Biography of KH. As’ad Syamsul Arifin

List of Contents

1.1 Born

Kiai Haji Raden As’ad Syamsul Arifin is the caretaker of the pesantren Salafiyah Syafi’iyah in Sukorejo Village, Asembagus District, Situbondo Regency. He is a great scholar as well as a figure from Nahdlatul Ulama with his last position as the Advisory Council (Musytasar) of the Nahdlatul Ulama Executive Board until the end of his life.

Kiai As’ad was born in Syi’ib Ali, Mecca in 1897 AD/1315 H. He is the first child of Raden Ibrahim and Siti Maimunah, both from Pamekasan, Madura. He has a younger brother named Abdurrahman. KH. R. As’ad Syamsul Arifin was born in the village of Syi’ib Ali, near the Grand Mosque, Mecca, when his parents performed the pilgrimage and settled there to deepen their Islamic knowledge. KH. R. As’ad Syamsul Arifin still has royal blood from his parents. His father, Raden Ibrahim (later known as K.H. Syamsul Arifin) is a descendant of Sunan Ampel from his father’s path. Meanwhile, from the mother’s side, he still has the lineage of Prince Ketandur, the grandson of Sunan Kudus.

At the age of six years, KH. R. As’ad Syamsul Arifin was brought by his parents to Pamekasan and lived in the pesantren Kembang Kuning, Pamekasan, Madura. While his younger brother, Abdurrahman, who was only four years old, was entrusted to Nyai Salhah, his mother’s cousin who still lives in Mecca. After five years living in Pamekasan, KH. R. As’ad Syamsul Arifin was invited by his father to move to Asembagus, Situbondo, which at that time was still a wilderness known to be haunted and inhabited by many wild animals and spirits. Kiai As’ad was invited by his father to move to the island of Java to spread Islam there.

1.2 Family History

When he taught at his father’s pesantren in 1938 AD Kiai As’ad married a Banyuanyar girl, Pamekasan, named Tuhfa the daughter of KH Abdul Majid this marriage was only two years apart and they had one child (passed away). In 1940 Kiai As’ad remarried a girl named Zubaidah and had 9 children:

1. Zainiyah
2. Nur Syarifah
3. Nafi’ah
4. R. Aini
5. Mukarromah
6. Makkiyah
7. R. Nasihin
8. Isyaiyah
9. KH. R. Fawaid

His two sons (Aini and Nasihin) passed away when they were young. Since then Kiai As’ad has always prayed to get another son” sengkok mandhar lanjanga omor ban mandhar andia anak lakek sebisa ngosae pesantren”(hopefully I will be given a long life and can have a son to replace my position in pesantren). The prayer was answered on November 17, 1968 a baby boy was born who was later named Ahmad Fawaid.

After that Kiai As’ad remarried a girl from the village of Mimbaan Situbondo named Zainab and was blessed with a son named Moh Kholil. After marrying Zainab, Kiai As’ad remarried his santri who came from Bondowoso, Khoiriyah, who had experienced lectures and had a bachelor’s degree in Sayri’ah, from this marriage a son named Abdurrahman was born, but the child died when still a child, besides Kiai As’ad also married Junaidah from Besuki, but until the end of his life he was not blessed with children.

1.3 Passed away
KH. R. As’ad Syamsul Arifin died at the age of 93 on August 4, 1990 in Situbondo, East Java. The last position at PBNU was the Advisory Council (Musytasar) of the NU Executive Board.

2.1 Wandering for Knowledge

Kiai As’ad is the son of an Islamic great master , since childhood he has received direct education from his father. At the age of 11, As’ad was invited by his father to travel to Java. When he was 13 years old, As’ad, a teenager, was sent by his father to the pesantren Banyuanyar under the guidance of Kiai Abdul Majid and Kiai Abdul Hamid.

