
Syeikh Abbas Kuta Karang Atau Teungku Chik Kuta Karang Ahli Astrologi Aceh
Orang pertama memperkenalkan karya ulama besar dari Aceh ini merupakan Syeikh Ismail bin Abdul Muthallib al-Asyi. Karya yang dimaksud itu berjudul Sirajuz Zhalam fi Ma’rifatis Sa’di wan Nahasi fis Syuhuri wal Aiyam, yang dicetak pada bagian pertama grup Tajul Muluk.
Kemudian ditemukan karyanya yang berjudul Qunu ‘liman Ta’aththuf yang masih dalam bentuk manuskrip, beberapa buah tersimpan di Museum Islam Pusat Islam Kuala Lumpur, juga di Pusat Manuskrip Melayu Perpustakaan Negara Malaysia dan koleksi penulis sendiri.
Karena itu, penulis mulai melacak secara serius dan mengumpulkan data mengenai ulama besar Aceh tersebut.
Secara tidak disengaja, dua kertas kerja yang dibentangkan dalam Bengkel Sejarah Bahasa Melayu Dari Berbagai Kota (anjuran Bagian Penelitian Bahasa (DBP) dan Institut Bahasa, Kesusasteraan dan Kebudayaan Melayu (UKM 1992), ada sedikit informasi tentang ini.
Dalam kertas kerja yang dibentangkan oleh Tuanku Abdul Jalil yaitu seorang Sekretaris Pusat Dokumentasi dan Informasi Aceh menyebutkan, “… Ulama Besar Syaikh Abbas bin Muhammad bergelar Teungku Chik Kutakarang …”.
Dalam kertas kerja M. Adnan Hanafiah tertulis, “Seorang ulama lainnya, Syeikh Abbas Kuta Karang di Aceh Besar, selaku penulis, tabib, ahli ilmu astronomi, berkedudukan Kadi Malikul Adil pada masa pemerintahan Sultan Alaidin Ibrahim Mansur Syah (1857-1870) …”.
Syeikh Abbas sendiri menulis serba ringkas asal usulnya, yaitu “… Syekh Abbas, Aceh nama negerinya, Masjidul Jami ‘Ulu Susu tempatnya, kejadiannya, Kuta Karang nama kampungnya”.
Syeikh Ismail bin Abdullah Muthallib al-Asyi mencatatkan, “… Syeikhuna wa qudwatuna asy-Syeikh Abbas orang Aceh. Lagi sangat tabahhur pada sekalian fan ilmu handasah dan ilmu falakiyah …”
Tahun lahir dan pendidikan dasar ketika masih anak-anak belum dapat dideteksi dengan pasti. Kita hanya dapat membandingkan tahun-tahun kehidupannya, seperti disebutkannya selesai menulis Qunu ‘1259 H/1843 M, selesai menulis Sirajuz Zhalam 1266 H/1849 M.
Ini berarti penampilan aktivitasnya agak belakangan sedikit dari dua orang ulama besar Aceh bernama Syekh Muhammad bin Khathib Langien karyanya Dawaul Qulub, 1237 H/1821 M dan Syekh Muhammad bin Syeikh Abdullah Ba’id (karyanya Hukum Jarah 1236 H/1820 M).
Kebetulan Tuanku Abdul Jalil juga menyebut bahwa nama ayah Syeikh Abbas adalah “Muhammad”. Kemungkinan saja Syeikh Abbas yang diriwayatkan ini adalah anak salah seorang dari Syeikh Muhammad yang tersebut itu. Jika kita dapat ketahui nama kakeknya, maka hal yang rumit itu dapat diselesaikan. Tidak mustahil pula kemungkinan Syeikh Abbas adalah murid kepada kedua ulama itu.
Beberapa informasi yang dapat dideteksi bahwa Syeikh Abbas bin Muhammad al-Asyi tersebut melanjutkan pelajarannya ke Mekah. Di Mekah dia bersahabat dengan Syeikh Zainuddin Aceh, Syeikh Ismail Minangkabau, Syeikh Ahmad Khathib Sambas, Syeikh Muhammad Shalih Rawa dan banyak lagi.
Ulama yang berasal dari dunia Melayu tempat mereka belajar adalah Syeikh Daud bin Abdullah al-Fathani dan Syeikh Abdus Shamad al-Falimbani. Hanya dua ulama itu saja yang terdeteksi sebagai gurunya yang berasal dari Tanah Jawi (Asia Tenggara), selain turut belajar dari beberapa ulama yang berasal dari bangsa Arab sendiri.
Di antara mereka adalah: Saiyid Ahmad al-Marzuqi al-Maliki, Syeikh Utsman ad-Dimiyathi, Syeikh Muhammad Sa’id Qudsi, Syeikh Muhammad Shalih bin Ibrahim ar-Rais, Syeikh Umar Abdur Rasul, Syeikh Abdul Hafiz al-Ajami dan ramai lagi .
