KaromahHabib Ali Kwitang menyelamatkan mayor jenderal dari maut, simak kisahnya dari Habib Ali Assegaf.#karomah #waliallah #kisahnyata #kisahulama #kisahwal Yogyakarta – Bagi warga Jakarta, khususnya yang bermukim di daerah Kwitang, Jakarta Pusat, tentu sudah familiar dengan sosok Habib Ali Kwitang. Beliau merupakan ulama yang berperan besar dalam penyebaran Islam di tanah lengkapnya ialah al-Habib Ali bin Abdurrahman al-Habsyi. Beliau adalah anak dari al-Habib Abdurrahman al-Habsyi dan Nyai Hajjah Ali lahir pada tanggal 20 April 1870 M di Kampung Kwitang, Kecamatan Senen, Jakarta Pusat. Penisbatan nama Kwitang di belakang nama Habib Ali, dikarenakan di kampung itulah beliau lahir dan berdakwah sepanjang hidupnya. Hal tersebut yang kemudian membuat masyarakat mengenal beliau dengan nama Habib Ali Ali adalah keturunan Rasululullah yang memiliki nasab sebagai berikut al-Habib Ali bin Abdurrahman bin Abdullah bin Muhammad bin Husein bin Abdurrahman bin Husein bin Abdurrahman bin Hadi bin Ahmad al-Habsyi Shahib Syi’ib bin Muhammad bin Alwi bin Abubakar al-Habsyi bin Ali bin Ahmad bin Muhammad Assadullah bin Hasan at-Turabi bin Ali bin Muhammad al-Faqih al-Muqaddam bin Ali bin Muhammad Shahib Mirbath bin Ali Khala’ Qasam bin Alwi bin Muhammad bin Alwi bin Ubaidillah bin Ahmad al-Muhajir bin Isa bin Muhammad an-Naqib bin Ali al-Uraidhi bin Ja’far ash-Shadiq bin Muhammad al-Baqir bin Ali Zainal Abidin bin Husein bin Ali bin Abi Thalib suami Fatimah az-Zahra binti Rasulullah Muhammad PendidikanSejak kecil Habib Ali dididik langsung oleh ayahnya. Waktu yang dihabiskan Habib Ali belajar dengan ayahnya bisa terbilang singkat, karena ayahanda Habib Ali wafat pada saat Habib Ali berusia 10 tahun. Setelah ayahnya wafat, Habib Ali berangkat menuju Hadhramaut untuk menimba ilmu dengan para ulama di sana. Selama di Hadhramaut, Habib Ali berguru kepada1. al-Imam al-Qutub al-Habib Ali bin Muhammad al-Habsyi, Penggubah Maulid Simtuddurar2. al-Imam al-Habib Ahmad bin Hasan al-Attas3. al-Habib Hasan bin Ahmad al-Aydrus4. al-Habib Zein bin Alwi Ba’bud5. Asy-Syeikh Hasan bin Awadh Mukhaddam6. al-Imam al-Habib Abdurrahman bin Muhammad al-Masyhur, Mufti ad-Dhiyyar al-Hadramiyyah dan juga penulis kitab Bughyah al-Musytarsyiddin, dan masih banyak ulama di Hadhramaut, Habib Ali menggunakan waktunya untuk belajar dan bersilaturahmi kepada para aulia di sana. Masa yang ditempuh Habib Ali di sana sekitar 7 tahun. Setelah dirasa selesai belajar di Yaman, beliau lalu kembali ke tanah ke Tanah Air dan Membuka Majelis Ta’limSetelah kembali ke Indonesia, Habib Ali masih berguru kepada banyak ulama di Tanah Air. Di antara beberapa guru beliau adalah al-Habib Usman bin Yahya Mufti Batavia, Abdul Hamid, Jatinegara, al-Habib Abdullah bin Muhsin al-Attas, Keramat Empang, Bogor, dan masih banyak ulama periode tahun 1940 M hingga 1960 M, ada tiga serangkai ulama yang sangat berpengaruh dalam dakwah di Jakarta. Mereka adalah al-Habib Abdurrahman al-Habsyi Kwitang, al-Habib Ali bin Husein al-Attas Bungur dan al-Habib Salim bin Ahmad bin Jindan. Banyak orang Jakarta berguru kepada mereka hidup, Habib Ali menghabiskan waktunya dengan menyebarkan Islam kepada seluruh kalangan tanpa membeda-bedakan. Habib Ali membuka majelis ta’lim tiap minggu pagi. Majelis ini adalah majelis pertama di Jakarta dan merupakan cikal bakal berdirinya majelis ta’lim di seluruh Abdul Qadir Umar Mauladdawilah dalam 17 Habaib Berpengaruh di Indonesia 2013, di masa awal ketika Habib Ali merintis majelisnya, tidak ada seorangpun yang berani membuka majelis ta’lim karena dakwah waktu itu sangat diawasi dan dibatasi gerak-geriknya oleh pemerintah Kolonial ulama kala itu dianggap berbahaya oleh pemerintah. Mereka kerap diasosiasikan sebagai penghasut, provokator, hingga pemberontak terhadap kekuasaan kolonial. Itulah sebabnya mengapa para ulama semua perilakunya diawasi ketat oleh setelah majelis Habib Ali berdiri, bermunculan beberapa majelis lain di Jakarta dan di berbagai daerah di luar Jakarta. Kini majelis ta’lim menjadi ciri tersendiri dari model dakwah para ulama di Jakarta, entah yang berasal dari golongan habaib atau kyai di tiap sudut kota Jakarta sekarang pasti ada forum pengajian untuk masyarakat umum. Semua itu tidak mungkin terjadi tanpa ada upaya awal dari Habib dari hal di atas tidak keliru jika dikatakan kalau pengajian umum minggu pagi rintisan Habib Ali merupakan forum ilmu yang sangat berpengaruh di Tanah berpengaruhnya, KH Abdurrahman Wahid Gus Dur dalam satu artikel di Majalah Tempo berjudul Kwitang! Kwitang! 1983, menulis bahwa majelis Habib Ali bahkan sampai dijadikan strategi mencari penumpang oleh para kondektur bus kota yang trayeknya melewati lokasi Gus Dur, tiap minggu pagi para kondektur bus kota yang lewat lokasi pengajian akan berteriak, “Kwitang, Kwitang,” sebagai cara menarik kondektur ini tahu bahwa animo masyarakat yang akan hadir ke pengajian Habib Ali sangat besar. Itulah sebabnya mereka berteriak, “Kwitang, Kwitang,” guna mencari penumpang. Tingkah para kondektur ini uniknya hanya terjadi di hari minggu atau di hari ketika pengajian hari biasa, tidak ada kondektur yang berteriak, “Kwitang, Kwitang.” Mereka kembali ke mode normal seperti sebelumnya. Hal demikian menjadi bukti bagaimana besarnya pengaruh/barokah pengajian Habib Ali terhadap lingkungan sekitar. Majelis ta’lim tidak hanya menjadi forum ilmu, tapi juga menjadi sarana orang banyak untuk mengais Ali, Gus Dur, dan NUMereka yang hadir dan berguru kepada Habib Ali melalui majelisnya tidak hanya berasal dari kalangan masyarakat biasa. Banyak tokoh publik dan ulama-ulama lain yang menjadi murid seperti Gus Dur dan Idham Cholid adalah contoh dua tokoh besar yang menjadi murid beliau. Keduanya merupakan mantan Ketua Umum PBNU dan sama-sama tokoh berpengaruh dalam dunia Islam satu kesempatan, Gus Dur mengatakan bahwa ia sewaktu kecil pernah mengkhatamkan beberapa kitab di hadapan Habib Ali langsung. Gus Dur bisa berkesempatan mengaji langsung kepada Habib Ali karena pengaruh KH. Wahid Hasyim yang tak lain adalah Wahid menurut penuturan Gus Dur kerap hadir di majelis Habib Ali dan mengajak Gus Dur ikut ke sana. Dari situlah awalnya kemudian Gus Dur jadi rutin pula datang ke pengajian Habib Dur sangat menghormati Habib Ali. Bentuk penghormatan Gus Dur terlihat melalui sikapnya yang masih kerap hadir di majelis Habib Ali meskipun Habib Ali telah sebuah cerita, konon kala Gus Dur masih menjadi Presiden, Gus Dur pernah tiba-tiba datang ke majelis Habib Ali Kwitang tanpa pemberitahuan ditanya oleh Habib Abdurrahman bin Muhammad Al-Habsyi cucu Habib Ali kenapa datang mendadak, dengan santai Gus Dur menjawab, “mending begini Bib, kalau kasih kabar nanti kasihan jama’ah lain bisa repot.”Kalau dilacak ke belakang, hormatnya Gus Dur kepada Habib Ali memang sangat beralasan. Selain karena faktor keilmuan Habib Ali yang sangat luas serta faktor nasab beliau yang mulia, faktor kedekatan antara Hadratussyekh KH. Hasyim Asy’ari dan KH. Wahid Hasyim selaku kakek dan ayah Gus Dur kepada Habib Ali menjadi faktor lain yang juga cerita yang beredar, ketika NU awal berdiri pada 1926, NU belum bisa masuk ke Batavia Jakarta. Barulah setelah Hadratussyekh KH. Hasyim Asy’ari dan KH. Wahid Hasyim datang menemui Habib Ali di Jakarta dan meminta izin untuk mendirikan NU di sana, NU selanjutnya bisa masuk dan berdiri pula di Jakarta pada Ali sendiri tidak hanya mengizinkan, melainkan beliau juga masuk dan mendaku dirinya sebagai Nahdliyin. Hal inilah yang patut diduga menjadi penyebab mengapa Gus Dur sangat hormat kepada Habib Ali di samping faktor keilmuan dan faktor kedekatan kultural dan emosional antara keluarga Gus Dur dengan Habib Ali yang membuat Gus Dur menghormati Habib Ali sedemikian Dur sendiri dalam satu forum pernah menyebut bahwa Habib Ali adalah pakunya Jakarta bersama al-Habib Husein bin Abubakar al-Aydrus Habib Keramat Luar Batang Luar Batang dan Habib Usman bin Yahya Mufti Batavia. Hal ini menjadi semacam pengakuan akan bagaimana tingginya kedudukan Habib Ali dalam kehidupan umat menghabiskan seluruh waktunya untuk berdakwah, Habib Ali wafat pada 13 Oktober 1968 M di usia 102 tahun. Habib Ali dimakamkan di samping Masjid ar-Riyadh, Kwitang, Jakarta telah tiada, warisan akhlak, ilmu, dan segala kebaikan Habib Ali semasa hidup akan tetap abadi sampai kapanpun. Makam Habib Ali terbuka untuk umum. Siapapun boleh dan bisa berziarah ke makam beliau di Kwitang.

