STI]DIAISLAIIIKA. Vlrws of THE NU II.I Posr.CIpnSUNG CONGRESS. Goo nruo SprnrtuRt Brtrucs tn CtREBoN-JRvRrursr Bntrr SYstrrrl:

STI]DIAISLAIIIKA Il'|DONESlAl'| JouRNAL FoR rsLAMrc sTUDrEs

Volume 3, Number 2, 1996

CNNruCIruC THE IMAGE OF ISLAM AND MUSLIM WONTO:

INDONESIAN EXERCISES

TarmiziTaher

Goo nruo SprnrtuRt Brtrucs tN CtREBoN-JRvRrursr Bntrr SYstrrrl: A R+ucrnrur CorurrRrBUTroN AcRrnsr rlr SvrucnETtc ARGUMENT A. G. Muhaimin

THr TnncrDY oF CttuRnruE: THr RrsrsrANcE oF HRrr Hnsnru To rHE CotollRl- Powrn Chusnul Hajati

THE KH/TTAHoF 1e26 ReexRvrtueo:

Vlrws oF

THE NU II.I Posr.CIpnSUNG CONGRESS

Ali Munhanif lssN 0215-0492

tru

1919

STUDIA ISI,AilIIKA lndonesian Journal for ldamic Studies

Volume 3, Number 2, 1996 EDITORIAT BOARD:

Harun Nasution Mastubu M. Quraisb Sbibab

A AzizDablan M. SatriaEffendi

Ntuilab Lubh M.YunanYusuf Komaraddin Hidayat M. Din Syamsuddin

Muslim Nasution Wabib Mu'tbi EDITOR.IN.CHIEF:

Azlumardi Azra EDITON: Saiful Mujani

Hmdro Prasetyo Joban H. Meuleman

Didin Slafruddin

NiMunbanif ASSISTANTS TO THE EDITOR:

Arief Subban Heni Nuroni

ENGUSH I.ANGUAGE ADMSOR: Juditb M. Dmt ARABIC LANGUAGE ADVISOR: Fuad M. Facbruddin

COVER DESIGNER: S.

Prinka

STUDIA ISLAMIKA 0SSN 0211-0492) is a journal published quafterly by the /rrstitut Agama

Isl^m

Ne6en (IAIN, The State Institute for Islamic Studies) Syarif Hidayatullah,Jakuta. (STT DEPPEN No. I2giSVDIUEN/PPG/STTA976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subiect. This iournal warmly welcomes conffibutions from scholars of related disciplines.

All anicles published do nor necessarily represent the views of the journal, or other institutions to which it is affiliated. Ihey are solely the views of the authors

Awis Karni

Al-Tasawwuf fi IndrinisiyA; DirAsah li Nuskhah Kitib M ath li b a l- S liktn T a' lif Ytsuf al-M akAsiri A.

Abstrace Mubammad Yir.suf al.MakkAfi (1627.1599) is one of tbe tbree prorninmt Maslirn tbinkers ubo arose in seuentemth century Nusantara (ndoncsia) The othq two dre Nuruddin ar-Raniri (Nrtr aLDtn al-Rinlrt) (d. 1558) and Abdunauf as-singhili (Abd al-Ra'rtf al.Sinhilt) (1615-1693) from the Suhanate of Aceh. As with the otbers, Ytr.suf alhfiahisAr| who was bom in the kingdom of Goua, Mahassar, hnoun today as tJjung Pandang South Suhuesi, dnoted bis life to kkm. He was preoccupinduitb tbe study of aario w s ubj ects rekting tokalim (the o lo gt), txawwuf (s ufism) and. shari' ah (shmic hw.,) and wrote no feuer than 23 books in Arabic. MatAlib al-SAlikin (Ihe Requat of the Travelbrs) (MS) is one ofYfi.suf alMdk Art\ interestingworhs. The subject that he deals with rnost in tbis book istasawwuf.by emphasis on theinseparabiliry ofrawhid(the Unity of God), ma' rif.ah (gnosis) and' ibidah (ritual). He mainained that if someonc missed one of tbese inseparable aspects be uouldfall as apolytheist. To conztince his readns of the notion of tbe onmess of tbe three, he madt an analogt about the inseparability of f'ruitfrom leaztes and trees. In his opinion, it is irnpossible to imagine

afruit aithout

rablefram

trees

and

its tees and leaves.

lcaztes as the

soulfrom

In tbis aralog,fruh

is as insepa-

tbe body.

