INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 3, 1996

INDONESIAN JOURNAL FOR ISLAMIC STUDIES

Volume 3, Number 3, 1996

SUFIS AND SULTANS IN SOUTHEAST ASIA AND KURDISTAN ; A COMPARATIVE SURVEY

Martin van Bruinessen

THE SIGNIFICANCE OF AL-GHAZALi AND HIS WORKS FOR INDONESIAN MUSLIM; A PRELIMINARY STUDY

Nurman Said THE STRUCTURE AND USE OF MOSQUES IN INDONESIAN ISLAM; THE CASE OF MEDAN, NORTH SUMATRA

Howard M. Federspiel NAWAWI AL-BANTANi; AN INTELLECTU.t\L MASTER OF THE PESANTREN TRADITION

Abd. Rachman ISSN 0215-0492

STUDIA ISLA~KIKA Indonesian Journal for Islamic Studies

Volume 3, Number 3, 1996 EDITORIAL BOARD· Hanm Nasntion

Mastuhu M Quraisb Shihab

A Aziz Dab/an M. Satria Effendi Nabilab Lubis M. l'1111011 Yusuf Komarudtlin Hidayot M Din Syamsrrddin Muslim Nasution \Vabib Mtt'lbr EDITOR-lN-CHlEF A..)lumardi Azra EDITORS: Saiful Mujani Heudro Prasetyo ]ohan H. Meu/emmr Didin Syajruddi11

Ali Munbanif ASSISTANTS TO THE EDITOR: AriefSubban Omcm f(lfbrrrrahmmr HeniNuronl

ENGLISH lANGUAGE ADVISOR judirh M. Dent

ARABIC I.ANGL"AGE ADVISOR: Fuctd M. Facbrudclin

COVER DESIGNER S. Prinka sn;DIA ISW1IKA (ISSN 02 I. 5·0-t92) IS a journal published quarterly by !he Jnslilnl Agama Islam Negeri (lAIN, The State lnslll.ute for lslamfc Stud1es) Syarif Hidayarullah, Jakarta, (STI' DEPPEN No 129 $1(,1)1TJEN/PPG 'STI'/1976) and sponsored b)' the Department of Religious Affairs of the Rcpubhc or Jndonesra. It spccralizes in lndonesi~n Islamic studies, and IS Intended 10 communi· care original researd1es and current 1ssues on the subject. This journal warmly welcomes comnbuuons from ~cholars ol related disophnes. All arudes published do not necessarily represent the views of the journal, or other msuruuons to which it is affiliated They are solelv the views of the authors.

Hamid Nasuhi Zein

Al-Tasawwuf ~va al-Turuq al-Sufiyyah f1 Indun1siya

Abstract: Since 17th century) the de'T.I·elopment oftasa'WWUf (Jslamic mysticism) in Indm1esi.a has been dynamic and contimtously di·rected towards orthodoy:y (fiqh oriented}, In the 17th century, the world oftasaurwuf'l.Vas characterized by intense conflict between the parties inclined towards unorthodo).-y (wujudiyyah or the unity ofbeing) and o'-thodO).')' as occurred in ]avaandAceh. 7hependlulum oftasawwufin thatperi.odinAcehfirmnoved towards the teaching oft.morthodory which was developed by Hamzah Fansun and later taught by his pupil Syamsuddin Swnatrani (Shams a/Din aiSumatranlj, particular!')' when Sum.atrani held the high position ofthe Shaykh a!-Islam and adviser to Sultan Iskandar Mrda {160~-1636}. At that time, the wujudiyyah doctrine became the state doctrine ofthe sultanate ofAceh. However, this high position of the doctrine was soon challenged by the shanah-oriented tasawwufintroduced by Nuruddin ar-Raniri (Nur ai-Dtn al-Ranfri.). This great ~!lama' wrote many books refuting the wujudiyyah doctrines ofHamzah Fm1suri and Syamsuddin Sumatran i. Through his convincing arguments and insistent ejfom1 Nuruddin ar-Raniri succeeded in attracting Sultan lskanda:r 7hani to become one ofhis followers a:nd protectors. At this time, he issued a fatWa declaring a wujudiyyah doctrine as going asm.ry and its followers as infidels who couLd lawfully be killed unless they asked to be pardoned. Some ofSyarnsu.ddin Sumatrani 'works were even burned in front ofthe &rytal-Rahman mosque. Although Nuruddin ar-Raniri st.ctyed in Aceh for only seven years, his influence can still be seen, particularly in Indonesi.an!slam. Thisfact ofcoune does not ignore the significant role of AbdurraufSingkel (Abda!-Raufai-Singkl/£}whoindirect!yreplaceda1·-Raniri5 position in Aceh and continued to spread the orthodox tasawwuf. In the 18thcent~try,Aceh was no longerthecentreof!slamic learning. In Sumatra, Aceh~ position was taken ove1· by Pale1nbang in Sottth Sumatra. Several great 'ulama's can be mentioned here such Shihab ai-Dtn ibn ~4bd Allah Muhammad, Ke1nas Fakhr a!Dfn, 'Abd ai-Samad al-Palimbant, Kemas Muhammad ibn Ahmad and Muhammad Muhy al-Dtn ibn ShihJb a!149

