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Kadirun Yahya

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Prof. DR. H. Sayyidi Sheikh Kadirun Yahya Muhammad Amin Al Khalidi
Cover of biography book of Prof. DR. H. Sayyidi Sheikh Kadirun Yahya Muhammad Amin Al Khalidi
Personal
Born20 June 1917
Pangkalan Brandan, Langkat, North Sumatera
Died9 May 2001
Arco, Depok, West Java
ReligionIslam
NationalityIndonesia
Parents
  • Sutan Sori Alam Abdullah Harahap (father)
  • Siti Dour Aminah Siregar (mother)
TariqaNaqshbandiyya Khalidiyya

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Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya Muhammad Amin Al Khalidi (born in Pangkalan Brandan, North Sumatra, Indonesia, in 1917 - died in Arco, Depok, West Java, Indonesia, in 2001 at the age of 84) was a Sufi scholar or charismatic Sufi figure from Indonesia. He was a murshid (spiritual guide) of the Naqshbandiyya Khalidiyya order, one of the largest Sufi orders in Indonesia, where the order he led grew rapidly both in indonesia and abroad. More than 700 places for dhikr (remembrance, reminder, mention of God, in Islam) were established, which are known as "surau", and every year a suluk activity (i'tikaf, retreat, and intensive dhikr for 10 days) is held up to 10 times at various dzikir places in Indonesia and Malaysia.:[1]

As a unique Sufi scholars and figure, Sheikh Kadirun Yahya has been described by many Sufi followers as a "Mujaddid", meaning a “reviver", for his thoughts that successfully combines the science of sufi's dhikr with modern science and technology.[2] He has written many scientific papers and has been a speaker at various academic forums to convey his ideas and thoughts on Sufism and science, which he called "Metaphysical Technology of the Qur'an."

His unique personality, ideas, and preaching style that differ from other scholars have been researched and written about by academics, researchers, and writers both in Indonesia and abroad.

Sheikh Kadirun Yahya also had a special interest in education. He founded educational institutions ranging from kindergarten, primary, junior high, senior high, vocational schools, to universities in Medan.[3] In 1956, he founded the Metaphysical Academy, which changed its name to Panca Budi University in 1961. At this university, Sheikh Kadirun Yahya developed the Faculty of Spiritual and Metaphysical Sciences to formulate the science of spirituality (religion) and science within the framework of scientific thinking.

Biography[edit]

Sheikh Kadirun Yahya was born on June 20, 1917, which corresponds to the 30th of Sya'ban 1335 H, in Pangkalan Brandan, North Sumatra, to a mother named Siti Dour Aminah Siregar and a father named Sutan Sori Alam Abdullah Harahap. His father was an employee of the Pangkalan Brandan oil company (BPM) from the village of Sikarang-karang, Padang Sidempuan. His extended family was a religious Islamic family, marked by his paternal and maternal grandmothers, both of whom were Sufi's Sheikh, namely Sheikh Yahya from his father's side and Sheikh Abdul Manan from his mother's side[2]. This family often received visits from many Sheikhs during the old times.

Educational History[edit]

Prof. DR. H. Kadirun Yahya Muhammad Amin, MSc. (photo taken circa 60's)

Chronologically, the education pursued by Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya are:

  1. H.I.S (Hollandsche Inlandsche School) equivalent to elementary school, in Tanjung Pura, 1924-1931 (graduated)
  2. MULO-B (Meer Uitgebreid Lager Onderwijs) equivalent to junior high school, in Medan, 1931-1935 (graduated with voorklasse)
  3. AMS-B (Aglemene Middelbare School), equivalent to high school, in Yogyakarta, 1935-1938 (graduated with a scholarship)
  4. General Healer Course, 1938-1940
  5. Psychology Studies, Amsterdam 1940-1942 (graduated)
  6. Studied Tasawuf/Sufi from 1947 to 1954, earned 3 degrees
  7. Indology and English language studies in 1951-1953
  8. English language studies, 1st part in 1953 in Bandung
  9. Completed Bachelor's Degree (Drs) in Philosophy of Religion and Metaphysics in 1962
  10. PhD in Philosophy of Religion and Metaphysics in 1968
  11. Completed Bachelor's Degree (Drs) in Physics-Chemistry in 1973
  12. Completed Bachelor's Degree (Drs) in English in 1975.

Work History[edit]

Prof. DR. H. Sayyidi Sheikh Kadirun Yahya, member of the Indonesian People's Consultative Assembly (MPR RI) for the period of 1993-1998

The work history of Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya are:[2]

  1. Teacher at Muhammadiyah School in South Tapanuli (1942 - 1945)
  2. Head of the war industry and Panglima Sumatra language teacher (Mayjen Suhardjo Hardjowardojo) with the rank of Infantry Colonel in the Sumatra Bukit Tinggi Command in 1946 - 1950.
  3. Lecturer at SPMA Negeri Padang (Padang State Senior High School of Agriculture) in 1950 - 1955.
  4. Lecturer at SPMA Negeri Medan (Medan State Senior High School of Agriculture) in 1955 - 1961.
  5. Staff at the Ministry of Agriculture in 1961 - 1968.
  6. Chairman of the Yayasan Prof. Dr. Kadirun Yahya foundation in 1956 - 1998.
  7. Professor at several universities such as the University of North Sumatra, Unpad, Panca Budi University, Prof. Dr. Mustopo University, SESKOAD, and the University of Muhammadiyah North Sumatra (1960 - 1978).
  8. Rector of the University of Pembangunan Panca Budi/Panca Budi College from 1961 to 1998.
  9. Aspri (Personal Assistant) of Panglima Mandala I Sumatra under the leadership of Letjen A. Yunus Makoginta, as an Active Colonel during the Dwikora era (1964-1965).
  10. Aspri (Personal Assistant) of Panglima Mandala I Sumatra under the leadership of Letjen A. Yunus Makoginta with the rank of Colonel (1965 - 1967).
  11. Member of the Scientific Section Curator Council at the University of North Sumatra in 1965 until 1970.
  12. Special assistant with the active rank of Colonel in Dirbinum Hankam (Director of General Defense and Security Development) under the leadership of Letjen. R. Sugandhy in 1967-1968.
  13. Seconded from the Ministry of Agriculture to Advisor to Menko Kesra (Minister Coordinator for People's Welfare of the Republic of Indonesia) in 1968 until 1974.
  14. Personal advisor (freelance) to the Minister of Defense of Malaysia, Dato' Hj. Hamzah Bin Hj. Abu Samah, in 1974-1975.
  15. Expert advisor to Menko Kesra (Minister Coordinator for People's Welfare of the Republic of Indonesia) in 1986 - 1998.
  16. Expert advisor/consultant at the Directorate of Litbang Mabes Polri (Directorate of Research and Development of the Indonesian National Police Headquarters), Jakarta in 1990 until 2001.
  17. Member of the Indonesian People's Consultative Assembly (MPR RI) for the period of 1993-1998.

