بِسْمِ اللّٰهِ الرَّحْمَنِ الرَّحِيْمِ
اَلْحَمْدُ للّٰهِ رَبِّ العَالَمِيْنَ وَالصَّلاَةُ وَالسَّلَامُ عَلىَ اَشْرَفِ اْللأَنْبِيَاءِ وَالْمُرْسَلِيْنَ سَيِّدِناَ وَمَوْلٰنَا مُحَمَّدٍ وَعَلَى اٰلِهِ وَصَحْبِهِ اَجْمَعِيْنَ، اَمَّا بَعْدُ.
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The following is a summary of his biography and virtues:
1. Context of the Revelation of a Quranic Verse (*Asbab al-Nuzul*)
He was one of the primary reasons for the revelation of Surah al-Tawbah, verse 92. The incident occurred during the Battle of Tabuk, when he and several other Companions approached the Messenger of Allah (peace be upon him) in tears, deeply saddened by their lack of mounts or resources to participate in the *jihad*. Allah the Almighty revealed a verse affirming that no blame rested upon them:
"Nor is there any blame on those who, when they came to you asking for mounts, and you said: 'I cannot find mounts for you,' turned back—their eyes overflowing with tears of grief—because they lacked the means to contribute."
2. Renowned Narrator of Hadith
He is widely recognized in Hadith literature, particularly through the 28th Hadith in *Al-Nawawi’s Forty Hadith*. He narrated the final counsel and testament of the Messenger of Allah (SAW)—words so moving that they brought tears to the eyes of the Companions—in which the Prophet said:
"I enjoin you to fear Allah, and to listen and obey (your leaders)... Indeed, whoever among you lives after me will see much dissension. Therefore, you must hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs; hold onto it firmly with your molar teeth..." (Narrated by Abu Daud & At-Tirmidzi)
3. Life and Passing kehidupan seharian dan peranan Ahl al-Suffah?
• *Karamah* (Miraculous Grace): He was known to possess *karamah*; it is said that while he was praying alone in a mosque in Damascus, he was visited and taught a supplication by a figure believed to be an angel.
• Place of Residence: After the passing of the Messenger of Allah (SAW), he migrated to and settled in the region of Ash-Sham (Syria). Passing: He passed away in the year 75 AH (approximately 695 CE) in Homs, Syria, during the reign of Caliph Abdul Malik bin Marwan.
Specific hadith narrated by him, and to learn more about the life stories of other members of the *Ahlus-Suffah*?
Let us examine in detail the full text (*matan*) and the lessons of the hadith narrated by Abu Najih al-Irbadh bin Sariyah (may Allah be pleased with him), followed by the inspiring stories of other key figures among the *Ahlus-Suffah*.
Part 1: Study of the Famous Hadith Narrated by Abu Najih al-Irbadh bin Sariyah (may Allah be pleased with him)
The most renowned hadith narrated by him is Hadith No. 28 in the collection *Arba'in an-Nawawiyah* (Al-Nawawi's Forty Hadith). This hadith is classified as *Hasan Sahih* (Sound and Authentic) by Imam at-Tirmidzi. Hadith Text & Translation
Narrated by Abu Najih al-Irbadh bin Sariyah (may Allah be pleased with him), who said:
"The Messenger of Allah (peace and blessings of Allah be upon him) delivered a profound sermon to us that caused our hearts to tremble and our eyes to shed tears. We then said: 'O Messenger of Allah! It is as if this is a farewell sermon, so give us some final counsel.'"
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"I enjoin you to fear Allah, and to listen and obey (your leader), even if the one leading you is a slave. Indeed, whoever among you lives long after I am gone will witness much disagreement. Therefore, it is incumbent upon you to hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs (*al-Khulafa’ al-Rashidin*). Hold fast to it with your molar teeth (cling to it firmly), and beware of newly invented matters (in religion), for every innovation (*bid'ah*) is a deviation." (Narrated by Abu Daud and al-Tirmidhi)
Key Lessons from the Hadith for Life;
1. The Nature of the Prophet’s Sermon: When the Messenger of Allah (peace and blessings of Allah be upon him) offered final counsel, he delivered it with deep emotion and profundity, leaving a profound impact on the souls of the Companions.
