This book tells about the history of the rulers of Mecca and Medina since the Abbasid era until 1884. What is interesting for authors reviewed the experience with a number of rulers of Mecca (known as "syarif") since 1840 until this 1884.Pengalaman be important to see the context of how the scholars and students wrestled with the Grand Mosque at the time of political kekuatankekuatan're gaining hegemony in Arab.Pengalaman soil is then brought such a huge impact for the alumni recitation of Mecca after returning to their homeland each.
That includes the self-Ash'ari Kiai Hasyim and Kiai Wahab Hasbullah who later founded the NU in Java in 1926. There are three forces that are fighting at that time: the Turkish-Ottoman empire, imperialismeInggrisdanPrancis, and expansion with kelompokWahabinya Saud dynasty. Sheikh Ahmad Zaini Dahlan describe in detail how the third game that power at the end of the book. Turkish-Ottoman political grip very kuat.Ada tens of thousands of troops of Muhammad Ali Pasha of Egypt, the representation of Turkish-Ottoman rule in the vicinity of Mecca. There is also rongrongan Saud-Wahhabi forces with British support, which at times can be attacked Mecca as happened in 1802, but was driven back by the Egyptian-Turkish army in the next year.
Then, the presence of British and French who wanted mengamankanjalurekonomimerekadi east and west coast of the Arabian Peninsula. Both these imperialist countries trying to reduce the influence of the Turkish-Ottoman Syria in the surrounding area and secure the transportation routes to the Suez Canal. British attack into the city of Jeddah on the Red Sea in 1857 shows the strategic position of economic strength of Hijaz. To deal with the third power, the Sharif of Mecca had the support of the scholars who most bermazhab Shafi Hijaz. Sharif Abdullah (1858-1877) raised Zaini Dahlan as mufti of Mecca in 1871.
Position is held up to three syarif berikutnya.Selama Zaini Dahlan was also to see for himself how the position of clergy is not just involved with the business of teaching, but also actively involved in political struggles that time. There are two major issues of concern Sheikh Zaini Dahlan that time: teaching self-reliance and independence of the Land of Haram Hijaz from nations outside intervention.
The first issue shows the character as a highly independent scholar and faqih fi mashalilhi khalq (who look after the interests of the people), and not just giving legitimacy to power. The second issue showed the political-economic sovereignty "locality-nationality" which includes golden triangle region of Hijaz (Mecca-Jeddah-Madinah.) Golden triangle is a frequent target of outside forces to capture it. Even so, relations between syarif Mecca with the scholars did not move the political support of local clergy lurus.Para Mecca who want independence from Turkish rule, but do not agree with the justification of the ruling on slavery.
Sharif of Mecca supported to stem the expansion of English-French, but did not agree when syarif Mecca give any concessions for the entry of Britain to Jeddah. They also join hands with Sharif to put a halt to the movement of groups of Ibn Saud-Wahhabi puritans, but does not agree with hedonistic life syarif family. Although Mecca eventually fall into the hands of Ibn Saud-Wahhabi in 1925, but Zaini Dahlan gave lessons meaningful to the lives of scholars and students who study in the Land Haram.Mereka not only studied religion and the affairs of the Hereafter, but also learning and political empowerment strategy strengthening local economies.
These two issues are later translated by the scholars and the archipelago when establishing NU kiai in Java in 1926: self-reliance and independence of the Indonesian pesantren of imperialism is reflected in the declaration of establishment asing.Itu NU written as KH Muhammad Dahlan Kebondalem, co-founder of NU : "The establishment of NU is to enforce Islamic law according to the teachings of Ahl al-Sunnah Waljamaah and invites the nation to love the fatherland." And that is shown when Kiai Wahab Hasbullah back to Java.
He founded Nahdlatuttujjar in 1918, discussion forums Tashwirul Afkar, Nahdlatul Wathan, to NU on 1926.Mereka learn and explore the religion, but also teaches the bond of nationality. Kiai Hasyim Ash'ari, Kiai Wahab, and the other kiai all indicate the ability of integrating Islamic teachings to the context of textual locality, gave birth to the substantive knowledge and political orientation. How to NU to bring the teachings of Islam not through a formal way, the more so in a way smashed head-on with reality, but with how flexible and accommodating. National politics as it has consistently become NU's political line all the way Indonesia's independence.
Starting from the resolution of Jihad in 1945 to when faced with separatist movements like the religious overtones of TII in West Java, PRRI / Permesta and Kahar Muzakkar rebellion in South Sulawesi in the 1950s until the 1960s. In all, NU stand firmly on the side of republik.Mereka also always ready to defend the integrity of the Unitary Republic of Indonesia from outside intervention. Political line like that is what allows the NU accept Pancasila and the Unitary Republic of Indonesia as the final form of the Muslim struggle, as something to be defended and preserved. That's all thanks to the lessons the teacher, Sheikh Zaini Dahlan, almaghfurlah. (*)
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