Organizational History[edit]

Picture of Prof. DR. H. Saidi Syekh Kadirun Yahya in military uniform (photo taken around 80-90s)

The organizational history of Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya includes:

  1. Member of the Sarjana Veteran (Veteran Scholar) organization.
  2. Chairman of the Yayasan PROF. DR. H. KADIRUN YAHYA foundation from 1956 to 1998.
  3. Chairman of the non-political Islamic Philosophical Institute both nationally and internationally from 1960 to 1972.
  4. Member of the Scientific Section Presidium and concurrently Chairman of the Sumatra Branch of the Consultation Team for Followers of All Religions in Indonesia from 1962 to 1972.
  5. Founder of the Panca Budi Development University in Medan (formerly known as the Metaphysical Academy) established in 1956.
  6. Founder of the Panca Budi Educational Institution in Medan (originally a School of Agriculture High School (SPMA/SPP), currently including a preschool/early childhood education, elementary school, junior high school, high school, and vocational school) established in 1961.
  7. General Advisor to the Baitul Amin Foundation in Jakarta from 1963 to 2001.
  8. Member of the Asian-African Islamic Conference in Jakarta in 1964.
  9. Advisor to the Hutapungkut Foundation (Chairman: H. Adam Malik) from 1965 to 1978.
  10. Member of the World Organization Religion and Science from 1969 to 1970.
  11. Sponsor/Member of the Golongan Karya political party from 1970 to 1998.
  12. Member of the ASEAN Law & Association from 1984 to 2001.
  13. Chairman of the Regional Consultative Assembly of the Islamic Tarbiyah Unity of North Sumatra from 1986 to 2001.
  14. Member of the Advisory Council/Honorary Body of the North Sumatra Minang Society Deliberation Body from 1987 to 1990.
  15. Member of the Central Advisory Council of the Islamic Tarbiyah Unity/Golkar political party from 1989 to 2001.
  16. Advisor to the Thousand Minang Movement (Gebu Minang) from 1989 to 2001.
  17. Member of the Advisory Council of the Indonesian Muslim Intellectuals Association (ICMI) from 1991 to 2001.

Certificate of Appreciation[edit]

For his work and dedication to the country, Sayyidi Sheikh Kadirun Yahya received certificates of appreciation,[4] including:

  1. Satya Lencana Penegak, from the Minister of Defense and Security of the Republic of Indonesia, in 1996.
  2. Certificate of thanks from PEMDA TK I West Java for his material, moral, and prayer assistance in stopping the eruption of Mount Galunggung in 1982.
  3. Certificate of thanks for assistance in the field of Kamtibmas (public order and security), from the Chief of the Indonesian National Police, General Anton Soedjarwo, in 1986.
  4. Certificate of thanks for assistance in the field of Kamtibmas, from the Chief of Metro Jaya Regional Police, Major General Pol. Soedarmaji, in 1986.
  5. Certificate of thanks for his moral and prayer support in finding the location of the Merpati plane crash, in 1988.
  6. Certificate of thanks for assistance in the field of Kamtibmas, from the Chief of Metro Jaya Regional Police, Major General Pol. Much. Poedy Sjamsoedin S, in 1988.
  7. Certificate of thanks for assistance in the field of Kamtibmas, from the Commander of the Intelligence Detachment of KODAM I/BB, Lieutenant Colonel Inf. Sutoro Santo, in 1989.
  8. Certificate of thanks for participating in the success of the Golkar program, from the Central Executive Board of the Golkar Party, Mr. Sudharmono, SH, in 1987.
  9. Certificate of thanks for participating in the success of the Golkar program, from the Central Executive Board of the Golkar Party, Mr. Wahono, in 1989.
  10. Certificate of thanks for assistance in the field of Kamtibmas, from the Commander of the Mobile Brigade Unit of the Sumatra Regional Police Samapta, Lieutenant Colonel Pol. Drs. P.E. Kalangi, in 1991.
  11. Fighter / Pioneer of Independence, from the Governor of Tk. I North Sumatra, Mr. Raja Inal Siregar, in 1992.

History of learning Tariqa/Sufism[edit]

Sayyidi Sheikh Muhammad Hasyim from Buayan Lubuk Aluang, West Sumatera; Sheikh Syihabuddin Aek Libung from Sayur Matinggi, South Tapanuli; Sheikh Muhammad Said from Bonjol, West Sumatera

Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya became familiar with tariqa in 1943-1946 through a khalifah of Sheikh Syihabuddin Aek Libung (1892-1967) from Sayur Matinggi, South Tapanuli.[5] At that time, there was turmoil (Japanese occupation) and he had not yet delved deeply into tariqa.

Young Sheikh Kadirun Yahya's marriage to the daughter of Sheikh Haji Jalaluddin, who resided in Bukit Tinggi, which was then a meeting place for tariqa Syekhs, provided him with an opportunity to deepen his knowledge of tariqa.[6] Through his father-in-law, young Sheikh Kadirun Yahya eventually met Sayyidi Sheikh Muhammad Hasyim Buayan, who would later become his main murshid (guru). Sheikh Muhammad Hasyim Buayan received an ijazah (authorization) for the Naqsyabandiyah tariqa from Sheikh 'Ali al-Rida in Jabal Abu Qubays, Mecca, assisted by Sheikh Husain. Both were khalifahs of Sheikh Sulaiman al-Zuhdi.[7]

In 1947, young Sheikh Kadirun Yahya was present at the home of Sayyidi Sheikh Muhammad Hasyim's student in Bukit Tinggi, West Sumatra. It was then that he first participated in the tawajuh or collective remembrance activities led by Sayyidi Sheikh Muhammad Hasyim, a Naqsyabandiyah tariqa Sheikh who lived in Nagari Buayan Lubuk Aluang, Batang Anai District, Padang Pariaman Regency, West Sumatra.

Sayyidi Sheikh Muhammad Hasyim Buayan was a disciplined person in implementing the provisions of tawajuh, and usually anyone who had not yet joined the tariqa was not allowed to participate in this activity. However, when tawajuh was about to be carried out, Sayyidi Sheikh M. Hasyim Buayan saw young Sheikh Kadirun Yahya and allowed him to join the tawajuh and taught him the short kaifiat (procedure) at that time. This was a rare event for Naqsyabandiyah tariqa students, as it happened to Sheikh Kadirun Yahya, who had not yet entered the tariqa but had already participated in the tawajuh.

During the Second Dutch Military Aggression in 1949, Sheikh Kadirun Yahya fled to the interior of Tanjung Alam, Batu Sangkar, West Sumatra. Here he searched for a mosque/surau to pray and perform dhikr (remembrance of Allah) for hours and days. One day, a group of people came to the mosque with the intention of carrying out khalwat/suluk, led by a khalifah of Sheikh Abdul Majid Tanjung Alam (1873-1958), a Sheikh from Guguk Salo (Tanjung Alam, Batusangkar) also known as Sheikh Abdul Majid Guguk Salo. The Khalifah of Sheikh Abdul Majid requested that Sheikh Kadirun Yahya lead a Sufi ritual (suluk), but the request was initially rejected. After further consultation, Sheikh Kadirun Yahya agreed on the condition that he received permission from Sheikh Muhammad Hasyim. Once he received permission, he led the suluk. This was a rare occurrence, as Sheikh Kadirun Yahya had never participated in a suluk before, but was entrusted with the responsibility of leading it.

