BRIEF HISTORY OF AL-ALAWIYIN Salaf

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Sayid Muhammad Ahmad Assyathiri

Translated from the book,

Sirah As-Salaf min Bani 'Alawy Al-Husainiyin,
by Syed Muhammad Ahmad Assyathiri,
published in 'Nature AI-Ma'rifah, Matter I, 1405 H,
Jeddah, Saudi Arabia

INTRODUCTION TRANSWith the Name of Allah, Most Gracious, Most MercifulFew among the sons Alawiyin who know the history of the life of their predecessors commonly called the "Assalaf Asshaleh".Indeed, travel and life history of the Salaf full guidance and exemplary lessons that should be light, to illuminate the journey of life for generations until our generation, because surnbernya is the Book of Allah (Koran) and the instructions contained in the Sunnah of the Prophet Muhammad, PBUH.Instructions, guidance and exemplary it was very important to be studied and studied, particularly at moments like this, where the world is plagued with the doctrine, ideology and the ideology that will lead people towards the wrong path and very dangerous.However, to conduct discussions and investigations, draw from referral sources in the form of books of large, as well as biographies sometimes volumes, both the work of scholars Alawiyin itself and scholars of the other, before or who came later, is quite heavy and difficult, let alone put them in brief, dense, containing and covering all aspects.Therefore, when reading a small book containing the lectures delivered by Sayyid Muhammad Ahmad Assyathiri, we feel compelled to translate into Indonesian, with the hope that will be useful for those who are. less or are not familiar with the history of life of the Salaf - predecessors of us - like our din or equivalent with us.As a figure Alawiyin living today - famous for good behavior, broad knowledge and deep understanding of the future in which we all live. Speaker has delivered his lecture with a style that is bright, compact, dense and contain. With intelligent observations, has been able to also rnemberikan overview covering all aspects, which in the end the reader will come to a conclusion sehuhungan the Salaf Al-Alawiyin behavior, which would give exemplary and can be relied upon to be a role model in taking life.Since the lecture was delivered in the middle of the city youth Tarim, Hadramaut, then the speaker is quite naming figures Alawiyin which has been recognized by the listeners. However, it is much different from the situation we are, where our knowledge of the figures mentioned it much less if not want to say empty at all. To supplement the lack of it, the translator tried to add some "footnote" on the biography of some important figures mentioned briefly, drawn from a reference source that collects the history and biography of the Salaf, who is from the book of Al-Masyra 'Arrawiy fi Managib Assadah Al- Kirarn Ali Abi A'lawiy, Abubakar bin Muhammad Assyilliy works and books of Al-Imam Al-Muhajir, the work of Dhia Mohammed bin Ali bin Ahmad Syahab and Abdullah bin Nuh.Finally, the translator would be very grateful for any reprimand rectification and criticism, because there is never ivory that is not cracked, while perfection is only for Allah, Most Perfect.The hope that may be a sincere effort and accepted by the Almighty, we extend this booklet to among the readers.20 Rabi 'Al-Thani 1406 / January 1, 1986

 INTRODUCTION TO PUBLISHERS 'NATURAL ALMA'RIFAH JEDDAH"Journey of Life The Salaf of Hadrat Hussein Bani Alawi Descendants", is the title of a lecture delivered by Sayyid Muhammad Ahmad Assyathiri in a number of youth, at home Al Faqih al Muqaddam, in the town of Tarim, in the year 1367 AH / 1947 AD, corresponding lecture predetermined time.Nonetheless, the speech enough to give a general picture of the behavior of the pious Salaf descent Ubaidullah bin Alawi bin Ahmad Al Muhajir bin Isa Al Rumi An-Naqib bin Muhammad bin Ali Al-Uraidhi Asshadiq bin Ja'far bin Muhammad Al Bagir bin Ali Zainal Abidin son of Imam Hussein bin Ali bin Abi Talib, and the son of Hadrat Fatimah Azzahra rah. daughter of the Prophet Muhammad.

    OFFERINGSTo those who yearn to know the life journey of the Salaf Alawiyin descendant of Hadrat Husein, but did not have enough time, while the atmosphere does not allow them browse the books of large disseminate the history of the Salaf, I dedicate lectures that have been delivered about 37 years ago to the the young man who has asked me to deliver the lecture. (Webmaster: 56 years from 2003 to the present).But according to our view, the time now is the perfect time to spread political or media over wakt-u-time past. Because it describes the life of the Salaf of all terms that have been quoted accurately from sources Dapa: trustworthy, so that the applicants no longer need to bother discussing in investigating the nature of the journey of life of the Salaf through the books that discuss them, good books of history, biography or a collection of lectures, which has now spread widely through printing or photo-copy, which largely focus on the aspects of Sufism, regardless areas of life. This is feared to give a picture that does not correspond to the reality of their lives.We hope readers will study it with full awareness and sincerity, and determined to implement the teachings contained in it, educating the next generation with character and nobility of the Salaf very similar to the behavior of the Prophet and his Companions, so that they actually become people devoted to the science, virtue, Islam and the Muslims.That is the main purpose of this lecture. Especially, if they really love the Salaf."Say, if you really love Allah, follow me (Apostles) Allah will love you and forgive you your sins and Allah is All-forgiving, Most Merciful".Muhammad Ahmad Assyathiri