Padazaman Al-Habib Muhammad bin Ali bin Abdurahman Al-Habsyi (Kwitang Jakarta), Habib Muhammad Kwitang mau melunaskan sebuah rumah untuk keperluan perluasan majelis. Pada saat itu Habib Muhammad janji mau melunasi rumah tersebut namun uang yang ditunggu" belum juga datang (ada orang dari Saudi yang janji mau bayarkan tapi waktu yang di

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KetikaAbah Guru Sekumpul Kisahkan Tentang Habib Ali KwitangAbah Guru Sekumpul ketika ke Jawa, beliau sempat pernah ke daerah Jakarta. Disana beliau bahkan b

Siapa yang tak kenal Habib Utsman bin Yahya. Seorang sosok ulama besar yang menjadi guru dari semua guru agama, khususnya bagi masyarakat juga dijuluki Sayyid karena nasabnya yang tersambung dengan Rasulullah SAW. Meski berdarah Arab, Sayyid Utsman lahir di Kampung Arab Pekojan Jakarta Barat pada tanggal 17 Rabi’ul Awwal 1238 H atau 1822 M dan kemudian menetap di Petamburan Jakarta lengkap beliau adalah Al-Habib Utsman bin Yahya bin Aqil bin Syeikh bin Abdurahman bin Aqil bin Ahmad bin Yahya. Ayahnya adalah Abdullah bin Aqil bin Syeikh bin Abdurahman bin Aqil bin Ahmad bin Yahya. Sedangkan ibunya adalah Aminah binti Syekh Abdurahman Utsman diangkat menjadi mufti setelah 22 tahun menimba ilmu di lebih 10 negara. Ia kembali ke Betawi pada 1279 H bulan Rabiul Awal. Beliau menjadi mufti di Indonesia pada pertengahan abad ke-19. Untuk diketahui, mufti adalah seorang ulama yang mengeluarkan fatwa sebagai jawaban atas persoalan umat berkaitan dengan hukum Islam. Sebagai seorang mufti, Habib Utsman dikenal sebagai ulama berpengaruh. Beliau sangat produktif menulis kitab menyangkut berbagai masalah agama. Tercatat sekitar 100 kitab telah ditulisnya. Kitabnya dalam huruf Arab gundul’ masih bisa dilihat di Gedung Arsip Nasional, Salemba, Jakarta Pusat. Sifat Doe Poeloeh dan Irsyadul Anam adalah dua di antara sekian banyak kitab karangannya yang masih menjadi bacaan di majelis-majelis taklim di Jakarta dan sekitarnya. Ketika Habib Utsman berusia 3 tahun, ayahnya kembali ke Mekah. Ia diasuh dan belajar agama pada kakeknya, ulama Mesir. Pada usia 18 tahun ia menyusul ayahnya ke Mekah dan belajar ilmu agama dari sejumlah ulama di tanah suci. Di antara gurunya adalah Sayyid Ahmad Zaini Dahlan yang buku-bukunya hingga kini banyak diajarkan di berbagai tahun di Mekah, Habib Utsman kemudian belajar ke Hadramaut, Yaman. Di sini selama beberapa tahun ia belajar pada para ulama setempat. Kemudian ia kembali ke Makkah dan terus ke Madinah. Antara lain, ia menuntut ilmu pada Syekh Muhammad Al-Azab pengarang kitab Maulid Azab yang banyak dibacakan pada acara-acara maulid di pemuda yang selalu haus akan ilmu, ia kemudian belajar ke Mesir dan sempat menikah di negeri piramida itu, kemudian ke Tunisia. Di sini ia sering bertukar pikiran dengan Mufti Tunis. Dari Tunis ia menuntut ilmu pada ulama terkemuka Aljazair, yang kala itu jadi jajahan Perancis. Terus ke Maroko dan berbagai negara negara-negara Afrika Utara itu ia memperdalam ilmu syariah. Kemudian meneruskan perantauannya ke Siria menemui para ulama di negara tersebut, sebelum meneruskan perjalanannya ke Turki, yang masih berbentuk kesultanan. Terus ke Baitul Maqdis di Yerusalem, dan kembali ke Mekah. Pada 1279 H ia kembali ke Batavia setelah menimba ilmu selama 22 tahun. Ia diangkat sebagai mufti Betawi 1289 Ustaz Ahmad Sarwat MA, seorang Ulama Fiqih Indonesia menyebutkan, sosok Habib Utsman bin Yahya bukanlah habib sembarang habib. Ilmu agama beliau sangat tinggi dan luas. Karya tulis beliau tidak kurang dari 80 judul kitab jumlahnya, yang sampai hari ini masih dipakai oleh orang-orang Betawi untuk beliau yang pertama adalah ayah beliau sendiri, Syeikh Yahya. Namun setelah itu beliau pergi ke Mekah untuk menunaikan ibadah haji dan kemudian bermukim disana selama 7 tahun untuk memperdalam ilmu agama. Di Mekah beliau berguru salah satunya kepada Mufti Mekah, Sayyid Ahmad Zaini antara guru-gurunya antara lain Syekh Abdullah bin Husein bin Thahir, Habib Abdullah bin Umar bin Yahya, Habib Alwi bin Saggaf Al-Jufri, Habib Hasan bin Shaleh berpergian dari satu negeri ke negeri lain untuk memperoleh dan mendalami bermacam-macam ilmu seperti ilmu fiqh, tasawuf, tarikh, falak, dan lain-lain. Setelah itu kembali ke Menjadi Mufti BetawiKarena keluasan ilmunya dan pergaulannya yang sangat luas, Habib Utsman diangkat menjadi mufti Betawi oleh pemerintah Hindia Belanda. Tahun 1279 Hijriyah atau bertepatan tahun 1862 Masehi. beliau kembali ke Batavia dan menetap hingga diangkat menjadi mufti menggantikan mufti sebelumnya, Syekh Abdul Gani yang telah lanjut usianya, dan sebagai Adviseur Honorer untuk urusan Arab 1899-1914 di kantor Voor Inlandsche Ahmad Sarwat menceritakan, sebelum menjadi mufti, sebenarnya beliau sudah menjadi guru agama dengan jumlah murid yang sangat banyak. Boleh dibilang, dari beliau itulah hampir semua guru, muallim, kiyai dan tokoh agama menuntut ilmu. Boleh dibilang, orang-orang Betawi memang punya sanad ilmu, mirip dengan di masa salaf dulu, dimana setiap ulama pasti punya jalur dari mana mereka mendapatkan orang Betawi mengenal sosok Habib Ali Al-Habsyi Kwitang, yang menjadi guru dari Kiyai Abdullah Syafi'i Perguruan Asy-Syafi'iyah dan KH Thahir Rahili Perguruan At-Thahiriyah, maka ketahuilah bahwa guru keduanya, Habib Ali Al-Habsyi Kwitang ini, adalah salah satu murid dari sekian banyak Sayyid beliau yang lain adalah KH Mansyur 1878-1967, Jembatan Lima. Yusuf Mansyur yang kondang itu konon mengaku sebagai cicit dari kiyai ini. Guru Mansyur, begitu panggilan akrabnya, merupakan seorang ilmuwan Betawi di zaman penjajahan terkenal lain yang juga menjadi murid Sayyid Utsman adalah Sayid Abu Bakar Al-Habsyi Kebun Jeruk Jakarta. Juga ada Sayyid Muhammad bin Abdurrahman Pekojan, Kiyai Makruf Kampung Petunduan Senayan, Tuanku Raja Kemala Aceh, Kiyai Muhammad Thabarani, penghulu Pekojan Jakarta dan mufti, banyak pihak yang mengkritik kedekatan Habib Utsman dengan orientalis Belanda, Snouck Hurgronye. Mr Hamid Algadri dalam bukunya, Potitik Belanda terhadap Islam dan Keturunan Arab, menulis bahwa kedekatannya dengan Snouck karena keyakinannya bahwa Snouck adalah seorang Muslim secara lahiriyah maupun batiniah. Mufti Betawi ini meninggal dunia pada 21 Shafar atau tahun 1913 Masehi pada usia lebih dari 93 tahun. Sebelum menghadap Ilahi, Beliau pernah berwasiat agar jangan dimakamkan di pemakaman khusus tersendiri. Beliau meminta dimakamkan di pemakaman umum Karet, Tanah Abang, Jakarta. Namun, pada masa itu daerah Tanah Abang terkena proyek pembangunan, sehingga makam Beliau dipindah ke Kompleks Masjid Al-Abidin, Pondok Bambu, Jakata Timur. Sumber rhs
DiKwitang, Habib Ali mulai membuka taklimnya sendiri yang menurut catatan sudah ia gelar sejak tahun 1920. Ia juga membangun masjid di Kwitang yang dinamakan Masjid Ar-Riyadh. Ia juga membangun madrasah yang dinamakan Unwatul Falah disamping masjid tersebut. Kisah Karomah Almarhum Habib Munzir Al Musawwa; Khalifah Yazid bin Mu'awiyah dan
Map of Islamic studies in IndonesiaUntil now, modern Islamic studies in Indonesia have focused more on studies of the phenomenon regarding Islamic political issues and the context of Islamic democracy, which are, generally, always directed to religious organizations, such as Nadhlatul Ulama NU, Muhammadiyah, and the Liberal Islam Network JIL. Among such studies, there is a book written by Adian Husaini and Hidayat Citation2002 and Budhy Munawar Rachman Citation2010.Moreover, due to the discourse of radicalism and terrorism, Islamic studies in Indonesia always tend to focus on Islamic organizations that are considered fundamentalists, radicals, and anarchists, such as FPI Islamic Defenders Front, Hizbut-Tahrir Indonesia HTI, Harakah Tarbiyah, Jamaah Salafiah, Wahabiah, and the Indonesian Mujahidin Council. While the phenomenon of the Habaib and its teaching, have escaped from the observation of Indonesian Islamic scholars, both from Indonesian Islamic scholars as well as international scholars Indonesian Studies, as will be indicated books discussing Islam in Indonesia were dominated by the relationship between Islam and politics, such as in Nurcholis Madjid’s Citation1987 Islamic Modernism and Indonesianness or in the book Ali and Effendy Citation1986 Merambah Jalan Baru Islam Rekonstruksi Pemikiran Islam Indonesia Masa Orde Baru. Previously there were also books that tried to explore Islamic and political thought in Indonesia, as written by Mahrus Irsyam Citation1984 Ulama dan Partai Politik. All of those books were written during New Order era, when the existence of Islam became a dilemma between being a religious social movement or becoming a political movement, as stated by Abuddin Nata, in his book Problematika Politik Islam di Indonesia 2002.During Reformation era, many Islamic books emerged which revealed the relationship of Islam as a religious teaching and the concept of government, among which is written by M. Dawam Rahardjo Citation1999, Masyarakat Madani Agama, Kelas Menengah dan Perubahan Sosial. Another book with the same theme written by Lutfi Assyaukani Citation2011 Ideologi Islam dan Utopia Tiga Model Negara Demokrasi di the contemporary literature on Islamic studies during the reform era in Indonesia, there are many books that discuss phenomena and issues relating to figures, schools, organizations, movements, politics, culture, and current contextual situations, including examples of the work of Zaki Mubarak Citation2008 Genealogi Islam Radikan di Indonesia Pergerakan, Pemikiran, dan Prospek Demokrasi. This book discusses number of radical schools that are considered dangerous by the authorities and in the eyes of the other types of books were written by two Australian scholars, Fealy and White Citation2012 Expressing Islamic Religious Life and Politic in Indonesia. This book reveals several young Dai leaders religious figures who are popular among Indonesian Muslims, especially because they frequently appear on several private television media. These two researchers saw a symbiotic relationship between the needs of the capitalist media and the need for some parties to express the symbols of modern Islam in the public sphere, especially through reality, the phenomenon of Islamic society in Indonesia has often been used as a study object by international writers. Some of them are reflected in the writings of Gordon P Means editor from the book Political Islam in Southeast Asia Mean, Citation2009, which discussed Islam in Indonesia in several sub-chapters. In addition, there are also similar books edited by Robert W Hefner and Patricia Horvatich who compiled writings in Islam in the Era of State-Nation Politics and Awakening of Muslim Religion in Southeast Asia Hefner & Horvart, Citation2001, in which several conflicts that have occurred during the euphoria of Islamic movement in Indonesia are books that are in parallel with the thoughts of several international