protection and guidance to the whole people in an
atmosphere of peace, justice and prosperity, spiritually
as well as materially. I, as leader of this brotherhood,
w ish sin cerely to offer c o u n se l to all m e m b e rs t h a t it is th e re s p o n sib ility of e ac h one of y o u to ta k e c are in all c irc u m s ta n c e s , n o t to do a n y th in g w h ic h is a g a in s t th e ru le s of religion a s well a s th o s e of th e s ta te . Be loyal to b o th religion a n d s ta te . S u c h is th e a ttitu d e of a p e rs o n w ho is stro n g in faith a n d w ho is ab le to e x p re ss g ra titu te to God a n d to th e g o v e rn m e n t (Soebardi
1 9 7 8 :230-231).
T he p o sitio n of A b a h A n o m is u n c o n d itio n a lly obeyed a n d even stre n g th e n e d b y h is follow ers b e c a u s e w ith in th e Sufi tra d itio n w h a tev e r is sa id b y th e s h a ik h m u s t b e obeyed. To d iso b ey h im is a k in d of sin . T h is is in strik in g c o n tr a s t to th e case of Kyai M u s ta 'in R am li w ho w a s d e s se rte d b y m a n y of h is follow ers.
C. T he T each in g a n d R itu a ls of Q a d iriy y a h -N a q sh a b a n d iy y a h of S u ry a la y a
T he d o ctrin e of th e Q a d iriy y a h -N a q s h a b a n d iy y a h o rd er ta u g h t b y P e s a n tre n S u ry a la y a is b a sic a lly t h a t ta u g h t b y its F o u n d e r, S h a ik h A h m ad K h atib S a m b a s . T he le a d e r of P e s a n tre n S u ry a la y a s tre s s e s t h a t h is Sufi o rd e r is b a s e d o n th e Q u r 'a n a n d H a d ith , two b a sic s o u rc e s of Islam , w h ic h a re th e fo u n d a tio n of th e te a c h in g of th e Q a d iriy y a h -N a q sh a b a n d iy y a h o rd er. In h is boo k M ifta h al-Sudur, A b a h A n o m (1988) q u o te s a larg e n u m b e r of v e rses of th e Q u r ’a n a n d H a d ith a s th e b a s is of th e Sufi r itu a ls s u c h a s dhikir, talqin a n d bai'ah a n d silsilah. In th is re g a rd h e also refers to se v era l fam o u s S u fis s u c h a s S h a ik h 'A bd a l-Q a d ir a l-J a ila n i, S h a ik h B a h a ’ al-D in a l-N a q sh a b a n d i a n d al-G h azali. To th e follow ers of th e Sufi order, th e Q a d iriy y a h -N a q sh a b a n d iy y a h o rd er w h ic h is developed in P e s a n tre n S u ry a la y a is n o t a t all c o n tra ry to
the basic teaching of Islam, nor is it an additional elem ent to it. It h as very strong roots in Islamic doctrines. In addition to the Q ur'an and Hadith, the followers of the Sufi order hold two other sources of Islam which are also held w ithin the realm of orthodoxy, th a t is, ijma' (the consensus of 'ulama') and qiyas (analogy). These are used with regard to m atters w hich are not explained by the Q ur'an and Hadith (Djamily 1990:110).
The Qadiriyyah-Naqshabandiyyah order is practised with, at least, three purposes, as describes in A bah Anorris treatise entitled A zaz Tujuan Thoreqat Qodiriyyah N aqsyabandiyyah. These purposes are expressed in daily prayers which are performed at least twice every day after obligatory prayers. One prayer says, Ilahy anta m aqsudy w a ridaka matluby, a tiny m ahabbatak w a
ma'rifatak, "O God, it is you th a t I intend and your pleasure th a t I seek, grant to me abilities to love you and know you (Dasuki 1990:46; Djamily 1990:24). This prayer is well-known to the followers of the Qadiriyyah-Naqshabandiyyah order. T hus the first purpose of the teaching of the Q adiriyyah-Naqshabandiyyah order in Suryalaya is taqarrub ila Allah or to approach God as closely as possible so th a t there is no separation between God and His creature. The second purpose is to follow the Path which is blessed by God both with regard to worship; obeying all His com m andm ents and avoiding all His prohibitions to achieve His pleasure. The third purpose is m ahabbah (love) and ma'rifah (knowledge) of God which are gained through the blessed Path. It is understood th a t m ahabbah and m a'rifah contain firm ness and
honesty. When one loves and knows God, a variety of hikmah (wisdom) arise. One will be accustom ed to perform both outer (lahir) worship and inner (batin.) worship. Their m anifestation involves justice in all m atters. In addition, the reflection of m ahabbah and m a rifa h results in love and affection to fellow creatures of God, including love of one's hom eland (Praja
1990:137-138; D asuki 1990: 46-47).
These purposes are the core of Islamic teaching. Like other Sufi orders in Islam, the principle ritual practised by the followers of the Qadiriyyah-Naqshabandiyyah order is dhikir which is practised regularly and orderly, either individually or together. Within the Qadiriyyah- N aqshabandiyyah order in Suryalaya dhikir is understood as the core of ibadah which m eans rem em brance of God by forgetting all others because He is the only one who possesses excellence. Always performing dhikir m eans always rem em bering God. The best formula of dhikir is, la ilah ilia A llah "There is no god b u t Allah" which is usually known as the kalimah tayyibah (originally m eaning 'the good word') because it denies all other gods and m aintains the confession of the unity of Allah. Followers of the Qadiriyyah-Naqshabandiyyah order in Suryalaya should ch an t the kalimah toyyibah a t any time and in any conditions, b u t especially after obligatory prayers (Dasuki 1990:50). A b a h A n o m writes of the several functions of the kalimah tayyibah:
The kalimah tayyibah can cleanse one who ch an ts it from great shirk as well as small shirk and m ake him become an sincere and pure man. It can also break the separation between m an's heart and God and cleanse
h is so u l from all im p u rity a n d d isg racefu l c h a ra c te ris tic s .... [It] also g ra n ts one k a sh f, in a d d itio n to tr u e a n d sin c ere c h a ra c te r, ilm u la d u n n i [know ledge w h ic h is n o t le a rn e d b u t is g ra n te d b y god], s p iritu a l s e c re ts, a n d m u s h a h a d a h [w itness] a s G od's b le s sin g s (1988:15-16).
