In Beben’s zawiya, blessings can be solicited through two types of practices: individual observance and a large weekly communal ritual called tabarukan. Tabarukan is the most important and highly influential of gatherings. It has structural as well as contextual elements. I will illustrate how meaning is structured in the three of the most important parts of tabarukan: the khataman, the dikir and the initiation of novices into the order. The khataman ritual involves the sending of ‘presents’ or hadiyah to the ancestors, Sufi masters, martyrs, the close relatives or karabat of the Prophet, and to the Prophet Muhammad himself. Khataman is a weekly congregation where the members of the Order gather and share religious experience. It takes the form of a recitation of verses from the Qur’an and the collective uttering of formulaic mystical chants. Although some elders in the village regard Beben as too young to be a leader of a tarekat association in the village, he claims that he has been able to persuade seven hundred people to join his association. Most of them come from Pamijahan and neighbouring areas. The greatest numbers of his followers derive their links to ancestral lines through Muhammad Akna, Beben’s father, and theses linkages are associated with the Pongpok Tilu. But there are also many others who are not linked to his father’s ancestral lines. It is in this ritual that Beben demonstrates his ability to lead a congregation.
In the ritual of the khataman, the adherents are directed by certain explicit and implicit texts to particular interpretations. I will demonstrate presently how such texts are delivered.
I observed hundreds of people arriving at the zawiya at 5.30 p.m. on a Sunday afternoon. They came mostly from villages far from Pamijahan, some of them not connected by road and still without electricity. To reach Pamijahan, they had to trek through hilly forests and valleys on foot, in some cases for up to three hours. In the face of such difficulties, they often try to come early to Pamijahan. Some of them would not set out for home until the following morning, or others would return home in groups after midnight. They bring their own food. For them travelling from their villages to Beben’s house in Pamijahan is very demanding. Some of them accept it as a kind of sacred journey. Going to Muhyi’s village and following his teaching, for them, is an expression of respect and devotion to Shaykh Abdul Muhyi.
The khataman of the Shattariyyah is actually open to any one interested in mystical congregation. The vast majority of participants range from thirty to seventy years in age. Only rarely did I come across followers still in their twenties. There are more men than women, yet women number almost 45 per cent. Families or couples usually come together. The vast majority of the participants are farmers, plus some member of custodial families.
The participants fall into three broad categories. The first are the ‘true’ followers of Shattariyyah who have acquired their teaching from Muhammad Akna (Beben’s father) as acknowledged by everybody. On one night of the khataman ritual, Beben introduced me to the ‘true’ devotees of Shattariyyah in the village. One of them was called Mang Jamhari. He had been initiated by Beben’s father. He explained:
I, Mang Haji Qadir Asna, Mang Jamhari, threw myself into the mystical journey and now continue the ‘work’ that we have had from your father, who said this: “Now, Mad, my young brother, life is uncertain, and if I should depart this world, my youngest child should succeed me…”
It is our hope that what he said will come true. Not long after that, he left us. He was about eighty at the time. I, Kang Isa, and the father of Kang Unang, were all close friends. We went along (to the initiation into the Shattariyyah) and slept two nights in the mosque. We were wrapped in white cotton shrouds, and even if we were bitten by something, we had to stay still. Our heads faced north (as in Islamic burial) and if something touched us we were not allowed to move. For almost three hours nobody came near us. We were afraid, something moved the floor mat, then someone appeared, then my father said, “Come, on.” Then we were bathed by him. I was the first…
The second category comprises the elders of Pamijahan who have the esteem of the younger generation like Beben. Although they were never formally initiated, or had bai’ah, they respect and support Beben’s activities. They often say that all of the tarekat are good as long as they can be classified as ‘legitimated’ (muktabarah) orders. The third category of participants are Beben’s followers who have been formally initiated into the Shattariyyah. From the Sufi perspective, the structural relation of teacher (guru) and pupil (murid) can only be applied to this third group. They have been initiated directly by Beben. The followers often call him ‘Ajengan’, a Sundanese term for an Islamic scholar similar to the term kiai in Javanese. To a certain extent, the first and second groups exist as counsellors and patrons for his activities.
Beben opens the ritual by giving his introduction. The respect of the participants towards Beben is evident. In a low voice and with confidence, he always delivers the reasons why they have to perform the ritual. He affirms that the khataman of the Shattariyyah is an effort to find barakah and to cleanse the heart.
On one occasion, I tried to ask Beben what he meant by an ‘unclean heart’. For him, this meant any intention not based on ikhlas or on a true devotion to God. Ikhlas is a compulsory condition for serving God or doing devotions (ibadah). There is no ibadah without intention, and there is no true intention without absolute devotion ikhlas. Ikhlas is doing something prescribed without reservation because of belief in God’s commands.