After the event, Sheikh Kadirun Yahya approached Sheikh Abdul Majid to request another suluk. After the suluk ended, he received an ijazah (certificate) from Sheikh Abdul Majid. According to the grandson/representative/guardian of the suluk, Khalifah H. Imam Ramali, Sheikh Abdul Majid Guguk Salo once said that Sheikh Kadirun Yahya was someone who was truly capable of carrying out the suluk and would eventually be known worldwide as a leader of the Naqshbandiyya Sufi order.

Later on, Sheikh Kadirun Yahya returned to meet with Sayyidi Sheikh M. Hasyim Buayan to explain his "unusual" activities and request another suluk. This was allowed by Sayyidi Sheikh M. Hasyim Buayan, who immediately opened the suluk.

During the lifetime of his murshid, Sheikh Kadirun Yahya would visit Sayyidi Sheikh M. Hasyim Buayan every week from 1950 to 1954. After his murshid passed away, the visits continued, but reduced to one to three times a year. In 1950, Sayyidi Sheikh M. Hasyim Buayan appointed Kadirun Yahya as his khalifah and gave him an ijazah (certificate of permission), placing him on the 35th list of the silsilah (spiritual lineage) of Tarekat Naqsyabandiyah Al-Khalidiyah. Two years later, Sheikh Kadirun Yahya received the title of Sayyidi Sheikh, becoming a full-fledged sheikh.[8]

Young Sheikh Kadirun Yahya (picture taken circa 40-50's)

Sayyidi Sheikh M. Hasyim Buayan considered Sheikh Kadirun Yahya to be highly appreciated in terms of his piety, personal qualities, and ability to carry out suluk in accordance with the principles of Islamic belief and law. Sheikh Kadirun Yahya was the only mureed of Sayyidi Sheikh M. Hasyim Buayan who was appointed as Sayyidi Sheikh at the tomb of his teacher, Sayyidi Sheikh Sulaiman al-Khalidi Hutapungkut (1841-1917) in Hutapungkut, Kota Nopan, Mandailing Natal, North Sumatra, and was announced throughout the country.

The ijazah of Sheikh Kadirun Yahya included the words, "Master of the learned, expert in healing," which were proven to be true only a few decades later. Sheikh Kadirun Yahya was given permission to implement and adapt all the provisions of Tarekat Naqsyabandiyah to the current times, as all the essence of knowledge had been transmitted to him by his murshid.[9]

On another occasion, Sheikh Syihabuddin Aek Libung Sayur Matinggi also granted ijazah and recognition as a Tariqa Sheikh to Sheikh Kadirun Yahya.[10] Sheikh Syihabuddin Aek Libung Sayur Matinggi once told his son who was in charge of the suluk, Sheikh Husein, that the only disciple who could truly uphold the Suluk was Sheikh Kadirun Yahya.[11]

In 1969, Sheikh Kadirun Yahya visited and met with Sheikh Muhammad Said Bonjol. Sheikh Muhammad Said Bonjol decided to give Sheikh Kadirun a crown-like object that was said to be over 300 years old, which was entrusted by Sheikh Muhammad Said Bonjol's murshid (guru), Sheikh Ibrahim Kumpulan, who received it from his own murshid (guru), Sayyidi Sheikh Sulaiman Al Qarimi (Jabal Abu Qubaisy, Mecca), with the message to give it to "someone deserving, who has certain signs". After decades had passed, the "deserving person" was finally found by Sheikh Muhammad Said Bonjol, who was none other than Sheikh Kadirun Yahya.

Genealogy of Tariqa Naqshbandiyya Al-Khalidiyya[edit]

Genealogy of Naqshbandiyya-Khalidiyya Order

Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya is the Murshid (spiritual guide) of the Naqshbandiyya Al-Khalidiyyah Tariqa with the following murshid lineage[12]

  1. Sayyidina Abu Bakar Siddiq r.a, d. 13 AH, buried in Medina, Saudi Arabia.
  2. Sayyidina Salman Al-Farisi r.a, d. 35 AH, buried in Madaa'in, Saudi Arabia
  3. Al Imam Sayyidina Qasim ibn Muhammad ibn Abu Bakar Siddiq r.a, d. 107 AH, buried in Medina, Saudi Arabia.
  4. Al Imam Sayyidina Ja'far Ash Shadiq r.a, d. 148 AH, buried in Medina, Saudi Arabia.
  5. Al 'Arif Billah Sultanul Arifin Asy Sheikh Thaifur bin Isa ibn Adam bin Sarusyan, who is popularly known as Asy Sheikh Abu Yazid Al-Bustami Quddusu Sirruhu (qs), d. 261 AH, buried in Bastaam, Iran (804 - 874 CE).
  6. Asy Sheikh Abul Hasan Ali ibn Abu Ja'far Al Kharqani qs, d. 425 AH, buried Kharqaan, Iran.
  7. Asy Sheikh Abu Ali Al-Fadhal ibn Muhammad Aththusi Al-Farimadi qs, d. 477 AH, buried in Tous, Khorasan, Iran.
  8. Asy Sheikh Abu Yaqub Yusuf Al-Hamadani ibn Ayyub bin Yusuf ibn Al-Husain qs who is popularly known as Abu Ali Assamadani, d. 535 AH, buried in Maru, Khorasan, Iran.
  9. Asy Sheikh Abdul Khaliq Al-Fajduwani Ibn Al Imam Abdul Jamil qs, d. 575 AH, buried in Ghajdawan, Bukhara, Uzbekistan.
  10. Asy Sheikh Arif Riwgari qs, d. 616 AH, buried in Reogar, Bukhara, Uzbekistan.
  11. Asy Sheikh Mahmud Al-Injir Al-Faghnawy qs, d. 715 AH, buried in Waabakni, Mawarannahr, Uzbekistan.
  12. Asy Sheikh Ali Ar-Ramitany who is popularly known as Asy Sheikh Azizan qs, d. 715 AH, buried in Khwarezm, Bukhara, Uzbekistan.
  13. Asy Sheikh Muhammad Baba As-Samasi qs, d. 755 AH, buried in Samaas, Bukhara, Uzbekistan.
  14. Asy Sheikh Sayyid Amir Kulal bin Sayyid Hamzah qs, d. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan
  15. Asy Sheikh As Sayyid Muhammad Baha'uddin ibn Muhammad ibn Muhammad Asy Syarif Al Husaini Al Hasani Al Uwaisi Al Bukhari q.s, d. 791 AH, buried in Qasr-e-Aarifan, Bukhara, Uzbekistan. (1318–1389 CE).
  16. Asy Sheikh Muhammad Al-Bukhari Al-Khawarizumi who is popularly known as Asy Sheikh Alauddin al-Aththar qs, buried in Jafaaniyan, Mawranahar, Uzbekistan.
  17. Asy Sheikh Ya'qub Al-Jarkhi qs, d. 851 AH, buried in Tajikistan
  18. Asy Sheikh Nashiruddin Ubaidullah Al-Ahrar Assamarqandi ibn Mahmud bin Shihabuddin qs, d. 895 AH, buried in Samarkand, Uzbekistan.
  19. Asy Sheikh Muhammad Az-Zahid qs, d. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
  20. Asy Sheikh Darwis Muhammad Samarqandi qs, d. 970 AH, buried in Samarkand, Uzbekistan
  21. Asy Sheikh Muhammad Al-Khawajaki Al-Amkani Assamarqandi qs, d. 1008 AH, buried in Akang, Bukhara, Uzbekistan.
  22. Asy Sheikh Muayyiduddin Muhammad Al-Baqi Billah q.s, d. 1012 AH, buried in Delhi, India
  23. Asy Sheikh Ahmad Al Faruqy As Sirhindy qs, d. 1034 AH, buried in Sirhind, India
  24. Asy Sheikh Muhammad Ma'shum qs, d. 1099 AH, buried in Sirhind, India
  25. Asy Sheikh Muhammad Saifuddin qs, d. 1096 AH, buried in Sirhind, India
  26. Asy Sheikh Asy-Syarif Nur Muhammad Al-Badwani qs, d. 1135 AH, buried in Delhi, India
  27. Asy Sheikh Syamsuddin Habibullah Jan Janan Muzhhar Al-'Alawi qs, d. 1195 AH, buried in Delhi, India
  28. Asy Sheikh Abdullah Ad-Dahlawy Al-'Alawy qs, d. 1240 AH, buried in Delhi, India
  29. Asy Sheikh Dhiyauddin Khalid Al-Utsmani Al-Kurdi qs, d. 1242 AH, buried in Karadağ-Sulaymaniyah, Iraq
  30. Asy Sheikh Abdullah Affandi qs, buried in Mecca, Saudi Arabia.
  31. Asy Sheikh Sulaiman Al-Qarimi qs, buried in Mecca, Saudi Arabia.
  32. Sayyidi Sheikh Sulaiman Az-Zuhdi qs, d. 1308 AH, buried in Mecca, Saudi Arabia.
  33. Sayyidi Sheikh Ali Ridha qs, d. 1353 AH, buried in India (?)
  34. Sayyidi Sheikh Muhammad Hasyim Al-Khalidi qs, d. 1373 AH, buried in Buayan Lubuk Alung, Batang Anai, Padang Pariaman, West Sumatera, Indonesia.
  35. Sayyidi Sheikh Kadirun Yahya Muhammad Amin Al-Khalidi qs, d. 1422 AH, buried in Arco, Depok, West Java, Indonesia

