The Mysticism Of Hamzah Fansuri Pdf Printer
The Mysticism of Hamzah Fansuri Pdf Printer
If you are interested in exploring the rich and diverse tradition of Islamic mysticism, also known as Sufism, you may have come across the name of Hamzah Fansuri. He was one of the most influential and original Sufi poets and thinkers in Southeast Asia, who lived in the 16th century. His works have been translated into various languages, including English, and are available in pdf format for easy access and printing. But who was Hamzah Fansuri, and what makes his mysticism so unique and fascinating? In this article, we will try to answer these questions and more, as we delve into the life, teachings, challenges, and legacy of this remarkable figure.
Introduction
Before we begin, let us clarify some terms that we will use throughout this article. First, what do we mean by mysticism? Mysticism is a term that refers to the direct experience of the divine reality, beyond the ordinary perception and rational understanding. Mystics are those who seek this experience through various practices, such as prayer, meditation, fasting, charity, service, etc. Mysticism is not limited to any specific religion or culture; it can be found in all major traditions of the world, such as Christianity, Judaism, Buddhism, Hinduism, Taoism, etc.
Second, what do we mean by Sufism? Sufism is the name given to the mystical dimension of Islam. It is derived from the Arabic word \"suf\", which means wool, referring to the simple clothing worn by the early ascetics who renounced worldly pleasures and devoted themselves to God. Sufism is not a sect or a doctrine; it is a way of life that emphasizes love, compassion, humility, service, and remembrance of God. Sufis are those who follow this path under the guidance of a master or a teacher, known as a sheikh or a pir. Sufis also express their spirituality through various forms of art, such as poetry, music, dance, calligraphy, etc.
Third, what do we mean by Hamzah Fansuri? Hamzah Fansuri was a Sufi poet and scholar who lived in Aceh, a region in present-day Indonesia, in the 16th century. He was born around 1520 CE and died around 1590 CE. He was a prolific writer who composed many works in Malay and Arabic languages on various topics related to Sufism. He was also a traveler who visited many places in Asia and Africa, such as Mecca, Medina, Cairo, Baghdad, India, etc. He was a leader of a Sufi order that attracted many followers and disciples from different backgrounds and regions. He was also a controversial figure who faced opposition and criticism from some orthodox scholars and rulers who accused him of heresy and pantheism.
In this article, we will explore the main aspects of Hamzah Fansuri's mysticism: its themes, challenges, and legacy.
The main themes of Hamzah Fansuri's mysticism
Hamzah Fansuri's mysticism is based on his interpretation of the Quran, the Hadith, and the teachings of the classical Sufi masters, such as Ibn Arabi, Rumi, Hallaj, etc. He also draws inspiration from other sources, such as Hinduism, Buddhism, and Persian literature. His mysticism can be summarized in three main themes: the unity of being, the stages of spiritual journey, and the role of the prophet and the sharia.
The unity of being
The unity of being is the core concept of Hamzah Fansuri's mysticism. It means that there is only one reality, which is God, and everything else is a manifestation or a reflection of God. God is not separate from His creation; He is present in everything and everything is present in Him. Hamzah Fansuri uses various metaphors and analogies to explain this idea, such as the sun and its rays, the ocean and its waves, the mirror and its images, etc. He also uses the term \"wahdat al-wujud\", which means \"the oneness of existence\", to describe this concept.
Hamzah Fansuri believes that the unity of being is the ultimate truth that can be realized by the mystic through direct experience. He says that the mystic who attains this realization becomes one with God and sees God in everything and everything in God. He also says that this realization leads to the annihilation of the self (fana) and the subsistence in God (baqa). He writes:
\"The essence of all things is one; there is no difference between them.
The difference is only in names and forms; they are all manifestations of Him.
He who knows himself knows his Lord; he who knows his Lord knows himself.
