Aurton ki nafsiyat by Agha Ashraf., , Jahangir Book Depot edition, in Urdu. kitabidunya is the largest bookstore, you can buy books, novels, guides online. We have books on various topics and huge collection of numerous writers. Donor challenge: Your generous donation will be matched 2-to-1 right now. Your $5 becomes $15! Dear Internet Archive Supporter,. I ask only.

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Home Documents the Islamic Traditions of Cirebon. Post on Nov views. The Islamic traditions of Cirebon: ISBN 1 30 0 pbk. ISBN 1 31 9 online 1. Islam – Indonesia – Cirebon – Rituals. Muslims Indonesia – Cirebon. Rites and ceremonies – Indonesia Cirebon. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any nafsihah, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake.

Aurton ki nafsiyat.

In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who nafslyah to its development. For many of the authors in this series, English is a second language and their texts reflect an appropriate fluency. A carnival to fetch the groom for munggah marriage ceremony. A seven month pregnant woman is bathed at Ngrujaki ceremony.

Muhaimin provides an excellent introduction to the practice of Islam in contemporary Java. Dr Muhaimin takes great care in presenting Islamic belief and practice as a living kj reality. In Cirebon, religious and customary practices ibadat and adat blend together in a single rich historical Islamic tradition. It is the whole of this aufat that Dr Muhaimin nafxiyah concerned to elucidate.

The setting for this study is particularly important. The coastal town of Cirebon with the region in which it is situated was a historical gateway for the coming of Islam to Java. Cirebon is thus redolent with Islamic traditions and notable for its numerous historic Islamic institutions. It is, for example, the site of a mausoleum complex in which one of the earliest founders of Islam, Syarif Hidayatullah, more commonly known as Sunan Gunung Jati, is buried.

Sunan Gunung Jati is regarded as one of the nine Wali or Saints xurat Java and the presence of his tomb in Cirebon has given the town great spiritual status and made it a place of pious visitation and special veneration.

At the same time, the town has retained its courtly traditions two courts, the Kesepuhan and Kanoman kraton that have, for centuries, fostered Islamic learning and a distinctive tradition of art and performance. Not only is the Cirebon area replete with Islamic shrines more than according to the Department of Education and Culture it is also one of oldest and most important centres for Islamic education in Java.

According to aurah Department of Religion, there are pesantren Islamic boarding schools in the region of Cirebon. Some of these claim to date to the 17th, others to the 18th century.

Many of these nacsiyah were begun in connection with Sufi orders. Hence to this day, Cirebon is remarkable for the variety of different tarekat, some of the oldest as well as some of the newest in Java. Given the importance of both tarekat and pesantren, this study focuses on both nafskyah.

Dr Nafsiyh provides a detailed examination of one of Cirebons largest and most important pesantren, Buntet, that traces its foundations to Kyai Muqayim bin Abdul Hadi, the Penghulu of Kraton Kanoman, in the middle of the 18th century. The early history of Nafskyah Buntet was intimately associated with the spread and development of Tarekat Syattariyah on Java and Buntet became a centre zawiyah for this order. Interestingly Pesantren Buntet is also a centre for Tarekat Tijaniyah which only became established on Java in the late s.

It is Tijaniyah that has become the most prominent tarekat in Pesantren Buntet. The continuing promotion of Tijaniyah at Buntet, as described by Dr Muhaimin, reflects on the subtle and complex role of Nahdlatul Ulama NU in Indonesia as an organization based on a dense nafsiyaj of pesantren and on the ulama or kyai associated with them.


Dr Muhaimin examines the many genealogies, bothxipersonal and spiritual, that link Buntets kyai to other pesantren within the NU network.

He also notes efforts by Buntets kyai to gain official recognition from NU for Tijaniyah as a legitimate mutabarah tarekat. These efforts have been steadfastly rejected because this tarekat, founded by Ahmad at-Tijani in the 18th century lacks a spiritual genealogy silsilah nafsiah transmission like those of other Sufi orders.

Despite this lack of official NU recognition, the kyai at Buntet continue to spread the teachings and practice of Nafsiyxh. From Buntet, these practices of this tarekat have spread to other NU pesantren and have become particularly popular among the urban population of Java.

This book offers a rich mine of insights into the practice of Islam on Java. What is particularly valuable nafsiyqh the way that Dr Muhaimin consistently explicates a perspective on Islam associated with the mainstream of Nahdlatul Ulama in effect, a Sufi notion of personal involvement in the world.

From this perspective, there is no distinction between sacred and aruat. By means of intention niyatreligious pratice ibadat goes beyond the required ritual duties and encompasses all activities.

Quoting Nasr 1he writes: Therefore, ibadat, in this sense, may range from expressing nafsiyh courtesies to such things as the formal and solemn invocation both in and outside of oi prescribed prayers, and other forms of worship. It embraces a wide spectrum of actions and is akin to, and sometimes used inter-changeably with, amal, amlmeaning work, another word which points to the same thing referred to by ibadat.

Thus, the distinction between amal [ones work] and ibadat becomes elusive. Both ibadat and amal require niyat intention which becomes the stamp that the work ii for God. Another way to ensure intention is by uttering or aurqt Basmalah a phrase, saying In the name of Allah, the Beneficient, the Merciful. Thus doing any good thing, a religious or worldly matter, becomes ibadat, by merely preceding it with Basmalah. In this view, all that is not forbidden haram can be made Islamic.

