DIRECTIONS FOR
TRAVELLERS ON THE MYSTIC PATH

The publication ot this book was subsidized
with a generous grant trom
the Stichting Oosters Instituut in Leiden.

VERHANDELINGEN
VAN HET KONINKLIJK INSTITUUT
VOOR TAAL-, LAND- EN VOLKENKUNDE

81
G. W.

J. DREWES

DIRECTIONS FOR
TRAVELLERS ON THE MYSTIC PATH
Zakariyyä' al-An~äri's Kitab FatJ;t al-RaJ;tman
and its Indonesian Adaptations
with an Appendix on Palembang manuscripts and authors

THE HAGUE - MARTINUS NIJHOFF 1977

I.S.B.N. 90.247.2031.1

TABLE OF CONTENTS
page

VII

Preface
Introduction .
Chapter I
Chapter II
Chapter III

The author of the Risäla
Raslan of Damascus .

fi

'l-tawtzïd, Shaikh Wali

The commentator, Zakariyya'
of Fiqh and T~awwur'.

6
al-An~äri,

a "Pillar
....

Kitäb Fattz al-Ratzmän, Zakariyyä'
mentary on Raslan's Risäla .

al-An~äri's

26

com39

Chapter IV

Kitab Patahulrahman, text and translation . .

52

Chapter V

A Risalah by Shihabuddin of Palembang, text and
English summary .

88

The so-called Kitab Mukhtasar by Kemas Fakhruddin of Palembang, text and translation

106

Chapter VI

Notes and variae lectiones of cod.or. Leiden 7329 .

176

List of Arabic words and expressions . .

191

Appendix

Palembang manuscripts and authors
Introduction
I.
Manuscripts originating from Palembang .
II. Other manuscripts
lIl. Observations
IV. Palembang authors
V. Some observations on three works by unknown
authors
VI. Hikayat Palembang .
Notes to Appendix .
List of manuscripts mentioned in the Appendix

Bibliography .
Index .

198
199
214
217
219
229
234
238
242
245

• 252

PREF ACE

Many years ago in the Journalof the Batavia Society (T.B.G.),
Vol. 41 (1899), pp.498-528 Van Ronkei published an article entitled
"Over invloed der Arabische syntaxis op de Maleische" ('On the influence of Arabic syntax on Malay syntax' ). In this well-docwnented
paper the author gave the first and hitherto the only extant description of the Malay idiom used in rendering Arabic texts, the so-called
Kitab-Malay.
Van Ronkel also cites a few instances of the influence of this particular idiom outside the religious sphere, that is to say, of its effect on
literary Malay in general. A thorough investigation into this, however,
was beyond the scope of his article. At the end of the paper the author,
in fact, expressed the wish that a more comprehensive statement of
examples be produced and that at the same time full attention be paid
to phraseological questions in a wider sense.
However, there will be no solid base for an investigation of this kind
until representative texts in Kitab-Malay are more easily available.
Van Ronkel does not mention the texts from which his materials were
taken. Most probably he collected his data from MSS. and from current
Egyptian, Indian and local editions of Arabic texts with Malay translations. The two texts edited here are specimens of Kitab-Malay written
in Palembang and dating back to the latter part of the 18th century.
Apart from their idiom they are wor th publishing on the basis of
their contents. They were composed to counterbalance the influence
of the doctrine of 'the seven grades of being', by which name the Indonesian variety of the Wujüdiyya is known. Introduced by MuJ:tammad
b. FaçUilläh al-Burhänpüri's al-Tul;tfa al-mursala ilä rüb- al-nabï ('The
Gift addressed to the spirit of the Prophet' ), this doctrine found much
favour in Indonesia. The Tul;tfa dates from 1590, and the doctrine
must have been known in Swnatra in the first decades of the 17th
century, as is apparent from the writings of Shamsuddin al-Samatra'i
(died 1630). Nür al-Din al-Ränïrï's violent denouncement of its 17th
century Achehnese exponents had an only ephemeral effect; it could

VIII

Directions for TravelIers on the Mystic Path

not stop this speculative doctrine from spreading far and wide among
Indonesian Muslims and influencing their religious life.
Neither of the writers of the Malay texts edited here was a rigid dogmatist or jurisprudent averse to all mysticism. Both are representative of
another, ol der current of mysticism associated with the name of al-Junaid
(died 910). They owe their acquaintance with this chiefly to Zakariyyä'
al-An~ärï's Kitiib FatJ:t al-RaJ;rmän, a commentary on the R~iila ti
'l-tawJ;rid by Walï Raslän al-Dimashql (died A.H. 541jA.D. 1145-'46),
as does the Javanese poet who composed the poem Kitab Patahulrahman. Therefore, these texts are not only illustrative specimens of
Kitab-Malay; they are also of interest with respect to the history of
Muslim mysticism in Sumatra and Java.
I am greatly indebted to Dr. Russell Jones (London) for his willingness to correct and improve the English manuscript of this book, to the
Oosters Instituut (Leiden) for its contribution towards publication
costs and to the Executive Board of the Koninklijk Instituut for including this book in its publications.

INTRODUCTION

It is common knowledge that among non-Arab Muslims . .\rabic
proper names are as much in use as are biblical names and names from
sacred history among Christians of all races. The Indonesian Muslims
are no exception to this practice; a large number of the most popular
proper names are of Arabic origin, although owing to abbreviation and
corruption they are not always directly recognizable as such.
A considerable number of these are composed of the numerous Arabic
theophorous names, that is to say, names beginning with C Abdu '1- (servant of the -), followed by one of the many honorific epithets of Allah.
In common parlance several of these names have lost the initial C Abdu 'lor have been otherwise corrupted, which results in names such as Aziz,
Gani, Hamid, Kahar, Karim, Latip, Majit, Malik, Nasir, Patah, Wahab,
Wahit, and even Dul (= cAbdu '1-). Another category consists of
names of important figures in Muslim history and names of prominent
scholars, theologians and mystics. Many years ago Snouck Hurgronje,
referring to the adoption of a new name by Indonesian pilgrims in the
holy city, observed that among these there was a marked preference for
the most illustrious names in the field of religious sciences 1; hence
everywhere one meets with names once borne by famous jurisprudents
as weIl as with the names of writers on theological subjects and mysticism, and founders of fraternities.
One of the names of Arabic origin belonging to this category is Rislan
or Ruslan. This name has nothing to do with Dutch 'Rusland' (Russia),
in Indonesian pronunciation 'Ruslan', but derives from Raslän, the
arabicized form of Arslän (lion), a Turkish proper name borne, among
others, by many ancient Turkish princes and at the present time the
name of a prominent Syrian family, to which belonged the well-known
scholar and diplomatist Emir Shakib Arslän, some time President of
the Arab Academy of Damascus.
Naturally, the question that arises is this: Which man with the name
of Raslän was so highly regarded by Indonesian Muslims that people
chose to adopt his name? The obvious answer is that he could have

2

Directions for TravelIers on the Mystic Path

been none other than Shaikh Raslän al-Dimashqï, the patron-saint of
Damascus, whose Risiila ti l'-tawJ:tïd was held in high repute in former
times, as is testified by ms. copies of this Epistle originating from various
regions of Indonesia.
This Risiila is neither a "theosophic treatise" 2 nor a "dogmatical
poem",3 nor a "concise work on the Essence of Allah" 4 but a mystical
tract denouncing the hidden polytheism lying at the base of selfassertion and reliance on fellow-creatures and things created. Not only
because self, other persons and things (al-aghyiir), and secondary causes
(al-asbab) consti tuted so many screens between man and the Supreme
Reality, but any trust in these was essentially a denial of God being
the Only Agent in the universe, a profession considered consequent
on the declaration of God's unity and uniqueness (tawJ:tïd) as laid
down in the first clause of the creed. It is easy to understand that, given
the leaning to mysticism characteristic of Indonesian Islam, this tract
appealed strongly to pious people who took this profession seriously and
tried to live up to their conviction.
The popularity of the Risala in Indonesia is borne out by the number
of ms. copies preserved in the Jakarta and Leiden libraries. One should,
however, look for them in the catalogues of Arabic MSS.; in the indexes
of the catalogues of Indonesian MSS. one would look in vain for the
name of the author and the title of the work, and to the best of my
knowledge Indonesian translations of the Risiila do not exist as separate
works. In some of the Arabic MSS. part of the text of the Risiila is
found accompanied by an interlinear translation 5; in others the complete
text is embodied in a commentary 6 often furnished with an interlinear
translation. 7 These MSS. are evidence of the dissemination of this text
through the Archipelago, for the interlinear translations are in Malay,
Javanese and Bugi.
The commentary furnished with an interlinear translation is always
Zakariyyä' al-Al].särï's FatlJ al-RaJ:tmiin,B the wide circulation of which
in Indonesia was noted by Snouck Hurgronje many years ago (Adviezen, Vol. 11, p. 1219). Another commentary that was known in
Indonesia is the one written by C AH b. C Atiyya C Alawän al-I:Iamawï
(d. A.H. 936/A.D. 1530) 9 and represented by cod. or. Leiden 7031 (2).
Finally, a third commentary is mentioned in Kemas Fakhruddin's Kitab
M ukhtasar (to be discussed presently), namely, Khamrat al-khan
('Wine from the inn') by cAbd al-Ghani al-Näbulusi (d. A.H.1143j
A.D. 1731).10 Neither the Leiden nor the Jakarta library has a copy of it.
The popularity of the Fatl;t al-RalJmiin in Java can be inferred from