2. The Key to the Ummah’s Salvation: When divisions in thought, politics, or ideology arise within society, the only guaranteed path to safety is to return to and hold fast to the Sunnah of the Prophet (peace and blessings of Allah be upon him) and the methodology of the Rightly-Guided Caliphs.
3. The Obligation to Maintain Harmony: Islam places great importance on obedience to legitimate leadership in matters of goodness to prevent chaos (anarchy), regardless of the leader's background or social status. Part 2: The Lives of Other Members of the Ahlu Suffah
The Ahlu Suffah were a group of Companions (numbering anywhere from a few dozen to hundreds at any given time) who had neither homes nor families in Medina. They resided in the *Suffah* (a covered portico) located at the rear of the Prophet’s Mosque (Masjid Nabawi). Their lives were defined by poverty, asceticism, and a total dedication to seeking knowledge directly from the Messenger of Allah (SAW).
The following are three of the most prominent figures among the Ahlu Suffah, aside from al-Irbadh bin Sariyah:
1. Abu Hurairah (may Allah be pleased with him) – The Repository of Hadith for the Ummah
• Life Story: His Youth. He was the unofficial leader of the *Ahlu Suffah* and served as an intermediary between the Messenger of Allah (SAW) and the other members. Although he embraced Islam relatively late (around the 7th year of the Hijrah), he became the most prolific narrator of hadith because he constantly remained by the Prophet's side while other Companions were busy at the markets or in the fields.
• Interesting Fact: He would often tie a stone against his stomach to alleviate the pangs of extreme hunger. His sincerity was honored when the Messenger of Allah (SAW) prayed for him to possess an exceptionally strong memory (so that he would never forget what he heard).
2. Abu Dhar al-Ghifari (RA) – A Symbol of Absolute Asceticism
• Life Story: He was among the earliest generation to embrace Islam (*as-Sabiqun al-Awwalun*). At nightfall, he and the remaining members of the *Suffah* would wait at the Prophet's (SAW) door for the distribution of food or to share a meal with him.
• Interesting Fact: His asceticism was so profound that he completely rejected all forms of worldly luxury. The Messenger of Allah (SAW) once praised him as the most truthful person beneath the canopy of the sky.
3. Salman al-Farisi (RA) – An International Seeker of Truth
• Life Story: Originally from Persia, he traveled thousands of miles and was even willing to become a slave in his quest to find the Prophet of the End Times. After gaining his freedom, he joined the *Ahlu Suffah* to deepen his understanding of Islam. He was the architect behind the idea of digging a trench during the Battle of the Trench (*Khandaq*).
• Interesting Fact: Despite living a life of poverty at the *Suffah*, the Messenger of Allah (SAW) elevated his status by declaring: "Salman is one of us—part of the *Ahl al-Bayt* (the Prophet's family)." Conclusion: Lessons from the Ahlu Suffah
The Ahlu Suffah group was amicably disbanded during the caliphate of Umar bin Khattab (may Allah be pleased with him) as the Islamic economy became increasingly stable. They were subsequently sent to various parts of the Islamic world—such as Abu Najih al-Irbadh, who was sent to the Levant (al-Sham)—to serve as teachers, scholars, and missionaries, thereby disseminating the knowledge they had acquired in the portico of the Prophet's Mosque (Masjid Nabawi).
The story of how the Messenger of Allah (SAW) cared for the food and well-being of the starving *Ahlu Suffah* (the Companions of the Bench).
This story is not only emotionally moving but also rich with prophetic miracles, showcasing the highest example of *ihsan* (benevolence) and leadership demonstrated by the Messenger of Allah (SAW) toward the most destitute.
Here is an in-depth look at how the Messenger of Allah (SAW) looked after their welfare:
1. Allocation of Resources: Prioritizing the *Suffah* over His Own Family
The Messenger of Allah (SAW) placed the welfare of the *Ahlu Suffah* at the highest priority, even above the needs of his own family.