Master/Guru of the Intellectuals[edit]

Sheikh Kadirun Yahya and his wife, Sheikh Muhammad Hasyim Buayan and his wife, with the congregation of the Naqsyabandiyah Order in Bukit Tinggi, West Sumatera, Indonesia (photo taken around the 50s).

Surau is a place for the development of mureed of the Naqshbandi Sufi Order, led by Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya. In 1950, he started to establish a surau in Bukit Tinggi. It was at this place that he conducted the suluk (spiritual journey) for the first time officially, with the permission of his murshid, Sheikh Muhammmad Hasyim Buayan. In 1955, Sheikh Kadirun Yahya moved to the SPMA (State Senior High School of Agriculture) in Medan, and the surau activities were also relocated there. Later, the Panca Budi Development University was established in this place, while the SPMA State moved to Jln. Gatot Subroto Km. 12, Medan.

The background of Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya, who was a scientist in Physics and Chemistry, proficient in English, German, and Dutch, and deeply engaged in the Philosophy of Spirituality and Islamic Metaphysics, especially Sufism and the Sufi Order, influenced the spread of the Naqshbandi Sufi Order in his time.[13]

Sheikh Kadirun Yahya once said, "When humanity was still simple in its thinking, religion could not be fully explained scientifically, even though Islam is a religion that is scientific and practical. Therefore, most religions were taught dogmatically and based solely on belief. Only a small part of religion was taught in a popular scientific manner. With the advancement of knowledge, it becomes clearer that Islam is a highly scientific religion."[14]

In his various studies, he conveyed that religion's power is something real, factual, and a reality. The power of the verses of the Holy Qur’an is a real science that can be proven, just like the laws of physics, chemistry, and so on. It's just that its level and dimension are much higher, absolute, and perfect.[15]

Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya in the graduation ceremony at Panca Budi University (photo taken around 60-70s)

Therefore, on November 27, 1956, Sheikh Kadirun Yahya founded the Metaphysics Academy under the "Metaphysics Academy Foundation" in Medan. Later, in 1980, the "Metaphysics Academy Foundation" changed its name to the "Prof. Dr. H. Kadirun Yahya Foundation," while the Metaphysics Academy became the Panca Budi Development University in 1961. The purpose of establishing this foundation by Syekh Kadirun Yahya was:

  1. To develop modern education and teaching, both general education and Islamic education, from the lowest levels to academic and university levels.
  2. To develop Islamic teachings based on the Qur'an, Hadith, and Islamic Sufism (Tasawuf).
  3. To develop knowledge of medicine, including the treatment of diseases such as "liver abscess," "lung abscess," narcotics, drugs, skin cancer, breast cancer, hemorrhoids, heart disease, tumors, gallstones, pancreas diseases, and liver diseases, prostate, AIDS, monthly menstruation that lasts for 8 years, and various strange and unusual diseases that cannot be cured medically due to their mystical nature and other factors.[16]
  4. To provide spiritual guidance for society and the younger generation who have gone astray, dropped out of school, addicted to narcotics and alcohol, involved in teenage delinquency, and to offer them formal/informal education.[17]
  5. To cultivate knowledgeable individuals in both worldly and spiritual matters in a healthy and sustainable environment.[18]
  6. Other areas of interest include state governance, countering atheism/communism, social matters, and more.
The distribution of surau (places for dhikr) of the Naqshbandiyya-Khalidiyya order led by Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya, in Indonesia and Malaysia

One of the main activities of the Prof. Dr. H. Kadirun Yahya Foundation is to establish places of worship (surau) for the practice of dhikr (remembrance of God) and spiritual mental exercises (i'tikaf/suluk).[19] Until the 2000s, there were already 700 surau/centers for spiritual practices throughout Indonesia, 15 in Malaysia, and 1 in the United States.[2]

To establish connections among the surau at the central level, a Surau Coordination Organization (Badan Koordinasi Kesurauan - BKK) was formed, while at the provincial level, a Surau Cooperation Organization (Badan Kerjasama Surau - BKS) was established. Furthermore, the Surau Coordination Organization (BKK) established a body called the Center for Sufi Studies to promote Metaphysical Sciences, especially Sufism and the Sufi Order, through seminars, lectures, dialogues, and other means.

During his lifetime, Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya frequently participated as a speaker in national and international seminars focusing on the theme of "Qur'anic Technology in Islamic Sufism." He was involved as a speaker in 15 national seminars and 2 international seminars. All of his works reaffirm what his teachers wrote in the murshid ijazah (the certificate of receiving a teaching license), that Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya is the "Master/Guru of the Intellectuals."