Introduction

3

the fact that, at the latest in the early part of the 18th century, it was
put in verse in Cerbon; or rather, that a Javanese composed a poem
claiming to be a poetical version of this commentary (nembangaken
kitab arabi, kitab Patahulrahman). The first Canto of this poem, comprising 23 stanzas, is contained in cod. or. Leiden 7563,11 while the
only complete text extant, numbering three Cantos/2 is found in MS.
India Office no. 3102, now in the library of the School of Oriental and
African Studies in London 13; a copy of this is preserved in the Leiden
library (cod. or. 8448). This MS. ends with the statement that the
copying was finished (mantuning serat tinefjak) on Jumadilakir 2nd
A.]. 1663 (A.D. 1738).
This poem can hardly be caIled a regular poetic version, nor even
an adaptation of the FatJ:t al-Ra/Jmän. The author has borrowed a
number of passages from the text of the Risäla as found in this commentary and in places has made use of al-An!?äri's comments, but
neither the name of the Damascus mystic nor that of his commentator
is mentioned in the poem. The greater part of it is made up of other
materials which apparently were more to the poet's liking. 14 It is, in
fact, a didactic poem composed by an adept in the doctrine of the seven
grades of be ing. Failing to understand the fundamental difference
between Wali Raslän's message and the doctrine of the seven grades,
or, perhaps, endeavouring to harmonize them, he uses the quotations
as a starting-point for an exposition of the ever returning, crucial subject
of the relationship between the inteIligibles (aCyän thäbita) and their
exteriorization in the phenomenal world (aCyän khärija).
Subsequently, in about the 1750's the Palembang theologian Shihabuddin, who had already prepared a Malay version of an Arabic
commentary on al-Laqäni's weIl-known dogmatical poem Jawharat
al-taw/Jïd, composed a Malay Epistle (risalah), starting from the interpretation of manifest and hidden polytheism as given by Zakariyyä'
al-An!?äri in bis FatJ:t al-Ra/Jmän. This Epistle, in which both Wali
Raslän and al-An!?äri are quoted as authoritative, expresses an admonitory spirit. lts purpose is to check the spread of the doctrine of the
seven grades among the masses and to warn against the rampant neglect
of religious observances apparently ensuing from it.
In Shihabuddin's Epistle there is no mention of a royal principal.
Even so, it may be assumed that the Court of Palembang was not
whoIly unconcerned about this issue. For we see that later on Kemas
Fakhruddin, who enjoyed the favour of the Sultan and the crownprince, translated Raslän's Risäla in fuIl and provided it with a com-

4

Directions for TravelIers on the Mystic Path

mentary, no doubt with the approval, or possibly even at the instigation,
of his royal patron.
Though recorded in the catalogues under the title Kitab Mukhtasar
('Compendium'), Kemas Fakhruddin's book actually has no title. It
owes its name to a misunderstanding of the words: I nilah kitab yang
mukhtasar bagi ta'li! Shaikh al-Wali Raslän ('This a concise work
composed by Shaikh al-Wali Raslan'). Then the translator goes on to
say, Maka adalah aku menterjamahkan kitab ini ('I have translated
this book'), while the last phrase of the translation is: Telah selesailah
risalah yang mukhtasar dengan bahasa Jawi ('Here the Malay translation of the short Epistle ends'), etc. From all this it is perfectly clear
that the work meant by kitab or risalah yang mukhtasar is the Arabic
Risäla. 15 Each single phrase of the original is followed by a Malay
translation, to each one of which the translator has added his comments.
For these comments he has consulted the FatlJ al-RalJmän and the
Khamrat al-khän.
The library of the Museum Pusat in Jakarta has three copies of
Kemas Fakhruddin's work: MS. BG. Mal. 120; V.d.W. 7 and 8. 16 The
first of these belonged to the consignment of kraton MSS. shipped from
Palembang to Batavia in 1822 (see the Appendix, sub 1,5); the V.d.W.
MSS. were probably copied from this. The Leiden library has two
copies: cod. or. 1712 and cod. or. 7329, formerly listed as S.H. 102.17
The former was copied from MS. BG. Mal. 120 at the Scriptorium of
the General Secretariat in Batavia in 1822; the latter, dated Batavia
1870, is a copy written by a certain Muhammad Kelana b. Fakir C Abd
al-Mujib Muhammad Zabidi of Kampung Laksa.
The present work is arranged as follows. CHAPTER I deals with Shaikh
Walï Raslan of Damascus, his life and personality, his writings, the
miracles attributed to him and the veneration in which the population
of Damascus still holds him today. CHAPTER 11 is dedicated to Zakariyya'
al-An~arï, the famous 15j16th century Egyptian theologian and writer,
whose Kitäb FatlJ al-RalJmän, a running commentary on Walï Raslan's
Risäla !i 'l-tawlJid, constitutes CHAPTER IIJ.18 As is usual in works of
this kind, the commentator sticks closely to the original text and embodies it in his comments, so that there was no need to print the Risäla
separately. CHAPTER IV contains the Javanese poem Patahulrahman,
Accompanied by a translation. CHAPTER V contains the Malay tract
written by Shihabuddin of Palembang about the middle of the 18th
century and a summary of its contents. Finally, in CHAPTER VI, there

Introduction

5

follows Kemas Fakhruddin's Malay adaptation of the Arabic commentary, with a complete translation.
In order to avoid repetition no particulars about these two Palembang writers are given in chapters V and VI. The scanty information
available concerning their activities is brought together in the Appendix
sub IV, Pts. 1 and Ir, to which the reader is referred.
An inquiry into the Palembang background of these writers and, in
particular, into other Palembang activities in the domains of literature
and learning, both religious and profane, in the period under discussion,
proved most fruitful. Scanning the catalogues of the principal collections
of Malay manuscripts, I found that a good deal of works written in
Palembang or originating from there are preserved in these collections.
This induced me to review all the materials available and draw up
an inventory of the MSS. in question and a list of Palembang writers.
The results of this investigation are laid down in an Appendix to the
book proper.

CHAPTER I

THE AUTHOR OF THE RISALA FÏ 'L-TAWf!ÏD,

Shaikh WaIï Raslän ol Damascus

1. The period ol his lile and his origin

The data concerning Raslän's full name found in Brockelmann's
Geschichte der Arabischen Litteratur are mutually inconsistent and
those concerning the year of his death contradictory.
In Vol. I: 452 of the aforesaid work Raslän's full name is given as
Raslän b. YaCqüb b. cAbd al-Ra.l)män al-Jacbarï al-Dimashqï, and
-+- 695/1296 as the year of his death. Furthermore, Brockelmann mentions seven commentaries on his Risäla, among which the three commentaries mentioned above (nos. 1,2,4). However, in G.A.L., Suppl. Vol.
lIl: 1257 one finds: Raslän b. Sïbawaih b. cAbdaIläh al-Dimashqï, died
711/1369; with the additional information that he was a contemporary
of Taqï al-Din al-Subkï and author of the Risäla li 'l-taw/:tïd, which
was the subject of a commentary by I:Iasan b. Müsä al-Bänï al-Kurdï
(d.1148/1735).
Now in Suppl. Vol. I: 811 this I:Iasan b. Müsä al-Bänï al-Kurdï is
recorded among the commentators of the Risäla li 'l-taw/:tïd written
by the Raslän who died in 695/1296. It does not seem very likely that
we have here two authors with almost the same name, two different
Risäla and two different commentaries. And finally still another date:
in a note on p.811 of Suppl. Vol. I we read the statement that in a
copy of Zakariyyä' al-An~ärï's Fat/:t al-Ra/:tmän preserved in the
Zaitüna library in Tunisia the name of the author of the original work
is given as Raslän b. Sïbawaih cAbdalläh b. cAbd al-Ra.l)män alDimashqï, and the year of his death as 'after 540' (= 1145).
So the Arab writers consulted by Brockelmann are far from unanimous about these issues. The dates 1296 and 1369, however, are
obviously wrong, since in the Bahjat al-asrär, Shattanawfi's legendary
biography of cAbd al-Qädir al-Jïlänï composed about 1275-1280, Raslän
figures as a contemporary of cAbd al-Qädir (d. 561/1166).1 Shattanawfi

Shaikh Wali Raslän

7

has put it on record that in 670/1271 he was told by an informant in
Cairo - who himself had acquired his information in 621/1224 - that
at the moment of cAbd al-Qädir's famous exclamation: "My foot is
on the neck of all saints", Wan Raslän of Damascus too had submissively bowed his head. The aim of this statement is of course the
proclaiming of cAbd al-Qädir's superiority over the saint of Damascus;
it fits in with the superhuman image of CAbd al-Qädir as depicted by
Shat"tanawfi.2 His biography of cAbd al-Qädir makes interesting reading
for anyone bent on knowing all the miraculous stories about him.
Nevertheless, however unhistorical and miraculous these stories may
be, when he records a legendary story about Raslän transmitted to an
informant as early as 621/1224, and also the miracles that occurred
at Raslän's burial, the latter cannot have died in 1296, let alone in
1369. So the statement found in the Zaitüna MS. seems to be the
only reliable one of the three.
Apparently it escaped Brockelmann that already in Sauvaire's rendering of the contents of al-CAlmawi's extract from al-Nucaimi's
(d.927/1521) book on Damascus 3 in Journal Asiatique (ge Série,
t. lIl-V) A.H.540 is given as the date of Raslän's death (t. V (1895),
p.404, nt. 9). Sauvaire's reference to the Paris MS. of the Tälï Kitäb
Wafayät al-aCyän must be amended to fol. 35. As indicated by the title,
this book is a sequel to the well-known biographical work Wafayät
al-aCyän by Ibn Khallikän (d.681/1282), composed about A.H.715.
lts author is Ibn al-~uqäCi, a Christian who served the Mamluk ruler
of Damascus in various functions and died in 726/1326. It contains
biographical notes on persons who died between 658/1259 and 725/1325.
The Paris MS., the only copy known, comes from the private library
of the historian al-~afadi (d.764/1363), who added a marginal note
to the paragraph on Raslän to the effect that the mention of Raslän
was out of place in this book (laisa min shart al-kitäb), on account of
the date of his death. 4 Raslän's name is given as Raslän b. YaCqüb
b. CAbd al-Ra.lJ.män b. CAbdalläh al-Nashshär, and the year of rus death
as "somewhat later than (A.H.) 540" (sana nïf wa-arbacïn wa-khams
mï'a). The data concernihg his origin and life are given on the
authority of Najm al-din b. Isrä'ï! al-Jazari, who got his information
from a number of Raslän's companions.
That Raslän died in A.H. 540 or shortly after is also assumed by
N. Elisséeff, who in 1967 published a three volume monograph on Nür
al-Din b. al-Zangi, the unifier of Syria and successful opponent of the
Crusaders. 5 In the historical topography of Syria in the 12th century,

