ibadah and
the Syi’ar, and the wall and corners are all
commandments, prohibitions, and guidance,
which cover all parts of that sharia building.
And all these parts cannot be separated from
each other.
38
Then the Islamic law/sharia was divided into
four sections:
1. One-fourth of prayer
2. One-fourth for the mu’amalah
3. One-fourth of the marriage
4. One-fourth on the criminal.
39
37
Said Amin, Ar-Risalah Al-Aminiyah: Seri Pengantar
Ilmu Fiqh Dan Ilmu Hadis (Bima: IT Press STIS Al-
Ittihad Bima, 2013), 1.
38
Said Amin, Menuju Pelaksanaan Syariat Islam (Bima:
Sehati Press, 2002), 14.
39
Amin, Menuju Pelaksanaan Syariat Islam, 4.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
171
The ways and stages of the implementation
of Islamic law, both individually and
collectively, should be initiated by the
establishment of a relationship between human
and Sharia law. He likened this to the
relationship between the fertile soil and the
good seeds; the rest depends on the supporting
elements. He compared fertile soil to human in
body and soul, while the good seed is compared
to Islamic sharia. If a good seed is planted in
fertile soil and properly cared for, it will surely
produce a good plant. A healthy plant will then
become a complete human being, who will
have a good civilization and bring prosperity to
human life both in this universe and in the
afterlife.
40
Whereas Fiqh, in Arabic, literally means al-
Fahm ad-Daqiq or the result of in-depth
knowledge with an excellent understanding of
the problem as a source of law within the
scripture. Terminologically, fiqh is the law
relating to a mukallaf (adult) actions which,
based on the rules, are taken from the source of
syara`/sharia.
41
On the basis of the above definitions on the
meaning of sharia and fiqh, it can be concluded
that fiqh is the result of a comprehensive
understanding of Allah’s law, revealed to the
prophet Muhammad PUBH as His messenger.
Therefore, the law of Allah is qath’i, not a fiqh,
but rather a sharia. Thus, he distinguishes
between the sharia and the fiqh.
b. Sources of Islamic Law
Tuan Guru H.M. Said Amin in his book Ar-
Risalah Al-Aminiyah: Seri Pengantar Ilmu Fiqh
dan Ilmu Hadis/an introduction to the science
of fiqh and hadith, classifying Islamic law into
two, the Quran and the Sunnah/the Prophet’s
ways. According to him, Qur’an is a revelation
from Allah SWT to the Prophet Muhammad
Saw in the Arabic language, brought down by
mutawattir (means whose validity is
40
Amin, Menuju Pelaksanaan Syariat Islam, 4.
41
Amin, Ar-Risalah Al-Aminiyah: Seri Pengantar Ilmu
Fiqh Dan Ilmu Hadis, 29.
guaranteed) and reciting it becomes a good
deed.
42
He added that the most legitimate
person to describe the content of the Qur’an to
the human being is the Prophet Muhammad
SAW himself based on the revelation of Allah
SWT in the Qur’an Surah An-Nahl: 43-44.
Meanwhile, the Prophet PBUH explains to
the Ummah/Muslims followers the miracle of
the Prophets and the content of the Qur’an and
the previous books and scriptures sent by Allah
to the earlier Prophets and Ummah is the
Sunnah of the Prophet himself called Sunnati,
as mentioned in several of his hadiths. Tuan
Guru H. M. Said Amin agreed with the Ulama
hadith who classified sunnah into five
categories, namely:
1. Sunnah qauliyah or the statement/sentences
of the prophet whose meanings and grammars
are from the Prophet PBUH himself,
2. Sunnah fi`liyah or the deed of the Prophet,
which means that the senses are from the
prophet, but the utterances/grammars are from
the Prophet’s companion(s) who saw the
Prophet’s deeds.
3. Sunnah taqririyah or the Prophet’s
acknowledgment, the words and deeds of the
Prophet’s companion who’s seen or heard or
known by the Prophet, then he established them
as wrong or right.
4. Sunnah hammiyah or the willingness of the
Prophet PBUH that could not be done until his
passing.
5. Sunnah khalqiyah and khulukiyah, or the
physical attributes and attributes of the
Prophet’s behavior or the Prophet’s deeds.
