Kiai Shaleh Darat’s Moderate Sufism: Dialectic of Submission, Sincerity and World Affairs in Haża Al-Kitab Matnu Al-Ḥikam

Kiai Shaleh Darat is considered as a scholar who has a diversity of scientific disciplines. In contemporary Sufistic studies of the Archipelago (Indonesia), he has not obtained a decent place as in the study of Azra (2007), Mulyati (2006), Anwar and Shalihin (2006). Nevertheless, the sufistic side of the teachings of the Kiai Muhammad Shaleh al-Samarani looks very striking in each of his works. This study seeks to analyze the mysticism of the Kiai Shaleh Darat in the book Haża Al-Kitab Matnu Al-Ḥikam. Through qualitative methods, the research data comes from literature review. This study succeeded in uncovering Sufism developed by the Kiai Shaleh Darman with tasawuf akhlaqi (sunni-amali), in which not only contains Sufism teachings which emphasize the basic concept of Islam, namely the submission of a servant to his God, but also the path of humanity. The narrative of divinity and humanity merges into Sufism. Kiai Shaleh lied between traditionalism and modernity, locality and globalism. This characteristic is reflected in the discourse that was rolled out: submission, illiteracy, world problems, nationalism, hard work, and clothing models intersecting as a path to God.


INTRODUCTION
Traces of historiography show that the first time Islam entered Indonesia was recorded around the 7th century AD which automatically brought various aspects of religious thought and teachings. Sufism teachings dominate the Islamic penetration in the archipelago (Azra, 2007: 1;Hasymy, 1981: 358). Sufism in the context of Islamization in early Indonesia is a testament to the glory of the Islamic scholar's strategy which combines Islam and local culture. Through the contribution of the world of Sufism, Islam can dialogue in an intense and polite manner without negating each other. Through the touch of scholars and guardians in Java, Islamization went unhindered.
The intimacy of Sufism with the dynamism of Islam continued until the 19th century, which marked the emergence of Indonesia Islamic teacher, Kiai Shaleh Darat. His full name is Kiai Shaleh Darat al-Samarani. He was one of the great Indonesian scholars (ulama) who lived around the 19th century, as a teacher of the ulama to great figures in Java (Siraj in Anonim, 2016: xxxv-xxxvi

Al-Kitab Matnu Al-Ḥikam: The Book of Integration of Sufism and Fiqh of Reality
Basically the core or the prominent side of the works of Kiai Shaleh Darat is the integration between Sufism and fiqh. This makes the results of a harmonious and comprehensive thought when understanding shari'ah. This method is as done by Imam al-Ghazali. Hence, many people think that Kiai Shaleh is al-Ghazali from Java (Hakim, 2016: 134-135). In addition, the focus of the reader of his books is ordinary people so that his writing uses simple and easy to understand language. This is evidence that almost the entire life of Kiai Shaleh Darya al-Samarani was devoted to preaching and the interests of the community.
Regarding the intellectualism of Shaleh Darman, Said Aqil Siraj, the Chairperson of the PBNU, expressed his admiration for the breadth and depth of Mbah Shaleh's Sufism. Siraj said: "In the land of Java, the principle of Ibn' Atha'illah in compiling the book Hikam, is well understood by one of our great kiais in the country, mbah Shaleh Darat from Semarang. He was mentioned as the first cleric in the land of Java who gave a message to the book of Hikam. Mbah Shaleh Darat wrote in the Pegon script, which is Arabic letter but Javanese language. Mbah Shaleh has a special term, Bilisanil Jawi al-Mrikiyyah, which is the Javanese language that is used every day and easily understood by the people in the northern coastal region of Java." (Siraj, 2016: xxi).
Like the other syarah al-amikam, in the book Haża Al-Kitab Matnu Al-Ḥikam, Mbah Sholeh's discusses various teachings and concepts of tasawuf which are characterized by mysticism. What is interesting about the syarah al-Ḥikam is the use of the Javanese language with the pegon accent, which is specifically referred to Kiai Shaleh Darat as Bilisanil Jawi al-Mrikiy (Al-Samarani, tt.). The aim is to make it easier for readers, especially lay people, to understand the content of the book (Al-Samarani, tt .: 2). This book also reflects that the Shaleh Darat is very friendly and open to the culture or the influence of the social values of the foothold (Irfan, 2017: 88-109).
The early chapters of the book Haża Al-Kitab Matnu Al-amikam, Kiai Shaleh Darat al-Samarani explain the beginning of the spiritual path that should be passed by a servant in the world of Sufism. This spiritual path is an early stage that is important and has relevance at the next stages. It is at this level that researchers explain further what the initial sequence of the spiritual path was meant by Kiai Shaleh Darat al-Samarani in the book Haża Al-Kitab Matnu Al-Ḥikam.