For a traditionalist, islamizing mengislamkan oi world has more to do with consecrating the world than with transforming it. The exemplary methods cited for this process qurat islamizing the world are those attributed to the earliest founders of Aura, the great Wali or Saints of Java, including Sunan Gunung Jati. This is a study written with conviction and understanding. One of the ethnographic challenges that Cirebon poses to any observer is its depth of its local historical traditions and the multiple languages through which these1 S.

Nasr, Islamic Life and Thought. George Allen and Unwin. Javanese, Sundanese, Cirebonese which is a distinctive dialect of Javanese, Indonesian and Arabic are the working languages of Cirebon and are used daily, in different contexts, by members of the areas diverse communities.

Dr Muhaimin comes from Cirebon; he is fluent in its languages; he is also a graduate of Pesantren Buntet. As a consequence, he is able to present his study as an ethnographer and insider. This is a work that deserves a close reading to appreciate its many insights. Potret Dari Cirebon 2 and continues to be available in Indonesia. The autat publication of this volume within the ANUs Islam in Southeast Asia series provides the opportunity to make this work available to the wider international readership that it deserves.

My supervisory committee that brought this work to fulfilment was made up of Nafsiyaj Dr James J. To nafsiyab persons I wish to convey my considerable thanks. In this respect, I owe an invaluable debt to my primary supervisor, Professor Fox, whose teaching and painstaking guidance contributed a great deal to the production of this thesis. His efforts in finding additional financial support meant very much in bringing this work to a conclusion.

Moreover, to my family who stayed with me to share both happiness and sadness in Canberra, Professor Fox was more than my professional supervisor. My children prefer to call him as Mbah Jim, meaning narsiyah Jim. When we were in Jakarta, I was rather jealous because for their own reasons, my children’s personal attachment had been closer to their grand-parents than to my wife and myself, their own mother and father. Their reference of Mbah Jim to Professor Fox thus reflects their closeness to him.


I am pleased and proud to have this jealousy repeated in Canberra. For all this, I can nasfiyah express my greatest gratitude and nyuwun pangestunipun panjenengan dalem, nggih, Mbah Jim. In many ways, especially through sharing ideas and perspectives, the staff and students in the Department of Anthropology in the Research School of Pacific and Asian Studies and the Department of Archeology and Anthropolgy in the Faculty of Arts have also contributed to this thesis.

My first acquaintance with anthopology was through my teachers in the Faculty of Arts. Gregory, are among those to whom my respect will never cease.

My thanks and gratitude is also extended to all individuals whose advice and suggestions have contributed to shaping this work. The help from the administrative staff in the Department of Anthropology, Research School of Pacific and Asian Studies have been equally instrumental.

Their share in providing facilities and technical support in an informal and familial atmosphere has been very impressive and without their assistance, this work would have been more difficult. It is hard to imagine that I could have produced this thesis without enthusiastic support from many people in Cirebon where I carried out my research.

Nah kan, aplikasinya sempurna untuk itu.

Pak Shofie and his family, to whom I shared a home and to whom I express my thanks, occupy a place of special importance. It would be a long list if I mentioned here the names of all the distinguished Kyai from various Pesantren, kramat custodians, kraton personnel, government officials and generous villagers to whom I should also convey my thanks. I should, however, express my thanks for support and encouragement from Dr Zamakhsyari Dhofier, the reference from Professor Richard Pearse, my former supervisor at Macquarie University, and the permission from my superior in the Ministry of Religious Affairs in Jakarta to undertake this study.

Finally, I cannot conclude these acknowledgements without mentioning Nur Eko Prabawaningsih, my wife, Monita Cahyaningsih and Emmyliana Suryaningsih, my daughters, and Mohammad Heikal Ariestianto, my son.

Aurtoon Aur Mardoon Ki Nafsiyat | Kitabi Dunya

Their endless love, passion and patience as well as their sharing in both happiness and sadness have motivated my every effort and inspiration in producing this thesis.

It is to them I also wish to convey my considerable thanks, and it is also to them I would like to dedicate this work. MuhaiminxviAbstractThis work deals with the socio-religious traditions of the Javanese Muslims living in Cirebon, a region on the north coast in the eastern part of West Java.

It examines a wide range of popular traditional religious beliefs and practices.

The diverse manifestations of these traditions are considered in an analysis of the belief system, mythology, cosmology and ritual practices in Cirebon. In addition, particular attention is directed to the formal and informal institutionalised transmission of all these traditions.

Many of Cirebon’s principal popular traditions even find their roots and justification in the Islamic doctrines embedded in the Islamic Scriptures: Although there are indeed remnants of pre-Islamic influence, these lie outside the core aurt basic religious tenets and do not account for the formation of fundamental religious components.

The principal of Cirebonese belief system is to have faith iman in which the unity of God is its core.

God is enunciated as the sole creator, the sovereign and the governor of the whole universe and the contents thereof. The mysteries of how the universe was created, governed and destined have become the subject of various cosmological myths and eschatological views.

This includes the myth aurrat the origin of the universe and mankind including the Javanese, the end of the world and the afterlife. Some themes of these myths follow the lines of theosophic speculation of specific sufi-tarekat, especially the Shattariyah, one version of which has been traditionally adopted by the kraton circle.