Name sheik Nawawi Banten is not foreign for Indonesian Muslims. In fact, often be equated with the figure kebesarannya classical scholars madzhab Syafi'i Imam Nawawi (w.676 H/l277 M). Through his works are in traditional pesantren-pesantren that until now many be, the name origin Kiai Banten as if this is still alive and continues to espouse the teachings of Islam to give a sermon soothing. In each Majlis ta'lim always be his main reference in the various sciences; nation's science, fiqh, tafsir mysticism up. His works are meritorious in direct mainstrim scientific institutions in the developed-Iembaga boarding under the auspices of the NU.
Among community pesantrens sheik Nawawi known not only as scholars author the book, but also he is professor sejati (the great Scholar). Nawawi has put a lot of meritorious basis teologis boundaries and ethical tradition of scientific education in boarding institutions. He participated in many established figures keintelektualan founder of the pesantren who also many figures to be the founder of the organization Nahdlatul Ulama (NU). When KH. Hasyim Asyari often referred to as figures that can not be released from the history of NU, the sheik Nawawi is the main teacher. In between the instruction books of this teacher, often KH. Hasyim Asyari bernostalgia tells about the life of sheikh Nawawi, sometimes mengenangnya until meneteskan tears because the size of his devotion to the sheik Nawawi.
Reveals a network of intellectual scholars Indonesia NU stand before the organization of the study is the one to the attention of the observer NU. Especially when keterkaitannya drawn up with the success of the ulama-ulama in the traditional career keilmuannya in Mecca and Medina. One factor in the lack of study about this is the result from the perception of some people the simple to the NU. NU is understood as a religious organization that seems to move in only with a number of social-political measures praktisnya political journey, and not as an intellectual organization that engaged in religious and scientific scholars of the print. So that people are astonished and amazed when terkagum-lately witnessed many of the young NU mengusung movement which is very forward thinking, bold and progressif. They do not realize that the body of NU also has intellectual roots tradition of the scholarly and well-established representative. With the NU stands to save the Islamic scholarly tradition that is almost tercerabut from the root of scientific scholars salaf. Figure scholars such as sheik Nawawi Banten is an influential figure scholars from the typical model of thought so.
He holds firm to maintain traidisi scholarly classic, a scholarly tradition that can not be released from the sustainability evolutif in scholarly pembentukkan Islam. The amount of influence the pattern of thought and understanding sheik Nawawi Banten against the ulama leaders in Indonesia, it can be said as Nawawi's axis. root of the scholarly tradition and NU pesantren. Therefore, it is interesting if the figures here described the Kiai this with a number of fundamental ideas that will become more characteristic patterns of thought and the struggle of the students in the pesantren-pesantren.
Life sheik Nawawi
Sheik Nawawi Banten has the full name of Abu Abd al-Mu'ti Muhammad ibn Umar al-Tanara al-ox-Bantani al. He was better known as Muhammad al-Nawawi al-ox Bantani. Tanara was born in the village, Serang, Banten in 1815 M/1230 H. On 25 Syawal 1314 H/1897 M. Nawawi winded expel the last 84 years in age. He dimakamkan in the cemetery near Ma'la Siti Khadijah, wife of the Prophet Ummul Believers. As leaders in the Islamic nation's pride, especially in Java Banten, Muslims in the village Tanara, Banten Tirtayasa each year on Friday last week Syawwal always khol event held to commemorate the heritage trail sheik Nawawi Banten.
His father named Kiai Umar, an official who led the penghulu Mosque. From silsilahnya, Nawawi is a descendant of the over-12's to Syarif Maulana Hidayatullah (Sunan Gunung Jati, Cirebon), which is descended from the son of Maulana Hasanuddin (Sultan Banten I) that bemama Sunyararas (Tajul 'Throne). Nasabnya continued with the Prophet Muhammad through Imam Ja'far As-Shodiq, Imam Muhammad al Baqir, Imam Ali Zainal Abidin, Sayyidina Husen, Fatimah al-Zahra.
At the age of 15 years, he got the opportunity to go to Mecca to fulfill the Hajj. There he learned to utilize science Kalam, Arabic language and literature, science of Hadith, Tafsir and especially the science of fiqh. After three years studying in Mecca he returned to the area in 1833 year with the religious vocabulary knowledge relatively more to help his father teach the santri. Nawawi who since has shown little direct kecerdasannya get sympathy from people coming to make a boarding membludak were built by his father santri coming from various corners. However, only a few years later he decided to leave Mecca in accordance with the dream to stay and settle there.
