Page 168 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

influential in the archipelago. Not only nothingness, to the highest level of the concepts of mystical teachings into the In 1637 Nuruddin al-Raniri landed
34
Syamsuddin and even al-Raniri, but also most real. Javanese world view. So ahadiyat in and all existing entities on the particular road (jalan
other, anonymous authors composed After having been introduced, the the “seven emanations”, which is also tafsil). These three emanations are eternal (kadim)
many commentaries on this book that teachings of “the seven emanations” called sajaratulyakin, is human nature and called the Divine emanations. The fourth
was deeply influenced by books written mentioned above have been very called atma; the light of Muhammad emanation is the world of the spirits (alam arwah),
namely the domain of all souls associated with a
by Ibn ‘Arabi and al-Jili. 28 is the “martabat wahdat”, which is few cases, assembled under the word “kun” (lit.
influential. The doctrine teaches that the be), with no more intermediary. The fifth emanation
In a text, which may have been written creation process went through several located beneath ahadiyat, i.e. manawa. is the world of resemblance (alam mithal), where
by a pupil of al-Sumatrani, it is said stages and that reality consists of various And so on. Perhaps, the opinion that the spirit of the Prophet Muhammad is divided
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that before anything existed, there was levels within the “essential” emanation Ronggowarsito, like his predecessors into countless collections. Each parable has a
different meaning and belongs to a spiritual form of
only God, al-Haqq. From this total and which is also reflected in various religious (Yosodipuro I and II), tried to combine community. The sixth emanation is the so-called
all-encompassing concept of oneness texts thought to have been written by Javanese tradition and knowledge with world of bodies (alam ajsam), made from the four
elementss fire, air, water, and soil from which
flowed the “martabat wahdat” (lit. unitary the West Javanese legendary scholar, Islamic elements is also true. 32 originate organic elements, like animals, plants,
emanations), meaning “yang punya esa” Sheikh Haji Abdul Rauf, who was Developments in orthodoxy did not humans, and jinns. These animate objects are still
(lit. He who owns oneness). After that supposedly one of Singkel’s disciples. do away with this mystical notion. The under the word “kun”. The seventh emanation is
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that of perfect man, thus called because it contains
came the “martabat wahdiat” (the single In fact, also in a more literary and great 19 century Patani, Sheikh Abdul all emanations both physical and spiritual ---the
th
level), meaning “yang esa” (the one), sophisticated style and using different Kadir Abdul Rahim Patani, is a clear eternal such as the Ahadiah, which also includes
from which emanated “alam arwah” terminology, this teaching reveals itself in the Wahdah and Wahidiyah. This essence is
called a‘yan thabitah (fixed objects), which are still
(the nature of spirits), “alam mithal” (the the Wirid Hidayat Jati said to have been example. Although in his writings he subjugated to Divine Knowledge, while the next
nature of resemblance), “alam ajsam written by the very famous poet of the made references to Nuruddin al-Raniri, four emanations are called a‘yan kharijiah, i.e. the
(physical nature), and finally “alam insan Surakarta palace, Ronggowarsito. 31 he wrote his book in an atmosphere of expelled objects, which are only reflections of the
fixed objects. Javanese mysticism as discussed by
(human nature). Using other categories, “emanation”. 33 Zoetmulder (1990: 115-136) uses the same system,
the emanations of reality were divided One exciting and controversial issue is 32. Simuh, 1987. except that his attention is mainly focussed on a
into two groups, namely a’yan tabithah Ronggowarsito’s attempt to include his 33. Sheikh Kadir Patani (died 1864) was a member discussion of the first three emanations, which are
within “divinity”.
(consisting of ahadiyah, wahdah, 30. Santrie, 1987. This ulama is one of the of the Syattariah Sufi order – thus a follower of 34. Nur al Din Muhammad ibn Ali ibn Hasan ibn
Sheikh Abdur Rauf al-Singkili. On his writings
wahidiyah) and a’yan kharijah (alam Javanese “holy men” Rinkes discussed in his about “the seven emanations”, Hasan (1980: 56- Muhammad or better known as Nuruddin al-Raniri
arwah, alam mithal, alam ajsam, alam unfinished series of writings (Rinkes, 1912). 57) explains: was born in Ranir, an old port city in Gujarat near
“Abdul Kadir presented the ‘seven emanations’
31. Raden Ngabehi Ronggowarsito (1802-1873)
Surat, India. His date of birth is unknown. He was
insan), starting from a situation of total is generally considered the last court-poet of system in an understandable and straighforward of Arab al-Hamid aristocratic descent, one of
In two separated chronicles it is mentioned that the the Javanese tradition. Like his predecessors, style. The seven emanations are the ahadiyah, the Quraish tribes. In 1620 or 1621 he made the
Tuhfa, in addition Pangeran Diponegoro studied Yosodipuro I and Yosodipuro II (about Yosodipuro, which is the essence of the key of His Essence. pilgrimage. His uncle had taught in Aceh twice
also other books on Islamic mysticism and law, and see Soebandi, 1969) he studied Islam (in Second, the wahdah, which means that knowledge from 1580 to 1583 and later during the reign of
the history of the prophet Muhammad. Pesantren Tegalsari, Ponorogo) besides the has to bow before the Essence, attributes, and all Sultan Alau al-Din Riayat Shah from 1589 to 1604.
Javanese literary tradition. Writing many
Perhaps before settling in Aceh, al-Raniri had
that exists on the general road (jalan ijmal). This
28. On Ibn ‘Arabi see Kautsar Azhari Noer’s books, either on literature, history, or ethics, situation is called the Essence of Muhammadiah already been to Aceh and stayed in Pahang. But
dissertation, published in 1995. Ronggowarsito was always quoted in crisis (hakikat Muhammadiah). Third, the wahidiah, is then during the reign of Iskandar Thani (1637-
29. Jones, 1957. situations, especially his Kalatida. like His knowledge on the substance, all attributes 1641), who suceeded Iskandar Muda (1607-
158 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 159