Page 203 - INDONESIA ISLAMIC CULTURE

Arshad Al-Banjari preserved in a number of libraries. The (Gujarat) who spoke fluent Malay was used to denote misleading and al-Mursalah. Guillot and Kalus (2008:
Source: Private Indonesian National Library has two severely opposed al-Sumatra’i’s mystical heterodox monistic doctrines and was 82-83) clearly assert that the generally
33
Collection Abdul Hadi manuscripts (A 97 and A 98), one copy ideas. Al-Raniri classified al-Sumatra’i, especially addressed to Hamzah Fansuri assumed relationship between Hamzah
WM is available in the Museum and Yayasan along with his predecessor Hamzah and Shamsuddin al-Sumatra’i’s works. Fansuri and Shamsuddin al-Sumatra’i
Pendidikan Ali Hasjmy in Aceh, while Fansuri, as the menwho disseminated Althoughal-Raniri always mentioned was in need of revaluation, especially
34
yet another copy of the manuscript deviating mystical notions, and he Hamzah Fansurias a leading figure in after the discovery of a tombstone in
may be consulted in Leiden University accused him of being heterodox as well. the spread of the mystical heterodox Mecca dated 1527, which Guillot & Kalus
Library 35 Hence, his thoughts, works and followers notions along with al-Sumatra’i, there is concluded as being Hamzah Fansuri’s
had to be combated and suppressed, no solid written proof that clearly states grave. 39
Responses to and Criticism because they deviated from the true that Hamzah Fansuri’s thoughts were It is certain that Shamsuddin al-Sumatra’i
against the Mystic-Philosophical understanding. influenced by al-Tuhfah al-Mursalah as admired Hamzah Fansuri’s works as he
Thought Being an orthodox scholar who in the case with al-Sumatra’i. A number also participated in the propagation of

Some scholars’ complimented the quality accentuated the practice of the Shari’a, of sources discuss Hamzah Fansuri’s the latter’s mystical notions and there is
and the intellectual weight contained al-Raniri issued a fatwa stating that the mystic-philosophical thoughts and they not a single source that denies this. It is
inthe Jawhar al-Haqa’iq in particular, monism doctrine these two Malay Sufi- assert that al-Sumatra’i’s mystical ideas also clear that he had studied Hamzah’s
andin al-Sumatra’i’s mystic-philosophical scholars taught digressed from Islamic resembled Hamzah’s, and thus some poems as he often referred to Hamzah’s
thought in general. However, in 17 theology and thus that everyone who did sources assume that they had entered mystical notions in his own works.
th
century Aceh,Nuruddin al-Raniri (d. not repent or refused to repudiate these into a master-disciple relationship. 38 Therefore, although we cannot as certain
1666), an Indo-Arab from Randir notions should be considered heretics The problem is whether al-Sumatra’i ever that al-Sumatra’i ever met Hamzah or
36
and sentenced to death. 37 that he adopted him as his direct Sufi
33. Tim Behrend [ed.] Katalog Induk Naskah- met Hamzah Fansuri and subsequently master, al-Raniri insisted on classifying
Naskah Nusantara Jilid 4 Perpustakaan Nasional It is important to state here that al-Raniri acknowledged him ashis master?
Republik Indonesia (Jakarta: Yayasan Obor both as belonging to the group that
Jakarta in cooperation with the EFEO, 1998), p. 6. himself might also be considered a Scholars disagree on this issue. spread heretical heterodox existential
34. Oman Fathurrahman and Munawwar Holil, Sufi‘alim because he often wrote about Drewes (1986) is of the opinion that monism. 40
Katalog Naskah Ali Hasjmy Aceh (Tokyo: Tokyo and quoted Ibn ‘Arabi mystical doctrines. the poems Hamzah Fansuri composed
University of Foreign Studies, in collaboration with After all, apart from conceptual
Manassa Jakarta, 2007), p. 156-7. However, he classified the wujudiyyah did not have a trace of any kind of the similarities, it seems that the textual
35. P. Voorhoeve, Handlist of Arabic into two categories: monotheist mystic-philosophical influence that
Manuscripts…, p. 171. (muwahhid) and heretic (mulhid). The emerged after 1590, the period when sources of Hamzah’s mystic-
36. His mother was of Malay descent, whereas first category denoted the true and al-Burhanpuri finished his al-Tuhfah philosophical ideas slightly differed from
his father was a Hadrami immigrant who had those of al-Sumatra’i. For example, in
embarked on the long journey of moving to South straight wujudiyah notions that accorded 38. See for example, Muhammad Naquib al-Attas,
Asia and Southeast Asia. See Azra, Jaringan with the Shari’a, where as the second The Mysticism of Hamzah Fansuri (Kuala Lumpur: 39. A broad discussion on this matter see Claude
Ulama… (1994), 169; Muhammad Naquib al-Attas, University of Malaya Press, 1970), p. 3; Abdul Guillot and Ludvik Kalus, “Batu Nisan…”, p. 71-93.
Raniri and the Wujuduyah of the 17 Century Society, 1966), p. 12. Hadi W.M. Tasawuf yang Tertindas (Jakarta: 40. Claude Guillot and Ludvik Kalus, “Batu
th
Aceh (Singapore, Malaysian Branch, Royal Asiatic 37. Azra, Jaringan Ulama…, 182. Paramadina, 2001), p. 115-6. Nisan…”, p. 82.

194 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 195