ﰱ ﺧ ﻠﻖ ﷲ و ﻻ ﺗ ﻜّ ﻔ ﺮ ﰱ ذ ا ت ﷲ
53
The fourth dignity is the third ta'ayun46 which is a reality in the third form of human spirit, the animal spirit and the plant spirit. The Fifth dignity is the fourth and fifth ta'ayun which are all physical objects and all makhluqat.
This stage is the stage of the endless creation, ila ma la nihayatan lahu, because if there is no creation, God is not the Creator.
These are the five dignity submitted by Hamzah Fansuri. When it is compared to the concept of God’s tajalli delivered by Ibn Arabi and al-Jili then there is a difference though there are also similarities. Hamzah splits ta'ayun dignity into five dignities then if the first dignity which is la ta'ayun dignity included in the concept of Hamzah thought, then it can also be said as the sixth dignity.
e. The influence of Hamzah Fansuri in Indonesia The issue of wahdat al-wujud doctrine is raised in Aceh around 16th century AD. It turns out Fansuri’s doctrine not only known in Aceh and surrounding areas but also it spreads into various parts of Indonesia, and become one of the earliest Malay Sufism books in
46 See Hamzah Fansuri, “Syarab al-Asyiqin”, p. 191-192, compared with Zinat al-Muwahidin edited by Abd al-Hadi, 1995, Hamzah Fansuri, Risalah Tasawuf dan Puisinya, Bandung:
Mizan, p. 84-86.
Indonesia. In Sulawesi precisely in the Sultanate of Buton, Hamzah Fansuri teaching is known by his book “al-Asrar Arifin” that becomes a referrence in the debate between the adherents of school of Wujudiyah with their opponents at the end of the 17th century AD. Although according to the research by Yunus that during the Sultan Dayyan Ihsan al- Din (1597 - 1631 AD), the teachings of the seventh dignity have been already well known in Buton and even become the kingdom Laws. This is evident from the existence of an agreement made between the Buton Kingdom and the Dutch, represented by Pieter Both in 1613 AD. It contains that the Buton kingdom freely implements the system of government according to the local custom. The Local custom referred to in the agreement is the only official indigenous regulations that manage the distribution of power that is called the Seventh Dignity Acts.47
The writings of Hamzah Fansuri are also very well known in Java, so then it is found the translation of sharab al-Asyiqin and al-Muntahi of Hamzah Fansuri’s work into the Java language. The the Javanese Manuscript of alMuntahi is stored in Cod. Or. Leiden no. 5716 at Leiden University Library. This text was presented by Snouck in 1906 AD, not only it contains a translation of al-Muntahi but also the book of Fusul al-Hikam with the Javanese translation.
Voerhoeve says that this manuscript is estimated to be written in the 17th century, but Pegeaud says that this
47 See Yunus, Tasawuf, p. 21.
manuscript was most likely written in the 19th century but it is well known that in the 17th century Hamzah Fansuri works are very well known in Banten as recorded in Banten History.48 At the time of Sultan Abu Nasr Zainal Abidin (1753 - 1777 AD) there was a scholar who is a follower named Abdullah bin Abd al-Qahhar -a Banten theologian- after he completed his studies in Makkah to Muhammad bin Ali Al-Tabari, al-Husayni, who later appointed as a resident in Cianjur. He is known as a prolific writer, while still in Makkah he collects, writes and copies the books, including a bouquet of 'Abd al-Rauf al-Sinkili completed in 1745 AD.49 He wrote a treatise which is Risala fi Shurut al -Hajj wa Arkanihi written in Makkah in 1161 AH / 1748 AD. After his returned from Mecca he wrote two treatises they were Masyahid al-Nasiq fi al-
Maqamah al-Salik, and Fath al-Mulk in the year 1183 AH / 1769 AD, as well as copy sharab al-Asyiqin into the Javanese language at the request of the Sultan. Abdullah bin Abd al-
48 Drewes & Brakel, The Poems of Hamzah Fansuri, 251, see also Martin Van Bruinessen, "Shari`a Court, Tarekat and Pesantren:
Religious Institutions in the Sultanate of Banten", in Archipel 50, (1995), p. 165-200. See also MC, Ricklefs “Islamising Java : The long Shadow of Sultan Agung”, in Archipel, 56, Paris, 1998, p. 479.