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 PREAMBLEWith the Name of Allah, Most Gracious, Most MercifulWith the name of our God for help. Prayers and peace be upon our master Muhammad, his family and his Companions.The subject of this lecture is the life of our ancestors descendants of the Salaf Alawiyin and Hadrat Hussein, as well as anyone who followed in their footsteps. May God pour out grace upon all.I chose the field of this discussion because besides containing a lot of knowledge about our history - it is an area of ​​dispute in the understanding. Various kinds of vision has arisen, due to the absence, among us today, the people who perform thorough investigation by writing a satisfactory manner most, if those who feel he is very enthusiastic about the history of the life of the Salaf.Nevertheless, we do not deliver unless things are really clear and bright like the sun in the daytime, written in the books Alawiyin, both old and new that can be understood clearly and easily digestible.Indeed, misconceptions in the understanding of the life of the Salaf was not caused by vague and unclear history, but because of our unwillingness and lack of effort in earnest in carrying out that duty.Perhaps one day there will come a moment, in which the expressed opinion or discuss, the problems of this sort, or historical facts that others will have a particular significance where people are eager to obtain, although only a glimpse of light from him in order to illuminate they headed straight path.Who Salaf?The word Salaf have some use. General use, namely as a term used by experts in the science of religion as a special designation for those who lived in the first centuries, second, and third Hijrah, or in other words as a designation for the sahahat Prophet, tabi'in and tabi 'it-tabi'in.But scholars Hadramaut (of class Alawiyin) using the designation in addition to those mentioned above as well as for their predecessors (the Alawiyin) virtuous. Habib Abdullah Al-Haddad [1] limit the use of that name from Sheikh Ali bin Abubakar As-Sakran [2] upwards "They are," said Al-Haddad, "are the ones in which we comply fully (in all respects) they do. As for who came later, their 'male' and we are 'male' (ie we herhak follow or refused according to the argument). "Nevertheless, speech Al Haddad did not deter those who came after Sheikh Ali Abubakar As-Sakran, even Al Haddad himself and his disciples, to be classified as a Salaf. Because it has become a term cleric previous Hadramaut - sampaipun their late can still be encountered using the word Salaf for their pious predecessors. where then we will describe the stagesHistory Beginnings Life Journey AlawiyinHijrah third century was the century of shock and confusion, especially in the land of Iraq that always happens rebellion and turmoil (fitna). Bani Abbas empire no longer able to restrain and overcome the rebellion and riots were constantly arising and have made the whole of the Islamic world like a turbulent boiling pot, while the authorities can not enforce common security that has been shaky for years.
 All of that makes a lot of people - especially prominent figures - emigrated to leave his hometown looking for a safe residence.Among those who emigrated from Iraq is Al-Iman Ahmad Al-Muhajir ilallah [3] (emigrated to please GOD) For Al Muhajir- like characters ahlul other couplets always feel scared and always targeted for murder and persecution. It thus increasingly felt in times of rebellion and riots, in which enemies Alawiyin rnenggunakannya as an opportunity to persecute and slaughter them. It terutarna due to the worry that in the chaos that the Alawlyin will present themselves to hold the reins of power in the middle of the Muslims who remained of the opinion that their obligation is to hand over the baton to the Ahlul-Bayt, a descendant of the Prophet bearer of this religion and take shelter under his banner, however are born they (Muslims) are subject to other leaders. Or so it should.However, many of the figures Alawiyin seeks restraint and avoid not to get caught in the turmoil and strive to not be involved in political upheavals, due to the practical lessons they receive from various experiences in this field. Therefore, moving in the political field - in their view - will always end in failure. Thus the establishment of a party Alawiyin. But there is another class of the opinion, that Alawiyin have to make sacrifices in everything to save people, who must continuously strive so that the goal is reached, or dead covered in blood in the middle of the battlefield.Imam Al Muhajir including first class, while his brother Muhammad bin Isa including second class, evidenced by his opposition to the Abbasid rule. In this case, Al Muhajir always warn and advise his brother to not take the fight. Warnings and advice given continuously, so that finally satisfied and convinced of the truth of the establishment of Al Muhajir, then stop the resistance.Clearly, Al Muhajir choose to live in Hadramaut (South Yemen), land barren arid, almost cut off from the outside world, was simply able to live safely and peacefully with his family, and can fulfill religious obligations and mundane activities in an atmosphere of peace and safety, after watching all the experiences that occur both in the country of Iraq as well as in other areas, such as rebellion, riots and other events. All that led to a loss of composure and heart wrenching.We should not rush to prejudge bhahwa Al Muhajir is only intended to shut up, and beruzlah regardless of race and the surrounding community. No. Al Muhajir aims to establish a new society, in this new country, according ideals and beliefs.Therefore, on arrival in this country endlessly Al Muhajir constantly struggling against the Ibadhiah [4] which is the majority of Hadramaut. Ie after failing to dialogue with them as well, so that the weapons should be forced to speak. Al Muhajir and his followers are few in number, had received support from the residents of Wadi Dau'an Jubail sympathetic to the Ahlul Bayt.Way of life Al Muhajir (seek peace and truth) is received later by his grandchildren and really affect their lives, eventually their life is almost the same in all the stages of history, as will be mentioned later.Stages of History AlawiyinIndeed the history of the development of Alawiyin, goes up and up and post-letters, in accordance with their ever-changing life. however, class Alawiyin always maintain its identity, which cling to the Book of GOD (the Koran) and Sunna (teachings of the prophet Muhammad in all areas of life) sublime coherent and intact Islam.The historical development of Alawiyin - in our view can be divided into four stages, as follows:Stage - Century (AH) - ZamanFirst - All 3 s / d All 7 - Ahmad Al-Muhajir s / d M. Al-Faqih al-MuqaddamSecond - Ke-7 s / d The 11 - M. Al-Faqih al-Muqaddam s / d Abdullah Al-HaddadThird - The 11 s / d All 14Fourth - The 14 s / d NowThe stages were followed by differences in degree and designation for Alawinyin prominent figures, then the designation or title of each different stage with a degree or designation at another stage. As follows :Stage ------ Degree

 First ----- Al-ImamBoth ------ As-SyechThird ------ Al-HabibFourth ----- As-SayidDesignation so that people use the figures Alawiyin at each stage.Nevertheless, I do not mean to say that the designations and titles were specific for Alawiyin figures. It's just that - as is known designations and titles that are more popular for their use.

