A Brief History of Sheikh Abdul Muhyi Pamijahan Indonesia

THIS IS THE STORY OF Syekh Abdul Muhyi Pamijahan Spiritual Journey in the Land

Sheikh Abdul Muhyi Pamijahan is believed to be a waliyullah and is respected by the pesantren community. He was the first link and carrier of the Syathariyah order to the island of Java. He is better known by the name of Haji Karang, because he was once retired and secluded in the Coral Cave. On the gate of his tomb, which is located in Pamijahan Tasikmalaya, is written Sayyiduna Shaykh al-Hajj Waliyullah Radhiyullahu. Abdul Muhyi was born in 1650 in Mataram. Mataram here is mentioned in Lombok, but there is also a mention of the Islamic Mataram Kingdom. His father was named Sembah Lebe Wartakusumah, a Sundanese aristocrat descended from King Galuh Pajajaran who was then part of the Javanese Mataram Kingdom. His mother's name was Raden Ajeng Tangan Ziah, a descendant of the Mataram nobility who traced his way to Shaykh Ainui Yaqin (Sunan Giri I). 

When he was a child, Abdul Muhyi had studied at Ampel Denta to recite various Islamic boarding schools. In 1669 AD, at the age of 19 years, Abdul Muhyi wandered about to go to Mecca, but stopped in Aceh. In Aceh, Abdul Muhyi turned out to meet and learn from Tengku Syiah Kuala or Shaykh Abdur Ra'uf as-Singkili. Abdul Muhyi studied various scientific disciplines in the city of Aceh, including the Syathariyah order from the path of Shaykh Abdur Ra'uf.

 As a professor of Syathariyyah, Shaykh Abdur Ra'uf tried to reconcile the manifestation of Ibn Arabi with other Sufism that developed in the Islamic community. After several years in Aceh, Abdul Muhyi was invited by his teacher to visit the grave of a person known to the public as Wali Qutb, Sheikh Abdul Qadir Jilani in Iraq. The journey continued to Mecca and Medina to perform Hajj. Abdul Muhyi then studied in Mecca, did not go home immediately. In Mecca, Abdul Muhyi met Sheikh Yusuf al-Maqassari, and it is strongly suspected that Abdul Muhyi also studied with Ahmad al-Qusyasyi, Ibrahim Kurani, and Hasan al-Ajami, namely teachers from Abdur Ra'uf as-Singkili himself. 

Abdul Muhyi returned from Mecca to Ampel Denta in 1678 after obtaining a diploma to become a murshid of the Syathariyah tarekat from his teacher. Upon his return from Ampel Denta, his father married him to a daughter named Ayu Bekta. After marriage, together with his parents, Abdul Muhyi moved to West Java to spread Islam, and tried to find a cave that was shown by his teacher, Shaykh Abdur Ra'uf as-Singkili. Initially Abdul Muhyi and his family settled in Darma Kuningan Village for 8 years (1678-1685) at the request of the community. 

Because he had not found the destination he wanted to find, while doing da'wah, Abdul Muhyi headed to South Garut and asked the community to stay in Pameungpeuk, Garut. The journey continues to Lebaksiuh near Batuwarigi. In these various residences Abdul Muhyi continued to spread Islam politely with a touch of heart as a Sufi. It was in Lebaksiuh that Abdul Muhyi found a sacred and wingit cave. This cave is called Pamijahan, because it is a breeding ground for many fish. This Pamijahan Cave is rocky and full of dense forest, and is therefore often referred to as the Coral Cave. Since then, although sometimes still living in Lebaksiuh, Abdul Muhyi is better known as Haji Karang. 

This cave became the place of his 'uzlah and seclusion, but in his last residence, he built a new village with his followers to the west of Kampung Ojong, and was known as Safar Wadi. In this place he built a mosque and hermitage as a center for the spread of Islam and the Syathariyah congregation. 

As a spiritual teacher, Abdul Muhyi is respected by the people and the Mataram Palace. The village is recognized as a perdikan village, which means that it has the right to manage its own affairs independently, even though it is in the Mataram area. Despite having relations with Mataram, relations with the Keraton Cirebon and Banten were also developed, including agreeing that some of his children were married to nobles from Cirebon. Close relations also occurred with the Sultanate of Banten, including with the spiritual teacher in Banten, namely Shaykh Yusuf Tajul Khalwaiti al-Maqassari, who was his friend when he was in Mecca. When Shaykh Yusuf was guerrilla in the forests against the Dutch due to the success of the Dutch in breaking up the Banten Palace, Sheikh Yusuf hid in the place of Shaykh Abdul Muhyi. 

