Page 173 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

Malik Al-Shaleh’s a moderate, Rauf, refused to simply Hamzah Fansuri, formulated his own the founders of the continuing process interpreted the shadow-puppet story
tombstone showing a accuse someone of being an infidel. If cosmogony. He was also the main of orthodoxy. But, more importantly, he of the battle between the Kurawas and
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tendency to mystical a person was truly an infidel, why waste pioneer in the codification of Qur’anic was the disseminator of the Shattariah the Pandawas, he covertly wanted to
cosmogony. any words on him. If he were not an interpretation. He wrote the Tarjuman order. Therefore, up to now, his name disclose the universality of battle as a
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Source: Atlas Sejarah infidel, he said, the accusation would al-Mustafid in Malay. From this has always been remembered and his way to know God. Apparently, the suluk
Indonesia Masa Islam backfire. Known in Aceh’s history as orthodox type of Qur’anic interpretation grave has been turned into a shrine shows that the correct view is only
(Historical Atlas of Teungku di Kuala because of his role we see the magnitude of the influence and a place of pilgrimage. Towards the attainable by following spiritual guidance.
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Indonesia’s Islamic as the holder of religious authority, Rauf of Tafsir al-Jalalayn ---an ongoing end of the 19 century, the Shattariah, Thence, at the highest level, people
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Period), 2010. was not only a Sufi thinker who, like influence that continues in pesantren which Snouck Hurgronje said had been finally see how all oppositions dissolve
up to the present --- even though Rauf heavily mixed with local elements, had within universality. 48
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successor, Maulana Ibrahim, to become the
caliph of the Shatariah Sufi order. He arrived in himself said that his interpretation was to face attacks from the more “pristine”
Aceh in 1661 during the rule of Sultanah Tajul merely a translation of al-Baidhawi’s Naqshabandiyah order, and finally from The Ideal state: Tajus-Salatin
Alam Safiatuddin Shah (1641-1675). He came Qur’anic commentary (Anwar al-Tanzil the passionate reform movement in the
when the “revolution” al-Raniri launched during a Mystical reflection stems from the
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turning point in the reign of the queen’s husband, wa Asrar al-Ta’wil). Because of this early 20 century. awareness of the transiency of life in
Iskandar Thani. Soon after his arrival, Abdur Rauf interpretation, like al-Raniri, Abdur Rauf
won the trust of the queen. In his position at the But ahead of that era, Sufi thinking the world ---we are just “ttravellers”,
center of power, Rauf, in the historical tradition may actually also be seen as one of continued to spread. And, at the same said Hamzah; or living in the world
of Aceh was seen to “represent” Islamic law with 44. The cosmogony system proposed by Abdur is like a “spider-web”, as written on
the title Teungku Kuala. According to Iskandar Rauf also had emanations in the process of time, in the quest for the meaning of the
(1965), perhaps because he had stayed in Arabia creation starting from God’s manifestation in the essence of religious belief the use of the a tombstone in Samudera Pasai
too long, he was no longer fluent in Malay which principle of la taayyun. It was very similar up to in imitation of a Qur’anic verse
he mixed with Arabic. In addition to his famous the establishment of the shaped world, ahadiyat, old cultural symbols continued. This was ---then questioning the relationship
book on Qur’anic interpretation, he composed the which was divided into several emanations. See very clear and creative as well, as can
Umdat Ila al-Muhtajin Suluki Maslaki’l Mufridin, Iskandar, 1965c. be seen in Javanese mysticism (suluk), between the temporal and the eternal.
or in his own translation, A Handbook for all those Therefore, it is not only the fact that
willing to continue on the path of men who use 45. In fact, a manuscript that was discovered which also displays a monistic tendency.
themselves. In addition, he composed the Kifayat contains the interpretation of Surah 18 and dates Using the parables of the shadow- body and spirit are united, which is
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al-Muhtajin and Mir’at al-Tullab fi Tasil Ma’rifat from the early 17 century. This brief commentary problematic, but also, and especially,
al-Ahkam Shar‘iyah al-Malik al-Wahab. Besides shows the influence of al-Khazin and al-Baghawi, puppet theatre, the Suluk Kadresan, the kinds of relationships between
his own books, which sometimes offer information while that of al-Baydawi was not too important. written by Ibrahim Sesmara, states
about him in hagiographic “biographies”, such The Tarjuman al-Mustafid is more concerned that there is no difference between the creatures and the Creator (or between
as in the text preserved in Ulakan, the center of with al-Baydawi than al-Baghawi. Al-Khazin and humans and the Highest Essence?). In
the Shattariyah order on the west coast of West al-Baghawi are more concerned with stories and worshipped and the worshipper. Both are
Sumatra (transcribed in Steenbrink, 1984: 179- the historical tradition, while al-Baydawi and Tafsir puppeteers, viz. he, who is the undivided this way, apart from being engaged in
184). The Surau Syattariah in Ulakan was founded al-Jalalayn written by al-Mahalli and al-Suyuti, put ethics and ontological debates, mystical
by Sheikh Burhanuddin, one of Abdul Rauf’s more emphasis on philological problems. Probably universality, now and in eternity just as thought can also not be separated from
students. It was he who laid the foundation of the because of this, Jalalayn is more popular both in it has been since the old days. Through
surau tradition in West Sumatra ---an upheaval in India and in the Malay world. See Riddell, 1984, the mouth of Sunan Bonang who 48. Drewes, 1986. For a deeper discussion of the
the same chain, the Padri movement started at the 1990. Javanese mysticism see Zoetmulder, 1990 was
end of the 19 century. 46. Van Bruinessen, 1990; Othman, 1987. 47. Snouck Hurgronje, 1919. originally written in 1938 as a doctoral dissertation.
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