Aceh has long been known as the only area of emphasis keislamannya most prominent. In addition menonjolnya color in the Islamic socio-cultural life there, was in Mecca Serambi has also saved a number of famous Sufi such Samsuddin Sumatrani.
Syamsuddin Sumatrani is one of the leading Sufi leaders who had participated mengguratkan pattern esoteris on the face of Islam in Aceh. Unfortunately, the Sufi way of life is very difficult to dirangkai in full. This is in addition to not finding the note otobiografisnya, also because langkanya resources that can be accurately referred to.
Even less does not like Prof. researchers. Dr. Azis Dahlan had to conduct research disertasinya, had difficulty with langkanya sources Sufi leaders about this one. Among the older sources that can be found on the portrait is Sumatrani Syamsuddin Hikayat Aceh, the Aceh Adat, Bustanu and the al-Salathin. Itupun not taking his life journey in detail. However, from serpihan-serpihan limited historical data, which is presumably enough for us to get a picture akan kiprahnya following thoughts spectrum.
About the origin-usulnya, is not known exactly when and where he was born. About a Sumatrani always diiringkan behind the name, it is penisbahan himself to "the land of Sumatra" alias Pasai Ocean. For the island of Sumatra in this tempo DOELOE never stood a kingdom that is quite famous, which is Pasai Ocean. That is why it is also sometimes called Syamsuddin Pasai.
According to the historian, penisbahan name with a hint Sumatrani or Pasai the two possibilities. Possible first, her parents were Pasai (Sumatra). Thus it can be suspected that he alone was born and raised in Pasai. If he was not born in Pasai, the possibility that both the leading scholars on zamannya has long lived in Pasai he even died and buried there.
Talking about the role of central Sumatra and the development of Islamic Affairs Pasai is leading the first of Banda Aceh. At least Pasai Ocean leading to the first century to the range-14 and M 15, ie, before finally Pasai domination by the Portuguese in the year 1514. While beralihnya calyx Pasai power of the kingdom of Aceh Darussalam to the new progress in the year 1524.
The role and influence
During the government Mukammil Sayyid (1589-1604), Syamsuddin Sumatrani have become confident sultan of Aceh. Unfortunately in the Bustan al-Salathin not own travel disingkapkan how Syamsuddin Sumatrani so that it becomes the most trusted scholars in the kingdom palace Aceh for three or four decades.
Syamsuddin Sumatrani died in the year 1039 H/1630 M, and for some period of the last decade of his life he was leading the religious leaders and respected patriarch. He is in patronage, and even closely related to the Kingdom of the ruler of Aceh Darussalam.
Syamsuddin Sumatrani is one of the four most prominent scholars. He and influential role in the history of the establishment and development of Islamic intelektualitas in Aceh in the range of l7-century and several decades before. The four scholars are Hamzah Fansuri (?-?), Syamsuddin Sumatrani (? -1630), Nuruddin Raniri (? -1658), And Abdul-Rauf Singkel (1615/20-1693). There is not about the relationship between Syamsuddin Sumatrani with three other scholars, it's good disinggung necessary.
About the relationship with Hamzah Fansuri Syamsuddin Sumatrani, historian A. Hasjmy Syamsuddin Sumatrani looked likely as students from Hamzah Fansuri. This view found with two paper Syamsuddin Sumatrani which is a review (syarah) against teaching Hamzah Fansuri. Both papers are Sumatrani Syamsuddin Syarah Ruba'i Hamzah Fansuri and Syarah Syair tuna.
The relationship with Nuruddin ar-Raniri, this is not known exactly. Clear is that seven years after Syamsuddin Sumatrani died, Raniri obtain a position as previously obtained Syamsuddin Sumatrani. He was appointed mufti kingdom of Aceh in the year 1637 by Sultan Iskandar Tsani. Because fatwanya the zindiq-men-kan (mengkafirkan) understand wahdatul Syamsuddin Sumatrani exist, then the entrant Hamzah Fansuri and Syamsuddin Sumatrani punished by the authorities with the penalty kill. Even literature-literature that they have burned out. However, the cohort Sumatrani understand it does not appear to have vanished altogether.
In the year 1644 range Raniri removed position as mufti of the kingdom of Aceh Darussalam. He was forced to return to Ranir, Gujarat. Instead, Sultanah Tajul Nature Safiatuddin (1641-1675) and then entrust his kingdom to the mufti Saifur Rijal. Saifur is a Minang Rijal who also understand the wahdatul exist. At that time it was new back home to Aceh to be the study of religion in India. Thus, the mysticism Syamsuddin Sumatrani understand that back in the coloring style Islamic Kingdom of Aceh Darussalam.
His works
From the results of the research, Prof.. Dr. Azis Dahlan is known of a number of papers as part, or derived from the essay-length Syamsuddin Sumatrani, or mentioned that Syamsuddin Sumatrani teaching that says that. His paper is part of the Arabic, some speak Malay (ox). Among the works that can be found tulisnya is as follows:
Jawhar al-Haqa'iq (30 pages; Arabic), his work is the most complete that has been edited oleb Van Nieuwenhuijze. Scripture presents this teaching about the dignity of seven and a way to juxtapose themselves to God.
Tract Tubayyin Mulahazhat al-Muwahhidin wa al-Mulhidin fi Dzikr God (8 balaman; Arabic). Works that have been edited oleb Van Nieuwenhuijze this, in spite of relatively short, simply because it contains important explanation of the difference of views between people who are not mulhid with mulhid.
Mir'at al-Mu'minin (70 pages; Malay language). This explains his teachings on faith in God, the apostles, His Books, His angels and His Last Day, and his degree. So teaching in this paper to discuss the grain belief, in line with the tenet Ahlus Sunnah wal Jama'ah (precisely Asy'ariah-Sanusiah).