8

Directions for TravelIers on the Mystic Path

to be found in the first volume, Elisséeff records (p. 260), that in the
suburb al-;;afwäniyya, to the east of the Thomas Gate (Bäb Tümä) ,
the mausoleum of Raslän was built in 541/1146-'47, that is eight years
before Nür al-Dïn conquered Damascus and established the seat of his
government in th is town. 6
A definite answer to the question of the date of Raslän's death might
be found in the biography of the saint taken from Dhahabï's (d. 748/
1348) Ta'rïkh al-lsläm,7 a copy of which is preserved in the Zähiriyya
library in Damascus. 8 I have had no opportunity to consult this MS.;
in an extract from it to be found in a book on Raslän published in
Damascus in 1965 9 no such date is mentioned but the author of this
book too takes the view that 541 was the year of Raslän's death. The
factual data given in this extract are almost identical with those recorded
in the Bahja, so that it may be assumed that in the opinion of Dhahabï,
a criticalobserver, they did not deviate unduly from historical authenticity, or at least offered a fair representation of what at the time was
considered the authentic story of his life.
In CIzzet J:Ia!i'riyya's compilation mentioned above A.H.461 as the
year of Raslän's birth is given without mention of the source of this
information. On account of the addition 'al-Jacbarï' to his name there
can be little doubt that though living in Damascus he hailed from
QalCat Jacbar, situated on the left bank of the Euphrates. He is said
to have belonged to the awläd al-ajnäd, that is to say that he was bom
in a family liable to military service. These data are not immaterial.
Ajnäd is a term indicating a group of the military. In 12th century
Syria the ajnäd were the second line of troops, a kind of militia that
could be called up for active service beside the regular army (Caskar)
to serve as reserve troops. The rulers of the numerous petty principalities
into which Syria was divided at the time all had their regular armies
made up of slaves and mercenaries, among whom were many foreigners.
These regular soldiers were employed in the continuous warfare between
the princes themselves as well as against the Crusaders or, occasionally,
in alliance with the latter against some Muslim adversary. Only on
more important occasions were the regular armies reinforced with
ajnäd; these were mounted troops who had to provide their own horses
and other equipment, their arms as a rule consisting of a sword and
a spear. 10
One of these Syrian emirates was the territory of the Shicite CUqailï
emïrs round the citadel QalCat Jacbar, Raslän's birthplace. In 479/1086
the Seljuk sultan Malik Shäh (1072-1092), who had acquired it shortly

Shaikh Wali Raslän

9

before, granted it to the CUqailï chief Salim b. Malik. l l The citadel
was considered impregnabie. Nür al-Dïn's father was murdered when
laying siege to it in 541/1146, and it did not pass into Nür al-Dïn's
hands until 558/1163, in exchange for another region of Syria.
The fortification of QalCat Jacbar owed its importance to its geographical position. Situated on a rock on the Ie ft bank of the Euphrates,
at a distance of about twelve miles from Bälis, it commanded the road
from Bälis to downstream Raqqa and also the upstream shipping on
the river to Bälis, where transit-goods from Iraq to Syria were handled.
Consequently, the citadel held a key position on the important trade
route from Mosul in Iraq to Aleppo and other places in Syria. The
Jewish travelIer Benjamin of Tudela, who visited QalCat Jacbar in the
1160's, makes mention of apopulous Jewish colony here/I! the existence
of which is indicative of a flourishing trade.
The importance of the place did not escape the Crusaders. Starting
from Edessa (al-Ruhä'), in 497/1103 they made an incursion in a
southerly direction, penetrating as far as Raqqa and harassing QalCat
Ja Cbar. 13 Shortly afterwards they organized an expedition to I:Iarrän,
for the same purpose, namely that of blocking the trade route from
Iraq to Syria. This operation, however, failed: they were routed and
severely beaten by the Muslims at Ra's al-CAin (1104), in which battle
king Baldwin of Edessa was made prisoner. 14
These events may possibly be connected with Raslän's migration from
QalCat Jacbar to Damascus. It is not too bold a supposition that part
of the population of QalCat Jacbar was seized with panic at the impending assault of the Franks and sought safety in flight to a less
unhealthy place. 15 The town of Damascus, a Muslim stronghold more
than once in danger of attack but never captured, was an obvious
choice. Moreover, the Atabeg in power stood in good repute on account
of his benevolent policy and liberality. This Atabeg was Tughtagïn
(:(':ähir al-dïn), at first a vassal of the Sel juk prince Tutush (d. 1095)
and his son Duqäq (d.1104), but subsequently autonomous ruler of
Damascus until his death in 1128. The historian Ibn al-Qalänisï (d.
1160), author of the Damascus Chronicle of the Crusades, is loud
in his praise of this Turkish potentate. 16
Tughtagïn is reputed to have been one of the most redoubtable
enemies of the Christians. 17 Even so, he was not continuously waging
war against them; there were also periods of truce, when hostilities were
suspended by tacit agreement or by formal treaty.18 After Tughtagïn's
death there were other causes for anxiety: the acute troubles caused

10

Directions for TravelIers on the Mystic Path

by the intrigues of the Ismailis and the repeated endeavours of Nür
al-din's father, clmad al-din Zangi, to take the town. In 1140 the
imminent danger of its being captured by Zangi could be countered
only by entering into an alliance with the Franks in Jerusalem, who
were alive to the danger of Zangi's expansionism. This 'informal alliance' 19 came to an end in 1148, when the Christians themselves marched
against Damascus in the course of the second crusade. 20 The attempt
to seÏze this prosperous city miscarried, and for some years Damascus
continued to maintain a precarious equilibrium between the opposing
forces of Jerusalem and Aleppo, but step by step Zangi's son Nür al-Din
paved the way for his take-over, which eventually took pI ace in 549/1154.

2. Rasliin's life in Damascus
Should our supposition concerning the date of Raslan's arrival at
Damascus be valid, then he must have lived here for more than forty
years. Tradition has it that he earned his livelihood as a sawyer or a
carpenter (nashshiir) and had been engaged in this trade for twenty
years when he was summoned to the spiritual life.
It is a common feature of many lives of saints that, singled out for
future greatness, they are called to their extraordinary spiritual career
through signs as miraculous as they are unmistakable. Ibrahim b. Adham
was accosted three times in an admonitory way while he was hunting;
the last time the voice was coming from the pommel of his saddle-bow.
At an early age C Abd al-Qadir, walking with his playmates behind
a cow drawing a plough, was warned by the animal that he was not
created solely for play and sleep. And likewise twice Raslan's saw
remonstrated with him that he was not created just for sawing wood.
Then it remonstrated with him a third time and promptly broke into
three pieces. 21 Responding to this call Raslan went to study with Abü
cÄmir al-Mu'addib, a mystic who traced his spiritual pedigree back
to Sari al-Saqati (d.253/867 or 257/870), the unde and teacher of
al-Junaid (d. 297/910). One cannot wonder, then, that the influence
of al-Junaid's doctrine is dearly discernible in Raslan's Epistle.
To this master he made over his earnings, in exchange for which
Abü C Ämir supplied his meals, not however without his going hungry
from time to time. Others say that he divided his earnings into three
parts: one for his daily livelihood; one for his dothes and further needs,
and one for alms. 22 Ris habitation was of the simplest: nothing but
a lean-to beside the workshop he shared with a weaver. Abü C Ä.mir's
tuition took place in a small mosque in the neighbourhood, within the

Shaikh Wali Raslän

11

Thomas Gate in the north-eastern quarter of the town, a district lllhabited from of old by many Christians. This mosque, to this very day
known by the name of Maqäm Shaikh Arslän, is said to have been
enlarged by Nür al-Din and embellished with a minaret. This prince
also established a waqf in order to meet the upkeep expenses. There
is a story that Raslän dug a weIl in the court of this mosque with his
own hands. The water of this weIl was considered to have curative
properties; it was in demand as a remedy against belly-ache.
Legend will have it that Nür al-Din felt a great veneration for the
Shaikh; according to the legend he even possessed a fragment of the
broken saw and ordained that be buried with him. But one cannot
help feeling that legend, as usual, pays little heed to chronolOgy. It
creates the impression that Raslän lived to see Nür al-Din installed as
ruler of Damascus, as seems to be implied by the following story.
To do honour to the saint, Nür al-Din once wanted to present him
with a quantity of gold. But on account of his exemplary wara c
(scrupulousness) 23 Raslän at first refused to accept the gift, saying,
"He ought to be ashamed of himself for sending it, since among the
servants of God there are people who could transform anything about
them into gold or silver, should they choose to do so". For all that, he
accepted the money and divided it at once among the orphaned and
the poor, af ter the slave who had brought him the money had told him
that his liberation depended on Raslän's acceptance of the gift. 24
From the small mosque mentioned above Raslän moved to a mosque
in the Darb al-l)ajar.25 This mosque is supposed to have been situated
in the vicinity of the public baths still named I;Iammäm Shaikh Raslän.
The eastern gate of this mosque was henceforth the regular resort of
Raslän and his followers. Thereupon he moved to a mosque outside
the Thomas Gate. This mosque was built on the spot where Khälid
b. al-Walïd, one of the five great generals of the period of the first
Muslim expansion outside Arabia, pitched his tent when laying siege
to Damascus in 14/635.26 According to others it was the place where
the Muslims performed their first ritual prayer af ter the conquest of the
town. 27 In the course of time this place of worship has been repeatedly
renovated and rebuilt. What is left of it has been integrated with the
chapels in the cemetery of Shaikh Raslän outside the Thomas Gate. 28
Some say that Raslän lived in this mosque till the end of his days,
but according to others he continued to live in the lean-to of his
workshop and to perform his devotions in the mosque known as Maqäm
Shaikh Arslän.

12

Directions for TravelIers on the Mystic Path

After the death of his teacher, Raslän took his place, since Abü
cÄmir had preferred him to his own son as successor. 29 His life was one
of exemplary austerity. No one ever saw him eating in the daytime, and
when he broke his fast he never partook of anything but dry bread. All
his life his only clothes were a vest and a jubbah. He never married
and died without progeny. His mausoleum, flanked by the tombs of
his master and his servant, is to be found in the cemetery named af ter
him outside the Thomas Gate.