Scientific Papers[edit]

Some books and scientific papers by Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya

Below are the scientific papers by Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya in the form of books and papers:[20]

  1. Sinopsis Sistem Mendarah Dagingkan Pancasila (Synopsis of the Fleshed-out Pancasila System). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1979.
  2. Capita Selecta tentang Agama, Metafisika, Ilmu Eksakta, jilid I (Capita Selecta on Religion, Metaphysics, Exact Sciences, Volume I). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1982.
  3. Capita Selecta tentang Agama, Metafisika, Ilmu Eksakta, jilid 2 (Capita Selecta on Religion, Metaphysics, Exact Sciences, Volume II). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1982.
  4. Ibarat Sekuntum Bunga dari Taman Firdaus (Like a Blossom from the Garden of Paradise). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1982.
  5. Penjelasan Tentang Wasilah dan Mursyid (Explanation about Wasilah and Murshid). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1982.
  6. Filsafat Tentang "Ke-Akbaran dan ke-Dahsyat-an Kalimah Allah" (Philosophy of "The Greatness and Majesty of the Word of Allah."). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1983.
  7. Teknologi Modern dan Al Qur’an (Modern Technology and the Qur'an) - Accompanying the Islamic Seminar at IAIN Medan. Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1983.
  8. Teknologi Modern dan Al Qur’an atau Ilmu Metafisika Eksakta dalam mengupas ISRA’ – MI’RAJ RASULULLAH SAW (Modern Technology and the Qur'an or Exact Metaphysical Sciences in Unraveling ISRA' - MI'RAJ RASULULLAH SAW). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1984.
  9. Asas-Asas &. Dalil-Dalil Thariqatullah (Principles & Evidence of the Thariqatullah - Divine Path). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1984.
  10. Kumpulan Kuliah pada Lembaga Ilmiah Tasauf Islam (Collection of Lectures at the Metaphysical Institute of Islamic Sufism). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1984.
  11. Mutiara Al-Qur'an dalam Capita Selecta tentang Agama, Metafisika, Ilmu Eksakta, jilid 3 (Pearls of the Qur'an in Capita Selecta on Religion, Metaphysics, Exact Sciences, Volume 3). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1985.
  12. Pengantar Teknologi Al Quran (Introduction to Qur'anic Technology). Paper presented at the International Seminar on Qur'anic Technology. Universitas Pembangunan Panca Budi (Panca Budi Development University), Medan, 1986.
  13. Teknologi Al Qur’an - Teknik Munajat Kehadirat Allah SWT (Qur'anic Technology - Technique of Communicating with the Presence of Allah SWT). Publisher: Lembaga Ilmiah Metafisika Tasawuf Islam - LIMTI (Metaphysical Institute of Islamic Sufism), Medan, 1989
  14. Menganalisa sebab-sebab kekalahan-kekalahan hebat yang dialami Ummat Islam dewasa ini di Timur Tengah (Analyzing the Reasons for the Great Defeats Experienced by the Muslim Ummah in the Middle East Today). Paper for a One-Day Seminar, Universitas Pembangunan Panca Budi (Panca Budi Development University), Medan, 1992.
  15. Prinsip dan Aplikasi Teknologi Metafisika Islam untuk Meningkatkan Kualitas Sumber Manusia dalam Menyongsong Abad XXI (Principles and Application of Islamic Metaphysical Technology to Improve Human Resources' Quality in Anticipating the 21st Century). Paper presented at a National Seminar at the University of Brawijaya, Malang, 1993.
  16. Teknologi Maha Dahsyat dalam Al Qur’an (Mighty Technology in the Qur'an). Paper presented at a National Seminar, IAIN Sumatera Utara (State Institute of Islamic Studies North Sumatra), Medan, 1993.
  17. Relevansi dan Aplikasi Teknologi Al-Qur’an Pada Era Globalisasi, Ilmu Pengetahuan dan Teknologi (Relevance and Application of Qur'anic Technology in the Era of Globalization, Science, and Technology). Paper presented during the 34th Anniversary of the Sepuluh Nopember Institute of Technology (ITS) in Surabaya, 1994
  18. Membentuk Insan Kamil dan Masyarakat Harmonis Menghadapi Perkembangan Peradaban Manusia Sampai Akhir Zaman (Forming Insan Kamil and a Harmonious Society in Facing the Development of Human Civilization Until the End of Time). Paper for the Philosophy Discussion Forum at Gadjah Mada University, Yogyakarta, 1994.
  19. Teknologi Al-Qur’an Dalam Menghadapi Tantangan Zaman (Qur'anic Technology Facing the Challenges of the Times), Bogor: t.p., 1997

Speaker in Scientific Forums[edit]

Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya presented his thoughts at the International Seminar on "Technology of the Qur'an in Islamic Sufism", at Panca Budi University, Medan, Indonesia, June 1986

During the period from 1986 to 1996, Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya frequently organized and participated as a speaker in various national and international scientific forums and seminars,[4] including:

  1. International Scientific Meeting, "The Technology of the Qur'an in Islamic Sufism," held by Panca Budi University (UNPAB) in Medan in June 1986.
  2. Scientific Meeting / International Seminar "The Application of Energy in Qur'anic Technology for Prevention and Healing of Narcotics, Leukemia, Cancer, Alcoholism, AIDS, and others," held at Panca Budi University (UNPAB) in collaboration with the Research and Development Agency of the Indonesian National Police, in Medan in June 1989.
  3. One-day Seminar on "The Formation of Complete Human Beings Through Islamic Sufism," held by Panca Budi University (UNPAB) in Medan in June 1990.
  4. Scientific Seminar "The Technology of the Qur'an, Relevance, Methodology, and Application," held by Gadjah Mada University (UGM) in Yogyakarta in January 1993.
  5. National Symposium "The Technology of the Qur'an in Facing the Challenges of Development," held by Baitul Amin Campus in Sawangan, Bogor, in April 1993.
  6. National Seminar "Principles and Application of Islamic Metaphysical Technology to Improve Human Resources' Quality in Anticipating the 21st Century and to Prove the Magnificence of the Words of Allah and the Sunnah of the Prophet Muhammad (SAW) in a Real, Factual, and Realistic Manner," held by University of Brawijaya and the Central Board of the Indonesian Muslim Intellectual Association (ICMI) in Malang in September 1993.
  7. National Seminar "Mighty Technology in the Qur'an," held by Bogor Agricultural Institute (IPB) in Bogor in October 1993.
  8. National Seminar "Mighty Technology in the Qur'an," held by the State Islamic Institute (IAIN) in Medan in November 1993.
  9. National Congress on the Qur'an, Science, and Technology (IPTEK) and Efforts to Improve the Welfare of the People, "The Technology of the Qur'an in Facing the Development of Science and Modern Technology and in Supporting the Rise of Islam in the End Times with Power and Energy Extracted from the Qur'an," held by Riau Islamic University in Pekanbaru, in collaboration with the Central Board of Indonesian Muslim Intellectual Association (ICMI) and the Regional Government of Riau Province in 1994.
  10. National Seminar "The Technology of the Qur'an in Relation to the Era of Globalization and the Development of Science and Modern Technology," held by the University of North Sumatra (USU) in Medan in June 1994.
  11. National Seminar "The Mighty Technology of the Qur'an in Islamic Sufism, Forming Insan Kamil and a Harmonious Society in Facing the Development of Human Civilization until the End Times," held by Gadjah Mada University (UGM) in Yogyakarta in November 1994.
  12. National Seminar "Relevance and Application of the Technology of the Qur'an in the Era of Globalization, Science, and Technology," held by the Sepuluh November Institute of Technology (ITS) in Surabaya in November 1994.
  13. National and International Seminar "Technology of the Qur'an, Creating the People's Welfare and High-Quality Human Resources," held by University of Brawijaya in Malang, in collaboration with the Indonesian Association of Islamic Statisticians (ICCS) in August 1996.