    THE FIRST STAGEThe first phase of the history of life Alawiyin has a privilege as a stage of development and assimilation of new life with new people in a new country. At this stage, the figures have been successfully influence public Alawiyin Hadramaut and adjust to their lives. Characters Alawiyin in everyday life is really similar to the life of the Prophet's companions figures in the first period of Islam, whether in science, morals and worship.When new is in the middle rnasyarakat Hadramaut. Al Muhajir faced with the inevitable jihad atmosphere. Al Muhajir when it had to fight the group ibadhiah ", either verbally or with weapons, so that al Muhajir managed to spread the teachings of" Ahlus Sunnah as clearly described in the history books that menerang biography (Biography) Al Muhajir. Later, his sons and his descendants continue the move, leading the Hadramaut community in the field of science, culture and economy. Even in the political field that is supervising and guiding (rulers) for the achievement of public interest, without ambition to hold the reins of power in practice.Figures Alawiyin at this stage, are Priests mujtahid (in the sense not to follow or attached to one of the schools) as narrated by some scholars, each of which famous personalities with the title of "Imam" like Imam Al Muhajir, Imam Alawi bin Ubaidillah and others.However, ijtihad they often corresponded with Imam Assyafi'i in madzhabnya The largest share aspects of their beliefs, just as their ancestors until Imam Ali bin Abi Talib raAlawiyin figures have brought most of their wealth from the country of origin, namely Basrah (Iraq). Wealth is very large in number so that they can buy the land, gardens, buildings, and so on in this country. Wealth is also developed in the field of agriculture which is the main business and main source Alawiyin that stage.In such circumstances, they are constantly reminded of karnpung pages and occasional longing arises when the memory of the past in the land of Iraq, so they rnembuat symbols with narna parks, gardens and rest had left it.In this phase, each featuring a private noble Alawi with several features such as science. morals. and worship. authority, so the family is known and distinguished by the public because of the characteristics of that glory.Characters Science AlawiyinScience controlled Alawiyin figures this stage include: Tafsir Hadith, Fiqh, Literature / Language, methods of debate and discussion, as well as other sciences, which have developed rapidly adult including Sufism. Only mysticism have gained more attention and more specifically on the figures later stage. Figures this stage regard Sufism as a practical deeds and harbor as a scientific theory only.Morals and manners AlawiyinThe most prominent properties for an Alawi this stage are: generosity, and courage (as the descendants of Bani Hashim general characteristics). These properties offset by tawadhu 'humble), in addition to a firm and uncompromising in defending the truth. pay attention to the field of heroism, using the tools of war and carry it on certain occasions.The nature of the latter is then utilized to change the figures Alawiyin next generation, that in using the tools of war and carry it violate tradition and contrary to good manners this is true since Ba'alawi Sada follow "Terakat Sufism" in the seventh century when Imam Al Faqih Al Muqoddam accept "Khirqah" (Clothes Sufism) and Shaykh Abu Madyan, Maghrib Sufi figures of the country (northern Africa). Since then Al Fagih Al Muqoddam away from the use of weapons to pursue science in a peaceful atmosphere.Huhungan Alawiyin with Outside WorldIt is the character and nature of an Alawi, never felt at ease in a certain area, then stay for life. Live freely and go where we have to look for new areas of the character and characteristics. One area only seen narrow and did not give satisfaction to develop ideals and achieve its objectives.Especially in a country like Hadramaut, the country will force its inhabitants to emigrate because of the narrowness of the field to life. in addition to the unrest and bloodshed between tribes that have always raged. due to the absence of a strong and stable government.Oieh Therefore, an Alawi - as well as the population at large Hadramaut - travel to neighboring countries, such as Yemen, Hijaz, Sham and. Iraq, both for the purposes of cultural, economic, and religious differences.At first, Alawiyin seringkaii forth visit to Iraq - the country of their origin - to be reunited with relatives. check out the wealth left behind, even today the descendants of Imam Muhammad bin Isa Al Rumi (siblings Al Muhajir) continue also growing in this country.Something that should be underlined here is that the figure Alawiyin prominent figures in the development stage, is made up of descendants of Imam Ubaidullah bin Ahmad Al Muhajir bin Isa Al Rumi, namely Basri, Jadid and Alawites. Full leaders held by the descendants of the first two, namely Basri and Jadid. However, their offspring then stopped and unsustainable, that in the seventh century AH there is no longer one of their descendants. Dear historians do not serve for our services and the role that was played by heredity Basri and Jadid, except for the names of some characters are recorded, which include Expert Hadith Imam Imam Abu Hasan Ali bin Muhammad bin Jadid (died 620 AH) and Imam Salim bin Basri (died 604 AH)The figures of this stage just after the time of derivative Alawi bin Ahmad bin Isa Al Rumi (from Alawi inilan come Alawiyin designation for keturunaannya). Nevertheless, the whole lineage Alawiyin always through five series nasab alone, which suggests that the new Alawiyin grown and branched out after the sixth century H. circuit pedigree to five persons are: Mohammed bin Ali bin Alawi bin Alawi bin Munammad (bin Ubaidullah bin Ahmad Al-Muhajir).Among the sons and daughters of Muhammad bin Ali bin Alawi (famous Sahib title Mirbath, died 556 AH), which reproduce only two sons, namely Imam Alawi, uncle (brother of the father) Al Faqih Al Mugaddam, and Imam Ali ibn Muhammad, father Al Faqih al Muqaddam. In both these people covered the whole nasab Al-Alawiyin, such as the inclusion of the entire Al-Husainiyin nasab at Imam Ali Zainal Abidin, and then to his son Mohammed Al Bagir.Ubaidillah is the son of Imam Ahmad bin Isa Al Muhajir Arrumi Annaqib bin Muhammad bin Ali Al-Uraidhi bin Ja'far bin Muharnmad Asshadiq Albaqir Zainal Abidin bin Ali bin Husayn bin Ali bin Abi Talib, the husband of Siti Fatimah Azzahra 'daughter of the Messenger of God peace be upon him.

