Page 210 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

Kitab Kuning Sifa Al be upon him” written by a Kurdish ‘alim beliefs, and even to descend into socio-religious upheaval in the Malay- things that you may change your mind. Kitab Kuning Taqrirot
Jinan fii Tarjama Hidayat in Medina, Ibrahim ibn Hasan al-Kurani heretically heterodox (zindiq) and Indonesian world. This is rare and very Do not underestimate utterances of Nazam Al Imriti, about
as-Shibyan written by al-Shahrazuri al-Shahrani al-Kurdi al- even wrong (ilhad)acts. important information in connection a Muslim as far as you cannot find a Arabic used as teaching
Ahmad Muthohhar. Kitab Madani al-Shafi’ (1616-1690). 51 They said that among the circulating with the socio-religious upheaval that sound interpretation of it….” material for students
Tajwid written in pegon, occurred in the 17 century in Aceh. in Pondok Pesantren
th
adapted Arabic script for As hinted by the title, Ithaf al-Dhaki is a books on the sciences of reality From Ithaf al-Dhaki, it appears that Raudhatul Tholibin,
Javanese commentary (sharh) on al-Burhanpuri’s was the Tuhfah al-Mursalah ila al- In what follows, al-Kurani indeed did not al-Kurani wanted to expresshis Mojosari, Nganjuk, East
al-Tuhfah al-Mursalah. In fact, it is more Nabiwritten by Shaykh Muhammad specifically mention the dispute between orthodox statute by way of underlining
Source: Directorate of than a commentary, because in more ibn Shaykh Fadl Allah al-Hindi al- Nuruddin al-Raniri and the Wujudiyyah the necessary understanding and the Java
History and Cultural than two thirds of the text, al-Kurani Burhanpuri… some of the jamaat group. However, it appears from his practice of Sufism that concur withthe Source: Directorate of
Values, Ministry of introduced hisown Sufi concepts and al-jawiyyinasked me, who essentially detailed discussion of the concept of guidance of the Shari’a, but he could not History and Cultural
Education and Culture spiritual experience. has no knowledge, to write a Existential Unity (wahdat al-wujud), or tolerate heretical accusations among Values, Ministry of
of the Republic of commentary on that treatise to what al-Kurani often called the tawhid fellow Muslims. Correlating this with Education and Culture
Indonesia Al-Kurani put his account in the opening elucidate the conformity of the al-wujud (the Unifying Existence), wajib the heated debate between Nuruddin of the Republic of
section of the text (ff. 1v-1r) which in Indonesia
translation reads as follows: discussed problems within the basic al-wujud (Obligatory Existence), and the al-Raniri and the followers of Hamzah
principles of Islam, bolstered by valid wujud al-mutlaq (Absolute Existence) Fansuri and al-Sumatra’i’swujudiyyah
“…We had received information proofs from the noble Qur’an and that he tried to offer an explanation of notions, al-Kurani seems to have put
from a group of Jawi people (jama’at from the prophetic traditions. the correct mystical discernment on the him in the center relieving the two
al-jawiyyin) that parts of a book on basis of the principles of the Shari’a as opposite opinions.
Sufism and the profound knowledge For a number of years this task was found in the Qur’an and in the Prophetic
of reality (ilmu hakikat) circulated proposed to me several times and tradition. Al-Kurani complex intellectual
among the “Jawa” community and that conveyed by more than one member Concurrently, al-Kurani also dealt background allowed him to be moderate
of the jama’at al-jawiyyin…hence,
and he consistently tried to allow himself
it was being studied and taught by after performing several prayers next with the problemsof the emerging a measure of empathy for different
lovers of knowledge, but who did not to the prophet’s tomb to seek Allah’s inappropriate attitude that accused opinions and he would rather mediate
have a understanding of the Shari’a his fellow Muslims of having become
as brought by the chosen Prophet guidance (istikharah), I decided to between contravening ideas than adopt
(Muhammad) PBUH; and even accept this task by writing the present misguided or being wrong and he any of them. In his Ithaf al-Dhaki he
without comprehending the profound treatise entitled Ithaf al-dhaki bi sharh accused them of disbelief (takfir). In his says, wa al-jam’ muqaddam ‘ala al-tarjih
al-tuhfah al-mursalah ila al-Nabi…”
book, al-Kurani urges every Muslim to
mahma amkana (unifying two opposing
science of reality bestowed upon the see others in proportion, especially by ideas is preferable to choosing the
seekers of the divine path… such These quotes explain why al-Kurani looking at their better sides. In a part of better one as far as such is possible).
caused parts of them to skid from wrote the Ithaf al-Dhaki. In fact, we Ithaf al-Dhaki, for example, he says:
the right path, to resort to misguided arefortunate that al-Kurani clearly Another text to be put in the context of
51. For a philological and historical analysis of this mentioned the jama’at al-jawiyyin “…put your brother’s affairs at his most easing the opposition to the Wujudiyyah
text see Oman Fathurrahman, Ithaf al-Dhaki…. as well as the dynamics behind the profound state, till he showed you notions in Aceh is Tanbih al-Mashi

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