SturliK M•rnikK. V,,/. 1. Nn. 3. 1996

J50

Hamid Nasubi

z.;,.

IAn. From South Kalimantan, we should mention MuhammadArsyad aiBanjari and Muhammad Nafis al-&njarl. In South Sulawesi there was 'Abd a/- Wahhab ai-Bugis.t. In Bata.via 'Abd a/-Rahman al-Bataw£ emerged. One ofthe characteristics ofthis century was that orthodoxy was gaining its place. Of the 'ulamas who contributed greatly to the dissemination of orthodox doctrine of the period was al-Palimbani. It is mentioned in Arabic documents that he was an authoritative 'ulama 'ofaL-GhazJ.ll teachings. His works which basically rep~-oduced a!-Ghazalt's tho tights were widely disseminated in this area. One ofhis emphases is that the fulfillment ofshari 'ah is a necessary condition to follow the sufi's path. The difference between the 17th and the 18th century 'ularna 's is that the latter shows deep concern about the social problems ofthe ummah due to the increasing repression of the Dutch colonial. Before 18th century, the
Hamid Nasuhi Zein

Al-Tasawwuf wa al-Turuq al-Sufiyyah ". " f"1I n d"un1s1ya

Abstraksi: Sejak abaci XVJJ, sejarah tasawufatau Islam mistik dan tarekat dilndonesiamenunjukkandinamikadan perkembangan. Padaabad XVII, dun.ia tasawuf ditandai pertarungan sangat sengit antara ya11g cenderung unortodoks(wujudiyyah) dengan yang ortodoks (orientasifiqh}. Fen omena ini dapat dilihat baik di fawa maupun di Aceh. Pendulum paharn tasawuf di Aceh pada masa tersebut mulanya mengayun ke a/iran wujUdiyyah yang dipelopori Hamzah n?.nsim dan kemudian ajaran-ajarannya dikembangkan oleh muridnya, Syoamsudd£11 Sumatran£. Yakni saat Sy111nsuddf:n Sumatran£ berkedudukt111 sebagai Shaykh al-Islam dan penasehat SuLtan Iskandar Muda (1607-1636) yang sangat dihorrnati. Ketika itu ia berhasil mengembangkan ajarannyasehingga boleh dikatakan menjadipaham resmi Kesultanan Aceh. Akan tetapi, posisi tasawtiftmortodoks tersebut segera berubah setelah datangnya Nuruddzn ar-Ranfr£ dari India. Tokoh ini menu.lis kitab· kitabyang ntenyanggtwajaran wujudiyyah. Dengan kepinw·annya ia berhasil menarik Sultan lskandttr Than£ yang kemudian menjadi pengikut dan pe!indungnya. Pada seu:tt inilah, ia mengeluarkan fatwa.bahwa wujlediyyah adalah paham sesat d·m para pengikumya sebagai orang-orang kafir yang halal dibunuh, kecuali bertobat. Sejumlah kitab yang ditulis Syamsudtn Sumatran£ dibakar di halaman Mesjid Bayt al-Rahman Kehadiran Nuruddtn ar-RanM di Aceh sebenamya hanya tujuh tahun, tapi penga>-uhpemikirannya di dunia.Melayu sangat signifikan. Apalagi kehadiran 'ulama' besar Aceh berikumya, Abdurratif Singkel, secara tidak la~1gsung melanjutkan a;arannya. Padaabad XVIII, .Aceh tidak lagi menjadi pttsat Islam. Di Sumatra, Pa· lembang menggantik.tn posisi Aceh. Di wilayah ini terdapat nama-nama Syihab al-Dfn ibn 'AbdAllah Muhammad, Kemas Fakhr ai-Dzn, 'Abd aiSamad al-Palimban£, Kemas Muhammad ibn Ahmad dan Muhammad Muhyz ai-Dtn ibn Syi.hab al-Dtn. Da>i Kalimantan Se!atan muncttL Muha.mmadArsyddal-&.mjar£danMtthammadNafisaL-Banjari.DariSt-tlawe1:>1

