Obligatory Litanies of Tariqa Tijaniya. The fact that most of them will be granted each day the favour of visiting the. Prophet in his noble garden Rawda , and of visiting all the saints of Allah and. La ilah illa Allah in the wake of the afternoon prayer on. Spiritual Path include the remembrance of the Haylala in the wake of the. The daily wirds must be practiced just in time.

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Currently in Buntet, another tarekat , the Tijaniyah, is much more dominant than Syattariyah. Tijaniyah seems to gain more and more attraction among the Javanese and thus, with special reference to Buntet, it deserves a special attention. It is this special role that in the subsequent discussion I wish to stress. He then studied various religious subjects.

He taught a number of students and gave fatwa legal judgement when he was At 21 years of age he felt a call to the Sufi life and started travelling. Ahmad at-Tijani became a real Sufi at 31 after contemplation riyadhah for a period of time. Although he failed to meet him in person, via al-Hindy's servant, At-Tijani received a written message from him saying that At-Tijani inherited all al-Hindy's occult mystical learning, and that At-Tijani would reach an equal status with Abu'l Hasan Asy-Syadzily.

Two months after that al-Hindy died. After finishing his pilgrimage At-Tijani went to Medina to visit the Prophet's tomb and met Syeikh Abdul Karim as-Samman, the Sammaniyah chief a branch of Khalwatiyah , who foretold his potential for becoming the dominant qutb pole. The Prophet, he said, authorised him to start a new work of at-tarbiyah spiritual guidance and assigned him his order's wird litanies , consisting of istighfar asking God's pardon times and shalawat exaltation of the Prophet Muhammad times.

This was an official proclamation that At-Tijani only recognised the Prophet as his master and hence the Tijaniyah adherents claimed their order as at-Thariqah al-Muhammadiyah , a name similar to that claimed by the followers of Sanusiyah and Kittaniyah for their own tarekat.

He was buried in Fez. There are some essential doctrines which mark Tijaniyah as being distinct from other tarekat. I wish to mention briefly some of them before discussing the specific role of Pesantren Buntet with regard to this tarekat.

Trimingham characterised Tijaniyah as belonging to the 19th century revival movement mainly because:. He Ahmad At-Tijani, the founder of the tarekat imposed no penances or retreats and the ritual was not complicated. He emphasised above all the need for intercessor between God and man, the intercessor of the age being himself and his successors. It is common belief among the Sufis that their syeikh are organised in a spiritual hierarchy, hence a Sufi of high reputation of sanctity and learning, could claim to have attained a certain rank in the hierarchy.

This twofold position in relation to other wali is drawn parallel to the position of the Prophet Muhammad vis-a-vis other prophets. The Prophet Muhammad was the Khatm seal of the prophets in the sense that he was to complete all marvels of the other prophets, and that there would be no prophet sent to earth after him.

At-Tijani on the other hand, was the Khatm of the wali in the sense that he bears a complete and perfect embodiment of wilayah before and after him, and that if ever there may be other wali after him, none would surpass or supersede at-Tijani in rank. He was the famous Andalusian Sufi in the 13th century whose theosophical concepts influenced much of At-Tijani especially regarding the concept of al-khatm.

Claiming this superior position above other wali , along with giving up his affiliation with other orders At-Tijani posited his own order to excel the others. This claim, in turn, was formed into a doctrine which requires that all Tijani followers should neither join any other orders nor seek for barakah from other wali by visiting them, dead or alive. Further, as every Tijani is required to bind his heart completely to his own Tijani Syeikh , no Tijani follower is allowed to associate membership with any other order at the same time.

Thus, anyone who would like to become a Tijani should be spiritually free. If he is a member of a certain order he has to give up his membership in his former order. The prohibition for a Tijani to join another tarekat is however accompanied by the Tijaniyah rejoicing doctrines. Kitab Ar-Rimah affirms At-Tijani's assertion that by the will of God his faithful companions shall not enter the mahsyar with other laymen.

On the Day of Judgement faithful Tijani companions will not stay at the stations amidst the mass of laymen; instead they will rest under the shadow of God's Throne. Another feature worth mentioning, which distinguishes Tijaniyah from other tarekat , is concerned with the notion of a spiritual genealogy chain silsilah.

