Dive into the Sufism of Sheikh Nawawi al-Bantani

 

Dive into the Sufism of Sheikh Nawawi al-Bantani

The figure of this Sufi cleric, is often referred to as the connector of the Nusantara ulama's sanad. Yes, he is Shaykh Nawawi al-Bantani, a productive scholar who writes important books as a reference for pesantren learning. Shaykh Nawawi was born in Tanara, Banten, in 1813 AD / 1230 H. He was born in a pesantren environment, which became his family's daily life. His father's name was Kiai Umar bin Arabi and his mother's name was Zubaidah. Shaykh Nawawi is the 12th descendant of Maulana Syarif Hidayatullah (Sunan Gunung Jati), precisely from the path of the son of Maulana Hasanuddin (Sunan Banten I).

Since childhood, Shaykh Nawawi was taught by his parents, he studied with his father the books of nahwu, sharaf, fiqh and tafsir. At the age of 15, Sheikh Nawawi got the opportunity to study in the holy land. In Makkah, he performed the Hajj and studied with several scholars. Shaikh Nawawi studied the science of penmanship, Arabic language and literature, science of hadith, tafsir and fiqh. Among his teachers, namely Sayid Ahmad Nahrawi, Sayyid Ahmad Dhimyati, Ahmad Zaini Dahlan, Muhammad Khatib al-Hambali. After studying with several teachers in Makkah, Sheikh Nawawi continued to study in Egypt and Sham (Syria).

Shaykh Nawawi returned to his homeland temporarily, for three years. At that time, during the Dutch colonial period, the Banten area was not in a conducive situation. He decided to return to the holy land. While in Mecca, in the second period, Shaykh Nawawi devoted himself to teaching and writing books. Students throughout the archipelago came to study with Shaykh Nawawi, including: Kiai Khalil (Madura), Kiai Hasyim Asyari, Kiai Asnawi, Kiai Asy'ari (Bawean), Kiai Tubagus Muhammad Asnawi, Kiai Najihun, Kiai Ilyas, Kiai Abdul Ghafur and Kiai Tubagus Sukri from West Java.

Shaykh Nawawi is married to Nyai Nasimah, a native Tanara girl. This marriage was blessed with three daughters, namely Nafisah, Maryam and Rubi'ah. Shaykh Nawawi also married the daughter of Kiai Saleh Darat, Nyai Hamdanah. From this marriage, Shaykh Nawawi was blessed with a daughter named Zuhroh.

Struggle against Colonial

In the record of the national struggle, Shaykh Nawawi is part of the ulama who dared to fight against the colonial power. In fact, when in Mecca, Shaykh Nawawi gathered Nusantara students to reject colonialism, by not following the customs and systems taught by the Dutch. In the extreme, the refusal to follow the clothes of colonial officials.

The span of Shaykh Nawawi's life is related to the struggle of the santri and kiai in 1888 in Cilegon. Scholars who were educated by the colonial system or researchers who dig from colonial archives, will see that the 1888 Cilegon incident was a rebellion. However, from a different perspective, this event can be seen as a struggle against colonial power. The tarekat network, which became the backbone of the movement, was also linked to the santri-kiai network involving Shaykh Nawawi, as the epicenter of the movement.

This incident occurred on July 9, 1888 in Cilegon, Banten. This movement, led by Haji Abdul Karim, Haji Tubagus Ismail, Haji Marjuki and Haji Wasid. The last name, is a student of Shaykh Nawawi during the Koran in Mecca. Haji Wasid once studied with Shaykh Nawawi, and then returned to his homeland to teach students in Beji village, Cilegon. The Cilegon incident cannot be separated from natural and social conditions, namely hunger and poverty due to the Dutch East Indies government system, as well as drought conditions after the eruption of Mount Krakatau in the Sunda Strait in August 1823. Meanwhile, the Dutch East Indies government imposed high taxes and killed livestock that had been This is the mainstay of agricultural work for Banten residents. In short, the resistance of the people of Banten erupted in Cilegon,

Sufism Sheikh Nawawi

As a scholar who taught in Makkah, Shaykh Nawawi became a bridge link in the network of scholars in the archipelago and Hijaz. Shaykh Nawawi al-Bantani is one of the scholars who teach at the Grand Mosque, in Makkah al-Mukarramah. His comrades in arms, namely Shaykh Ahmad Khatib al-Minangkabawi and Shaykh Mahfudz at-Tirmasi, in the late 19th and early 20th centuries.

In the understanding of Sufism, Shaykh Nawawi is a Sufi figure of the Qadiriyah sect. This school bases its understanding on the teachings of Shaykh Abdul Qadir al-Jilani (d. 561 H/1166 AD). In the realm of Sufism, Shaykh Nawawi wrote the book Salalim al-Fudhala', which is based on the text of the Sufism lesson Hidayah al-Adzkiya (ila tariq al-auliya), the work of Zain ad-Din al-Malibari written in 914 H/508 AD Kitab this is very popular in the pesantren of Java, it is even mentioned in the series of stories of Serat Centini. Another book in the field of Sufism, namely the Mishbah ad-dhuln 'ala Manhaj al-Atan fi tabwibil hukm (1314 H).