• The Story of Fatimah (RA): Once, the Prophet’s beloved daughter, Fatimah (RA), came to complain that her hands were blistered from grinding wheat and asked for a servant to help with household chores.
• His Response: The Messenger of Allah (SAW) gently declined and said: "I will not give you a servant while the bellies of the *Ahlu Suffah* are rumbling with hunger and I have nothing to provide for their sustenance. I will sell these servants and use the proceeds to support them."
2. The Miracle of Milk: A Single Bowl for Hundreds of *Ahlu Suffah*
One of the most famous accounts—narrated by Abu Hurairah (RA) himself, the leader of the *Ahlu Suffah*—details how the Prophet (SAW) fed them through a miracle:
• Abu Hurairah was lying weak by the roadside due to extreme hunger, having even tied a stone against his stomach. The Messenger of Allah (SAW) passed by, smiled at his condition, and invited Abu Hurairah to his home.
• At the house, there was a bowl of milk (a gift from a Companion). The Messenger of Allah (SAW) then instructed Abu Hurairah: "Go and call all the *Ahl al-Suffah* here."
• A thought crossed Abu Hurairah's mind: "How could this single bowl of milk suffice for hundreds of the *Suffah* people? I ought to be the one drinking it first to gain some energy." Yet, he obeyed.
• A Miracle Occurs: When all the *Ahl al-Suffah* arrived, the Prophet (SAW) instructed Abu Hurairah to pass the bowl around. Everyone drank until they were completely satisfied, and as the bowl changed hands, the milk inside remained as full as it was at the start. Finally, only the Messenger of Allah (SAW) and Abu Hurairah remained. The Prophet smiled and said: "Drink, O Abu Hurairah." He drank repeatedly until he exclaimed: "By Allah, who sent you with the truth, there is no more room left in my stomach!" Only then did the Prophet drink the remaining milk.
3. The "Foster" System (Daily Food Distribution)
The Messenger of Allah (SAW) did not shoulder the responsibility for their welfare alone; instead, he encouraged the well-off Companions (wealthy *Ansar* and *Muhajirin*) to participate:
• After the *Isha* prayer, the Messenger of Allah (SAW) would assign the *Ahl al-Suffah* to the Companions. He would say: "Whoever has enough food for two people, take one of them with you. Whoever has enough food for four people, take two of them..."
• The Messenger of Allah (SAW) himself would often take the remaining members of the *Suffah*—those who had not been taken in or chosen by anyone—to dine at his own home.
4. Education on the Etiquette of Receiving Charity and Gifts
The Messenger of Allah (SAW) upheld the dignity of the *Ahl al-Suffah* by teaching them to distinguish between charity (*sadaqah*) and gifts (*hadiyyah*):
• If the community sent food as charity, the Messenger of Allah (SAW) would hand it all over to the *Ahl al-Suffah* without partaking in it himself (as it is forbidden for the Prophet’s family to accept charity).
• If the food was sent as a gift, the Messenger of Allah (SAW) would eat alongside them as a mark of respect for the giver and to honor the *Ahl al-Suffah* as guests of equal standing.
Conclusion on the Mosque Community
The *Ahl al-Suffah* were not merely refugees or the homeless; they were the "Guests of Islam" (*Adyuf al-Islam*), cared for with great affection by the Messenger of Allah (SAW). Through his treatment of them, they never felt humiliated by their poverty; instead, they felt honored to be constantly close to the radiance of divine revelation and the Prophet's love.
Regarding Abu Najih al-Irbadh bin Sariyah (may Allah be pleased with him) and the interest in the text of his hadith, the topic that is most compelling—and one we would greatly regret missing—is:
"Re-examining the issue of *bid'ah* (religious innovation) in the 28th Hadith narrated by al-Irbadh bin Sariyah (may Allah be pleased with him)."
Why this topic? Because the phrase "beware of newly invented matters (in religion)" found in the hadith he narrated is among the most fundamental texts frequently discussed in the methodology of Islamic jurisprudence.