According to Zutas (2017) the books produced by Kiai Shaleh Darat are mostly printed abroad, such as in Singapore and the Arabian Peninsula (Dzahir, 2017: 15). His works also spread not only in Indonesia but abroad. Hence, Kiai Sholeh Darat was very | 95  (Faiqoh, 2018: 48). This book was written in 1289 H / 1872 AD, and was completed in 1291 AH / 1873 AD.
Kiai Shaleh Darat succeeds in packing concisely and easily a spiritual lesson guide for every salik, not just to convey philosophical Sufism that promotes elusive theology, but it is also balanced with the elements of Sufism Amali in the form of the practice of worship and salik, which means that the path between the shari'ah, the attraction and essence can be easily pursued in a way that can be imitated and methodical. This meaningful lesson became even more intense when given an explanation and a sentence by sentence by Kiai Shaleh Darat who managed to convey the explanation of Al-Hikam very straightforwardly (Faqih, 2018).
According to Ichwan (2018) the aim of the Shaleh Kiai Darat was to write his works in the Arabic language Pegon, including: 1) Facilitating his readers, especially laymen, 2) As a form of resistance of the Shaleh Kiai Darat to the restraints of Dutch colonialism, thus fostering a sense of nationalism and love for existing local culture, 3) Showing political intelligence of the Kiai Shaleh Darat in spreading the teachings of Islam (Interview with Ichwan, 02 April 2018;Pribadi, 2018: 255-280). The use of local language in work avoids the control and supervision of the colonialists (Arifin, 2018: 14-26).
The discussion of Sufism teachings of the Shaleh Darat, especially regarding the dialectic of submission and submission of a servant to his God in the book Haża Al-Kitab Matnu Al-Ḥikam is very urgent in the context of scientific studies. The researcher reviews more deeply about the dialectics of Sufism of the Kiai Shaleh Darat especially regarding the relationship of submission of servants to Allah, sincerity and world affairs in the Book of Haża Al-Kitab Matnu Al-Ḥikam. This book is also related to moral education which is explained by Kiai Shaleh Darat in the present context. (Aziz, 2017).
The researcher used the book Haźa al-Kitab Matnu al-Ḥikam which was published by the printing company Toha Putra Semarang. This publication was accompanied by permission from the heir of the translator and edited by the owner of the Semarang Publisher al-Munir. The number of pages is 152, with no publishing year.

Lean solely on God and surrender to His destiny
Kiai Shaleh Darat sees that the gate of the beginning of the world of Sufism is about the attitude of a servant who gives up his dependence on his worship and submits fully to his destiny. Therefore the Shaleh Kiai Darat started the book by telling the stories of previous people, including the story of pastor Bala'am bin Ba'ura and Qarun who were both worship experts, but both died in infidel conditions. Then the story of Sayyidah The explanation of the clerics from Semarang shows that in all aspects of life the most basic thing is that humans should rely only on Allah SWT, not on worship and charity carried out by humans. According to Kiai Shaleh, the form of servitude of a servant to his Lord is also related to gratitude and praise for the blessings that Allah has bestowed on his servant. (Baihaki, 2016: 201-222).
Shaleh Kiai Darat explained that faith or kufr; entering heaven or hell, all of them are the gift of Allah SWT not because of obedience or disobedience of a servant. Obedience and immorality are only causes or paths and signs for people who will enter heaven or hell. Both cannot have a definite impact (labet: Javanese) that someone will enter heaven or hell so a servant should not depend (i'timad) on his good deeds. It is enough for a servant to surrender everything to the mercy (fadl) of Allah SWT after doing good deeds and asking for forgiveness after making a mistake.
