Getting to know Rama Guru Syatariyah in Cirebon (2)

 

Getting to know Rama Guru Syatariyah in Cirebon

In 1707 a langgar, tajug (mushalla) and a palace were built. People call the place by the name Kaprabonan. Tajug was a place to study the Qur'an and Islam for generations, including being used as a place to organize the struggle against colonialism at that time.

In its development, religious learning in Kaprabonan changed to be more specific, namely learning religion through the Syatariyah congregation. Because of that Kaprabonan is called as one of the places to study the knowledge of the Syatariyah congregation, pengguron. Several times the place of pengguron moved before the existence of this Kaprabonan, according to the place of the teachers.

Kaprabonan as pengguron himself had turned into a palace, it started with the national agenda of the first Archipelago Palace Festival in 1995 in Solo. According to Hempi, the current King of Kaprabonan, from the past, Kaprabonan was actually a palace, just like Kacirebonan, Kanoman and Kasepuhan. Hempi's opinion is of course still debatable.

Based on such facts, in Kaprabonan there are two genealogies, the first is the lineage as the King of Kaprabonan and the second is the lineage of Pengguron Syatariyah. According to Hilman, who became Rama Guru, not all Kaprabonan Kings automatically became Syatariyah mursyids or Rama Gurus, even though Kaprabonan Kings still recognized themselves as Rama Guru.

Kaprabonan genealogy from 1696 to the present, as follows:

Prince Raja Adipati Kaprabon (1696-1734)

Prince Kusuma Waningyum Raja Kaprabon II (1734-1766)

Prince Brataningrat Raja Kaprabon III (1766-1798)

Prince King Sulaiman Sulendraningrat Raja Kaprabon IV (1798-1838)

Prince Arifudin Kusumabratawirdja Raja Kaprabon V (1838-1878)

Prince Adikusuma Adiningrat Raja Kaprabon VI (1878-1918)

Prince Angkawijaya Raja Kaprabon VII (1918-1946)

Prince Aruman Raja Kaprabon VIII (1946-1974)

Prince Herman Raja Kaprabon IX (1974-2001)

Prince Hempi Raja Kaprabon, MP. (2001-present)

As for the lineage of the Syatariyah congregation in Kaprabonan, it comes from the path of Abdullah bin Abdul Qahhar, not from Shaykh Abdul Muhyi Pamijahan and Shaykh Abdurrauf as-Singkili Aceh which has been considered the main route for spreading Syatariyah in Java and the archipelago since the 17/18 century.

The Syatariyah genealogy in Kaprabonan Cirebon as in the Syatariyah and Muhammadiyah manuscripts, is different from the Syatariyah genealogy in the Kanoman and Kacirebonan palaces which are from Shaykh Abdurrauf as-Singkili and Shaykh Abdul Muhyi Pamijahan.

This difference shows that the distribution of the Syatariyah congregation in the Cirebon palace is very dynamic and not singular. This dynamic can also reflect the religious diversity in Cirebon, even though it has the same tarekat name, Syatariyah.

In fact, the diversity of Syatariyah in Cirebon, even though it comes from Abdullah bin Abdul Qahhar, is not singular, only Syatariyah and Muhammadiyah, because based on other ancient manuscripts, there are names of Syatariyah Rifaiyah and Syatariyah Qadariyah orders.

How diverse is the Syatariyah congregation in Cirebon. This is not to mention the Syatariyah genealogy at the Buntet Islamic Boarding School which took the route from Kaliwungu, Kendal, Central Java, namely Kiai Asy'ari. Therefore, it is not wrong if the Syatariyah congregation in Cirebon is called the melting pot of Syatariyah in the archipelago.