Ahmad Khatib al-Minangkabawi

1.1. Birth and Family Background

Ahmad Khatib was born with the full name Ahmad Khatib bin Abdul Latif bin Abdullah bin Abdul Aziz al-Minangkabawi al-Jawi al-Makki asy-Syafi'i al-Asy'ari. He was born on Monday, June 26, 1860, corresponding to 6 Dzulhijjah 1276 Hijri in Koto Tuo, Ampek Angkek, Agam Regency in West Sumatra, which was then part of the Dutch East Indies. His parents were Abdullatief Khatib and Limbak Urai. His paternal grandfather, Abdullah, was a respected scholar in the Koto Tuo area, known to have served as an Imam and Khatib for the local community. From a young age, Ahmad was affectionately called "Ahmad Kecil" (Little Ahmad).

1.2. Education

Ahmad Khatib's educational journey began in his homeland, where he attended a Dutch school starting in 1870 and subsequently continued his studies at Kweekschool, a teacher training school, in Bukittinggi, Sumatra, graduating in 1871. Concurrently with his formal schooling, he received foundational Islamic education, known as mabadi', and began memorizing the Quran under the tutelage of his father, Abdul Lathif.

In 1287 Hijri, Ahmad accompanied his father to Mecca to perform the Hajj pilgrimage. After completing the rituals, his father returned to West Sumatra, but Ahmad remained in Mecca to complete his Quranic memorization and pursue advanced Islamic studies. He dedicated himself to learning from various prominent scholars in Mecca, particularly those teaching at the Masjid al-Haram. His teachers included Sayyid Bakri Syatha, Sayyid Ahmad bin Zaini Dahlan (who was a Shafi'i mufti in Mecca), Syeikh Muhammad bin Sulaiman Hasbullah al-Makkiy, Yahya Al Qalyubi, Muhammad Shalih al-Kurdi, Umar bin Muhammad bin Mahmud Syatha al-Makki asy-Syafi'i, Utsman bin Muhammad Syatha al-Makki asy-Syafi'i, and Bakri bin Muhammad Zainul 'Abidin Syatha Ad Dimyathi Al Makki Asy Syafi'i. Beyond religious sciences, Ahmad Khatib also expanded his knowledge by studying subjects such as mathematics, physics, and English during his time in Mecca, reflecting his broad intellectual interests.

2.1. Imam and Khatib of Masjid al-Haram

Shaikh Ahmad Khatib al-Minangkabawi attained the highly esteemed position of Chief Imam and Khatib of the Masjid al-Haram in Mecca for the Shafi'i school of law in the late 19th and early 20th centuries. This appointment signifies his profound knowledge and high standing within the Islamic scholarly community. There are two notable accounts regarding the circumstances of his appointment.

One account, recorded by Umar 'Abdul Jabbar in his biographical dictionary Siyar wa Tarajim, states that his father-in-law, Shalih al-Kurdi, who was an influential and respected bookseller, requested Syarif Aunur Rafiq to appoint Ahmad Khatib as an Imam and Khatib. Shalih al-Kurdi recognized Ahmad Khatib's exceptional scholarship and piety, advocating for his elevation to this significant role.

A second version, popularized by Hamka in his work Ayahku, Riwayat Hidup Dr. Abdul Karim Amrullah dan Perjuangan Kaum Agama di Sumatra, recounts an incident during a congregational prayer led by Syarif Aunur Rafiq himself. During the prayer, Syarif Aunur Rafiq made an error in his recitation. Ahmad Khatib, who was among the worshippers, courageously corrected the Imam's recitation. After the prayer concluded, Syarif Aunur Rafiq inquired about the person who corrected him. Upon being identified as Ahmad Khatib, his son-in-law, Syarif Aunur Rafiq, who was already familiar with his profound knowledge and righteous character, formally appointed him as the Grand Imam and Khatib of the Masjid al-Haram for the Shafi'i mazhab. Regardless of the exact sequence of events, his appointment underscored his recognized intellectual prowess and spiritual authority.

2.2. Teaching and Influence

As a prominent scholar and teacher at the Masjid al-Haram, Shaikh Ahmad Khatib al-Minangkabawi primarily taught fiqh according to the Shafi'i school of thought. His teaching had a profound and lasting impact on a multitude of students, particularly those who traveled from the Nusantara (Southeast Asia) to study in Mecca. Many of his students went on to become leading Islamic scholars and reformers in Indonesia, playing crucial roles in shaping the landscape of Indonesian Islam in the 20th century.

