1 INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 2, 1996

CHANGING THE: IMAGE OF ISLAM AND MUSLIM WORLD: INDONESIAN EXERCISES

Tarmizi Taher

GOD AND SPIRITUAL BEINGS IN CIREBON-JAVANESE BELIEF SYSTEM:

A RELUCTANT CONTTHIBUTION AGAINST THE SYNCRETIC ARGUMENT •· A. G. Muhaimin

THIE TRAGEDY OF CIMAREME:

THE RESISTANCE OF HAJI HASAN TO THE COLONIAL POWER IN 1919 Chusnul Hajati

ISSN 0215-0492

THE /(H/TTAHOF 1926 REEXAMINED:

VIEWS OF THE NU IN POST-CIPASUNG CONGRESS Ali Munhanif

STUDIA ISLA.MIKA Indonesian Joumal for lslalmic Studies

Volume 3, Number 2, 11~96

EDITORIAL BOARD: Harun Nasution Mastubu M. Quraisb Sbibab A Az'iz Dahl an M. Sa tria Effendi Nabi/ab Lubis M. Yunan Yusuf Koman1ddin Hidayut M. Din Syamsuddin Mrulfm Nasutlon Wabib Mu'tbi

EDITOR-IN-CHIEF: Aryumardi Azra

EDITORS: Saiful Mujani Hendro Prasetyo johem H. Meulemnr.t Didin Syafmddin A.li Mrmhanif

ASSISTANTS TO THE EDITOR: Arief Subban HeniN11roni

ENGliSH LANGUAGE ADVISOR: judith M Der1t

ARABIC UNGUAGE ADVISOR: fiuad M. Fncbruddin

COYER DESIGNER: S.Prinka

STUD!A ISLAMIKA (lSSN 0215-0492) is a JOUrnal published quarterly by the lnstitut Agama Islam Negeri (lAIN, The State Institute for Islamic Srudfes) Syarif Hidayarullah, jakarta. (SlT DEPPEN No. 129/SK/DlTJEN/PPGtSTr /1976) and sponsored by the Deparunent of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is tnlended to communr· cate o.riginal researches and current issues on the subject. This journal wannly welcomes contributions from scholars of related disoplines. All an ides published do not necessarily represent the views of !he Journal, or other insnrution5 to which it is affiltated. They are solely the views of the authors.

Awis Karni

AI-T asawwuf f1' Indun1siya; Dirasah li N uskhah Kitab Matalib al-Salik£n Ta'llf Y usuf al-Makasar1

Abstract: Muhammad Yllsuf al-Makasarf (1627-1699) ts one of the three prominent Muslim thinkers who arose in seventeenth century Nusantara (indonesia). 1he other l'lJ'JO are Nuruddin ar-Raniri (Nur alD£n al-RanM) (d. 1658) and Abdurrau.f as-Singkili ('Abd al-Ra'uf al-SinkilO (1615-1693) from the Sultanate of Aceh. As with the others, Yusuf al-Makasari, who was born in the kingdom of Gowa, Makassar, known today as Ujung Pandang, South Sulawesi, deuoted his life to Islam. He was preoccupied with the study of various subjects relating to kalam (theology), tasawwuf{sufism) andshar1'ah (Islamic law) and wrote no fewer than 23 books in Arabic. Mat~lib al-Sllikln (rbe Request of the Travellers} (MS) is one ofYusuf al­

Makasarf's interesting works. The subject that he deals with most in this book is tasawwuf by emphasis on the inseparability of tawhld (the Unity of God}, rna' rifah(gnosis) and 'ib;idah (ritualj. He maintained that if someone missed one of these inseparable 1t.Spects he would fall as a polytheist. To convince his readers of the notion of tbe oneness of the three, he made an anaLogy abom the inseparability of fruit from leaves and trees. In his opinion, it is impossible to imagine a fruit without its trees and leaves. In this analogy, fruit is as insepa· rc.1ble from trees and lea-v<es as the soul from the body.

Tawhl'd is the main subject of his preoccupation in the MS. Yusuf al­Makasad defines taw hid as a statement and an act of affirmation that God is One. He states that there is no existence either in this world nor in the world after except the One existence. Tt seems that YU5uf al-Makasan's view of tawh~d reflects the position of most Muslim mystic in the sufi tradition, i.e., the tawh!d of wahdat al-wujud (the unity of being;). Yl'tsuf al-Makasarf exemplifies the existence of God in the universe with the position of spirit (roh) within the human body. He emphasized thaz, although the spirit is only one, its existence cannot be said as to only be in an arm, head, or body.