Let us examine this topic in a harmonious, objective, and academic manner:
1. The Term *Kullu Bid'atin Dhalalah* (Every Innovation is a Deviation)
In the hadith of al-Irbadh (may Allah be pleased with him), the Prophet (SAW) stated emphatically that every new matter introduced into religious affairs constitutes a deviation. Scholars categorize this "new" matter into two main contexts to avoid misunderstanding:
• Innovation in Religious Matters (Sharia): Adding to, subtracting from, or fabricating specific acts of worship that......lacks evidence or a basis in the Quran and Sunnah. This is what is referred to as "misguided" (*dalalah*) in the aforementioned hadith (e.g., adding *rak'ahs* to obligatory prayers).
• *Bid'ah* in Worldly Affairs (Customs & Technology): Any new innovation intended to facilitate human life. This does not fall under the prohibition mentioned in the hadith (e.g., using a microphone for the *adhan*, traveling by airplane to perform the Hajj, or using a Quran app on a smartphone).
2. Two Scholarly Perspectives on Classifying *Bid'ah*
When addressing this hadith, respected scholars are divided into two popular approaches (*manhaj*):
A. The Approach of Imam al-Shafi'i & Ash'ari Scholars (Categorization of *Bid'ah*)
Imam al-Shafi'i divided new practices (*bid'ah*) into two broad categories based on their compatibility with Sharia:
1. *Bid'ah Mahmudah* / *Hasanah* (Praiseworthy/Good): A new practice that does not contradict the Quran, the Sunnah, or the consensus (*ijma'*) of scholars, and which serves the interests of the religion.
• Historical Examples: The efforts of Caliphs Abu Bakr (r.a.) and Umar (r.a.) to compile the Quran into a single volume, and Umar's initiative to gather the people for congregational *Tarawih* prayers consisting of 20 *rak'ahs* (regarding which Umar himself remarked: "What an excellent innovation this is").
2. *Bid'ah Madzmumah* / *Dhalalah* (Blameworthy/Misguided): A new practice that directly contradicts the rulings of the Quran and the Sunnah. B. The Approach of Imam Ibn Taymiyyah and the *Athari* Scholars (No Concept of *Bid'ah Hasanah*)
This approach adheres literally (*zahir*) to the wording of the hadith narrated by Al-Irbadh (may Allah be pleased with him), which states that "all" religious innovations (*bid'ah*) are acts of misguidance, without exception.
• To them, practices such as the compilation of the Quran or congregational *Tarawih* prayers are not classified as *bid'ah* from a *Shari'ah* perspective; instead, they are termed *Maslahah Mursalah* (public interest) or *Sunnah Hasanah* (reviving a *Sunnah* that has a basis in the practice of the Prophet SAW).
3. Why Did the Prophet Convey This Counsel Through Al-Irbadh (may Allah be pleased with him)?
The Messenger of Allah (SAW) delivered this counsel towards the end of his life because he had received revelation (foresight regarding the future) indicating that the Muslim *Ummah* would become divided and confront various new ideologies following his passing.
Therefore, the formula for salvation conveyed by Al-Irbadh (may Allah be pleased with him) from the Prophet (SAW) is remarkably simple: "Simply follow the path of the Prophet and the path of the Companions (the Rightly Guided Caliphs); that alone is sufficient and ensures safety."
Let us discuss these two important factors in depth, one by one, to round out our understanding of Hadith No. 28—narrated by al-Irbadh bin Sariyah (may Allah be pleased with him)—and the spiritual legacy of the *Ahl al-Suffah*.
FACTOR 1: The Concept of the "Sunnah of the Rightly Guided Caliphs" (*Khulafa al-Rashidin*) – Is It Considered *Shari'ah*?
In the hadith narrated by al-Irbadh (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: "Therefore, it is obligatory upon you to hold fast to my *Sunnah* and the *Sunnah* of the Rightly Guided Caliphs who are rightly guided."