T h ere a re two k in d s of d h ikir p ra c tis e d b y th e Q adiriyyah- N a q s h a b a n d iy y a h order: d h ikir ja h a r o r 'loud dh ikir1 a n d d h ikir k h a fi (sirr, qalbi) or 'm en ta l dhikir1. D hikir ja h a r is ta u g h t b y th e Q a d iriy ya h o rd er w h e re a s th e d h ikir k h a fi b y th e N a q s h a b a n d iy y a h o rd e r w h ic h forbides th e d h ikir ja h a r. In P e s a n tre n S u ry a la y a th e d h ikir ja h a r is recited a s lou d ly a s p o ssib le. S o e b a rd i h a s th e im p re ss io n t h a t th e d h ikir ja h a r is m o re im p o rta n t t h a n th e d h ikir
k h a fi w h ic h is recited softly in a low voice o r m en tally . T he d h ikir ja h a r is p ra c tis e d to g e th e r every d a y a fte r M aghrib p ray e r. The
d h ikir khafi. is u s u a lly c a rrie d o u t only a fte r th e d h ikir ja h a r. S o e b a rd i p o in ts o u t t h a t th e p ra c tic e s of th e Sufi o rd e r in P e s a n tre n S u ry a la y a a re b a sica lly th e Q a d iriy ya h p ra c tic e s to w h ic h th e p rac tic e of d h ikir k h a fi of th e N a q s h a b a n d iy y a h o rd e r is u n ite d (1978 :2 2 5 -2 2 6 ). To th e follow ers of th e Sufi o rd er, th e d h ikir k h a fi is a s im p o rta n t a s th e d h ikir ja h a r b e c a u s e it is p e rfo rm ed in a n y c o n d itio n s every d a y (M u n a w a r-R ah m an a n d Ism ail 1991:103). A b a h A n o m h a s d is c u s s e d sev eral fa m o u s S u fis' view s o n w h ich d h ikir is b e tte r (1988:39-47). He c o n c lu d e s t h a t e a c h d h ikir is im p o rta n t in its ow n c irc u m s ta n c e . T he d h ikir k h a fi is b e tte r if it d is tu r b s o th e r people w ho a re p erfo rm in g p ra y e rs o r sleeping. O th erw ise, th e d h ikir ja h a r is b e tte r b e c a u s e it e n h a n c e s o n e's e n th u s ia s m , d irec ts h e arin g , a n d re d u c e s sle e p in e ss a n d lis tle s s n e s s (1988:46-47).
In a c c o rd a n c e w ith th e te a c h in g of S h a ik h A h m ad K h atib S a m b a s in F a th al-'Arifin, th e d h ik ir ja h a r sh o u ld b e p erfo rm ed in a c e rta in m a n n e r (I follow S o e b a rd i's tr a n s la tio n in 1978:225):
th e w ord la s h o u ld b eg in below th e n av el a n d rise to th e b r a in in th e h e ad ; a fte r th a t, one s h o u ld s a y ilaha, from th e b r a in w hile low ering th e h e a d slow ly to th e rig h t sh o u ld e r. T h e n one sh o u ld b eg in to s a y illallah w hile low ering th e h e a d from th e rig h t s h o u ld e r to w a rd th e b a s e of th e c h e s t on th e le ft-h a n d sid e, c o n clu d in g w ith th e in n e rm o s t h e a r t b e n e a th th e rib, a n d ex h alin g w hile p ro n o u n c in g th e n a m e of A llah a s stro n g ly a s p o ssib le u n til th e v ib ra tio n s a re felt th ro u g h every p a r t of th e b o d y a s if th r o u g h o u t th e b o d y evil w o rk s a re b u r n t u p a n d lig h t s h in e s u n til all p a rts of th e b o d y a re p u rified w ith th e Light of God (Tajul Arifin 1988:33).
T he rh y th m of d h ikir ja h a r is also c a rrie d o u t in a c e rta in w ay. It b e g in s w ith a slow rh y th m a n d th e n , th e lo n g er th e d h ikir goes o n th e fa s te r th e rh y th m b eco m es. It sto p s w h e n its in te n s ity is a t th e c u lm in a tin g p o in t, w h ic h is u s u a lly sig n alled b y a slow rh y th m a g ain (van B ru in e s s e n 1992a:96). S o e b a rd i o b serv es th a t th e r itu a l is com m only c arried o u t u n d e r th e le a d e rs h ip of a s h a ik h or Im a m w ho lea d s c o m m u n a l p ra y e r (1978:225).
It is su g g e ste d t h a t th e b o d y m o v em en t of d h ik ir ja h a r h a s two fu n c tio n s. T he first is to b a la n c e th e m o v em en t of iblis (evil) to te m p t m a n a s sa id in th e Q u r'a n .
He said : B e ca u se T h o u h a s t th ro w n m e o u t of th e w ay, lo! I will lie in w a it for th e m on T h y s tr a ig h t w ay. T h e n