3. His mirae/es
A pious and uneventful life, or so it looks, judging from the scanty
biographical data available. But popular tradition has seen to it that
these were supplemented by a host of striking particulars. For in popular
opinion a saint's life is unconceivable without the manifest marks of
favour the Lord bestows on His friends and which people call miracles
because by these a saint is enabled to break through the usual course
of nature (kharq al-Cäda). As Shattanawfï says, "He was one of those
unto whom Allah has revealed the secrets of being and who were given
a free hand with all that is; by whose hands He performs miracles
and for whose convenience He breaks through the usual course of
things created".
Tradition abounds in stories about these marks of divine favour. So,
for instance, the following miraculous occurrence, related in ShaHanawfï's Bahja and Tädhifï's (d.963/1556) Qalä'id al-jawähir. 30
One day, in spring, Shaikh Raslän was entertaining a couple of
friends in a garden. One of them asked, "Master! What is the distinctive
mark of a saint who is vested with universal power?" The Shaikh
answered, "God has put the reins of dispensation into his hands". The
friend rejoined, "But how does one know?" Then the Shaikh took
four twigs, chose one of them and said, "This one stands for spring".
He chose another, which he specified as standing for summer. Thereupon
he moved his hand to and fro, and all of a sudden the weather became
very hot. He threw the twig away, chose another and specified it as
standing for autumn. He moved it to and fro, and suddenly autumn
set in. He threw the twig away, chose still another and specified it as
standing for winter. He moved it to and fro, and all of a sudden it was
bitterly cold and blowing hard, so that the trees withered. Thereupon
the branches started budding again and there was a gentle breeze. Then
he bent his eyes upon the birds perching amid the foliage, went to a

Shaikh Wali Raslän

13

tree and shook it, so as to motion to the birds to glorify their Creator.
Immediately the birds began to sing their sweetest songs, stirring the
hearts of all those present. Going about in the garden the saint came
to another tree, shook it, and so on, every tree in its turn. One bird
only was keeping silent. The Shaikh said, "If you are silent, you shall
not live", and at once the bird dropped dead to the ground. 31
Another story is concerned with the miraculous provision of food.
Fifteen men on their way to Baghdäd came to see the saint. He wanted
to provide them with a meal, but the only food he could provide was
five flat loaves of bread. These he crumbled and invoked Allah's blessing
upon them. And behold! Not only was there enough for all of them
but there was still some left over. The remainder was divided among
them; it lasted them all the way to Baghdäd. 32
Quite a number of saints are reputed to have moved through the air
and walked on water. So little wonder that Shaikh Raslän too is credited
with this miraculous power. According to the accounts he was seen
passing through the air cross-Iegged and moving with the velocity of
an arrow. Owing to this superhuman faculty he was able to attend the
ceremonies in the plain of C Arafa during the pilgrimage and to be back
in Damascus on the same day af ter only a few hours' absence.
Even nature was not indifferent to the power emanating from his
personality. Once, on his return from a journey through the air he sat
down wÎth his back against a fig tree that had not borne fruit for years.
At once the tree started budding again and once again produced fruit. 33
Once a lion was seen rolling at his feet when he was lost in meditation. But the saint did not pay any heed to the ferocious animal, for
the true believer fears God alone. 34
In an amazing way he took part in the fight against the Franks.
One day people saw him flinging pebbles into the air. They asked him
what was his object in doing this; he answered, "These pebbles are
arrows which I loose off against the Franks". Afterwards it came to
light that in a battle between Franks advancing from the coastal area
and Muslims the latter had got the upper hand owing to their having
been rescued in an unaccountable way by stones dropping from the
skies that had crushed their adversaries. 35
Another story of a miraculous escape, told by a certain Shaikh
MuJ:1ammad b. Abi Façll al-Ascad as reflecting a personal experience,
is as follows. "Three shaikhs (mentioned by name) wished to pay a visit
to Shaikh Raslän. I went and reported this to my father, who ran a
wine-house in the neighbourhood of the Mosque of the Lance-makers. 36

14

Directions for TravelIers on the Mystic Path

He permitted me to accompany them, handed me the key of the cashbox and allowed me to take all the money I wanted. I took 500 dirham
and spent these on candles and some boxes of sweetmeats. Af ter we had
sojourned with the saint for a period of four days the men were of a mind
to go to the Lebanon mountains. They consulted with the Shaikh about
it but he advised against it, as they might run across 'these wretched
Franks' (b-arämiyyat al-Ifranj). Even so, they persisted in going, nor
did I myself pay heed to the advice of the Shaikh. Arriving at the pond
of Laimuna we encountered five armed men. One of them loosed off
a couple of arrows against us" - he showed the place of his right leg
where he had been hit - "and the foot of one of us was hit by an
arrow. Seeing this I cried out, "Oh lord Raslän! If you really are
accepted by the Lord, then come to our aid!" No sooner had I shouted
these words than he arrived, armed with a bow, and ordered the assailants to leave us alone. At the sight of the Shaikh they threw away
their weapons, kissed his feet and were converted to Islam." 37
To saints of the eminence of Raslän men are 'like bottles' (ka
'l-qawärïr), to quote C Abd al_Qädir. 38 They know men inside and out
and read their hearts as an open book. The following story, allegedly
also reflecting a personal experience of the narrator, is eloquent of this
faculty. "My wife wanted a new veil and requested me to buy her one,
but I said that I could not afford this as I was short of cash and moreover I owed 10 dirhams. That night I dreamt that some one said to
me, "Should you wish to see Abraham the Friend of GOd,39 then go
to Shaikh Raslän." The next morning I went and visited Shaikh Raslän.
I found him at the foot of mount Qäsiyiin 40 and kissed his hand. He
said, "Sit down", and af ter having withdrawn for a few moments he
returned carrying a veil, in a corner of which ten dirhams were tied.
He handed the veil to me, whereupon I returned home." 41
The purport of this story is clear: Of Raslän one may hope for intercession as successful as that of Abraham, and one need not even express
one's wishes, since the saint already knows beforehand what made one
come to him. Popular opinion still has it that a prayer said at Raslän's
tomb will be heard and that a pilgrimage to his grave grants remission
of sins. To him is ascribed the utterance, "The fire of helI will not take
hold of any flesh that has entered my chapel". And so as to preclude
any doubt about this is related the silly story that a man having with
him a piece of meat once came and performed his ritual prayer in
Raslän's chapel. When subsequently he proceeded to cook the meat, it
defied all attempts to get it cooked. 42

Shaikh WaH Raslän

15

To conclude the account of legendary stories about Raslän: At his
funeral it became abundantly clear that the remains about to be committed to the earth were not those of an ordinary person. When the
bier was raised up, a floek of green birds came flying along and kept
hovering around it/3 and a throng of horsemen riding white horses
surrounded the bier, a spectacle never observed before or since. And
the power emanating from the saint in his grave is such that no Jewish
or Christian funeral proeession can pass the tomb without the coffin
being knoeked to the ground. 44

4. A modern view of the saint
Besides the images of the historical person broadly outlined above
from the scanty biographical data, and of the legendary miracle-worker
created by popular imagination, there is still a third, which could be
described as that of the militant paladin standing up for Islam and
the Muslims when and wherever they found themselves hard pressed.
In support of this image one can adduce a statement appended to the
story of the miraculous deliverance quoted above, to the effect that
Shaikh Raslän was an intrepid man, who was not overawed by any
number of enernies. His bow weighed no less than 80 ratl; he was not
one to miss a raid into enemy territory, and as he was animated by a
desire to die a martyr he always plunged into the thick of the battle. 45
However, the au thor of the modern Arabic book referred to several
times above takes a different line, basing his case on one of Raslän's
sobriquets.
Now the saint is referred to by several sobriquets, the most widely
used being imäm al-sälikïn, 'the cynosure of those who walk in the
mystic path'. Furthermore, al-bäz al-ashhab, 'the white hunting-falcon',
a sobriquet borne by other mystics too. The hunting-falcon that at the
sound of the fa Icon-drum returns to its pI ace on the wrist of the hunter
is the symbol of the human soul returning to God when it correctly
understands the meaning of Qor'än 89: 27, 28: "Oh thou trustful soul!
Return to thy Lord, approving and approved".46 The popular interpretation of this sobriquet demonstrates that the symbolic meaning of
the term was no longer understood; according to th is a pious man had
reserved the fruits produced by one of the date palms in his garden for
the saint and, as the fruits ripened, he would gather them in the shape
of a white falcon! 47
Neither of these sobriquets offers much support for the vision of the

16

Directions for TravelIers on the Mystic Path

saint as a champion of Islam. In this respect a third sobriquet, viz.,
al-wärith al-Mul;tammadï ti ca$rihi, would seem to be more to the
purpose. This honorific, meaning 'MuJ:iammad's heir of his century',
has been claimed by, and sometimes conferred upon, others, for by
common consent no century would be left without such an eminent
figure. This belief has found its expression in a tradition allegedly going
back to the caliph cUmar, saying, "In my community there will always
be a number of people who know the Truth and will come to no harm
at the hands of their adversaries till the affair of Allah has come" (Lä
tazälu !ä'ifa min ummatï ?ähirïna Calä 'I-ij aqq, lä yacf,urruhum man
khälafahum I;tattä ya'tï amr Alläh) .48 Here at least the aspect of unassailability, and therefore the protective function of this 'heir of the
Prophet', is brought out.
This function can be clearly identified in the fourth sobriquet given
to Raslän, namely, lfämï al-barr wa 'l-Sha'm, 'Guardian of the area
and city of Damascus', a name which of course is most apposite to the
patron-saint of this town. But curiously enough the author of al-Shaikh
Arslän al-Dimashqi offers a historical explanation for this title, attributing it to Raslän's exploits in the defence of Damascus against the
Crusaders. He begins this with an extensive survey of the incursions
of the Crusaders into Syria up to the time of Nür al-Din/U and of the
twofold function of the ribä!, i.e., the Muslim convents, which originally
were military posts garrisoned by a floating number of 'fighters in the
way of God' who had set themselves the task of safeguarding the frontiers of the där al-lsläm against enemy attacks. 50 Raslän's abode outside
the Thomas Gate would have been such a ribä!, the occupants of which
had the task of guarding Damascus, in particular at night after the
gate had been closed.
As we have said, tradition has it that Raslän, after having been
called to the spiritual life, eventually took up his abode outside the
Thomas Gate; not, however, in a ribä! but in a mosque built in commemoration of Khälid b. al-Walïd and the Muslim conquest of the
town. There is no mention of a ribä! in any of the stories about him,
nor is there in Elisséeff's enumeration of the ribä! found in Damascus
before and during the time of Nür al-Din. 51 But the reasons for representing Raslän as living in a ribä! seem obvious. Transformed into a
gallant champion of Islam in the turbulent times of the crusades, the
godly sawyer could be included in the galaxy of militant Damascus
celebrities; a galaxy ending, according to the author, with Shaikh Badr
al-Din al-I:Iasani, the prominent traditionist who in 1915 concluded