Apart from being an educator, a mujahid in spreading Islam, a person who is known to have linuwih abilities, Abdul Muhyi is also a writer. He wrote books in the discipline of the Syathariyah order.  This figure died in 1730 AD or 1151 H at the age of 80 years. He was buried in Pamijahan, namely in Bantar Kalong, southern Tasikmalaya. His tomb is a tomb that is often visited by the NU community and the Islamic community in general.

Sheikh Abdul Muhyi Pamijahan as a guardian of Allah who preaches to spread Islam in the region in Pasundan land.

The struggle of Sheikh Abdul Muhyi in developing Islam in Tasikmalaya is widely known by the public.

The journey of spreading the teachings of Sufism, the first place visited by Sheikh Abdul Muhyi Pamijahan is what is now known as Darma, in the Kuningan area .

In this Darma area, Sheikh Abdul Muhyi Pamijahan and his wife lived for 7 years. He planted rice there but the results were abundant, so this Darma was not the place he was referring to.

Syekh Abdul Muhyi Pamijahan continued his journey to the West, reaching a village called Pamengpeuk, Garut.

In Pamengpeuk, the people are still very strong with Hindu teachings and values. So Sheikh Abdul Muhyi Pamijahan tried hard to teach them the value of Sufism and Islam.

Many dinatar those who are orthodox or fanatical hate and try to get rid of Sheikh Abdul Muhyi Pamijahan .

Apart from such conditions, in Pamengpeuk the rice yields planted by Sheikh Abdul Muhyi Pamijahan were still abundant, finally he returned to continue his journey to lebaksiuh, Batuwangi.

Sheikh Abdul Muhyi Pamijahan found many black sects, sorcerers, witchcraft figures, and here Sheikh Abdul Muhyi Pamijahan must be able to convince the public about the negative energy that exists in the magicians who are there.

Sheikh Abdul Muhyi Pamijahan convinced his Islamic values ​​with Sufism, until then many residents there converted to Islam.

Then he has not yet found a place where he planted rice, then the amount will be equal to the amount he planted.

Sheikh Abdul Muhyi Pamijahan continued his journey, until then he arrived at the valley of Mount Cilembu.

In the valley of Mount Cilembu, the yield of rice harvested is equal to the amount of rice planted.

This is a very beautiful and comfortable place. With this symbol, the location of the cave is getting closer which will later become the place for the spread of Sufism by Sheikh Abdul Muhyi Pamijahan .

The cave is known as the mujarod cave or pamijahan cave. The cave is still known and visited by people to this day.

Syekh Abdul Muhyi Pamijahan 's da'wah journey has now met a bright spot, in the Pamijahan cave at the foot of Bantarkalong Hill, he started his da'wah.

The calm condition of this mujarod cave made Sheikh Abdul Muhyi Pamijahan get inner peace, so this cave is also known as the mujarod cave.

This pamijahan cave or mujarod cave is the center of da'wah carried out by Sheikh Abdul Muhyi Pamijahan is also a place of "spiritual riyadhah", so that until now the mujarod cave is still sacred by local residents.

Sheikh Abdul Muhyi Pamijahan continued the footsteps of his teacher spreading the Syatariyah order on the island of Java, namely Sheikh Abdurrauf Singkil.

Sheikh Abdul Muhyi Pamijahan continued the footsteps of his teacher spreading the Syatariyah order on the island of Java, namely Sheikh Abdurrauf Singkil.

According to Sheikh Abdul Muhyi Pamijahan , the spiritual path of this tarekat is a spiritual remembrance, which expresses faith in the heart, where the center of this dhikr lies in the tayyibah sentence "lailahailalla".

The essence of this tayyibah sentence if we really understand it, then according to Sheikh Abdul Muhyi Pamijahan this can be a solid foundation, foundation, and root for the good of one's life.

The Syatariyyah Order allows dhikr with sirr or jahr. This means that it can make a sound loudly or loudly or simply in the heart / sirr. This method is intended so that people who do special dhikr can appreciate the meaning of their dhikr.***