The Effect Of Hamzah Fansuri's Mystical Thought To The Muslim Intellectual Tradition In The Archipelago

This discussion aims to explain further the effect of Hamzah Fansuri's mystical thought to the muslim intellectual tradition in the archipelago. This research is a library research using a historical approach to obtain data and conducting content analysis. This research show that Hamzah  Fansuri was the first in the Archipelago who wrote on mystical thoughtin a systematic form that had roots in a strong scientific approach and pure of deviation and perfect in reference to Arabsources. From the works of á¸¤amzah Faná¹£Å«rÄ«, we can see his mystical style of writing which had a distinctive character, in contrast to other Fansuri's who lived in the past. Although the influence of wahdah al-wujud was still strong,  Hamzah  Fansuri was able to transform the term in Arabic into Malay, so it could be understood by people who were unable to speak Arabic. Hamzah  Fansuri provided new technical concepts in Malay; he has made the language fully adequate to discussthe doctrines of philosophical and metaphysical thought formulated by previous Sufis. Hamzah  Fansuri is not only as the originator and pioneer of Sufism wujudiyah in the archipelago, but also as laying the foundations of Islamic studies and integration of Islam and culture. 
 

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In Indonesia, the research on H{ amzah Fans} u> ri> thought wrote by Abdul Hadi W. M. He wrote two titles of books on H{ amzah Fans} u> ri> . The first book is H{ amzah Fans} u> ri> Risalah Tasawuf dan Puisi-Puisinya and the second book is Tasawuf yang Tertindas: Kajian Hermeneutik terhadap Karya-Karya H{ amzah Fans} u> ri> . Abdul Hadi in his first book explained that H{ amzah Fans} u> ri> is not only famous as scholars, cultural observer, and man of letters, but also as the reformer in the mysticism area. Abdul Hadi also put the the first literature of H{ amzah Fans} u> ri> in mysticism Zina> t al-Wa> hidi> n known also as Zina> t al-Muwahhidi> n and Syair Jawi Fasal fi Bayan 'Ilmu al-Suluk wa al-Tauhi> d in one chapter of his book.
The second book of Abdul Hadi actually is his Ph.D thesis which then published as a book. In that book Abdul Hadi explained how is the idea of love in the Sufism work, esthetic and hermeneutic of sufi. With the hermeneutic approach, Abdul Hadi tries to analysis the hiding spiritual message in the H{ amzah Fans} u> ri> poetries. He also showed that if the history cannot prove the greatest of H{ amzah Fans} u> ri> again, then the works of H{ amzah Fans} u> ri> will be the witness or the judge for the question, do he is an infidel sufi or not, like what has been told by the fuqah at that time.
Indonesian scholars who also do a research about the study on Malay world Sufism is Alwi Shihab. He wrote a book on the tittle Akar Tasawuf di Indonesia; Antara Tasawuf Sunni dan Tasawuf Falsafi (The root of Mysticism in Indonesia; Between Sunni Mysticism and Philosophical Mysticism). In this book, Alwi Shihab explained the historical background of mysticism in Indonesia and it's role. He also explained that the root of the mysticism in Indonesia and divided mysticism into two form, sunni mysticism and philosophical mysticism. The root of Sunni mysticism in Indonesia is from the teaching of Nu> r al-Di> n al-Ra> ni> ri> and the root of philosophical mysticism teaching in Indonesia based on the teaching of H{ amzah Fans} u> ri> and he explained also the conflict between both of them from the beginning until today. This book emphasizes the historical approach in order to see the development of mysticism in Indonesia and its influence but not to focus on the mysticism teaching of the figures.
Another research has been conducted by Mira fauziah (  With using a historical approach to obtain data and conducting content analysis, this research aims to explain further the effect of H{ amzah Fans} u> ri> mystical thought to the muslim intellectual tradition in the archipelago. This research is a library research.

B. SUB SECTION
The Understanding of Being The Understanding of Being The Understanding of Being The Understanding of Being The Understanding of Being Wah} dah al-wuju> d is a phrase that consists of two syllables, namely wah} dah and al-wuju> d. Wah} dah means the one, single, or unity (Munawir, 1997(Munawir, : 1538 while al-wuju> d means existence (Munawir, 1997(Munawir, : 1543. Amatullah Armstrong gives a definition of wah} dah al-wuju> d as the unity of existence, the unity of being, or the unity of invention. At the end of the journey only Allah (SWT) is found (Amstrong, 1996: 111). Thus wah} dah al-wuju> d means a form of unity. Wah} dah then is used for a variety of meanings. Among the scholars who interpret wah} dah it is something of His Substance that cannot be subdivided into smaller parts. The wah} dah word is also used by the philosophers and the s{ u> fi> s as the unity between matter and soul, the substance (essence) and form (shape), among which looks (at birth) and an inner, between universe and God Almighty, because the universe is qa> dim and comes from God (Nata, 1997: 247).