163 Stlldia Iilamika, Vol. J, No. 1., 1996

Instead it exists in the whole of the body. al-Mak.a.sari then pomts out that God's existence is defiinitely also one, but its appearance exists in all beings in the universe Based on• his exposition on the rawhld, YU.Suf al-Maka.sar£ tries to formulate a basic explt.mation ofseveral issues in Islamic worship, such as rna' rifah (spirit:~l knuwledge), 'ibSdah (worship), and mu'amalah ~ocial injunction).

But the most interesting part to note in the MS is that Yumf al·Makd.sari explains the complicc.!ted concept of Islamic mysticzsm in more simple terms. This often took the form of the author's ability to use mecaphoricallanguages to formulate his ideas. Hence, although mysticism is considered to be a high level spiritual knowledge, the common reader can easily follow Yt1suf al­Makasari's mystical treatise in the MS. It is obseroable that,for instance, Yusuf al-Makasari uses an c.malogy to explain the significance of the maqam {stages) which enable a "silik ", traveller, to achieve the real truth, Ytl.stif al-Makasari points out that the truth has a partimlar system of ranking through which a person must follow t.he stages step by step. A "salik ·: he said, cannot achieve the real truth withou·t starting from the lower stage in worship, i.e., tawhld, ma'rifah and 'ibadah. It is analogous to~ tree. Like trees everywhere, the truth has a body (analogy for the tawbid), branches (analogy for ma'rifah) and fmits (analogy for' ibadah). Following this argument, Yii.szif al-Mak.asari then argues that it is impossible for a 'salik" to obtam the fmics ('ibadah} without climbing to pass through the body and branches.

In addition, the text of the MS reflects Yitsuf al·Mak.asari's pattern ofSu.nni mystical tradition which divides tawhU/. into two categories: the tawbfd for sufis and for lay people. Although Yitsuf al-Makasart does not elaborate in any detail his conception of tawh1d for laypeople, he nonetheless gives an explanation of the tawrud for sufis. Yusuf al-Makasart noted that the taw h1d for the sufis is pattemed by the doctrine of dJe u.n ity of bemgs, introduced by sufis mch as Ibn 'Arctb~ which believes tbat all beings are dependent on dJe existence of God, due to His Supreme &ing. Thel·efore, the real existence is only for God, whereas the other existences are only em.tt71dtlons (tajall~from the most Supreme Being.

Hawever~ Yusufai-Makasari's inclination towards sufism does not lead him to ignore tbe importance of daily worship. As described in the last pas· sages in of the MS, a "salik" needs to secure his/her relationsh~p with God through paying gre~rt attention to daily worship. It is clear that there m·e a number of books written by YlJ.suf aL-Makasar£ which share tlJe spirit as tbe MS. In other words, his understanding of sufism represents tlJe great interest taken by most of the mystical schools in the Malay-Indonesian archipelago in 17th century, namely, the-reconciliationbetweenwabdat al-wujud{theunity of beings) and Islamic orthodoxy.

AwisKamz

AI-Tasawwuf f1 Indu.n1siya; Dirasah li Nuskhah Ki tab Matalib al-Salikfn T a 'llf Y usuf al-Makasar1

Abst:rnksi; Muhamrruui Yasuf al-Maka"stM {1627-1699} merupaJum salah seo· rang dari tiga pemikir M1,eslim Nusantara (Indonesia) terkemtJea yang bidup di sekitar abad ke-17. Dua yang lainnya adalah Nuruddin ar-Raniri (Nr'Jr alDinaf Rdntn)(d.1658}andAlxil~rraufas·Singkili(Abdal-Ra'ufal.SinkiiV(1615·1693) yang berasal dari Kesultar,zan Aceh. Sebagaimana dua yang disebut terakhir itu, YU5uf al-Makasar£, lahir di kerajaan Gowa, Makassar, yang dewasa ini dikenal dengan sebutan UjungPa1uiang, Sultuwesi Selatan, telah mengabdikan hiduprrya untuk perryebaran Islam Dia telah memusatkan perhatiann:ya pada kajian me­ngenai berbagai bidang, khususn:yayang berkenaandengankal.am(teology), tasaw­wuf ~ufisme) dan sharl'ah (Hukum Islam) dan menu/is tidak kurang dari 23 buku dalam bahasa Arab.

Macllib al-Sali.kln {Ha1~apan-harapan Orang S14ji)(MS}adalah salah satukarya yang menarik dari Yllsufal-Makasarf. Bidang garapan yang dia gel uti dalam buku ini aclalah tasawwuif, dengan resis utama tenJang tidak mungkin dipisah­kann:ya antara rawhld (K.e-Esa~:m Tuhan), ma'rifah (ilmu ilahij 4nd fibadah (ri· tus). Dia mern:pertahankan pandangan bahwaapahi.laseseorang kehilangan salah satu dari unsttr-unsur yang tak terpisahkan itu, maka ia telah jatuh pada sikap seora.ng musyrZ:k Dalam upa:yang untuk rneyakinkan pembacanya mengeinai pri.nsip kebersatuan pada :>ebatang phon, dia mengf!,unakan sebuah analogi ten· tang tUiak mung kin dipisr,thkannya an tara buah dari batang pohon dan tangkai daunn:ya. Dalam pandangann:ya, adalah satu hal yang tidak mungkinn untuk memba:yanglutn buah terl'eptts dari pohon dan daunn:ya. Di dalam analogi ini, tidak mungkinn:ya buah t.erpisah dari daunn:ya sama halnya dengan tidttkmu· ngkinn:ya jiwa terpisah dari badan.