reviewers above, are written by Hasan and Abubakar Citation2011 Islam di Ruang Publik Politik Identitas dan Masa Depan Demokrasi di Indonesia. This book reviews the relationship of Islam in the context of democracy in Indonesia and taking into consideration the relationship between Islam and the rulers of the mass media. The findings of their study reveals that the prominent presence of Islamic symbols in the public space is not a threat to democracy and the future of Indonesian pluralism. However, the prediction stated in their book became weak, after various large demonstrations emerged repeatedly against the presence of the non-Muslim governor in Jakarta. In addition to that, Islamic symbol was always used as an instrument of solidarity in the elections and presidential elections. This was proven in 2014 and 2019 Presidential Election, Islamic symbols were getting stronger, especially to be used in the battle for power, both at the city, district, provincial, and national to the contemporary phenomenon of Islamic society, the reviewers of the Surakarta Muhammadiyah University Communication Department in collaboration with the Chulalongkorn University Faculty of Communication Sciences held collaboration research to observe the commodification of religion and the relationship between religion and the use of mass media in Indonesia and Thailand. The results of their study were then collected in a book titled Religion, Media, and Marketing in A Complex Society Religion, Media and Marketing in Plural Society Sokowati, Citation2015. It studies how religious da’wah activities Islamic preaching were made in the form of a marketing strategy with all the attributes that accompanied it. Similar book is more focused by using specific sample. It is written by Janet Steele entitled Mediating Islam Jurnalisme Kosmopolitan di Negara-Negara Muslim Asia Tenggara Steele, Citation2018. It discusses journalism practices and products from several Islamic-based print media in Indonesia, such as Sabili Magazine and Republika Newspaper. This study focused more on the spread of Islamic media in the public domain in the form of printed book that also observes the same problem is written by Wasisto Raharjo Jati, called Politik Kelas Mengengah Muslim Indonesia Jati, Citation2017. This book is more specific in observing the actions and lifestyles of the Muslim middle class, especially those living in urban of Islamic movement studies were also discussed earlier by Rizal Sukma and Clara Joewono. Both of them are from CSIS research institutions that put attention to the phenomenon of Islamic institutional movements after New Order. His book, called Gerakan dan Pemikiran Islam Indonesia Kontemporer Sukma & Joewono, Citation2007. A recent study of the issues and phenomena of Islam and Islamic society in Indonesia was written by Vedi R Hadiz in his book Populism Islam in Indonesia and the Middle East Hadiz, Citation2019. This book able give a general picture of how Islamic community acts to resist and react to the wave of globalization that came in, both in the Middle East and later rapidly developing in phenomenon that has emerged recently is a new movement regarding Islamic thought of the archipelago. The debate over this discourse has not ended yet. On one hand, it was made a slogan. On the other hand, it was negatively labelled by one supporting party in the Presidential Election. This phenomenon was discussed by Aksin Wijaya in his book Menusantarakan Islam Menelusuri Jejak Pergumulan Islam yang tak Kunjung Usai di Nusantara Wijaya, Citation2015. Books and writings about Islam Nusantara until now often receive responses from various parties, both from those who agree and those who disagree. Those who agree generally come from NU, as the largest Islamic organization in Indonesia which is troubled by the Wahabiah and Salafiah movements which questioning the teachings of Islam that have become part of Indonesian culture, especially in the development of Islam in Indonesia has developed greatly in diversity. In the notes of Zuli Qodir Citation2012, there are six phenomena of Islamic variation format in Indonesia, namely fundamentalist/radical, revivalist, Islamic Sufism, progressive, neo-traditionalist, and popular Islam. Based on the various in the format above, it can be said that the pattern of ritualized movements, such as Majelis Taklim and others from the Habaib in several major cities in Indonesia, can be included in the list, as a neo-traditionalist movements and popular Map of Arab community and habaib studies in IndonesiaNow let us explore the map of studies about the Arab community and the role of the Habaib identity. Research on the Arab community in modern Indonesia is still very limited compared to research on Chinese society. Most studies of the Arab community are often associated with the arrival and spread of Islam, as stated by Hasjmi Citation1983, Thahir Al Hadad Hadad, Citation2007, Aljuned Citation2013, and the latest from Azyumardi Azra Citation2013. In addition, there are some writings related to political movements during the independence and New Order periods. Besides, the existence of Arab community was also touched in the topics of locality studies, such as Islam in Aceh, Islam in Java, Islam in Palembang, Islam in Pontianak, Islam in Gorontalo, and Islam in Maluku, both in the form of books and articles in various national journals and those books mentioned above do not discuss, not even mentioning, the role of the Habaib in the life of contemporary Islamic society. It is shown from the absence of Habib or Habaib words in their index page attachments. It is the same for the books published by the Research Center for Religious Literature of the Research & Development and Education and Training Agency of the Ministry of Religion Inventarisasi Karya Ulama di Lembaga Pendidikan Keagamaan. Studi di Beberapa Daerah Propinsi Rahman, Citation2011. Even the Scientific Magazine like Prisma and Ulumul Qur’an also missed to mention the phenomenon of the Habaib issue in study of Arab society in Indonesia will always referred to the classic writing of Van Den Berg 1930/Berg, Citation1989. Until now, Van Den Berg’s research has become a reference to observe the continuity of various Arabic families and clans in Indonesia. In addition to Van Den Berg, another Dutch researcher in the colonial period who conducted research on Arab community was Snouck Hurgronje. His books are generally in the form of a collection of letters, notes, and reports that have been collected and translated in Indonesian as many as 10 volumes INIS 1920/1991. Both were scholars studying the challenges and issue-related Arab ethnic group during Dutch Colonial period. Their results of study on the lives of Arabs and Islam in the Dutch Indies tended to be negative and of Arab diaspora and its influence in the spread of Islam in the Southeast Asian region and Indonesia were generally conducted Western Orientalists Dutch, such as Huub de Jonge and Nico Kaptein. The two researchers once brought together several other Hadrami Arab researchers at an International Symposium in the Netherlands Jonge & Kaptein, Citation2002. The results of the meeting contains 15 papers, which were then compiled as Transcending Border Arabic, Politic, Trade and Islam in Southeast Asia. Nico Kaptein himself wrote a book entitled Islam, Colonialism and the Modern Age of the Netherlands East Indies A Biography of Sayyid Uthman Kaptein, Citation2010.The existence of Arabs, who later became settlers in Indonesia and around Southeast Asia is considered a diaspora community. Topics relating to their diasporic context have often been studied by many Orientalist observers, such as Freitag and William G. Citation1999 Hadrami Trader, Schollar, and Statesman in Indian Ocean 1770–1960s. Other than that, there are other writings from Leif Manger Citation2010 The Hadrami Diaspora Community Building on the Indian Ocean Rim or from other researcher, such as Syed Farid Syed Farid Alatas Citation1999 Hadramaut and the Hadrami Diaspora Problem Theoretical History and from Ahmed Ibrahim Shouk et al. Citation2009 The Hadrami Diaspora in Southeast Asia Identity Maintance or Assimilation. Meanwhile, Indonesian researcher who has revealed the topic of this diaspora is Jajat Burhanudin Citation1999 in his article “Diaspora Hadrami di Nusantara”.Other researchers who are interested in the issues of the Hadrami community from Southeast Asia are Engseng Ho Singapore and Summit Mandal Malaysia Mandal, Citation1994/Citation2002. Engseng Ho wrote a book called The Graves of Tarim Citation2006. However, the issues raised by them are, generally, about Arab society before the independence or still in the colonial period context. They have not touched Arab society in Indonesia in the present time, especially in Reformation from them, there are several researchers of Arab society in Indonesia, such as Linda Boxberger Citation2002 and Ronit Ricci Citation2011. However, in Linda Boxberger’s book On the Edge of Empire Hadhrmawt Emigration and the Indian Ocean, it has similarities to the study of Dutch Orientalists who studied Arab society in the colonial period. Meanwhile, Ronit Ricci only raised the issue of texts which are often used as a basis for reading recitations and Sufism teaching among Alawiyyin in Sri Lanka and in researcher from Australia once wrote about the lives of Arab society in Indonesia, Natalie Mobini Kesheh Citation2007. But her book only examines the existence and nationalism movement of the Arab community from the Irshadi Al Irshad organization and The Indonesian Arab Union which became the Party. Studies of Arabs in Indonesia also attracted the attention of researchers from Japan, Yamaguchi Motoki Citation2006, Citation2016, which is the result of his study of contemporary Arab society is not only limited to the topic of the diaspora, but there are also other interesting issues, such identity as written by Frode F. Jacobsen Citation2009 This book also explains various issues of internal complexity that occur in the lives of Arab society in general, as citizens in Indonesia. The anxiety of identity as an immigrant community in the status of an Indonesian citizen, was once revealed by Jajang Jahroni, in his article “Becoming Indigenous in the Land of People The Struggle of the Identity of Indonesian Arab Communities” Citation2000.Other books related to the participation of Arab communities in political movements in Indonesia have been discussed by Baswedan Citation1974, Hamid Al Gadri 1984 and 1996. Meanwhile, Indonesian writers or Arab descendants who researched the Arab community in the Dutch-Indonesian Indies are Ahmad Hussein Badjerei Citation1996, and which can be considered profound is the work of Husein Haikal Citation2019. Several writers outside of the Arab writer circles who are also interested in