The term wuju> d is usually translated into English as 'being' and 'existence' (Noer, 1995: 41). In addition to the two translations, some added different translations, namely "finding". The word wuju> d has been entered into the vocabulary of Indonesian, but it has two ways of being written, namely, "wujud" (with w) and "ujud" (without w), which means "that there is a way and form", 'goal'; 'intent' (Salim, 1991(Salim, : 1722, "something that has form (can be seen, touched, etc, "real objects, concrete)" (Tim Penyusun Kamus Pusat Bahasa, 2001: 1275. In Arabic, the word wuju> d is an isim maf 'u> l from wajada or wujida, which comes from the root letters w-j-d. The mas} dar form from same root in Qur'a> n is wuju> d (Q.S. 65:6). The word of wuju> d not only has an objective but also subjective understanding. In the objective sense, the word of wuju> d means "found" as a mas} dar meaning from wujida and in this sense the word of wuju> d is usually translated into English by "being" or "existence". In the subjective sense, the word of wuju> d as an isim maf 'u> l from wajada,  (Noer, 1995: 42). There are two fundamentally different senses in understanding the term wuju> d, first as a concept or that something has existence (Affifi, 1995: 13). The word wuju> d was used by Ibn ' Arabi> to describe the wuju> d of God. The only wuju> d is wuju> d of God; there is no wuju> d other than the wuju> d of God. It can be concluded that the word wuju> d cannot be given to all things other than God. He used his understanding of metamorphosis (Majaz) for anything other than God. The wuju> d in universe essentially is a wuju> d of God which is lent. The relation between God and universe is often described by the relationship between light with darkness, because the wuju> d only belongs to God, so 'adam (absence) is a universe attribute. Therefore, Ibn ' Arabi> said that the wuju> d is light and 'adam is darkness (Noer, 1995: 42).
Ibn ' Arabi> distinguishes three categories of wuju> d ontologically. The first is the wuju> d that must exist. In the language of al-Fara> bi> and Ibn Si> na> it is known as Wajib al-Wuju> d, that is the wuju> d that must exist and there is no one to create it; it manifests all things, and it is an absolute wuju> d and this for Ibn ' Arabi> is God Almighty. The second is the wuju> d that exists with God, which for al-Fara> bi> and Ibn Si> na> is called mumkin al-wuju> d, the wuju> d that must exist because the existence of Wajib al-Wuju> d, bound or limited (wuju> d al-muqayyad). It has wuju> d only because of God. From Ibn Arabi's point of view, this is the material of nature and everything in it. The last category is non-wuju> d or nonexistence ('adam), not h} udu> s| (new) nor qidam (first). Ontologically is God and universe, but at the same time He is neither God nor universe. Thus, it has middle position between the first category and second category (Noer, 1995: 45-46). Similar to Ibn Arabi's views about the wuju> d, H{ amzah Fans} u> ri> in Sharb al-' A> shiqin describes that wuju> d is only one. From this one existence there is a mask and some forms of content (inner reality). All objects are actually a manifestation of God. H{ amzah describes or likens God's wuju> d to a sea that does not move, while the universe is an ocean wave of the wuju> d of God. H{ amzah Fansuri said: Also H{ amzah equates the wuju> d of God with the Love of God, namely Rah} man (Compassionnate) and Rah} i> m (Merciful) (Hadi W. M., 1995: 22-23). H{ amzah said, "Kerana Rah} man seperti laut, A< dam seperti buih (for the Merciful is like the ocean and A< dam a bubble)" (Al-Attas, 1970: 319). Rah} man and Rah} i> m are from the same word of rah} ma (Grace). Rah} man is the essential Grace of God and Rah} i> m is the compulsory Grace of God. It is said that Rah} ma is essential because of the Attributes of God or the manifestation of His Rah} i> m applies to all his creatures, including humans who are Muslims, Christians and Jews. Any creature in the universe is not free from His Rah} ma. All obtain existence because of His Rah} ma, and are overwhelmed by His Knowledge that is manifested by a great Love of God. On the other hand, Rah} im is His compulsory Mercy, because Rah} i> m must be delegated to certain people who loved Him with great earnestness, which is the Muslim who are cautious, earnest in worship to Him, and do musha> hadah and Muja> hadah (Al-Attas, 1970: 23-24). It can be concluded that H{ amzah describes a form of God as Love of God which consists of Rah} man and Rah} i> m. Rah} man is general for all His creatures and Rah} i> m is more specifically delegated to the Muslims who are always obedient in worshiping to Him (taqwa> ).

The
The The The The T T T T Teaching eaching eaching eaching eaching About God About God About God About God About God According to Ibn 'Arabi> , a substance of God cannot be known by reason, and intellect is not able to reach knowledge of Him. He is not the same as those other than Him. Ibn 'Arabi> asserts that humans simply must know that He exists, Esa or One in His Ulu> hiyyah, without His Knowledge about His Substance (Isa, 2001: 60). To provide more information about the Substance of God that cannot be known, Ibn 'Arabi> said in Risalah al-Ah} adiyyah as follow: ... .. there is not something which controls Him except Himself. No one knows Him except Himself.... He knows Himself by Himself. Besides Him there is none that can control Him. His H{ ija> b which cannot be penetrated is the Oneness of Himself. Apart from Him, nothing surrounds Him. His H{ ija> b is the reality of His Existence (Burckhardt, 1984: 35). Because the Attributes of the Substance of God cannot be known by anyone, then in the thinking of wah} dah al-wuju> d, Ibn 'Arabi> stated that the purpose of the tajalli> (appearance) of God is that God Himself can be identified by His Asma> ' (Names) and His Attributes. This is the meaning of the secrets of the creation of universe by God in mystical philosophy. For Ibn ' Arabi> , the Attributes, Asma> ' and Af ' 'a> l of God are the essence in one aspect, or another aspect that is not limited. It is a form of limitation and determinism from the Essence of God. The Attributes and Af ' 'a> l are none other than Names of God which are manifested in the external world. Ibn 'Arabi> called it "theater manifestation" (Majla> and Maz} har), a Substance of God to manifest Himself at a different level. Ibn 'Arabi> also believes that Attributes, Asma> ' and Af'a> l have no existence (a'ya> n) and the entity of wuju> d in the Essence of God. He further said it should be understood that it is only a metaphor (Affifi, 1995: 42).
