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Djoko Suryo

Fansuri (d. 1527), was the first of major authors from this field.
He was also known as the great mystic of late of late 16 cen-
th
tury, follower of Qadiriyya Sufi Order, and proponent the major
focal point of religious teaching and writing on theosophical
doctrines relating to the nature of God and Man’s relationship
to the Creator in Aceh in the period. Form his prose works
such as Asrar al ‘arifin (The secret of the gnostics), Sharab al ‘ashiqin
(The drink of lovers), and al Muntahi (The adept), although his
greatest legacy rests in his poetry, he clearly articulate and sys-
tematize his teaching framework of five grades of being, the
outward self manifestations of the divine Unity (Huwa/la
taa’yun, Non determination; Ahad/Wahid, 1 determniation;
st
Wahadiyya, 2 determination; ruh idafli, 3 determination; 4 th
nd
rd
determination. 11
The next three famous Muslim thinkers from the court of
Aceh were Syamsuddin of Pasai (Shams al Din al Sumatrani),
Abdurauf of Singkil (Abdl al Ra’uf al Singkili), and Nuruddin
ar Raniri (Nur al Din al Raniri) had also provided several pro-
found religious literary works. One of the important of his
works is Mir’at al mu’minin, which devoted on his teaching of
seven grades of being (1. Ahadiyya, the Essence of God; 2. Wahda,
the Attributes of God; 3. Wahidiyya, The Names of God; 4. ‘Alam
al arwah, the World of Spirits; 5. ‘Alam al mithal, the World of
Ideas; 6. ‘Alam al ajsam, the World of Bodies; 7 ‘Alam al insan,
the World of Man). The subjects of Abduraufs works were
12
also numerous, included Jurisprudence (fiq), Sufism (tasawuf),
Qur’ainic exegesis (tafsir), Islamic Law (sharia), Eschatology
(sakarat al maut), the purpose of prayer, the doctrine of Ibn al
‘Arabi, and the duties of teacher and student. While, among
13
the greatest of Nurrudin ar-Raniri’s works is the Bustan as Salatin

11 See Peter Riddell, Islam in the Malay Indonesian World (Singapore:
Horizon Books, 2001), pp. 105-107.
12 Ibid., pp. 113.
13 Ibid.,pp. 129.

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