In this case, the Sufi nomads played an important role in the large-scale conversion of the local population to Islam. When it comes to mastering trade, especially the sea, the Arabs were more advanced than the West.
CHAPTER TWO
Al-Attas suggested that Hamzah Fansuri lived at least until the early 17th century AD. Secondly, Shams al-Din Pasai himself wrote commentaries (Sharh) on Fansur's poems and this is proof that the magic of Fansur's teaching is still strong in the early 17th century AD.
اﻟﻔﻘ
ﻗﺮا
اﻟﺸ
اﻓﻀ
Hamza Fansuri's concept of wahdat al-wujd can be seen from the illustration of God's position in the universe. When compared with the work of other Sufism of Hamza Fansuri, the works (shar ± b al-²syiq³n and alMuntahi) are the largest of his book and the original.
ﻜّ ﺗﻔﺮ
The fourth dignity is the third ta'ayun46, which is reality in the third form of the human mind, the animal mind and the plant mind. Maqamah al-Salik and Fath al-Mulk in the year 1183 AH / 1769 AD, and copied Sharab al-Asyiqin in the Javanese language at the request of the Sultan.
CHAPTER THREE
ABD AL-RAUF AL-SINKILI AND TAREQAT SYATTARIYAH
In his notes, al-Sinkili also states that he had spent 19 years studying the Middle East. Before explaining the issue of wahdat al-wujd, 'Abd al-Rauf al-Sinkili first emphasized the importance of the monotheistic God.
وﺣ
ﻟﻠ 104
ﺠﻌ
ﳚﻌ
107 In Daka'iq al-Huruf, Abd al-Rauf al-Sinkili explains the doctrine of the creation of seven stages (seven dignities) by referring to the book of Tuhfah al-Burhanpuri which had become a widely known discourse in Indonesia. But during Shams al-Din al-Sumatrani, this book seems to have been well known in Aceh, so al-Sumatrani also makes this book a reference, until then the great controversy between al-Raniri and the adherents of the Wahdat al doctrine. -Wujud happened in Aceh. The book Tuhfah eventually became the most important reference in explaining the teachings of tajalli al-Haqq, and the influence quickly spread throughout the country.
ﻓﻨﻘﻮ
ﺟﻮد
ﻣﻮع
اﻻ
ﺣﺪ
To avoid this, Ibrahim al-Qurani wrote a treatise as a Sharh (explanation) of the book Tuhfah to explain it to the Javanese. 67 'Abd al-Samad al-Palimbani - author of al-Salikin Syi'ir- who also explains the doctrine of the seven dignities. This work as well as the impact of Tuhfah content on the use of dignity.
واﳕﺎ
Furthermore, al-Sinkili explained that martabat ehadiyah is nuskhah zat, martabat wahdeh is nuskhah sifat, and martabat wahidiyah is nuskhah astma'. Martabat alam arwah is the nuskhah adem, alam mitsal is the nuskhah of all things in heaven and on earth, alam ajsam is the nuskhah of the whole natural human body, and alam insan is the nuskhah of all former dignities.73 The Javanese problem has been ongoing in the 18th century. The prudence of 'Abd al-Rauf al-Sinkili in translating his mystical doctrine was seen from the expressions presented in his writings.
ﻟﻔﻘ
Jawab al-As'ilah al-Jawiyyah (the beautiful pearl in answering the questions of Javanese problems).74 This work indicates the closeness and concern of the Haramayn scholars in Islamic development outside Hijaz, especially in Indonesia. The Indonesian scholars corresponded incessantly and did not hesitate to ask questions about the problems arising in Java if they did not find a solution.
