Sheikh Nawawi Al-Jawi’s Sufism Thoughts of The Book Marăqil ‘Ubūdyah

Sufism is one of the sciences in Islam that focuses more on the spiritual realm. Therefore, many Islamic communities study Sufism to improve their spiritual quality. One of the references that can be used to study Sufism is the Book Marăqil 'Ubūdyah. The purpose of this study is to explain Shaykh Nawawi al-Jawi's tasawuf thoughts in the book marăqil 'ubūdiyah. This type of research is library research. The uniqueness of his tasawuf thought is related to three fundamental things, namely: first, a salik when he first enters the world of tasawuf he must strengthen his shari'ah teachings, because according to sheikh Nawai shari'a are some of God's laws ordered by the Messenger to mankind originating from God in the form of obligatory laws, sunnah, haram, makruh and mubah; second, sălik. carry out various obligations, traditions, leave various prohibitions, stay away from excessive things that are permissible, carry out caution such as: wara', riyadhah in the form of literacy, hunger and silence; third, understanding the nature of everything, such as witnessing Allah's asthma' (names), Allah's attributes, witnessing the Essence and secrets of the Qur'an, the secrets of prohibition, permissibility, and some unseen knowledge that cannot be obtained from a person. teacher, but the knowledge is understood from God. In the end, it is hoped that this article can provide readers with a deeper understanding of Syekh Nawawi sl-Jawi's taswuf thoughts which combine sharia, tarekat and essence. Syeikh Nawawi pattern of Sufism is belonging to Sunni


INTRODUCTION
Sufism is part of Islamic studies that cannot be separated from other Islamic studies such as the study of monotheism and fiqh.In the Western world, the tendency to return to spirituality is marked by the spread of religious and spiritual fundamentalism, apart from this movement causing psychological and sociological problems.Meanwhile in the Islamic world, as Ulfah and Istiyani (2016) are marked with various religious articulations such as extreme and frightening Islamic fundamentalism, in addition to forms of esoteric articulation such as Sufism and tarekat movements (Hasan and Sahudin, 2022).
As Bagir (2005) says, Sufism is the science of managing the heart and soul in order to always draw closer to Allah to achieve the degree of marifat as Insān Kamil.As we understand, to achieve Insān Kamil or a superior and noble human being, a human being must receive complete education and teaching from all aspects.The three elements in education, namely cognitive (intellectual), affective (emotional) and practice must be fulfilled.And in this context Sufism is present as a science to control the heart (emotional), so that it always draws closer (taqarrub) to Allah SWT.(M. Ridwan Hidayatulloh, 2015).Sufism as a science to know how to purify the soul, clarify morals, build the inner and outer through obligatory and sunnah practices, and obtain eternal happiness (Laila, 2018).
Sufism is still popular in many communities.Many communities study about Sufism.They study through books.One of the many books written by Syekh Nawawi is the book Marăqil 'ubūdiyah which discusses a lot about tasawuf issues which are recognized for the depth of explanation, the book explains a lot of elements of tasawuf teachings that can be actualized in everyday life which eventually gives birth to a young generation who have good morals al-karimah.This book is also a study curriculum and reference among madrasas and Islamic boarding schools in the archipelago.As stated by Mas'ud (2006), that Syekh Nawawi wrote in no less than 9 disciplines, including interpretation, jurisprudence, ushuluddin, monotheism (theology), tasawuf (mysticism), the life of the Prophet (sirah nabawiyah), Arabic grammar, hadith , and morals (Islamic moral teachings) (Hasan & Sahudin, 2022).
Syekh Nawawi al-Jawi (1813-1897) was a Muslim intellectual figure who became the pride of the Indonesian Muslim community.The pride shown to him is not excessive DISCUSSION 1.

Biography of Sheikh Nawawial-Jawi
The full name of Sheikh Nawawi al-Jawi is Abu Abd Mu'ti his parents and ancestors, who were important people, both in the field of religion or government.His talent to be a pious person has been seen since childhood.He first learned religion from his father, KH.Umar, when he was 5 years old.The first lessons he received were the basic sciences of Islam and the Arabic language.Lessons from his father lasted for 3 years, until the age of 8 years.According to Abdurrahman Mas'ud (2006), his father's position as an early educator for him and his siblings is a Javanese Muslim tradition, where parents are the first to be responsible for their children's learning (Hasan and Sahudin 2022).
Especially in the field of Sufism and morality, Sheikh Nawawi will never be far from the influence of his teacher, Sheikh Ahmad Khatib al-Sambasi.The concept of Sufism quotes a lot of al-Ghazali's opinions as did his teacher.Sheikh Ahmad Khatib al-Sambasi was a founder of the Qadiriyah-Naqsabandiyah order, and he was also an adherent of al-Ghazali Sufism.In the teachings of Sufism, Sheikh Nawawi al-Bantani, advises the public to follow one of the Sufis such as Imam al-Junaid al-Baghdâdi who is the prince of Sufism in a theoretical and practical sense (Mas'ud, 2006).
In addition, in general, Sheikh Nawawi never forced to follow tariqat as one of the paths to Allah, because he had the view that the relationship between tariqat practice, shari'a and essence was very close.This view indicates that Sheikh Nawawi did not reject tariqat practices as long as the tariqat did not teach things that were contrary to Islamic teachings.In this field of Sufism, Sheikh Nawawi emphasizes the perfection of the individual as a creature who needs guidance from God or simply Sufism is defined as ethical coaching.Because if a person only masters the outer knowledge without studying the inner knowledge as well, then he will fall into wickedness.On the other hand, if a person only masters his inner knowledge without being accompanied by outer knowledge, he will be classified as a zindik person.So the two cannot be separated in ethical or moral development.(Mufid 2018).