49 Martin van Bruinessen, "Shari`a Court, Tarekat and Pesantren:
Religious Institutions in the Sultanate of Banten", Archipel 50 (1995), 165-200. quoting from Voorhoeve, Bayan Tadjalli, TBG, 85, p. 108.
Qahhar follows Syatariyah and Naqsabandi whose followers are widely spread in the area of Bogor and Cianjur. 50
The Javanese Manuscript of Sharab al-Asyiqin is stored in Cod. Or. Leiden no. 7392 in Leiden University Library collection. This manuscript contains a set of issues of theology, law and mysticism, as well as Arabic treatise with the Javanese notes. The translation of Sharab alAsyiqin in this manuscript collection is not complete, only the first four chapters of the manuscript and does not clearly show the authenticity of texts in Malay.
In addition, the influence of the wahdat al-wujud doctrine is also found in a poem5152 that is very similar to the Hamzah Fansuri’s poem. It is possible to prove that as a nomad Sufi -Hamza Fanzuri- may have traveled to the Java island, after he visited other places that are considered important. In one poem Hamzah clearly says:
"Hamzah Fanzuri in Makkah, seeking god in Baitul Kaaba, in
50 Drewes & Brakel, The Poems of Hamzah Fansuri, p. 226.
51 This poem is known by the Sukarsa poem (Suluk Sukarsa) the theme is similar to Hamzah Fansuri when seeking and finding God in Him and takes an object ocean. It very probably inspired by the writings of Hamzah Fansuri about the sea and the waves.
See Hamzah Fansuri, "Asrar al-Arifin" in Doorenbos, p.
52 .
Barus to Kudus53 is too hard, eventually finding in the house”54
In this regard, it is notable that in the 16th century AD, in Java, found a poem that raised the theme poem boat though in different ways. The main character raised is Ki Sukarsa, as a person with good intention, and the person who ultimately reaches the waters of immortality, so that the mysticism is known as Suluk Sukarsa.
"Ki Sukarsa wus alayar/ing sakatahing sagara, margane tekeng ma'rifat/tan aetung urip pejah, damare murup tan pejah/panganggo mulyo tan rusak,
asangu tan kena telas/angungsi ing desa jimbar
………
53 The Actual writing is Quds. This word is then connected with Kudus in Central Java, so as if Hamzah had any contact with Sunan Kudus, but according to Guillot, by basing on the tombstone inscriptions, Hamzah concludes that it is even more absurd, the word Quds refers to the place in Baitul Maqdis as one of the places visited by Hamzah Fansuri. See, Guillot, Batu Nisan, p. 10-11.
54 Drewes & Brakel, The Poems of Hamzah Fansuri, p. 108.
Ki Sukarsa denya layar/perahu sabar darana, Salat mangka tiyangira/kinamuden pangawikan,
Linayaran amangun hak/winelahan niyat donga.
Ki Sukrsa denya layar/wus tekeng sagara rakhmat, Kawasa denira layar/wus tekeng sagara ora,"62
This text is as well as a number of other texts of that period. The merging theme is united with the universe (wahdat al-wujud). Such these themes inspired largely suluk in 16-17 Century in Java. The Sukarsa mysticism appeared earlier compared with two other manuscripts of the sixteenth century, namely Het Boek van Bonang (the Sunan Bonang book), edited by Schrieke, and the second manuscript is Een Javaneese Primbon Uit De Zestiende Eeuw (the Javanese Primbon at Age Sixteenth) which is
62 Regarding Suluk Sukarsa, see R.M.Ng. Poerbatjaraka, Java Library, Jakarta: Djambatan, 1952, p. 100-103. Each stanza contains 8 lines and each line is 8 syllables, all equal assonance.
Ki Sukarsa been exploring all oceans Because he has to know the main science Life and death for him just the same,
His Flask always lits; his clothes are never broken His stock is never finished; be in a field
Thus, Ki Sukarsa sails; his boat is named "patience"
"Prayer" is the pole; the wheel is "knowledge", Sailing with the "truth"; the "prayer" is the oar
Ki Sukarsa has sailed and has reached the ocean's grace
The screen has led him to where it all gone”
already discussed by H. Kraemer and GWJ Drewes. The first manuscript entitled Het Boek van Bonang (by Schrieke) was considered inaccurate by Drewes in his research, so he then gave another title is The Admonition
of Seh Bari. 55
55 See GWJ. Drewes, 1969, The Admonition of syaikh Bari, Leiden:
The Hague – Martinus Nijhoff.