Page 199 - INDONESIA ISLAMIC CULTURE

and displayed only reluctance and also this region. It was written in 1590 by lofty stages: ahadiyyah, wahdah, and ‘Ali al-Jawi al-Fansuri(?)’s al-Mawahib Jong Java congress in
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marginalized heterodox tendencies. the Indian scholar, Fadl Allah al-Hindi al- wahidiyyahare aspectsthat belong to al-Mustarsalah ‘ala al-Tuhfah, and December 1929.
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Remaining objections could also vary Burhanpuri (d. 1620). He introduced the God Himself, whereas the other four ‘Abd al-Samad al-Falimbani’s al- Source: Dengan
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from the simply rejection of ideas up to foundation of the mystic-philosophical lofty stages represent external aspects Mulakhkhas ila al-Tuhfah (in Malay). Semangat Berkobar:
extremist repudiation forcingopposing concept that God is a Being Whose leading to worldly manifestation, which These commentaries generally tryto Nasionalisme dan
factions to resort torepressive actions. shadow is present in seven emanating is phenomenal. In addition to offering offer detailed explanations on the mystic- Gerakan Pemuda
Many forms of rejection and orthodox- dignified, i.e. Ahadiyyah, Wahdah, brief but clear definitions as well as philosophical concepts that were briefly di Indonesia 1918-
heterodox contestation not only occurred Wahidiyyah, Alam al-Arwah, Alam an explanation of the aspects within addressed in theal-Tuhfah al-Mursalah. 1930 (Blazing Vigor:
in the Malay regions and in specific al-Mithal, Alam al-Ajsam, and al-Insan the concept ofthe seven martabat, In Indonesian Sufism, al-Tuhfah al- Nationalism and Youth
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periods in the past, but also spilled al-Kamil. al-Burhanpuri also added the clear Mursalah became authoritative. This was Movement in Indonesia),
over other the regions like in Java, in Al-Tuhfah al-Mursalah is a brief treatise conclusion that the highest spiritual the result of a process that started in 2003.
subsequent periods, even up to the of only ten pagesand is thus a “nubdhah” achievement can only be attained the early 17th century when Indian Sufis
present. 22 or “summary” of mystical notions. It through the monotheistic utterance of la studied the text and members of the
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resemblesa cocktail of a variety of ilaha illallah. jama’at al-jawiyyin (Muslim community of
Al-Tuhfah al-Mursalah: sources and needed to identify the The next development was that the the Indonesian archipelago) joined them.
The Mystic-Philosophical key-concepts ofmystical thought. For al-Tuhfah al-Mursalah matured into of the doctrine of existential monism (tawhīd
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Conflict in the Archipelago Sufis, the al-Tuhfah al-Mursalahwas several other texts that served as al-wujud) written in the Malay-Indonesian
important as it summarized and commentaries such as al-Haqiqah context. Itwill be specifically discused below.
As far as common knowledge on the simplified Ibn ‘Arabi’s weighty mystical al-Muwafiqah li al-Shari‘a written by See Fathurrahman 2011, pp. 177-198, also
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early history of Islam in the archipelago ideas into the mystical concept of the Burhanpuri himself, ‘Abd al-Ghani ibn Fathurrahman (2002).
goes, al-Tuhfah al-Mursalah ila Ruh seven dignified stages. The first three Isma’il al-Nabulusi’sNukhbat al-Mas’alah 29. This text was influential not only the Malay
region, but also in Java. One manuscript of the text
al-Nabi (The Gift Bestowed upon the 23. For several manuscript copies of this text, Sharh al-Tuhfah al-Mursalah, Ibrahim al- has a translation in Javanese in Pegon script.
Prophet’sSpirit) is the earliest text that along with commentaries in various languages, Kurani’sIthaf al-Dzaki bi Sharh al-Tuhfah 30. In some sources, thebook is entitled Tuhfat
circulated among the Muslim society in see P. Voorhoeve, Handlist of Arabic Manuscripts al-Mursalah ila al-Nabi, ‘Abd al-Rauf ibn al-Mursalah, which is similar with theoriginal
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in the Library of the University of Leiden and other text. See, for example, H.W.M.Syagir Abdullah,
22. In this context, the term orthodoxy is often Collections in the Netherlands (Leiden: Leiden 26. Fadl Allah al-Burhanpuri, al-Tuhfah al-Mursalah Penyebaran Tarekat-tarekat Syufiyah al-
related to the school considered true based University Press, 1980), pp. 380-382. ila Ruh al-Nabi, Collection of the Surau Calau Mu’tabarah di Dunia Melayu (Kuala Lumpur:
oncontemporary norms, where as heterodoxy 24. Handwritten manuscripts of al-Tuhfah al- Sijunjung, West Sumatra, p. 1-5. Khazanah Fathaniyah, 2000, p. 233). However,
refers to the opposite schools that were thus Mursalah are preserved in the British Library al-Falimbani wrote in this text, “...I namethis
considered wrong, and even misleading. In the (Ad 12305) and Leiden University Library (Cod. 27. Manuscripts of this text can be found in public treatise Mulakhkhas li al-Tuhfah...” (p. 257). For a
Encyclopedia of Religion, orthodoxy is defined Or. 5594). For an edition of thetext, along with and private libraries. See for example, manuscript brief analysis of thetext see Oman Fathurrahman,
as “correct and sound belief according to an a Javanese version written in the poetic form of Cod.Or. 2846 in Leiden University Library “Penulis dan Penerjemah Ulama Palembang”
authoritative norm”, while heterodoxy means tembang macapat, see Anthony Johns, The Gift mentioned in P. Voorhoeve’s Handlist, p. 108. The in Henry Chamber-Loir [ed.] Sadur: Sejarah
“belief in a doctrine differing from the norm”, see Addressed to the Spirit of the Prophet (Canberra: last identified manuscript is part of thecollection of Terjemahan di Indonesia dan Malaysia (Jakarta:
S. Mc Donough, “Ortodoxy and Heterodoxy” in L. Australian National University, 1965). Surau Calau Sijunjung, West Sumatra. KPG, EFEO in cooperation with the Forum
Jones [ed.] Encyclopedia of Religion v. 10 (Detroit: 28. This text can be considered one of the most Jakarta-Paris, Pusat Bahasa, and Padjadjaran
Macmillan Reference, 2005), p. 6909. 25. Johns, The Gift Addressed..., p. 6. important Arab sources as it givesaninterpretation University Bandung, 2009), p. 1052-1053.

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