studying Arab society, are recorded as Abdul Rachman Patji Citation1986, Bisri Citation1999, Amin Amin Subarkah Citation2001, Riadi Ngasiran Citation2015, Qurtuby Citation2017, Mahzumi Citation2018, and Maisarah Citation2020. While other recent books related to the participation of the Arab community in political movements in Indonesia were written by Nabiel A. Karim Hayaze’ Citation2015; Citation2017, Citation2021. Another article examines the socio-cultural phenomena of Arab society on the coast of Java, which is related to the disappearance of the traditions of the Arab descendants that once existed Alkatiri, Citation2014. He also wrote the foreword in Huub de Jonge .’s book Citation2019.On August 26–28, 2005, the Department of History and Civilization-International Islamic University Malaysia in collaboration with the Yemeni Embassy in Malaysia held a meeting labelled Yemeni-Hadramis in Southeast Asia Identity Maintenance or Assimilation. The meeting produced 23 papers. Some of these papers mention the existence of the Habaib movement, both in Malaysia and in Indonesia Alatas, Citation2005. However, it has not yet revealed the relationship and role of the Habaib in the Alawiyyin or Ba`alwi Arab community in the current reformation era, at least only Hamdy and Faridz Citation2005, who mentioned a little about the FPI Islamic Defenders Front.Other researchers who examined the existence of the roles and traditions of the Habaibs and their identity, especially in Jakarta, Solo, and Lombok are Kazuhiro Arai Citation2005, Yasmin Zaki Shahab Citation2005, Ismail F. Alatas Alatas, Citation2005; Citation2012, Burhan Magenda Citation2005, and Martin Slama Citation2005. The fifth articles were collected in the Indonesian Anthropology Journal. Ismail F. Alatas Citation2007, Citation2021 also wrote about the Alawiyyin group related to the role of the Habaib authority and its identity in Indonesia, especially in Java. The latest proceedings 2018 are from the Hadhrami Conference in Jakarta 2017 which discusses nearly 20 papers relating to the Hadhrami Arab community in Indonesia from the colonial period to the present, only three papers raised the issue and discussed the role and network of activities of Majelis Taklim the Habaib in Indonesia. Among the three articles, there are two interesting articles that reveals the relationship between the Hadhramaut ulama group and the Habaib in Indonesia. The article was written by Samsul Rijal Citation2017 and Khakim, M. L., & Efendi, D. Citation2017.The latest discussion about Habaib was held on 25th–26th April 2018 at Faculty of Humanities Universitas Indonesia Depok, in the framework of the Hadhrami Festival. One of the sessions on the second day of this seminar discussed the Habaib Phenomenon. The title of the topic of the session was Internal Dynamics at the Habaib Indonesia Community, which were presented by three speakers, is Yasmine Shahab, Ben Sohib, and Haidar Baqir raised the issue of history and activities of Habaib circles Alkatiri et al., Citation2018. In 2019, Huub de Jonge published his article collection into a book called, Seeking Identity Hadrami Arabs in Indonesia 1900–1950. In his book, he mostly expressed about the socio-cultural conflict between the Ba`Alwi or Alawiyyin group and the Al Irshad group. The latest book about Hadhrami in Indonesia, was written by Nabiel A. Karim Hayaze’, called Hikayat Kapiten Arab di Nusantara Citation2021 that uncovers the role and contribution of several Kapiten Arabs as well as several other important figures of the Arab Hadhrami communities in Indonesia in past colonial era, including few Habaib can be said that references to books or articles regarding Habaib’s role and their identity, in particular are still few and not profound, even limited to the colonial era. In data collection, we found several books written in the 2000s, but the content still revolves around the past. A few that can be mentioned here are based on the order of the year of publication M. Hasyim Assagaf, writing the book Derita Putri-Putri Studi Historis Kafa’ah Syarifah Citation2000; Azyumardi Azra written “Tarekat Alawiyah dan Noe Sufisme Jaringan Ulama Hadrami Diaspora Citation2001; M Noor Sulaiman Pettalongi written Sayyid Idrus bin Salim Al Jufri Citation2003; Abdul Qadir Umar Mauladawiah once introduced several Habaib figures in his 17 Habaib Berpengaruh di Indonesia Citation2008; or Husin Nabil Assegaf’s in his a small book Merantau ke Negeri Wali Bertemu dengan kekasih Allah Citation2012; Alaydrus’ book titled Jalan Nan Lurus, a glimpse of the Bani Alawi Congregation Citation2013; and Muhammad Subarkah in his book, Jalur Dakwah Diaspora Hadhramaut, dalam Peran Dakwah Damai Habaib/Alawiyyin di Nusantara Citation2013. All of the books mentioned above display the strengthening and confirmation of the existence and role of religious leaders from the Alawiyyin circles who have lived in Indonesia since the colonial era, including a book from the proceedings of the Role of Da’wah Habaib in the Archipelago 2012.In addition, there is a new book entitled Arab Diaspora Sayyid The Role of Descendants of the Prophet SAW in Filling History of the Archipelago Citation2018, written by Idrus Alwi Al Masyhur. This book covers the history of the journey of the Habaibs from the beginning in Hadramaut to Indonesia. In this book, there are also various names of figures of Sayyid or Habib, who stand out in the long history of the spread of Islam in Indonesia. However, this book is too subjective to describe the role of the Habaib because it is not accompanied by valid historical documents and data. Moreover, the writer himself is a descendant of one of the Habaib group themselves, of course there is much that needs to be criticized from his are several books about Habaib written by Habaib circles themselves. Besides the above authors, other writers from among them are 1. Sayid Muhammad bin Ahmad bin Umar Asyathiri Citation1986 Sekilas Sejarah Salaf Al-Alawiyyin; 2. Ba’bud Citation2003 Jejak Habaib di Nusantara; 3. Alaydrus Citation2006 Jalan Nan Lurus Sekilas Pandang Tarekat Bani Alawi; 4. Mashoor Citation2010 Sejarah Silsilah dan Gelar Alawiyyin Keturunan Imam Ahmad bin Isa Al Muhajir; 4. Masyhur and Al Adni Citation2011 Biografi Ulama Hadramaut; 6. Baharun, Citation2013. Mazhab Para Habaib dan Akar Tradisinya. 7. Idrus Alwi Al Masyhur Citation2013 Sejarah Silsilah dan Gelar Kerturunan Nabi Muhammad SAW di Indonesia, Singapura, Timur Tengah, India, dan Afrika. Those books mentioned above also have similar substance to the previous books which also show confirmation of the claims of the Alawiyins for their role in spreading Islam in the archipelago and Southeast rest are books that only relate to the teachings of the Habaib, such as from 1. Allamah Sayid Abdullah Haddad 1998 in his book Thariqah Menuju Kebahagiaan; 2. As Sayyid Muhammad Rafiq bin Luqman Al Kaff Gathmyr Citation2006 in his book Managib Sayidina Al Imam Al Qutb Al Ghauts Al Fakhrul Wujud, Manakib para Imam Ba`alwi; 3. Novel Muhammad Alaydrus Citation2000 Sekilas tentang Habib Ali bin Muhammad Al Habsyi in his book Maulid Simthud Durar. In addition, there are also similar books written by Al Habib Alwi bin Thahir Al Hadad Citation2007 entitled Wali Karomah and Thariqoh Dalam Pandngan Mufti Johor. Another author is Sayyid Muhammad bin Ahmad bin Umar Al-Syatiri Citation1986 in his book Sekilas Sejarah Salaf Al-Alawiyyin, or in the book Husin Nabil Citation2012 Akidah Bani Alawi. We also collect written books from the Habaib in the form of expressions of affection for the Prophet Muhammad SAW which are part of the Alawiyah Sufi practice, such as the books above. The books are used in their various few books have been published, in fact, the research on Habaib has been carried out in higher education institutions. The study was generally completed in Islamic higher education institutions, such as the State Islamic Institute IAIN, which generally adopt the name of the Wali Songo as the name of their institution. Most of them located on Java. Some studies of Habaib’s role in the form of undergraduate theses, master theses, and doctoral dissertations can be seen in their library repository. In addition, from research through field studies and internet searches, library repository was found in other state higher education institutions, originating from the Department of Anthropology at the Faculty of Political Sciences Universitas Indonesia UI, Universitas Gadjah Mada UGM, and Universitas Airlangga Unair as well as from Cultural Studies at Faculty of Humanities UI and from History Study Program Faculty of Humanities UI. Some examples, as listed below. 1. The role of Habib Abdurahman Bin Muhammad Al Habsyi at the Al Riyadh Kwitang Mosque in 1993–2009 Thesis of UIN Jakarta, M. Ramdhan Nugraha, Citation2010. 2. Habib Mundzir Al Musawa’s Da’wah Strategy in Formation of Akhlakul Karimah Adolescents in the Assembly of the Prophet SAW Thesis of UIN Jakarta, Halomoan, Citation2013. 3. Habib Rizieq and Politics Thesis, UIN Sunan Ampel Surabaya, Isnul Rahmawati D Asri, Citation2018. 4. The Religious Role of Abdullah Bin Muhsin Al Attas in Empang Bogor 1893–1933 Thesis of UIN Yogjakarta, Fitri Nurhayati, Citation2016. 5. The Role of Habib Jindan in Advancing Islam in Tangerang 1998–2008 Thesis of UIN Jakarta, Diah Nur Afifi, Citation2017. 