Shaikh Wali Raslan

17

a pact with Fai~al the future king of Iraq in connection with the
organizing of the revolt against the Turks. 52 This permits a present-day
resident of Damascus, even if scepticalof miracle-working saints of the
remote past, to venerate the patron-saint of his native town. Only
I cannot help feeling that this notion of Raslän's personality falls short
of the original; I can hardly believe that the humbie and to my mind
rather quietistic au thor of the Risäla tï 'l-tawJ.tïd would have recognized
himself in it. But it is a consequence of the widespread romantic vision
of the past, which more of ten than not is a concomitant of the inadequacy of the present. Rather than attempt to analyse and understand
past achievements one tends to aggrandize and glorify them, as a counter
to the decline of later periods. To quote W. Cantwell Smith: "The
more acutely is felt the inadequacy of one's present, the more one insists
on the splendour of one's past. In the Muslim case, the crucially important religious factor is added. For those dubious of Islam as a
sufficient or effective ideal today of the good life in community, the
endeavour is pushed hard to show that in the past it was spectacularly
so. The more insecure one's faith, the more imperious the drive to
argue for this. I t becomes seemingly indispensable to one's relation
both to the modern world and to eternal destiny that this conclusion
be maintained ..." 53With regard to this our author's concluding remarks (pp. 105-106)
offer illuminating reading:
"Looking cursorily at the warlike events in Syria during the fifth and
sÎxth century we catch a glimpse of the actions Shaikh Raslän has been
engaged in: at an early age at Qalcat Jacbar; in later life while a
student with Abü cÄmir al-Mu'addib, and finally as head of the shaikhs
of Damascus. From this particular aspect, namely his warlike activities ...
we can understand the reason why the Syrians in general and the
people of Damascus in particular, when the occasion arises, run into
the streets shouting at the top of their voices "Shaikh Raslän! Oh
Shaikh Raslän! Guardian of the area and the city of Damascus!", in
order to demonstrate against colonialism and imperialist oppressors.
There was hardly a person who did not hear his name shouted at
demonstrations, though he may not have been acquainted with it from
history; there can hardly be anyone who did not fall under the spell
of the words "guardian of the area and city of Damascus", so that the
feeling of solidarity was strengthened, that is, solidarity in the struggle
against the usurpers. And indeed! Learning from history about the
achievements of this great man, we find that the events in Syria made

18

Directions Cor TraveJlers on the Mystic Path

him into a man carrying the Qor'än and the Sunna in one hand and
a sword in the other. This sword he handled with consummate mastery,
for defence and protection, in both military and spiritual warfare, until
the achievement of the purge he was hoping for; this was the purge of
the region hallowed by God most high, a region which was referred to
in several traditions of the Prophet attesting to its holiness in a way
unparalleled by any other town or region of border-land ... 53b
And which of us is not imbued with the feeling that the exalted
Qor'än filled Shaikh Raslän's heart with so strong a faith that his
relationship with his Lord was superior to any other attachment and
his love of Him was unrivalled by any other. It was to be expected of
a valiant hero such as Shaikh Raslän that he would combat God's
enemies for the sake of God, not from interested motives; for the sake
of the hereafter; not for the sake of this world, to pillage the land and
enslave the inhabitants ...
So let those who barter this present life for the hereafter, fight in
the way of God; upon whomsoever fights in the way of God and is
killed or overcomes, We shall in the end bestow a mighty hire" (Qor'än
4: 74; Bell's translation).

5. His personality af ter his teachings
So much for this modern view of Shaikh Raslän. But, finally, what
irnpression of his personality do we gain from the teachings and admonitions laid down in his Risäla, for when all is said and done, this
small tract constitutes almost the only authoritative source of information. He is said to have written poetry too, and indeed Ahlwardt
mentions a takhmis 54 on a qa.fida of his by CAbd al-Ghani al-Näbulusi,
or, according to others, by Abii Madyan, the renowned ~üfi of Tlemcen. 55 But the modern author quoted above has confined hirnself to
printing the following eight lines of poetry:

Yä man calä fa-ra'ä mä fi 'l-ghuyübi wa-mä
tal;tta 'l-tharä wa-?alämi 'l-laili munsadila
anta 'l-ghiyäthu li-man t/äqat madhähibuhu
anta 'l-dalilu li-man l;tärat bi-hi 'l-l;tiyalu
innä qa~adnäka wa 'l-ämälu wäthiqatu
wa 'l-kullu yadCüka malhüfun wa-mubtahilu
fa-in cafawta fa-dhü fat/I in wa-dhü karami
wa-in sa!awta fa-anta 'l-l;täkimu '1-cadlu. 56

19

Shaikh Wali Raslän

'Thou, oh Exalted One, Who seest what is hidden and what is
submerged below the earth and the darkness of the night.
Thou art the Help of all those in straitened circumstances and the
Guide of those bewildered by tricks.
We strive af ter Thee with firm hope.
All those in distress call upon Thee in humbie prayer.
When Thou forgivest, it is because Thou art merciful and generous,
and when Thou stretchest forth Thine hand (to seize), it is because
Thou art a righteous judge.'
Furthermore, Raslän has a number of shadharät, 'stray utterances',
to his name, some of them of a mystical, others of an ethical character.
To quote a few by way of illustration 57 :

Law iJ;,tajaba canni !arfata cain,

la-taqatta~tu

mzn alam al-bain.

'Should He conceal Himself from me for a single moment, my heart
would be rent by the anguish of separation.'

Idhä qadirta calä caduwwika fa-fal al-cafw shukran li-qudratika
calaihi.
'When you have got the upper hand of your enemy, forgive him in
gratitude for your having triumphed over him.'

Al-karïm man il;ttamala al-adhä fa-lam yashku Cinda al-balwä.
'Patience in distress and refraining from complaints in misfortune
characterize the honourable man.'

Sabab al-ghagab hujüm mä takrahuhu al-nafs mimmä huwa
dünahä, wa-sabab al-l;wzn hujüm mä takrahuhu al-nafs mimmä
huwa fawqahä. Fa 'l-ghagab yatal;tarraku min bä!in al-insän ilä
?ähirihi, wa 'l-I;tuzn yatal;tarraku min ?ähir al-insän ilä bä!inihi.
Fa 'l-I;tädith cani 'l-ghatj,ab al-sa!wa wa 'l-intiqäm, wa 'l-I;tädith
Ca ni 'l-I;tuzn al-marag wa 'l-asqäm.
'Anger is caused by a fit of displeasure at something beneath oneself; grief is caused by a fit of displeasure at something above
oneself. Anger proceeds from the inner self to the outward; grief
proceeds from the outward self to the inward. From anger spring
agression and lust of revenge; from grief spring malady and illhealth.'

Al-I;tidda miftäl;t kult sharr wa 'l-ghatj,ab yuqimuka fi maqäm dhult
al-iCtidhär.

20

Directions for TravelIers on the Mystic Path

'Vehemence opens the door to all evil and anger lands one in the
humiliating position of having to apologize.'
Makärim al-akhläq al-cafw cinda 'l-qudra wa 'l-tawätJu c fï 'l-dhilla
wa 'l-ca!ä' bi-ghair minna.
'To forgive when one is in a dominant position, to be humbie when
in a low station, and to grant without obligation are commendable
qualities.'
The above quotations suffice to show that the contents of both the
poem and the 'stray utterances' are of little consequence in ascertaining
the distinctive traits of Raslän's ideas and personality. For information
on these one has to resort to his Risäla, a pamphlet which despite its
small size leaves the reader in no doubt about the guiding principle of
his religious life and moral action. To put it briefly: Far from being
primarily concerned with the holy war against the infidels - which,
af ter all, is only the 'little jihäd' - he impresses one as being concerned first and foremost with the 'big jihäd' (al-jihäd al-akbar) , i.e.,
the fight against self, in the fullest sense of the word. The opening line
of the Risäla is, so to speak, the text of a sermon on the subject:
Kulluka shirk, wa-mä yabïnu la-ka tawJ:tïduka illä idhä kharajta can-ka,
'You are entirely polytheism, and your tawJ:tïd will not be manifest
unIe ss you have renounced self.'
The purpose of the Risäla, then, is to show the way to this tawl;tïd,
to be understood here not in its usual dogmatic meaning but in its
mystical connotation indicative of the experience of union with God
through absolute trust in Him and surrender to His will. Later on in
the Risäla the word occurs only a few times; even so, the title of the
tract, Risäla fï 'l-tawJ:tïd, is fully justified, as tawl;tïd, in the last named
sense, is the end in view and the ideal that underlies the penetrating
exposition of the various forms in which subtle polytheism tends to crop
up over and over again. What matters is not in fact primarily the right
conception of the doctrine of God's unity and uniqueness, which would
be diminished by hidden polytheism. The point is that it is only by
getting rid of the latter that the way is cleared to achieving absolute
trust in God and, consequently, the real experience of God's uniqueness.
So there is a close relationship between tawJ:tïd and tawakkul, 'absolute
trust in God'. The latter is, in the words of Reinert, Ha sort of active
monotheism, monotheism ranking as the chief commandment of practical tawakkul and actually involving all of its characteristic features". 58