Sheikh Nawawi al-Jawi Sufism Thoughts
When talking about Sufism, it is necessary to discuss matters related to the three main elements, namely shari'ah, tariqat and essence.It is a spiritual ascent ladder so that the closeness of a pious person to Allah ‫ى(‬ ‫صىياٌ‬ ً ‫اٌ‬ ‫هللا‬ ) can be achieved.These elements are described as follows: from Allah in the form of some things that are obligatory, sunnah, haram, makruh and jaiz.
That is, a sălik when he first enters the world of Sufism, he must strengthen his shari'ah teachings, because shari'a according to Sheikh Nawai are some of God's laws ordered by the Apostle to mankind from God in the form of obligatory, sunnah, haram, makruh and permissible laws.
Shari'ah comes from Allah, but because Shari'ah is for humans and humans in their usual humanity it is very impossible to receive Shari'ah directly from Allah, then the mediator between Allah and humans is prepared by Allah himself, namely the Apostle (Rasul Allah), In relation to Shari'ah in this process, Sheikh Nawawi stated that, religion (al-Din) in the identification of provisions/rules is Shari'ah itself.The syari'ah in question is anything from the laws ordained by Allah through the mouth of the Prophet Muhammad.(Khusaeri, 2014).
To strengthen the teachings of the Shari'ah and to realize one of the various adabs to Allah is to bow your head and close your eyes/keep your eyes on.As explained by Dzikri Nirwana, in Islamic teachings, the command to guard the gaze in question is to lower the gaze (ghadhdhul bashar), which is accompanied by an order to protect the genitals (hifzhul farj), as set out in Q.S. al-Nur, verses 30-31, which means: Say to men who believe: "Let them restrain their eyes, and guard their private parts; that is purer for them, Verily Allah is Aware of what they do (30).Say to women who believe: "Let them restrain their eyes, and their genitals, and let them not show their ornaments, except what (ordinary) is visible from them.and let them cover their breasts with a veil, and do not show their ornaments except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their sons.
-their brothers' sons, or their sisters' sons, or Muslim women, or the slaves they owned, or male servants who had no desire (for women) or children who did not understand about women's genitals.and let them not stamp their feet so that the ornaments they hide will be known.and repent to Allah all of you, O you who believe that you may be successful (31).
According to Yusuf al-Qaradawi in his book al-Halal wal Haram, states that in these two verses there are several things.Two of them apply to men and women, namely lowering the gaze and guarding the genitals, while the other is specifically for women.If you pay attention, these two verses order to lower some of the gaze by using the letter Tariqat is a path that must be taken by Sufis or practitioners of Sufism in order to get closer (taqarrub) to Allah, by going through various stages.L. Masignon noted that in the 9th and 10th centuries AD, tariqat was interpreted as moral and soul education for those who wanted to take a Sufistic way of life, but in the 11th century AD and thereafter referred to a movement to provide physical and spiritual training.(Sofwatul Ummah, 2018).
Tariqat teachings teach the search for the meaning of religion as a sacred symbol by emphasizing the in-depth (esoteric) aspect compared to the external (exoteric) dimension In this context Sufism is the purification of conscience by removing bad qualities and then adorning them with praiseworthy qualities.
While the next part of the text is: ‫واْ‬ ‫شي‬ ‫ر‬ ‫عب‬ ‫ش‬ ‫خب‬ ‫هلل‬ Meaning: And you look humble to Allah.This is in line with the concept of amali tasawuf, namely a tasawuf teaching that emphasizes spiritual practices rather than theory.This amali tasawuf has the same goal, namely to get closer to Allah by eliminating all reprehensible traits and facing fully to Allah with various deeds.
The major themes of Sufism have not changed, and discussions about zuhud (asceticism) still dominate them, ahwaal, dzikir, tarekaat, and others that do not focus on an environmental care and protection (Abdurahman, 2018, Bambang Irawan, Mohd Syahiran Abdul Latif, 2022).
Third, as the teachings of the Sufis, in Islam the level of nature is taught through the teachings of Sufism.According to Simuh (1997: 140), Sufism is a process of thinking and feeling which according to its nature is an attempt by the human mind to understand the essence of everything (Wasanjoyo, 2019). of the Qur'an, the secrets of prohibition, permissibility, and some unseen knowledge that cannot be obtained from a teacher, but the knowledge is understood from Allah (al-Jawi, t.t.: 4-5).
The interrelationship between shari'ah, tariqat and reality in daily practice cannot be separated.The existence of shari'ah and tariqat is an outward science, while the essence is by Abu Zahra is called science.Science here is not just a theory, but is referred to as science, which must be realized with behavioral practice (Riyadi, 2016) Sheikh Nawawi's sufism thoughts are in line with Sheikh Abdul Qadir al-Jailani's sufism concept, which successfully harmonizes Shari'a with Sufism, as well as al-Ghazali's concept.He emphasizes on increasing charity in the world that is hereafter oriented or oriented towards the afterlife, the process of purifying the heart through tazkiyat an-Nafs is an absolute part for the perpetrators of mysticism to go through through the process of mujahadah whose fruit is to achieve a position of ma'rifat knowing Allah SWT.(Fuadi & Ibrahim, 2020).
The teachings of Sufism in Islam go through various phases and conditions.Each phase and condition it passes contains only a few aspects.Even so, in this case there is one principle of Sufism that is not disputed, namely that Sufism is morality and morality based on Islam.Regarding moral and ethical aspects, in the Qur'an there are many verses that encourage asceticism, patience, surrender to Allah, willingness, love, faith, simple life, and all things that are commanded to every Muslim as the perfection of faith (Zaini, 2016).
The next adab is to always remember Allah SWT. both verbally and in heart.
According to al-Nawāwī, he explained that anyone who obeys Allah SWT in the true sense of the word, they are also considered as people who remember Allah (dhākir ila Allāh) by referring to the general and broad meaning as stated above.Likewise with the opinion of the scholars who explain that the meaning of "wa al-dhākirāt" is those who always make special remembrance of Allah after finishing prayers (Mamat & Zarif, 2019).
The method of remembrance with the heart method makes it easier to carry out in various settings of daily life and is far from being showy, because the heart is a place to accommodate (dwell) Allah SWT's guidance, faith, and the scattering of Divine secrets.
Cleaning the heart affects physical health, if the heart is clean then cleanliness will be evident throughout the body, but if the heart is still dirty then the dirt can also be expressed on the face with a dull, gloomy aura, and so on.The place where faith resides is the heart.
Because of this, the heart has its own authority in determining one's attitude (Faisal Muhammad Nur, 2017).
Dhikr is an act of remembering Allah by mentioning certain sentences.It also refers to mentioning the name of Allah and remembering Him, both clearly through words and words, as well as secretly in the heart.The word origin of this remembrance is from Arabic,