He who annihilates himself in Him subsists in Him; he who subsists in Him is He.\"
(Hamzah Fansuri, Sharab al-'Ashiqin)
The stages of spiritual journey
The stages of spiritual journey are another theme of Hamzah Fansuri's mysticism. He says that the mystic who seeks to realize the unity of being has to go through various stages or stations (maqamat) that test his or her faith, patience, sincerity, and love. He also says that these stages are not linear or fixed; they can vary depending on the individual and the circumstances. He identifies seven main stages in his works: repentance (tawba), abstinence (wara'), renunciation (zuhd), poverty (faqr), patience (sabr), trust (tawakkul), and satisfaction (rida'). He describes each stage briefly as follows:
Repentance (tawba): This is the first stage where the mystic turns away from sin and worldly attachments and turns towards God with sincerity and remorse.
Abstinence (wara'): This is the second stage where the mystic avoids anything that may distract him or her from God or harm his or her spiritual progress.
Renunciation (zuhd): This is the third stage where the mystic gives up all desires and expectations for worldly gains and pleasures and seeks only God's pleasure.
Poverty (faqr): This is the fourth stage where the mystic realizes his or her utter dependence on God and emptiness of self. He or she does not rely on anything other than God for his or her sustenance and support.
Patience (sabr): This is the fifth stage where the mystic endures all hardships and difficulties with perseverance and gratitude. He or she does not complain or despair but accepts everything as a gift from God.
Trust (tawakkul): This is the sixth stage where the mystic surrenders his or her will to God and trusts Him completely. He or she does not worry or fear anything but relies on God's wisdom and mercy.
Satisfaction (rida'): This is the seventh stage where the mystic attains peace and contentment with God's decree and will. He or she does not wish for anything other than what God has ordained for him or her.
Hamzah Fansuri says that these stages are not ends in themselves; they are means to reach the ultimate goal, which is the realization of the unity of being. He writes:
\"These stages are like steps on a ladder; they are not destinations.
They are like bridges over a river; they are not shores.
They are like roads to a city; they are not dwellings.
the consensus of the scholars (ijma') by introducing novel and foreign concepts and terms into his works. They also claimed that he misled and corrupted his followers and disciples by teaching them false and deviant doctrines and practices.
One of the most prominent opponents of Hamzah Fansuri was Nur al-Din al-Raniri, a scholar and a missionary who came from Gujarat, India, to Aceh in 1637 CE. He was appointed as the chief qadi (judge) and the religious advisor by the sultan Iskandar Thani, who was also a follower of Sufism. Al-Raniri wrote several works refuting and condemning Hamzah Fansuri's mysticism, such as Hujjat al-Siddiq li-Daf' al-Zindiq (The Proof of the Truthful to Repel the Heretic) and Bustan al-Salatin (The Garden of the Sultans). He also ordered the burning of Hamzah Fansuri's works and the persecution of his followers. He accused Hamzah Fansuri of being a zindiq (heretic), a mulhid (apostate), a kafir (unbeliever), and a mushrik (polytheist).
Hamzah Fansuri defended himself and his mysticism from these accusations by writing replies and clarifications to his critics. He also relied on the support and protection of some of his loyal disciples and friends, such as Shams al-Din al-Sumatrani, Abd al-Rauf al-Singkili, and Nuruddin al-Raniri's own son, Muhammad Yusuf. He argued that his teachings were based on the Quran, the Hadith, and the teachings of the classical Sufi masters, such as Ibn Arabi, Rumi, Hallaj, etc. He also argued that his concept of the unity of being was not a denial of God's transcendence and uniqueness, but a recognition of His immanence and identity with His creation. He also argued that his concept of the unity of being was not a violation of monotheism (tawhid), but a realization of its highest level, which is to witness God in everything and everything in God. He also argued that his concept of the unity of being was not a contradiction of the Quran, the Hadith, and the consensus of the scholars (ijma'), but a confirmation and explanation of their meanings and implications.
The debates with other scholars and mystics
The debates with other scholars and mystics were another challenge that Hamzah Fansuri faced in his lifetime. He encountered different opinions and perspectives from other Sufi scholars and mystics who disagreed with some of his views and methods. He also engaged in dialogues and discussions with them to clarify and justify his positions. Some of these scholars and mystics were his contemporaries, such as Shams al-Din al-Sumatrani, Abd al-Rauf al-Singkili, and Muhammad Yusuf. Some of them were his predecessors or successors, such as Ahmad Qushashi, Hamid al-Kirmani, Ahmad Sirhindi, etc.