Shaikh Walï Raslan

21

It may be mentioned that al-Ghazälï deals with both concepts in one
Book of the IJ:tyä', entitled Kitäb al-tawJ:tïd wa 'l-tawakkul (Book 35).
Af ter ta~awwuf had been recognized as being an integral part of the
religious sciences (CUlüm al-din), the various connotations of the term
tawJ:tid were put into a systematic order. AI-Ghazälï, enumerating these
in the beginning of his Book 35, compares tawJ:tid with a nut having
a husk, a shell and a kernel containing oil. This same comparison is
found in Zakariyyä' al-An~ärï's commentary on the Risäla and in
Kemas Fakhruddin's adaptation of it. Elaborating this metaphor, alGhazälï distinguishes four shades of meaning:
1. The words 'There is no God but God' can be pronounced without
having anything to do with the speaker's heart or intellect, and may
even be uttered hypocritically.
2. One puts the same faith in these words whether, as an ordinary
believer, one merely accepts their purport and holds oneself committed
to it, or whether one is able to substantiate them through reasoning, as
people well-grounded in dogma tics can do.
4. By the light of truth cast into the heart one understands these words
in such a way that at any moment one sees God as the fountainhead
of all things created. This vision is peculiar to the muqarrabün, 'those
brought near (to God)'.
4. One beholds the unity of all being (lä yarä fï 'l-wujü,d illä wä[tid).
In this sense tawJ:tid is understood by the #ddïqün, 'the upright', who
in Qor'än 4: 69 are ranged between the Prophets and the martyrs. In
this case, al-Ghazälï goes on to say, the mystics speak of al-fanä' fi
'l-tawJ:tid, that is to say, the passing away of the individual self into the
Universal Being through complete abnegation of self, since 'uniqueness'
and 'self-assertation' are mutually exclusive.
The opposite of tawJ:tïd is shirk, 'the attributing of co-partners to
God', polytheism. In the Qor'än this word occurs repeatedly to denote
belief in a plurality of gods, time and again denounced by the Prophet
with unflagging zeal. It is the only unforgivable sin, entailing eternal
punishment; therefore, to stand accused of it is a very serious matter.
This notwithstanding, in the conflicts of opinion within the Muslim
community certain groups did not refrain from imputing shirk and
kufr to others. Views on the relationship between God's Essence and
His attributes not fitting in with their own views were declared by the
MuCtazilites to be shirk. Those committing grave sins, and certainly
indeed those making a practice of doing sa were considered mushrikün
by the extreme Kharijites. A more recent example are the Wahhabites;

22

Directions for TravelIers on the Mystic Path

in their judgment all sorts of practices and beliefs that have crept into
Islam and adulterated its pristine purity such as the worship of saints,
pilgrimages to their graves and trust in their intercession with God,
have to be regarded as shirk. As Bernard Lewis (Islam in History,
p. 232) remarks, "In theological circles ... charges of unbelief were
readily bandied about, and the word kalir was part of the small change
of religious polemic". As recently as the early thirties of this century
the accusation of being kalir was still launched in the controversies
between traditionalists and reformists in Indonesia (Deliar Noer, The
Modernist Movement in Indonesia 1900-1942, O.U.P., 1973, p.234).
The profession of God's unity and uniqueness has its consequences
with regard to man's behaviour. Not only should he always acquiesce
in and be satisfied with God's will, he should also be clear of believing
in any beside God in all his works. 59 But owing to man's being entangled
in his worldly interests and ensnared by his desires, hardly any of his
actions and devotions is free from considerations of direct interest, so
that they do not come within the definition of ikhla~ (Qor'än ch. 112)
anymore; he has lapsed into shirk. 60 And that because he belongs to the
category of people who "have taken as their god their own de sire"
(ittakhadha ilahahu hawahu, Qor'än 25: 43; 45: 23). Tradition will
have it that the Prophet, when asked about the possibility of a relapse
of his community into polytheism after his death, had answered that
people would not venerate the sun, the moon or idols anymore but
would do good out of riya'; that was the kind of polytheism he foresaw.
This kind of polytheism is called al-shirk al-a~ghar, 'slighter (petty)
polytheism' . By extension a number of moral defects such as pride,
conceit and hypocrisy, were also subsumed under this head. 61
However, the subject of Raslän's Epistle is a far more subtle kind of
shirk, denoted accordingly by the name shirk la!ïl, 'subtle polytheism',
or shirk khalï, 'hidden polytheism'.
Reinert (op. cit., p.55) assumes that the term shirk la!ïl was coined
by al-Junaid of Baghdäd (d. 297 or 298/910 or 911). Be this as it may,
it is a fact that several mystics of the 4th/lOth century are familiar with
the notion, such as al-Niffarï (d. 354/965),62 al-Sarräj (d.378/988),63
and Abü Tälib al-Makkï (d. 386/996),64 whereas earlier al-Tirmidhï
(d. 285/898 ?), a contemporary of al-Junaid, discussing this imperfection had said that it resembles polytheism without actually being polytheism. 65 Apparently al-Junaid's definition of it was not yet common
knowledge at the time. Tradition will have it that the Prophet himself
had pronounced upon hidden polytheism by saying, "The polytheism

Shaikh Wali Raslän

23

of my community is more obscure than the scrabble of an ant on a
black rock in a pitch-dark night",66 but this is clearly an attempt at
divesting the idea of its novelty.
From Hamzah al-Fansuri's Asrär al-cärifïn it is apparent that this
Sumatran mystic was cognizant of the term shirk khafï and its connotation, so that these were already known in lndonesia at least two
centuries before our Palembang writers elaborated on it. Commenting
on al-Junaid's words, "Wujüduka dhanb lä yuqäsu bi-hi dhanb", 'Your
being is a sin beyond compare', Hamzah ob serves, "Adamu nin dosa
tiada dosa sebagainya, karena kepada ahl al-suluk wujud wahminya itu
shirk khafi", 'This being of yours is a sin beyond compare, as to fancy
oneself being is hidden polytheism in the opinion of the mystics' .67
By this terse definition Hamzah means that by putting one's trust
in self or in other persons without being mindful of their nullity before
God, one gives evidence of faltering trust in God and, therefore, detracts
from His uniqueness and supremacy, which is tantamount to the deadly
and unforgivable sin of shirk.
AI-Junaid is more explicit. Says al-Junaid, "When tawJ:tïd becomes
perfect, love of God and trust in Him (tawakkul) also become perfect,
and this tawJ:tïd is the speech of the heart. When the heart has accepted
tawJ:tïd and behaves accordingly, the tawJ:tïd is perfect... (On the
other hand), when, acknowledging that God is the only Agent, one
stands in fear of or in hope for anyone (or anything) save God, one's
behaviour is not as it should be. When one acts according to one's
confession, one does not hope for anyone save God, acknowledging that
He is the only Agent. But sometimes the heart is troubled by temptations
which impair the tawJ:tïd; temptations consisting of the illusion that
there are agents besides God." 68
To give an idea of the way in which Raslän handles the notions of
tawJ:tïd and hidden polytheism I will translate here the first part of the
Risäla, not including any of the extensive comments by others.
"You are entirely polytheism and your tawJ:tïd will not be manifest
unIe ss you have renounced self. Whenever you worship sincerely, it will
be disclosed to you that He is and you are not; therefore, take refuge
from your self. Whenever you descry a trace of self, you are guilty of
shirk and should renew your profession of His uniqueness and your
faith at every moment and time; whenever you get rid of things created.
your faith will increase, and whenever you get rid of self, your conviction will be confirmed.

24

Directions for TravelIers on the Mystic Path

Oh captive of passions and of worship! Oh captive of stations and
of visions! You are deluded! You are occupied with seH, not with Him.
In what respect are you occupied with Him, not with seH, while He,
the mighty and great, is omnipresent and all-seeing, and is with you
wherever you are in this world and the next? If you are with Him, He
screens you from seH, and if you are with self, He brings you under
bondage.
Faith is your turning away from things created and certainty is your
turning away from self. When your faith increases you will move from
state to state, and when your conviction becomes strong you will move
from station to station (on the mystic path).
When you come under the head 'sharïca' (Law) you strive after Him
for your own sake, but 'I;taqïqa' (reality) with regard to Him is that
you strive after Him through Him for His sake, irrespective of time
and place. The Law knows of provisions and aspects, whereas 'I;taqïqa'
does not. He blesses those who are at the stage of nothing-but-sharïca
with exertion, and those at the stage of 'I;taqïqa' with favour. And what
a difference between exertion and favour! Anyone at the station of
exertion (still) has being (of his own); anyone at the station of grace
has got rid of it.
Works depend on the Law; trust in God depends on faith, and tawl;tïd
depends on disclosure.
Man is confused in mind with regard to God most high owing to
reasoning, and with regard to the world to come on account of his
passions. When you strive af ter God with the aid of reason you are
on the wrong track, and when you aspire to the other world although
yielding to your passions you have gone astray.
The right believer sees by the light of God and the mystic sees Him
through Him.
(God says,) "So long as you hold to seH and are not immersed in Us,
We command you; when you have passed away from seH, We rule
you". But He does not rule them until they have passed away from
seH. So long as your seH remains, you are a seeker, but when He has
made you pass away from seH, you are sought after. Permanent certainty means freedom from self and existence through Him. What a
difference there is between that which is done by His order and that
which is done through Him! If you are put to His service, all means
(of livelihood) are at your disposal, and when you are with Him, all
that exists will be subservient to you. The first station is patient accept-

Shaikh Wali Raslän

25

ance of God's will; the middlemost is satisfaction with it; the last is the
identification of oneself with it."
So much for the Risäla. I think it gives a picture of Raslän quite
different from that given by his legendary biographies as weU as by the
modern author mentioned before. In much the same way by reading
the sermons of C Abd al-Qädir al-Jïlänï one gets a notion of this saint
that is considerably different from the traditional one. 69 As it appears
to me, the notion of Raslän's personality afforded by the Risäla is in
harmony with the simple and retiring way of life unanimously referred
to by the sources.
There would seem to be no reason for precluding the possibility that
at some time or other Raslän joined in the fight against the Crusaders.
Warrior-saints are no unknown quantities in the history of Islam. But
whatever his militaryexploits may have been, a wider range of effect
has been achieved and a more potent influence has been exercised by
the Risäla within the Muslim community itself. Evidence of this wide
range and this influence is found in the commentaries on it by various
scholars down the centuries; and in its spread through Indonesia, where
until the end of the last century it was assiduously studied, and where
it has not sunk into oblivion even nowadays.

