Abdurrauf as-Singkili (Syiah Kuala)
1615–1693; Kesultanan Aceh masa para sultanah1615–1693; Aceh Sultanate under the sultanahs
Abdurrauf al-Jawi al-Fansuri as-Singkili (1615–1693), dikenal sebagai Teungku di Kuala atau Syiah Kuala, adalah ulama Aceh yang belajar sekitar dua dekade di Yaman dan Haramain, menjadi khalifah tarekat Syattariyah, dan mufti Kesultanan Aceh di bawah Sultanah Safiyatuddin.
Abdurrauf al-Jawi al-Fansuri as-Singkili (1615–1693), known as Teungku di Kuala or Syiah Kuala, was an Acehnese scholar who studied for about two decades in Yemen and the Haramayn, became a khalifa of the Shattariyya, and served as mufti of the Aceh Sultanate under Sultanah Safiyatuddin.
Abdurrauf al-Jawi al-Fansuri as-Singkili lahir pada 1615 di Singkel, di pantai barat Aceh, sebelah utara Fansur. Sedikit sekali yang diketahui tentang masa kecilnya. Sekitar 1640 ia tiba di Timur Tengah dan belajar di sana sampai 1661, tahun wafatnya gurunya Ahmad al-Qusyasyi, lalu kembali ke Aceh. Azyumardi Azra, dalam pengantar Ensiklopedi Pemikiran Ulama Aceh (2004), menekankan bahwa riwayat belajarnya diketahui dari catatan Abdurrauf sendiri dalam kolofon karyanya 'Umdat al-Muhtajin. Mencantumkan riwayat semacam itu lazim bagi ulama zamannya untuk menunjukkan kualifikasi mereka sebagai guru.
Menurut kolofon itu, Abdurrauf belajar di sekitar setengah lusin tempat di Yaman di sepanjang jalur haji dari Aden ke Makkah, yaitu Zabid, Mukha, Tayy, Bait al-Faqih, dan Mauza'. Ia kemudian menyeberangi gurun ke Dukha di Semenanjung Qatar, lalu kembali ke barat dan belajar di Jeddah, Makkah, dan akhirnya Madinah. Ilmu-ilmu lahir seperti tata bahasa Arab, qira'ah, hadis, dan syariat sebagian besar ia pelajari di Yaman. Di Zabid ia belajar qira'ah kepada Syaikh Abdullah al-Adani, dan paling lama ia berguru kepada Syaikh Ibrahim bin Abdillah Jam'an di Bait al-Faqih dan Mauza'. Ibrahim Jam'an pula yang memperkenalkannya kepada Ahmad al-Qusyasyi. Kepada al-Qusyasyi dan muridnya yang terkemuka, Ibrahim al-Kurani, Abdurrauf belajar tasawuf dan ilmu-ilmu Islam lainnya. Ia juga beberapa kali bertemu dengan muhaddis Mesir Muhammad al-Babili dan Muhammad al-Barzanji dari Anatolia. Karena itu Azra menggolongkannya, bersama Syaikh Yusuf al-Maqassari, ke dalam kelompok ulama kosmopolitan Haramain.
Al-Qusyasyi mengangkat Abdurrauf sebagai khalifah tarekat Syattariyah untuk menyebarkan tarekat itu di tanah airnya. Setelah ia pulang, Ibrahim al-Kurani tetap berkirim surat, memberi nasihat, dan menjawab pertanyaan-pertanyaan dari wilayah Samudra Hindia. Di Aceh ia memperoleh perlindungan Sultanah Safiyatuddin (1641–1675), yang mengangkatnya sebagai mufti Kesultanan, dan ia menetap di Aceh sampai wafat pada 1693. Reputasinya atas pengajaran dan kesalehannya menyebar ke banyak bagian dunia Melayu-Indonesia. Makamnya di tepi muara Krueng Aceh menjadi asal julukan Teungku di Kuala atau Syiah Kuala, dan hingga kini masih ramai diziarahi. Nama itu kemudian diabadikan pada Universitas Syiah Kuala di Banda Aceh.
Abdurrauf adalah penulis yang produktif. Menurut Azra, P. Voorhoeve mendaftar dua belas karyanya dalam bahasa Arab dan Melayu, sebagian besar tentang fikih, ibadah, dan tasawuf. Di antara karyanya yang terkenal adalah Mir'at al-Thullab di bidang fikih dan Tarjuman al-Mustafid, tafsir lengkap al-Qur'an pertama dalam bahasa Melayu. Tulisan-tulisan Melayunya disesuaikan dengan kondisi dan tingkat pemahaman murid-muridnya, sehingga orientasinya praktis: membantu mereka memahami Islam dengan lebih baik dan memperingatkan mereka dari intoleransi. Dalam tasawuf, ia menegaskan bahwa para sufi wajib menempuh jalan syariat.