Belum ditemukan riwayat yang jelas aktivitasnya di Mekah selain belajar, hanya sebagai selingan pada waktu-waktu terluang, ia mencoba menulis kitab. Kegiatan mengajar baik di rumah maupun di Masjidil Haram pun tidak ada keterangan mengenai itu. Apa yang jelas bahwa Syeikh Abbas Aceh pulang ke kampungnya membawa ilmu pengetahuan yang sangat banyak dalam berbagai bidang disiplin ilmu.
Karya dan pemikiran
Karya Syeikh Abbas Aceh yang diketahui secara lengkap adalah sebagai berikut:
1. Qunu ‘liman Ta’aththuf, diselesaikan pada 8 Rabiulakhir 1259 H/1843 M di Mekah. Manuskrip judul ini tersimpan di Museum Islam Pusat Islam dengan nomor MI 220, disalin oleh Muhammad Kadak bin Ismail Jering, Kampung Dala, Pattani, pada bulan Rajab. Penyalin berasal dari Kampung Bendang Daya Pattani, tanpa kenyataan tahun penyalinan. MI 513 disalin pada 1296 H/1878 M, dan MI 670 manakala yang tersimpan di Pusat Manuskrip Melayu pula adalah MS 221 (B) disalin pada hari Selasa, Syakban 1296 H/1878 M di Mekah. Selain itu, ada juga koleksi penulis sendiri dari bekas kepunyaan Muhammad Abdur Rahman bin Lebai Muhammad, Kampung Kepala Bukit, Senggora, disalin pada 1300 H/1882 M.
2. (Sirajuz Zhalam fi Ma’rifatis Sa’di wan Nahasi fisy Syuhuri wal Aiyam), diselesaikan pada waktu Dhuha, Senin, 9 Rajab 1266 H/1849 M. Disalin oleh Syeikh Ismail bin Abdul Muthallib al-Asyi pada hari Sabtu, 28 Rabiulawal 1306 H/1888 M di Mekah. Cetakan mutawal yang telah ditemukan dalam judul Tajul Muluk oleh Matba’ah al-Miriyah al-Kainah, Mekah, 1311 H/1893 M. Ditashhih oleh Syeikh Ismail bin Abdul Muthallib al-Asyi kemudian diperiksa kembali oleh gurunya Syeikh Ahmad bin Muhammad Zain al-Fathani.
3. Kitabur Rahmah.
4. Tazkiratur Rakidin
5. Mau ‘izhatul Ikhwan
Kitab ketiga dan keempat disebut oleh Tuanku Abdul Jalil dalam kertas kerjanya. Menurutnya, Tazkiratur Rakidin, berbentuk prosa Malayo-Aceh, Naskah Leiden, 1304 H. Selain dua kitab ini kitab kelima juga disebut oleh M. Adnan Hanafiah dalam kertas kerjanya.
Apabila kita periksa keseluruhan karya Syeikh Abbas Aceh, ia menyentuh disiplin ilmu falakiyah, hisab, hikmah, fiqh, kedokteran, sastra dan politik.
Pada bagian akhir karyanya Qunu ‘liman Ta’aththuf, Syeikh Abbas Aceh menyebutkan bahwa dia oleh Mazhab Syafi’i dan amalannya oleh Tarekat Khalwatiyah. Lainnya Qunu ‘liman Ta’aththuf pada bagian akhirnya terdapat dua risalah sebagai tambahan yang dipercaya merupakan catatan Syeikh Abbas Aceh.
Risalah yang pertama mengenai masalah anjing dan pamflet yang kedua, masalah hukum meninggalkan shalat. Masalah anjing yang ia tulis, “Orang wathi ‘(menjimak) anjing atau anjing wathi’ orang maka beranak jadi manusia, maka wajib atasnya shalat dan puasa. Dan jikalau ia alim, jadi kadi, maka sah ia menikah dengan orang. Dan dijadikan iman pun sah, tetapi haram sembelihannya. Dan jikalau ayahnya orang dan ibunya anjing, dan anaknya jadi orang, maka sah berimam akan dia, dan sembelihannya haram jua. Dan air matanya, dan air liurnya, dan … (naskah rusak), dan basah farajnya, maka sekalian itu suci. Khilaf bagi Syeikh Ibnu Hajar dan Syeikh Ramli … ”
Kita periksa pula Sirajuz Zhalam, pada bagian Mukadimah, Syeikh Abbas Aceh menulis, “Maka bahwasanya bertitah oleh orang yang empunya kebesaran dan kemegahan pangkatnya, adalah yang menanggung panji-panji syariat dalam negeri Aceh yang mahrus, dan itulah tuan kita, sultan yang kebesaran pangkatnya , dan kemuliaan nasabnya, dan kebesaran kepujiannya, itulah sultan yang dilaqab dengan sultan Manshur Billah Syah ibnu Sultan Johor al-Alam Syah.