Vol. 26 No. 1 April 2023
Muhammad Nawawi ibnUmar at-Tanari al-Jawi al-Bantani(Suprapto, 2010).He was born mim, but in terms of guarding the private parts, Allah SWT.don't use it, for example wa yahfazhu min furujihim [and keep part of the genitals], as well as 'lowering the gaze' of Allah SWT.still give leeway even if a little, in order to reduce difficulties and protect the benefit.
Furthermore, according to al-Qardhawi, what is meant by 'lowering your gaze' does not mean closing your eyes and bowing your head to the ground, because it is something that is very difficult or even impossible to do.This is the same as lowering the voice as mentioned in Q.S. Luqman, verse 19, i.e. waghdhudh min shawtik [and bow down part of your voice].This does not mean that we have to silence our mouths so that we can no longer speak.Thus, what is meant by 'lowering one's gaze' is keeping one's gaze, not letting go/directing it without control [with lust], so that it can trigger the perpetrator, male or female, to think and act immorally.Second, the tariqat, as quoted in the expression in the book of Sheikh Nawawi al-Jawi:‫مخ‬ ‫طشي‬ ‫واٌ‬ ‫هي‬ ‫عًّ‬ ‫اٌ‬ ‫جبد‬ ‫ىاج‬ ‫بٌ‬ ‫ث‬ ‫بد‬ ‫ٕزوث‬ ّ ‫واٌ‬ ‫زشن‬ ‫واٌ‬ ‫يبد‬ ‫ٕه‬ ٍّ ٌ ًٍ ‫زخ‬ ‫واٌ‬ ‫عٓ‬ ‫عىي‬ ‫ف‬ ‫اٌ‬ ‫جبحبد‬ ّ ‫اٌ‬ ‫ز‬ ‫واالخ‬ ‫ىغ‬ ‫بالح‬ ‫ث‬ ‫ىسع‬ ‫بٌ‬ ‫و‬ ‫ظخ‬ ‫ب‬ ‫شي‬ ‫بٌ‬ ‫وث‬ ِٓ ‫سهش‬ ‫وجىع‬ ‫صّذ‬ ‫و‬ Meaning: Tariqat is carrying out various obligations, traditions, leaving various prohibitions, staying away from excessive things that are permissible, carrying out caution such as: wara', riyadhah in the form of literacy, hunger and silence.