Para ahli Islam Asia Tenggara, sebagaimana dicatat Azra, menggolongkan Abdurrauf bersama Nuruddin ar-Raniri sebagai wakil ortodoksi yang paling terkemuka di kawasan ini, berhadapan dengan Hamzah Fansuri dan Syamsuddin as-Sumatrani. Namun Abdurrauf mengambil jalan yang lebih moderat daripada ar-Raniri. Ia sadar akan bahaya konsep-konsep metafisika bagi kaum awam, dan sejalan dengan al-Ghazali berpendapat bahwa tasawuf semestinya diajarkan hanya kepada kaum khawwas. Azra mencatat pula bahwa dalam kenyataannya tasawuf sulit dibatasi dan terus menyebar ke kalangan awam. Dengan seluruh sumbangan itu, Abdurrauf dikenang sebagai salah seorang pembaru Islam paling terkemuka di Nusantara.
Abdurrauf al-Jawi al-Fansuri as-Singkili was born in 1615 in Singkel, on the west coast of Aceh, north of Fansur. Very little is known about his childhood. Around 1640 he arrived in the Middle East and studied there until 1661, the year his teacher Ahmad al-Qushashi died, when he returned to Aceh. Azyumardi Azra, in his foreword to Ensiklopedi Pemikiran Ulama Aceh (2004), stresses that his course of study is known from Abdurrauf's own account in the colophon of his work 'Umdat al-Muhtajin. Recording such a history was customary among scholars of his time as proof of their qualifications as teachers.
According to that colophon, Abdurrauf studied in about half a dozen places in Yemen along the pilgrimage route from Aden to Mecca: Zabid, Mocha, Tayy, Bayt al-Faqih and Mawza'. He then crossed the desert to Doha on the Qatar peninsula, before returning west to study in Jeddah, Mecca and finally Medina. He studied the outward sciences, such as Arabic grammar, Qur'anic recitation, hadith and sharia, mostly in Yemen. In Zabid he learned recitation from Shaykh Abdullah al-Adani, and he studied longest with Shaykh Ibrahim ibn Abdullah Jam'an in Bayt al-Faqih and Mawza'. It was Ibrahim Jam'an who introduced him to Ahmad al-Qushashi. With al-Qushashi and his most eminent student, Ibrahim al-Kurani, Abdurrauf studied Sufism and other Islamic sciences. He also met the Egyptian hadith scholar Muhammad al-Babili and Muhammad al-Barzanji of Anatolia several times. Azra therefore places him, with Shaykh Yusuf al-Maqassari, among the cosmopolitan scholars of the Haramayn.
Al-Qushashi appointed Abdurrauf a khalifa of the Shattariyya order to spread it in his homeland. After his return, Ibrahim al-Kurani kept up a correspondence with him, offering advice and answering questions from the Indian Ocean world. In Aceh he enjoyed the patronage of Sultanah Safiyatuddin (1641–1675), who appointed him mufti of the Sultanate, and he remained in Aceh until his death in 1693. His reputation for teaching and piety spread across much of the Malay-Indonesian world. His tomb at the mouth of the Krueng Aceh gave him the honorific Teungku di Kuala, or Syiah Kuala, and is still widely visited. The name was later given to Universitas Syiah Kuala in Banda Aceh.
Abdurrauf was a prolific writer. According to Azra, P. Voorhoeve listed twelve of his works in Arabic and Malay, mostly on jurisprudence, worship and Sufism. His best-known works include the Mir'at al-Tullab on jurisprudence and the Tarjuman al-Mustafid, the first complete Malay commentary on the Qur'an. His Malay writings were adapted to the conditions and level of understanding of his students, so their orientation was practical: to help them understand Islam better and to warn them against intolerance. In Sufism he insisted that Sufis must follow the path of sharia.
Specialists on Southeast Asian Islam, as Azra notes, class Abdurrauf with Nuruddin ar-Raniri as the most prominent representatives of orthodoxy in the region, in contrast to Hamzah Fansuri and Syamsuddin as-Sumatrani. Yet Abdurrauf took a more moderate path than ar-Raniri. Aware of the dangers metaphysical concepts posed to ordinary believers, he held, like al-Ghazali, that Sufism should be taught only to the spiritual elite. Azra also notes that in practice Sufism proved hard to restrict and kept spreading among ordinary people. For all these contributions Abdurrauf is remembered as one of the most eminent reformers of Islam in the archipelago.
Gagasan kunciKey ideas
Rute belajar terdokumentasiA documented route of study
Kolofon 'Umdat al-Muhtajin merekam guru dan tempat belajarnya dari Yaman hingga Madinah.The colophon of 'Umdat al-Muhtajin records his teachers and places of study from Yemen to Medina.
Syariat dan tasawufSharia and Sufism
Sufi wajib menempuh jalan syariat; metafisika tasawuf tidak untuk kaum awam.Sufis must follow sharia; Sufi metaphysics is not for ordinary believers.
Ulama istana dan guru umatCourt scholar and teacher
Mufti di bawah Sultanah Safiyatuddin sekaligus penulis karya Melayu yang praktis.Mufti under Sultanah Safiyatuddin and author of practical Malay works.
Posisi dalam kerangkaPlace in the framework
Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.
Pertanyaan reflektifReflective question
Bagaimana Abdurrauf menyeimbangkan syariat dan tasawuf setelah polemik wujudiyah?How did Abdurrauf balance sharia and Sufism after the wujudiyya polemic?
Kutip entri ini:Cite this entry: “Abdurrauf as-Singkili (Syiah Kuala)”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/abdurrauf-as-singkili/