"Marhaban ya Ramadhan '. The sentence reverberated in this world marks the coming of the holy month, the month of grace and always maghfiroh waiting Muslims. If we thought, why the meaning of the word Ramadan is so great and profound as the fulcrum of a million people every hope for a better life after the Ramadan. No wonder, if the mouth of Ramadan is marked with "Eid Mubarak" made the day of victory of each congregation fulfilled.
Sawali Tuhusetya, argues that Ramadan is "a great momentum-awaited Muslims in various parts of the world. The presence of the holy month is expected to provide "enlightenment" just after (almost) a year we bersikutat with worldly issues that often make us indifferent to spiritual values ".
Ramadan is very precise if we say as a bridge to regain and build spiritual values in people. Period of twelve months, not a moment of time. Within that, we are not aware of having to stack the various forms of denial, both to the Kholik as well as to ourselves, and to fellow human. As a result mistake, wrong, and that lodged in dosalah self bernobat as the most perfect creature with reasonable completeness and mind. By karenya, once agreed that if Ramadan is full of sanctity as the month we maknai "enlightenment" for Muslims in various parts of the world.
So deep meaning of Ramadan, we see it without any command of the greatness of Ramadan will be felt in every corner. Various activities for the month of life was quite different from the months outside of Ramadan. Each person agreed to respect the presence of that month. Should we think, that so many values and norms that will be formed again in every race and re-emitted light up as the hope for a better life. That is the wisdom of Ramadan. My simple thoughts about the wisdom of Ramadan, implying that there is some corner of life in the area of behavior when socializing with others in the midst of life.
First, patience. The word 'patient' is easy to say, but very difficult to implement. Implement fasting in the holy month of Ramadan is to train our patience. Just a little illustration, our patient did not eat and drink throughout the day before the time comes. As the evening before iftar time, without patience it is impossible to survive. Though only a matter of minutes we are still waiting patiently, not daring to touch up and serving food and beverages before the time comes.
Second, be honest. 'Honest' too, it's difficult to be implemented. Indeed humane, honest is one of nature as opposed to human desire in general. Holy month of Ramadan will manage the nature of 'truth' is. There is one sentence or phrase which we often call on entering the holy month of Ramadan that is 'not lying'. Expression indicates that 'honesty' was fought in the holy month, during Ramadan so that all people will be trained to be 'honest'.
Third, discipline. Illustration depicting the 'discipline' highly trained in the holy month of Ramadan, no doubt. For example only, such as stages in one day and a night during the month is very regular. When the early days, we've got to get up in a specific time to carry out dawn, may eat and drink until it was time Imsak. Start time Imsak, all day we do not dare to eat and drink before the fast load time arrived. After the sunset prayer, together tarawih perform their prayers in congregation and not infrequently followed by other religious activities at night. Sequence of activities that kept recurring throughout the month of Ramadan, all disciplines.
Fourth, togetherness. Humans as social beings have to put forward together. In the holy month of Ramadan, the attitude of togetherness is seen clearly. This proves that the month of Ramadan will train together in life. Many activities done together, for example, ranging from family life; we carry out meal with family and no one dared to resist. Tarawih prayer in congregation in every animate activity mosque and the mosque. Mutual support and help when carrying out charity reflected nature. Estuary togetherness that, impressed at the end of Ramadan when every people to feel guilty and admitted guilt to anyone. At that time, strands bertebaranlah sincere apology from the hearts of every people that is amazing.
Four social attitudes of patience, honesty, discipline, and unity is the only part of the various aspects of behavior related to values and norms of life which should be the basis for us when present in social life. Quality of behavior will gradually change with the view that the holy month of Ramadahan has given great wisdom. Sawali pack quoting, "May Ramadan this year truly be a" crater candradimuka "that could burn and censor crust sins and lodged in the inner soul. Well, also able to present an enlightened and brought a lot of lessons that we can find the quintessence of the value of personal and social piety in our lives the more essential.
At the beginning of this blessed, let us make the holy Ramadan as the momentum to rise from the helplessness and incapacity as he begged for forgiveness, guidance, and instructions. Welcome pusasa perform worship, apologize and unseen. (t Atep hadiwa, August 2008)
Kamis, 03 September 2009
Rabu, 17 Juni 2009
Shaykh Nooruddeen Durkee
Shaykh Abdullah Nooruddeen Durkee is the khalifah in the Western Hemisphere of Shaykh Ibrahim Muhammad al-Battawi, of theShadhuliyyah-Badawiyyah order for the Illumination of Hearts and Tranquillity of the Self.
Shaykh Ibrahim was a professor of Islamic Philosophy at al-Azhar University in Cairo for twenty five years and is now retired but continues in his 80's teaching and conducting weekly hadrah in his Zawiyah on Azhar Street in Cairo, may Allaah keep him and grant him good health. Shaykh Ibrahim granted Shaykh Noorudeen an ijaza [diploma] for teaching, preaching and taking the bay'ah in 1406 Hijri [1986 CE].