God, according to the mysticism of H{ amzah Fans} u> ri> is the Essence that is higher, and qa> dim. The concept of God, namely that there is only God Almighty seems to have a big impact on the thinking of H{ amzah in explaining the relationship between the Substance, Attributes, Asma> ' and Af'a> l of God. According to H{ amzah, the Substance covers the Attributes of God, Asma> ' and His Af'a> l, because each relationship is strong. Although the substance, nature, Asma> ' and Af'a> l were distinguishable from each other according to his understanding, it is a unity that cannot be separated, each of them are interconnected. The existence of this Substance also indicates the Attributes, Asma> ' and His Af'a> l. As H{ amzah stated: Adapun sifat H{ aqq Subh} a> nahu> wa Ta'a> la> Kama> l. Di bawah ini Jall dan Jaml, karena kenyataan semesta sekalian alam ini di bawah Jala> l dan Jama> l juga. Adapun Dhat lengkap; kepada Jala> l pun serta, kepada Jama> l pun serta, kerana Jala> l dan Jama> l sifat-Nya juga (Al-Attas, 1970: 321).
The Essence is All-Pervasive; It pervades Majesty (the evil) as well as Beauty (the good), for Majesty and Beauty are its Attributes.
In the Qur'a> n no explanation was found about the relationship between the Substance, Attributes, Asma> ' and Af'a> l of God (Isa, 2001: 64). The statement that God Almighty does not declare those things as Attributes of Himself, but the Qur'a> n refers to them as the names of the Most Beautiful (al-Asma> ' al-H{ usna> ). The explanation of the Substance, Attributes, Asma> ' and Af'a> l of Allah (SWT) by H{ amzah Fans} u> ri> view is that the Substance of God is absolute, and has no Name, no Attributes, and no association with anything. The only name given to an absolute substance is Huwa (He). The Substance of God is absolute unity, knowing kunhi (form / essence) God's Substance. The Substance is a Substance of the supreme God, with all other substances beneath it. The Substance of God is called La> Ta'ayyu> n, meaning that it is 'not real'. It is called as La> ta'ayyu> n because reasonable thoughts, words, knowledge and human ma'rifah cannot grasp Him. As H{ amzah stated: Ketahui olehmu bahwa kunhi Dhat Allah itu dinamai Ahl al-Sulu> k la> ta'ayyu> n. Maka la> ta'ayyu> n namanya karena budi dan bichara, 'ilmu dan ma'rifah kita tiada tulus kepada-Nya. Jangankan ilmu dan ma'rifah kita, Anbiya> ' dan Awliya> ' pun hayran (Al-Attas, 1970: 315).
Know that the innermost Essence of God Most Exalted is called by the People of the Path 'indeterminacy'. It is called Indeterminacy because our intelligence and skill in verbal exposition, knowledge and understanding are unable to reach it. Let alone our knowledge and understanding, even The Prophets and the Saints are struck with awe of it.
From the statement of H{ amzah it can be understood that the substance was called la> ta'ayyu> n or kunhi of Allah. From that substance all Attributes and Asma> ' of Allah (SWT) appear, but the Attributes and Asma' are annihilated (fana') in the Substance of God Almighty. According to him, there is no other substance higher than the Substance of God. The view about the Substance of God is based also on the hadis| of the Prophet (SAW), "Think of what God created, but do not think about His Substance" (Hadi W. M., 1995: 149). It warns us not to think about His Substance. It is impossible for humans to know and understand Him. When the Sufis talk about the principles of creation, God is not talking about substance. That can be achieved by reason and ma' rifah such as the way of creation in stages, starting from the spiritually closest to Him until the spiritually most distant from Him. The description of H{ amzah illustrates that God is an absolute Substance that cannot be known through reason, sense or speculation. This opinion seems to be in line with Ibn 'Arabi> 's understanding about God. Even the Substance of God is la> ta'ayyu> n, but He wants to be known. Therefore, He created the Attributes, Asma> ' and His Af'a> l with the intention that He Himself be known. This is seen in the following H{ adi> th Qudsi> : In the beginning I was a hidden treasure, then I wanted to be known, then I created the creatures and they know Me through My self.
The Will to be known is the beginning of the Divine of tajalli> (Noer, 1995: 57). After it is done, He is called la> Ta'ayyu> n (indetermination), which means 'real'. Ta'ayyu> n situation can be achieved by the mind, knowledge and ma'rifah through Attributes, Asma> ' and His Af'a> l (Noer, 1995: 42).
That is to say, His Being (Existence), that forever 'is', that which is other than becomes existing; that which 'is' not cannot become existing. By this is meant that God the Glorious and Exalted is Necessary Being, Self-Subsistent, and does not depend for His Existence upon any other. Possible Being is dependent (for its existence) upon It (i.e. Necessary Being). Since Possible Being is dependent (for its existence) upon It, it does not exist in reality. The Doctors of Theology say that the world is brought forth into existence by Him from non-existence; after He has brought forth into existence, He then causes its non-existence; the People of the Path say that if this were so then God the exalted is capricious, or limited (in power). To us, that which is non-existent can never become existent; (conversely) that which exists will never cease to exist. It is only that existence which is formal (i.e. material) that is annihilated; the ideal (i.e. non-material) is not annihilated. Just as one who is dead; his outward manifestation perishes, but his inward hiddenness does not perish. Based on the description given by H{ amzah, it can be understood that no other entity can exist other than Allah (SWT); the existence which does not exist and which according to H{ amzah is called as mumkin al-wuju> d while the existence which is only a manifestation of God Almighty is termed as Wa> jib al-Wuju> d. Every substance, including humans vanish under Allah. There is nothing that can mauju> d (exist) other than God, while the existence besides God does not exist because the form is supported by Him. Essentially an existence other than Allah is khayalan when compared with the manifestation of Him. H{ amzah is a satirical scholar who says that there is a mini-style out of nothing, all that is deemed not exist or vice versa. H{ amzah called scholars who do that as fa> siq.
