SYAIKH NAWAWI

Penghulu The Ulama

Sayid 'Ulamail Hijaz adalah gelar yang disandangnya. Sayid 'is the title of the Hijaz Ulamail the disandangnya. Sayid adalah penghulu, sedangkan Hijaz wilayah Saudi sekarang, yang di dalamnya termasuk Mekah dan Madinah. Sayid is a preacher, while the Saudi Hijaz region today, which also includes Mecca and Medina. Dialah Syekh Muhammad Nawawi, yang lebih dikenal orang Mekah sebagai Nawawi al-Bantani, atau Nawawi al-Jawi seperti tercantum dalam kitab-kitabnya. He is Sheikh Muhammad Nawawi, who is better known as the Mecca of al-Nawawi Bantani, or Nawawi al-Jawi as listed in the books of his book.

Al-Bantani menunjukkan bahwa ia berasal dari Banten, sedangkan sebutan al-Jawi mengindikasikan musalnya yang Jawah , sebutan untuk para pendatang Nusantara karena nama Indonesia kala itu belum dikenal. Al-Bantani show that he came from Jakarta, while as al-Jawi Jawah indicate that musalnya, called for the settlers because the name Indonesian archipelago at that time not yet known. Kalangan pesantren sekarang menyebut ulama yang juga digelari asy-Syaikh al-Fakih itu sebagai Nawawi Banten. The boarding school is now called scholars who also invested with ash-Shaykh al-Fakih as Nawawi Banten.

Muhammad Nawawi lahir pada 1230 H (1815 M) di Tanara, sekitar 25 km arah utara Kota Serang. Muhammad Nawawi was born in 1230 AH (1815 AD) in Tanara, about 25 km north of Serang city. Ayahnya, Umar ibnu Arabi, adalah penghulu setempat. His father, Umar ibn-Arabi, a local preacher. Ia sendiri yang mengajar putra-putranya (Nawawi, Tamim, dan Ahmad) pengetahuan dasar bahasa Arab, Fikih, dan Tafsir. He himself who taught his sons (Nawawi, Tamim, and Ahmad) basic knowledge of Arabic, Jurisprudence, and Commentary.

Kemudian mereka melanjutkan pelajaran ke Kiai Sahal, masih di Banten, dan setelah itu mesantren ke Purwakarta, Jawa Barat, kepada Kiai Yusuf yang banyak santrinya dari seluruh Jawa. Then they went on to Kiai lessons Sahl, still in Banten, and after that mesantren to Purwakarta, West Java, to which many of Kiai Yusuf santri from all over Java. Masih remaja ketika mereka menunaikan ibadah haji, Nawawi baru berusia 15 tahun, dan tinggal selama tiga tahun di mekah. Still a teenager when they perform the pilgrimage, Nawawi 15-year-old, and lived for three years in Mecca. Tapi, kehidupan intelektual Kota Suci itu rupanya mengiang-ngiang dalam diri si sulung, sehingga tidak lama setelah tiba di Banten ia mohon dikembalikan lagi ke Mekah. But, the intellectual life of the Holy City was apparently echoed echoed in the oldest, so not long after he arrived in Banten please return again to Mecca. Dan di sanalah ia tinggal sampai akhir hayatnya. And that's where he stayed until the end. Ia wafat pada 25 Syawwal 1314 H/1897 M. He died on 25 Shawwaal 1314 H/1897 M. Kabar lain menyebutkan kembalinya ke Tanah Suci, setelah setahun di Tanara meneruskan pengajaran ayahnya, disebabkan situasi politik yang tidak menguntungkan. Another newspaper said the return to the Holy Land, after a year of continued teaching Tanara father, due to the political situation is not favorable. Agaknya keduanya benar. Presumably both are true.