Diskusi mengenai Tawhld merupakan mbyek utarrut dalam MS. YU5uf al­Makasar£ mendifinisikan tawhld sebagai suatu, pernyataan dan perilaku atas kesaksian seseorang bahw.'A- Tuhan itu Esa. Dia menyatakan babWd tidak ada wujud, baik di dunia ini atau di akherat nanti selain Wujud Yang Satu itu. Tampak bahwa pandang.-m YU5ufal-Makasart tentang tawhld ntengf!,amba?·· kan posisi umumn:ya pa1·a sufi da!am tradisi. mistik Islam, yakn~ tawhld daf4m

J65 Stutlia lflamikll. Vol. J. lllu.1. 1!196

tmn wahdat al-wujud (kesatuan wu;ud). Yitsuf al-Makasar£ mmcomohkan ek· sisterzsi T uhan dalam alam semesta sebagaimana kedudukan rob (n1h) dalam badan seorang manusia. Dia menekankan ~~ meskipun rob itu harrya satu, eksistensirz:ya tidak t!apat dikatakan bahwa ia hanya menempel pada lengan, ke­pala, atau badan saja. Melainkan, ia bersenutyam di dalam selumh mga seorang manusia. al-Makasarit kemudian menyimpulka.n bahwa eksistensi Tuhan tentu saja hanyasatu, tetapipenampakan-Nya adapadasemua wujt«l yang ada di a/am semesta ini. Berdasark-an pada sikap intelektual ata.s tawhld sernacam im~ Yusuf al-Makasdr£ berusaha tmtuk merumuskan st-tatl{ penjelasan dasar mengenai ber­bagai persoala:n da!am sistem keagamaan Islam, such as ma'rifah (pengetahUttn i&.hryah), 'ibadah (rit~ts), and mu\1malah {perintah-perintah sociaO.

Tetapi, bag ian yang paling menarik da!am MS adalah bahwa Ykufal-Maka· sari menjelaskan konsep-konsep mistisime Islam yang canggih itt{ melalui bahasa yang lebih sederhana. Hal ini terlihat dalam kemampzJa.n penulisMS dalam meng­gunakan bahasameta/misutuk merumuskan pemikiran-pemikirannya. Dengan begitu, meskipun mistisisme dianggap sebagai sebuah ilmu pengetahuan spiritual tingkat tingg, pembctca awampun dengan mudah dapat mengikuti ulasan-ulas· an mistik YCtsufal-Makdsar£ dalam MS. Dapat ditemui bahwa, misalny.:r, Ytl.suf al-Mak4sar£ menggz-tnakan sebt-tah analogi sewaktz1 menjelaskan pentingrz:ya maqam (tingka.tan} ·yang memzmgkinkan seorang "salik ~ pengembara (sufi), mendapatkan kebenat·an sejati. YCtst( ai-Makasar£ menunjukkan bahwa kebe­naran tersebut memp~~rryai sistem tangga yang berm.sun melal~ti manaseseorang han-ts mendaki tanggtz itu setapak demi setapak. Seorang \-atik': katarz:ya, tidak dapat mencapai puncak tangg;t tadi tan:pa me/ewati tingkat yang paling reruiah1

yaitu, tawhld, ma'rif~th dan 'ibadah. Hal ini mirip dengan sebatangpohon. Se­bagaimana pohon di. mana saja, kebenaran memiliki batang {analogi untuk tawh.ld), cabang-cabarzg (analogi tmtuk rna' rifah) dan btJa.h-buahan (analogi un· tuk 'ibadah). Mengikv.tti argumen ini, YCtsuf alMakasar£ untuk kenzudia.n ber· pan.dangan babwa &latah tidak numgkin bagi sem-ang 'sffi "untuk mengapai buaJJ (loodah) tanpa memanjat batangpohon dan melewati cabang-cabangrrya.