The relationship between the Substance and Attributes of God Almighty had raised a theological disputes between the Ash'ariah and Mu'tazilah. The problem revolves around the choice of whether God Almighty has an Attributes (s} ifat) or not. If God had an eternal Attributes, then the consequense the Attributes is eternal. It is not one, but many. The Mu'tazilite resolved this problem by saying that God Almighty does not have an Attributes. For them, God knows Power, Life and others in His Substance (Nasution, 1983: 135). Meanwhile, the Ash'ariah resolved this issue by saying that God has an Attributes. For them the Attributes of Allah is neither His Substance nor a sub substance of His (al-s} ifat laisa al-dhat wa la> hiya gayruha> ). According to them, Attributes is not a substance and it is something that is obvious. This is based on the undesrstanding that nature is not the same as substance. What is meant by al-ghayriyyah here is to "be separated" (mufarraqah), something other than something specific (Isa, 2001: 65).
That is: The Attributes of God are neither the Very Essence nor other than He endowed with separation.
From the above quotation it can be understood that H{ amzah opinion was taken from the opinions of "masters of Sulu> k" which stated that Attributes is self maws} u> f (Attributes is a substance that is nurtured); there was no difference in meaning, nor is it an addition to the substance and not too attached to substance. Therefore, the s{ u> fi> s believe as noted by H{ amzah, that God Almighty and life with His substance, then He Wishes with His Substance, Knows with His Substance, Hears with His Substance, Sees with His Substance and the Almighty Speaks with His Substance, etc.
Besides the relation with God's Substance, God's Attributes are also often associated with the attributes of creatures. However, the attributes of these creatures do not exist. The reason is given when humans refer to themselves. Initially humans do not have any attributes which are inherent, like the Attributes of qudrah, ira> dah, 'ilm, h} ayah, and kala> m. When born into this world, humans do not have knowledge and also power. Gradually, these attributes develop in man, with God as the basis, the attributes which originally does not exist, then arises as to indicate a source of attributes, the Attributes of Allah. Therefore, one day, the attributes of the gradual emergence inherent in human beings will be gone. Thus, it is holding the attributes of the creatures, merely as loans and not the substance. All existing attributes of creatures are a reality of the Attributes of God (Zulkifli and Santoso, 2008: 314-315). Furthermore, H{ amzah also explains the relationship between Asma> ' interrelated with the Af 'a> l of God. The Asma> ' of God is the Oneness of God Almighty in every name, that is the Oneness that has a name, because all Asma> ' return to wuju> d, i.e. God, while the understanding of Af'a> l is the Oneness of Allah Almighty in all actions. Whatever happens in this universe essentially is the Af'a> l of Allah. Everything that happens in this universe, according to H{ amzah, can be divided into two main things: first, whether in form (visual) and the content (essence), it means that it is good in appearance, also good in content. Second, it is ugly in the form (visual), but good in the content (essence). It means that when it is seen in the terms of Shari> ' ah it is bad, but when it is seen in the terms of essence it is good. For example, a sinner and infidel, in terms of the provisions of personality are considered bad deeds. However, this act is considered good because basically it is a Provision and Act of God the Most Good. As H{ amzah described as follows: Su'al Ahl al-Sulu> k kepada 'Ulama> : Islam pun dijadikan Allah, kafir pun dijadikan Allah; kerana apa maka tiada disamakan Allah Subh} a> nahu> wa Ta'a> la> ? Islam diberi-Nya i> ma> n dan ma'rifah, ka> fi> r diberinya kufr dan shirk; setelah diberi-Nya akan mereka itu iman dan kufr, maka diberi-Nya surga akan Islam, neraka akan kafir-keduanya ila> abadi al-a> ba> d. Kerana nama-Nya ' a> dil (mengapa maka perbuatannya itu?) Maka kata c Ulama> ': Kerana Ia berbuat sekehendak-Nya. Kata Ahl al-Sulu> k: 'Jika (Ia) berbuat sekehendak-Nya, z} a> lim hukumnya, kerana ka> fir dapat diislamkan-Nya, mengapa maka dikafirkan-Nya, sudah dijadikan-Nya kafir maka dimasukkan-Nya ke dalam neraka ila> abadi al-a> ba> d tiada lagi ampun-betapa maka dikatakan ' a> dil? (Al-Attas, 1970: 322).
The People of The Path question the Doctors of Theology: 'God creates the believer and He also creates the unbeliever; why does He not create them all H{ amzah said that human action is essentially from God, and that human beings are not independent. The freedom is the mirror of God's Freedom, which is absolute. Thus, humans can follow his own will which is adjusted to the True Will of God, or he may also follow his own will and desires in this world. Those things are in line with the phrase which states that "The world is also derived from God, but his wuju> d is not the real wuju> d. If people follow this world, they are deceived. Whereas if they make this word singular, it means that they find their true attributes and their true destiny (Al-Attas, 1970: 233-240).
We should know that God Almighty does a good thing with His Love and God is also the Designer who determined everything in this world. His Oneness Actions are associated with His Shari> 'ah (Divine law) or the laws of destiny and the natural law (sunnah alla> h) which are determined by Him. H{ amzah Fans} u> ri> also encourages us to believe in the Attributes, Asma> ' and Af'a> l. He stated: Adapun Dha> t itu, sungguh pun dibawa kepada ibarat, kepada kunhinya tiada siapa tahu, kerana Ia tiada dapat di ibaratkan. Sungguh pun Esa, tiada dengan esanya; sungguh pun Tunggal, tiada dengan tunggalnya. Barang Sifat, Dht, Asma> ' kita nisbatkan kepadaNya ibarat juga.