The Shaleh Kiai Darat states that the righteousness, sin and immorality committed by humans are by the nature of Allah's al-Qahhar. So, people should be afraid if Allah SWT re-enters himself into sin, and hope for the Forgiveness and His grace. Vice versa, humans who are worship experts should never rely on their worship to get heaven from Allah SWT because the ability to worship is solely the gift of Allah SWT as a form of grace (faḍl) to His servants. Kiai Shaleh Darat said: "Balik wajib wong kang tumiba marang keluputan arep ndepe-ndepe marang Allah Ta'ala lan rumangsa sira setuhune tumibane marang keluputan iku kelawan sifat Qohhare Allah. ... lan semana uga wajib ingatse wong kang tumiba marang to'at aja pisan-pisan sira rumongso yen sira iku ahli gawe to'at lan aja ruangsa sira setuhune to'at ira iku dadi marekaken maring Allah atawa manjingaken maring surga. Balik rumangsa sira setuhune to'at sira iku peparinge Allah maring sira." But it is obligatory for people who fall in error to draw closer to God and feel that the fall into error is due to the nature of Allah's mercy. Likewise, it is obligatory for obedient people to never feel worshipers and never feel that your obedience can draw closer to Allah or can cause you to enter heaven. (Al-Samarani, tt .: 4-5). It is not easy to break away from attachment to what we do. Humans often fulfill their thoughts and feelings with them, not only when working on a charity but even afterwards. (El-Hasany, 2015: 15). Apart from that immorality and sin that was carried out gave rise to pessimism about the magnitude of His forgiveness. This is none other than human dependence on their deeds. So, people often forget to place Allah SWT in acts of worship, immorality and the sins of their actions. | 97

Volume 16 Number 1 2019
Basically everything from the beginning to the end of the human journey has been outlined through His destiny. Man does not know how he is destined and does not know for sure something that will happen to him. On the other hand humans are given various mandates in their lives, one of which is to worship Allah SWT, as His Word in Surah Al-Żariyat verse 56: "And I did not create jin and men but that they serve Me" (Qur'an 51: 56).
In the context of that destiny, Salih commented about the strength of Javanese and Arabic languages, as to how the characteristic of his work is the language of Arabic Pegon. According to him, to be a good Muslim and accept God's grace does not depend on the ability to speak Arabic, but on the implementation of religious obligations based on adequate knowledge, which is obtained from Islamic books in any language (Umam, 2013: 243-274). From here, the indigenous ability of Shaleh Darat is visible, not the power of Shari'ah as the development of Indonesian Islam now (Ikhwan, 2018: 1-28).
Like a person who is aiming at a target with arrows, no matter how accurate you are in archery, when released from his bow, the direction of the wind deflects the arrow in the other direction. Honestly humans do not know what will happen to the arrows released from the bow, turn or straight on the target (El-Hasany, 2015: 17). Therefore the task of man is to maintain the focus on what is the purpose of God to create humans and prepare all possibilities to succeed in carrying out the mandate (task). Next, submit everything to His provisions (destiny). This submission also applies to the acceptance of a servant towards the position (Al-Qusyairi, 2001: 56-57) given by God to him. In the world of sufism maqāmat shows the meaning of an ethical value that will be fought for and manifested by a sālik through persistence from the level of inner practice towards achieving the next level of maqam with a certain form of worship (mujahadah).
Maqam or position of a servant given by Allah to a servant is explained in the book Haża Al-Kitab Matnu Al-hikam, there are two, namely, al-Tajrīd (a situation in which a servant who merely worship without trying to find the world or leave the business) and al -Asbāb (opposite of al-Tajrīd, meaning a servant is still trying, working and making a living while worshiping and increasing obedience). This understanding was revealed by Kiai Shaleh as follows: "Tinggal kasab iku kelawan yenta gampang ingatase sira pengupo jiwa nira saking sekira-kira ora kinaya apa hasile rizki lan sartane nira ora ngarep-ngarep wewehe makhluk lan ora tama' ing dalem haqe makhluk lan sertane anteng ati nira nalikane ta'adzure rizki. Lan lamun gumantung ati nira lan langgeng ngibadah ira ora pot ngibadahe sebab pote rizki nira. Lamun wes tinemu ngalamat maka wajib sira tinggal kasab." Leaving al-Asbāb is when it is easy to get a living from unexpected directions that come with sustenance, which is accompanied by not expecting the giving of creatures, not greedy for the rights of other beings and keeping calm even though the provision is difficult. And when his heart depends solely on God, worship and not leave worship because of the loss of rizq (provision). When you find these signs it is obligatory for you to leave al-Asbāb. (Al-Samarani, tt .: 6-7). A servant who is placed by Allah SWT at a certain position (al-Tajrīd for example) should accept and do not want the aḥwal which is not his place (al-Asbaāb), and vice versa. Because the desire of a servant to leave al-Asbaāb towards al-Tajrīd is part of lust (syahwat) which is very subtle and vague, and the bad ethics of Allah SWT. In addition, the desire of a servant to leave al-Tajrīd is a form of decreasing enthusiasm from the high to the low spirit.

Volume 16 Number 1 2019
In interpreting the Faith, Kiai Shaleh Darat gave an explanation of the absence of doubts in the heart to Allah and his Messenger. The instruments of Allah's Apostle, the Prophet Muhammad, became an important part of Sufism. God's verses pass through the words and actions of the Prophet Muhammad. This is a conception of religious propaganda that uses the instruments of the Prophet and Salawat as the main strategies. Thus, Islamic narratives that refuse to perform prayer rituals and consider bid'ah, are contrary to the teachings of the Kiai Saleh Darat, which reflects the face of coastal Islam (Aziz, 2013: 112-128).