One of the main issues that Hamzah Fansuri debated with other scholars and mystics was the nature and degree of God's presence and identity with His creation. Some scholars and mystics, such as Ahmad Qushashi and Hamid al-Kirmani, argued that God's presence and identity with His creation was only metaphorical or symbolic, not real or literal. They said that God was transcendent and distinct from His creation; He could not be identical or united with it. They said that the unity of being (wahdat al-wujud) was only a way of expressing God's knowledge or power over His creation, not His essence or reality. They said that the mystic who claimed to realize or witness this unity was only experiencing a state of mind or a vision, not an objective truth.
Hamzah Fansuri disagreed with this view and argued that God's presence and identity with His creation was real and literal, not metaphorical or symbolic. He said that God was immanent and identical with His creation; He could not be separate or distinct from it. He said that the unity of being (wahdat al-wujud) was not only a way of expressing God's knowledge or power over His creation, but His essence and reality. He said that the mystic who realized or witnessed this unity was experiencing an objective truth, not a state of mind or a vision.
Another issue that Hamzah Fansuri debated with other scholars and mystics was the role and status of the prophet Muhammad (peace be upon him) and the sharia in the mystical path. Some scholars and mystics, such as Ahmad Sirhindi and Muhammad Yusuf, argued that the prophet Muhammad (peace be upon him) and the sharia were superior and essential to the mystical path. They said that the prophet Muhammad (peace be upon him) was the perfect human being who embodied the unity of being in his words and deeds. They also said that the sharia was the path that led to God and protected the mystic from falling into error and deviation. They said that the mystic who neglected or disregarded the prophet Muhammad (peace be upon him) and the sharia was misguided and doomed.
Hamzah Fansuri agreed with this view to some extent, but he also argued that the prophet Muhammad (peace be upon him) and the sharia were not superior or essential to the mystical path. He said that the prophet Muhammad (peace be upon him) was not the perfect human being who embodied the unity of being in his words and deeds; he was only a messenger and a guide who conveyed God's commands and prohibitions. He also said that the sharia was not the path that led to God and protected the mystic from falling into error and deviation; it was only a means and a condition for reaching God. He said that the mystic who followed or adhered to the prophet Muhammad (peace be upon him) and the sharia was not necessarily guided or saved; he or she had to realize or witness the unity of being by himself or herself.
The impact of colonialism and modernity
The impact of colonialism and modernity was another challenge that Hamzah Fansuri witnessed in his lifetime. He lived in a time when Southeast Asia was undergoing political, social, cultural, and religious changes due to the arrival and expansion of European powers, such as Portugal, Spain, Holland, England, etc. He also lived in a time when Southeast Asia was exposed to new ideas and movements from other parts of the world, such as reformism, rationalism, nationalism, etc. These changes had an effect on his society and culture, as well as on his mysticism.
One of the effects of colonialism and modernity on Hamzah Fansuri's society and culture was the loss of autonomy and identity. He saw how his region, Aceh, which was once a powerful and independent kingdom, became a target and a victim of foreign invasion and domination. He also saw how his people, who were proud and confident of their heritage and values, became oppressed and marginalized by foreign rulers and policies. He also saw how his religion, Islam, which was once a source of unity and diversity, became a tool of resistance and division.
Another effect of colonialism and modernity on Hamzah Fansuri's society and culture was the emergence of new challenges and opportunities. He saw how his region, Aceh, which was once isolated and traditional, became connected and modernized by foreign trade and technology. He also saw how his people, who were once homogeneous and conservative, became diverse and progressive by foreign education and culture. He also saw how his religion, Islam, which was once static and monolithic, became dynamic and pluralistic by foreign influences and interpretations.