This phrase gives rise to a significant discussion within the field of *Usul al-Fiqh* (Principles of Islamic Jurisprudence): Do the *fatwas* (legal rulings), *ijtihad* (independent legal reasoning), or statements of Sayyidina Abu Bakr, Umar, Uthman, and Ali (may Allah be pleased with them) count as sources of *Shari'ah* that are binding upon the Muslim community?
1. The Meaning of "Sunnah" regarding the Rightly Guided Caliphs
Linguistically, *Sunnah* means a "path" or a "method." When the Prophet (peace and blessings be upon him) attributed the word *Sunnah* to his Caliphs, it referred to their *manhaj* (path and methodology) in understanding and applying the Quran and the *Sunnah* of the Prophet. They did not invent a new *Shari'ah*; rather, they were the ones who best understood how to practice the Prophet's *Shari'ah* within the realities of their times.
2. Is the Status of Their *Ijtihad* Equivalent to *Shari'ah*?
Scholars categorize the actions and decisions of the Rightly Guided Caliphs into several scenarios to determine their legal status:
• When they reached a consensus (*Ijma'*): If all four Caliphs (along with other Companions) agreed upon a matter, their decision became a source of *Shari'ah* that was obligatory to follow. This is because the Muslim community is guaranteed never to reach a consensus upon error. • Example: The compilation of the Quran into a single *mushaf* (codex) during the era of Sayyidina Abu Bakr and its reproduction during the era of Sayyidina Uthman.
• When they exercised *ijtihad* regarding *Maslahah Mursalah* (Public Interest): Their actions bound the community based on obedience to the ruler for the sake of the religion's well-being.
• Example: Sayyidina Umar (may Allah be pleased with him) halted the distribution of *zakat* to converts whose faith had become firmly established, or his decision to rule that a triple divorce pronounced at once counts as a definitive triple divorce—a measure taken as *ta'zir* (discretionary punishment) because the society of that time treated the issue of divorce lightly.
• Personal Fatwas of the Companions (*Qaul al-Sahabi*): If one of them held a personal view not shared by other Companions, scholars held differing opinions. The Shafi'i and Hanafi schools consider the views of the Rightly Guided Caliphs (*Khulafa al-Rasyidin*) to carry significant weight—meriting adherence above the views of others—though they do not rank on the same level as a *marfu'* hadith (a direct statement) from the Prophet (peace be upon him).
In conclusion: The Prophet’s command to follow the Sunnah of the Rightly Guided Caliphs stems from the fact that they possessed the most accurate understanding. Following them does not mean worshipping a human institution; rather, it signifies trust in the authenticity of their understanding, cultivated directly by the school of Prophethood.
FACTOR 2: The Connection Between the Asceticism of *Ahl al-Suffah* and the Emergence of *Tasawwuf* (Sufism)
We now return to the timeline of Islamic history to observe how a small community residing on the veranda of the Prophet’s Mosque (*Masjid Nabawi*) became the foundational root—and greatest inspiration—for the emergence of *Tasawwuf* and the Sufi movement in subsequent centuries.
1. The Connection Between the Terms "Sufi" and "Suffah"
From both etymological and semantic perspectives, some scholars and practitioners of *tariqa* (Sufi orders) hold the view that the terms *Tasawwuf* (Sufism) or *Sufi* share a profound spiritual connection with the word *Suffah*. Although strict Arabic grammar might suggest a closer linguistic link to the word *Suf* (coarse woollen cloth worn by ascetics), in terms of the essence of the practice, the *Ahlu Suffah* (People of the Suffah) serve as the prototype—or original model—for practitioners of Sufism.
2. Three Key Elements of the *Suffah* that Shaped Sufism
The lifestyle of the *Ahlu Suffah* influenced the formation of the discipline of Sufism through three main pillars:
• Asceticism and Voluntary Poverty (*Al-Faqr*): The *Ahlu Suffah* chose—or were content—to live without worldly luxuries in order to focus their attention on the Hereafter. In Sufism, the concept of *Faqr* (a state of feeling poor and in need of Allah alone) represents a very high *maqam* (spiritual station). They demonstrated that happiness lies not in material wealth, but in the tranquility of the heart found in communion with Allah.