In Mecca he was to continue the study of the teachers, a popular first time he's following the guidance Syeikh preacher Sambas (Penyatu Thariqat Qodiriyah-Naqsyabandiyah in Indonesia) and the sheik Abdul Gani Duma, Indonesian scholars who lived there. After learning that the Sayid Ahmad Dimyati, Ahmad Zaini Dahlan that both in Mecca. Are in Medina, he studied at the Muhammad al-Hanbali preacher. Then she continue the lesson on the great ulama-ulama in Egypt and Syria (Syiria). According to Abdul-Jabbar that Nawawi pemah also travel to the knowledge of Egypt. Sejatinya teachers also came from Egypt such as sheik and the sheik Sumbulawini Yusuf Ahmad Nahrawi.
Once he decided to choose life in Mecca and he was leaving the village home draw more knowledge in Mecca for 30 years. Then in 1860 began teaching at the Nawawi environment Masjid al-Haram. Achievements mengajarnya enough because with the depth of religious knowledge, he was a sheikh in there. In the year 1870 increased kesibukannya because he had to write many books. The initiative to write a lot of pressure coming from some colleagues who ask to write some books. Most requests came from the friend who comes from the cow, because it needed to be back in the area of origin. Insistence that each can be seen in his work which is often written on the friend request. Books that are written most of the books comments (Syarh) from the works of previous scholars who are considered popular and difficult to understand. The reason for writing the request Syarh than other people, Nawawi also wishes to preserve the works of the preceding changes often (ta'rif) and reduction.
Nawawi in his work always consult with the ulama-ulama other large, before boarding the print naskahnya first read them. View the city from various places and often the publication of the print on the back as seen on the paper that can be tulisnya quickly spread to various corners of the world to the region and Egypt Syiria. Because his work is rife with the language that is easily understood and solid contents Nawawi even this name is included in category one of the great scholars in the century to 14 H/19 M. Kemasyhurannya because he got a degree: A 'yan' Ulama 'al-Qarn M AI-Ra' 'Asyar Li al-Hijrah,. AI-Imam al-Mul1aqqiq wa al-Fahhamah al-Mudaqqiq, and Sayyid 'Ulama al-Hijaz.
Kesibukannya in writing Nawawi create difficulty in organizing time so that it was not uncommon to teach the beginner it is often mendelegasikan students seniornya to help him. This way as soon imitated in the method of learning a few pesantren in Java. Here it is advisable santri beginners should take some basic knowledge before learning directly in the learning process so that Kiai Kiai with no experience difficulties.
Field of Theology
Works great Nawawi pembaharuannya thought that the idea of leaving Egypt, the categorization into seven areas, namely the field commentary, nation, fiqh, mysticism, the history of the prophets, the language and rhetoric. Almost all fields are written in the book except some areas of the commentary written only one book. The number of written works that can be made that the evidence Syeikh Nawawi is a multidisciplinary productive author, he knows all the many fields of scholarly Islam. Broadest perspective knowledge Nawawi who are making it difficult for the observer's imagination to explore all the konprehenshif-intact.
In some writings often confess Nawawi himself as a follower Asy'ari theology (al-Asyari al-I'tiqodiy). His works are examined in many areas of Indonesia in this dianranya Fath ai-Majid, Durari al-Tijan, Nur al Dzulam, al-Futuhat al-Madaniyah, al-Tsumar al-Yaniah, Bahjat al-Wasail, as-Kasyifat and Suja Mirqat al-Su'ud.
In line with the principles of pattern dibangunnya think that, in the field of theology following the flow of theology Nawawi Imam Abu Hasan al-Asyari and Imam Abu Mansur al-Maturidi. As the sheikh Asyariyah Nawawi many sifa-introduce the concept of the nature of God. A Muslim must believe that God has a nature that can be done from the (His Act), because the nature of God is done. He divides the nature of God in three parts: compulsory, and impossible mumkin. Compulsory nature of nature that is inherent in God and not the impossible, and impossible that nature is not inherent in God, and the absence of a mandatory, while mumkin nature that is there and can not have in God. Nawawi Although not the first person to discuss the concept sifatiyah God, but in the context of Indonesia votes Nawawi who successfully introduce Asyari theology as theology a strong system in this country.