~IU
sz Selatan /ahir 'Abd al-Wahhab ai-Bugisf. Dari &ravia ada 'Abd al-Rahman ai-Batawf. Pada ttbad ini kecenderungan ortodoknlebih mengental. 'U!ama' yang paling hertanggung jawab dalam penyebaran iebih lanjut tasawuf ortodoks di Nusantara abad XVlll adalah al-Pali1nbant. Sumbersumber Arab menyebut:kan bahwa iaadalah alim terkemttkadalam tasawuf ai-Chazalt. Kitab-kital.? tasawufkalamnya, yang pada umumnya merupakan saduran dari karya-karya ai-Ghazalt, menyebar luas di kawasan ini. Tokoh iniselalu menegtt.Skan bahwapemenuhan djaran..ajaran syan'ah meru· pakan langkah paling meyakinkan tmmk mencapai pemenuhan kehidupan tasawuf Namu:n demikian, adajugaperbedaan nuansapernikiran dan kiprah praksis an tara 'ulama' abad XVTI dan abad XVIII, yang terucama disebabkan oleh kehadiran kolonialisme Belanda yang semakin mencekam. Bila sebelumnyaada kesan bahwa pernikiran 'ularna: itu cerisolasi dari kenyataan sosial politik wnrnat, maka dengan ddtangnya musuh kafir t.msur-unsur aktivisme mttlai menY'eruak dafam pemikiran mereka. AI-Palimban1, misalnya, mentt!is karya .r:emang ketttamaan jihad melawan musuh-musuh Islam. fa bahkan menu/is sruatpanjang lebaryang berisi himbauan kepada Sultan Mataram agar memim pin kaum rnuslim ber:jihad melawan kolonial. Indonesia akhir abad XIX memperlihatkan dinamika lain lagi. Abad mi dinilai sebagai abad kebangkitan Islam. Dalam kastts tasawuf, kebang· kitan tercermin menjamurnya perkumpulan-perkumpulan tarekat. Masyarakat berdu:yun-duyun memasuki tarekat. Bahkan ada bupati yang menjadi anggotaperkumpulan tarekat Dampak yang sangat kuat ddn men· jarnurnya tarekat ad,zlah terkendalinya paham tasawuf dalam paharn ortodoksi. Tarekat-tarekat yang relatifjauh dari syari'at kedudukannya di· tantang oleh tarekat y.ang febih berorienrasi fiqh. Tarekat pada abad X1X mampu menyalurkan pemimpin-pemimpin kharismatzs yang kelak tampil merepresentasikan su.ara kalangan bawah terutama kaum yang tertindas pelbagai kebijakan Jislmminatif pemerintah kolonial &Ianda. Sejak awal abadXJX, pemimpin u-.trekat dinilai pemerintah kolonial sebagai pihakyang mengancam. Pemerint.ah ko/onial sendiri dalam posisi suiit karena coLeran· sinya attt.S islam ibadah ternyata. mendm·ong munculnya mesjid-mesjid serta jamaah yang juga ternyata mendatangkan ancaman. Di penghujrmg abad XJX dan auoaf X':(, Makk.ah dikuasai paham Wahhabi. Sebagai pengamh dari keadaan iru, tarekat di indonesia mendapat kritik, seperti dati Syekh Na·wau'i al-Bamanf, Sayyid Vtsman dan lebih keras lagi ddri Syekh Ahmad Khanb ai-Minangkalxmi (1852-1915) Akzbamya, vitafitas carekat mengalami pemmman. Yang masihada pat:kl waktu uu ialah tarekat yang berada di bawah NU dan Petsatuan Pengamal Ta~·ekat Islam (PPTI}. Namw1 demikian, sejtzk tahun lOan, tasa'll.'ufdan tarekat dilirik kembali.

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