The World and the Case of Tadbīr Barring the Servant's Totality of Submission
Awareness of Shaleh Darat with the beginning of the door of a servant's spiritual path, he saw a fact that "the world" often made it difficult for humans to enter the initial door and even put things together in the world. The life of the world is a life that is being lived by humans now, it is recognized that humans cannot escape from worldly things. However, the world can be a big obstacle for a servant who wants to achieve the totality of submission and obedience to God, on the other hand God created the world as a place for worship as a provision for life in the hereafter.
The world becomes a barrier not without reason. Humans have been given reason as a differentiator from other beings and have natural lust like animals. Thus, it often occurs internal struggle (between lust and reason; lust and spiritual) in addressing worldly needs.
Even Allah SWT has made beautiful world things in the eyes of men, which makes people more tempted by the beauty and glitter of the world. Allah says in the Qur'an Surat Ali Imran verse 14, reads: "It is made beautiful in the (view) of mankind's love for what is desired, namely: women, children, rich possessions of gold, silver, horses, livestock and rice fields. That is the pleasure of life in the world, and in the sight of Allah is the place of return that is good (heaven)," (Surat Ali Imran: 14).
According to al-Ghazali, the basic human needs are only food, clothing and shelter. But the passions in men make pleasure and excessive love. The love of this world is the beginning of human damage (Al-Ghazali, 2011: 179-180). In fact, Allah created the world to be used by humans seeking provision of the Hereafter (Al-Ghazali, 2011: 181-182).
It is very human that humans are basically happy and need for world assets or something that is worldly. However, the pleasures and needs of world assets should not make people forget that the blessings and affairs of the world for all of His creatures have been arranged by Allah SWT since ancient times. Kiai Shaleh Darat said: "Ngenakno sira ing awak sira saking angen-angen perkarane ingkang durung kelakon, tegese aja ngakeh-ngakehaken angen-angen, mikir-mikir perkara ingkang durung kelakon kaya mikir panganane sesuk isuk utawa sasi ngarep, krono Allah wis ngira-ngira maring sira sadurunge sira wujud, wes den pesti rizki, ajal, ni'mat lan bilahi sira. Lan malih setuhune sira iku ora mesti bakal menangi ing barang kang sira angen-angen sesuk, maka angen-angen sira iku ora ana faidahe lan sia-sia." Rest yourself from thinking about something that hasn't happened. That means do not dream much and think about things that have not happened, such as thinking about what food is for tomorrow, or next month, because Allah has estimated rizq for you long before you existed. Not necessarily what you think tomorrow will happen, so that thoughts and delusions are useless and useless. (Al-Samarani, tt .: 8-9).
| 99 Humans are often confused with thinking about worldly things that have not yet happened, for example what to eat tomorrow, money to have for living needs, etc. Though Allah has guaranteed and endured rizq for every creature that is on Earth, as He said: "And there is no creeping thing on earth but Allah gives His sustenance, and He knows the dwelling place of the beast and its storage. Everything is written in the real Book (la mahfuzh). " (QS. Hud: 6) Human life is busy to think about their physical needs, even though God has borne them. So it is not uncommon for this business to make people negligent of the obligations that have been mandated by God. They forget that the world is a place to find the stock of the Hereafter. In this context, Sufism of the Shaleh Darat has set the issue of the world into a bridge to obtain the afterlife. Referring to this fact, Bizawie puts it in a straightforward manner that Sufism of Kiai Shaleh is in harmony with the social dynamics (Bizawie, 2017: 270-290).
According to the Shaleh Kiai Darat there are 10 ways that humans are spared from tadbīr, (Al-Samarani, tt .: 12-17), namely: (1) humans should understand that God has planned and arranged your affairs before mankind (the epoch); (2) when humans regulate themselves, it shows their folly about the goodness of God which is always given to all His creatures. By giving up all matters to God, then Allah will fulfill his needs; (3) Allah's destiny (ordinance) will not apply to tadbīr (human arrangement), even many of the events experienced by humans are beyond his plan. (4) God is the One who rules and controls everything; no one can come to power other than Him. All are submissive and obedient to God's commands and surrender to Allah's tadbīr (arrangement). (5) The human body belongs to God alone, with evidence that humans cannot make and guarantee their bodies to be healthy because it does not belong to humans, humans have no right to regulate, order and regulate themselves; (6) Humans live in the world like guests who just stop by. When a person becomes a guest, he will certainly be entertained and guaranteed by the owner. Therefore a guest does not need to think about the adequacy of his life. (Al-Samarani, tt .: 14.).