Akan bahwasanya aku kerjakan baginya suatu risalah yang Mukhtasar dengan bahasa Jawi pada menyatakan mengenal segala hari bulan Arab. Dan mengenal segala saat bagi segala hari dan dari bulan …”, demikian yang tertulis pada semua Sirajuz Zhalam yang pernah dicetak.
Tetapi ada beberapa manuskrip di kata “… ibnu Sultan Johor al-Alam Syah” itu ditulis dengan “… ibnu Sultan Fathani al-Alam Syah”. Ada tiga tempat dalam kitab Sirajuz Zhalam itu menyebutkan nama itu, dan pada ketiga tempat itu semuanya berbeda tulisannya, “… ibnu Sultan Johor al-Alam Syah” atau “… ibnu Sultan Fathani al-Alam Syah”.
Sebagaimana disebutkan bahwa salah seorang guru Syeikh Abbas Aceh adalah Syeikh Ahmad / Muhammad al-Marzuqi, pada Mukadimah juga Syeikh Abbas Aceh menyebut ulama itu dengan “Syaikhuna”. Dia juga menyebut karya ulama itu yang berjudul Syarh Natijati Miqat sebagai pegangannya mengenal ‘ilmu Nujum’ (ilmu perbintangan atau astronomi).
Sebagaimana pada judul artikel ini telah penulis sebutkan bahwa Syeikh Abbas Aceh adalah seorang astronom dunia Melayu.
Astrologi adalah disiplin ilmu yang membicarakan baik dan buruk manusia yang dihitung menurut perjalanan perbintangan, planet dan bulan.
Sebenarnya Sirajuz Zhalam bukan hanya membicarakan persoalan itu saja, tetapi adalah bersifat menyeluruh, bab pertama, mengenal sejarah bulan Arab. Tentang ini Syaikh Abbas Aceh merujuk kepada kitab Wasilatut Thullab karya Syeikh Yahya bin Muhammad al-Hattab al-Maliki.
Dimulai dengan perpindahan Nabi s.a.w. dari Mekah ke Madinah, awalnya dengan hisab itu pada hari khamis, dan dengan ru’yat itu pada hari Jumat. Dibicarakan pula istilah tahun kabisah dan basitah dan lain-lain.
Pendek kata kitab Sirajuz Zhalam adalah merupakan sebuah kitab yang bercorak sains yang merupakan pembuka jalan untuk kita membandingkan dengan buku-buku ilmu pengetahuan modern dalam bidang ilmu falakiyah, hisab, astrologi / astronomi dan sebagainya.
Baik pada tingkat awal bahkan sampai sekarang memang tidak banyak ulama dunia Melayu kita membicarakan ilmu yang itu, apakah yang tersebar berupa bahan tercetak dan yang bercorak klasik satu-satunya hanyalah kitab Sirajuz Zhalam.
Yang berupa manuskrip pula bisa dikatakan hampir-hampir tidak ditemukan. Dalam koleksi penulis, terdapat sebuah manuskrip yang tidak diketahui nama pengarangnya.
Penutup karyanya itu, Syeikh Abbas Aceh menganjurkan supaya merujuk kepada kitab-kitab yang terkenal yaitu Risalah Imam Ja’far as-Shadiq, Risalah Abu Ma’syaril Falaki, Wasilatut Thullab, ‘Umdatut Thalib, Syamsul Ma’arif al-Kubra, Syarhu Nazhmi Natijatil Miqat, Syarhu Sirajil Munir, Syarhu Nazhmil Kawakib, dan banyak lagi yang tidak ia menampilkan tetapi disebut di beberapa tempat di antaranya Qanunus Siyasah.
Ada pun Kitabur Rahmah, menurut M. Adnan Hanafiah, kandungannya membicarakan ilmu tabib dan obat-obatan. Tazkiratul Rakidin, peringatan bagi yang terlambat dalam bentuk puisi dan prosa dalam bahasa Malayo-Aceh. Mau’izhatul Ikhwan, yaitu pengajaran kepada teman, karya ini berbentuk prosa dalam bahasa Malayo-Aceh juga.
Menurut M. Adnan Hanafiah juga, bahwa Syeikh Abbas Kutakarang mengatakan dalam risalahnya, “segala bentuk perbuatan yang memberi manfaat kepada kafir dihukumkan orang itu menjadi kafir”. Barangkali pemikirannya itu mencerminkan bahwa dia adalah seorang ulama yang sangat anti terhadap Belanda yang melampaui batas dan menjajah Aceh pada zaman itu.
Dikutip dari : http://yasirmaster.blogspot.com/2011/06/syeikh-abbas-kuta-karang-ahli-astrologi.html
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