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influential in the archipelago. Not only into two groups, namely a’yan tabithah One exciting and controversial issue is In 1637 Nuruddin al-Raniri landed
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Syamsuddin and even al-Raniri, but also (consisting of ahadiyah, wahdah, Ronggowarsito’s attempt to include his Second, the wahdah, which means that knowledge
other, anonymous authors composed wahidiyah) and a’yan kharijah (alam concepts of mystical teachings into the has to bow before the Essence, attributes, and all
many commentaries on this book that arwah, alam mithal, alam ajsam, alam Javanese world view. So ahadiyat in that exists on the general road (jalan ijmal). This
situation is called the Essence of Muhammadiah
was deeply influenced by books written insan), starting from a situation of total the “seven emanations”, which is also (hakikat Muhammadiah). Third, the wahidiah, is
by Ibn ‘Arabi and al-Jili. 28 nothingness, to the highest level of the called sajaratulyakin, is human nature like His knowledge on the substance, all attributes
most real. called atma; the light of Muhammad and all existing entities on the particular road (jalan
In a text, which may have been written tafsil). These three emanations are eternal (kadim)
by a pupil of al-Sumatrani, it is said After having been introduced, the is the “martabat wahdat”, which is and called the Divine emanations. The fourth
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emanation is the world of the spirits (alam arwah),
that before anything existed, there was teachings of “the seven emanations” located beneath ahadiyat, i.e. manawa. namely the domain of all souls associated with a
only God, al-Haqq. From this total and mentioned above have been very And so on. Perhaps, the opinion that few cases, assembled under the word “kun” (lit.
all-encompassing concept of oneness influential. The doctrine teaches that the Ronggowarsito, like his predecessors be), with no more intermediary. The fifth emanation
is the world of resemblance (alam mithal), where
flowed the “martabat wahdat” (lit. unitary creation process went through several (Yosodipuro I and II), tried to combine the spirit of the Prophet Muhammad is divided
emanations), meaning “yang punya esa” stages and that reality consists of various Javanese tradition and knowledge with into countless collections. Each parable has a
different meaning and belongs to a spiritual form of
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(lit. He who owns oneness). After that levels within the “essential” emanation Islamic elements is also true. community. The sixth emanation is the so-called
came the “martabat wahdiat” (the single which is also reflected in various religious Developments in orthodoxy did not world of bodies (alam ajsam), made from the four
level), meaning “yang esa” (the one), texts thought to have been written by do away with this mystical notion. The elementss fire, air, water, and soil from which
originate organic elements, like animals, plants,
from which emanated “alam arwah” the West Javanese legendary scholar, great 19 century Patani, Sheikh Abdul humans, and jinns. These animate objects are still
th
(the nature of spirits), “alam mithal” (the Sheikh Haji Abdul Rauf, who was 30 Kadir Abdul Rahim Patani, is a clear under the word “kun”. The seventh emanation is
that of perfect man, thus called because it contains
supposedly one of Singkel’s disciples.
nature of resemblance), “alam ajsam In fact, also in a more literary and example. Although in his writings he all emanations both physical and spiritual ---the
(physical nature), and finally “alam insan sophisticated style and using different made references to Nuruddin al-Raniri, eternal such as the Ahadiah, which also includes
(human nature). Using other categories, terminology, this teaching reveals itself in he wrote his book in an atmosphere of the Wahdah and Wahidiyah. This essence is
called a‘yan thabitah (fixed objects), which are still
the emanations of reality were divided the Wirid Hidayat Jati said to have been “emanation”. 33 subjugated to Divine Knowledge, while the next
28). And indeed, according to Carey (1975) this written by the very famous poet of the books, either on literature, history, or ethics, four emanations are called a‘yan kharijiah, i.e. the
expelled objects, which are only reflections of the
book was studied by small groups of aristocrats 31 Ronggowarsito was always quoted in crisis fixed objects. Javanese mysticism as discussed by
in the palace. Raden Ayu Danukusumo, who was Surakarta palace, Ronggowarsito. situations, especially his Kalatida. Zoetmulder (1990: 115-136) uses the same system,
born around 1771, was married to a descendant of 30. Santrie, 1987. This ulama is one of the 32. Simuh, 1987. except that his attention is mainly focussed on a
the family of Danurejo, the family of the governor Javanese “holy men” Rinkes discussed in his discussion of the first three emanations, which are
who entertained close relations with santri families. unfinished series of writings (Rinkes, 1912). 33. Sheikh Kadir Patani (died 1864) was a member within “divinity”.
In two separated chronicles it is mentioned that the of the Syattariah Sufi order – thus a follower of
Tuhfa, in addition Pangeran Diponegoro studied 31. Raden Ngabehi Ronggowarsito (1802-1873) Sheikh Abdur Rauf al-Singkili. On his writings 34. Nur al Din Muhammad ibn Ali ibn Hasan ibn
also other books on Islamic mysticism and law, and is generally considered the last court-poet of about “the seven emanations”, Hasan (1980: 56- Muhammad or better known as Nuruddin al-Raniri
the history of the prophet Muhammad. the Javanese tradition. Like his predecessors, 57) explains: was born in Ranir, an old port city in Gujarat near
Surat, India. His date of birth is unknown. He was
“Abdul Kadir presented the ‘seven emanations’
Yosodipuro I and Yosodipuro II (about Yosodipuro,
28. On Ibn ‘Arabi see Kautsar Azhari Noer’s see Soebandi, 1969) he studied Islam (in system in an understandable and straighforward of Arab al-Hamid aristocratic descent, one of
dissertation, published in 1995. Pesantren Tegalsari, Ponorogo) besides the style. The seven emanations are the ahadiyah, the Quraish tribes. In 1620 or 1621 he made the
29. Jones, 1957. Javanese literary tradition. Writing many which is the essence of the key of His Essence. pilgrimage. His uncle had taught in Aceh twice

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