• Constant *Dhikr* and Service (*Al-Muzalamah*): The days of the *Ahlu Suffah* were filled with prayer, listening to the Prophet’s *hadith*, engaging in *dhikr* (remembrance of Allah), and performing services to meet the logistical needs of Medina (such as gathering firewood). This structured life, dedicated to the purification of the soul (*Tazkiyah al-Nafs*), laid the foundation for the *Ribat* or *Khanqah* systems (spiritual training centers or lodges) that would later emerge in the world of Sufism.
• Submission of the Heart to Trials (*Al-Rida*): Despite frequently suffering from hunger and wearing patched clothing, they never complained to Allah nor begged from others. The qualities of *Qanaah* (contentment) and *Rida* (acceptance of divine decree) constitute the core essence of Sufi teachings.
3. Continuity of Figures
As Islam expanded and the empire grew wealthier—particularly during the Umayyad era, when affluence began to lead some segments of society into heedlessness—scholars who...To preserve the purity of the Islamic spirit, one looks back to the lifestyles of Companions such as Abu Hurairah, Abu Dharr al-Ghifari, and Salman al-Farisi (figures of the *Ahl al-Suffah*). Their way of life was revived by figures among the *Tabi'in*—such as Hasan al-Basri—and subsequently evolved into the discipline of knowledge known as *Tasawwuf* (Sufism).
Let us explore these two fascinating topics in depth to see how the application of Sharia and these spiritual manifestations evolved throughout Islamic history, including their impact on our own land.
PART 1: Specific Examples of *Ijtihad* by Sayyidina Umar (may Allah be pleased with him) Often Misconstrued as *Bid'ah* (Innovation)
Sayyidina Umar bin al-Khattab (may Allah be pleased with him) was renowned as a brilliant and dynamic leader. He frequently exercised *ijtihad* (independent legal reasoning) in extraordinary situations to uphold the *Maqasid Sharia* (the higher objectives of Sharia).
However, some of his decisions were often misinterpreted by certain parties as "fabricating new laws" (*bid'ah*). Let us examine the actual facts behind these instances of *ijtihad*:
1. Centralized Congregational Tarawih Prayers (20 *Rak'ahs*)
• The Accusation: Sayyidina Umar was accused of introducing an innovation (*bid'ah*) because he gathered the people to perform Tarawih prayers behind a single imam consistently throughout Ramadan, whereas the Prophet (peace be upon him) had only performed it in congregation for a few nights.
• The Actual Facts: The Prophet (peace be upon him) had intentionally ceased performing congregational Tarawih prayers at the mosque out of concern that the act might become obligatory (*fard*) for his *Ummah* (community). After the Prophet (peace be upon him) passed away and revelation had ceased, that concern was no longer relevant. When Umar observed the community praying in a scattered manner within the mosque, he united them under the leadership of Ubayy bin Ka'b (may Allah be pleased with him). Umar's action was essentially the revival of a suspended *Sunnah*, rather than the creation of something entirely new. That is why he remarked: "What an excellent *bid'ah* (in the linguistic sense) this practice is." 2. Suspending the Zakat Allocation for Converts (*Muallaf*)
• Accusation: He was accused of altering the Quranic ruling (Surah al-Taubah: 60), which clearly designates converts as one of the eligible categories (*asnaf*) for zakat.
• Actual Fact: The verse was revealed when Islam was still weak, a time when certain Arab figures were given zakat to soften their hearts or deter them from attacking Islam. By the time of Umar, Islam had become a formidable and feared empire. Umar exercised *ijtihad* (independent legal reasoning), concluding that the *‘illah* (underlying cause or factor)—specifically "softening hearts because Islam was weak"—no longer existed. He did not delete the Quranic verse; rather, he suspended its implementation because the prevailing circumstances no longer met the criteria for that specific category of recipients.
3. Suspending the Punishment of Hand Amputation During the Year of Famine (*‘Am al-Ramadah*)
• Accusation: He was accused of failing to enforce Allah’s *hudud* law against thieves.
