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in the history of Islamic thought, students, who at least tried to offer an The main theological concern that ethics up to the encounter with God the
subsequently followed by Syamsuddin interpretation of Hamzah’s complicated caused their dispute was not unique in Creator. Hamzah read his poems to
al-Sumatrani, one of Hamzah’s verses. Al-Raniri, the great scholar from the history of Islamic mysticism Hamzah, laymen, in order that:
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Ranir who was also a prolific and sharply and laters Syamsuddin, were not alone Keep to both what is incumbent on
(1588-1604). This is partly evidenced by his Ikat-
Ikatan Ilmu’l-Msa that called the king “mukammil” witted writer, was strongly against both in this matter. Apart from the great you and what is usage
(lit. the Perfect King). Muslim mystics of Islam’s “golden age”
Only Riayat Shah is known in Acehnese tradition teachings. like al-Hallaj, Ibn Arabi and others, the And do not neglect the five statutory
as Sayyid al-Mukammal. However, using textual the science of Sufism, and he composed several prayers
criticism, Brakel found a taxallo pattern, namely books.” Iskandar (ed.) 1965. If this was said by problem of the exact relation between
the freedom of self-expression, and he doubted a person very well known for being opposed those created and their Creator was Distinguish, my dear sir, between
that Fansuri composed this poem (1979: 79-81). to Syamsuddin’s teachings, then of course also taken up in Javanese mysticism,
This skepticism was reinforced by Drewes and we understand, too, that this is indeed a very permitted and forbidden
Brakel (1986: 18-24). Brakel (1969) preferred to authoritative scholar. He is also mentioned in the such as in the famous Suluk Wijil and
look at outside sources, namely foreign reports, for Hikayat Aceh as the foremost scholar in Aceh Suluk Kalifah. No less important was For this is a pre-eminently good
instance written by Admiral Beaulieu, who visited when Sultan Iskandar Muda reached adulthood. the problem of the mystical origins (usul work 15
Aceh in 1620 and who mentioned the existence of Foreign reports, particularly by Dutch and British
scholars, “saints”, who were highly respected. travelers, state that he was a spiritual adviser suluk) or the mystical principles that were
It is unknown how many writings Fansuri produced to Sultan Iskandar Muda. In addition to being a extensively discussed in “Het Boek van Or, when he was just reminded again,
but after conducting a variety of internal criticisms prominent cleric, Syamsuddin also had enough
as well as text comparisons, Drewes and Brakel authority to enable him to interpret Hamzah Bonang”; which, according to Drewes’ “Oh all ye who are called Muslims
counted as many as 32 collections of poems. From Fansuri’s poems (see, Drewes and Brakel and readings, should more appropriately be
these collections they removed various doubtful also Hasyimi 194-225, 355-359). He wrote his called “The Admonitions of Seh Bari”. Keep to Tradition and the Word
poems which are still included in Doorenbos (1933) interpretation in his book Kitab Syarah Ruba’i.
and al-Attas (1970). In addition, there are 3 prose Van Nieuwenhuijze used Syamsuddin’s thoughts However, Hamzah Fansuri’s role remains For they contain God’s full message
works, namely (1) Asrar al-Arifin (The Secrets for his dissertation of 1945. Many of his writings important in the history of thinking, not Proclaiming that He is omnipresent 16
of Gnostics), (2) Sharab al-Ashiqin (Lovers’ have been lost, partly because they were burned
Beverage) and (3) al-Muntahi (The End) ---all have when al-Raniri was influential. One of his works is only because his works are among the
been published and translated in al-Attas (1970). the Mir’at al-Mu’min (1601) written in Malay which oldest, but also because his Sufism There is no problem. From the point of
Al-Muntahi, which, according to the Sejarah was also translated into Sundanese. Other writings reveals itself in a highly aesthetic form. orthodox sharia, the main elements are
Banten (History of Banten) was sent to Mecca are the Mir’at al-Muhakkikin and others. For a
along with two other books (± 1630) by the king of complete list see Saghir Abdullah, 1987. Winstedt One of the oldest mystical books, the Unity of God the Omnipresent, the
Banten, is a very difficult book. According Drewes said, “His mysticism, located between that in India Serat Suluk Sukarsa, was probably need to follow the Prophetic tradition and
and Brakel (pp. 12-23), as the name implies, it and Java, is more speculative than emotional - directly influenced by Hamzah Fansuri,
was intended for advanced mystics who wanted to and centers around the unity of existence and the understanding God’s word. But, what
deepen their understanding of “who knows himself, perfect man” (Winstedt, 1969: 144). Nieuwenhuijze because the expressions used in it if this is not only to be understood and
knows his Lord”. On the many difficulties in the al- estimated that Syamsuddin died in 1630 AD --so resemble those of Hamzah’s poetry. followed, but also has to be followed by
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Muntahi, see also Brakel (1979: 85-89). quite a long time before al-Raniri arrived in Aceh More importantly, as a whole, his poetry the intensification of nearing oneself with
13. In his Bustanus-Salatin, al-Raniri wrote, (1637). And al-Attas is also right that al-Raniri
“Syahdan the time of the death of Sheikh “was the winner” in the debates against Hamzah shows a very alluring journey of thought the Creator? How may we understand
Shamsuddin ibn Abdullah as-Sumatrani, was on Fansuri and Syamsuddin, because they were only ---ranging from the necessity of the Hamzah’s following advice?
the evening of Monday, day twelve of Rajab, the “represented” by their followers. Moreover, he also enforcement of the sharia and Islamic
year of Hijrah 1039. The Sheikh was learned in won because, according to al-Attas, al-Raniri had 15. Drewes & Brakel, 1986: 45.
all sciences, and renowned for his expertise on distorted their writings (al-Attas, 1966: 16-17). 14. Poerbatjaraka & Hadidjaja, 1952: 103. 16. Drewes & Brakel, 1986: 49.

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