The Essence -although it can be described by means of verbal expressionin reality is unknowable, its absoluteness is not related to anything; although It is One and Only, its oneness and singleness are not related to anything. We attribute to its Essence, Attributes and Names as expressions only (Hadi W. M., 1995: 97).
From the explanation and the description above it can be concluded that when we take the opinion of H{ amzah about the Attributes, with Af'a> l of God in general, we find a similarity with the opinion of Ibn ' Arabi> . For Ibn ' Arabi> The doctrine of the creation of the universe of H{ amzah Fans} u> ri> can be related with Ibn ' Arabi> 's doctrine of creation. Both of these teachings equally believe that the universe was created from something that exists to exist, not created from nothing into being (creatio ex nihilo). The universe is qadi> m, the universe exists, created through a process of tajalli> , namely the manifestation of the eternal self and without end. Tajalli> is a process of self-appearance of God in forms that have been determined and devoted, that called Ta'ayyun (determination).
The theory about the creation according to Ibn ' Arabi> rests on the understanding that the wuju> d is essentially one, i.e. Wuju> d of Allah, which is absolute. The Wuju> d of God that is absolute which has tajalli> through the following three stages (Isa, 2001: 73-75): a. The stage of ah} adiyyah (unity), which is also called the stage of dha> tiyyah. In this stage the Wuju> d of Allah which is absolute still cannot be understod and imagined.
b. The stage of wa> h} idiyyah, the Substances of God has tajalli> in the Attributes and Asma> ' of God. This is called al-a ' ya> n al-tha> bitah (fixed essence) which is also named as ta ' ayyun awwal (first determination). In this stage the wuju> d which is real is still the Wuju> d of Allah.
c. The stage of tajalli> shuhu> di> which is called as ta ' ayyun tha> ni> (second determination). In this stage God has tajalli> still through Asma> ' and His Atributes in the empirical reality. Thus, al-a'ya> n al-tha> bitah (fixed essence) or ta'ayyun awwal (first determination), which is in the second stage is still a potentiality of Wuju> d in God Substance which now becomes a wuju> d or an actual reality in the empirical realm. This nature is a collection of God's tajalli> empirical phenomena in the variety of wuju> d or forms which have no limit.
The process of God's tajalli> takes place beyond space and time, there is neither beginning nor end, and He derives from that single essential to manifest Himself in external realities. The goal is that God can be known through His Asma> ' and His Attributes which have tajalli> to this world. The theory of creation of Ibn ' Arabi> was then known by the term that the nature The is "the Breath of the Merciful" because creation is based on the "Love", the Essential Image of God. Ibn 'Arabi> 's theory also influenced 'Abd Kari> m al-Jili> . He mentions that the processes of tanazzul (down hierarchy), or God's tajalli> consists of three stages, namely ah} adiyyah, huwiyah and iniyyah. On the stage of ah} adiyyah, God in His Absolute just comes out al-a'ma, while huwiyah is still not invisible reality, but under ah} adiyyah, the Attributes and the Asma> ' are in the form of potentials. The last stage, iniyyah, is the Appearance of God with the Names and His Attributes on creatures (Isa, 2001: 75-76).
The principal idea of the best known of H{ amzah Fans} u> ri> is the five stages of wuju> d. The five stages is a depiction about the process of the universe that remain valid when the universe appears as a manifestation of Allah's Substance which is initially spiritual and then proceeds to be physical. The teaching of wah} dah al-wuju> d often attributed to Ibn ' Arabi> , although he himself never argued this term. A student as well as stepchildren of Ibn ' Arabi> named Qunawi> who used this term firstly describes that the Oneness of God is not opposed to the idea of appearance (tajalli> ) of His Knowledge of all kinds (Shadiqin, 2008: 66-67).
H{ amzah Fans} u> ri> , in the work of Shara> b al-'A> shiqi> n, when he talked about the creation, seemed to be influenced by the theories of Ibn ' Arabi> and al-Jili> , i.e. the appearance of God Image, from the point of ontology, called by Ibn ' Arabi> and al-Jili> tajalli> . Meanwhile, H{ amzah Fans} u> ri> mentions the stages with Ta'ayyun (determination). According to H{ amzah, there are four stages of Ta'ayyun. Before entering that level, God is in His Solitude which is termed by Hamzah Fansuri as La> Ta'ayyun (indetermination). After that, there is Ta'ayyun Awwal (appearance of Himself in the first stage or called first determination), in which God reveals Himself in the image of 'ilm (knowledge), wuju> d (being), shuhu> d (Sight) and Nu> r (light). In Ta'ayyun Tha> ni> , the second stage (second determination) of the apparitions of Himself, God reveals Himself in the prototype image of the universe, called al-A'yn Tha> bitah or fixed essence. In the third stage Ta'ayyun Tha> lith (third determination), God appears in the image of the human spirit and creatures. Then, in the fourth-and fifth-stages are Ta ' ayyun Rabi' and Kha> mis (fourth and fifth determination), God reveals Himself in the image of empirical nature. After that, there has been a never-ending process of tajalli> .