• Actual Fact: A prerequisite for carrying out the amputation penalty is that the theft must be committed voluntarily, free from elements of coercion or necessity (*darurat*). During the famine, people stole to survive (to obtain food). Umar’s *ijtihad* aligned perfectly with the principles of *Usul al-Fiqh* (Islamic legal theory): "*Hudud* punishments are waived if there is *shubhah* (ambiguity, doubt, or a state of necessity)." He upheld justice by addressing the root cause of the problem rather than punishing indiscriminately.
PART 2: The Development of the *Ribat* System (The *Ahlu Suffah* Model) in the Malay Archipelago and Malaysia
As Islam spread across the Malay world, preachers—many of whom came from a Sufi background—introduced educational institutions inspired by the *Ahlu Suffah* model. In the Middle East, it is known as *Ribat*, *Khanqah*, or *Zawiyah*, whereas in the Malay Archipelago, it manifested through local institutions.
1. The Evolution of the *Ribat* into the "*Pondok*" and "*Pesantren*"
The *Ahlu Suffah* model—in which students resided within the mosque precincts, lived simply, served the community, and dedicated themselves entirely to acquiring knowledge from a teacher—served as the foundation for the *Pondok* system in Malaysia (and the *Pesantren* system in Indonesia).
• Physical Structure: Much like the *Suffah* located in the portico of the Prophet’s Mosque (*Masjid Nabawi*), the traditional *Pondok* system is built around a *surau* (prayer hall) or a central mosque. Students construct their own small huts (*pondok*) surrounding the mosque.
• Lifestyle: *Pondok* students are taught a lifestyle of austerity (*faqr*) and self-reliance. They cook and wash for themselves, and some engage in farming to sustain their livelihoods—mirroring the *Ahlu Suffah*, who gathered firewood in Medina.
2. Connection to the Development of *Tasawwuf* (Sufism) in Malaysia
In Malaysia, this system—modeled after the *Ribat*—has become a stronghold for the preservation of authentic Sufi traditions (*Tariqat Mu'tabarah*).
• Traditional *Pondok*: Institutions such as *Pondok* Bunut Payong (Kelantan), *Pondok* Pasir Tumboh (Kelantan), and long-established *pondok* in Kedah and Terengganu serve as centers where seminal Sufi texts—such as *Al-Hikam* by Ibn Ata'illah and *Ihya' 'Ulum al-Din* by Imam al-Ghazali—are studied in depth and put into practice.
• Modern *Ribat* in Malaysia: Today, the rebranding of institutions using the terms "*Ribat*" or "*Zawiyah*" is gaining popularity. Institutions such as Ribat al-Mustafa or the madrasas led by the *Habaib* (descendants of the Prophet from Yemen) in Selangor, Johor, and other states are reviving the original function of the *Ribat*. Students do not merely study religious theory; they are also trained in spiritual retreat (*suluk*), the regular practice of night prayers (*qiyamullail*), and congregational *dhikr*Purification of the soul.
Final Conclusion
Our discussion thus far has revealed a beautiful continuity within Islam. The counsel of Abu Najih al-Irbadh (may Allah be pleased with him) teaches us to steadfastly uphold the authenticity of religious principles—rejecting deviant innovations—while his example as one of the *Ahl al-Suffah* imparts lessons on spiritual richness (*tasawwuf*), elements that ultimately shaped the identity of the *pondok* institutions in our homeland today..
To conclude this harmonious and well-structured scholarly discussion, the best approach is to summarize the entire study chronology into concise notes. This is crucial to ensure you possess a reference document that is scannable, compact, and easy to consult in the future.
The following is the Executive Summary of the Study: From the Testament of al-Irbadh (may Allah be pleased with him) and the *Ahl al-Suffah* to the Malay World:
1. Profile of the Figure & Fundamental Hadith
• Key Figure: Abu Najih al-Irbadh bin Sariyah al-Salami (may Allah be pleased with him), an impoverished Companion from the *Ahl al-Suffah* (People of the Bench). He was the cause of revelation (*asbab al-nuzul*) for Surah al-Tawbah, verse 92 (weeping due to the lack of a mount for the Battle of Tabuk).