    SECOND STAGE (a)This stage begins-as we have explained at the beginning of the lecture - from the seventh century until approached H H. Namely the ninth century from the time of Al Fagih Al Muqaddam until close to the time of Al-Habib Abdullah Al Haddad. Figures of this stage is famous for the title of "Sheikh". If we want to make a comparison between the figures of this period, which is between the characters are the Imams such as Al Faqih Mugaddam [5], Assegaf [6], Al Muhdhar [7], Al-A'idarus [8], Zain Al-A'bidin Al-A'idarus [9] with no here should we express objectively, that figures this stage, in fact as evidenced through the work and the results of their writing, does not achieve results or top quality, good in the writing of scientific works and in poetry. We did not even encounter between their work that shows the genius and excellence in the fields of science and culture which can compensate for their excellence in the field of morals and religious practice.That, apparently, is caused by the influence of Sufism in-depth, so that the figures of this stage is not so concerned for the work, both in the field of cultural and scientific works (because Sufism only pay attention to aspects of spirituality without giving considerable attention to the terms -segi outward - trans.). If anything, it was not much to do. That is, regardless of the use of language that is beautiful, elected and neatly arranged in a strong appearance. In writing, the figures of this stage is often used colloquially (or the local dialect) in expressing a nature, and the way it is without regard to the composition or style.As in economics, then this stage has been increased compared with the previous stage. If the previous stage activities are limited to the agricultural sector alone, with their wealth invested only in this field alone, then Alawiyin at this stage - in addition to agriculture - has also invested in the field of trade. They established trading centers in coastal Hadramawt, Aden and Yemen. They also held a trade trip to India and other countries, along with propaganda broadcast the Islamic religion. As for the trip to the East (the countries of Southeast Asia), for both these goals, it was just they did then (ie, about the eleventh century H. - trans.). In this way they expand the trade area as well as its activities in the country with mengalirya flow of goods and money, which was previously confined their activities on agriculture alone.It should be noted, though figures Alawiyin perform various economic activities, but thanks to strict discipline, strength of faith and piety, they remain diligent in conducting worship, read-wird wird special, and preaching. God has been pleased to give a blessing time by dividing each activity carefully, so that it can carry out all these activities perfectly, according balance outlined by the Shari'ah.Speaking about the level kesufian Alawiyin this stage, then as has been stated at the beginning of the lecture. that "Sufi Mysticism" was unknown in Hadramaut in the early seventh century AH when Sheikh Abu Madyan - Sufi expert figures from dusk country (northern Africa) sent his disciples trusted to country Hadramaut to contact Alfagih Al Muqaddam specifically and some other scholars this country. In the meantime, Sheikh Abu Madyan also send "khirqah" Sufism, in the form of a piece of cloth which is applied by a teacher (Sufism) to his student, thus a teacher is entitled rnengarahkan his student education (in Sufism).Through a student, as an intermediary, Sheikh Abu Madyan put "khirqah" it told Al Faqih Al Muqaddam. When Sheikh Abu Marwan, teacher Al Faqih Al Muqaddam knew it, he became angry, as well as some scholars Tarim who do not like it, because they worry about losing their ideals and their plans for personifying Al Faqih Al Muqaddam as a leader and Imam. When it Alfagih Almugaddam learn several disciplines of Sheikh Abu Marwan with often unarmed, sometimes even while studying he put the sword across his upper thighs.People who are less than happy with the act of Al Faqih al Muqaddam, thinking what would be done by Al Faqih al Muqaddam is one congregation only pay attention solely facets spirituality regardless of worldly affairs. But really Alfagih more thoughtful and far-sighted and wide. He was not wearing his menginginkanm patched rags (muragga'at), wandering aimlessly as "Darweesh" (the 'fakir') who perform odd ways to draw closer to God, or run a spiritual exercises (excessive). Al Faqih al Muqaddam prohibit bertaklid blind followers of the teacher, especially in matters that there is the possibility of conflict with the Bible and the Sunnah.Congregation embraced by Alfagih Al Muqaddam and his followers are "Atthariqah Al-Alawiyah" which essentially is to follow what is written in the Bible (Koran) and Assunnah (teachings of the Prophet), imitate the Islamic leaders first period (the Companions and tabi 'in). That is what is stated in their books, lectures and advice religion, and their correspondence between one another, and strengthened also by the behavior and actions of the Salaf Al alawiyin.This was disclosed by one of the characters Alawiyin namely Habib Abdullah Al Haddad in a verse poem as follows:Be firm thou adhering to the Book of Allah, follow the Sunnah of the ProphetAs well as the Salaf previous teladanilah May God give you His guidanceSimilarly stated by Al Habib Ali bin Muhammad Al-Ethiopia:So this is pure deeds of any mixturePlus the knowledge and nobility of morals and wird-wird enoughThus it is clear, Alawiyin class followers of the Sufi mysticism, but they do not preclude Sufism to perform the duties of life, both social (social), family and personal. In terms of this Sufism, Alawiyin resemble the Prophet and his companions were well-known tabi'in with kesufiannya but is not prevented from spreading jihad science and propaganda.The Alawiyin are adherents of Sufism cored schools ascetic attitude. However ascetic did not deter them to collect treasures an enormous amount of origin obtained through the reasonable and lawful, which is then distributed to the public interest, entertain guests, build mosques with reserve endowments for funding, dig wells to provide clean water that is necessary, open kitchens age, and established a boarding school for science and disseminate propaganda to the path of Allah. Ensuring peace and improve relations between the disputing factions, charity and help those who need assistance.The Alawiyin are those adherents of Sufi schools of Shafi'i, but they are not bertaklid to Shafi in all respects. In certain matters, they leave Shafi opinion.The Alawiyin are adherents of Al-Ash'ari (in matters of Tawheed), but they also left the schools of al-Ashari in some respects, such as the validity of imitation in the matter of faith.Although figures Alawiyin greatly admired the works of al-Ghazali as well as in the field of moral philosophy and mysticism, but they do not follow it bertaklid blind, but pay attention to shortcomings and weaknesses AlGhazaIi, so there figures among those saying. "In Ihya 'there are some statements can be removed with water if our eyes, we will do it" [10].The Alawiyin are Sufis, partly they like singing and song sound without actions that violate the morals, let alone drinking alcoholic beverages, as is done by some adherents of other congregations.