Around the age of 16, As’ad continued his stay in Mecca to deepen his religious knowledge and was successfully accepted as a student at the Mecca Prayer School. In addition, he also became a student of several well-known teachers in Makkah including Shaykh Hasan al-Massad whose focus of study was in the form of nahwu and Arabic, Sayyid Muhammad Amin al Kutby in monotheism and fiqh, while in Arabic literature he studied with Sayyid Hasan. al-Yamani, and studied Sufism to Sayyid Abbas al-Maliki.

In studying in Mecca KH. R. As’ad Syamsul Arifin was friends with Zaini Mun’im, Ahmad Thoha, Ahmad Thoha Sumber Gayam, Baidlowi, etc. who had become great Kiai in Java, especially in their respective regions.

In 1924, after several years of studying in Mecca, KH. R. As’ad Syamsul Arifin then returned to Indonesia. After arriving in his village, he did not immediately teach at his father’s pesantren, KH. R. As’ad Syamsul Arifin decided to deepen his knowledge and continue his studies. He went to various pesantren and stopped from one pesantren to another, both to study and just to hope for blessings from the kiai.

KH. R. As’ad Syamsul Arifin recited in several pesantren in Java and Madura, including: Pesantren Sidogiri Pasuruan (KH. Nawawi), pesantren Siwalan Panji Buduran (KH. Khazin), Pesantren an-Nuqayah Guluk-Guluk Sumenep Madura, Pesantren Kademangan Bangkalan (KH. Muhammad Cholil) and Pesantren Tebu Ireng Jombang (KH. Hasyim Asy’ari).

In 1908, after moving to Situbondo, KH. R. As’ad Syamsul Arifin and his father along with the students who came from Madura cleared the pedestal (cut down the forest) in Sukorejo Hamlet to establish a pesantren and a village. The choice of the place was on the advice of two prominent scholars from Semarang, Habib Hasan Musawa and Kiai Asadullah.

The efforts of Kiai As’ad and his father finally materialized. A small pesantren consisting of a few small huts, a prayer room, and a student dormitory which at that time was still inhabited by a few people. Since 1914, the pesantren has developed along with the arrival of students from various surrounding areas. It was this pesantren that eventually became known as the pesantren Salafiyah Syafi’iyah.

Under the leadership of KH. R. As’ad Syamsul Arifin, pesantren Salafiyah Syafi’iyah is growing rapidly, with the number of students increasing to thousands. Then, the educational institutions of the pesantren were finally expanded, without leaving the old system that showed the characteristics of the pesantren. The pesantren established Madrasah Ibtidaiyah, Madrasah Tsanawiyah, and Madrasah Aliyah, then also established public schools such as Junior high school, senior high school, vocational school to the University of Ibrahimy.

2.2 His Masters

Teachers KH . R As’ad Syamsul Arifin when seeking knowledge from Mecca and in Indonesia are:

Sheikh Abbas al-Maliki
Sheikh Hasan al-Yamani
Sheikh Muhammad Amin al-Quthbi
Sheikh Hasan al-Massadi
Sheikh Bakir (K.H. Bakir from Yogyakarta)
Sheikh Sharif as-Sinqithi
KH Nawawi (pesantren Sidogiri)
KH Khozin (pesantren Buduran Panji, Sidoarjo)
KH Kholil (pesantren Bangkalan)
KH Hasyim Asy’ari (pesantren Tebu Ireng)
Habib Hasan Musawa
Kiai Asadullah

2.3 Establishing an Pesantren

In 1951, KH. R. As’ad Syamsul Arifin continued his father as the leader of pesantren Salafiyah Syafi’iyahin Situbondo.

3.1 His Children

Zainiyah
Nur Syarifah
Nafi’ah
Mukarromah
Nyai. Hj. Makkiyah As’ad
Isyaiyah As’ad
KH. R. Fawaid
KH. R. Kholil As’ad Syamsul Arifin

3.2 His Disciples

KH. R. As’ad Syamsul Arifin is seeking religious knowledge and formal education at the pesantren Salafiyah Syafi’iyah, Situbondo.