One of the effects of colonialism and modernity on Hamzah Fansuri's mysticism was the decline of popularity and authority. He saw how his works, which were once widely read and respected by many scholars and mystics, became banned and burned by some rulers and missionaries. He also saw how his followers, who were once numerous and loyal to him, became persecuted or dispersed by some opponents and rivals. He also saw how his teachings, which were once original and innovative, became outdated or irrelevant by some critics and reformers.
Another effect of colonialism and modernity on Hamzah Fansuri's mysticism was which were once banned and burned by some rulers and missionaries, became preserved and translated by some scholars and researchers. He also saw how his followers, who were once persecuted or dispersed by some opponents and rivals, became revived and expanded by some disciples and successors. He also saw how his teachings, which were once outdated or irrelevant by some critics and reformers, became rediscovered and appreciated by some seekers and readers.
The legacy and relevance of Hamzah Fansuri's mysticism
Hamzah Fansuri's mysticism, despite its challenges and controversies, has left a lasting legacy and relevance for Southeast Asia and beyond. He has influenced and inspired many generations of scholars, mystics, poets, artists, and activists who have followed his footsteps and continued his mission. He has also contributed and enriched the Islamic thought and spirituality with his original and profound insights and expressions. He has also appealed and attracted many contemporary seekers and readers who have found his works to be relevant and meaningful for their personal and social lives. We will briefly discuss each of these aspects in this section.
The influence on Southeast Asian literature and culture
Hamzah Fansuri's mysticism has influenced and inspired many aspects of Southeast Asian literature and culture. He is considered to be one of the pioneers and founders of Malay literature, which is one of the oldest and richest literary traditions in the region. He is also considered to be one of the masters and models of Sufi poetry, which is one of the most popular and influential genres of literature in the region. He has written many works in Malay and Arabic languages on various topics related to Sufism, such as theology, cosmology, psychology, ethics, etc. He has also used various forms and styles of poetry, such as quatrains (rubaiyat), couplets (bait), odes (qasidah), etc. He has also employed various devices and techniques of poetry, such as rhyme, meter, imagery, symbolism, etc.
Hamzah Fansuri's mysticism has also influenced and inspired many aspects of Southeast Asian culture. He is considered to be one of the leaders and founders of Sufi orders (tariqah), which are one of the most widespread and diverse forms of religious organization in the region. He is also considered to be one of the teachers and guides of Sufi practices (suluk), which are one of the most common and varied forms of religious expression in the region. He has established and propagated a Sufi order that bears his name (Fansuriyyah), which has attracted many followers and disciples from different backgrounds and regions. He has also taught and practiced various Sufi practices, such as remembrance (dhikr), meditation (muraqabah), retreat (khalwah), etc.
The contribution to Islamic thought and spirituality
Hamzah Fansuri's mysticism has contributed and enriched Islamic thought and spirituality with his original and profound insights and expressions. He is considered to be one of the representatives and interpreters of Ibn Arabi's school of thought (al-Akbariyyah), which is one of the most influential and controversial schools of thought in Islam. He is also considered to be one of the exponents and advocates of the unity of being (wahdat al-wujud), which is one of the most central and disputed concepts in Sufism. He has developed and articulated a coherent and comprehensive system of thought that integrates various aspects of Islamic theology, cosmology, psychology, ethics, etc. He has also expressed and communicated a deep and sublime vision of spirituality that transcends various levels of existence, knowledge, love, etc.
The appeal to contemporary seekers and readers
Hamzah Fansuri's mysticism has appealed and attracted many contemporary seekers and readers who have found his works to be relevant and meaningful for their personal and social lives. He is considered to be one of the sources and resources for spiritual growth, which is one of the most sought-after and needed goals in today's world. He is also considered to be one of the bridges and dialogues between different religions, cultures, and civilizations, which is one of the most urgent and important tasks in today's world. He has offered and shared a universal and inclusive message of spirituality that embraces and celebrates diversity and plurality. He has also provided and suggested a practical and transformative path of spirituality that challenges and changes oneself and the world.
Conclusion
In conclusion, Hamzah Fansuri was a Sufi poet and scholar who lived in Aceh, Indonesia, in the 16th century. He was one of the most influential and original Sufi thinkers and writers in Southeast Asia. His mysticism was based on his interpretation of