    SECOND STAGE (b)The Alawiyin are Sufis, partly they like singing and song sound without actions that violate the morals, let alone drinking alcoholic beverages, as is done by some adherents of other congregations.The Alawiyin are Sufis, but they do not retreat, or exercise excessively spiritual practice and beyond. Even if there is, it is very rare, and they do so in a way that does not damage, both physical and mental, and aims solely to educate the soul, eliminates the properties of the weakness and spiritual defilement, in an effort to cleanse themselves from the bondage of lust anger and lust.The Alawiyin is the Sufi, but Sufism they do not prohibit the great figures and scholars they occupy important positions: as a judge, giving fatwa (Mufti), professors, or businessmen in agriculture, commerce or trade, both as leaders and implementers.Alfagih Al-Muqaddam - for example - the father Alawiyin in Sufism, may we never thought that the act Alfagih care of plantations and rice fields themselves, the household and family, sometimes even their own shopping to the market. We may never rnembayangkan that Alfagih estate is made up of thousands of palm trees and the fruit of the date palm plantation crops - such as narrated in Al A'idarusiyah Lineage - is about 360 jars (zier). each jar containing about 1800 rathl (catty).The author of Almasyra 'Arrawiy tells the story of Abdullah bin Alawi Alhabib wealth. [11] Al-faqih Putera Al-Muqaddam (died 731 AH) bin Alawi Abdullah has been donating to the mosque of Bani Alawi in Tarim worth 90,000 dinars. He has a fixed list that includes registered names of people who require assistance, in addition to prizes given to the poets. Nevertheless, in terms of mysticism and worship, almost no one can match him. Being of science, it has been noted that he had studied the thousand Sheikh (teacher) composed of scholars Yarnan, Hadramaut, Hijaz, Iraq and the Maghreb (North Africa).Similarly, Habib Assagaf, no matter how many activities and preoccupations in rnengerjakan wird, remembrance and rnengajar, but has plantations and paddy fields were vast and requested a report on the costs incurred by the workers, the time between Maghrib and Isha ', as narrated by Alkhathib, the author of Aljauhar. Its date Pohonpohon overwhelming, not least among the trees planted with his own hands, as he read the letter Yasin on each tree planted.Habib Al Muhdhar son Assaqaf, was a great scholar who is believed to be a guardian of God, however classified as a fairly rich, whose wealth among which are ships, farms, orchards of dates and others, as described it in in his will.Similarly, Imam Abubakar Al-A'dani, son of Habib Al-A'idarus (whose tomb is quite well known in the city of Aden) belonging to a wealthy at zamannya.Setiap the cut 30 goats to entertain guests in the iftar as noted by author biography. Al-A'dani had repaid debts his father after the death of as many as 30 thousand dinars. Al-A'dani died 914 H.Similarly, the descendants of Sheikh Abdullah bin Al-A'idarus (nephew AlA'dani), which are associated with the kings of India. We will be amazed to learn the history of their lives, because in addition to the results of their scientific work copyright and social improvement that they do and their perseverance in the field of science and worship, these figures were able to have such great wealth, rival kings and princes. Being the majority of wealth is, dinafkahkan for social improvement and public interest. [12]So, faharn mysticism embraced by groups Alawiyin Sufism is natural and healthy, not bringing his lead to fanaticism and old-fashioned (necrosis) or lead to extremism and dissenter. Sufism they are middle attitude that maintains a balance in all aspects.It should be noted here, that what is connected to the figures Alawiyin form of exercise is very much in general are not able to do ordinary people as well as contrary to the instincts reasonable, whether it be not sleep day and night for several years to stop eating and drinking decades days continuously, and mengkhatamkan reading of the Qur'an several times during the day and several times during the night. It - it is simply a matter semacarn special measures that can only be done by certain people who were indeed given the willingness and ability of God, in addition to the inner willingness to do so. Semacarn these things simply can not be done by other than them because it is special and is an exception and the public. Even their own communities regard it as something strange, so if there are told, is simply expressed admiration for something extraordinary.But things semacarn it is okay to be classified as "miracles" which has been described by scholars (Sufism) clearly. It should also be noted here, that the statements are sometimes spoken by several figures Alawiyin particular - as noted by some writers of history prior to the birth is contrary to the principles of Personality ', and which is known as syathahat is not because they have believes schools "wahdat form" (pantheism), nor to declare the vanity and pride, as alleged by some people. For personal hygiene and honesty of the characters quite well known in history. In essence, the allegations leveled by the time they are in a state of strange and extraordinary, where they are in the atmosphere of the unconscious (mortal state), so that what is said that it can be forgiven, and can not be recorded as a violation that resulted in sin, let alone Kufr.No matter how well it is not fitting for such things as it is broadcast, since they themselves did not rnenyukainya.Alawiyin organization "Annagabah"In the first stage of the historical development of Alawiyin, sebelurn branches and tribes, the Alawiyin not feel the need to create a special social system as a regulator of their lives. It is enough for this group to have one or a few leaders who are automatically recognized as the leader of a family or clan.Only in the second stage in the history of Alawiyin, after rnenjadi numerous and scattered to various regions terasalah for Alawiyin leaders to defend and maintain their position and interests, protect the honor and solve problems that arise, both internally and externally. This system is known as "Nagabah".The new system was held at the time of Al-Muhdhar, ie at the end of the ninth century Hijri, where Al Muhdhar once elected as Naqib. Council "Nagabah" consists of ten members elected. Each member represents a family group or tribe and confirmed by the tribal elders 5 people and guarantees all the rights and obligations imposed upon their representatives, as implied in the text of the charter approved by figures Alawiyin and never published in the magazine Al-Jam'iyah , NorNor 8, the year 1357 H.Council consisting of 10 members is rnengatur everything that is necessary in the interests of, and consistent also with the teachings of the Shari'ah and approved by the general leader. When a decision has been set it is referred to the general manager (or Nagib) for endorsement and subsequently implemented.
 Thus it is clear, ten board members each are representatives or Naqib-Naqib of each group or tribe, were representatives was led by "Naqib Annagabah" [or Naqib the Naqib] which became known also as "Nagib Al-Ashraf ". Each board member is very docile and obedient to it. And to him also returned any problems, as well as the implementation of the organization and improvement, in addition he is a symbol of strength, the deal, prestige and influence Alawiyin.In solving the problems faced, the agency will take a peaceful way. But if it does not succeed, it is used way of boycotts, namely Nagib cut ties with people who are considered an offense or defiant, by refusing to shake hands (greet) or by other means. 'Measures will be followed by all Alawiyin Naqib, and that person back to the right path.What we are bersumberkan charter tuturkan we have mentioned, above and at the time set by Alawiyin Al Muhdhar, and supported and signature when it is Tarim Sultan, Sultan bin Duais bin Yamani. Sultan promised to help implement the provisions contained in the charter, which was followed by the signature of the whole Naqib (councilors) and its supporters that the overall amount of not less than 50 people.It is unfortunate that the text of the charter is not rnenyebutkan date and year of writing and also does not mention the sequence name (list) of Nagib ever take the job, but to reread the books of biography Alawiyin, as kitah Al-Masyra 'Arrawiy and other -Other, explained that among the famous Naqib, among others, is Al-A'idarus Al-Akbar (died 865 AH). Because after Al Muhdhar death, figures Alawiyin have agreed to lift the bin Hasan bin Muhammad Asad Allah, which is famous for the title Jamalullail to be appointed as Nagib, but he refused and pointed to Al-A'idarus instead, which was still young adults , but has shown the ability to assume the position. Finally - after first rejecting too - Al-A'idarus receive. Substitute A1-A'idarus is Ahmad bin Alawi Bajahdab who died in 973 H. Next Abdullah bin Sheikh bin Abubakar Al-A'idarus (died 1019 AH), and then his son named Zainal Abidin (died 1041 AH).As in times setanjutnya I did not find the historical record that confirms the existence of an Naqib chosen, although it sometimes happens leadership Alawiyin a character solely because of the appeal of charisma and force of personality in addition it meets the requirements for the post as Naqib.In the later period had been raised also a system "Manshabah", which is widespread in some areas of Hadramaut. Tasks "Munshib" is basically reconcile the dispute between the tribes who bear arms, ilrnu and disseminate propaganda, entertain guests who come to visit. This matter will be discussed more broadly later.Once during lately emerged a figure that mengugguli figures Alawiyin others in science, influence and generosity, namely personal Habib Muhammad bin Tahir Al-Haddad (died 1316 AH) so the figures Alawiyin Agree to lift as Nagib , They have signed a charter for the appointment. however there is a character who is very well known and influential not approve the appointment. Namely Habib Husein bin Hamid Al-Muhdhar, so that the plan ultimately failed.There is also a history of yarg explained, in addition to the Habib Husein there are two other figures who disagree. Thus, the act of opposition to the removal of just three people, but they are people who are strong enough, so little opposition that it can rnengalahkan majority approved ..Perhaps, if the appointment as Nagib Al-Haddad is done, this figure will be able to pull back to a way of life Alawiyin pendahu pendahunya, and revive the glorious traditions are almost lost.