4.1 His Services

a. Become a Mediator for the founding of Nahdlatul Ulama

In 1924 AD, As’ad was summoned by his teacher, Kiai Muhammad Kholil Bangkalan. He was told to deliver a stick accompanied by a message from the Qur’anic verse in Surah Thaha verses 17-23 to Kiai Hasyim Asy’ari in Jombang.

After receiving the assignment, As’ad left for Jombang, on his way he was often made fun of. “In the middle of the trip, I was said to be a madman because I was still young, why did I carry a stick,” he recalled. After arriving in front of Kiai Hasyim, As’ad conveyed a stick and a message

from Kiai Kholil in the form of a verse from the Qur’an. Immediately, Kiai Hasyim’s face filled with tears.

A year later, As’ad was called back by Kiai Kholil to deliver a prayer beads (by draping it around his neck) and reading Ya Jabbar Ya Qahhar three times to Kiai Hasyim in Jombang. On the way to Jombang, As’ad never removed or changed the position of the prayer beads, he was of the opinion that when it was a kiai who draped it, the one who released it must also be a kiai, this is the nature of As’ad’s obedien

Since then Kiai As’ad stayed in Tebu Ireng, then Kiai As’ad was asked for help by Kiai Hasyim to extend an invitation to several Madurese scholars. The invitation contained a plan to form an organization of ulama And it was true that on January 31, 1926 (coinciding with 16 Rajab 1344 H), several prominent scholars from Java, Madura, and Kalimantan gathered to gather in Surabaya, and an organization called Nahdlotul Ulama or commonly known as NU.

b. Leading the Disarming of Japanese Troops at Garahan, Jember

In September and early October 1945, Kyai As’ad led the disarmament of Japanese troops in Garahan, Jember, East Java. This action was taken after the Japanese troops refused to hand over their weapons to the troops led by Kyai As’ad Syamsul Arifin. After their weapons were disarmed, the Japanese troops were then dispatched by train to Surabaya.

c. Mobilizing and Sending Sabilillah troops in Surabaya

On November 10, 1945, he assisted in the battle in Surabaya by sending members of the vanguard and troops from Sabilillah Situbondo as well as those from Bondowoso to the Tanjung Perak area. The troops he sent were involved in a fierce battle at the Red Bridge. In the battle of Surabaya, Kyai As’ad Syamsul Arifin was assisted by several other kyai, such as: Kyai Gufron, Kyai Ridwan, Kyai Ali, Kyai Muhammad Sedayu, Kyai Maksum, and Kyai Mahrus.

d. Leading the Guerrilla War in the Residency of Besuki

During the physical revolution in 1945-1949. Kyai As’ad Syamsul Arifin led a guerrilla war in several areas of the Besuki Residency. In the guerrilla war, he and his vanguard stole weapons belonging to the Dutch troops in the Dabasah Bondowoso Gunhouse area (around the end of July 1947). The stolen weapons were then distributed to the vanguard members. These weapons were eventually used to block the advance of the Dutch troops.

e. Appointed Personal Advisor to Deputy Prime Minister KH Idham Khalid

In 1956-1957, he was appointed Personal Advisor to Deputy Prime Minister KH Idham Khalid in the Ali Sastroamidjojo Cabinet. Furthermore, in 1957-1959 he was appointed as a constituent member of the Nahdlatul Ulama Party (NU). Other positions he has held include advisor to several NU administrators and politicians, including Subchan ZE.

f. Participated in founding the Indonesian Ulema Council (MUI)

In 1975, he co-founded the Indonesian Ulema Council (MUI). In the following year until his passed away, Kyai As’ad Syamsul Arifin developed more education at the pesantren he led. Kyai As’ad Syamsul Arifin passed away on August 4, 1990 and was buried in Situbondo, East Java.