H{ amzah Fans} u> ri> provides the following imagery associated with Tajalli> According to H{ amzah Fans} u> ri> , Ta'ayyun Awwal (first determination) is likened to the sea. If the sea is choppy and the sea water evaporates into the air to form clouds, then the water vapor is called al-A'yan Tha> bitah (fixed essence), or in other words it is at the stage of Ta'ayyun Tha> ni. Then the water vapor forms clouds that undergoes a process of condensation which can reduce the rain water which falls in various places on the earth. Precipitation is described as Ta'ayyun Tha> lith (nature of spirit), the nature of spirits under the statement of Kun Fayaku> n, so there it becomes the nature of spirits. The rain fall on the earth is called a river. Rain water that forms the river is described as Ta'ayyun Rabi' and Kha> mis ('alam mithal) in which there is the creation of the universe, the creatures, including humans. The creation is endless and infinite. In the end, the river empties into the sea and like all of His creations will return to Him. Further explanation about the Ta'ayyun of God is, that the appearance or reality of the first stage of God, which Hamzah Fansuri calls Ta'ayyun Awwal (the stage of wah} dah), contains a plurality of unity, which is still in the form of ijma> l (outline In the first stage comes from the Substance of God any Attributes and His Asma> ' universally. This stage is a single unit containing a plurality. This stage, according to H{ amzah Fans} u> ri> , obtains the essence of Muh} ammadiyyah (Nu> r Muh} ammad). That is like the science of God to the Substance, Attributes and His Asma> ', and to all reality as a whole. There is no separation of one to another; it is the beginning of reality. The stage in Ta'ayyun Awwal is unity, rather like seeds, in which its parts, such as branches and leaves still are one within the seed. It can also be likened to a node (point) within the sphere which is the origin for all letters, containing all the letters that would be written, but there is intact aggregate inside the reality of letter. The letter is integrated into one the limits of which are not seen (Simuh, 1988: 323). In his Shara> b al-'A> shiqi> n, H{ amzah gives the parable of Ta'ayyun Awwal as the sea, namely: Adapun ta'ayyun awwal dinamai Ah} ad pun namanya, Wa> h} id pun namanya. apabila kita lainkan Dha> t semata Sendirinya Ah} ad namanya, apabila kita sertakan sifatnya dengan 'ibaratnya, wa> h} id namanya, kerana Ah} ad itulah bernama Wa> h} id, memegang 'alam sekalian dari pertamanya hingga kesudahannya (Al-Attas, 1970: 316).
The First Determination may be called (both) ah} ad or wa> h} id. When we regard the Essence by itself it is called ah} ad, but when we regard the Essence together with Its Attributes and names then it is called wa> h} id, for ah} ad is wa> h} id sustaining the universe and holding it together from its beginning to its end.
After that he explains: 'The sea is the sea, as it was before, The 'new' are waves and rivers; Let not forms that resemble them veil thee, For the shapes they form are but veils.' But (the waves) are together with the eternal sea. As the distich says: The sea is eternal: when it heaves It is then called by the name 'waves'… But its real essence is the sea, for sea and waves are not two (entities), but one and the same (Al-Attas, 1970: 37-38).
In the quotation above, H{ amzah gave the analogy of ta'ayyun awwal like sea water, wave, and the river, which then evaporates into vapor and into clouds. Rain then descends from the clouds. This process begins from a drop of sea water that will produce the oceans, rivers, and rains. It is a drop of sea water that is called Ta'ayyun 'Awwal.
After the Ta'ayyun Awwal stage, God has tajalli> to the second stage (Ta'ayyun Tha> ni> ) which is also called as wa> h} idiyyah stage. The Ta'ayyun Tha> ni> (the second determination), also known as Ta'ayyun Ma'lu> m, depicts reality of God in the second place. In this stage, all which are pent has to be distinguished clearly and in detail. However, it has not appeared in the nature of reality. Each unit has a clear limitation in the science of God. He is known or unknown. God Knowledge or Science reveals Himself in the form of 'known' or 'unknown'. The Knowledge of God, which is called as al-A'ya> n Th} a> bitah (fixed essence), is the reality of all things. Al-A'ya> n tha> bitah is also called s} uwar al-'Ilmiyyah, the known form or al-h} aqi> qah as} l-ashyra; as} l-ashya> ' is the essence of things in the universe and the spirit of id} a> fi> , the soul adrift (Hadi W. M., 1995:150).
The known is called by the People of the Path the Fixed Essence. Some call it the Essence of Things, some the Cognitive Forms, and others call it the Relational Spirit. All these are the Second Determination. Both of the aforementioned stages, Ta ' ayyun Awwal and Ta ' ayyun Tha> ni> are forms of inner universe which are qa> dim and tha> bitah (remain in the science of God -nothing changed since qa> dim). From the two inner stages emerged two new seen stages, called as A'ya> n Kha> rijiyyah (potential existents). They are Ta'ayyun Tha> lith (the stage of ' Alam al-Ru> h} ) and Ta'ayyun Rabi' and Kha> mis (the stage of 'Alam Mithsa> l).
Ta'ayyun Tha> lith (the stage of 'Alam al-Ru> h} ), which is natural of all spirits, a form of subtle body of jism lat} i> f. As jism lat} i> f, 'Alam al-Ru> h} is not seen by the five senses and eyes of the heart (feelings), and cannot be likened to the situation. In this stage the reality that flows out takes the form of 'Alam al-Ru> h} . The essence of this nature is one, only the aspect which is divided into the human spirit, animal spirit and plant spirit. Of this, H{ amzah stated that,"Adapun ru> h} insa> n dan ru> h} hewani dan ru> h} nabati Ta ' ayyun Tha> lith hukumnya" (Now the spirit of human, animals, and vegetal in the stage of Ta ' ayyun Tha> lith).
The latest stages according to H{ amzah are Ta ' ayyun Rabi' and Kha> mis (the stages of ' Alam Mith} a> l). The reality of God in the fourth and fifth stage is the creation of the universe, the creatures, including humans. The creation is endless and infinite. The creation of this endlessness is termed ila> ma> la> nihayah lahu, because if God does not do creation then God cannot be known as the creator (Hadi W. M., 1995: 39).
The Fourth and Fifth Determinations encompass the realm of physical things in its entirety, comprising the whole universe and all created things (herein).