6. Strategi Dominasi Habib Betawi terhadap Orang Betawi Muhibin Master Thesis at Faculty of Humanities UI, RM Joko P Mulyadi, Citation2016. Of the six academic writings, only Joko P. Mulyadi’s master thesis is critical of examining the relationship between the Habibs and their supporting community groups using a cultural studies approach. While others only provide a description of support for Habaib’s role in their respective study addition, there are also individuals, communities, and related institutions that promote the Habaib roles and its contribution in Indonesia through social media in the form of their own websites or blogs, as an expression of confirming their identity, such as those conducted by the Robithoh Alawiyah institution. The institution that records and documents various things about the Ba`alwi/Alawiyyin family or Habaib in Indonesia. In 2019, a new association is established, called Majelis Hikmah Alawiyah Mahya by several young modern scholars and prominent Habaib and Alawiyyin figures in Jakarta. This association focusing in spreading and promoting the Thariqah Alawiyah in Indonesia. This institution also records and disseminates its findings through social media. In addition, this group also socializes the role of the Habaib in digital form that was disseminated through social media in the title of Indonesian Ulama Manakib. Clearly, this group intends to include and promote the role of the Habaib as part of the Indonesian Ulama. In 2021, the digital form has been changed in the form of book in September 2021, Mahya published their first initial publication called Menyusuri Jejak Cinta. This book written by one of Mahya main researcher, Ustadz Ali bin Yahya using pseudonym, Abu Muhsin Citation2021. This book contains biographies of several prominent Habaib in the archipelago and this first edition only cover in Jakarta and Bogor. But still this book only covers the previous first generation of Habaibs from previous colonial era and written by their own internal writer, from Alawiyyin themselves. As well as a book written by Musa Kazhim Alhabsyi Citation2022 who represent a young Habaib. This book aimed at strengthening the peace-loving image of Habaib in the eyes of the general public, as well as countering the actions of several other Habaib who were considered radical because they took part in the realm of practical is also another recent publisher who focuses in Habaib issue and history, called Telaga Cinta and published several books related to the issue. In 2021, they also published a book called Rihlah written by Mustofa Najib Citation2021. Based on the researcher’s study and observation this is the only book that cover the story of modern-recent Habaib figures, including the late Habib Anis Al Habsy Solo and Habib Umar bin Hafidz Hadhramaut. This book, rihlah means journey was also written based on the true story, through the journey notes as well as interview with the people who joined the journey to Hadhramaut in September 1993. This journey considered as the turning point for the Habaib roles and movements in Indonesia, with the arrival of Habib Umar bin Hafidz to Indonesia and the sending of students from Indonesia to Hadhramaut to study Islam and Thariqah Alawiyah. Both these books also aim to strengthen Habaib’s image and identity that is more peaceful and more acceptable to non-Arab the reference research and review in the early 2000s, it was apparent that there was a phenomenon of the appearance of several young Habaib figures. This is inseparable from the desires and responsibilities of senior Habaibs to preserve and spread, their traditions and knowledge to other communities. For that need and cause, they sent their children and relatives to study in the city of Tarim, as a city of legend and sacred place for the Habaibs. In the city, there are various tombs of scholar leaders who are considered as wali Guardians of God by the community. Unfortunately, the graves of the saints are not mentioned at all in the book Ziarah and Wali in the Islamic World, edited by Henri Chambert Loir and Claude Guillot Citation2007.As well as the network of non-Arab scholars in the archipelago Azra, Citation2013, the Habaib also have a network that is not only based on their family in Indonesia, but also with the Habaib network in Hadhramaut as their center of reference. One of the most popular is Habib Umar bin Hafiz. He has played a major role in reconnecting Indonesia and Hadhramaut through education and preaching movements from the 1990s to the present. In Indonesia, he has become very popular and his gathering and preaching followed by thousands of practice of sending young Hadhrami Indonesian Arab has been practiced since a long time ago, as a way to teach young generation of Hadhramis, who were born in Indonesia about Islam and their tradition. But this kind of practice and its network of relations had stopped and paused for approximately 22 years 1968–1990, since South Yemen was controlled by the Socialist Marxist regime with connections to the Soviet Union. Under the socialist regime, the Alawiyyin in South Yemen experienced marginalization, humiliation, and physical persecution from the state apparatus. Moreover, the traditional customs and expressions of devotion to the sayyid group were outlawed Knysh cited Rijal, Citation2017. After Yemen unification North and South 1990, the Alawiyyin/Sayyid groups are once again free to express their religious views and practice their old tradition and customs. Even though they had to deal with the Salafi Wahhabi circles who were previously supported by the old government, which against their religious tradition activities which were considered the Yemen unification, Habib Umar established a religious college called Dar al-Mustafa the House of the Chosen One at Tarim. This education institution has been receiving hundreds of students from various countries, but mainly from Southeast Asia and especially Indonesia. Previously, religious education in Hadramaut was exclusive which only accepted students from the Alawiyyin circles. It was only in the early 2000s that they began to open opportunities for non-Arab students to study there see student who was able to develop his knowledge from Habib Umar was Habib Munzir. He was become the main platform for spreading the sayyid style of traditional Islam under the banner of devotion to the Prophet. This kind of da’wah has been called the Prophetic da’wah da’wah nabawi. When Habib Munzir returned to Indonesia in 1998, the first thing he did was conducting da’wah, a mission which is emphasized in the Dar al-Mustafa. He formalized his da’wah groups under the name of the Majelis Rasulullah the Assembly of the Prophet. Habib Munzir brought new innovation in public da’wah by creatively casting his sermon group’s name as a banner for his religious entrepreneurship. Habib Munzir and his team mobilized his followers to carry out traditional rituals, such as reciting zikir, salawatan, and maulid texts, as well as visiting the sacred graves of sayyid saints in Jakarta and other places Al-Musawa, Citation2014; Majelis Rasulullah & Guntur, Citation2013; Halomoan, Citation2013.Generally, the young Habaib were alumni from two Ribath pesantren in Tarim, Hadhramaut, namely the Asyyathiri Pesantren, which was led by Habib Salim Asyyathiri, and the boarding school Darul Musthafa led by Habib Umar bin Hafidz bin Shaykh Abubakar bin Salim. Both educational institutions do have a good tradition of da’wah. Indonesian students who continued their studies to Hadhramaut, mostly alumni from Islamic boarding schools led by the Habaib who did have access to Ribath Assyathiri and Darul Mustafa with their santri students from various cities in IndonesiaThe print and electronic media plays a significant role in promoting the sayyid scholars from the Middle East. Publications on the scholars are not only promoted by graduates of Hadhramaut, but also by Indonesian sayyids and traditionalist Muslims who are interested in popularizing their thoughts or marketizing their works. These publications are sold in certain Islamic bookstores and by small vendors rather than in big bookstores, due to their reluctance to fulfil those retailers’ publishers and magazines which promote Habaib profiles and writings have been growing in number. Most of these publishers are based in East and Central Java. The Pustaka Basma in Malang, East Java, promotes local Habaib as well as sayyid scholars from the Middle East. Previously, it was called Karisma when it was established in 2008 Mauladdawilah cited Rijal, Citation2017.Like book publishers, the number of Islamic magazines that promote Habaib is also growing. The most notable magazine of this kind is al Kisah based in Jakarta. According to Kazuhiro Arai, the magazine has an important role in introducing Habaib and their activities to a broader Indonesian audience Arai, Citation2012. Al Kisah was first published in July 2003 and has been led by Harun Musawa, a sayyid businessman who has worked in the publishing industry. In each publication, it always presents the history of Habaib figures from various regions in Indonesia. Al Kisah Magazine is indeed aimed at introducing the role of Habaib figures to the general public in Indonesia. The presence of this magazine coincided with the phenomenon of the presence of young Habaib figures who had just returned to study from the city of Tarim, Hadramaut, phenomenon of Habaib’s revival was also responded by various parties in social media who saw it from a different side from the mainstream. Generally, they are not from the Nahdiyin NU see dan RS, Citation2017. On the other hand, many from the NU community support and strengthen the existence of Habaib’s role in Indonesia because it has similarities in several rituals with them. Moreover, they even supported the fact that several Habibs were considered to have participated in the formation of the 1926 NU Islamic organization Pancoran Mas, Citation2017.In our observation, the Alawiyyin group in which there is a Habaib sub-group, they are not a homogeneous group with its image and stereotypes. They are actually a split group, which confronts each other imperceptibly in the eyes of the public, between the senior and younger Habaib group, between the preacher and the practical political Habaib group, between the Shia and the Sunni Habaib group. Indirectly, those group’s preferences are manifested in the realm of recitation, book publishing, and their orientation in local and national many Muslim majority circles in Indonesia, Habaib’s role does not interfere with their existence, except for a few young Habib figures who are opposed to mainstream politics in Indonesia. Meanwhile, what many traditional Muslims in Indonesia are concerned about is the presence of non-Habaib groups who carry Salafi and Wahabi teachings, better known as transnationals, which are considered to always contradict Islamic teachings that have been widely practiced among the community for a long there have been several studies on the Habaib identity from critical literature, the publication of reference books and their historiography regarding the role of Habaib figures, both on a local and national scale, has not been widely circulated in the wider community. From what is available and existed, most of them were written by themselves as a form of justification for the legitimacy of their clan lineage. It is frequently found that their writing is subjective and anachronistic is not supported by valid data and tends to be mythical. Moreover, their writing is basically not aimed for academics’ reference, but is aimed for themselves or their followers. Even the secular and liberal scholars of Alawiyyin or Habaibs descent do not necessarily have the courage to deconstruct their claim of origin or of their historiography. Based on their search of various articles, they tend to justify and strengthen their arguments related to historiography about the Alawiyyin group, especially the Habaib group. However, the various written material above can be the basis of further development to examine the existence of the role of the Habaibs and the relations between them and the activities of Majelis Taklim, while paying attention to the direction of their political constellation in the contemporary Islamic era in Indonesia and the constellation of Islamic studies in Indonesia.
