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do not pass Him.” However, the limitless phrase “kun fayakun” ---”be”, then all who wrote about Javanese mysticism. of divinity. And to achieve this level one
sea actualizes itself in five emanations, separated itself from all other. “Good” and “evil” have blended in needs a perfect teacher, because:
which stem from the ta’ayyun awal In Hamzah’s cosmogony, that separation the concept of eternal and singular “This secret is too difficult. If the
(consisting of knowledge, existence, process was undergone through the universality. teachers would not be perfect and
vision, and light) through the light of intercession of the light of Muhammad. Because Hamzah Fansuri is regarded the students not wise, it cannot be
Muhammad, when the “waves” and as an example of radical Sufi thought, attained, for when only with desire,
the “sea” start to be distinguished from In the concept of universality as a the reformist elements of his writings it would become a heretical school.
each other, then manifest itself in the reflection of the Real Essence, Hamzah are often overlooked. In addition to Therefore, for God’s sake, do not
differentiated souls (human, animal, and said, “majesty” (jalal) and “beauty” his aesthetic call for the community disclose this secret outside its proper
plant) to finally, in the fourth and fifth (jamal) have their place ---”i.e. that to be mindful of Islamic ethics and place. Wallah billah wa kalam Allah
stages, become the natural reality of everything that is right derives from the teachings of the Prophet and the (by God, in God, and by His Words)
the universe. However, all of this was jamal, but all evil derives from jalal, Quran, he also criticized the then still for God’s sake, do not show this to
because of Allah’s divine will (iradah), not unbelief comes from jalal, Islam is from ongoing practice of meditation and he just anybody, because the secret is
because something that just happened to jamal, Heaven from jamal, hell is from showed the correct way to become too difficult.”26
happen. jalal, anger is from jalal, forgiveness is nearer to Allah. It might well be, as
from jamal. Jalal and jamal are two One of Syamsuddin al-Sumatrani’s
24
In his writings, Hamzah consciously aspects of the Essence that manifests Brakel said, that this is a sign that contributions to the development of
25
distinguished the scholars of the sharia, itself in the human mind when people yoga was still practiced in Aceh. In other mystical thought is his creation of a
who observe things from the outside, observe worldly phenomena. Evil and words, unexpectedly, Siwa-Buddhist systematic cosmogony, martabat tujuh,
and the people of the mystical path goodness are worldly realities, but both influences were apparently rooted in “the seven emanations”, modified from
(ahlu suluk), who look for reality’s true dissolve in universalism. At the highest Aceh. However, his criticism and advice the al-Tuhfa al-Musala ila Ruh al-Nabi,
essence. The people of the mystical stage, “the waves and the sea are also shows that Hamzah was not only written by Muhammad ibn Fadl Allah al-
path were people who “never forget inseparable.” In his system, Hamzah busy with his attempts to become closer Burhanpuri (1590). This book was very
27
themselves, because the Divine Prophet clearly differentiates these emanations to the essential oneness. His advice
said: man a’rafa nafsahu faqad ‘arafa of reality, but the relativism between the also shows his transformative longing 26. Quoted from Iskandar, 1965b.
rabbahu, namely anyone who knows manifestations of “evil” and “good” are for religious life. But here it seems that 27. Al-Tuhfa al-Mursala ila Ruh al-Nabi (translated
himself would know God”. In this often insurmountable. Perhaps it is also Syamsuddin al-Sumatrani was more by A.H. Johns, 1965, entitled The Gift Addressed
23
context he mainly showed how relative this relativism that captivated authors prominent. He was more ta teacher to the Spirit of the Prophet) is one of the most
influential mystical works in Southeast Asia.
all differentiations of reality is, when all is than a restless seeker. In his writings, Moreover, the story of the book that was written
returned to their origins ---i.e. the highest he always reminded his audience that in 1590 is long enough, although it totals no
Essence which possesses the will and 24. From Sharab al-Asyikin, quoted by Drewes only those who had been educated more than 9 folios. The Javanese text that
& Brakel, 1986:170 -171. The concepts of “jalal”
Johns also used, is in fact, as stated by Ricklefs
the power to manifest all reality with the and “jamal” could originate from the well-known could understand the esoteric elements (1973), first belonged to Kangjeng Bendoro
tradition of Qalb al-mu’min bayna usbu’ayn min Raden Ayu Danukusumo, the daughter of Sultan
23. In Sharab al-Asyikin, quoted from Iskandar, asabi ‘al-Rahman — “the heart of a Muslim is Hamengkubuwono I (1749-92) and the sister of
1965. between the two fingers of the Most Beneficient.” 25. Brakel, 1979: 74–75. Hamengkubuwono II (1792-1810, 1811-12, 1826-

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