Di Mekah, selama 30 tahun Nawawi belajar pada ulama-ulama terkenal seperti Syekh Abdul Gani Bima, Syekh Yusuf Sumbulaweni, Syekh Nahrawi, dan Abdul Hamid Daghestani, selain pada Khatib Sambas, pemimpin tarekat Qadiriah, penulis kitab Fathul Arifin , bacaan pengamal tarekat di Asia Tenggara. In Mecca, a 30-year-Nawawi, studied at the famous scholars such as Sheikh Abdul Gani Bima, Sheikh Yusuf Sumbulaweni, Nahrawi Sheikh and Abdul Hamid Daghestani, in addition to Khatib Sambas, Qadiriah congregation leaders, the writer of Fath Arifin, reading pengamal orders in Asia Southeast. Samba juga merupakan guru tokoh di balik pemberontakan petani Banten (1888), KH Abdul Karim alias Kiai Agung, yang menjelang ajal sang guru dipanggil kembali ke Mekah untuk menggantikan kedudukannya. Samba is also a teacher of a peasant uprising behind Banten (1888), KH Abdul Karim alias Great Kiai, the dying of the teacher was called back to Mecca to take his place.

Dalam penggambaran Snouck Hurgronje, Syekh Nawawi adalah orang yang rendah hati. In the depiction of Snouck Hurgronje, Sheikh Nawawi is a humble person. Dia memang menerima cium tangan dari hampir semua orang di Mekah, khususnyan orang Jawa, tapi itu hanya sebagai penghormatan kepada ilmu. He was received kisses the hand of nearly everyone in Mecca, khususnyan the Javanese, but it was only as a tribute to science. Kalau ada orang yang meminta nasihatnya di bidang fikih, dia tidak pernah menolaknya. If there are people who ask his advice in the field of jurisprudence, he never refused.

Snouck Hurgronje pernah menanyakan, mengapa dia tidak mengajar di Masjid al-Haram, Syekh Nawawi menjawab bahwa pakaiannya yang jelek dan kepribadiannya yang tidak cocok dengan kemulian seorang profesor berbangsa Arab. Snouck Hurgronje had asked why he did not teach in Masjid al-Haram, Sheikh Nawawi said that the clothes are ugly and personality that does not fit with Glory a professor of Arab nation. Sesudah itu Snouck mengatakan bahwa banyak orang yang tidak berpengetahuan tidak sedalam dia, toh mengajar di sana juga. After that Snouck said that many uninformed people who are not as deep as he was, nonetheless taught there as well. Nawawi menjawab, “Kalau mereka diizinkan mengajar di sana, pastilah mereka cukup berjasa untuk itu”.(Lihat, Steenbrink, Beberapa Aspek tentang Islam di Indonesia , h. 117-122) Nawawi said, "If they are allowed to teach there, they must have enough credit for it". (See, Steenbrink, Some Aspects of Islam in Indonesia, p. 117-122)

Pada tahun 1860-1970, Nawawi mulai aktif memberi pengajaran. In the year 1860-1970, Nawawi began actively teach. Tapi itu dijalaninya hanya pada waktu-waktu senggang, sebab antara tahun-tahun tersebut ia sudah sibuk menulis buku-buku. But it lived only in his spare time, because between these years he was busy writing books. Di antara murid-muridnya yang berasal dari Indonesia adalah: Among the students who come from Indonesia are:

  1. KH Hasyim Asy'ari, Tebuireng, Jombang, Jawa Timur. KH Hasyim Ash'ari, Tebuireng, Jombang, East Java. Kelak bersama KH Wahab Hasbullah mendirikan Nahdlatul Ulama (NU). Later with KH Wahab Hasbullah founded Nahdlatul Ulama (NU).
  2. KH Khalil, Bangkalan, Madura, Jawa Timur. KH Khalil, Jakarta, Madura, East Java.
  3. KH Mahfudh at-Tarmisi, Tremas, Jawa Timur. KH-Mahfudh at Tarmisi, Tremas, East Java.
  4. KH Asy'ari, Bawean, yang kemudian diambil mantu oleh Syekh Nawawi dinikahkan dengan putrinya, Nyi Maryam. KH Ash'ari, Bawean, which was later taken by Sheikh Nawawi in-law married to his daughter, Maryam Nyi.
  5. KH Nahjun, Kampung Gunung, Mauk, Tangerang, yang dijadikan mantunya (cucu). KH Nahjun, Mountain Village, Mauk, Tangerang, which made-in-law (grandson).
  6. KH Asnawi, Caringin, Labuan (kelak memimpin Sarekat islam di Banten). KH Asnawi, Caringin, Labuan (later to lead the SI Islam in Banten).
  7. KH Ilyas, Kragilan, Serang. KH Ilyas, Kragilan, Serang.
  8. KH Abdul Ghaffar, Tirtayasa, Serang. KH Abdul Ghaffar, Tirtayasa, Serang.
  9. KH Tubagus Bakri, Sempur, Purwakarta. KH Tubagus Bakri, Sempur, Purwakarta.
  10. KH Mas Muhammad Arsyad Thawil, Tanara, Serang, yang kemudian dibuang Belanda ke Manado, Sulawesi Utara, karena peristiwa Geger Cilegon . KH Mas Muhammad Arsyad Thawil, Tanara, Serang, who then disposed of the Netherlands to Manado, North Sulawesi, because events Geger Cilegon.