It is this silsilah that validates that its rituals come from the Prophet and that ensures the flow of barakah. Currently Tijaniyah has become an established order throughout the Muslim world including Indonesia, especially Java. With all its peculiarities and crucial points it has encountered opposition and rejection over time. An early serious rejection came from Muhammad al-Khidr bin Ma Ya'ba In his Musytaha al-kharif al-jani , al-Khidr devoted a full chapter to recount the absurdity of At-Tijani's claim.

The Tijanis, on the other hand, consider that what had happened with their master and the presumed direct communication with the Prophet while he was awake was a sign of the Prophet's favour and thus ensured the status of the tarekat as being above others. This is due to the fact that upon the death of At-Tijani and the collapse of the Turkish rule, At-Tijani's successors, for their own reasons probably due to the opposition from other tarekat , brought Tijaniyah into subservient co-operation with French colonialism in Algeria at that time.

When Tijaniyah was brought to Java at the end of s and in the early s, similar refutations also came from some already established orders such as Naqsabandiyah, Qadiriyah, Syattariyah, Syadziliyah and Khalwatiyah. In the same way as Muhammad al-Khidr bin Ma Ya'ba did, Sayid Abdullah referred to the crucial points contained in the Tijaniyah doctrines.

He recounted the fallacies of the doctrines and denounced them by saying that some ulama in Morocco, Egypt and Hejaz had accepted Tijaniyah as untrue. This, nevertheless, did not end the anti-Tijaniyah campaign especially outside the NU circle. Further refutation, for example, came from Kyai Muhammad Ismail of Cracak Cirebon , a distinguished Syeikh of the Qadiriyah wan-Naqsabandiyah order who personally was not affiliated to the NU Through his pamphlets, he raised renewed and sophisticated arguments similar to those expounded by earlier anti-Tijaniyah proponents.

Through this translation he turned the Tijaniyah issue from being a scholarly concern into a public concern. The polemic became complicated, albeit degraded, because some non-ulama became involved in the affair. Under seemingly continuous opposition, Tarekat Tijaniyah keeps growing. It relies on simple rites relative to other tarekat , yet promises its adherents high spiritual efficacy and merit.

Currently, Tijaniyah enjoys wide acceptance from many people ranging from ulama , state dignitaries, and intellectuals to ordinary laymen. In his special account on the rise of Tijaniyah on Java, Pijper states that Tarekat Tijaniyah was not known in Java before He returned to Medina and worked as a mufti for about ten years, then came to Java.

First he stayed in Cianjur, then successively in Bogor, Tasikmalaya and back in Cianjur. In Java he lived from teaching and extensive travel from Banten to Surabaya selling religious books, including his own work, Kitab Misykat al-Anwar fi shirat an-Nabi al-Mukhtar , Tasikmalaya: undated.

Table 8. Among the Tijani, this silsilah grew into a complex crisscrossing spiritual chain as some muqaddam for various reasons, either for seniority or intellectual considerations, took initiation from more than one superior muqaddam muqaddam min muqaddam. The latter had only two Syeikh that spiritually linked him with Ahmad at-Tijani, the founder of the order. How complex the silsilah is can be observed from Figure 8. Within the Buntet line, the persons who are considered the most instrumental and are held responsible for the spread of Tijaniyah, are Kyai Anas — and Kyai Abbas and, for the next generation, Kyai Hawi.

Kyai Anas took his brother's advice and upon his return he publicly established tarekat Tijaniyah and thus, there were two tarekat in Pesantren Buntet at the same time, the Syattariyah led by Kyai Abbas, and Tijaniyah led by Kyai Anas. In Kyai Anas moved from Buntet and established his own pesantren at Kilapat, an adjacent village south-east of Buntet, where adultery and burglary were common.

The earlier reputation of the village gradually vanished and it gained a reputation as a santri village. By then, Kyai Abbas was associated with and led the two tarekat , becoming mursyid of Syattariyah and muqaddam of Tijaniyah at the same time. To some people this seemed to show the extent of Kyai Abbas' leadership capacity and open-mindedness. Not only did he successfully lead the pesantren but also two tarekat centred at his pesantren.