Among his most distinguished students were:

• Ahmad Dahlan, who later founded the Muhammadiyah organization, one of Indonesia's largest and most influential Islamic movements focused on educational and social reform.
• Hasyim Asy'ari, who founded Nahdlatul Ulama (NU), another massive traditionalist Islamic organization that has profoundly shaped Indonesian society.
• Sulaiman Ar-Rasuli, who founded Persatuan Tarbiyah Islamiyah (PERTI).
• Abdul Karim Amrullah, known as Haji Rasul, who was the father of the renowned Indonesian scholar Hamka.
• Syaikh Muhammad Jamil Jambek from Bukittinggi.
• Syaikh Muhammad Jamil Jaho.
• Syaikh Abbas Qadhi.
• Syaikh Abbas Abdullah.
• Syaikh Khatib Ali.
• Syaikh Ibrahim Musa.
• Musthafa Husein al-Mandili.
• Syaikh Hasan Maksum.

Shaikh Ahmad Khatib was regarded as a central pillar of the Shafi'i mazhab globally in the early 20th century. His dedication to intellectual enlightenment among the Muslim community was widely recognized, and his expertise extended beyond religious sciences to include history, algebra, astronomy, arithmetic, and geometry. Through his teachings, both in Mecca and through his students in Indonesia, he actively encouraged the modernization of Minangkabau culture, advocating for its modification to align with the principles of the Quran and Sunnah.

3.1. Reconciling Minangkabau Matrilineality with Islamic Law

One of Shaikh Ahmad Khatib al-Minangkabawi's most notable intellectual endeavors was his attempt to reconcile the matrilineal system of the Minangkabau with the laws of inheritance as prescribed in the Quran. The traditional Minangkabau adat (customary law) emphasized a matrilineal lineage where property and inheritance largely flowed through the female line, often conflicting with the patrilineal inheritance principles of Islamic law.

Ahmad Khatib was critically opposed to the Minangkabau matrilineal adat where it deviated from Islamic principles. He sought to harmonize these systems, not by abolishing the adat entirely, but by encouraging a modified Minangkabau culture. His vision was to adapt local traditions and social structures to be in accordance with the fundamental texts of Islam - the Quran and the Sunnah. This reformist approach was conveyed through his Minangkabau students who studied with him in Mecca and those he influenced in Indonesia, ultimately aiming for social equity and adherence to religious injunctions. His expertise in mawarith (inheritance law) was crucial in guiding this reform.

3.2. Academic Critiques and Debates

Shaikh Ahmad Khatib was known for his critical views on certain contemporary scholars and his deep engagement in theological debates. He sharply critiqued the intellectual landscape of the 17th and 18th centuries in the Southeast Asian archipelago, particularly the approach of the "Jawi ulama," who, according to him, had not fully assimilated the profound intellectual currents from the Middle East. He argued that their writings, often in Jawi script and classical Malay, contained theological errors. For example, he refuted a Jawi ulama's assertion that the Prophet Muhammad had stated, "Adam is the ancestor of all physical beings, and I (Prophet Muhammad) am the ancestor of all spiritual beings," by correcting it with the orthodox Islamic view that the first creation by God was the Pen (qalam).

His intellectual rigor also extended to interfaith discussions. In his book Irsyadul Hajara fi Raddhi 'alan Nashara, he offered a strong rebuttal to the Trinity concept, a core doctrine of Christianity, viewing it as a confusing and problematic understanding of God.

Beyond religious scholarship, Ahmad Khatib was a polymath with expertise in various scientific fields. He was particularly proficient in ilm falak (astronomy), utilizing it to determine the start of Ramadan and Shawwal, track the sun's path, predict prayer times, and understand lunar and solar eclipses, as well as the positions of celestial bodies. His knowledge also encompassed geometry and trigonometry, which he applied to tasks such as determining the direction of the Qibla for prayer, understanding the Earth's rotation, and designing navigation tools like compasses. These scientific insights were reflected in his writings, including Raudat al-Hussab and 'Alam al-Hussab, demonstrating his holistic approach to knowledge.

4.1. Marriage and Children

While residing in Mecca, Ahmad Khatib frequently visited a bookstore owned by a man named Shalih al-Kurdi, who was impressed by Ahmad's character and intellect. Shalih subsequently arranged for Ahmad to marry his daughter, Khadijah. From this marriage, Ahmad Khatib had one son named Abdul Karim (1300-1357 H). However, this marriage was brief as Khadijah passed away shortly after.

Following Khadijah's death, Shalih al-Kurdi asked Ahmad Khatib to marry another of his daughters, Fathimah, who was Khadijah's biological sister. With Fathimah, Ahmad Khatib had several children, including:

• Abdul Malik, who later became the chief editor of the newspaper Al Qiblah and held a high position in al-Hasyimiyyah in Jordan.
• Abdul Hamid, a respected scholar of Arabic literature and a renowned poet. He served as a staff member at the Masjid al-Haram and later became the first Saudi Arabian ambassador to Pakistan. Abdul Hamid al-Khathib also authored significant works, including Tafsir Al Khathib Al Makki and Sirah Sayyid Walad Adam shallallahu 'alaihi wa sallam, al-Imam al-Adil.

