The Role of Islamic Education K.H. Asnawi in Social Changes in Banten Society, 1870-1945

This study aims to describe the role of Islamic education in the style of Kiai Haji (K.H.) Asnawi in the social changes of Banten society in 1870-1945, where the focus of the discussion is to compare people's lives before and after getting the influence of Islamic education from K.H. Asnawi. This study also seeks to provide theoretical benefits in the form of knowledge contributions regarding the history of education in Banten and practical benefits by making readers aware of the importance of Islamic education for the people of Banten. This research used historical methods consisting of topic selection, source collection, source criticism, interpretation, and writing. The results showed that the Islamic education of K.H. Asnawi positively impacted the people of Banten in the form of religious life following the Qadiriyahwa Naqsabandiyah Order and encouraging resistance to the Dutch.


Introduction
Banten is a relatively new province in Indonesia. Nevertheless, Banten has a long history that needs to be explored more deeply. This region once had a port that became a cosmopolitan trading center. Traders from various parts of Indonesia with diverse backgrounds are involved in economic transactions. A sultanate also existed in the Banten area before Daendels destroyed it in 1808.
When talking about Banten, we cannot escape, especially among historians, mentioning Sartono Kartodirdjo's dissertation at the University of Amsterdam, later [e-ISSN: 2963-3354] [p-ISSN: 2964-416X] DOI: 10.24090/jihm.v1i2.6950 Even though the incident only happened briefly, the Colonial Government made a fuss about it. A part from that, Sartono's dissertation also explains the role of the ulema in the peasant rebellion. Its function was to inflame jihad wars among the peasants against officials of the Dutch East Indies Colonial Government who were considered infidels (Kartodirdjo, 1984).
The critical role played by the clergy in the rebellion shows how central their position is in Banten society. Knowing the extent of his contribution is an interesting thing that needs to be explored. One of the scholars who need to be studied is Kiai Haji (K.H.) Asnawi from Caringin has played an essential role in advancing education and bringing change to the people the colonialists have long gripped. Therefore, how life and the extent of its role in the trajectory of history are research questions that need to be answered.
Several libraries review K.H. Asnawi. Sartono Kartodirdjo's work deserves to be placed first in this literature review (Kartodirdjo, 1984). His dissertation discusses the peasant uprising in Banten in the second half of the nineteenth century, starting from its background, and course of events to the end of the rebellion. The event was not led by the farmers but by the clergy. Sartono explained that the kiai held a place of honor in Banten. The community will hear all his words and deeds. Therefore, they could quickly move the peasants to revolt.
Muslimah's work chronologically reviews the entry of Islam and Islamic education in Banten (Muslimah, 2017

Banten Overview
The people of Banten are known to be religiously devout. Europeans refer to them as people who are fanatical, aggressive, and rebellious. Islamic values are so strong that piety, religious knowledge, and membership in a tarekat are considered prestigious. The clergy or kiai were highly respected among the nobility and the ordinary people because of their knowledge and supernatural powers (Kartodirdjo, 1984).
At least since the nineteenth century, the people of Banten have experienced the spirit of Islamic revival. Its emergence cannot be separated from the pilgrimage after voyage from Mecca, which has increased in number since the opening of the Suez Canal and the discovery of the steam machine in 1870. The people who pilgrimage to Mecca become increasingly vital in their social solidarity with brothers and sisters in the faith and carry the spirit of Islamic greatness and hatred of people-infidel. For them, the Dutch colonialists were enemies that had to be destroyed (Kartodirdjo, 1984 1922,1922). Since the nineteenth century, the West has slowly penetrated various aspects of life in this society. New policies were introduced by the Dutch, starting from the money economy and tax uniformity to forced labor obligations which caused many riots which often erupted into rebellions (Kartodirdjo, 1984).
Natural disasters exacerbated the colonial policies above, which burdened the community. Worst of all was the eruption of Mount Krakatau in 1883 which killed 20,000 people, destroyed large rice fields, and killed livestock even though the community had not yet had time to rise after being hit by a plague that attacked livestock and an epidemic of fever in the 1870s (Kartodirdjo, 1984).

Journal of Islamic History and Manuscript
Volume 01, Number 02, Oktober 2022 The tense situation experienced by the people of Banten was very much the opposite when it was under the Sultanate of Banten. During the royal era, Banten became an advanced region in both the agricultural and maritime sectors. Rice fields in Banten can produce rice in vast quantities, and the port is a trading center that is part of the Southeast Asian trade shipping lanes, which are busy with merchants (Reid, 2014). Source: (Reid, 2011) Meanwhile, the life of the Caringin people, especially in the economic aspect, before K.H. Asnawi is similar to Banten in general. The people suffered from Dutch oppression, especially the peasantry. This group suffers more and more because it is burdened with the obligation to work for the benefit of local officials. This situation was exacerbated by the eruption of Mount Krakatau, which destroyed farmers' cultivated land in the western part of the Caringin section (Kartodirdjo, 1984 up as the head of the government to replace his father and a missionary interpreter. It was a challenging task that he had to carry out amidst an atmosphere of mourning and the people of Caringin, who at that time still had a hobby of doing bad things, from drinking, gambling, and prostitution, to murder (Musaddad, 2020).