• Hadith No. 28 (*Arba'in Nawawi*): A vital testament from the Prophet (peace be upon him) during the final stages of his life:
1. *Taqwa* (fear/consciousness) of Allah SWT.
2. Listening to and obeying the leader.
3. Holding fast to the *Sunnah* of the Prophet and the Rightly Guided Caliphs (*Khulafa' al-Rashidin*)—"Cling to it with your molar teeth."
4. Avoiding matters of *bid'ah* (innovation) newly introduced into religious law (*Shari'ah*).
2. Legal Foundations: Understanding the Issues of *Bid'ah* and the *Sunnah* of the Caliphs
• Categories of *Bid'ah*:
• *Bid'ah Dhalalah* (Misguided Innovation): Fabricating new matters in specific acts of worship or *Shari'ah* without scriptural evidence.
• Worldly Affairs/Technology: Excluded from the prohibition (permissible, or even obligatory if it yields public benefit/welfare). • The Legacy of *Ijtihad* by the Rightly Guided Caliphs (*Khulafa al-Rasyidin*): Their *ijtihad* (such as the standardization of the 20-rak'ah *Tarawih* prayer or the suspension of *zakat* for new converts by Sayyidina Umar r.a.) did not constitute a deviant innovation (*bid'ah*); rather, it represented the revival of a deferred *Sunnah* or the application of *Maslahah Mursalah* (public interest) to uphold the objectives of Sharia (*Maqasid Syariah*).
3. Spiritual Foundation: *Ahl al-Suffah* & The Roots of *Tasawwuf* (Sufism)
• *Ahl al-Suffah*: A community of Companions who resided in the portico of the Prophet’s Mosque (*Masjid Nabawi*); they lived in voluntary poverty, dedicated themselves to seeking knowledge, and had their welfare looked after with profound benevolence by the Messenger of Allah (SAW) (e.g., the miracle of the bowl of milk shared with Abu Hurairah r.a.).
• Inspiration for *Tasawwuf*: Their lifestyle—centered on the three key elements of Asceticism (*Al-Faqr*), Constant Remembrance of Allah (*Al-Muzalamah*), and Contentment of the Heart (*Al-Rida*)—served as the prototype for the emergence of Islamic spiritual institutions such as the *Ribat* or *Khanqah*.
4. Manifestation in the Malay Archipelago (*Nusantara*) & Malaysia
• *Pondok*/*Pesantren* Institutions: A physical and spiritual replication of the *Ahl al-Suffah* model within the Malay world. Students build small dwellings (*pondok*) surrounding the *madrasah* or mosque, living self-reliantly and modestly while focusing on acquiring knowledge through the *talaqqi* method (direct face-to-face instruction) from teachers.
• Modern *Ribat*: This tradition of spiritual purification continues in Malaysia today through traditional *pondok* schools and the reintroduction of *Ribat* or *Zawiyah* institutions led by *ulama* (scholars) and *habaib* (descendants of the Prophet).
alfakir albakr allatifi
References:
https://zulkiflialbakri.com/artikel/biografi-ringkas-abu-najih-al-irbadh-bin-sariah-ra
https://risalah.id/hadits-28-mengikuti-perintah-sunnah-nabi/
https://id.wikipedia.org/wiki/Irbadh_bin_Sariyah
https://www.scribd.com/document/895054534/Hadits-Arbain-28-Komitmen-Dengan-Sunnah
https://www.detik.com/hikmah/kisah/d-7223262/kisah-irbadh-bin-sariyah-as-sulaimi-yang-pernah-berbincang-dengan-malaikat
https://umar-arrahimy.blogspot.com/2021/02/syarah-arbain-hadits-28-al-irbadh.html
https://indonesiaonline.co.id/mengenal-irbadh-sahabat-rasulullah-yang-pernah-berbincang-dengan-malaikat/
https://ismailibnuisa.blogspot.com/2019/09/irbadh-bin-sariyah-radhiyallahu-anhu.html