    STAGE THREE
 This stage begins and the eleventh century to the fourteenth century H. H. figures of this century known by the title "Habib", such as Habib Abdullah Al-Haddad, Habib bin Ahmad Al-Ethiopia Zen, Habib Hasan bin Salih Al-Bahr Al Jufrie etc.Scientific level and Sufism this stage - in general - are below the previous level. Nevertheless, it has appeared on stage the figures are quite prominent and privileged individuals no less a role than the figures the two previous stages. Utarna figure this stage is Habib Abdullah Al-Haddad (died 1132 AH) - a figure the top of Group Alawiyin that time, and Habib Abdurrahman bin Abdullah Bilfagih (died 1163 AH).The Hijrah AlawiyinThis stage is characterized by swift currents move - exceeding the previous periods - to India, in the eleventh and twelfth centuries H. which then continues to move to the countries of Southeast Asia (Indonesia and Malaysia) in the following centuries.
The factors that encourage Alawiyin do hijra are as discussed above in alawiyin development during the first stage coupled with developments in Hadramaut exceed alawiyin earlier times. So that those who are outside larger than those in their own homeland, where in the country they Hadramaut - possibilities that are available are not able to give satisfaction to the realization of their ideals.Therefore, it seems only natural when they emigrate, then make the new area as his homeland. And not weird anyway if they then stand, and showed remarkable abilities so as to occupy important positions, control of the economy, religious activities and sometimes also the executive power. The Alawiyin in this case was also attended by other factions who migrated from Hadramaut, both those who migrated to the Far East, East Africa, Hijaz (Saudi Arabia) and others. There is even among those who later founded the kingdom or sultanate whose legacy can still be seen today. Like the royal Al 'Aidarus in Surrat (India), Sultanate of Al-Qadri and Al-Sheikh Abubakar in Comoros (Comores), Al-Syahab in Siak, Al-Qadri in London and Al-Bafagih in the Philippines.These kingdoms has a detailed history, some of which was published by the magazine Al-Alawiyah Arrabithah and magazines Annahdhah Al Hadhramiyah. Both of these sources can be used as research material for those interested to rnengkajinya. Through the Alawiyin, Islam is widespread in Indonesia, Malaysia and the Philippines.Hijrah the Alawiyin - and their relatives other than Hadramaut - to neighboring countries (Arab countries in the Middle East), does not much affect traditions, as well as their language, namely in countries speaking Arabic, such as the Hijaz (Saudi Arabia), the Gulf countries, Egypt, Sham (Syria) and the Sudan, despite the country in the last three of their number is not a lot.As for overseas outside of Arabia, as Islamic countries mentioned above, then they themselves have entered kinship through marriage to strengthen the relationship with the locals, because it is difficult for them to bring their families together. Had such occurred (ie rnembawa wives and their children), the Arabic language will be faster and more widely spread, as the language of the Koran were honored by Muslims.However, although it has done assimilation in areas that are far removed it, but until a long time they still rnemelihara tradition and the memory of the homeland, especially Tarim, as a center of science and Alawiyin center. Once in a while they are visiting the country for pilgrimage. Just a few centuries later their relationship with the country of origin is reduced, so easily influenced by the environment in which they live, for added dissolved in a pot reference, although religion and customs that right is maintained.Even during Alawiyin while still visiting the country of origin, they have mernbawa culture and traditions of India, Java (Indonesia), and other regions or countries in which they live. This was evident in the early thirteenth century H.Is very strange if there are interim figures Alawiyin against hijrahnya Alawiyin out and advocated vigorously in order for them to remain in the country (Hadramaut), especially in the third last century - but not among thinkers or elders who are trying in earnest gave way that could obstruct the flow rate of this move. Namely to spread awareness, promote agriculture, making them feel satisfied to live simply and leave harmful traditions. If any, people are quite warned such a case, it is very little. Among them was Habib Muhsin bin Alawi Assaqaf (died 1293 AH)As not to move at all from Hadramaut - both for Alawiyin and Hadramaut population as a whole - indeed are things that are not possible by the state of the country itself since time immemorial.The Munshib

 At this stage of development, was born position "Munshib". The office itself is known as "Manshabah". Most Munshib Alawiyin appeared in the eleventh century and twelfth century H. As Munshib Al-Attas, Munshib Al 'Aidarus, Munshib Al-Sheikh Abubakar bin Salim, Munshib Alhabsyi, Munshib Al Haddad, Al-Jufri, Al-Alawi bin Ali Al -Syathiri, Al-Abu Numay and others.Tasks performed by this institution is a noble task and beneficial, both for religion and for fellow human beings. Office holders - which received it for generations - always trying to reconcile the tribes in dispute - particularly the dispute between tribes bersenjaia - entertain guests who come to visit, help the weak, provide guidance to those who need guidance and assistance to who need help.This institution continues to play its role to date (1948 AD), according to the purpose "Manshabah" which was set for him. The Munshib not uncommon expense of property and personal interests for the sake of duty and his post. Only a generation that is then utilized usually weakened when compared to its predecessor, both in the field of expertise, capability and authority, so that gradually, these agencies increasingly reduced role. It terutarna due to lack of attention to education, both ilrnu and expertise, pursuant to, what was formerly controlled by their fathers.Alawiyin group and PoliticsIn the past chapters have discussed the historical development of Alawiyin in many areas of life in the three previous stages. Now only the political field.Is a principle that rnenjadi grip Alawiyin figures, they always keep themselves and will not interfere in political affairs, except in matters closely related to the common interests and interests. That is by using their spiritual influence, and only in certain limits.Mentioned in the biography that Al Muhdhar, Al-A'idarus. Al-A'dani, Zain al-A'bidin Al-A'idarus, Al-Haddad and others sometimes they hang out with the kings and rulers of the country and hold a letter rnenyurat with them. The rulers were also often seek advice and guidance from these figures, and expect their prayers. However, when examined their relationship with the authorities it is clear that their relationship is nothing more than directing the authorities to conduct policy in accordance with justice and the public interest.Although figures have Alawiyin spiritual influence sizeable among the tribes armed, but they never; exploit the influence it for purposes that are not feasible.If only they direct interest, for personal gain, or ambition to achieve political power, they can easily accomplish what cool them. At times it often opens opportunities and opportunities exist, but they never use it, as it is known by those who are obeying and examines the history of Hadramaut. As in the events that occurred between Zain 'Al-Abidin AI-A'idarus with Hasan ibn al-Qasim, the Imam of Yemen Zaydiyyah groups, events Sahl Sheikh Hussein bin Awadh gharamah, it is tangible evidence for what is proposed earlier. "[13]In this case, could presumably put forward reasons such as has been mentioned before, about the scarcity of written works in the fields of science, and culture, so it is due to the influence of Sufism in the soul rnereka? Or there may be other reasons that until now has not been revealed to remember what happened in practice is often much different from the basic theory alone?However, it is clear, that Alawiyin never tried, let alone adventure, to achieve success in the political field both to establish the kingdom or sultanate, as performed by the brothers and their cousins ​​are Syarif-Sharif of Mecca, the Sultan of the country Maghrib (North Africa ) and the Imam in Yemen.The presence of certain personalities from the Alawiyin've managed to set up the kingdom or sultanate, as mentioned before, it can not be used as a common basis for the way of life of the Salaf and Alawiyin figures. Sometimes the effect is so strong circumstances to determine the attitude. Such an atmosphere that makes temporary leadership of Alawiyin mernegang and can not swerve to avoid the post.