4.2 His Works

i. Economics in Islam

This book is in Madurese language, written in Arabic letters, measuring 15 x 21.5 cm, and is 31 pages thick. Written on the eve of the first general election (15 December 1955). This book, originally titled At-Tajlib al-Barokah fi Fadli as-Sa’yi wa al Harokah, contains several verses of the Qor’an and the prophet’s hadith about the origin of life, farming and seeking other sustenance. In this book, Kiai As’ad positioned himself more as a moral caller, not at the level of the concept of Islamic economic strategy.

Kiai As’ad explained, human life has been provided by Allah. Humans as khalifaj of Allah on earth are recommended by Allah to explore and manage His created nature as an economic source, be it land, sea, air, plants and so on.

ii. Madura poetry

This poem, which is written in Arabic script, is in Madurese language. About 232 lines. This poem was written in the month of Ramadan, the year it was not found. This book can provide information that Kiai As’ad is also a poet and has a taste for art. This book is only a small part of his artistic works, which have been recorded or can be found. This book also indicates Kiai As’ad as a social observer, especially youth issues, accompanied by advice that is not too patronizing but interspersed with quite fresh humor. Among its contents: a glimpse of Kiai As’ad, advice for young people from the procedures for studying, the condition of bachelors (who are covered in “lifeless cloth” while sleeping, even though they are pillowed but have no “taste” and finally how miserable they are when they are sick because there is no one to serve, let alone a spoiled friend) to the procedures for choosing a mate. While in the matter of the procedure for studying in pesantren, Kiai As’ad recommends that before studying parents and their children face the teacher, surrender to the world and the hereafter. always say good, study hard, and often read the Qor’an. No less interesting, Kiai As’ad recommends that we maintain health (even obliged to provide medicines and must know health sciences).

iii. Friday Prayer Minutes

Book measuring 16.5 x 21.5 cm thick 19 pages. Written in Arabic letters. At the beginning of the book that discusses Friday prayers, it contains quotes from scholars from eleven books (among them: al-Umm, Fiqh al Madzahib al-Arba’ah and Nihayah al-Muhtaj) without being translated. Kiai As’ad then explained (in Madurese) the history of Friday prayers in one mosque. Then for several reasons (Kiai As’ad mentions 6 reasons) it is in a large and densely populated area that Friday prayers are allowed in several places. This book ends on page 13. While pages 14-19 contain the problem of pilgrimage to the grave and istighosah. To strengthen his argument, Kiai As’ad referred to the Qor’an, Hadith, and several prominent scholars. Basically, istighosah is the same as tawassul: that is asking for help from other people (prophets, scholars and saints) but in essence, who gives help from Allah.

iv. Isra Mi’raj

This book tells about the journey of the isra’ mi’raj of the Prophet Muhammad SAW, written in Arabic letters and in Madurese language, written on 27 Shawwal 1391 H or December 17, 1971, measuring 15 x 21.5 cm, and 21 pages thick. This book describes the events of the Prophet’s isra’ mi’raj. At the end of his writing, Kiai As’ad hopes that readers will provide input in the form of suggestions and corrections to his work. Besides that, he called on Muslim brothers to be real men, real men are people who know their obligations and duties as men. Likewise for Muslims to become real women who can know the essence of being a woman.

v. Tsalats Risa’il

This book measures 14.5 x 21 cm, 21 pages thick. This book is written in Arabic letters and in Indonesian in the foreword it is explained that the material of this book comes from the book Mafahim Yajib an Tushahhah by Sayyid Muhammad bin Alwi al Maliki and several other books and scholars. This book contains three topics. The first is the issue of the nature of Asyariyah (understanding the thoughts of Imam al-Asyari and his followers), the second is about Qodaniyah or Ahmadiyya, and the third is discussing a bit of creed, shari’a and the morals of ahlus-sunnah congregation.