Selain itu, kitab MS menggambarkan tradisi Sin.ni dalam mistik YCtsuf al· Makasar£, yang membagi tawht"d ke dalam dua kategori: tawhld tmtuk para sufi dan untuk orang awam. Meskipun YU.Suf af.Makasar£ tidak membahas se­cara derail konseprz:ya mengenai tawhld fbagi orang awam, dia. cob memberi penjelasan panjang Iebar mengenai tawhld bagi orang sufi. Yfts~tfal-Mak1sar£ mengarisbawahi baJYi.Jva taw hid untuk orang sufi dicirik'an dengan (tjaran mis· tik kesatua.n wujud, y.ang diperkenlakan oleh para sufi, seperti Ibn 'Arabt, yang meyakini bahwa semua wujud bergantungpac& wujud T uhan, disebabkan oleh ~Vz4udNya Yang Maha Agung. Karena itu., wujud yang sehati harz:ya milik Tu· harz, seda:ngkan wujud yang lainrrya harz:ya mmtpak'an pancaran (tajalh') dari Wujud Yang Satu itu.

Smdials/amr~~~.. Vol. J. No. 1 !996

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Srudia lslamiiM, Vol. J, No. 2 1996

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Srudia Tslamika, Vol. 3, No.2 1996

186 A wiJ Kdmi

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f v- f o ..f •( \ '\ '\ t )

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Kuning: Maintenance and Continuation of a Tradition of Religious

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Swdta lslnmika, Vol. J, No. l 1996

AI-T4UJwwuffi lndimi1iyi 187

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''Ash'ari yl:S' ~ (Georgi! Maksidi) ~£~ [_.JY. }a;li '<.S'')L.'fl ~;l.:ll

{Studia ~)L. ')'/ vl-·i_;.UI Land Ash'arite in Islamic Religious History"

"Remarks on<r'l.- '1'\ :(1'\"'r) lA J A·-'iV (\'\"'l) \V lslam~ea}

The Conflict of ~ 'Tradisionalism in Islamic Religious History"

J> '([Carl Leiden] .:.>4 J.JLS) Tradisionalism and Modernism Middle East

"The Non Ash'arite Sha£i'ism of J •( \ '\ i"' ,.._,.I.-(; ~\..>. :~f) A V-VV

(Revue Des Etudes Jslamiq111es) -<:--)L... ')'/ Lf_t.U14L; •Abu Hamid ai-Ghaz.ali''

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.} "Prinaples of Pesantren Educauon" ,Y ~L:S' Jl tr-)1 J' ..1J 'Y J "C:::-"'~1

The •(Wolfgang Karcher} ~ .JIS" C:k ._i.l JJ (Manfred Oepen) .) _,i -l!__.A;~ Impact of Pesantren m Educatton and Community Dtvelopmenc in lndontst.a

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"Pergulatan Duma Pesamrm; '(Dawam Rahardjo) _r->. J""l; r'J.l .} r''.d__,.i..JI

Srudra lslamrlta, "~ J, No 2 /996

!88 AwiJKami

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"Pembahasan tentang Beberapa Segi Arkerisme dalam '~ .__,..JI.> J~ • 'I' A

_ -5:.11 ~ ~ J._..;...i:JI ~ ,y- ~I"J Beberapa Kitab Jawa dan Melayu"

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~ ~WI ._., J..JI ._,-A; J . \ '\ AA _~-I p-t 'I' o - '\' !. \; }'\.>.. (LIPI) ~ 'W J-lil

•(Djohan Effendi) c>..L__:.jf .JU.\.>.. ~~ ,-..AAJIJ ~.JJ.-1 J.!.- c> _,.>-~I o'YU.I

"Tilikan Singkat terh21dap Berbagai Kumpulan Hadits Nabi Muhammad"

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(Lies .:>Liy ~J...L:.A> .:> y.-J rl.i-~ JL.. r v-J J "W J-lil c.~ •L:>- ~_).;"

Studia lslamiJw, Vol. J, No. 2 1 99~

AI-Ta>awwuffi lmirini.uyJ 189

M. Marcoes-Natsir and John Heod.ri.k Meuleman) "Pe-rempuan dz antara

' I ~~.J ~ -i_....{;.J ~ ~j.lJ 'jl w.....ll if)~ Lembaran Kuab Kzming"

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~~~~ ~I"J Kuning dan Perempunn, Perempurul dan Kiub Kuning"

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. ..~.~>WI .} JLLII _..w.i ---=-'15 '\ • • .Y~I ~ ._,...l:$"'

yt;4 .._,.j (Salim b. 'Abdallah b. Sumayr) p:- _t ,1, ¥ ...r. ,lt- ._,:5' .,tj ~ r ~

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"A "-!l:5" .} (G. W.J. Drewes) ....,.-1-,</.J) • ._$ • J ·~ _):.;I . ~rJI J! ~ cy, t 1>-/'i

Note on Muhammad ai-SammruJ, His Wntmgs and \ '\ rh Century,

Sammaniya Practices, Chiefly 10 Batavia, according to Written Data··

.A'r ' ( \ '\ '\'\' ) (A rchipe~ ~ 'r ,}::->-_; S't

Smdra lslamika, Vol. J, No.2 1996