Mata pelajaran yang diajarkan Nawawi meliputi Fikih, Ilmu Kalam, Tasawuf/Akhlak, Tafsir, dan Bahasa Arab. Subjects taught include Nawawi Jurisprudence, Science Kalam, Tasawwuf / Morals, Tafsir, and Arabic.

Karya-karyanya His works

Setelah tahun 1870 Nawawi memusatkan kegiatannya hanya untuk mengarang. Nawawi 1870 after years of focusing its activities only to write. Dan boleh dikata, Nawawi adalah penulis yang subur, kurang lebih dari 80 kitab yang dikarangnya. And practically, Nawawi was a fertile writer, not more than 80 books he made. Tulisan-tulisannya meliputi karya pendek, berupa berbagai pedoman ibadah praktis, sampai tafsir al-Qur'an – sebagian besarnya merupakan syarah kitab-kitab para pengarang besar terdahulu. His writings include short works, a variety of practical guidelines for worship, until the interpretation of the Koran - most of it is Sharh books of previous writers.

Berikut contoh beberapa karya Nawawi, mulai dari fikih, tafsir, sampai bahasa Arab, yang kita kutip dari H Rafiuddin (Sejarah Hidup dan Silsilah al-Syeikh Kyai Muhammad Nawawi Tanari, 1399 H): Here are examples of some works Nawawi, ranging from jurisprudence, interpretation, until the Arabic language, which we quote from H Rafiuddin (Living History and Genealogy of al-Shaykh Muhammad Kyai Nawawi Tanari, 1399 H):