    FOURTH STAGEThis stage started from the fourteenth century AH until now. Namely, in this article we will talk about where we are now, in order to make a comparison between our own behavior and our previous history of the Salaf.It is very unfortunate that this stage - compared with the previous stages - a period of decline and deterioration in almost all areas of life. Even setbacks and this deterioration is a common symptom that afflicts the whole Islamic world.Nevertheless, the difference between the first stage with the next steps really felt. The further the train of history goes, the more distant it feels decline and deterioration, the receding light Alawiyin grandeur and sinking to the bottom.Such a situation is the reverse of the nations 'living', which is more and more advanced (14)Diagnosis and TreatmentThe main factor that caused the setbacks is the absence of a true and proper education. Salaf we first are the ones that most experts in this field. Through it, they steer their sons according to what they want and they want to rnemuaskan their hearts. Colleges and faculties of the Alawiyin is open nature and the environment itself.Is wrong if we assume that our environment, our schools, our study groups majlis-majlis is now the educational facilities in which channeled teachings as previously taught by the Salaf to their sons. Even the fact that we see is the opposite of what was formerly done by the Salaf.Demoralization among temporary Alawiyin has reached its lowest level, as well as the decline of science, in addition to the spread of social ills.As a result, today we are experiencing a terrible setback, but the way to overcome all of it is clear, that is, back to follow the way of life of the Salaf in science, morality and charity, so that all the actions that we do in accordance with our status in society. Similarly, the Muslims as a whole. Therefore, "the end of this people is not going to be good, but in ways that advance fixing predecessor", as confirmed by the great leader of this people, the Messenger of Allah r.Let us try. And God will always help those who defend and uphold his teachings.

    CLOSINGThus the lecture that we convey in a place full of blessing, which is the residence of Al Faqih AlMuqaddam in Tarim, when blessed, namely the seventh decade of the fourteenth century Hijrah, which is endowed with the arrangement. Insha Allah. We extend to anyone who is willing to publish it with some additional notes as needed.Only to Allah we lean back and surrender, and please taufik order to achieve the truth.