Tawhid is tbe main sufiect of bL preoccupation in tbe MS. Yilsuf aldnf.nes tawhid ds a stdternent and an act of ffirrration that God is One. He states that thqe is no existmce either in this uorld nor in the uorl"d after qcept the Onc existence. It seerns thatYilsuf al-MakisAi\ aiew o/tawhid reflects the position of nrost Muslirn rnjstic in the suf. tradition, i.e., tbe tawhid ofwahdat al-wuj0d (the uni4t of fuings). Yfi.suf al-Makisii acernplifies the existence of God in tbe unhterse witb tbe position of spirit (rih) uithin tbe bunan body. He emphnized that, altbough the spirit is only one, its existence ca.nnot be said as to only be in an ann, head, or body,

Makkirt

163

Studia Ishmiha, Vol. 3, No. 2, 1995

164

AuisKami

the body. al-Makisirt thm points out tbat its appearance esc,ists in all beings in :u,whid, Ykuf al'Makisii vis n on tln his acpwitint. univerc. Bad. on tlx forruktc a basir acpkrution ofsawal issus in ls lantic uorsbip, srcb as ma' rrfah (Eintual btruledge), 'ibMah (wo?ship), and mu'imalah (social tnjttnction). But tbe tnost intqesting part to note in the MS is that Yfisuf al-Makishrt acplairu the complicated concept of Iskrnic rrytsticism in more simple ttrtns. TItk oftmtook tbefornr. of the author\ aklity to use nTetdphorical kngtages Instead.

it

e*ists

in

tbe atholn of

God\ existmce is dcf.nitely abo one, but

is considered to be a high can easily follow Yrtsuf alreadcr the cornrnon knowlcdge, Eiritual Mak isiri\ rnrystiral treatise in the MS. It is obsmtable tbat, for insunce, Yttsuf aLMakkiri usa an analogt to acpkin tbe signifi.cance of tbe maqdm (suga) osAliko, travell.q, to acbieue tbe real truth. Ytsuf al'Mah'kAi atbich erablea points out thdt the tuth has aparticukr system of rankingthrough wbich a to

forrnuhte bis idcas. Hence, altbougb ntysticism

leuel

ptrson rnustfollou the sages step h step.A tAlik", be said, cannot acbieue the real trutb uithout startingfrom tbe louer stage in uorsbip, i.e., t^whic.. ma'rifah rrnd'lbadaJL It is analogous to a tree. Lihe trees eueryuthere, tbe truth has a body (aralog for the rawhid), branches (aralog for ma'rrfah) and fruits (analog for' tbirdah). Follaaing this argument, Y'kuf al-MahAsii thm argua tbat it is irnpossible for a "sihk" to obtain the fruix (ibldah) utitbout climbingto pass tbrougb the body and brancha. In add,ition, tbe tact of the MS refucts Yilsuf al-Makisirf \ paxern of Sunnl rngstical tradition utbicb diai.des autbtd into tuo categories: the uuthtdfor sufis and for l"y p*p\". Although Yfisuf al-Mahisii does not ekborate in any dcail his conception of rawl:ird for laypeoplc, he noncthebss girtes an acpkration of thetau,hidfor sufis. Yilsuf al-MakisAi noted that the tawhid for the suft is pattuned by the doctrine of tbe unity of beings, introduced by sufis such as lbn Arabt, uhich fulieaes that all beings are dependcnt on the existmce of God, due to His Supreme Being. Therefore, the real existmce is only for God, uhereas tbe other existences are only unanations (talall\ from the most Suprerne Being. Haaase4Yilsuf al-Makishrt\ inclination towards suftm does not lead him to ignore the intportance of daily uorship. As dcsoifud in the l"ast pas'

in of the MS, d "sAlik" needs to secure his/ber rektionship witb God througb paying gredt attention to dzily uorship. It is clear tbat tbere are a number of books written by Yirsuf al-Makkirt athicb share the spirit as the MS. In othu uords, bis undersunding of sufi.sm represents the great interest uken by most of tbe mystical scbools in tbe MalayJndonaian arcbipekgo in sages

17tb century, ramely, tbe reconciliation betzpemwahdat al-w,,t'$d(tbe unity

of

hing)

and

kkmic

orthodoxV.