Thus, together with La> Ta'ayyun there are five stages of the Tajalli> of God. Therefore, this teaching can be said to be the teaching of the five stages and not the seven stages.
The works of H{ amzah, especially those seen in several passages in his book, allows him to be classified as a follower of wah} dah al-wuju> d, as taught by Ibn 'Arabi> . In another work entitled Asra> r al-'A> rifi> n, H{ amzah likens the relationship of the universe and God to the sun and light, where the light and the sun are an inseparable unity. However, in essence they are different (Hadi W. M., 1995: 39 -Attas, 1970: 242).
According to the c Ulama> ' of the Prescribed Law, the judgment concerning the Essence of God and His Being is that they are two; (similarly,) the being of knowledge and knower are two; the being of the universe and the universe are two; the being of the universe is different from the Being of God. The Essence of God and His Being is like the sun and its light: although they are one to external and internal perception, the judgment is that they are two: the sun is different from its light.
As to the universe, the reason why it is said that its being is different (from that of God), is because the universe is like the moon deriving its light from the sun. This is the reason why the c Ulam' say: "The being of the universe is different from the Being of God. God's Being and His Essence are different".
The People of the Path say: "If this is the case, then God can be referred to as being 'outside' or 'in' (the universe); or 'near' the universe or 'far' from it". To us, the Essence of God and His Being is one; His Being and the being of the universe is one… Seeing the aforementioned parable by H{ amzah Fans} u> ri> , it appears that he is like Ibn ' Arabi> , who called a universe to God with two Attributes, which are tanzi> h (transcendent) and tashbi> h (immanent). In terms of the Substance of His Absolute Attributes La> Ta'ayyun is tanzi> h, while in terms of both tajalli> even tajalli> of Substances (al-a'ya> n al-tha> bitah) and tajalli> of potential existents (al-a'yan al-kha> rijiyyah) is tashbi> h (immanent). In the explanation above, H{ amzah, on the side of tanzi> h, essentially distinguishes between God and the The wah} dah al-wuju> d concept is regarded as one Sufism doctrines which were influenced by philosophy and various other non-dogmatic sources (Al-Attas, 1970: 210). The Wah} dah al-wuju> d doctrine is part of the intellectual genealogy of texts developed from Greece, Persia and India which were translated into Arabic. However, sources which describe that the wah} dah al-wuju> d as not coming from Islamic teachings usually originated from Western Orientalists. This is because they identify these teachings not from the Islam, but are built based on the logic of thinking influenced by social situations. The efforts to identify Islam with other religions or thoughts are not entirely correct, because the teachings of Islam are based on the revelation of the Qur'a> n and hadi> th. The Qur'a> n is a source that is not derived from the product of human thought, but a revelation from Allah (SWT). Simultaneously, the Qur'a> n and hadi> th sometimes appear in a format that can be used not just in its application, but must prior be elaborated and developed by the mind. Thus, there is a part of Islamic teachings that are normative doctrine, namely those based on the Qur'a> n and hadi> th which cannot be amended, meanwhile there are also non-normative doctrines, those rooted in the mind that can be developed and even changed (Nata, 1997: 188-189).
The doctrine of wahdat al-wuju> d of Ibn 'Arabi> also has a relationship with the type of Islamic mysticism that can be found in the mystical studies of Abu> Yazi> d al-Bistmi> and al-Halla> j. The biggest influence comes from Ibn ' Arabi> and in his books entitled especially Futu> h{ a> t al-Makkiyyah and Fus} u< s} al-H{ ikam. The doctrine of wah} dah al-wuju> d of Ibn 'Arabi was very popular in the late 16th century and early 17th-century AD in various areas, particularly in Aceh. The thought of wah} dah al-wuju> d of Ibn 'Arabi dominated the religious thought and appreciation among the public, especially because it had been adopted and deployed first by the leaders of the s{ u> fi> of Aceh most revered, i.e., H{ amzah Fans} u> ri> . In the middle of the 17th century AD in Aceh, after the death of H{ amzah Fans} u> ri> , wuju> diyyah doctrine was once again the subject of debate among the s{ u> fi> s. In addition, because of the current social and political factors that affected each party in the dispute, controversy surrounding the teaching of wuju> diyyah was also caused by the differences in interpreting the teaching. Such intense controversy resulted in a tragedy in Aceh, namely the burning of the works of the mystical H{ amzah Fans} u> ri> and Shams al-Di> n that includes the teaching of wuju> diyah by Nu> r al-Di> n al-Ra> ni> ri> (d. 1068 H/1658 M) and his followers as well as persecution and murder of those who refused to abandon the doctrine (Fathurahman, 1999: 21).
The influence of H{ amzah Fans} u> ri> 's Sufism was broad enough and not only in Aceh but also in other areas in the Archipelago. In Java, for example, the works of H{ amzah Fans} u> ri> were disseminated down to Banten, Cirebon, Pajang, and even to Mataram, Buton, and South East Sulawesi. This was through two of his works, namely Shara> b al-'A> shiqi> n and Asra> r al-' A> rifi> n. The existence of two manuscripts in Buton was an indication that the teaching of H{ amzah Fans} u> ri> had been learned by everyone in that area (Mulkan, 2005: 8).
Since the 17 th century AD, the mysticism and teaching of wah} dah al-wuju> d in Java existed in the form of manunggaling kawulo gusti (the unity of humans and Allah), which was taught by Shaykh Siti Jenar (Mulkan, 2005: 8), and still hold out in the history of Islam in Java (Teeuw A, 1995: 67). At the end of the 17th century AD the manuscript of Shara> b al-'A< shiqi> n was translated into Javanese in conjunction with the spread of understanding of wuju> diyyah in Java. The manuscript was found in Banten, precisely in the personal library of Sult} a> n Abu> al-Mah} asin Zayn al-'A< bidi> n, the king of Banten from the years 1690-1733 AD. This sult} a> n was a lover of Sufism and a student of a great s{ u> fi> from Makasar, named Shaykh Yu> suf al-Maqassari> (d. 1114 H/ 1699 M) (Hadi W. M., 1995: 147).