43
He also noted that all these Sunnah are those
proclaimed or made by the Prophet PBUH as
the reflections of Allah’s revelations, as
mentioned in the Qur’an in Surah An-Najm: 1-
5.
c. Sunnah and Bid`ah (innovation)
42
Amin, Ar-Risalah Al-Aminiyah: Seri Pengantar Ilmu
Fiqh Dan Ilmu Hadis, 5.
43
Amin, Ar-Risalah Al-Aminiyah: Seri Pengantar Ilmu
Fiqh Dan Ilmu Hadis, 8.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
172
According to him, doing something that has
not been told or practiced by the Messenger but
showed evidence of reference from one of the
sources of Islamic laws which means that the
action is Sunnah, and not bid’ah/innovation in
the definition of sharia. However, if the deed is
something the Prophet has not said or done, or
if there is no clear reference in one of the
sources of Islamic laws agreed in Islam, then
that action is considered to be an innovation or
bid`ah dhalalah.
44
For example, offering prayers together with
the Imam and Ma’mum (leader and followers
of Jama’ah Prayer) where the Imam offers the
prayers and the Ma’mum say Ameen to the
du’a (prayers) by raising their hands. Some
consider this to be a bid’ah, as the Prophet and
his companions have never practiced it.
Tuan Guru H. M Said Amin, however,
argues that although the Prophet never
practiced this activity after the group prayers,
there are several hadiths related to this action.
Thus, this practice is not considered bid’ah. He
mentioned the hadith narrated by al-Hakim
from Habib bin Salamah al-Fihri. He said that
the Prophet once said, “in a gathering of
people, then one of them offered a prayer, and
the other said Ameen to his du’a; thus his du’a
will be surely granted by Allah.” (HR. al-
Hakim, in Targhib wa Tarhib, juz 1: 331).
45
d. Number of Raka’ah in Tarawih
Tuan Guru H. M. Said Amin wrote about the
Prophet Muhammad PBUH practice of tarawih
prayer. His explanation is supported by the
Hadith narrated from Aisyah and compliled in
Bukhari about this practice, where the Prophet
only conducted tarawih that is followed by his
companions for three nights in the Masjid of
Nabawi. However, there were no clear
stipulation on the number of the raka’ah of this
tarawih prayer during the Prophet time and the
Caliph Abu Bakar RA reign. The prophet only
explained about the time when to perform
44
Amin, Ar-Risalah Al-Aminiyah: Seri Pengantar Ilmu
Fiqh Dan Ilmu Hadis, 42.
45
Amin, Ar-Risalah Al-Aminiyah: Seri Pengantar Ilmu
Fiqh Dan Ilmu Hadis, 43. See also Said Amin, Sifat
tarawih during Ramadhan month and how to
perform it.
46
The following notes are given in relation to
the tarawih prayer and its number of raka’ah:
1. Tarawih prayer during the time of the
Prophet and Caliph Abu Bakar RA, there was
no clear number of raka’ah, and there were no
hadith Sahih (strongly verified hadith)
describing it from the Prophet.
2. The Prophet PBUH did not give an example
on the number of raka’ah for tarawih prayer.
However, the Prophet PBUH provided an
example on time of this prayer, which is on the
last third, half, or all night.
3. The number of the rakaah depends on the
ability of the person performing the prayers, on
the length of time spent standing and reciting
the verses of the Qur’an in each raka’ah to
fulfill one third, half or all night,
4. Umar bin Khattab performed 20 raka’ah of
tarawih prayer and three rakaah of witr, with
one salam each two raka’ah and reciting not
very long surah.
5. Umar’s way was agreed upon and followed
by all companions, including Aisyah, and no
one challenged him. Therefore, it became Ijma
of the sahabah/prophet’s companions.
6. the Tabi’in and Ulama fiqh also performed
the same way, especially the four Imam of the
Islamic schools.
7. Ijma` ulama, especially the ijma’ from the
Prophet’s companion, is one of the sources of
the Islamic law that has to be obeyed by the
ummah.
8. following the way of the prophet’s
companion, the khufaurrasyidin is following
the prophet’s order.
9. The prayers either 11 or 13 raka’ah are the
prayers that the prophet usually offers each
night is called witr or lail shalah (tahajjud) and
is completed with one raka’ah of witr.
47
e. The positions of both hands in Shalat
Shalat Rasulullah (Surabaya: Sunan Ampel Press, 2012),
162.
46
Amin, Sifat Shalat Rasulullah, 78–83.