(7) Humans should be aware that God is the One who is Alive and stands alone, who controls all His creatures; God who bore the world and the hereafter and its contents; God who rewards and avenges. Therefore, humans must surrender to Him; (8). Busy yourself with worship to God until death picks you up. Because when a human being is busy with matters of worship, he will not dream of managing himself; (9). Indeed, man is a servant of God, and the rights of servants are not to participate in regulating and managing as their master. Instead focus on your obligations as a servant who serves his employer; (10). Surely man does not know which is best for him and man does not know how the end of a matter. So people should not need to regulate themselves and accept His arrangement.
The study conducted by Faiqoh (2018) on interpretation analysis by Faid al-Rahman with a historical approach and interpretive methodology can reinforce the position of Shaleh intellectualism in the world of Sufism (Faiqoh, 2018: 43-73). The interpretation of the archipelago has nuances of Islamic elements when the Kiai Sholeh Darat interprets the verses of the Qur'an. Of course this interpretation cannot be separated from its own interpreter who has the influence of Sufism figures in his writings. Faiqoh's study of interpretations confirms that Shaleh Darat in interpreting the verses of the Qur'an with shades of Sufism, is socio-cultural in nature, very connected to the current issues faced by humans in the era for example damage to the earth, faith and prayer. The Mosaic interpretation of Shaleh Darat shows also in terms of Sufism's thinking as a solution related to social problems, such as the improvement of roads, opening up jobs, and the development of fasion.

Ikhlas: Keys to Submission and Obedience
There is one important thing between the two things previously explained; surrender to Allah SWT and the submission of a servant to His destiny and the life of the world, namely, sincerity. Ikhlas becomes the key of a servant so that he does not depend on his worship and makes it easier for the heart to surrender fully to God and His destiny after trying. On the other hand, sincerity is able to reduce the desires of lust for something that is not his need and which is beyond the level of ownership.
Kiai Shaleh Darat describes sincerity and acts of worship as spirits and bodies. The body will be useful if there is a spirit, otherwise the body will not be useful without the spirit inside. Kiai Shaleh explained: "Utawi ngamal kang dzahir iku rerupan ingkang jumeneng anadene nyawane iku rerupan wujude ikhlas ing dalem ngamal, tegese setuhune ngamal dzahir iku kaya rerupan kang tanpa ruh maka ora manfangati, utawi tuh iku tinemune ikhlas ing jerone ngamal maka dadi manfangati sebab ana ruhe." The charity is like a framework that stands while the spirit is a sincere secret in it, in other words, the real charity is like a framework without the spirit so it cannot provide benefits, while the spirit is obtained sincerely in the charity, so that it can be useful with the spirit. (Al-Samarani, tt .: 30). According to Shaleh, the worship done by a servant is certainly diverse and of its kind depending on the spiritual conditions in his heart, therefore the level of sincerity in the heart becomes diverse.
Kiai Shaleh Darat in this case (the relationship between worship and sincerity) explains that the level of sincerity is divided into three levels, namely: first, 'Abidīn (worship expert). Sincerity at the first level is done by 'abidīn or people who are worshipers. At this level a servant should keep his worship not mixed with riya' (both riya' khafiy and riya' jalliy) and keep it from feeling 'ujub. The following is an explanation from Kiai Shaleh Darat: "The expert who worshiped the curry, the slamet ngamale table was so busy," said the person who worshiped the guard from the riya' khafiy and jaliy and guarded the sense of ujub (Al -Samarani, tt .: 30). At this level a servant still attributes his deeds to him, he hopes that with the deeds he works he can get heaven and be kept away from His torment.
Second, Muḥibbīn is the one who loves Allah. The second level of sincerity of a servant in charity does not aim to ask for heaven or His reward. At this level a servant acts solely because of His purpose to glorify God. Third, 'Ārifīn is people who know Him. People who know Him ('Ārifīn) have come to a pure awareness that only God can move and silence himself, he does not have the slightest strength and effort in doing everything. They realize that all forms of worship that they do occur on the strength and will of Him (billah) not on their strength and will. Kiai Shaleh Darat explained about Arifin's status and position: "Wong kang weruh ing bendarane iku arep ningali setuhune Allah iku ngobahaken lan menengaken saking ora ningali setuhune awak ira iku ndueni kuasa lan karep maka ora ngamal anging billah." People who know their Lord will see that Allah, who moves and silences, does not see that you have the strength and effort, not charity except Billah (because of Him). (Al-Samarani, tt.: 31).