vi. Indonesian Islamic Struggle Date

This book is 43 pages thick, measuring 15.5 x 21 cm using Arabic script in Indonesian, which discusses the history of the Wali Songo and the figures who spread Islam on the islands of Java and Madura. In this book, according to Kiai As’ad, after the Prophet’s passed away, the companions held deliberations to spread Islam to various countries. This book also discusses the key to success in the way of preaching Wali Songo which uses a direct approach to the community with full effort and praying accompanied by patience, workhard etc. At the end of the article, Kiai As’ad describes the scholars, especially the children and grandchildren of Wali Songo and his followers who spread Islam so that they could produce hundreds of pesantren and madrasas in Indonesia. Muhammad Khalil Bangkalan, KH Hasyim Asy’ari and other Kiai.

In Kiai As’ad’s view, the term “Wali Songo” does not mean there are nine people but nine in rank, degree, and influence.

vii. Treatise on monotheism

This Madura language book is 42 pages thick. This book is written in Arabic letters and is addressed to Sukorejo students who have entered the community. Moreover, in today’s society there are several attempts to undermine and destroy Islam. This book discusses the science of monotheism but focuses more on the problem of Sufism. For example, discussing the level of faith, the kinds of fana fillah, the purpose of entering the tarekat, the tarekat teacher, and waliyullah.

According to Kiai As’ad, there are two meanings of waliyullah. First, wali means a person who is made a lover by Allah. The two guardians mean people who are always obedient without having time to commit immorality. In this book, Kiai As’ad also reminds us not to ask to be sacred and famous. But we pray to be people who love and are pleased with Allah. According to Kiai As’ad, if someone claims to be a guardian, that person is actually not a guardian.

6.1 KH. R. As’ad Syamsul Arifin Initiator of the Establishment of NU

Kiai As’ad is a great cleric who is credited with founding the NU organization, and fighting for independence and education in Indonesia. He instilled the values of patriotism through pesantren with his father, Kiai Syamsul Arifin in 1914. Kiai As’ad also together with NU scholars formed Sabilillah and Hezbollah. In fact, Kiai As’ad became the leader of Sabilillah in East Java.

6.2 KH. R. As’ad Syamsul Arifin raised the NU party

When NU decided to become a political party and left Masjumi in 1952, Kiai As’ad and the Nusantara ulama developed and expanded their service to state politics which previously only focused on national and populist politics. Even in 1957-1959 Kiai As’ad became a campaigner for the NU Party and was trusted to carry out the mandate as a personal adviser to the then deputy prime minister, KH Idham Khalid.

According to him, the role of the Islamic community in supporting the NU Party during elections is very important. Because it is based on Ahlusunnah Waljama’ah and the concept of thought put forward in the trial comes from Islamic teachings and the candidates proposed are from national scholars. This reason made him fight from one place to another for the sake of defending NU in the political world.

Not only that, the fame of KH. R. As’ad Syamsul Arifin was also proven during the war of independence. KH. Fawaid also recounted that during a guerrilla war, some fighters seemed to be carrying sand. The sand is said to be a gift from KH. R. As’ad Syamsul Arifin to the fighters. The sand is then sprinkled on green beans near the Dutch army headquarters or the road that will be passed by many Dutch troops.

“Strange, a miracle happened. Dozens of fully armed Dutch soldiers suddenly ran away in fear, leaving their weapons behind. Maybe they thought the sand was the sound of gunshots. The fighters picked up one by one the weapons left behind by the Dutch,” the story of KH. Fawaid.

7.1 Can Appear in Many Places

Furthermore, KH. Fawaid even told that there was another story which suggested that KH. R. As’ad Syamsul Arifin is not an arbitrary scholar. The story happened when Kiai Mujib (a friend of KH As’ad) was invited by KH. R. As’ad Syamsul attended eight walimah hajj events outside the city.