Additionally Shaykh Noorudeen has been granted an 'ijaza in Islamic Calling [da'wah] by Shaykh and H.E. Ambassador Umar Abdullah [ra] of the Comoro Islands, an 'ijaza in Islamic Introspection and Observation [muraqabah] by Shaykh and Dr. Seyed Ali Ashraf [ra] of Dhaka, Jeddah and Cambridge, and an 'ijaza in the Teaching, Propagation of Islam and the Nourishment of the Murids by Shaykh and Qadi [retd] Muhammad al-Jamal ar-Rif'ai of al-Quds ash-Shareef.
In the professional world he was granted a Masters Degree [M.Arch] in Islamic Building in 1983 by Dr. Hasan Fathy of the Institute of Appropriate Technology in Kuwait.
Shaykh Nooruddeen is the Founder of the Lama Foundation in San Cristobal (1966), New Mexico, the Islamic Study Center [ISC] of Flag Mountain, New Mexico (1970), the Dar al-Islam Foundation in Abiquiu New Mexico (1980).
Presently he is the Director of an-Noor Educational Trust and the Green Mountain School.
He is the editor, translator, and author of more than a dozen books the most recent of which is The Transliterated Tajwidi Qur'an which was published in Ramadan 2004.
His main work prior to that was the publication of the Two Volume Set of Madrassah Shadhuliyyah, ["Orisons" and "Origins"] which he compiled, translated and edited in Alexandria, Egypt from 1988 to 1994. He is also at work on a detailed set of memoirs titled The Book of Exile. The first volume of this work, "Embracing Islam" was published in a private edition in 1992.
He is the author of numerous essays which have been widely published both in the East and the West. Two recent essays can be found in "Muslim-Christian Dialogue: Promise and Problems" and "Jewish-Muslim Encounters: History, Philosophy and Culture" both published by Paragon Press. He is a past member of the International Inter-Religious Federation for World Peace and in 2003 was named an "Ambassador for Peace" in recognition of his many year of service to promoting understanding between believers.
>He regularly attends and speaks at major international conferences including the Conference of World Muslim leaders held right after 9/11 in Indonesia as a guest of the President of Indonesia and served as a delegate to the Millennium World Peace Summit held in 2000 at the United Nations in New York, He was chosen to offer prayers at the "God and World Peace"conference held in Washington, D.C. in 2003. In 2004 he was honored by the South East Asian community in Chicago for his work of transliteration and translation of the Qur'an.
He also serves as an advisor to "The Islamic Research Association" (ISRA) and actively participates in their public activities in support of the public celebration of the Mawlid an-Nabi, blessings of Allah and peace be upon him and his family, as well as that of the Isra wa Miraj.
Additionally he serves as a khateeb and an imaam for various nearby Muslim communities and also serves the incarcerated Muslm community in various maximum security prisons.
He and his wife Noura Durkee, well known for her books on Islamic Education, have been teachers in Islamic Sunday Schools for many years and he has been very active in working with the refuge communities of Bosniacs, Kosavars and, more recently, Afghans and Somalis living in the local Muslim community.
About Shaykh Hisham Muhammad Kabbani
Shaykh Muhammad Hisham Kabbani is a scholar and Sufi shaykh from the Middle East. He graduated from the American University of Beirut in Chemistry. From there he went to Belgium, to continue his Medical Degree in Louvain. Then he received his Islamic Law Degree from Damascus. From his childhood, he accompanied Shaykh 'Abdullah ad-Daghestani and Shaykh Muhammad Nazim al-Haqqani, the grandshaikhs of the Most Distinguished Naqshbandi Order in this time. He traveled extensively throughout the Middle East, Europe, and the Far East in the company of his shaykh.
In 1991 he moved to America and there established the foundation of the Naqshbandi-Haqqani Sufi Order of America.
Since that time, he has opened thirteen Sufi centers in Canada and the United States. He has lectured in many universities, including Oxford, the University of California at Berkeley, the University of Chicago, Columbia University, Howard, McGill, Concordia, Dawson College, as well as in many spiritual and religious centers throughout North America, Europe, the Far East and the Middle East.
Shaykh Hisham Kabbani's work wherever he goes is to spread the Sufi teachings of the brotherhood of mankind and the Unity of belief in God that is present in all religions and spiritual paths. His efforts are directed at bringing the diverse spectrum of religions and spiritual paths into harmony and concord, in recognition of mankind's responsibility as caretaker of this fragile planet and of one another.
Shaykh Hisham, as a Sufi shaykh, has been given the authority and permission to guide his followers to the Love of God and to the stations to which they have been destined by their Creator. His arduous spiritual training of 40 years at the hands of his grandshaykh and his shaykh, has endowed him with the sublime qualities of wisdom, light, intellect, and compassion necessary for a true Master on the Path.
Shaykh Hisham's outreach mission in the Americas is his unique contribution to the Endeavor of Humankind in reaching for its highest destiny--nearness to God. His endeavors to bring unity of hearts in their movement towards the Divine Essence is what may be his greatest legacy to the West.
Kamis, 04 Juni 2009
Al-Ghazaly Modern sheikh Al-Nawawi Bantani
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
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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