Principles and Work Motto[edit]

The life philosophy of Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya and his work motto are formulated in the Panca Budi Charter[21] as follows:

  1. Devotion or worship to God - Dedication to Allah SWT.
  2. Devotion or worship to the nation - Dedication to the Nation.
  3. Devotion or worship to the country - Dedication to the Country.
  4. Devotion or worship to the world - Dedication to the World.
  5. Devotion or worship to mankind and humanity - Dedication to Humanity and Humanitarianism.

The work motto taught by Sheikh Kadirun Yahya to his disciples[22] is:

  1. Pray like how prophets pray - Worship as the Prophets do.
  2. Stand like a devotee - Maintain principles as a servant.
  3. Devoted as a patriot - Dedicate oneself with the mentality of a fighter.
  4. Strive like a soldier - Fight with perseverance and steadfastness as a warrior.
  5. Work as an owner - Engage in development as an owner.

The Thoughts of Sheikh Kadirun Yahya[edit]

Metaphysical Technology of the Qur'an[edit]

Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya, Prof. Dr. Kadirun Yahya explained about the Exact Metaphysical Technology of the Qur'an in his lectures and in various scientific forums (photo documentation in the 80s)

One of the phenomena in Indonesian Islam since the 1990s is the debate among Muslim scholars regarding the relationship between religion and science, which has given rise to terms like the Islamization of knowledge, the Islamicization of science, the objectification of Islam, compatibility, ayatization, integration, interconnection, and others. Since the 1970s and 1980s, names like Rasjidi, Moenawar Chalil, Buya Hamka, Hidajat Nataatmaja, Kuntowijoyo, Mulyadhi Kartanegara, Amin Abdullah, and Kadirun Yahya have been known to pioneer the movement of religion and science with three agendas: strengthening Islamic identity, countering Western secularization, and adopting a defensive stance as part of religious preaching (dakwah).[23]

Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya proposed a thought through metaphysical knowledge that could explain the true nature of religion. The mysterious and mystical aspects of religion, which are unseen and so on, can be approached by combining exact sciences (mathematics, physics, chemistry, mechanics, biology, etc.) so that religion becomes more acceptable to human understanding. Generally, religious teachings are difficult to comprehend due to the lack of logical explanations, making people's faith vulnerable to shifting towards atheism or secularism.

Sheikh Kadirun Yahya uses metaphysical theory from a scientific perspective[24] to demonstrate the scientific nature of the verses of the Qur'an, rather than treating them dogmatically. He believes that exact metaphysical knowledge is effective in explaining the scientific theories in the technical implementation of religious knowledge, including the field of Sufism and tasawuf.

For Sheikh Kadirun Yahya, metaphysics is the physics in the meta-world, a reality of the existence of something precisely in the meta-world (unseen, transcendent, abstract). Therefore, a scientific approach with specific discussions and limitations will make it easier to understand and comprehend, besides the fact that genuine metaphysical problems can be applied and proven to exist, so that exact knowledge can serve as a supportive medium in the metaphysical and scientific environment.[20]

With his background as a physicist and chemist, proficient in English, German, and Dutch, and immersed in Sufism and tariqah, in addition to using the basis of the Qur'an, Hadith, and the consensus of scholars, Sheikh Kadirun Yahya also preaches using science and technology.[25] Thus, his thoughts are considered appropriate for the development of the community and the era of technology and information. This distinguishes the way Sheikh Kadirun Yahya conveys dakwah from other scholars.

According to him, technology should not only be understood in terms of machines or computers. In simple terms, technology is a series of methods that encompass a broader understanding. For example, in hoeing, a method or technique is needed. Without mastering the method of hoeing, one cannot achieve good results and may even cause injury. Another simple example is cooking. Even though all the necessary tools and ingredients for cooking a dish are available, if one does not know the cooking method, the intended dish will not turn out well.[20]

Another example concerns water. If electrolysis technology is applied, water will release immense energy; it will split into oxygen and hydrogen atoms, which, when recombined and ignited with fire, will explode and produce a flame that can melt iron. If water is passed through a turbine connected to a dynamo, it will produce electrical energy reaching a strength of up to 170,000 KVA.

Sheikh Kadirun Yahya illustrates that the verses of the Qur'an and the words of Allah (dhikr) will also not be able to release such immense energy without mastering the method, which he calls "Metaphysical Technology of the Qur'an." With this technology, the words of Allah and the verses of the Qur'an will release metaphysical energies of the Divine that are incredibly powerful.[26]

=====

The Infinity Element[edit]

God has sent down infinite energy in the form of His words. The infinite power within the Kalimah Allah or specific verses of the Qur'an can destroy anything negative between heaven and earth. The ultimate goal of every human being is to gain access to this Infinity factor, which can only be achieved by connecting (spiritually) with the Prophet.

Prof. DR. H. Sayyidi Sheikh Kadirun Yahya, explaining the infinity element in a scientific forum (photo documentation in the 80s)

Just as electric energy must be conducted through a cable from its source to a lamp, this infinite divine energy can only be obtained by connecting (spiritually) through the Prophet and the chain of holy people,[9] which are the heirs of the Prophet's knowledge. This unlimited energy of the Kalimah Allah is explained by Sheikh Kadirun Yahya in the concept of infinity in mathematics:

1 / ~ = 0

[any number] / ~ = 0

[devils, demons, ghosts, cancer, narcotics, atoms, nuclear, anything physical or metaphysical] / ~ = 0

The infinity element (~) here, according to Sheikh Kadirun Yahya, is the word of Allah or the verses of the Qur'an.

In this mathematical concept, the infinity element (~) is used by Sheikh Kadirun Yahya to define the true truth about God and Sufism (tariqah). The infinity element (~) reflects the uniqueness of God, where God sits on His throne (Arsh), which is at an infinite distance from us.