He continued that people who come to the shrine of the Wali because of worldly desires may have an unclean heart. For instance, the pilgrims should not ask the Wali to give them a good position in the government, huge profits in their trading or success in school. They should come to the shrine in order to remember that eventually they also will die. They have to be mindful of their relationship with God. The shrine is one of the best places for such contemplation since it is the Wali’s place. Most of the senior custodians also share this rhetoric about the cleanliness of the heart. It has also become the most common explanation in the village to describe pious activities in relation to the Wali. Even so, Beben often criticises villager pilgrims who do not understand the real meaning of the pilgrimage.
According to Beben, the spirit is like a vehicle or a knife. We have to maintain the gears of a vehicle in order to keep them sharp. If we do not cleanse our heart regularly, as we cleanse a knife, mud will cover it. Dirt that has covered our compassion for a long time is difficult to scrub off. Everyone can prove his or her sparkling heart, which not only belongs to the Shaykh of the Order but also to commoners. Beben said: “We have access to the Wali’s blessings (barakah). We have access also to cleanliness if we want it.”
Beben’s introduction to the khataman was not only addressed to his followers but also to me, since I had previously asked him about his legitimacy. He also desired to address other custodians who, behind his back, often criticize his legitimacy in the tarekat. As I understand it, Beben believes that he too has the right to channel barakah as long as his heart is clean and pure. He has often stated this clearly on different occasions.
One of the ways to obtain a pure heart is to have awareness of the human position as humble men before the Creator. The followers also have to be aware of their knowledge which is derived for the greater part from their ancestors, their master and their Prophet. Consequently, the first part of the ritual is to acknowledge the humbleness of those gathered and to address the entire company of gurus in their mystical linkage. A text of the khataman follows below, copied from Beben’s own handwriting. It was written in Arabic and Sundanese. Note the repeated use of the Opening chapter of the Qur’an, Surah 1, Al-Fatiha.
The Liturgy of the Khataman performed in the Zawiya of Beben Muhammad Dabas, Pamijahan
Khataman al-tariqah al-Shattariyyah
IN THE NAME OF ALLAH, THE MERCIFUL, THE COMPASSIONATE
To the Elect Prophet Muhammad, Peace and Prayers of Allah be upon him and upon his house and all his companions. Let us recite Al-Fatiha for them.
(2)
Then to the souls of his fathers and brother prophets, messengers, closest angels, martyrs and holy people, and to the souls of our father Adam, our mother Eve and their posterity until the Day of Judgement. Let us recite Al-Fatiha for them.
(3)
Then the souls of our masters, followers and Imams Abu-Bakr, Umar, Uthman, Ali and the other Companions (sahabat), relatives (karabat) and their followers until the Judgment day. Let us recite Al-Fatiha for them.
(3) Then to the souls of the learned imams (al mujtahidin) and their imitators in faith, wise scholars (al ulama) and faithful readers, and to the souls of interpreters (al-mufasirin) and speakers and all religious mediators, and to the souls of every holy Muslim man and woman from east to west and from the right to the left of the earth. Let us recite Al-Fatiha for them.
(4)
Then to the souls of the Shattariyyah community and all those on the righteous path, especially the honourable Shaykh Abdallah Shattari, Shaykh Qadi Shattari, Shaykh Mulla Tertousi, Shaykh Mawla Nahari, Shaykh Abd al-Rauf bin Ali, Shaykh Haji Abdul Muhyi (friend of God in Sifar al-Wadi), Shaykh Abd Allah, Shaykh Bagus Muhammad Nida Muhyiddin, Shaykh Abu-Daud and their ancestors, descendants, relatives and followers. Let us recite Al-Fatiha for them.
(5)
Then, especially to the souls of the honourable Mas Haji, Mama Haji Hanan and Mohamed Akna. Let us recite Al-Fatiha for them.
(6)
Then to the souls of our fathers and your fathers, our elders and your elders, our dead and your dead, those who have done good to us and have rights on us, those who have advised and sought advice and imitated us in supplicating for goodness. Let us recite Al-Fatiha for them.
(7)
Then to the souls of all believing Muslim men and women, both alive and dead, from the east to the west and from the left to the right of the earth, from generation to generation, from Adam's creation until the Day of Judgement. Let us recite Al-Fatiha for them.
(8)
When Allah's help and victory come, and you see men embrace His religion in multitudes, celebrate the praise of your Lord and seek His pardon. He is ever disposed to mercy. Please recite inna anjalna and the qulhu. Have We not lifted up and expanded your heart and relieved you of the burden which weighed down your back? Have We not given you high renown? Every hardship is followed by ease. When you have finished resume your toil, and seek your Lord with all fervour. Say: “Allah is One, the Eternal God. He begot none, nor was He begotten. None is equal to Him.” (Qur’an Surah 112, Al-Ikhlas )
Then please form an Intention (niyat).