  1. Sulam al-Munajah, syarah atas kitab Safinah ash-Shalah, karya Abdullah ibn Umar al-Hadrami. Patching al-Munajah, the book Sharh al-shalah Safinah, by Abdullah ibn Umar al-Hadrami.
  2. Al-Tsimar al-Yaniat fi riyadl al-Badi'ah, syarah atas kitab Al-Riyadl al-Badi'ah fi Ushul ad-Din wa Ba'dhu furu'usy Sar'iyyah 'ala Imam asy-Syafi'i karya Syekh Muhammad Hasballah ibn Sulaiman. Al-Tsimar al-Yaniat fi riyadl al-Badi'ah, Sharh of al-Riyadl al-Badi'ah fi Usul ad-Din Ba'dhu furu'usy Sar'iyyah wa 'ala Imam Shafi'i by Sheikh Hasballah Muhammad ibn Sulaiman.
  3. Uqud al-Lujain fi Bayani Huquq al-Jawazain, kitab fikih mengenai hak dan kewajiban suami-istri Uqud fi Lujain al-Bayani Huquq al-Jawazain, the book of jurisprudence concerning the rights and obligations of husband and wife
  4. Nihayatuz Zain fi Irsyad al-Mubtadiin, syarah atas kitab Qurratul 'aini bi muhimmati ad-din , karya Zainuddin Abdul Aziz al-Maliburi. Fi Nihayatuz Zain al-Mubtadiin Ershad, the book Sharh Qurratul 'aini Bi muhimmati ad-din, by Zainuddin Abdul Aziz al-Maliburi.
  5. Bahjat al-Wasil bi Syarhil Masil, syarah atas kitab Ar-Rasail al-Jami'ah Baina Ushul ad-Din wal-Fiqh wat-Tasawuf , karya Sayid Ahmad ibn Zein al-Habsyi. Bahjat al-Wasil bi Syarhil Masil, the book Sharh al-Rasail al-Jami'ah Baina ad-Din Usul-Fiqh wal wat-Sufism, by Sayyid Ahmad ibn Zein al-Ethiopia.
  6. Qut al-Habib al-Ghaib, Hasyiyah atas syarah Fathul Gharib al-Mujib karya Muhammad ibn Qasyim al-Syafi'i. Qut al-Habib al-Ghaib, Sharh Fath Hasyiyah of Gharib al-Mujib Qasyim by Muhammad ibn al-Shafi'i.
  7. Asy-Syu'ba al-Imaniyyat, ringkasan atas dua kitab yaitu Niqayyah karya al-Sayuthi dan al-Futuhat al-Makiyyah karya Syekh Muhammad ibn Ali. Ash-Syu'ba al-Imaniyyat, a summary of the two books are the work of al-Niqayyah and al-Sayuthi futuhat Makiyyah al-Sheikh Muhammad ibn work Ali.
  8. Marraqiyyul 'Ubudiyyat, syarah atas kitab Bidayatul Hidayah karya Abu hamid ibn Muhammad al-Ghazali . Marraqiyyul 'Ubudiyyat, the book Sharh Hidayah works Bidayatul Abu hamid ibn Muhammad al-Ghazali.
  9. Tanqih al-Qaul al-Hadits, syarah atas kitab Lubab al-Hadits karya al-Hafidz Jalaluddin Abdul Rahim ibn Abu Bakar as-Sayuthi. Tanqih al-Qaul al-Hadith, the book Lubab Sharh al-Hadith of al-Hafidz Jalaluddin bin Abdul Rahim Abu Bakar as-Sayuthi.
  10. Murah Labib li Kasyfi Ma'na al-Qur'an al-Majid, juga dikenal sebagai Tafsir Munir. Cheap Labib Kasyfi Ma'na li al-Qur'an al-Majid, also known as Tafsir Munir.
  11. Qami'al Thughyan, syarah atas Syu'ub al Iman , karya Syekh Zaenuddin ibn Ali ibn Muhammad al-Malibari. Qami'al Thughyan, Sharh of al Syu'ub Faith, works Zaenuddin Sheikh ibn Ali ibn Muhammad al-Malibari.
  12. Salalim al-Fudlala, ringkasan/risalah terhadap kitab Hidayatul Azkiya ila Thariqil Awliya , karya Zeinuddin ibn Ali al-Ma'bari al-Malibari. Salalim al-Fudlala, summary / Hidayatul treatise on the Book of Saints Azkiya Thariqil ila, work Zeinuddin ibn Ali al-Ma'bari al-Malibari.
  13. Nasaih al-Ibad, syarah atas kitab Masa'il Abi Laits, karya Imam Abi Laits. Nasaih al-Ibad, the book Sharh Abi Masa'il Layth, the work of Imam Abu Laith.
  14. Minqat asy-Syu'ud at-Tasdiq, syarah dari Sulam at-Taufiq karya Syeikh Abdullah ibn Husain ibn Halim ibn Muhammad ibn Hasyim Ba'lawi. Minqat ash-Syu'ud at-Tasdiq, Sharh of Sulam at-Taufiq by Sheikh Abdullah ibn Husayn ibn Muhammad ibn Halim ibn Hashim Ba'lawi.
  15. Kasyifatus Saja, syarah atas kitab Syafinah an-Najah , karya Syekh Salim ibn Sumair al-Hadrami. Kasyifatus Only, the book Sharh An-Najah Syafinah, works Sumair Sheikh Salim ibn al-Hadrami.

Dalam pada itu, YA Sarkis menyebut 38 karya Nawawi yang penting, yang sebagiannya diterbitkan di Mesir. In the meantime, YES Sarkis Nawawi mentioned 38 important works, which partly published in Egypt. Misalnya Murah Labib, yang juga dikenal sebagai Tafsir Munir . For example Cheap Labib, who is also known as Tafsir Munir.