Studia khmiha, Vol. 3, No. 2 1996

Aatis Kami

Al-Tasawwuf fi Ind0nisiyA; DirAsah li Nuskhah Kitib M ath li b al S ilihi n Ta' lif Y0suf al-M akAs Ari -

Abctratsl MuharnmadYkuf al-Mahisiln

(1527-1699)

salah seo-

rang dari tiga Fnikir M'slirn Nusantara (Indnnsia) taknnuhz. yang bidap di sehiurabad.ke-17. DoayanglainnyaadalahNmrdd.inar-Ranii(I,'liral-DtnalRAn?rt) (d 1 6 5 8) and. AM.maaf as-singkik (AH al-Ra'ilf al-sinkih) (1 6 1 5 1 693) yntg basal dzri Koularan Aceh. kbagaimanz dtn yang disebut tsakhir itu, Yisuf al-Makisii, Iahir di knajaan Gaaa Makassax, yang deaasa ini di.hcnal dmgan sebuan tljmg Pandzng Srilauai kkura ulah mmgaM.ikan hidaptya unu'tk perryebaran Isknt Dia tclah rnenusatkznpuhatianrryapadz kzjian mengaui fubagai bklang khu.sasrrya yang bthznaan denganldAm (teolag),tzriawvrt $ufisrne)dan shartah (Ifukum kkm)dan mmulis tidak kurangdari 23 buhudalamkhasaArab. -

MatAlib al-SAlikin (IIarapan-barapan Orang Sufi) (MS) adalah wkh satu karya yang menarik dai Ykuf al-Makis irt. Bidang gdrdpdn y an g dia geluti dakm buku ini adalah tasawwuf, dengan tesis uuma tentangtidak mungkin dipi*h bznrrya antara awhid ({e-Evan Tuhan), ma'rifah (lrnu ilahi) and. 'ibirdah (iu,s). Diz rnempahanhnn pardangan bahaa apabik saeorang hebilzngan sakh satu dai unsr.tr-unsnrydngak wpiwhkzn itu, maka ia tzlah jatuh padz stkap seorang rnusyrik" Dalam upaydng unwk mqakinkzn pembaranya mmgeirai pnnstp kebsattnn pada sebaangphon, dia mmggtrw.kz.n. sebuah aralogi wttangtid^ak rnungkin dipisahkannya antara buah datri baungpobon dan ungkai daunrya" Dakrn pandangannya adalah satu hal yang tidak rnunghinn untuk membayangkan hah tqlepas daripohondzndzunnya Di dakrnndogi ini, tidzk mungrtinnyabuzh tspisah dari dzunrryasamabalnya dmgan tidahmungbinrrya jiwa ttrpisah dari badan Diskusi mmgmai Tawhid motEakan x'rbyeb utnma dzlam MS. Yfisuf alMakisAi mendifinisikalt awhicl sebagai suatu peruyduan dzn prikku atas ksaksizn sneorang babwa Tuhan itu En Dia merryaukan bahua tidak ada r!)t4lud baik di dunia ini auu di akhsat ranti selain \Yujud Yang htu itu. Tantpak. bahua pardangan Ytsuf al-Makisirt tenang tawhid mnrgarnbarhzn posisi unxumftyd. para sufi dalam trad.isi mistik kknt, yakni, awhid dakm

165

Studia

kkmika.