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HabibAli bin Abdurrahman Alhabsyi, atau dikenal dengan nama Habib Ali Kwitang (20 April 1870 - 13 Oktober 1968) adalah salah seorang tokoh penyiar agama Islam terdepan di Jakarta pada abad 20. Ia juga pendiri dan pimpinan pertama pengajian Majelis Taklim Kwitang yang merupakan satu cikal-bakal organisasi-organisasi keagaaman lainnya di Jakarta.
Di tiap zaman, selalu hadir sa’adah alawiyin habaib yang jadi “pilar suwuk” dan “paku bumi” di belakang tegaknya Indonesia dan kokohnya konsep Pancasila. Jalan Pengangsaan Timur Nomor 56 Jakarta, pada pagi 17 Agustus 1945, bisa aman tanpa gangguan, tentu barokah suwuk doa para ulama dan sejumlah habaib ahlul wilayah yang berada di Jakarta kala itu. Sebab, andai tak disuwuk dan didoakan para ulama, Indonesia beserta proklamasi kemerdekaannya mungkin tak akan pernah ada. Ini tentu bukan tanpa alasan. Beberapa bulan sebelum proklamasi kemerdekaan, Soekarno merasa cemas dan agak ketakutan. Sebab, Jepang dan Belanda masih punya taring untuk menggagalkan rencana kemerdekaan Bangsa Indonesia yang akan ia dan kawan-kawannya agendakan. Hal ini membuat Soekarno harus punya jalan lain, selain sekadar konsolidasi lahiriah. Tapi berkat M Husni Thamrin 1894-1941, tokoh pergerakan Betawi sekaligus kawan baiknya, presiden pertama RI itu dianjurkan untuk sowan pada Habib Ali Kwitang Jakarta, untuk disuwuk agar mendapat keberanian sekaligus ketenangan batin. Dalam tradisi Islam Aswaja, suwuk doa merupakan perkara penting yang jadi penyeimbang upaya manusia dalam mencapai tujuan, agar tak nggeblak di tengah jalan. Ini juga alasan utama di balik kredo dalam menjalani hidup, santri harus bisa nyuwuk batiniah dan bisa nggepuk lahiriyah. Hal itu pula yang direkomendasikan MH Thamrin pada Soekarno. Tak hanya sowan, pada pertengahan 1945 itu, Bung Karno nyantri di bawah asuhan Habib Ali Kwitang selama 4 bulan. Selain mendapat barokah suwuk, ia juga ngaji sekaligus berlindung dari ancaman Belanda dan Jepang, agar memiliki keberanian untuk membaca teks proklamasi. Soekarno akhirnya menemui kemantapan hati. Bahkan, Soekarno kian percaya diri karena ada sederet habaib dan ulama waliyyun minauliyaillah yang berdiri di belakangnya, sebagai “pilar suwuk” yang ikut pasang kuda-kuda agar Indonesia berdiri tegak dan merdeka. Di era modern, ada dua habaib paling sepuh di Jakarta, yang sangat mencintai Indonesia. Mereka adalah Habib Husein bin Abubakar Alaydrus atau Habib Luar Batang dan Habib Utsman bin Yahya atau Mufti Betawi 1822-1913. Mereka berdua adalah ulama waliyyun minauliyaillah yang menjadi paku bumi sekaligus pilar suwuk di Jakarta. Ini belum para habaib di wilayah Jawa Tengah dan Jawa Timur yang juga masyhur banyaknya. Jika diurut dengan periodisasi, ada sejumlah habaib yang memang berada di belakang Pancasila, sebagai pilar penyangga di Jakarta. Pilar Suwuk Generasi Pertama Pada masa awal pendirian Indonesia, ada sejumlah nama habaib khowas yang secara intensif mengawal dan mendampingi kemerdekaan Indonesia di Jakarta. Mereka adalah penerus dari Habib Luar Batang dan Mufti Betawi. Mereka dikenal sebagai Triumvirat Waliyullah Jakarta. Diantaranya; Habib Ali bin Abdurrahman Al Habsy atau Habib Ali Kwitang 1870-1968, Habib Ali bin Husein Al Athos atau Habib Ali Bungur 1889-1976, dan Habib Salim bin Djindan 1906-1969. Yang mana, Pancasila bisa aman di Jakarta, barokah suwuk doa beliau semua. Mereka dikenal sebagai Triumvirat Waliyullah Jakarta yang menjadi punjer bagi sanad keilmuan semua ulama Aswaja Jakarta, pada masa itu. Selain memiliki jalur sanad yang jelas, jalur nasab mereka juga sangat jelas hingga Kanjeng Nabi Muhammad Saw. Semua ulama Aswaja Jakarta, tak ada yang tak bersanad ilmu pada mereka. Jika tidak gurunya, pasti guru dari guru-gurunya. Karenanya, jika saat ini ada habaib atau ulama atau ustaz atau agamawan atau motivator agama di Jakarta yang kerap mengganggu stabilitas Indonesia, kita semua boleh meragukan sanad keilmuan mereka. Pilar Suwuk Generasi Kedua Pasca era pertama, Pancasila masih dijaga dan dikawal para habaib yang merupakan penerus generasi pertama. Yang paling terkenal, tentu saja Habib Muhammad bin Habib Ali Kwitang 1913-1993 dan Habib Abdullah bin Abdul Qodir Bilfaqih Malang 1935-1993. Keduanya adalah dua habaib, dari sisi barat dan timur, yang punya pengaruh besar terhadap stabilitas Indonesia. Hampir semua habaib pada zamannya bersanad ilmu pada beliau berdua. Keduanya sosok besar dibalik konsep hubbul wathan minal iman di kalangan para Habaib Indonesia. Habib Muhammad Kwitang putra Habib Ali Kwitang dan Habib Abdullah Bilfaqih punya peran besar terhadap Indonesia. Beliau berdua memiliki andil besar terhadap sistem perundang-undangan negara. Yakni, jadi tenaga ahli Pedoman Penghayatan Pengamalan Pancasila P4, dengan tugas mencari dalil Qur’an dan Hadis untuk 5 sila pada Pancasila sebagai dasar negara. Sementara Habib Abdullah Bilfaqih putra Habib Abdul Qodir Bilfaqih, merupakan ulama nan waliyullah yang melahirkan istilah “Jadilah seorang pancasilais yang muslim, dan muslim yang pancasilais.” Istilah itu terdapat dalam esai beliau berjudul “Mengapa Umat Islam Menerima Pancasila?” yang dimuat di surat kabar era 1970-an. Beliau juga pernah ditunjuk sebagai penasehat ahli Menkokesra, membina beberapa majelis di departemen pemerintahan, sekaligus ikut membina kajian “Moral dan Spiritual Umat” di kalangan sipil maupun TNI. Habib Muhammad Kwitang dan Habib Abdullah Bilfaqih adalah dua ulama habaib yang menjadi punjer sanad keilmuan semua habaib di Indonesia pada zamannya. Hampir semua habaib bersanad ilmu pada beliau berdua. Karenanya, jika ada habaib atau ulama yang kerap mengganggu stabilitas Indonesia, kita semua boleh meragukan sanad keilmuan mereka. Pilar Suwuk Generasi Berikutnya Habib Muhammad Luthfi bin Yahya Pekalongan lahir 1947, Habib Ahmad Assegaf Pasuruan lahir 1955, adalah diantara sejumlah habaib punjer yang jadi paku bumi Indonesia saat ini. Beliau-beliau inilah sosok besar dibalik nasionalisme para habaib Indonesia saat ini. Daftar ini tentu bisa sangat panjang kalau diteruskan. Kita bisa meneruskannya sendiri. Tapi, yang pasti, mayoritas habaib yang benar-benar ulama dan waliyyun minauliyaillah, sangat melindungi dan menjaga Indonesia. Karenanya, jika ada habaib atau ulama yang kerap mengganggu stabilitas Indonesia, kita semua boleh meragukan sanad keilmuan mereka.