Berikut beberapa contoh karya Nawawi yang penting yang terbit di Mesir (Dhofier, 86): Here are some examples of important Nawawi published in Egypt (Dhofier, 86):

  1. Syarah al-Jurumiyah, isinya tentang tata bahasa Arab, terbit tahun 1881. Sharh al-Jurumiyah, the contents of Arabic grammar, published in 1881.
  2. Lubab al-Bayan (1884). Lubab al-Bayan (1884).
  3. Dhariyat al-Yaqin, isinya tentang doktrin-doktrin Islam, dan merupakan komentar atas karya Syekh sanusi, terbit tahun 1886. Dhariyat al-Yaqin, the contents of Islamic doctrines, and a comment on the work of Sheikh Sanusi, published in 1886.
  4. Fathul Mujib. Fathul Mujib. Buku ini merupakan komentar atas karya ad-Durr al-Farid , karya Syekh Nahrawi (guru Nawawi) terbit tahun 1881. This book is a commentary on the work of ad-Durr al-Farid, Sheikh Nahrawi work (teacher Nawawi) published in 1881.
  5. Dua jilid komentar tentang syair maulid karya al-Barzanji. Two volumes of poetry maulid comments about the work of al-litany. Karya ini sangat penting sebab selalu dibacakan dalam perayaan-perayaan maulid. This work is important because it is always read in Maulid celebrations.
  6. Syarah Isra' Mi'raj, juga karangan al-Barzanji. Sharh Isra 'Mi'raj, also written by al-litany.
  7. Syarah tentang syair Asmaul Husna . Sharh of poetry Asmaul Husna.
  8. Syarah Manasik Haji karangan Syarbini terbit tahun 1880. Sharh Manasik Haji Syarbini essay published in 1880.
  9. Syarah Suluk al-Jiddah (1883) Sharh al-Jiddah Conduct (1883)
  10. Syarah Sullam al-Munajah (1884) yang membahas berbagai persoalan ibadah. Sullam al-Sharh Munajah (1884) that discuss various matters of worship.
  11. Tafsir Murah Labib. Tafsir Cheap Labib.

Syekh Nawawi menjadi terkenal dan dihormati karena keahliannya menerangkan kata-kata dan kalimat-kalimat Arab yang artinya tidak jelas atau sulit dimengerti yang tertulis dalam syair terkenal yang bernafaskan keagamaan. Sheikh Nawawi become known and respected for his expertise to explain the words and sentences, meaning Arab unclear or difficult to understand the famous poem written in the religious bernafaskan. Kemasyhuran Nawawi terkenal di hampir seluruh dunia Arab. Nawawi fame almost famous in the Arab world. Karya-karyanya banyak beredar terutama di negara-negara yang menganut faham Syafi'iyah. Many works were circulated mainly in countries that adopt faham Syafi'iyah. Di Kairo, Mesir, ia sangat terkenal. In Cairo, Egypt, he was very famous. Tafsirnya Murah Labib yang terbit di sana diakui mutunya dan memuat persoalan-persoalan penting sebagai hasil diskusi dan perdebatannya dengan ulama al-Azhar. Cheap commentary published Labib there recognized quality and includes important issues as a result of discussion and debate with al-Azhar scholars.

Di Indonesia khususnya di kalangan pesantren dan lembaga-lembaga pendidikan Islam, serta peminat kajian Islam Syekh Nawawi tentu saja sangat terkenal. In Indonesia, particularly among Islamic schools and institutions of Islamic education and Islamic studies enthusiasts Sheikh Nawawi very popular course. Sebagian kitabnya secara luas dipelajari di pesantren-pesantren Jawa, selain di lembaga-lembaga tradisional di Timur tengah, dan berbagai pemikirannya menjadi kajian para sarjana, baik yang dituangkan dalam skripsi, tesis, disertasi, atau paper-paper ilmiah, di dalam maupun luar negeri. Some of his book is widely studied in pesantren-pesantren Java, in addition to the traditional institutions in the Middle East, and various ideas to the study of scholars, both those set forth in the thesis, thesis, dissertation, or scientific papers, at home and abroad .