CHAPTER II

THE COMMENTATOR, ZAKARIYYA' AL-AN~ARI,

a "Pillar of Fiqh and T~awwur'

Zakariyyä' al-An~äri is a name one of ten comes across in Indonesian
religious literature. To anyone conversant with the development of
Shäfici jurisprudence this name has a familiar ring. The schol ar known
by it died a centenarian in Cairo in 1520. He is held in high esteem
among religious scholars of the Shäfici school of law and is, in fact,
referred to by the honorary title of Shaikh al-Isläm.
The principal ground for this high esteem is his authorship of the
Manhaj al-tulläb ('The Way of the Students') and his commentary on
this book, the FatlJ al-Wahhäb ('The help of the Bountiful'). These
books have spread far and wide, reaching the peripheral areas of Islam,
as has, indeed, the work on which they are based, Nawawi's (d. 676/
1277) Minhäj al-tälibin ('The way of the students'). To ascertain their
popularity in Indonesia, for insta nee , one has only to skim through
Van Ronkel's Supplementary Catalogue of the Arabic Manuscripts in
the Jakarta library, where numerous copies, originating from various
regions of Indonesia and with or without commentaries and glosses
are registered.
This popularity is easily understandable, for what is offered in this
concÏse adaptation of the Minhäj is the same subject-matter as that
dealt with by al-Räfici (d.623/1226) in his MulJarrar, which book
goes back, via al-Ghazälï's triad of fiqh-books, to the Imäm al-lfaramain
al-Juwaini (d. 478/1085). AI-Juwaini, the famous professor of Shäfici
Law at the madrasa Ni?ämiyya in Nisäbür, was al-Ghazälï's teacher.
Zakariyyä' al-An~äri's fame as an outstanding Shäfici jurisprudent
is buttressed by a further book on fiqh, the revised text (talJrir) of Abü
Zurca al-CIräqi's (d.826/1423) abridgement (tanqïd) of the Lubäb
fï 'l-fiqh ('The Quintessence of Jurisprudence') byal-Ma1,Iàmili (d.415/
1024), one of the Ie ss prominent jurisprudents of Baghdäd. 1 This
adaptation, called TalJrïr al-tanqïd ('Revised abridgement'), was the

Zakariyyä'

al-An~äri

27

subject of a commentary by him, the Tul;tfat al-tulläb ('The Gift offered
to the Students'), a book that was widely used in Indonesia,2 both in
its original form and in commentaries by others.
An additional third work on fiqh from his pen worthy of mention
is his Lubb al-u~ül ('The Kernel of the science of the roots'), 3 which,
as indicated by the title, deals with the 'roots' or theoretical bases of
Islamic Law. This work is an epitome of al-Subki's Jam c al-jawämi C
('Summary of summaries'), the well-known text that still ranks among
the standard works on Islamic Law and as such has been printed in the
Majmü C muhimmät al-mutün ('Collection of important texts'),4 which
has been republished several times in Cairo. A versified version of the
Lubb by AJ:!mad al-Maghribi is preserved in the library of the Museum
Pusat in Jakarta.
Zakariyyä' al-An~äri's fame in Indonesia and Malaya is also apparent
from the fact that he is frequently mentioned by Malay writers as one
of their sources. He is quoted, for instance, by Nür al-din al-Räniri
(first half of the seven teen th century); the Achehnese C Abd al-Ra' uf
(latter part of the seventeenth century); the Palembang writers Shihabuddin and Kemas Fakhruddin (mid-18th century); Muhammad Irshad
b. C Abdallah al-Bukhari from Banjar (latter part of the eighteenth
century), and Da'ud b. C Abdallah from Patani (first half of the nineteenth century). 5 His activities were not, however, confined to the
domain of jurisprudence. On the contrary; an examination of the titles
of the 52 writings listed under his name in Brockelmann's Geschichte
der Arabischen Litteratur (Vol. Ir: 99-100, S. Ir: 117-'18) discloses
that he concerned himself with many subjects in the field of divinity
and its ancillary sciences. Here one finds mentioned about thirty
epitomes, commentaries and glossed texts dealing with widely divergent
subjects, such as logic, grammar, philology, scientific terminology, rhetoric, prosody, Qor'än exegesis, Holy Tradition, the life of the Prophet,
jurisprudence (including separate works on the 'roots' of the Law and
the law of succession ), dogma and mysticism. These subjects are treated
also in a great many of his original writings, as far as can be gathered
from their titles - which are not always clear - ; but he has also dealt
with the qti4ï-ship and the Friday sermon.
There would be little sense in enumerating the titles of all these
writings, so I shall confine myself to mentioning a few of them as
representative samples of the scholarly works in question. Naturally
the books commented upon are first of all the classical standard works
such as Baiçl.äwi's Commentary on the Qor'än, the $al:tï/:t of Bükhäri,

28

Directions for TravelIers on the Mystic Path

Nawawï's Minhäj al-tälibïn, and al-Qushairï's Risäla fi 'l-ta~awwuf·
But besides these, no less than eight of his writings are concerned with
works which have held their position through the ages as indispensable
textbooks and on account of their pre-eminence have been included in
the above-mentioned Majmü C muhimmät al-mutün, namely:

1.
2.
3.
4.
5.
6.
7.
8.

the Burda of al-Bü~ïrï, the famous poem in praise of the Prophet;
al-Subkï's Jam c al-jawämi C , which deals with the 'roots' of the Law;
the Urjüza al-Ra~biyya, a didactic poem on succession;
lbn Mälik's Alfiyya, the well-known Arabic grammar;
al-Abharï's adaptation of Porphyry's Isagoge;
al-Qazwïnï's Talkhi~ al-miftä~, a treatise on rhetoric;
al-Qa~ïda al-Khazrajiyya, a didactic poem on prosody;
al-Jazarï's didactic poem on tajwïd, the correct modulation (in
particular when reciting the Qor'än).

Apart from his adaptations of the Minhäj and the Lubäb, both of
them books that were much used by lndonesian students in Arabia, a
number of other works have become known in lndonesia as weIl.
Among the MSS. from lndonesia we find copies of his commentary
on the $a~i~ of Bukhärï; on Abhari's adaptation of the Isagoge; on
al-Jazarï's poem on tajwïd; on the Q~ïda al-munfarija, the well-known
poem with apotropaeic effect, the authorship of which is sometimes
attributed to al-Ghazälï; and on Shaikh Raslän al-Dimashqï's Risäla
fi 'l-taw~ïd. Furthermore, his Futü~ät al-ilähiyya, a short exposition of
mysticism, was held in high repute.
So what with his renown as an expert at lslamic Law and his fame
as a writer on t~awwuf his name was widely known in the Archipelago.
Little wonder then that ad maiorem gloriam of Sunan Gunung Jati, the
great saint of W. Java, the author of the Sajarah Banten Ranté-ranté
made him a fellow-student (réncang sapaguron) of the famous Zakariyyä' (J. Edel, Hik. Hasanoeddin, thesis Utrecht 1938, p. 137, where
mistakenly 'al-Antari' instead of 'al-Ansari').
Who, now, is this Zakariyyä' al-An~ärï, the author of all these textbooks? l shall give an outline of rus personality as recorded in the
tradition; we are fortunate in having at our disposal a number of
biographical and historical works by contemporaries of his in which
he occupies a place in the ranks of the most prominent persons of the
ninth century of the Muslim era, which ended in A.D. 1494.

Zakariyyä'

al-An~ri

29

He outlived two of these contemporaries, uzz. the pretentious and
prolific writer al-Suylitï (d. 911/1505) 6 and his riyal al-Sakhäwï
(d. 902/1497),7 who accused each other of plagiarism. 8 Their reports
on Zakariyyä' al-An~ärï's life and activities are rather short, possibly
because he was still alive at the time they were written. A third writer,
the historian Ibn Iyäs (d. 930/1524 ),9 furnishes more particulars, but the
most detailed account is given by his pupil and confidant al-Shacränï
(d.973/1565).10
A translation of al-Suyütï's book was edited in 1927 by Ph. K. Hitti
under the modern title of Who's who in the fifteenth century. Here
(p.113) one reads that Zakariyyä' al-An~ärï was born about 824/1420,
in Sunaika, in the Egyptian province of Sharqiyya, as we are informed
elsewhere - hence his surname al-Sunaikï. His teachers included alQäyätï, Ibn J:Iajar al-CAsqalänï (d.852/1449), Jaläl al-Din al-MaJ:tallï
(d.864/1459) and Sharaf al-Din al-Munäwï (d. 871/1466). It furthermore gives the information that he was an adept of mysticism and
makes some mention of his salie nt qualities, his functions as a qiü/ï and
professor, and, in conclusion, of some of his writings, such as his commentaries on the Rawg, al-!älib fi 'l-fiqh of al-Muqri' (d. 837/1433) 11
and the Bahja al-wardiyya of Zain al-Din b. al-Wardï (d.749/1349)/2
both of them works on fiqh, and on the Tab~ira - also called Alfiyya of al-Clräqï (d. 806/1403)/3 a poetry version of al-Shahrazürï's widely
used introduction to the study of J:tadïth. 14
Al-Sakhäwï gives more particulars on his youth and student years,
including comprehensive information on his teachers and the books he
studied with them. He further mentions his pilgrimage to Mecca, his
qualities which helped him to obtain the qualification to teach (ijäza)
from many of his teachers, and a number of his writings. The latter
include a commentary on the poems of the mystical poet Ibn al-Färiçl
(d. 632/1234-'35). He also informs us that Zakariyyä' spoke appreciatively of Ibn CArabï, though not without criticizing him in certain
respects.
Ibn Iyäs tells us that Zakariyyä' al-An~ärï held the office of Shäficï
qäq,i for a period of twenty years during the rule of Qä'it Bey (14681495), and that all in all he was active as a teacher and a mufti for
eighty years. After the death of Qä'it Bey he lived to see the ephemeral
reigns of the five Mamlük Sultans in the turbulent period from 14951517, when Egypt was eventually conquered by the Turkish Sultan
Selim I. Of the several professorships successively held by him only
those at the madrasa of the mausoleum of al-Shäficï and, at the end