47
Amin, Sifat Shalat Rasulullah, 131–33.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
173
Understanding the meanings of the
Prophet’s hadith, the opinion of the Mujtahidin
and the majority of the Ulama (Jumhur Ulama)
on the position of Muslims both hands in
prayer, Tuan Guru H. M. Said Amin provides
the following notes in his book:
1. When a Muslim man or woman stands
straight and recites the Takbiratul Ihram,
he/she lifts both palms parallel to his/her both
shoulders. The fingertips of both hands are in a
straight line with the position of the respective
ears, while the thumbs are under the ears.
2. When he/she stands to recite Iftitah and
Surah al-Fatihah and other Qur’anic verses, it
is religiously recommended (Sunnah) that
he/she holds the palm of the right hand on the
wrist of the left hand; he/she places both hands
on the chest while reciting Surah al-Fatihah and
other verses. It is Sunnah to hold the palm,
wrist, and navel.
3. It is Sunnah for him/her to raise his/her both
hands from the position of Ruku’ , parallel to
the shoulders and ears; he/she must also lower
his/her back for the position of Sujood (the
position of hands during the I’tidal is not
crossed over like in reciting Surah al-Fatihah).
4. During the final Tasyahud, a Muslim man or
woman folds his/her fingers except for the
index finger; the thumb is attached to the
middle finger in a circle. He/she raises his/her
right index finger as if pointing to something
while reading the word of Allah (Lafzul
Jalalah). He/she also does not move the finger
all the time until the end of the prayer
(Salaam).
48
f. Government System
According to Tuan Guru H. M. Said Amin,
the political system in Islam must be consistent
with the following three strong pillars:
1. The Islamic legality or legitimacy that based
on Islamic sharia
2. The Islamic Ummah who is implementing it
3. The Islamic power that protects it
He adds if the government has been based on
Islamic sharia and the Islamic Ummah agrees
48
Amin, Sifat Shalat Rasulullah, 46–47.
with it, then the issue on the form of
government is no longer crucial. According to
him, the form of the government could be a
kingdom, Khilafah, Imamah, Imarah,
Sultanate, Republic, etc., and the leader could
use any name, such as Raja, Sultan, Emir,
Imam, President, as long as followed the above
mentioned pillars.. The most important thing is
the selection of the leader and his/her
appointment which should comply two main
religious principles: that of the sharia and that
of the agreement of the Muslim ummah.
However, if one of the requirements ignored,
the legitimacy of that government will be
revoked.
49
From the explanation above, most of his
work related to Islamic law particularly address
ibadah practice. He explained in detail what
should and should not be done in practicing
ibadah. He argued that in term of ibadah should
follow in the exact practice performed by the
Prophet. In line with most of the ulema trained
in Saudi arabia, Tuan Guru also emphasized
about the shari’a law as the basis of the
establishment of the nation. He did not explain
further about the condition of Indonesia that
belongs to many ethnics and religions.
C. CONCLUSION
The policy of the Bima Sultanate in Islamic
education was to facilitate and provide
opportunities for its communities to study
Islam in the Middle East, which would later
become the primary transmitter of the religious
intellectual and socio-moral tradition in Bima.
Bima is one of the main sites of the Ulama
Nusantara Network, which has a strong
relationship with the Ulama network in Java
and Haramayn. The role of the Bima’s Ulama
in Haramayn is crucial to the network of
Nusantara Ulama in the Middle East, such as
Syekh Abdul Ghani Al-Bimawi. He was at the
highest level of Ulama and the highest teacher
at Ulama in Nusantara in the 18th and 19th
century.
49
Amin, Sifat Shalat Rasulullah, 79.
Muhammad Mutawali, Rahmah Murtadha, Ahmad
Khoirul Fata
Intellectual Genealogy of Tuan Guru H. M. Said
Amin Bima (1936-2015)
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 161-175
174
In regard to his educational background,
figures, intellectual chain and works, and his
contribution to the development of Islam in
Bima, it is necessary to address that Tuan Guru
H. M. Said Amin is the heir of genealogy in the
network of Nusantara Ulama who originated
from Bima during the 20th century. Besides, his
fiqh opinion is influenced by the Shafi’i
School. On the other hand, his internalization
and contact with contemporary Islamic groups
influenced his unique reasoning, which is the
combination between Muslim traditionalism
and modernism.
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