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side it seemed that both sides tried to so that it suited their heretical belief (henceforth simply called Tibyan) is heterodox and even perverted people of Kitab Kuning Alfiyah
show the corrections theological belief. system. Our response is that he considered the most important book on the wujudiyyah” (kaum wujudiyyah yang Ibnu Malik written by
Therefore, the works that have made it or she will be called a heterodox the deviancy of the wujudiyyah notions. zindiq, mulhid lagi sesat). He said, Imam Ibnu Malik, on the
to our era may describe the wujudiyyah unbeliever who adopts the basic More specifically in around two-third “At that time the heretically heterodox grammar of Arabic
notions merely based on al-Raniri’s meaning of unclear verses, prophetic of the pages of this treatise, al-Raniri and even perverted wujudiyyah Source: Directorate of
version. traditions on divine attributes and Sufi elaborated both Hamzah Fansuri and emerged, namely of the disciples History and Cultural
ecstatic utterances as arguments and al-Sumatra’i’s misleading notions. Al- Values, Ministry of
In the Fath al-Mubin, for example, Raniri himself specifically recommended of the perverted Shamsuddin al-
al-Raniri illustrated that among the evidence.” 47 everyone who wanted to know in depth Sumatra’i… they discussed with us for Education and Culture
issues the people of Wahdat al-Mutlaq From this explanation in the Fath al- the notions al-Raniri called the “beliefs several days in the presence of the of the Republic of
discussed was that they based their Mubin, it is clear that the perverted of the perverted people” (i’tikad kaum most pious Sultan of the era…” 50 Indonesia
theological ideas of the wujudiyyah on (sesat) and unbelief fatwa issued by al- dalalah) to read his Tibyan. In the Ma
unclear Qur’anic verses, like yad Allah Raniri against the followers of Absolute al-hayah li ahl al-mamat, for example, Easing Mystic-Philosophical
fawqa aydihim (God’s hand above their Monism can also be related to a similarly al-Raniri asserted , Thought
hands), or on prophetic traditions about perverted fatwa issued against previous The socio-religious upheaval that started
the divine attributes such as al-hajar Sufis in the Muslim world, such as Abu “O students, if you want to know in Aceh during the last period of Sultan
al-aswad yamin Allah fi al-ard (the black Yazid al-Bistami (d. 875) who was famed the beliefs of the perverted people, Iskandar Thani’s reign was due to the
stone is the right hand of God on earth), for his doctrine of unity (ittihad) and his you have to scrutinize and read the dispute over the philosophical mysticism
as well as on the ecstatic utterances of ecstatic utterance subhani ma a’zama Tibyan fi Ma’rifat al-Adyan that I have in al-Tuhfah al-Mursalah. This upheaval
49
some Sufis like ana al-haqq (I am [God] sha’ni (the Glory of Me, the greatest written.” seemed to have been prolonged and yet
the Real), subhani ma a’zama sha’ni condition of me), and the notion of hulul Al-Raniri introductory remarks in the to have abated in the intermediate period
(the Glory of Me, the greatest condition by Husayn ibn Mansur al-Hallaj (m. Tibyan’sopening part show that the of his successor, Sultanah Safiyatuddin.
of me), ma fi jubbati illa Allah (nothing 922), who was famous for his ecstatic treatise was composed during the latter This was proven by the discovery of an
in my robe but Allah). Al-Raniri saw that statement ana al-haqq (I am [God] the part of Sultan Iskandar Thani’s reign Arabic text on Sufism written around
they had deviated in their interpretation Real). As is known, both were accused of (1636-1641) and the start of that of 1665 that contained a ‘report’ on the
of the Qur’anic verses, the hadith, and being perverted and the scholars of the his successor, Sultanah Safiyatuddin upheaval, the Ithaf al-Dhaki bi Sharh
the Sufis’ ecstatic utterances which, Shari’a of their times sentenced them to (1641-1676). Al-Raniri wrote that during al-Tuhfah al-Mursalah ila al-Nabi
according to al-Raniri, all should be death. 48 Iskandar Thani’s reign, the court was Salla Allahu ‘Alayhi wa Sallama, or in
understood as being symbolic and not actively involved in the debate against English “An offering to the skillful soul:
considered in their literal meanings. Al- Beside Fath al-Mubin, al-Raniri’s al-Sumatra’i’s disciples, who were An explanation of the book bestowed
Raniri said, other work Tibyan fi Ma’rifat al-Adyan stereotypically dubbed “the heretically upon the Prophet [Muhammad] peace
47. Nuruddin al-Raniri, Fath al-Mubin…, p. 3. 49. See H.W.M.Syagir Abdullah, Khazanah Karya 50. Nuruddin al-Raniri, Tibyan fi Ma’rifat al-Adyan,
“…hence they changed the meaning 48. See Simuh, Tasawuf dan Perkembangannya…, Pusaka Asia Tenggara I (Kuala Lumpur: Khazanah ms. no. 4209/07.1437 in the collection of Museum
in the Jawi [read: Malay] language 139-158. Fathaniyah, 1991), p. 53. Negeri Aceh, fol. 2-3.

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