Then the proof naqliy and 'aqliy, according to him should be used together, but sometimes occur when the antagonism between them, then naql take precedence. Liability for someone who believes all things related to the faith of God's existence can only be known by naql, not from aql. Even the nature of the above three are introduced to the Prophet. Mukallaf and each is required to keep in mind rapih understanding pikirannya intellect.
Themes to note here is about the omnipotence of God (Absolutenes of God). As theologian Asy'ary other, Nawawi placing himself as the flow of which is located in the middle between two extreme flow of theology: Qadariyah and Jabbariyah, as adopted by ahlussunnah wal-Jama'ah. He recognizes the omnipotence of God but the concept is not until the concept jabariyah who believes that all acts sebenamya man dinisbatkan on God and not on disandarkan human, human being has no power whatsoever. For this in the context of Indonesia sebenamya Nawawi has been successfully raised and re-invigorate the academic in the field of Religion and theology mengeliminir tendency successful expansion draft absolutisme Jabbariyah in Indonesia with a draft resignation bi God.
Unfortunately, some historians point terlanjur modem theology Asyariyah system as a theology that can not arouse resistance colonialism. Phenomenon when colonialism was at that time the entire region, and Islam does not have the strength of theology is one that can melawannya, even areas that are not affected Asyariyah also participated. In the context of Islamic theology Java Asyariyah in a certain degree sebenamya can have the attitude of merdekanya force after resignation to God. Through the concept of self-surrender to Allah, Muslims disadarkan that no other power except Allah. Invincible power of God not by strength kolonialis. This is where the role of location in pensosialisasian Nawawi theology Asyariyahnya which can arouse the students gather in Mecca in the "Java colony". In some opportunities that provoke Nawawi often work together with the Dutch colonial (non Muslims) ruling unlawful. And often the collection of this kind are always suspected by the Dutch colonial has the potential to do because of resistance to them.
While in the field of Jurisprudence is not excessive if Syeikh Nawawi said as a "torch" sect priest Syafi'i to the Indonesian context. Through works such as fiqhnya a Syarh Safinat /-Naja, a Syarh Sullam /-Taufiq, a Nihayat / Zain-fi Irsyad a /-Mubtadi 'and in a Tasyrih / a Fathul Qarib, so KH. Nawawi successfully introduce madzhab Syafi'i perfectly And, of dedication KH. Nawawi who devote their lives only for teaching and writing get wide appreciation of many. Results writings that have been published after the wide-spread in various areas to give an impression for the readers. In the year 1870 the University scholars alAzhar Egypt pemah invites to give short lectures on a forum discussion ilmiyah. They were interested because of the name invites KH. Nawawi already known through his works that has been spread in Egypt.
Sufi brilliant
Far in the field of mysticism, Nawawi with intellectual activity it reflects the vibrant disciplines-science religion. In this field it has a concept that is identical with the mysticism ortodok. Nawawi course of his work shows a brilliant Sufi, he has a lot of any posts in the field of mysticism that can be used as a reference standard for a Sufi. Brockleman, an author from the Netherlands have recorded 3 works Nawawi who can represent the views tasawufnya: namely Misbah al-Zulam, Qami 'al-Thugyan and Salalim al Fudala. There are so many Nawawi refers to the book Ihya 'Ulumuddin alGazali. In fact, this book is essential reference for every tarekat.
View tasawufnya although not dependent on the teacher sheik Sambas preacher, a theologian of mysticism origin cow tarekat to lead an organization, not even a member of tarekat, but it has a view that the relation between tarekat practice, and the fact Syariat very closely. To more easily understand the relevance of this Nawawi mengibaratkan Syariat with a ship, with marine and tarekat marrow is a diamond in the ocean that can be obtained with the ship sailing on the sea. In the process pengamalannya Syariat (law) and tarekat is the beginning of the trip (ibtida'i) a Sufi, is the essence of basil and Syariat tarikat. This view indicates that the sheik Nawawi does not reject the practices tarekat during tarekat does not teach the hat as opposed to the teachings of Islam, Syariat.
Expose tasawufnya this concept appears consistent with the experience of spirituality pijakannya ulama salaf. Theme-friend who used not far from the classical formula scholars mysticism. Model exposure mysticism is what makes Nawawi have to be with other prominent Sufi Indonesia. la dimakzulkan can (be) mysticism typology of the characteristics of Indonesia, such as Hamzah Fansuri, Nuruddin al-Raniri, Abdurrauf Sinkel and so forth
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