In my prayer upon the Prophet, may the prayers and peace of Allah be upon him, I have willed to obey Your order, to believe in Your Prophet, to love him and yearn for him and glorify Your power. With Your favour and kindness, accept my prayer and clear the obscurity of my heart, and make me one of your worthy believers.
O God, pray upon our lord Muhammad, the illiterate Prophet, and upon his House and all his Companions.
Let us recite the shalawat.
O God, Your full prayers and complete peace be upon our lord Muhammad through whom our troubles will be settled, our hour relieved, our needs fulfilled, our desires achieved, and our final hour gratified. His holy face will turn clouds into rain. Bless his House and Companions every moment, as many times as the number of everything known to you.
(9)
To the soul of Shaykh Abdul-Muhyi, our master, elder and lord Kangjeng Shayh Haji Abdul Muhyi, friend of God in Safr al-Wadi, Pamijahan, may Allah sanctify him. Let's recite Al-Fatiha for him.
Please recite: O God, You alone will fulfil our needs (recite 7 times). Lift up our station in life (recite 7 times). Repel our disasters (recite 7 times). Resolve our problems (recite 7 times). Answer our call (recite 7 times). Heal our diseases and ailments (recite 7 times). O Most Merciful (recite 7 times).
In the name of Allah, praise be to Allah. Allah alone will eliminate evil (recite 3 times).
In the name of Allah, praise be to Allah. Allah alone will bring goodness (recite 3 times).
In the name of Allah, praise be to Allah. Every grace you have comes from Allah alone (recite 3 times).
In the name of Allah, praise be to Allah. Every good thing comes from Allah alone (recite 3 times).
In the name of Allah, praise be to Allah. Every grace comes from Allah alone (recite 3 times).
In the name of Allah, praise be to Allah. There is no power but through Allah (recite 3 times).
In the name of Allah, praise be to Allah. There is no might or power but through Allah, the Supreme, the Great (recite 3 times).
Praises and thanks to Allah, and there is no God but Allah. There is no might or power but through Allah, the Supreme, the Great (recite 3 times).
O Powerful, I have grown stronger with your power. O Powerful, I seek my strength in You and in Your Messenger (recite 3 times).
O Living and Eternal, there is no God but You. You enlighten the life of the heart and of the mind (recite 3 times).
Living and Eternal, there is no God but You. Have mercy on me, You Most Merciful (recite 3 times).
You, of mysterious gentleness, grant me your mysterious gentleness (recite 3 times).
O Gentle (recite ya latif 1641 times).
I seek the pardon of Allah, the Merciful and Compassionate (recite 3 times).
O Lord, may Your prayer and peace be upon Muhammad, his House and Companions (recite 3 times).
O Lord, open my mind with knowledge (recite 3 times).
O Lord, I seek you and your favour. Grant me your love and knowledge (recite one time).
I have willed to come closer to Allah. The best confession of faith is that there is no God but Allah.
Allah, there is no God but Him, the Living, the Eternal (please try to recite this dikir at least 100 times and at most 300 times).
Allah, there is no God but Him, the Living, the Everpresent. (After completing the dikir, let us close with with a supplication (doa).
Allah, there is no god but Him, the Worshipped. Before we recite the shadat rassul (Muhammad, the Messenger of Allah) we have to recite a supplication (doa). Allah is truly present. There is no God but Allah. Muhammad is the Messenger of Allah. May the prayers and peace of Allah be upon him.
Let us recite a doa.
O Lord, o gentle, o gentle, o gentle whose goodness has touched the people of Heaven and of the earth. We beseech you, by your mysterious gentleness. You have spoken and what you have spoken is the truth. Allah is kind to his people. He provides for whoever He wishes because He is Almighty and All-Powerful. We beseech You o Lord, by Your Might and Power, to help and support us in all our words, actions, conditions and graces, and to protect us from every evil, castigation and calamity that we have deserved through our inadvertence and our guilt, for You are Forgiving and Merciful. You have spoken, and what You have spoken is the truth. You forgive many people. O Lord, by virtue of whom you have forgiven and who have turned to You, I implore You to direct me and to hide me in your mysterious gentleness, for You are Almighty. May the prayers and peace of Allah be upon our master Muhammad, his House and Companions, and thanks to Allah, Lord of all. Amen.
Al-Fatiha
Signature & Seal
Al-Faqeer
(Beben Muhammad Dabas)
Board of Education Pamijahan, 16 June 1997