ف رﺑ
ﻟﻐ
ﻟﻀ
ﻟﻘﻮ
Aceh made 'Abd al-Rauf al-Sinkili cautious in any explanation, especially regarding the ideas of Sufism. 'Abd al-Rauf al-Sinkili's caution was also reflected in Daqa'iq al-'ur-f's book explaining the symbols I and He. 'Abd al-Rauf al-Sinkili, however, confirms that the expression of Ibn 'Arabi is to be understood as applying at
ﻛﻨﺎ
ﻟﻌ
ﻟﻘﺪ
ﻟﺬﻟ
ﻟﻌﺰ
اﻧﺘﻬ
ﻓﻴﻪ و
ﻮى
ﻟﻨ
ﻓﺎﻻﻧ
اﳊ
ﻘﻠﻴﺲ
Therefore, the shadow depends a lot on the shape of the owner of the shadow. So, because the shadow is determined by another embodiment, the other form is the real substance.124. God is the mirror of the wise man and he was like a mirror to his God.
اﻟﻈ
Therefore, according to this concept, the man of the shadow is al-haqqa.123 Furthermore, 'Abd al-Rauf al-Sinkili explained the concept of this shadow; the shadow has no form other than that of the reflection's owner. In Daqa'iq al-Huruf, al-Sinkili explained the problem of God and nature as a mirror to a mirror. The face in the mirror depends on the mirror, when the mirror is small, it will look small, and so on.125.
ﺻﺎ
125 Abd al-Rauf al-Sinkili said as follows: The Haqq is a mirror for the one who is wise, then He sees it all within Himself; and he was a mirror for his Lord, the Lord sees Himself and His Asthma and all its characters. So sometimes it's a small mirror because it's such a small mirror, and sometimes it causes a long mirror, and sometimes it moves because the mirror moves, and sometimes it turns it, if there was a mirror above or below ; and.
ﻟﻪ اﻻ
From Sheikh Malalo Lima Puluh then caused the diverse and complex genealogy of which Sheikh Mata Air. Abdurrahman who received Ijazah from Sheikh Muhammad Idris who received Ijazah from Sheikh Burhanuddin Ulakan who received Ijazah from 'Abd Rauf bin Ali al-Sinkili. According to Muhaimin84, that tareqat Syattariyah in Buntet did not grow through Abd al-Rauf al-Sinkili, but through Muhammad Tahir ibn Ibrahim al-Kurani who received from his father Ibrahim al-Kurani, and so on.
CHAPTER FOUR
ABD. SHAMAD AL-PALIMBANI AND TAREQAT SAMMANIYAH
The seventh dignity is martabat insan, which is the unity of all the above dignity. Although al-Palimbani adopted the concept of seven dignities of al-Burhanpur, but he interpreted this doctrine in the Ghazalian perspective. Moreover, Abd al Shamad al-Palimbani is one of the caliphs of the Sammaniyah120 tareqat in Indonesia that has quite a following.
CHAPTER FIVE
AHMAD MUTAMAKIN AND THE POLEMICS OF THE BOOK OF CEBOLEK
Biography of Ahmad Mutamakin
In Javanese history, it is mentioned that Sunan Muria wanted to marry his niece to his student, but she refused to marry him because the student was short and ugly, so his nickname was Cebolek. It does not achieve sufficient explanation of Ahmad Mutamakin's intellectual traditions, it is only mentioned in Cabolek's Book that Mutamakin explained that Sheikh Zen of Yemen was his teacher. However, it is based on the life of Sheikh Zen identified as Sheikh Muhammad Zain al-Mizjaji al-Yamani, a leader of the Sufi Naqsabandiyah who was very influential in Yemen.
Mutamakin and the Deployment of the Wahdat alWujud Doctrine
Asr time is depicted lamb of the prophet Joseph, the angel is Michael, and his friend is Umar. Mutamakin and the controversy of the Book of Cabolek The Book of Cabolek is a work that describes Javanese religious mysticism. Unexpectedly, the petition of the clergy was rejected by the king of Pakubuwana II, so they were disappointed.
CHAPTER SEVEN
ABDUL MUHYI PAMIJAHAN:SUFI FROM KARANG VILLAGE
Another version says that the settlement of Abdul Muhyi in the village of Karang was at the request of the regent Sukapura to suppress black magic. According to the teachings of the seven dignities in Martabat Kang Pitutu, the final form has seven dignities. The development of the concept of seven dignities spread rapidly in Java, one of them through Tareqat Syattariyah.