Silahkansave & share video ini Follow, Like, Subscribe, Share Instagram : : https://www.facebook.com/qolb A OAB Paraná comunica, com grande pesar, o falecimento do advogado Jomah Hussein Ali Mohd Rabah, 52 anos, em decorrência da covid-19. Natural de Toledo e graduado em Direito pela Universidade Estadual de Maringá UEM, Rabah ingressou nos quadros da Ordem em 1993, com a inscrição de número Na OAB Toledo exerceu voluntariamente diversos papéis. Foi vice-presidente subseccional na gestão 2004/2006 e integrou variadas comissões, sempre na condição de vice-presidente ou secretário — Comissão de Defesa de Direitos Humanos e Cidadania, Comissão de Apoio à Organização da União Toledana de Estudantes e Comissão da Advocacia Criminal. Na atual gestão era conselheiro subseccional, presidia a Comissão de Defesa das Prerrogativas e integrava a Comissão da Advocacia Criminal e a Comissão de Apoio à Organização da União Toledana de Estudantes. Rabah deixa viúva a advogada Solange da Silva, ex-presidente da OAB Toledo. À família e aos amigos a OAB Paraná manifesta sentidos pêsames. Postulang video, karena yang sebelumnya suaranya hilang. Terimakasih kepada seluruh subscriber yang telah setia di channel kami. Jangan lupa komen, like dan
- Habib Sholeh Tanggul adalah seorang ulama yang menghabiskan masa dakwahnya di Tanggul, Jember, Jawa Timur. Ia dipercaya sebagai keturunan ke-39 Rasulullah dari Hadramaut, Yaman, yang hijrah ke tanah Jawa pada sekitar 1920-an, dan menetap di Jember hingga akhir hayatnya. Habib Sholeh Tanggul dikenal sebagai ulama yang dermawan dan memiliki banyak karomah, atau anugerah di luar akal dan kemampuan manusia yang biasanya terjadi pada seseorang juga Biografi Habib Hasan bin Muhammad Al Haddad atau Mbah Priok Awal kehidupan Habib Sholeh Tanggul lahir di Yaman pada 1895 dengan nama asli Sholeh bin Muhsin al-Hamid. Ayahnya merupakan seorang ulama bernama Muhsin bin Ahmad al-Hamid, yang dijuluki oleh masyarakat sekitar sebagai al-Bakri al-Hamid. Sementara ibunya bernama Aisyah, berasal dari keluar al-'Abud Ba 'Umar. Sedari kecil, Habib Sholeh menghabiskan waktunya untuk menuntut ilmu agama. Ia belajar tentang ilmu fikih dan tasawuf dari sang ayah. Selain itu, ia juga belajar Al Quran dari Syekh Said Ba Mudhij, ulama kenamaan Wadi 'Amd. Baca juga 4 Imam Mazhab Terbesar dalam Islam Hijrah ke Indonesia Sewaktu berusia 26 tahun, atau pada 1921, Habib Sholeh memutuskan untuk hijrah ke Indonesia bersama Syekh Fadhli Sholeh Salim bin Ahmad al-Asykari. Dalam perjalanannya, ia sempat singgah di Gujarat, India, lalu sampai di Jakarta dan tinggal selama beberapa waktu untuk mengunjungi para ulama. Setelah itu, saudara sepupunya yang sudah lebih dulu hijrah ke Indonesia, yaitu Habib Muhsin bin Abdullah al-Hamid, meminta Habib Sholeh untuk berkunjung ke rumahnya di Lumajang. Selama di Lumajang, Habib Sholeh menghabiskan waktunya untuk mempelajari bahasa dan budaya masyarakat setempat, khususnya bahasa Jawa. Selama 12 tahun, Habib Sholeh berkeliling dari satu desa ke desa lainnya sebelum akhirnya memutuskan untuk tinggal di daerah Tanggul, Jember, Jawa Timur. Belum diketahui secara pasti alasan kepindahannya ke Jember. Akan tetapi, keluarganya meyakini bahwa Habib Sholeh pindah ke sana atas petunjuk Allah SWT. Baca juga Biografi Gus Miek, Ulama yang Memiliki Karomah Wali Di Jember, Habib Sholeh melaksanakan khalwat atau menyepi untuk beribadah selama lebih dari 3 Sholeh berhenti khalwat atas perintah Habib Abu Bakar bin Muhammad as-Segaf, yang memintanya datang ke Gresik. Sesampainya di Gresik, Habib Sholeh diberi mandat untuk segera menunaikan ibadah haji ke Mekkah. Sepulangnya dari berhaji, Habib Sholeh mulai berdakwah dan mendirikan mushala di kediamannya. Beberapa tahun kemudian, ia mendapat hadiah berupa sebidang tanah dari pengusaha setempat bernama Haji Abdur Rasyid. Habib Sholeh membangun masjid di atas tanah tersebut yang dinamai Masjid Riyadus Shalihin, yang kemudian diwakafkan. Baca juga Strategi Dakwah Wali Songo Karomah Habib Sholeh Tanggul Habib Sholeh merupakan ulama dari kalangan alawiyyin atau keturunan Nabi Muhammad yang dianugerahi karomah oleh Allah SWT. Bahkan karomahnya tidak terhitung. Salah satunya adalah, Habib Sholeh pernah menyingkirkan wabah mematikan di sebuah desa. Konon, wabah tersebut hilang setelah orang-orang desa meminum air danau yang telah dicelupkan sebuah kertas yang berisi tulisan Habib. Habib Sholeh Tanggul juga memiliki sumur keramat di Lumajang yang dipercaya dapat menyembuhkan segala penyakit. Selain itu, ada pula riwayat yang menyatakan bahwa Habib Sholeh pernah bertemu dengan Nabi Khidir dalam wujud seorang pengemis. Sejak itu, kediaman Habib Sholeh tidak pernah sepi dikunjungi oleh orang yang ingin bersilaturahmi dan meminta doa. Baca juga Syekh Nawawi al-Bantani, Ulama Banten yang Mendunia Bahkan banyak tokoh di Indonesia dan dari beberapa negara yang tercatat pernah mengunjunginya. Habib Sholeh Tanggul wafat Habib Sholeh Tanggul meninggal pada 8 Syawal 1396 H atau 1976 M, di usia 81 tahun. Jasad Habib Sholeh Tanggul dimakamkan keesokan harinya di kompleks Masjid Riyadhus Sholihin Tanggul, Jember. Referensi Shahab, Idrus F. 2019. Seri Buku Islam Habib di Nusantara, Karnaval Habib Kota. Jakarta Tempo Publishing. Dapatkan update berita pilihan dan breaking news setiap hari dari Mari bergabung di Grup Telegram " News Update", caranya klik link kemudian join. Anda harus install aplikasi Telegram terlebih dulu di ponsel.