Both of them left the house, around 20.30 WIB. But strangely, Kiai Mujib only felt the magic he had experienced after returning to Sukorejo. He was surprised because the eight locations of the walimah hajj event were visited by KH. R. As’ad Syamsul Arifin was only taken in two hours.

“In fact, the round trip only takes two hours, while they have to visit eight events, each of which is very far apart. This has not yet been calculated when KH. R. As’ad Syamsul Arifin gave lectures and banquets, which of course took a long time. It’s magical. How is it possible that a trip that should take two hours plus all the events that are far from each other and take hours, can be done in just two hours?” said KH. Fawaid.

Kiai Mujib also expressed his confusion to the driver KH. R. As’ad Syamsul Arifin, H Abdul Aziz.

“Yes..yes, why is that?” he said, repeatedly checking his watch to convince himself that it was only 10:30 pm.

“Investigate, a week later. In Sukorejo, Haji Aziz finally received information about the commotion that almost occurred between the owners of the eight walimah events because each of them insisted on being visited by a kiai at the same time. In the end, they were both surprised, because each of them had evidence in the form of photos when the kiai was in their homes,” added KH. Fawaid.

It seems that such an event has also been experienced by KH. R. As’ad Syamsul Arifin when he was young. He was surprised that there was a kiai who became the imam of Friday prayers in three mosques at the same time. According to the story, KH. R. As’ad Syamsul Arifin be a congregation during Friday prayers with Imam Kiai Asadullah at Besuki Mosque. The Regent of Situbondo, who heard this, denied it and insisted that Kiai Asadullah was leading Friday prayers in Situbondo, even the regent admitted that he was standing right behind him. Penghulu Asembagus, who happened to hear about the dispute, even replied that Kiai Asadullah was the imam of the mosque in his area.

It reminded KH. R. As’ad Syamsul Arifin on Habib Hasan Musawa’s dawuh (order) that Kiai Asadullah had reached the state of fana fi adz dzat, it could be three or even ten at the same time. The same knowledge will also be owned by KH. R. As’ad Syamsul Arifin.

It is also narrated that when Nahdhatul Ulama held celebrations in Sukorejo, namely the 1983 National Alim Ulama National Conference and the 1984 NU Congress, logistical assistance flowed in, even abundantly, from the community, especially NU residents. Seven days before the event, it was recorded that 20 cows, 50 goats, 200 free-range chickens, 15 tons of rice, and five trucks of sugar, eggs, vegetables and fruits had been collected. Everyone came to Sukorejo.

The event, which serves 1,500 people, consumes an average of five to six quintals of rice, 130 to 300 chickens, five goats and cows, one to three trucks of vegetables and coconuts, and countless firewood, both delivered by truck or by themselves in groups on ontel bicycles. The cooks are not even paid, they expect blessings from the kiai.

Because of the high interest in donating from residents, the committee rejected the cattle and goats because they did not have a shelter. But they couldn’t understand it, the animals were then brought back in the form of meat.

This assistance does not only come from wealthy citizens. There is a resident who only has two cows, the other is pregnant. Because for religious events he donated one of them to KH. R. As’ad Syamsul Arifin.

Surprisingly, a few days later a “foreign guest” came to the resident. Even though when giving the cow, apart from being sincere, the resident also did not register his name. Then, who informed the foreign guest? The funny thing is, the foreign guest insisted on giving some money several times the price of the cow. Since he was willing to donate to the kiai, the money was firmly rejected. However, the foreign guest insisted that he would not leave the house if he was refused. Finally, he was forced to accept the money as well.

Who is that foreigner? Humans or other natural creatures? Wallahu a’lam.

7.2 Sand Becomes Gun Bang

When conducting a guerrilla, some of the fighters seemed to be carrying sand. That said, the sand was a gift from KH. R. As’ad Syamsul Arifin to the fighters. The sand was then sprinkled on green beans near the Dutch army headquarters or on roads that would be passed by many Dutch troops.