The influence of wahdat al-wujud doctrine of H{ amzah Fans} u> ri> is also found in a poem which very similar to Hamzah Fansuri's poetry. This shows that as a traveler figure, H{ amzah Fans} u> ri> is expected to have made a pilgrimage to the island of Java, after visiting other places that are considered important (Arifin, 2013: 45).
Through the writings Sharb al-'A< shiqi> n and other works, the mystical thought of H{ amzah Fans} u> ri> was known by the Muslims in the archipelago. H{ amzah Fans} u> ri> was an adherent of the school of philosophical mysticism of wah} dah al-wuju> d or wuju> diyyah (Hadi W. M., 1995: 147). His worldview was revealed in his prose and poetry. The Malay religious books during H{ amzah Fans} u> ri> grew rapidly, along with the spread of Islam throughout the archipelago and the establishment of royal Malay-Muslims in several places, It has been said by many experts who studied H{ amzah Fans} u> ri> that he was the first in the Archipelago who wrote on mystical thought in a systematic form that had roots in a strong scientific approach. From the works of H{ amzah Fans} u> ri> available today, we can see his mystical style of writing which had a distinctive character, in contrast to other s{ u> fi> s who lived in the past. Although the influence of wah} dah al-wuju> d was still strong, H{ amzah Fans} u> ri> was able to transform the term in Arabic into Malay, so it could be understood by people who were unable to speak Arabic. H{ amzah Fans} u> ri> himself said in the introduction of his book, Shara> b al-'A< shiqi> n, which he purposely wrote his verses in Arabic-Malay for people who did not understand Arabic and Persia so that they could study mysticism (Hadi W. M., 1995: 59). What had been done by H{ amzah Fans} u> ri> was not only be seen as an attempt to spread the idea of mysticism, but also as a first step to the birth of Malay literature, especially in the field of prose and poetry (Fang, 1993: 236).
H{ amzah Fans} u> ri> brought and developed the ideas of philosophical mysticism to the Archipelago. He was the first person who promoted philosophical mysticism in the archipelago which was clean and pure of deviation and perfect in reference to Arab sources (Shihab, 2001: 123). Furthermore, what had been done by H{ amzah Fans} u> ri> was that he provided new technical concepts in Malay; he has made the language fully adequate to discuss the doctrines of philosophical and metaphysical thought formulated by previous s{ u> fi> s (Shadiqin, 2008: 76).
In the development of the history of Islamic thought in the archipelago, H{ amzah Fans} u> ri> was not only regarded as a pioneer in the existence of the Sufism genre alone, but in subsequent studies, it was evident that H{ amzah Fans} u> ri> had become a pioneer in the study of Islamic and cultural studies in the archipelago. There are so many works of scholars and researchers who discuss H{ amzah Fans} u> ri> in various aspects of science, whether it is sufism, religion, literature, culture, language, and so on social and political life. In connection with the study, according to the author's observations, there are dozens of studies on H{ amzah Fans} u> ri> with various aspects, including: Studies by Wan Mohammad Shaghir Abdullah who wrote two studies, namely H{ amzah Fans} u> ri> Poetry and Sufi and Al-Makrifah Works: Various Aspects of Tasawuf in The Archipelago. This paper provides information about the person as a mystic Sufi poet H{ amzah Fans} u> ri> The Malaya. The same was done by Abdul Hadi WM. about Hamzah Fansuri: The Tasawuf leaflet and its poems. It is said that in this study, H{ amzah Fans} u> ri> was a reformer of Sufism. So did Abdul write about H{ amzah Fans} u> ri> : an Aceh sufi poet. The works of Edward Djmaris and Saksono Prijanto wrote H{ amzah Fans} u> ri> and Nuruddin Ar-Raniri.
Vladimir If there are more studies on this H{ amzah Fans} u> ri> , it is from researchers in the archipelago and from outside (the West). Thus, the study of H{ amzah Fans} u> ri> is actually alive and growing in line with the development of Islamic studies.
H{ amzah Fans} u> ri> 's existence as a pioneer, reformer of Islamic studiesespecially in the field of Islamic thought and poetry -has found its true identity. He is not only as the originator and pioneer of Sufism wujudiyah in the archipelago, but also as laying the foundations of Islamic studies who is always in dialogue and dialectic with time and place, namely the meeting between Islam and culture / Malay tradition.

C. CONCLUSION
The principal idea of the best known of H{ amzah Fans} u> ri> is the five stages of wuju> d. The five stages are a depiction about the process of the universe that remain valid when the universe appears as a manifestation of Allah's Subs- tance which is initially spiritual and then proceeds to be physical. The influence of H{ amzah Fans} u> ri> 's Sufism was broad enough and not only in Aceh but also in other areas in the Archipelago. Through the writings Sharb al-'A< shiqi> n and other works, the mystical thought of H{ amzah Fans} u> ri> was known by the Muslims in the archipelago. H{ amzah Fans} u> ri> brought and developed the ideas of philosophical mysticism to the Archipelago. He was the first person who promoted philosophical mysticism in the archipelago which was clean and pure of deviation and perfect in reference to Arab sources. What had been done by H{ amzah Fans} u> ri> was not only be seen as an attempt to spread the idea of mysticism, but also as a first step to the birth of Malay literature, especially in the field of prose and poetry, because his worldview was revealed in his prose and poetry.