Kamimembuat perjalanan ke Makam Habib Ali bin Abdurrahman Al Habsyi Kwitang mudah, alasan itu lah yang membuat jutaan 930 pengguna, termasuk pengguna di Jakarta Selatan, percaya kepada Moovit sebagai app Transportasi Umum terbaik. Kamu tidak perlu mengunduh app untuk bis atau kereta secara terpisah, Moovit adalah app Transportasi Umum yang
Tokoh yang akan saya bahas dibawah ini adalah tokoh yang berpengaruh terhadap pembaharuan yang dilakukan di Jamiat Kheir dan berpengaruh dalam menentukan kebijakan dalam tubuh Jamiat Kheir. Tapi, terlebih dahulu akan disinggung tokoh-tokoh pendiri awal Jamiat Kheir. 61 Dokumen Resmi Yayasan Jamiat Kheir. 62 Pendiri perkumpulan ini adalah 1. Sayid Ali bin Ahmad bin Syahab, sebagai Ketua 2. Sayid Muhammad bin Abdullah bin Syahab, sebagai Wakil Ketua Muhammad Al Fachir bin Abdurrahman Almasyhur, sebagai Sekretaris 4. Sayid Idrus bin Ahmad bin Syahab, sebagai Bendahara 5. Said bin Ahmad Basandiet, sebagai Anggota. Salah satu perwujudan cita-cita perkumpulan ini adalah mendirikan sebuah sekolah pada tanggal 17 Oktober 1919 dengan nama sekolah Djamiat Geir School dengan akte notaries Jan Willem Roeloffs Valk nomor 143. Susunan pengurus pertama kali 1. Sayid Abubakar bin Ali bin Syahab 2. Sayid Abdullah bin Husein Alaydrus 3. Sayid Ali bin Abdurrahman Alhabsyi 4. Sayid Abubakar bin Muhammad Alhabsyi 5. Sayid Abubakar bin Abdullah Alatas 6. Sayid Idrus bin Ahmad bin Syahab 7. Ahmad bin Abdullah Basalamah63 Jamiat Kheir merupakan pergerakan yang menelurkan generasi-generasi berkualitas, maka selanjutnya akan dibahas mengenai tokoh yang banyak sekali melakukan pergerakan dan menggelorakan perubahan terhadap penjajahan Belanda pada masa itu, tokoh-tokohnya yaitu 1 Habib Abubakar bin Ali Habib Abu Bakar dilahirkan di Bandar Betawi Jakarta pada hari Senin tanggal 28 Rajab tahun 1287 H/ 24 Oktober 1870 M. kemudian beliau berangkat ke Hadramaut pada akhir tahun 1297 H/ 1880 M bersama ayahnya, Ali bin Abu Bakar bin Umar bin Shahubuddin Al-Alawy. Guru beliau adalah Ahmad 63 Muhammad Bahyan, pas sedang di Hadramaut, beliau belajar kepada Salim Sa‟id Abdul Haq. Beliau menghafalkan kitab Matan wafat pada tanggal 25 Dzulqa‟idah tahun 1299 H/ 8 Oktober 1882 M. Orang-orang merasa sangat berat kehilangan dia karena dia adalah seorang yang rajin dalam menuntut sangat mencintainya karena kecerdasannya dan kepatuhannya kepada Allah merahmatinya dengan rahmat yang diberikan-Nya kepada orang-orang yang Pada tahun 1297 H, saat berusia 10 tahun, bersama ayahnya serta saudaranya Muhammad dan Sidah, berangkat ke Hadramaut. Di sana Abubakar menuntut ilmu dari berbagai guru terkenal, baik di Damun, Tarim, maupun Seywun, di samping mendatangi tempat pengajian dan pertemuan dengan sejumlah ulama terkemuka. la kembali ke Indonesia melalui Syihir, Aden, Singapura dan tiba kembali ke Jakarta pada tanggal 3 Rajab 1321 H. Setelah mendapat gemblengan selama tiga belas tahun di Hadramaut. Kemudian mendirikan Jamiatul Khair bersama Abubakar bin Ali Shahab dan sejumlah pemuda Alawiyyin. Pada tanggal 1 Mei 1926, saat usianya 50 tahun, untuk kedua kalinya kembali berangkat ke Hadramaut disertai dua orang putranya Hamid dan Idrus. Mereka singgah di Singapura, Malaysia, Mesir dan Mukalla sebelum tiba di Damun, 20 Dzulqaidah 1344 H. Di tempat yang disinggahinya ia selalu belajar dengan para guru dan sejumlah habib. Di Hadramaut ia memperbaiki sejumlah masjid, diantaranya Masjid Al-Mas, bahkan juga membangun Masjid Sakran. Habib Abubakar tidak pemah jemu berjuang untuk kejayaan Islam dan Habib Ali bin Abubakar Shahab sebagai ketua Jamiat Kheir, juga ikut mendorong organisasi ini ketika pindah dari Pekojan ke Jalan Karet kini jalan KH Mas Mansyur, Tanah Abang. Kegiatan organisasi ini kemudian meluas dengan mendirikan Panti Asuhan Piatu Daarul Aitam. Di Tanah Abang, Habib Abubakar bersama-sama sejumlah Alawiyyin juga mendirikan sekolah untuk putra aulad di 64 Sayyid bin Abu Bakar, Rihlatul Asfar Otobiografi, terj. Ali Yahya, tanpa penerbit, 2000, h. 16 65 %E2%80%93-1919/ Jalan Karet dan putri banat di Jalan Kebon Melati kini Jl. Kebon Kacang Raya, serta cabang Jamiat Kheir di Tanah Tinggi, Senen. 2 Sayid Ali bin Abdurrahman Alhabsyi66 Beliau adalah Habib „Ali bin „Abdur Rahman bin „Abdullah bin Muhammad al-Habsyi. Lahir di Kwitang, Jakarta, pada 20 Jamadil Awwal 1286H / 20 April 1870M. Ayahanda beliau adalah Habib „Abdur Rahman al-Habsyi seorang ulama dan dai yang hidup zuhud, manakala bunda beliau seorang wanita sholehah bernama Nyai Hajjah Salmah puteri seorang ulama Betawi dari Kampung Melayu, Jatinegara, Jakarta Timur. Adapun kakeknya, Habib Abdullah bin Muhammad Al-Habsyi, dilahirkan di Pontianak, Kalimantan Barat. Dia menikah di Semarang. Dalam pelayaran kembali ke Pontianak, ia wafat, karena kapalnya karam. Adapun Habib Muhammad Al-Habsyi, kakek buyut Habib Ali Kwitang, datang dari Hadramaut lalu bermukim di Pontianak dan mendirikan Kesultanan Hasyimiah dengan para sultan dari klan Algadri. Habib „Abdur Rahman ditakdirkan menemui Penciptanya sebelum sempat melihat anaknya meninggal dunia sewaktu Habib „Ali masih wafat, Habib „Abdur Rahman berwasiat agar anaknya Habib „Ali dihantar ke Hadhramaut untuk mendalami ilmunya dengan para ulama di berusia lebih kurang 11 tahun, berangkatlah Habib „Ali ke Hadhramaut. Tempat pertama yang ditujunya ialah ke rubath Habib „Abdur Rahman bin „Alwi al-‟Aydrus. Di sana beliau menekuni belajar dengan para ulamanya, antara yang menjadi gurunya ialah Shohibul Mawlid Habib „Ali bin Muhammad al-Habsyi, Habib Hasan bin Ahmad al-‟Aydrus, Habib Zain bin „Alwi Ba‟Abud, Habib Ahmad bin Hasan al-‟Aththas dan Syaikh Hasan bin „Awadh. Beliau juga berkesempatan ke al-Haramain dan meneguk ilmu dari ulama di sana, antara gurunya di sana adalah Habib Muhammad bin Husain al-Habsyi Mufti Makkah, Sayyidi Abu Bakar al-Bakri Syatha ad-Dimyati, pengarang I‟aanathuth Thoolibiin yang masyhur Syaikh Muhammad Said Babsail, Syaikh „Umar Hamdan dan ramai lagi. 66 Ia dikenal sebagai penggerak pertama Majelis Taklim di Tanah Betawi. Majelis taklim yang digelar di Kwitang, Jakarta Pusat, merupakan perintis berdirinya majelis taklim-majelis taklim di seluruh tanah taklim Habib Ali di Kwitang merupakan majelis taklim pertama di boleh dibilang tidak ada orang yang berani membuka majelis selalu dibayang-bayangi dan dibatasi oleh pemerintah kolonial, Belanda. Setiap Minggu pagi kawasan Kwitang didatangi oleh puluhan ribu jamaah dari berbagai pelosok, tidak hanya dari Jakarta saja namun juga dari Depok, Bogor, Sukabumi dan lain-lain. Bagi orang Betawi, menyebut Kwitang pasti akan teringat dengan salah satu habib kharismatik Betawi dan sering disebut-sebut sebagai perintis majelis Taklim di Jakarta, tiada lain adalah Habib Ali bin Abdurrahman bin Abdullah Al-Habsyi atau yang kerap disapa dengan panggilan Habib Ali Kwitang. Menurut beberapa habib dan kiai, majelis taklim Habib Ali Kwitang akan bertahan lebih dari satu abad. Karena ajaran Islam yang disuguhkan berlandaskan tauhid, kemurnian iman, solidaritas sosial, dan nilai-nilai keluhuran budi atau akhlakul karimah. Habib Ali, kata mereka, mengajarkan latihan kebersihan jiwa melalui tasawuf. Dia tidak pernah mengajarkan kebencian, hasad, dengki, gibah, ataupun almarhum mengembangkan tradisi AhlulBait, yang menjunjung tinggi nilai kemanusiaan, menghormati hak setiap manusia tanpa membedakan status sosial. Dua tahun setelah sang ayah wafat, Habib Ali Kwitang yang saat itu masih berusia 11 tahun, berangkat belajar ke Hadramaut. – sesuai wasiat ayahandanya yang kala itu sudah wafat. Tempat pertama yang dituju adalah rubath Habib Abdurrahman bin Alwi Alaydrus. Di majelis mulia itu ia juga membaca kitab kepada Habib Hsan bin Ahmad Alaydrus, Habib Zen bin Alwi Ba‟abud dan Syekh Hasan bin Awadh bin Makhdzam. Di antara para gurunya yang lain di Hadramaut yaitu Habib Ali bin Muhammad Al-Habsyi penyusun Simthud Durar, Habib Ahmad bin Hasan Alatas Huraidah, dan Habib Ahmad bin Muhsin Al-Hadar Bangil. Selama 4 tahun, Habib Ali Kwitang tinggal di sana, lalu pada tahun 1303 H/1886 M ia pulang ke Betawi. Pulang dari Hadramaut, ia belajar kepada Habib Utsman bin Yahya mufti Batavia, Habib Husein bin Muhsin Alatas Kramat, Bogor, Habib Alwi bin Abdurrahman Al-Masyhur, Habib Umar bin Idrus Alaydrus, Habib Ahmad bin Abdullah bin Thalib Al-Aththas Pekalongan, Habib Ahmad bin Muhammad Al- Muhdhor Bondowoso. Ketika terjadi perang di Tripoli Barat Libya, Habib Utsman menyuruh Habib Ali Kwitang untuk berpidato di masjid Jami‟ dalam rangka meminta pertolongan pada kaum muslimin agar membantu umat Islam yang menderita di pada waktu itu, Habib Ali Kwitang belum terbiasa tampil di podium. Tapi, dengan tampil di podium atas suruhan Habib Utsman, sejak saat itu lidahnya fasih dalam memberikan nasehat dan kemudian ia menjadi Tokoh-tokoh pahlawan Nasional yang pernah menjadi anggota perkumpulan Jamiat Kheir, diantaranya a. Raden Umar Said Tjokroaminoto. b. R. Jayanegara, Hoofd Jaksa Betawi, anggota nomor 352. c. Wiriadimaja, Asisten Wedana Rangkasbitung, anggota nomor 661. d. R. Hasan Djayadiningrat, anggota nomor 273. e. Ahmad Dahlan, pendiri Muhammadiyah, anggota nomor 770.
Bacajuga: Karomah Habib Anis Hanya Dengan Shalawat; Karomah lain yang beliau miliki adalah saat beberapa ulama yang berkumpul di kediaman Habib Kwitang memutuskan melakukan perjalanan ke Cirebon untuk memenuhi sebuah undangan. Kala itu Habib Kuncung secara tidak sengaja terlupakan oleh beberapa ulama, sehingga beliau tidak ikut dalam rombongan.
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    • karomah habib ali kwitang