CHAPTER EIGHT
YUSUF AL-MAQASSARI AND HIS INFLUENCE IN MAKASAR
When al-Maqassari exiled to Srilanka, the Makasar ruler repeatedly asked Holland to restore Sheikh Yusuf to Makasar. Al-Maqassari was a very prolific writer, producing dozens of works, mostly in fluent Arabic. Al-Maqassari is one of the most important scholars in Indonesia in the seventeenth century.
وذﻟ
As al-Sinkili, al-Maqassari also did not want to adhere to the interpretation of the wahdat al-wujud of ibn al-Arabi doctrine which people have misinterpreted so that they are prone to pantheism. Al-Maqassari tried to correct this misunderstanding and interpret it to the Indonesian community based on Shari'ah. 171 See al-Maqassari, "Zubdat al-Asrar" in Nabilah Lubis, Suntingan Zubdat al-Asrar fi Tahqiq Ba'd Masyarib al-Akhyar karya Syekh Yusuf al-Taj, Dissertation, Jakarta: IAIN Syarif.
اﻻ ﻫ
He also cited the opinions of Muslim scholars who had been controversial, such as Ibn Arabi or al-Jilli171. Al-Maqassari in his explanation of God used the terms al-i'anah (envelopment) and al-ma'iyah (unity) that God encompasses all things without mixing and fusion in the same way that the Lord is with everything and nothing is like .
وﻫ
وﻻ اا
اﻻوﻩ
But al-Maqassari did not want to adhere to the concept of the immanence of God, and further said that although God covers everything and He is with everything, He cannot be compared to anything other than Him. Moreover, al-Maqassari affirms that people who have reached the highest level of the Sufi path will never ever abandon Sharia. The person who claims to have come to the maqam but abandons Sharia is a fake. mystic. In his works, al-Maqassari affirms the importance of Sharia law in achieving the mystical path, and the mystical path can only be walked with complete fidelity to Sharia law.
CHAPTER NINE
MUHAMMAD AL-NAFIS BANJARI AND THE BOOK OF DURR AL-NAFIS
From the lists used as references, it could be understood that Darr al-Nafis is not a regular book of Sufism, but it combines the works of controversial people such as Ibn Arabi. Apart from the book, there is no other work by al-Nafis Banjari, but Abdullah still mentions another work by al-Nafis Banjari, which is Kanz al-Sa'adat fi Istihalat al-Suffiyah (Treasury of Happiness; The Explanation) by Sufi- terms). It is said that no one who knows the nature of God, then there are no words that can describe him, except to understand the expression is not and no.
ﻛﻨﺖ
In this case, al-Banjari adopts the ideas of earlier scholars on the subject of manifestation. The beginning is the form of Allah and his substance is not jisim, He is not jauhar, He is not aradh, He is not ittihad, He is not hulul and he does not do jihad, and for him there is no jihad because he is not because he had, he is not finished and he is not the beginning and he is different of all things.” God is a substance that no one knows, but wants to be known, so that God can be known, he must reveal himself through the tajalli process.250 Like other scholars of the Arab madhhab, al-Banjari cites a very popular hadith about the prophet.
ﻋﺮﻓ
The seventh dignity is martabat alam insan, it is the dignity that brings together all the previous six dignities. 252 The fourth of martabat tanazzul is martabat alam arwah, which is silent from all things arranged, and widely spread, it is the essence of all outer soul. The sixth of martabat tanazzul is martabat tanazzul zat, which is martabat alam ajsam, it means that all things become more robust, they receive happiness.
BIBLIOGRAPHY
Al-Sumatrani, Syams al-D³n, "Al-Harakat", in CAO Van Niewenhuijze, Samsu'l-Din van Pasai, een bijdrage aan de kennis van de Sumatraanse mystiek, Leiden: EJ Briil, 1945. Mulahadzat alMuwahhidin wa al-Mulhidin fi Zikr Allah ”, in CAO Van Niewenhuijze, Samsu'l-Din van Pasai, Een bijdrage aan de kennis van de Sumatraanse mystiek, Leiden. Palembang-manuscripten en auteur”, in Gidsen voor reizigers op het mystieke pad, Den Haag: KITLV, 1977.