Ahmad Khatib was regarded as a loving and religious father. He meticulously educated his sons in the Quran and other Islamic sciences, instilling in them the knowledge he had acquired. His intellectual legacy was evidently passed down through his family, as his grandson, Fouad Abdulhameed Alkhateeb (son of Abdul Hamid), also achieved prominence. Fouad Abdulhameed al-Khathib became a distinguished Saudi Arabian ambassador, humanitarian, author, and businessman, representing Saudi Arabia in numerous countries, including Pakistan, Iraq, the United States, Nigeria, Turkey, Bangladesh, Nepal, and finally as ambassador to Malaysia.

5.1. Arabic Works

His significant contributions in Arabic include:

• Hasyiyah An Nafahat 'ala Syarhil Waraqat lil Mahalli (completed Thursday, 20 Ramadan 1306 H, on Usul Fiqh)
• Al Jawahirun Naqiyyah fil A'malil Jaibiyyah (completed Monday, 28 Dzulhijjah 1303 H, on Miqat science)
• Ad Da'il Masmu' 'ala Man Yuwarritsul Ikhwah wa Auladil Akhwan Ma'a Wujudil Ushul wal Furu
• Raudhatul Hussab (completed Sunday, 19 Dzulqaedah 1307 H, on mathematics and algebra)
• Mu'inul Jaiz fi Tahqiq Ma'nal Jaiz
• As Suyuf wal Khanajir 'ala Riqab Man Yad'u lil Kafir
• Al Qaulul Mufid 'ala Mathla'is Sa'id
• An Natijah Al Mardhiyyah fi Tahqiqis Sanah Asy Syamsiyyah wal Qamariyyah
• Ad Durratul Bahiyyah fi Kaifiyah Zakati Azd Dzurratil Habasyiyyah
• Fathul Khabir fi Basmalatit Tafsir
• Al 'Umad fi Man'il Qashr fi Masafah Jiddah
• Kasyfur Ran fi Hukmi Wadh'il Yad Ma'a Tathawuliz Zaman
• Hallul 'Uqdah fi Tashhihil 'Umdah
• Izhhar Zaghalil Kadzibin fi Tasyabbuhihim bish Shadiqin
• Kasyful 'Ain fi Istiqlal Kulli Man Qawal Jabhah wal 'Ain
• As Saifu Al Battar fi Mahq Kalimati Ba'dhil Aghrar
• Al Mawa'izh Al Hasanah Liman Yarghab minal 'Amal Ahsanah
• Raf'ul Ilbas 'an Hukmil Anwat Al Muta'amil Biha Bainan Nas
• Iqna'un Nufus bi Ilhaqil Anwat bi 'Amalatil Fulus
• Tanbihul Ghafil bi Suluk Thariqatil Awail fima Yata'allaq bi Thariqah An Naqsyabandiyyah
• Al Qaulul Mushaddaq bi Ilhaqil Walad bil Muthlaq
• Tanbihul Anam fir Radd 'ala Risalah Kaffil 'Awwam (a rebuttal to Muhammad Hasyim bin Asy'ari's work Kafful 'Awwam fi Khaudh fi Syirkatil Islam, which forbade Muslims from joining Sarekat Islam)
• Hasyiyah Fathul Jawwad (5 volumes)
• Fatawa Al Khathib 'ala Ma Warada 'Alaih minal Asilah
• Al Qaulul Hashif fi Tarjamah Ahmad Khathib bin 'Abdil Lathif

5.2. Indonesian and Malay Works

His important works written in Indonesian or Malay, reflecting their connection to the local intellectual context, include:

• Mu'allimul Hussab fi 'Ilmil Hisab
• Ar Riyadh Al Wardiyyah fi Ushulit Tauhid wa Al Fiqh Asy Syafi'i
• Al Manhajul Masyru' fil Mawarits
• Dhaus Siraj Pada Menyatakan Cerita Isra' dan Mi'raj
• Shulhul Jama'attain fi Jawaz Ta'addudil Jumu'attain
• Al Jawahir Al Faridah fil Ajwibah Al Mufidah
• Fathul Mubin Liman Salaka Thariqil Washilin
• Al Aqwal Al Wadhihat fi Hukm Man 'Alaih Qadhaish Shalawat
• Husnud Difa' fin Nahy 'anil Ibtida
• Ash Sharim Al Mufri li Wasawis Kulli Kadzib Muftari
• Maslakur Raghibin fi Thariqah Sayyidil Mursalin
• Izhhar Zughalil Kadzibin
• Al Ayat Al Bayyinat fi Raf'il Khurafat
• Al Jawi fin Nahw
• Sulamun Nahw
• Al Khuthathul Mardhiyyah fi Hukm Talaffuzh bin Niyyah
• Asy Syumus Al Lami'ah fir Rad 'ala Ahlil Maratib As Sab'ah
• Sallul Hussam li Qath'i Thuruf Tanbihil Anam
• Al Bahjah fil A'malil Jaibiyyah
• Irsyadul Hayara fi Izalah Syubahin Nashara (critiquing the Christian doctrine of the Trinity)
• Fatawa Al Khathib (Malay translation version)