Because distance is equal to speed multiplied by time:

s = v x t

where:

s = spazium = distance

v = velocitas = speed

t = tempo = time

then communication with God requires infinite speed (~) or will take infinite time (~).

s = ~, and therefore v or t must = ~

The prophets, who regularly communicate with God, can do so because their spirituality (spiritual self) has an infinite "radiation frequency" to reach God. According to Sheikh Kadirun Yahya, this is the "light upon light" mentioned in the Qur'an 24:35. It is a light with infinite frequency and energy, which emanates from God and is connected to the spiritual self of the Prophet, then passed on to the holy people who inherit the knowledge of the Prophet (the chain of teachers, the Sufi guides). This is what is called the "rope of God" (habl min Allah), through which an individual can connect with the infinity element.[9]

Sheikh Kadirun Yahya defines exact metaphysics as the study that deals with metaphysical problems, which are abstract, transcendent, and unseen through the approach of exact sciences (mathematics, physics, chemistry, mechanics, biology, etc.).[20]

Sheikh Kadirun explains the synthesis of modern science, technology, and Sufism, using precise formulas of physics and mathematics as metaphors to explain the relationship between humans and God and as a form or symbol that everything can be scientifically accounted for. He explains about the metaphysical technology of channeling infinite power in the Kalimah Allah, namely dhikr with tariqah methods, focusing and directing it for various purposes in this world.[6]

=====

Tariqa as Methodology[edit]

Prof. DR. H. Sayyidi Shaykh Kadirun Yahya as murshid of the Naqshbandiyya-Khalidiyya order

Sheikh Kadirun Yahya emphasized that the truth of religion should not only be defended through logical arguments but must be capable of proving its truth "in real terms," which can be achieved through tariqah methods. The tariqah method itself must be proven true through measurable mathematical, physical, and chemical sciences. He believed that demonstrating "karamah" (spiritual miracles) was necessary to prove the truth (Islam or the practice of tariqah) and refute the notion that religion is mere imagination.[27]

At its core, the knowledge of tariqah in the Qur'an is a method of technical implementation of a highly elevated practice, which is dhikr. This is what Sheikh Kadirun Yahya means when he says that tariqah is a methodology in the science of tasawuf, achieved through the practice of dhikr, the practice of the word of Allah.

According to Sheikh Kadirun Yahya, the potential power of the word of Allah is immensely powerful, capable of maintaining the world's existence from total destruction by any force.[28] Therefore, this knowledge needs to be researched, where its scientific basis, the "how to do" of tariqa practices that may seem wasteful and appear to be a waste of time, will be proven to have great benefits from the power contained in the Qur'an.[15]

In the Qur'an and Hadith, God has shown many examples of this infinite energy, such as the flood of Noah, the disasters experienced by the people of Lut, the miracles of Solomon, David fighting Goliath, Jesus raising the dead, the pebbles destroying the army of Abrahah, Abraham against Nimrod, Moses against Pharaoh, and others.

Similarly, the history of the spread of Islam in the Indonesian archipelago of Nusantara was also marked by significant developments. When Islam began to take root in Java, the scholars known as the "Wali Songo" commenced the propagation of Islam. Initially, the local people resisted and even rejected it, arguing that they already followed the Javanese spiritual beliefs. This is when the forefront of metaphysical powers, in the form of Sufism and its mystical knowledge, were deployed, accompanied by various phenomena of miracles and spiritual manifestations (karamah). Gradually, the Javanese spiritual beliefs retreated and Islam was accepted. Subsequently, the propagation of Islam continued through the teaching of fiqh (Islamic jurisprudence) as a guide for the conduct of the Muslim community's life.[20]

Likewise, numerous karamah (miraculous) accounts are attributed to Sheikh Kadirun Yahya in practicing this metaphysical technology, such as extinguishing the eruption of Mount Galunggung in West Java upon the request of the West Java Provincial Government, using helicopters to throw stones and sprinkle the remembrance of Allah, subduing a communist rebellion in the Pahang Forest of Malaysia upon the request of the Malaysian Armed Forces officer, using helicopters and stones charged with the remembrance of Allah, healing various serious and peculiar illnesses, treating drug addiction, warding off jinn disturbances, and more. All of these are practices that channel the boundless energy of the remembrance of Allah through various mediums like stones, water, and staffs, which have been blessed and infused with the remembrance of Allah.[15]

These captivating stories about the personal character and spiritual journey of Sheikh Kadirun Yahya, his active roles in the fields of education, social and community affairs, military and state matters, as well as the accounts of his miracles, supported by scientific explanations about the technology of Al-Qur'an, have attracted many followers to the tariqa (Sufi order) he leads. His disciples come from diverse backgrounds, including people from lower, middle, and upper classes,[29] comprising entrepreneurs, professionals, artists, academics (teachers, students, lecturers, doctoral candidates, and professors), military personnel (police and soldiers, from lower ranks to high-ranking officers), government officials (from regional leaders to ministers, and even the royal family of Malaysia), both in Indonesia and Malaysia.[30]

=====

Paradigm and Controversy of Tariqah and Science[edit]

As a professor specializing in physics, chemistry, and mathematics, and having written treatises on metaphysics, Sheikh Kadirun Yahya is considered to have successfully reconciled mystical experiences in tariqah with scientific knowledge. The combination of scientific knowledge with a high spiritual reputation became a special attraction for students and intellectuals to study his tariqa.[31]

For some of his followers, dhikr with tariqah methods is considered an important solution to address political, economic, social, and other issues.[32] Furthermore, Sheikh Kadirun Yahya also established a university, the Panca Budi University in Medan, to promote the development of metaphysical education.[33] From there, Sufi thought was reinterpreted as a source of inspiration for contemporary religious practices in line with the progress of the times.

Some of the books and scientific papers that contain the figure of Prof. DR. H. Sayyidi Sheikh Kadirun Yahya, his thoughts, and about the Naqshbandiyya-Khalidiyya Order he leads

However, despite gaining many followers, there are also those who reject Sheikh Kadirun Yahya's thoughts and his tariqah.[34] His ideas about the metaphysical technology of the Qur'an, the stories of his karamah, his life journey, and the technical practices of his tariqah are considered controversial by his critics, and there have been instances of intimidation against his tariqah followers in some regions.[5] These rejections and intimidations have been peacefully countered by Sheikh Kadirun Yahya's followers through various scientific writings and academic forums.

Despite the pro and contra regarding the methods and contents of his tariqah preaching, it shows that Sheikh Kadirun Yahya's scientific works have inspired many writers, academics, and researchers in Indonesia, Malaysia, and several other countries. Over 30 scientific writings in Indonesian, Malay, and English, including theses, dissertations, scientific papers, journals, and books, have reviewed Sheikh Kadirun Yahya's thoughts, his personal character, spiritual journey, and his movements in dakwah tariqah.

Regardless of the controversies among some, this indicates that Sheikh Kadirun Yahya has had a significant influence in the development of the Naqshbandiyya Khalidiyya Tariqah. His thoughts and movements have garnered many followers, who either embrace his tariqah or view it from a purely scientific perspective. Today, the Naqshbandiyya Khalidiyya Tariqah, introduced by Sheikh Kadirun Yahya, has become one of the largest tariqahs in Indonesia and Malaysia,[4] and has spread to Thailand, Brunei, Japan, Australia, America, and England.

Death[edit]

Prof. Dr. H. Sayyidi Sheikh Kadirun Yahya passed away on May 9, 2001, or 15 Safar 1422 AH, at the age of 84, and was buried at Surau Qutubul Amin Arco, Depok, West Java, Indonesia.[35]



This article "Kadirun Yahya" is from Wikipedia. The list of its authors can be seen in its historical and/or the page Edithistory:Kadirun Yahya. Articles copied from Draft Namespace on Wikipedia could be seen on the Draft Namespace of Wikipedia and not main one.