Shaikh Nawawi is a prolific writer, with popular works in the Indonesian pesantren community. Shaykh Nawawi's work is spread across the fields of penmanship, jurisprudence, morals and Sufism, to tafsir. In the field of penmanship, Shaikh Nawawi wrote the books Fathul Majid (1298 AH), Tijn ad-Darari (1301 AH), Kasyafatus Syaja (1292 AH), an-Nahjatul Jadidah (1303 AH), Dazariatul Yaqin alaummil Barahil (1317 AH), ar-Risalah al-Jamiah baina Ushuluddin wal-Fiqh wat-Tasawuf (1292 H), ats-Tsimar al-Yani'ah (1299 H), Nur ad-Dhalam (1329 H).

His books in the field of jurisprudence are still discussed among santri until now. Among them: at-Tausyeh (1314 H), Sulam al-Munajat (1297 H), Nihayatuz Zayn (1297 H), Mirqat as-Shu'ud at-Tashdiq (1297 H), Uqud al-Lujjain fi Bayani Huquq az- Zaujain (1297 H), Qutul Habib al-Gharib (1301 H). Sheikh Nawawi's work in the field of interpretation is entitled at-Tafsir al-Munir li Ma'alim al-Tanzil (Tafsir Marah Labib).

In his books, Sheikh Nawawi often claimed to be a follower of Imam al-Ash'ari (Ash'ariyyah), as well as Imam Abu Mansur al-Maturidi. As a follower of Ash'ari, Sheikh Nawawi introduced the concept of the attributes of Allah Subhanahu Wata'ala. Thus, a Muslim must believe that God has attributes that can be known from his actions, because God's attributes are His actions.

To explain to ordinary readers, Shaykh Nawawi divides the nature of Allah into three parts: obligatory, impossible, and possible. From this description, the obligatory nature is a definite attribute inherent in Allah and impossible not to exist. Meanwhile, the impossible trait is a trait that is definitely not attached to God and must not exist. The attributes of the believers are those that may exist and may not exist in Allah. From the books written by Shaykh Nawawi, it can be seen that he succeeded in introducing Ash'ari theology in the thought system of the Muslims of this country, especially the transmission of knowledge through the pesantren community.

Shaykh Nawawi also discussed the naqly and aqly arguments, which according to him should be used together. If there is a conflict between the two, then the naqly argument must take precedence. According to Shaykh Nawawi, it is the duty of a Muslim to understand the oneness of Allah by understanding the arguments that guide the existence and greatness of the Creator.

For Shaykh Nawawi, the thoughts in the field of Sufism conveyed in his works, are rooted in his study and inner adventure. He compares Shari'a to a ship, order is the sea and the essence is a diamond in the ocean that can only be obtained by a ship that sails in the vast ocean. According to Shaikh Nawawi, sharia and order are the beginning of a Sufi's journey, while the truth is the result of sharia and order. Thus, Shaykh Nawawi assessed that religious behavior becomes a bridge to the truth, as long as it does not conflict with the Shari'a. Shaykh Nawawi's thinking is quite different from some Nusantara Sufis, such as Hamzah Fansuri, Nuruddin ar-Raniri and Abdurrauf as-Singkili. Shaykh Nawawi is closer to Imam al-Ghazali's understanding of Sufism, in looking at the synergy of orders,

In his notes on fiqh and Sufism, especially in the book Salalim al-Fudhala, Shaykh Nawawi is seen as Imam al-Ghazali in the 20th century era. According to Shaykh Nawawi, outward knowledge can be obtained directly by the process of ta'alum (study) and tadarus (study). so as to reach the degree of 'alim. Meanwhile, inner knowledge is obtained through the process of dizkr, muraqabah and musyahadah so that it gets the degree of 'wise'. In the view of Shaykh Nawawi, an 'abid Muslim, not only becomes a'lim by mastering the outer sciences, but also sharpens inner sensitivity by revealing spiritual secrets. The balance of outer knowledge and inner knowledge, analytical ability and sensitivity of taste, makes a Muslim get a brighter light to understand the power and knowledge of Allah.

Thus, Sufism for Shaykh Nawawi as a bridge to improve adab, human ethics. From this perspective, it can be understood that the mere mastery of outward knowledge without mastery of the inner knowledge will result in humans falling into wickedness. Meanwhile, the mastery of spiritual knowledge alone without a balance of external knowledge will only make humans trapped in zindiq behavior.

There is a story that is extracted from an oral story that developed in the pesantren community. Once, Shaykh Nawawi al-Bantani was writing a lecture on the book Hidayat al-Bidayah (the work of Imam al-Ghazali). At that moment, the oil lamp used for lighting went out. In fact, at that time he was riding a camel. Indeed, the incomparable perseverance and seriousness illustrate how Shaykh Nawawi does not waste time in writing. He prayed, asking God, if this book is considered important and beneficial for Muslims, may God give him the light to continue writing. Then, unexpectedly, his big toe burst into flames, shining brightly. Shaykh Nawawi can calmly continue writing. Fire marks on the big toe,

From Shaykh Nawawi, the Muslims of the archipelago get knowledge without edge, with his books that complement the treasures of Islam in the archipelago.