VoL 3. No.2. 1996

166

Auis Kami

wrn wahdat

wujil ftsatuan @ujud). Ytsuf al-Makisii menrontobkan ehdzkm akrn semnta sebagaimara fufudukan rob (rth)dzkrn

aI

sistensi Tuhan

badan seorang manusiz- Din merrchznhzn bahua, mshipun rob itu banya wtu, eksistmsirryatidak dapat dikzukzn baltaa iz banya menentpelpada bngan, ke-

pal4 auubadan wja Me/ainkzn,iabnanayarn didalzrn sekrult raga seorang manusiz-

al-Mahisili kemud.ian merryimpulkzn bahwa eksistrnsi Tuhan tentu

sajahanyasatu,tctnpipenarnpakzn-1,'lyaadapadasunuazaujudyangadadiakm se/n6a ini. Bqdaarkan pada sikap intelektuzl atas tawhid sertacam ini, Y'tsuf al-Mak'is irt bensaha untuh msumusknn suatu pmjelaan dasar mmgmai Mbagai pmoa/an dalarn sistern keagamtan kkm, sucb as ma'ifah (pmgeuhuan

iLlhiyah),'ibAdah(ritus),ard.mu'imalah(perinuh-perinahsocial). Taapi, bagian yang paling merurik dakm MS adakh baltaa Y,kuf al-Makis,iri mmjelaskan konsep-kornep mi*isime klzrnyangcangih itu meklui bahasa yang lekh sdnharw Hal ini wlihat dakm kernnmpuan pmulis MS dakm mmggurakan bahasa meuforis utuk mm,tmuskan panikiran-pemikiranrrya Dengan @tu rnakipun mistisisme diangap sebagai sebualt ilmu pengeahuan spiitual tingkat tingpmrbaca area.mpun dengan mudah dapat mmgthuti ulaxzn-ulasan mistik Ytsuf al-Makis Ari dalam MS. Dapat diternui baltaa misalnya, Ytsuf al-Mahis irt menggunakan sebuah aralogi sewaktu mmjelaskzn pentingnya maqlm (tingkaan)yang memungkinkan seorang tAlik", pmgentbara (ufi), mmdapatkzn kebruran sejati. Ytrsuf al-Makisiri mmunjukkan bahaa kebrwran tersebut mentpunyai sistem unga yang fususun meklui rrwra sxeordng hans mmdaki anga itu seapak dnni seupah korang "sAlik'i kaunya, ti.dak. dapat nrcrtrapn puncak anga ad.i anpa mrlewati tingkat y ang paling rendalt, yaita tawlid, ma'rifah dan'ibidaL Hal ini mirip dmgan sebaangpohon. Sebagaimarw pobon di mana saja, kefuaran merniliki baung (analogi untuk

awhid/, cabang+abang (**logt untuk ma'nfah) dan buah-buahan (arnlogi unfilk'Lb6./rJry' Mmgikuti drgulnen ini, Ytsuf al-MakAsAri untuk kernudian fupandangan bahua adalah tidzk, munghin bagi seorang "sdhk" untuk, mmgapai budh (b Arfr)unpa m.ernanjat baangpohon dzn mebaati cabang-cabangnya. klain itu kiab MS mengambarkan nad.isi Sinni dakm mistik Yisuf alMakisir[ yang mernbagi awhid ke dzkm &,n kategor^* tawhid untuk pard t"fi untuk orangawam. MahipunYkuf al-MakkArt tidak mernbaltas secara deuil kanseprzla mmgenai tawlidfbagt orang dztraffi, dia toh m.ernfui penjelasan panjang lebar nrengmai tawhid bagi orang suf.. Yisuf al-Mah.isirf mengarisbazuahi bahua tawhid unturk, orangsuf diririknn dmgan ajarun mistik ksatuan raujud., yang diperkmkka,n oleh para sufi, sepmi lbn Arabi, yang mEtakini balruta smu.a rLajud bagantung pada wujud Tuhan, disebabkan oleb Vujud-l,lya Yang Maha Agung. Karena itu, wujud yang sebati banya milik Tuh ara sedangkan wuj ud. y ang hinny a h arrya nwup akan p dncaran (aj@ d*l

d"

Vujud.YangSatuitu Studia klamiha, Vol. 3, No.2 199(

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A

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