  1. Oktavika, Devi Anggraini (2012-01-18). Akhmad, Chairul, ed. "Tarekat Naqsyabandiyah di Nusantara (Naqsyabandiyah Order in the Archipelago)". Republika Online. Retrieved 2023-07-27.
  2. 2.0 2.1 2.2 2.3 Nur, Prof. K. H. Djamaan (2002). Tasawuf dan Tarekat Naqsyabandiyah Pimpinan Prof. Dr. H. Saidi Syekh Kadirun Yahya (Sufism and the Naqsyabandiyah Order led by Prof. Dr. H. Saidi Sheikh Kadirun Yahya) (in Bahasa Indonesia). Medan, Indonesia: USU - Universitas Sumatera Utara (University of Northern Sumatra) Press. ISBN 979-458-191-7. Search this book on
  3. Ridjal, Syamsur (2013). "Tarekat Naqsyabandiyah Syeikh Kadirun Yahya dan Pengalamannya di Kota Jambi (The Naqsyabandiyah Order of Syeikh Kadirun Yahya and His Experience in Jambi City)". Innovatio : Journal for Religious Innovations Studies. Jambi, Indonesia: Program Pasca Sarjana (Postgraduate Program), Institut Agama Islam Negeri (State Islamic Religious Institute) - IAIN - Sulthan Thaha Saifuddin, Jambi (published January 2013). 13 (1). ISSN 2541-2167.
  4. 4.0 4.1 4.2 Mutmainnah, Anisah (2018). "Studi Deskriptif Pemikiran Politik Syekh Tarekat Naqsyabandiyah Khalidiyah tentang Hidup Bernegara (A Descriptive Study of the Political Thoughts of Sheikh Naqsyabandiyah Khalidiyah Congregation on State Life)". Skripsi thesis, Fakultas Ilmu Sosial dan Ilmu Politik (Faculty of Social and Political Sciences), Universitas Sumatera Utara (University of North Sumatra), Medan
  5. 5.0 5.1 Wahid, Yenny Zannuba (2009). Dja'far, Alamsyah M., ed. Agama dan pergeseran representasi : konflik dan rekonsiliasi di Indonesia (Religion and shifts in representation: conflict and reconciliation in Indonesia) (in Bahasa Indonesia). Wahid Institute. ISBN 978-602-95295-0-0. OCLC 489734391. Search this book on
  6. 6.0 6.1 Bruinessen, Martin van (1994). Tarekat Naqsyabandiyah di Indonesia : survei historis, geografis dan sosiologis (The Naqsyabandiyah Order in Indonesia: a historical, geographical and sociological survey) (in Bahasa Indonesia) (2nd ed.). Bandung, Indonesia: Mizan Publisher. ISBN 979-433-000-0. OCLC 949660598. Search this book on
  7. Mohamad al-Merbawi, Abdul Manam Bin; Abdullah, Mohd Syukri Yeoh; Abdullah, Osman Chuah; Wan Abdullah, Wan Nasyrudin Bin; Ahmad, Salmah (2012-12-02). "Tarekat Naqshabandiyyah Khalidiyyah in Malaysia: A Study on the Leadership of Haji Ishaq bin Muhammad Arif". MIQOT: Jurnal Ilmu-ilmu Keislaman (Journal of Islamic Sciences). Medan, Indonesia: Universitas Islam Negeri Sumatera Utara (North Sumatra State Islamic University). 36 (2): 299–319. doi:10.30821/miqot.v36i2.120. ISSN 2502-3616. Unknown parameter |orig-date= ignored (help); Unknown parameter |s2cid= ignored (help)
  8. Fakhriati (2013). "Kadirun Yahya: Perjalanan Menuju Saidi Syekh dalam Tarekat Naqsyabandiyah Kholidiyah (Kadirun Yahya: The Journey to Saidi Sheikh in the Naqsyabandiyah Kholidiyah Order)". Jurnal Lektur Keagamaan (in Bahasa Indonesia). Puslitbang Lektur dan Khazanah Keagamaan, Badan Litbang dan Diklat, Kementerian Agama RI (Ministry of Religion of the Republic of Indonesia), Jakarta. 11 (1): 238–260. ISSN 1693-7139.
  9. 9.0 9.1 9.2 Bruinessen, Martin Van (2007). "After The Days of Abu Qubays: Indonesian Transformations of The Naqshabandiyya-Khalidiyya". Journal of the History of Sufism. Paris, France: Simurg Press. 5: 225–252. ISSN 1302-6852. OCLC 611947677.
  10. Erawadi, Erawadi (2014-06-09). "Pusat-Pusat Perkembangan Tarekat Naqsyabandiyah di Tapanuli Bagian Selatan (Centers for the Development of the Naqsyabandiyah Congregation in the Southern Part of Tapanuli)". MIQOT: Jurnal Ilmu-ilmu Keislaman (Journal of Islamic Sciences). Medan, Indonesia: Universitas Islam Negeri Sumatera Utara (North Sumatra State Islamic University). 38 (1): 81–96. doi:10.30821/miqot.v38i1.53. ISSN 2502-3616.CS1 maint: Date and year (link)
  11. Lubis, Sakban (2018). "Tharekat Naqsabandiyah Kholidiyah Saidi Syekh Prof. Dr. H. Kadirun Yahya, MA di Universitas Pembangunan Panca Budi Medan (Tharekat Naqsabandiyah Kholidiyah Saidi Syekh Prof. Dr. H. Kadirun Yahya, MA., at the Panca Budi Development University in Medan)". Almufida: Jurnal Ilmu-Ilmu Keislaman (Journal of Islamic Sciences). Medan, Indonesia: Fakultas Agama Islam Universitas Dharmawangsa (Faculty of Islamic Studies, Dharmawangsa University). 03 (1): 44–69. ISSN 2715-6737.
  12. Kadirun Yahya, Yayasan Profesor DR H (2003). "Silsilah Thariqat Naqsyabandiyah Serumpun (Genealogy of the Naqsyabandiyah Order )". Gema Panca Budi (in Bahasa Indonesia). XI (115 ed.). Medan, Indonesia: Yayasan Prof. DR. H. Kadirun Yahya. Unknown parameter |orig-date= ignored (help)
  13. Nurul Amin Hudin, LC (2016) "Titik Temu Ilmu Eksakta dan Tasawuf Pemikiran Syekh Kadirun Yahya. (The Meeting Point of Exact Science and Sufism Thought of Sheikh Kadirun Yahya)" Masters thesis, Program Studi Agama dan Filsafat (Religion and Philosophy Study Program), Universitas Islam Negeri Sunan Kalijaga Yogyakarta (Sunan Kalijaga State Islamic University, Yogyakarta), Yogyakarta.
  14. Yudhasatria, Ebma (2014). "Pemikiran Kadirun Yahya Tentang Tasawuf 1950-2001. (Kadirun Yahya's Thoughts About Sufism 1950-2001)" Skripsi thesis, Fakultas Ilmu Sosial (Faculty of Social Science), Universitas Negeri Yogyakarta (Yogyakarta State University), Yogyakarta
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