Beberapa karya ilmiah tentang Syekh Nawawi yang ditulis sarjana kita antara lain: Several scientific works written Sheikh Nawawi our graduates include:

  1. Ahmad Asnawi, Pemikiran Syekh Nawawi al-Bantani tentang Af'al al-'Ibad (Perbuatan Manusia), (Tesis Magister IAIN Jakarta, 1984). Ahmad Asnawi, Thought Sheikh Nawawi al-Bantani about Af'al al-'Ibad (Acts of Man), (Master Thesis IAIN Jakarta, 1984).
  2. Ahmad Asnawi, Penafsiran Syekh Muhammad nawawi tentang Ayat-ayat Qadar. (Disertasi Doktor IAIN Jakarta, 1987). Asnawi Ahmad, Sheikh Muhammad Nawawi interpretation of verses of what came before. (Doctoral Dissertation IAIN Jakarta, 1987).
  3. Hazbini, Kitab Ilmu Tafsir Karya Syeikh Muhammad Nawawi, (Tesis Magister IAIN Jakarta, 1996). Hazbini, Kitab Ilmu Tafsir Works Sheikh Muhammad Nawawi, (Master Thesis IAIN Jakarta, 1996).
  4. MA Tihami, Pemikiran Fiqh al-Syeikh Muhammad Nawawi al-Bantani, (Disertasi Doktor IAIN Jakarta, 1998). MA Tihami, Thought Fiqh al-Shaykh Muhammad al-Nawawi Bantani, (Doctoral Dissertation IAIN Jakarta, 1998).
  5. Sri Mulyati, Sufism in Indonesia: Analysisof Nawawi al-Bantani's Salalim al-Fudhala, (Tesis Mgister McGill University, Kanada, 1992). Sri Mulyati, Sufism in Indonesia: Analysisof Nawawi, al-Bantani's Salalim al-Fudhala, (Mgister thesis McGill University, Canada, 1992).
  6. Muslim Ibrahim Abdur Rauf, Al-Syeikh Muhammad Nawawi al-Jawi: Hayatuhu wa Atsaruhu fi al-Fiqh al-Islami. (Tesis Magister, Al-Azhar University, Kairo, 1979). Muslim Ibrahim Abdur Rauf, Sheikh Muhammad al-Nawawi al-Jawi: Atsaruhu wa Hayatuhu fi al-Fiqh al-Islami. (Master Thesis, Al-Azhar University, Cairo, 1979).

Nawawi dan Polotik Kolonialisme Nawawi and Polotik Colonialism

Syekh Nawawi memang tidak seaktif Syekh Nahrawi yang menyerukan jihad dalam menghadapi kekuasaan asing di Nusantara. Sheikh Nawawi was not as active Sheikh Nahrawi in calling for jihad against foreign powers in the archipelago. Toh dia merasa bersyukur juga ketika mendengar betapa Belanda menghadapi banyak kesulitan di Aceh. After all, he was grateful also to hear how Dutch face many difficulties in Aceh. Dalam pembicaraannya dengan Snouck Hurgronje, dia tidak menyetujui pendapat bahwa tanah Jawa harus diperintah oleh orang Eropa. In his conversation with Snouck Hurgronje, he disagrees with the opinion that the land of Java should be governed by the Europeans.

“Andaikata Kesultanan Banten akan dihidupkan kembali, atau andaikata sebuah negara Islam independen akan didirikan di sana, pasti dia akan betul-betul merupakan kegiatan suatu kelompok orang fanatik yang tidak teratur,” kata Hurgronje, yang pernah menetap selama enam bulan di Mekah (dalam penyamaran), 1884-1885. "If the Sultanate of Banten be revived, or if an independent Islamic state would be established there, he'll really is an activity of a group of fanatics who are not regular," says Hurgronje, who had stayed for six months in Mecca (in disguise ), 1884-1885. Tak heran, jika ia memandang pemberontakan petani di Cilegon (1888) yang dipimpin KH Wasid, sebagai jihad yang diperintahkan .(suryana sudrajat dan abdul malik/artikel ini juga bisa dibaca di buku Jejak Ulama Banten, dari Syekh Nawawi Hingga Abuya Dimyati, penerbit Humas Setda Provinsi Banten, 2004) No wonder, if he viewed the rebellion of farmers in Cilegon (1888) led KH Wasid, as ordered by jihad. (Suryana sudrajat and abdul malik / This article can also be read in a book Ulama Impressions Banten, from Sheikh Nawawi Until Abuya Dimyati, publisher of Public Relations Secretariat of Banten, 2004)

 
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