Strange, a miracle happened. Dozens of fully armed Dutch soldiers suddenly ran away in fear, leaving their weapons behind. Maybe they thought the sand was the sound of gunshots. In fact, at that time the fighters did not carry firearms. As if getting a windfall, the fighters seemed to be partying and picking up one by one the weapons left by the Dutch.

On another occasion, as many as 50 members of Laskar Sabilillah asked for jaza’ to KH. R. As’ad Syamsul Arifin to Sukorejo as a provision to fight against the Dutch. The first thing that Kiai As’ad asked was their determination to fight. “Do you really want to fight?” asked KH. R. As’ad Syamsul Arifin.

“We really want to fight, Kiai, as long as we are given a talisman,” replied the leader of the group.

“Oh, that’s easy,” answered KH. R. As’ad Syamsul Arifin. “Be entar bungkol, moleh bungkol (you go to war intact, come home intact).”

Then KH. R. As’ad Syamsul Arifin took water and told them to drink it while reading sholawat. After that KH. R. As’ad Syamsul Arifin advised, “You must not look left and right. Keep going, don’t back down. If you go ahead and get shot dead, you will be martyred and go to heaven. But if you back off and get shot, you will die infidel!”

7.3 Breaking Up

One day, Kiai Mujib was invited by Kiai As’ad to attend eight walimah hajj events outside the city. Kiai Mujib just felt the miracle he experienced after returning to Sukorejo. They left at 20.30, and at 22.30 they were back in Sukorejo. Even though the return trip alone took two hours, while they had to visit eight events, each of which was very far apart. This is not to mention the time Kiai As’ad gave lectures and banquets, which of course took a long time.

It’s magical. How is it possible that a trip that should take two hours plus all the events that are far from each other and take hours can be done in just two hours? Kiai Mujib expressed his confusion to the kiai’s driver, H. Abdul Aziz.

“Yes… yes, why is that?” he said, repeatedly checking his watch to make sure it was only 10:30.

A week later, in Sukorejo, Haji Aziz received information about the commotion that almost occurred between the owners of the eight walimah events because each of them insisted on having a kiai visit him at the same time. In the end, they were both surprised, because each had evidence in the form of photographs when the kiai was in their homes.

Kiai As’ad himself experienced such an incident when he was young. He was surprised that there was a kiai who became the imam of Friday prayers in three mosques at the same time. According to the story, Kiai As’ad bermakmum during Friday prayers with Imam Kiai Asadullah at the Besuki Mosque. The Regent of Situbondo, who heard this, denied it, and insisted that Kiai Asadullah was leading the Friday prayer in Situbondo, even the Regent admitted that he was standing right behind him. Penghulu Asembagus, who happened to hear about the dispute, even replied that Asadullah was the imam of prayers in his area.

This reminded Kiai As’ad to Habib Hasan Musawa’s dawuh (order) that Kiai Asadullah had reached the state of fana fi adz dzat, it could be three or even ten at the same time. Kiai As’ad . had the same knowledge later

7.4 Turns out to be a Quthub guardian

No one thought, it turns out that this 13th tariqah Mursyid and great NU scholar is a Quthub Wali (leader of the guardians). The following is the testimony of Kyai Mujib, son of KH. Ridwan Abdullah, the creator of the NU symbol.

Here’s the testimony:

KH. R. As’ad Syamsul Arifin is like an endless ocean. The closer he gets, the more invisible he becomes. I am very experienced. In fact, I’ve kissed all over her body, except for those that are not allowed.

After I massaged for almost 3 hours, he fell asleep very soundly. I kissed his whole body, from head to toe. I don’t get any smell. Until my heart said, “is he there or not? Is this the person who is said to have been in the mortal station?”

I have lived with him for almost 20 years. Closer and longer, less visible, harder to predict. I was only informed and understood, until I was sure who he was, after I arrived in Medina in 1987 when he was appointed as a hajj officer by the government. Before leaving for Hajj, I also asked permission from him.