Islamic Education K.H. Asnawi
Islamic education initiated by K.H. Asnawi is based on tarekat knowledge, which is interpreted as a way (Ensering, 1995  and Ihsan, also known as Shari'a, Tariqa, and Hakikat. The etiquette or ethics of students towards the murshid or sheikh are regulated as closely as possible, imitating the etiquette of the Prophet's companions to the Messenger of Allah. The etiquette of a student to a murshid demands that the student must respect his teacher physically and psychologically. The students must follow the teacher's guidance willingly or sincerely, and if the student and the teacher experience differences of opinion, in any case, the student must give in because opposing the teacher is an act that is prohibited.

Adab To Murshid
In addition, students are also not allowed to gossip, criticize, curse, and spread teacher disgrace to others. When a student requires the teacher, the student is prohibited from sending letters or ordering other people but must come face to face directly with the teacher. Students are prohibited from quoting the teacher's words to other people, and of course, students are prohibited from keeping secrets. If the teacher dies, students are prohibited from marrying their ex-wife.
Meanwhile, still related to the science of Suluk, which was mentioned earlier, a salik who follows the Sufi or religious way of life must have adab according to the Shari'a to reach the level of makrifat. One of these manners is adab to the murshid, in which this thought causes a student to place his position like a friend of the prophet, while the teacher is like the prophet himself in matters of irsyad (guidance) and taklim (teaching). This adab is one of the characteristics of the education of Qadiriyahwa  (Ulumi et al., 2011). Not only did it affect the resistance leaders, but also all students seemed to obey the etiquette teachings of other murshids. That is, a student must surrender, obey, and follow the teacher's guidance willingly (Aqib, 2012). In this case, the complete trust of the students of K.H. Asnawi in Caringin who believes that the hizib-hizib (a long prayer composed by a great Sufi with beautiful words) read by K.H. Asnawi can protect themselves from Dutch attacks (Ulumi et al., 2011). Hizib itself is a part of the teachings of Qadiriyahwa Naqsabandiyah and is meant to give control over the occult sciences and supernatural powers (Aqib, 2012).

Community
The concept of Islamic education taught by K.H. Asnawi's impact on the people of Banten can be felt to this day. Starting from the routine ceremony carried out by followers of the Qadiriyah Order in the period before the eruption of Mount Krakatau in 1883, better known as "Sado," which took the form of a procession with a horsedrawn carriage. This ceremony is a commemoration held every 11th of every month in the Hijri calendar. The procession was quite surprising and raised concerns on the part of the Dutch. Even though the activity only aims to carry out the Manaqiban tradition 2 (Thohir, 2002).
It should be noted that the sado tradition, better known as the delman, is part of the traditional Islamic values in Banten and even still exists today. Sado in Banten is a prevalent means of transportation and is often mentioned in various literary works.
One form of the sado tradition that can still be observed is the sado procession for circumcision (circumcision) parties. This tradition is still carried out by the people of Gelingseng Village, Pematang Village, Kragilan District, Serang Regency (Alam, 2019).
As with other traditions experiencing dynamics, the sado tradition was previously used by Banten clerics to attract people's interest in participating in Islamic (Sufi) activities, one of which is Manaqib. However, over time, this tradition has been swallowed up by the times, and for circumcision, the sado parade has changed in its form where previously circumcised people rode horses. However, now everyone can ride horses in a delman carriage accompanied by odong-odong cars.
In addition, the teachings of K.H. Asnawi also greatly influenced the military field. Marjuki, all three of whom were students of Syekh Abdul Karim. The last name is still in the same teaching as K.H. Asnawi and is within the scope of the same religious organization. After the rebellion, Dutch views of the Qadiriyah Order became worse, especially in the Caringin area, which became the center of the spread of the congregation taught by K.H. Asnawi (Kartodirdjo, 1984). Batavia for approximately two years, and exiled to Cianjur for two and a half years (Inayah, 2000).
Not finished there, K.H. Asnawi has a son-in-law who is active in the national movement and is even a member of the Red Sarekat Islam (SI), namely Ahmad Khatib.
In addition, in Doyong to be precise, there is another leftist element, Ahmad Khaerun.
Both of them are also students of K.H. Asnawi. When there was a split in SI, Ahmad Khatib influenced Ahmad Khaerun to side with the left (Ensering, 1995 harm, and opening the practice of mysticism in 1945 which was believed to give immunity through drinking coconut water mixed with chicken eggs and dirty blood (Sumarda, 1985). These activities show similarities to the science of hizib-hizib from Uci Turtusi or better known as Abah Uci. Extraordinarily his recitation could be attended by up to three thousand worshipers. This recitation cannot be separated from the charisma and charisma of Abah Uci (Sudarto, 2019). If you pay attention, Abah Uci and K.H. Asnawi have similarities in using charisma to spread religion.

Conclusion
The foundation of Islamic education K.H. Asnawi is the Qadiriyahwa Naqsabandiyah Order. This congregation emphasizes worship of Allah based on Faith, Islam, and Ihsan. In addition, this path also obliges its adherents to do good to fellow human beings. Banten kiai education has a positive impact on the people of Banten. Religious life is improving and strengthening the spirit of jihad against the Dutch.