Syarah Ruba'i Hamzah Fansuri (24 pages; Malay language). This paper is a review of the 39 stanza (156 lines) versify Hamzah Fansuri. Its contents include the unity of existence (wahdat al-existent).
Syarah Sya'ir tuna (20 balaman; Malay language). This paper is a review (syarh) terbadap 48 lines sya'ir Hamzah Fansuri criticize the matter of Nur Muhammad, and how to achieve the temporal 'in God.
Nur al-Daqa'iq (9 pages in Arabic, 19 pages Me1ayu). Paper that has been ditranskripsi by AH. This Johns (1953) contains confidential discussion about science makrifah (seven dignity).
Thariq al-Salikin (18 pages; Malay language). This paper contains an explanation of some terms, such as shape, 'adam, haqq, falsehood, shall, mumkin, mumtani' and so forth.
Mir'at Iman al-Bahr, or the Book of al-Nur (12 pages; Malay language). This paper talks about ma'rifah, dignity, and about seven ruh.
Kitab al-Harakah (4 pages; have the Arabic-speaking and there is also a Malay-speaking). The paper talked about the dignity ma'rifah or seven.
Teachings Tasawufnya
Syamsuddin Sumatrani known as a Sufi who teach understand wahdatul exist (oneness of existence) with the understand Ibn Arabi wahdatul exist. Wahdatul term existence itself is not given by Ibn Arabi himself. That is, Ibn Arabi was never stated that the system thought it was tasawufnya understand wahdatul exist.
From the results of the research toilet. Chittick, Sadr al-Din al-Qunawi (w. 673/1274) is the first person to use the term wahdatul exist, only al-Qunawi not use it as a technical term is independent. Besides al-Qunawi, there are many more who use the term wahdatul exist. However, the most prominent role in wahdatul exist popularize the term is Taqi al-Din Ibn Taymiyyah (w. 728/1328). He is a critic of the teachings of Ibn Arabi and his followers.
Among the people who follow Sufi Ibn Arabi's thought is Sumatrani Syamsuddin. Syamsuddin Sumatrani teaching about God with the familiar pattern wahdatul form can be known about the meaning of the sentence pembicaraannya nation no god illallah, which literally means there is no god but Allah. He explained that the nation is for salik (facer road mysticism) beginners level (al-mubtadi) is understood with the understanding that there is no ma'bud (who worshiped) but Allah.
Meanwhile, for salik already on the secondary level (al-mutawassith), the nation is understood with the understanding that there was no intent (desired) except Allah. As for salik already on the final level (al-muntaha), the nation is understood with the understanding that no existent except God.
However, he reminded that there are basic differences between the wahdatul existence of the nation the truth (al-muwahhidin al-shiddiqin), wahdatul familiar with the existence of the zindiq pantheist. Viewed from one side, both parties concur that it appears to define the meaning of the sentence in the nation is no god illallah, ie there is no existence besides Him, are all natural form is a shadow or majazi. But actually the two sides have differences in understanding the very basic. For the pantheist who zindiq alias astray, they understand that the existence of God does not exist, except in the womb of nature exist. So for the panteis this, the whole existence is a natural form of God exists and God is the existence of nature (both in terms of the existence and terms of penampakannya).
So the tenet of pantheism that mengidentikkan God with nature. They define the essence of unity in nature kejamakan without discriminating between the dignity of God with the natural dignity. Understand the way Syamsuddin Sumatrani is and understand the vanity of being rejected by the nation the truth.
For Syamsuddin Sumatrani, understood as Ibn Arabi, asdalah Wujud oneness does not mean there is anything that has a real existence, except God. While the nature or anything other than the existence of God is realized as (maujud) by God. Therefore, viewed from the aspect of existence is with himself, nature was not there (ma'dum), but if viewed from the aspect of "God exists because it exists" then it is clear that there are natural (maujud).
Thus the dignity of God is very different from the dignity of nature. This is described in the dignity ajarannya seven, which is one of seven extant with dignity. Tulisnya:
I'lam, know that (se) sungguhnya dignity that God existed seven dignity; dignity ahadiyyah first, second wahdah dignity, dignity wahidiyyah third, fourth-grade natural spirit, the dignity mitsal fifth, sixth martabt natural ajsam seventh and natural human dignity.
But the fact ahadiyyah called Allah Ta'ala, Allah Ta'ala dignity Dzat and wahdah called the fact that Muhammad, he was called God's nature, and called wahidiyyah (fact) and the man Adam 'alaihi al-Salam, and we, it is called asthma Allah Ta'ala, the natural dignity of spirit (the fact) all of life, the dignity mitsal nature (the fact) everything, the natural dignity ajsam it (the fact) all the body, the nature of human dignity (the fact) all men. The dignity ahadiyyah, wahdah and wahidiyyah that anniyyat Allah Ta'ala, the spirit of nature, natural mitsal natural ajsam natural and human dignity that anniyyat al-beings.
Above description is Prof. Syamsuddin Sumatrani. Dr. Abdul Aziz Dahlan comment: of the dignity of the first three disebutnya with 'anniyyat God, is meant dignity actual existence of God; Medium dignity next four against the so-called dignity anniyyat al-beings, then the actual existence is dimaksudkannya being.
Thus, the three first-grade is qadim (previously without beginning) and baqa (eternal without inference); Medium dignity next four muhdats called (which is used / created). Therefore, the term 'nature is not used for three first-grade, but clearly for the next four dignity. From all of that dapatlah understood that the divine dignity that no other of the three first-grade, medium-grade or natural being to the dignity of the next four. Allah knows best.
Tidak ada komentar:
Posting Komentar