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Kitab Syarah Aqud al-mansub ila tariq al-Qushashi written Mystic-Philosophical Thought in The Serat Cabolek tells the story of a Sunan Mangkurat IV to impose the death Manuscript of the Kitab
Alujain, written by Imam by Abdurrauf ibn Ali al-Jawi al-Fansuri Java Sufi named Haji Ahmad Mutamakin penalty on Haji Ahmad Mutamakin. Awamil on the grammar
Nawawi Al-Bantani about (1615-1690). In line with al-Kurani, Religious conflict between orthodox who lived during the reign of Sunan However, due to Sunan Mangkurat of Arabic in Pondok
52
household ethics in Abdurrauf’s text provides a more Mangkurat IV (1719-1726) and his son IV’s sudden death, the sentencing was Pesantren Duri Sawo,
Islam conciliatory reinterpretation of the Muslims who held on to the legal formal Paku Buwana II (1726-1749) in the village delayed until after the installment of Paku Ponorogo, East Java
aspects of the Shari’a and followers
Source: Directorate of doctrine of existential monism by way of of Islamic mystical notions also took of Cabolek, Tuban on the northern Buwana II, the new king of Kartasura. Source: Directorate of
History and Cultural underlining its agreement with the Qur’an place in Java. Shari’a scholars used the shore of East Java. He is depicted as In essence, this case differs from that in History and Cultural
Values, Ministry of and the Prophetic tradition. same motives to brand certain Sufis as a disseminator of mystical tenets that Aceh as the mystical notions Haji Ahmad Values, Ministry of
Education and Culture Abdurrauf appears to have been very religious outcasts. They were thrown digressed from the Shari’a among Mutamakin propagated did not lead to Education and Culture
of the Republic of careful in deciding what position to take because they were seen as embracing laymen which, of course, caused unrest the doctrine of the seven lofty stages as of the Republic of
Indonesia between the two opposing factions. In heterodox notions and the pattern within the Muslim community, especially inal-Burhanpuri’s al-Tuhfah al-Mursalah. Indonesia
among Shari’a‘ulamaa round Tuban. Haji
Tanbih al-Mashi, the spirit of Abdurrauf’s followed the one that had occurred in the Ahmad Mutamakin was also accused The knowledge of the profound reality
mystical notions are implicitly in line with Malay regions, especially in Aceh and in of disloyalty and even of harassing the only taught about the concept of the
those of al-Raniri, viz. by expressing the wider Islamic world, and as the care local authorities when he named his perfection of life. The story tells that
his disagreement with the exaggerated of, al-Hallaj. two dogs Abdul Qahar and Kamaruddin Haji Ahmad Mutamakin took mystical
existential doctrine that underlines The Serat Cebolek is one of several that were the names of two officials, the lessons from a Yemeni Sufi master, i.e.
the absolute unity of God and nature; Javanese texts that illustrate motives penghulu and the ketib in Tuban. The Shaykh Zain and he found surprising
however, he also opposed al-Raniri’s happened to religious outcast against the ‘ulama of Tuban filed a suit against Haji similarities with the mystical tenets in
attitude of radically going against the notions of Islamic mysticism. The work is Mutamakin’s deportment with the King of the texts of Bhima Suciand Dewa Ruci.
heretical notions. 53 written in Javanese poetic form (tembang) Kertasura. 55 Nevertheless, both mystical tenets
In fact, unlike al-Raniri, Abdurrauf and composed by the poet of the In the Serat Cabolek, it was Ketib Anom apparently put a similar emphasis on the
possible union between man and the
did not denounce the followers of the Surakarta Palace in Central Java, Raden Kudus who was to be the leading ‘ulama Hidden Reality (read: God), when one
Wujudiyyah doctrine as infidels. He Ngabehi Yasadipura I, who served during in Tuban who viciously challenged the arrives at a certain stage.
countered al-Raniri who accused these the reigns of Paku Buwana III (1749-1788) mystical notions Haji Ahmad Mutamakin
followers of being infidels by way of and Paku Buwana IV (1788-1820). In his disseminated. He was depictedas In one episode in the Bhima Suci, for
issuing a fatwa urging people to kill capacity of royal poet, especially during the an orthodox ‘alim who was not only example, it is narrated that Werkudara
them, which caused severe enmity reign of Paku Buwana III, Yasadipura I was qualified in Islamic knowledge, but also (another name for Bima) was ordered
and a prolonged conflict in the Muslim entrusted to compose literary works and in Javanese traditions. It was Ketib Anom to enter the garb cave (within the womb
community. he has written a number of texts like Serat Kudus who led the ‘ulama of Tuban of) Dewa Ruci through his left ear.
Cabolek, Babad Giyanti, Babad Prayut, to propose to the King of Kartasura, Inside Dewa Ruci’s body, Werkudara
52. In-depth discussions on this literary work may 54
befound in Oman Fathurrahman’s Tanbih al-Mashi. Pasinden Badaya, and many others. Hague: Martinus Nijhoff, 1975), p. 17. attained the perfection of life through
53. Azra, Jaringan Ulama…, p. 191. 54. S. Soebardi, The Book of Cabolek (The 55. Soebardi, The Book of Cabolek …, p. 27. witnessing Pancamaya, which means the

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