To others it was puzzling how Kyai Abbas managed his association with the two tarekat , considering Tijaniyah necessitates every Tijani to abandon other orders. Kyai Abbas himself as a Tijaniyah muqaddam broke the Tijaniyah rule because he did not give up his association with Syattariyah.

When I asked about the matter, informants in Buntet of either Syattariyah or Tijaniyah always referred to this as an exception due to both Kyai Abbas' intellectual and spiritual excellence. Moreover, it was said that it was necessary especially after Kyai Anas, the muqaddam of Tijaniyah, had established his own pesantren , while in Buntet both tarekat were growing larger. No one directly raised the issue, especially not even Syeikh Ali at-Thayyib himself, the initiator of Kyai Abbas, suggesting that in certain circumstances, Tijaniyah strict rules could also have exceptions.

Among the muqaddam initiated by Kyai Anas and Kyai Abbas, Kyai Hawi excelled himself by producing seven more muqaddam. It is clear that Pesantren Buntet has played an important role in the spread of first Syattariyah and then Tijaniyah in Java, especially West Java.

Not only has Pesantren Buntet now become the largest pesantren in Cirebon but it also represents one of the oldest pesantren in the area with its inherent mission for the transmission of religious tradition. Secondly, if the Babad narrative is taken into account, Pesantren Buntet finds its roots in the early stages of the Islamisation of 15th century Java, especially of West Java.

Traditionally therefore, Pesantren Buntet stands in an unbroken chain of continuous religious transmission over time from the pre- kraton , early kraton, kraton and post- kraton eras.

During the pre-kraton era religious transmission centred in the village as a free and independent undertaking. During the period of the early kraton religious transmission was fully under the auspices of the kraton. Not only did religious transmission enjoy political support and legitimation from the kraton , but also had the kraton homage.

Later on, when the kraton came under the subjection of foreign rule, religious transmission was banned from the kraton. This was marked by the establishment of Pesantren Buntet. Under considerable strain the pesantren endured and developed into its present form. Its present existence within the community therefore, represents the triumph of its spiritual traditions.

Thus, what we can see in Cirebon and probably elsewhere on Java, the maintenance of scriptural and cultural traditions continues within the Javanese Muslim society, most notably, through combination of pesantren and tarekat. By these institutions, religious transmission has never ceased either with or without the support of the political power structure.

Brill, by Tujimah. My own local Tijani sources are Fathullah, K. S , p Words between brackets are my own. The rites consists of both the compulsory lazim and recommended ikhtiari. The compulsory consists of wird lazimah litanies , wadzifah office and hailalah participation in Friday afternoon hadra or seance. See Abun Nasr, pp 50—57; Fathullah, pp — Since Kyai Abbas era, until now, Benda-Buntet opposition is unreconciliable.

This means that officially NU abstains from direct involvement in politics and is solely concerned with social and religious affairs. An example of Tijaniyah's wide acceptance was given by Kyai Fahim Hawi in recounting a number of figures in Tijaniyah. All, he said, are Tijaniyah Muqaddam. There are also a number of distinguished figures at Al-Azhar in Cairo.

Wide acceptance by many Javanese was shown by the huge number of participants in the festivals held to commemorate At-Tijani's spiritual ascendancy, the Idul Khotmi At-Tijani.

One of which was performed at Jakarta's main stadium in had around a , participants. At a similar festival, the th Idul Khotmi , held on 8—9 August in Leces, Probolinggo East Java , around 60, participants were present. I was among the contingent from Cirebon.



Currently in Buntet, another tarekat , the Tijaniyah, is much more dominant than Syattariyah. Tijaniyah seems to gain more and more attraction among the Javanese and thus, with special reference to Buntet, it deserves a special attention. It is this special role that in the subsequent discussion I wish to stress. He then studied various religious subjects.


Obligatory Litanies of Tariqa Tijaniya - Dar-Sirr.com

May Allah reward you accordingly. Please my questions are : 1. If you are not a Tijjani adherent can you still recite jawharatul Kamali and benefit from it? If you have accepted the Tijjani awrad litanies of which jawharatul Kamali is a part, but do to laziness you are no longer practicing for the past four years, can you still recite jawharatul Kamali after prayers and benefit?

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