“Mr. Mujib, going to Hajj Sampean is sunnah but coming to Haramain this year is obligatory (fardhu kifayah). If you don’t come this year to Haram, it’s a big sin,” said KH. R. As’ad Syamsul Arifin.

“Why?” I asked.

“The answer will be there, not here,” said Kyai As’ad. “But don’t be discouraged. I lent you a diploma. After returning, the diploma must be returned. You can’t continue to use it.”

“What if I memorized it, Kyai?” I asked.

“Yeah whatever, if you’re being an asshole.”

Until late at night, I was not allowed to go home. I was told to go home tomorrow morning. But the diploma, was not ‘borrowed’ until I fell asleep. It turned out that in my sleep I was given a diploma. Then I was asked if I still have ablution. I replied, I still have. Only then did I get a call.

Towards Fajr I woke up. It turned out that under the pillow there was a piece of paper written by KH. R. As’ad Syamsul Arifin

After I came home from Hajj, he was already at my house wanting to take the diploma. “I didn’t ask for a gift, Mr.Mujib. It’s just that the diploma had to be returned,” said Kyai As’ad. Perhaps, the diploma was afraid of being misused.

Thank God I was able to perform the pilgrimage. There are several events that I experienced, which I can only tell Kyai As’ad. I’ll tell you everything. Then I asked: “There is one Kyai, which concerns you.”

“Well, you’re going there to take care of me too, aren’t you?” Kyai As’ad asked in an angry tone.

I was also scolded by him. “You went there with me and borrowed all of your diplomas, so you targeted me too, huh? You’re being insolent!” he said a little angry.

“No, it’s not like that, Kyai. I’ve been with you for almost 20 years, how come you don’t know who Panjenengan really is?” I answered.

“Well yes, you are obsessed, you want to know me. What are the results?”

“I was told to read the verse in front of you!”

“What verse?” Ask Kyai As’ad.

“A verse of the Koran. With a condition, if you want. If you don’t want it, you don’t have to!” I answered.

“Where is there a kyai who doesn’t want to read the Koran? You are crazy!” said KH. R. As’ad Syamsul Arifin.

“Lha wong ‘The boss (a leader)’ there said so, Kyai,” I said jokingly.

The story is, while in the land of Haramain I met ‘Boss’. The boss said: “If Kyai As’ad doesn’t admit who he really is, read this verse. With a note that he must be willing.”

“If I don’t want to, then I will never know who KH. R. As’ad Syamsul Arifin is,” I replied. That’s why I urged the ‘Boss’.

Then ‘Boss’ said: “Yeah… he didn’t want to admit it!”

I then read the verse in question in front of KH. R. As’ad Syamsul Arifin:

فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا

“So what if We brought a witness from every nation and We brought you as a witness against them?” (Surat an-Nisa verse 41).

Before I finished reading the verse, he burst into tears, screaming until he burst into tears. This is an unavoidable confession. I shot on the spot with the ‘Boss’ recipe earlier. Yes, don’t ask who the ‘Boss’ is.

I wait. He cried for almost an hour, even then he was still sobbing like a child. Then I was invited to shake hands. When I want to kiss his hand, it is not allowed. “This time I don’t allow you to kiss my hand,” said KH KH. R. As’ad Syamsul Arifin.

KH. R. As’ad Syamsul Arifin Awarded National Hero

The awarding of the Bintang Mahaputera Award was based on Presidential Decree No. 91/TK/Year 2016 dated November 3, 2016. Apart from Vice President M Jusuf Kalla, a number of Cabinet Ministers and their families who received the award were also present at the event. On that occasion also present Caretaker Ponpes Sukorejo Situbondo KHR Ahmad Azaim Ibrahimy.

https://www.laduni.id/post/read/74644/biography-of-kh-asad-syamsul-arifin.html