    LIST OF REFERENCESName Book / Author1. Aljauhar Assyaffaf fi Managib Assadah Al Ashraf (Manuscript): Abdurrahman Al Khatib2. Ghurar Albaha Addhawi fi Manaqib Assadah Bani Alawi (Manuscript): Muhammad Ali Kherid3. Atthiraz Almu'lam - Assilsilah Al-A'idarusiyah (Manuscript): Sheikh bin Abdullah AI-A'idarus4. Notes Lecturer (Manuscript): Muhammad Ahmad Assyatthiri5. Almasyra 'Arrawiy fi Manaqib Assadah Bani Al-Kiram Alawiy: Muhammad Abubakar Syilliy6. Syarhul Ainiyah: Ahmad bin Zen Alhabsyi7. Magazine Arrabithah Al-Alawiyah: Ahmad Abdullah Assaqaf
 FOOTNOTES / FOOTNOTE01. Abdullah bin Alwi bin Ahmad bin Abdullah bin Muhammad Al -Haddad. God has given Al Haddad memorized extraordinary power, so it has memorized the Qur'an entirely in a small age. Despite the disease that causes it to be a blind, but the sharpness of the heart and intelligence of their berpenglihatan exceed his thoughts perfectly. Al-Haddad had been able to master various sciences taught by teachers at him, then emerged as a major figure in the sciences of Shari'ah, Sufism and language, then berdatanganlah students from all over to drink in the source of these heavy science. In addition to lessons delivered directly, Al Haddad has also authored several books which later spread. Al Haddad works include: Annasha'ih Addiniyah, Minutes Almu'awanah, a Diwan (collection of poems) and others. Tarim died in 1132 H.02. Ali bin Abdurrahman bin Abubakar As Sakran Assagaf, holds AsSakran (lovelorn Divine). Famous in various fields of science, especially Sufism. As wird Sakran are still widely read. Died 895 H.03. Ahmad bin Isa bin Muhammad Rumi Ar An Naqib bin Ali Al-Uraidhi Ja'farAsshadiq bin Muhammad bin Al-Bagir Zainal Abidin bin Ali bin Husin. Al Muhajir Ila Allah (who emigrated sue the pleasure of Allah) left Basrah in Iraq in the year 317 AH with family and followers numbering 70 people, headed Hijaz (Saudi Arabia), then to Yemen (North), and further Hadramaut (South Yemen ). Al Muhajir up in Hadramaut in the year 318 H and for the first time set up home in Hajrain, then moved to Husayisah where he lived until his death in the year 345 H.04. Ibadhiah is one Khawaarij under the leadership of Abdullah bin Ibadh. Many times these groups rebelled against the rule of the Umayyads and the most famous is their revolt under the leadership of Abdullah bin Yahya, around the year 129 H. This group then developed its influence in Oman, Yemen and Hadramaut.05. Muhammad bin Ali bin Mohammed bin Ali bin Alawi bin Muhammad bin Ahmad bin Alawi bin Ubaidullah AlMuhajir. Al-Fagih al Muqaddam is the first to disseminate Alawiyin figure of Sufism, after wearing the "khirgah" (clothes Sufism) of a prominent Sufi expert, are Shaykh Abu Madyan. Al Faqih al Muqaddam receive "khirgah" it through an intermediary, Sheikh Abdurrahman bin Mohammed Al Muq'ad, a disciple of Sheikh Abu Madyan. Shaykh Abdurrahman sent by the teacher specifically for the task, but he died before he could meet in Makkah Al Fagih Al Muqaddam. However, before he died, he had delegated the mission to the friend that can be trusted is Sheikh Abdullah Al-Maghribi to convey "khirgah" to Al Fagih Al Muqaddam in Tarim, According to the book AlMasyra 'Arrawiy, Al Fagih Al Mugaddam has reached the degree of Al Mujtahid Al Muthlaq in the science of Shari'ah, - the tomb of Al Quthbiyah in the field of Sufism. His teacher, Shaykh Muhammad Al Faqih Bamarwan said Muqaddam qualified to occupy the post of AI-653 Death Imamah- H.06. Abdurrahman ibn Muhammad (Maula Addawilah) bin Ali bin Muhammad bin Alawiy Alfagih Al Muqaddam. The great scholar who has scored dozens of scholars, among them are his own sons, his brother Imam Al-Alawi bin Muhammad, Imam Ali Sa'ad bin Madzhij, Sheikh Ali bin Muhammad Al-Khathib and more. Assagaf title because of his position as a "protector", and the high degree of these scholars both in science and mysticism. Very well known as a philanthropist. Assagaf has set up 10 endowments accompanied mosque to meet the needs of mosques, kebunkebun Having lots of dates, but all the wealth in the least burdensome or bothering her, let alone hinder diligence in worship. "So if if to say to me," said Assagaf, "gardens was no fruit, I will dance with joy". Among the pearls Assagaf word is as follows: "Human beings all need science, science requires charity, charity requires reason and intellect requires taufik. All knowledge is useless without charity. Science and charity without faith is in vain. Science, charity and faith without following the sunnah is not accepted. Science, charity, goodwill and Sunnah without wara '(very carefully in running halal) is a loss ". Assaqaf died in 819 H.07. Umar bin Abdurrahman Al Muhdhar Assagqaf. Imam of his time in science, figure in Sufism. Famous for his generosity. His house is not pernab quiet of the guests who come to visit either for religious or worldly interests - Ensuring living several families who can not afford and set up three mosques. Umar Al Muhdhar known for a very efficacious prayer. Died 833 H08. Abdullah bin Abdurrahman bin Abubakar Assagaf famous title-A'idarus A1 (Alaydrus), he was 10 years old, when his father died and immediately taken care of by his uncle, Umar Al Muhdhar, which also acts as a teacher. He has studied the sciences of Shari'ah, Sufism and language. When the AI-Muhdhar died, he was 25 years old. Alawiyin figures have agreed to lift the Imam Muhammad bin Hasan. Jamal Al-Lail as Naqib, but refused and suggested that Abdullah Al-A'idarus lift it to replace his uncle. Great scholars who act disseminate science and propaganda, diligent and filling his time with worship, channeling his property to the public interest. In the book Almasyra 'stated: "In generosity like an emir, but in tawadhu' like a fakir". Very happy to show the favor of Allah upon him by wearing beautiful clothes, vehicles were magnificent and a nice home. Died 865 H.09. Ali Zain Al-Abidin bin Abdullah bin Sheikh Al 'Aidarus, is a well-known priest in various disciplines. The main teacher was his own father. He acted as a disciple and servant of his father, had never been apart for her father's life. After his father died, Zainal Abidin succeeded his father as Naqib, devote energy and thoughts for the benefit of society in general, and in particular Alawiyin. Zain Al-Abidin highly regarded and respected by the Sultan, where the Sultan did not decide anything before first asking the opinion of this Imam, even less Sultan came to her house for something of interest, both personal and public. Due to this high position, Zain Al-Abidin face many opponents, but always confronts them with a discreet way. so that eventually turned into a comrade opponent. in addition as a professor in Sharia sciences, Sufism and language, he mastered the matter of agriculture and other professions -bidang field; provide guidance to those who need directions, even at the end of his life he often treat those suffering from the disease, as a physician. Died in 1041 H10. Scholars have been satisfied with the works of Al-Ghazzali and Annawawi so do not feel the need to draw up its own books well in Shari'ah knowledge, Sufism and Morals. Their energies and thoughts to practice and propagate the teachings contained in the books.11. Abdullah bin Alawi bin Mohammed Al-Faqih al Muqaddam. After completing his education at his father and grandfather, Al Faqih Almugaddam, he continued his education in Yemen and Hijaz for learning from great scholars in both countries were then living in the Holy Land to disseminate knowledge and mengajarkanya. Due to teach in both holy cities of Mecca and Medina he was named Imam Al-Haramain and Mujaddid eighth century Hijri. When it comes news of the death of Imam Ali bin Alwi (biological siblings) where figures Hadramaut has written a letter ta'ziah and also asked him to return home to my hometown to lead the race and take the place of the deceased as a preacher and taught a variety of science to them claimants. Dozens of students have been molded into great scholars among them are his own sons, Ali, Ahmad and Muhammad. Died in Tarim, in the year 731 H12. Alawiyin have struggled-with all the people who come up against Portuguese attack Hadramaut coast with the aim of occupying the country in 1097 H. Thanks to the tenacity they have managed to expel the colonial Despite the fall of the martyrs in this event.13. One corroboration of the above are those where the Sultan Badr bin Thuwairiq intend to resign from his post and handed it to Al-Imam Hussein bin Sheikh Abubakar bin Salim (died 1044 AH). But Imam Hussein refused and stressed to the Sultan to keep taking office, and she will always help and accompany14. Despite the general atmosphere is very gloomy - at this stage - but there are also figures very prominently in the science of propaganda and social improvements such as Al-Imam Ali bin Muhammad Alhabsyi - Shohibul Mawlid Simtud Dhuror (died 1333 AH), Al-Imam Ahmad bin Hasan Al-Atthas - (died 1334 AH), Allama Abubakar bin Abdurrahman Syahab (died 1341 AH), Habib Muhammad bin Tahir Al-Haddad (died 1319 AH), Habib Husein bin Hamid Al Muhdhar (died in 1341 H. ), and many other figures. Nevertheless it is very inadequate when compared with the overall number of Alawiyin which is quite large in number and scattered in different directions.