Page 167 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

(consisting of knowledge, existence, In Hamzah’s cosmogony, that separation Because Hamzah Fansuri is regarded the students not wise, it cannot be
vision, and light) through the light of process was undergone through the as an example of radical Sufi thought, attained, for when only with desire,
Muhammad, when the “waves” and intercession of the light of Muhammad. the reformist elements of his writings it would become a heretical school.
the “sea” start to be distinguished from In the concept of universality as a are often overlooked. In addition to Therefore, for God’s sake, do not
each other, then manifest itself in the reflection of the Real Essence, Hamzah his aesthetic call for the community disclose this secret outside its proper
differentiated souls (human, animal, and said, “majesty” (jalal) and “beauty” (jamal) to be mindful of Islamic ethics and place. Wallah billah wa kalam Allah
plant) to finally, in the fourth and fifth have their place ---”i.e. that everything the teachings of the Prophet and the (by God, in God, and by His Words)
stages, become the natural reality of that is right derives from jamal, but all evil Quran, he also criticized the then still for God’s sake, do not show this to
the universe. However, all of this was derives from jalal, unbelief comes from ongoing practice of meditation and he just anybody, because the secret is
because of Allah’s divine will (iradah), jalal, Islam is from jamal, Heaven from showed the correct way to become too difficult.”26
not because something that just jamal, hell is from jalal, anger is from jalal, nearer to Allah. It might well be, as One of Syamsuddin al-Sumatrani’s
happened to happen. Brakel said, that this is a sign that
25
forgiveness is from jamal. Jalal and contributions to the development of
24
In his writings, Hamzah consciously jamal are two aspects of the Essence that yoga was still practiced in Aceh. In other mystical thought is his creation of a
distinguished the scholars of the sharia, manifests itself in the human mind when words, unexpectedly, Siwa-Buddhist systematic cosmogony, martabat tujuh,
who observe things from the outside, people observe worldly phenomena. influences were apparently rooted in “the seven emanations”, modified from
and the people of the mystical path Evil and goodness are worldly realities, Aceh. However, his criticism and advice the al-Tuhfa al-Musala ila Ruh al-Nabi,
(ahlu suluk), who look for reality’s true but both dissolve in universalism. At the also shows that Hamzah was not only written by Muhammad ibn Fadl Allah al-
essence. The people of the mystical highest stage, “the waves and the sea busy with his attempts to become closer Burhanpuri (1590). This book was very
27
path were people who “never forget are inseparable.” In his system, Hamzah to the essential oneness. His advice
themselves, because the Divine Prophet clearly differentiates these emanations also shows his transformative longing 26. Quoted from Iskandar, 1965b.
said: man a’rafa nafsahu faqad ‘arafa of reality, but the relativism between the 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
rabbahu, namely anyone who knows manifestations of “evil” and “good” are Syamsuddin al-Sumatrani was more to the Spirit of the Prophet) is one of the most
himself would know God”. In this often insurmountable. Perhaps it is also prominent. He was more ta teacher influential mystical works in Southeast Asia.
23
context he mainly showed how relative this relativism that captivated authors who 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
all differentiations of reality is, when all is wrote about Javanese mysticism. “Good” he always reminded his audience that more than 9 folios. The Javanese text that
returned to their origins ---i.e. the highest and “evil” have blended in the concept of only those who had been educated Johns also used, is in fact, as stated by Ricklefs
Essence which possesses the will and eternal and singular universality. could understand the esoteric elements (1973), first belonged to Kangjeng Bendoro
Raden Ayu Danukusumo, the daughter of Sultan
the power to manifest all reality with the of divinity. And to achieve this level one Hamengkubuwono I (1749-92) and the sister of
phrase “kun fayakun” ---”be”, then all needs a perfect teacher, because: Hamengkubuwono II (1792-1810, 1811-12, 1826-
separated itself from all other. 24. From Sharab al-Asyikin, quoted by Drewes “This secret is too difficult. If the 28). And indeed, according to Carey (1975) this
book was studied by small groups of aristocrats
& Brakel, 1986:170 -171. The concepts of “jalal”
and “jamal” could originate from the well-known teachers would not be perfect and in the palace. Raden Ayu Danukusumo, who was
tradition of Qalb al-mu’min bayna usbu’ayn min born around 1771, was married to a descendant of
23. In Sharab al-Asyikin, quoted from Iskandar, asabi ‘al-Rahman — “the heart of a Muslim is the family of Danurejo, the family of the governor
1965. between the two fingers of the Most Beneficient.” 25. Brakel, 1979: 74–75. who entertained close relations with santri families.

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