Page 166 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

(consisting of knowledge, existence,
156 Indonesian Islamic Culture in Historical Perspectives
In Hamzah’s cosmogony, that separation Because Hamzah Fansuri is regarded
vision, and light) through the light of process was undergone through the
Muhammad, when the “waves” and intercession of the light of Muhammad.
the “sea” start to be distinguished from In the concept of universality as a
each other, then manifest itself in the reflection of the Real Essence, Hamzah
differentiated souls (human, animal, and said, “majesty” (jalal) and “beauty” (jamal)
plant) to finally, in the fourth and fifth have their place ---”i.e. that everything
stages, become the natural reality of that is right derives from jamal, but all evil
the universe. However, all of this was derives from jalal, unbelief comes from
because of Allah’s divine will (iradah), jalal, Islam is from jamal, Heaven from
not because something that just jamal, hell is from jalal, anger is from jalal,
happened to happen.
forgiveness is from jamal. Jalal and
24
In his writings, Hamzah consciously jamal are two aspects of the Essence that
distinguished the scholars of the sharia, manifests itself in the human mind when
who observe things from the outside, people observe worldly phenomena.
and the people of the mystical path Evil and goodness are worldly realities,
(ahlu suluk), who look for reality’s true but both dissolve in universalism. At the
essence. The people of the mystical highest stage, “the waves and the sea
path were people who “never forget are inseparable.” In his system, Hamzah
themselves, because the Divine Prophet clearly differentiates these emanations
said: man a’rafa nafsahu faqad ‘arafa of reality, but the relativism between the
rabbahu, namely anyone who knows manifestations of “evil” and “good” are
himself would know God”. In this often insurmountable. Perhaps it is also
23
context he mainly showed how relative this relativism that captivated authors who
all differentiations of reality is, when all is wrote about Javanese mysticism. “Good”
returned to their origins ---i.e. the highest and “evil” have blended in the concept of
Essence which possesses the will and eternal and singular universality.
the power to manifest all reality with the
phrase “kun fayakun” ---”be”, then all
separated itself from all other. 24. From Sharab al-Asyikin, quoted by Drewes
& Brakel, 1986:170 -171. The concepts of “jalal”
and “jamal” could originate from the well-known
tradition of Qalb al-mu’min bayna usbu’ayn min
23. In Sharab al-Asyikin, quoted from Iskandar, asabi ‘al-Rahman — “the heart of a Muslim is
1965. between the two fingers of the Most Beneficient.”
the students not wise, it cannot be
as an example of radical Sufi thought, attained, for when only with desire,
the reformist elements of his writings it would become a heretical school.
are often overlooked. In addition to Therefore, for God’s sake, do not
his aesthetic call for the community disclose this secret outside its proper
to be mindful of Islamic ethics and place. Wallah billah wa kalam Allah
the teachings of the Prophet and the (by God, in God, and by His Words)
Quran, he also criticized the then still for God’s sake, do not show this to
ongoing practice of meditation and he just anybody, because the secret is
showed the correct way to become too difficult.”26
nearer to Allah. It might well be, as One of Syamsuddin al-Sumatrani’s
Brakel said, that this is a sign that
25
contributions to the development of
yoga was still practiced in Aceh. In other mystical thought is his creation of a
words, unexpectedly, Siwa-Buddhist systematic cosmogony, martabat tujuh,
influences were apparently rooted in “the seven emanations”, modified from
Aceh. However, his criticism and advice the al-Tuhfa al-Musala ila Ruh al-Nabi,
also shows that Hamzah was not only written by Muhammad ibn Fadl Allah al-
busy with his attempts to become closer Burhanpuri (1590). This book was very
27
to the essential oneness. His advice
also shows his transformative longing 26. Quoted from Iskandar, 1965b.
for religious life. But here it seems that 27. Al-Tuhfa al-Mursala ila Ruh al-Nabi (translated
by A.H. Johns, 1965, entitled The Gift Addressed
Syamsuddin al-Sumatrani was more to the Spirit of the Prophet) is one of the most
prominent. He was more ta teacher influential mystical works in Southeast Asia.
than a restless seeker. In his writings, Moreover, the story of the book that was written
in 1590 is long enough, although it totals no
he always reminded his audience that more than 9 folios. The Javanese text that
only those who had been educated Johns also used, is in fact, as stated by Ricklefs
could understand the esoteric elements (1973), first belonged to Kangjeng Bendoro
Raden Ayu Danukusumo, the daughter of Sultan
of divinity. And to achieve this level one Hamengkubuwono I (1749-92) and the sister of
needs a perfect teacher, because: Hamengkubuwono II (1792-1810, 1811-12, 1826-
“This secret is too difficult. If the 28). And indeed, according to Carey (1975) this
book was studied by small groups of aristocrats
teachers would not be perfect and in the palace. Raden Ayu Danukusumo, who was
born around 1771, was married to a descendant of
the family of Danurejo, the family of the governor
25. Brakel, 1979: 74–75. who entertained close relations with santri families.
Indonesian Islamic Culture in Historical Perspectives 157