30

Directions for TravelIers on the Mystic Path

of his life, at the madrasa Jamäliyya are mentioned. No titles of books
are given.
The article on Zakariyyä' al-An~ärï in al-Shacränï's Lawäqih, a book
on prominent mystics from the very beg inning of Islam up till the
writer's own age, was apparently written by a man who had an intimate
knowledge of the person in question. He starts by declaring that he
served this "pillar of the fiqh and the ta~awwuf" for a period of twenty
years and never saw him inattentive or occupied with anything nugatory.
In spite of his advanced age he used to perform even the supererogatory
rakc as of the obligatory ritual prayers in an upright posture (qiyäm) /5
for, said he, "I do not want to accustom myself to laziness". When
a person was long in speaking, he said, "You are wasting our time".
Whenever I corrected a word I had read amiss while reading a textbook under his guidance, I heard him muttering under his breath,
"Alläh! Alläh!", and his attention did not flag until I had ended
my reading.
He goes on to say:
"I always took my meals together with him; he never ate bread other
than that provided by the convent Där sacïd al-sucadä', for he said,
"The founder of this waqf was a pious ruler,16 who gave effect to an
admonition of the Prophet"." 17
He wrote excellent books which have spread throughout the world.
Af ter I had read his commentary on al-Qushairï's Risäla he told me
to memorize the RawcJ 18; the Minhäj I had already memorized before.
I showed him the book, saying, "It is quite a volume", but his answer
was, "Make a start and trust in God. Anyone who exerts himself will
reap the benefit of his effort". So I memorized the book till the chapter
on the office of the qäcJï; then I feIl ill with dysentery owing to my
excessive concentration on memorizing. Thereupon he told me to stop it.
Furthermore, I studied his commentary on the RawcJ till the chapter
on Holy War, and Baic.läwï's commentary on the Qor'än together with
his glosses and those of al-Tïbï (d.743/1342), al-Taftazänï (d.792/
1389), .and al-Sayyid (probably YaJ:1yä b. Qäsim al-cAlawï; d.750/
1349); the glosses of al-Suyütï on the Kashshäf 19 of Zamakhsharï
(d. 533/1144); his own commentary on his Adäb al-ba/:tth, and his
glosses on al-Subkï's Jam c al-jawämi c . When he was engaged in writing
his commentary on the ~a/:tï/:t, I had to consult various commentaries
on this work, e.g., those of Ibn I;Iajar, al-Kirmänï and al-cAinï".
After this display of his own learning, reverting to his master he says:
"When I sat down with him it was as if I had intercourse with the

Zakariyyä'

al-An~ri

31

spiritual upper ten of the world. The most famous muftï of Egypt was
as a child before him, and likewise the highest emir. His quick-sightedne ss was amazing; scarcely had a thought entered my mind when he
said, "Teil me! What is the matter?" interrupting his writing till I had
spoken. Whenever I was troubled with a headache owing to my intense
study he used to say, "Deciare your intention of being cured by learning".
I did, and my headache passed off straight away".
In connection with this al-Shacränï relates some further particulars
about his master's life as communicated to him by Zakariyyä' himself;
it is Zakariyyä' who is speaking in this passage.
"Already at an early age I was attracted by mysticism. At that time
books on this subject were my favourite reading and I was greatly
preoccupied with studying the experiences of the mystics, sa that people
used to say, "With respect to the study of law nothing is to be expected
of him". When, however, I had completed my commentary on the
Bahja,20 same of my contemporaries were surprised, and they wrote
on a copy of it: "A book by a blind man and a sighted one", a witticism
referring to the fact that my collaborator was blind. 1 wrote this book
on the roof of al-Azhar, busying myself with it on Mondays and
Thursdays until it was finished.
My prayers have always been heard; I have never prayed for anybody
without good results. Some of the brethren advised me to use the fiqh
for a cloak, saying, "Dissemble your mystical life; this is not the time
for mysticism" . Therefore, up to the present I have seldom given hint
of my mystical experiences".
One day, al-Shacränï goes on to say, he told me the story of his life
from his coming to Cairo onwards, saying, "I am going to teil you my
life-story from the beginning up till now, so that you know it as if you
had witnessed it from my youth up.
I hail from the country and came to town a youth. I did not join
anybody in particular nor did I attach myself to anybody. Many a time
I went hungry in the mosque - the lodging-place of the homeless;
then, at night, I went in search of rinds of the watermeion and suchlike
leavings that are to be found near a wash-place. I washed these and
ate them. Then the Lord sent me somebody who was employed in the
mills. This man came to me and bought me everything I needed in the
way of clothes and books. He said to me, "Never ask anyone; I shall
bring you everything you need". This went on for years. One night
he came to me and told me to rise. He made me climb to the top of a
ladder and said, "You will outlive all your contemporaries and rise

32

Directions for TravelIers on the Mystic Path

higher than any scholar in Egypt; people bearing the title of shaikh
al-lsläm will come to see you in your blindness". 1 said, "Is there no
escape from blindness?", but the answer was, "No, there is not".
Thereupon he left me, and from that moment on I was blind.
My situation improved continuously and eventually the Sultan
wanted to entrust me with the function of qä(f/i. I declined this office,
but the Sultan said, "If you so prefer, I shall go before you on foot
and lead your mule right up to your house". Then I assumed the
function and God helped me to discharge it. I myself, however, had
a feeling that spiritually I was on the down-grade. I complained of this
to one of the brethren but he said, "This is merely gain, for when one
fancies one makes progress, one is on the decline, but when the opposite
is the case one makes progress" . Then I felt at ease again.
He went on to say: No one has borne the brunt of my censure more
than Sultan Qä'it Bey. I used to reprehend him in the sermon to such
an extent that I thought he would never speak to me again. But hardly
had I brought my ritual prayer to a conclusion when he came to me,
kissed my hand and said, "May God reward you for it". Those envious
of me, however, did not leave off until I had fallen out of favour with
him. Even so he always remained correct and never said anything
against me.
One day I went to see him and spoke to him severely. He turned
pale, but I said, "My lord, I am doing this out of solicitude for you.
By God! I would not like your body to become fuel for helI". Then
he started trembling like a bird. I used to say to him, "Pray awake to
knowledge of yourself! From nothing you were called into being; from
a slave you became a free man; from a subordinate a lord; from a lord
a prince, and having become a prince you have indulged in pride and
forgotten your beginning and your ulrimate destiny", and more words
of the same tenor.
Shaikh C Alï Nabatïtï,21 one of the brethren, used to meet 3.1-Khicjr.
One day when they were carrying on a confidential conversation, he
asked al-Khiçlr, "What do you think of Shaikh YaJ.1yä al-Munäwï?"
AI-Khiçlr answered, "I find no fault with him". Shaikh C Alï went on
to ask, "And Mr So and So, and Mr So and So, and Shaikh Zakariyyä'
al-An~ärï?" The answer was, "Neither with him, only that he has one
peculiarity". When my brother C Alï told me this, I was rather upset,
as I did not know what al-Khiçlr had meant. So I requested Shaikh
cAlï to ask al-Khiçlr for an explanarion at their next meeting.
They did not meet again unril nine months later; then al-Khi<;lr

Zakariyyä'

al-An~ri

33

eXplained, "Whenever Zakariyyä' al-An~äri sends a pupil or a messenger
to one of the emirs, he bids him to say, "Shaikh Zakariyyä' al-An~äri
says this and that", using the word 'shaikh'''. When Shaikh C AH
reported this to me, it was as if a heavy burden was removed from my
shoulders. Henceforth I said to the messengers I sent to an emir or a
vizir, "TeIl the emir or the vizir: Zakariyyä' al-An~äri, the servant of
the poor, says this and that".
Once he told me the foliowing story. In the last decade of Ramaçlän
I was performing iCtikäf (the religious observance of seclusion) on the
roof of al-Azhar when a Syrian merchant came to me and said, "I am
smitten with blindness, and now people have referred me to you that
you may pray to God asking for the restoration of my eyesight". Now
I had a hunch that my prayer would be heard; so I prayed to God
that He would restore his eyesight. My prayer was heard, but the
recovery would not set in until ten days later. Hence I said to the
merchant, "Your wish has been granted, but leave the country". He
answered, "What is wrong with staying on a couple of days?" I replied,
"If you wish God to restore your eyesight, then leave now"; lest his
sight be restored in Cairo and he make my name known. He left town
with a caravan and God restored his sight in Ghazza. From there he
wrote me a letter in his own hand, to which I answered saying, "If you
return to Cairo, you wiIl go blind again". - In fuli possession of his
eyesight he lived in Jerusalem till the end of his days. AI-Shacräni goes on to relate that he was initiated into mystici sm,
invested with the khirqa (the garb of the ~iifi) and taught the dhikr
of MuJ:1ammad al-Ghamri 22 of Mal;aIlat al-kubrä by Zakariyyä' alAn~äri. Mu}:lammad al-Ghamri (d. 849/1445) was the ~üfï by whom
Zakariyyä' himself had been initiated. For this purpose he had travelled
to Mal;allat al-kubrä and studied al-Ghamri's al-Qawä'id al-~üfiyya
under his guidance. The pupils of the shaikh were very pleased at his
coming, as he did not refrain from asking questions on theological
themes, whereas they themselves were awed into silence out of respect
for the shaikh.
Zakariyyä' al-An~äri was lavish with alms. In the whole town of
Cairo no one was more charitable than he, even though no one in his
entourage knew the amount of his possessions. But he never gave
indiscriminately. Once a man came to see him with the complaint that
he had been robbed of his turban. Zakariyyä' gave him a copper,
whereupon the man became so infuriated that he flung the coin
in Zakariyyä's face.

34

Directions for TravelIers on the Mystic Path

The au thor winds up his narrative by telling that one day when he
was studying his master's commentary on Bükhärï's $al;t'il;t, he was told
to stop and describe the contents of his previous night's dream. He
had dreamt that his master, the Imäm al-Shäficï and he himself were
on board a ship that was fitted out most luxuriously. The ship cast
anchor somewhere in the middle of the sea, near an island where
beautiful women were culling flowers of the saffron plant. Zakariyyä'
said, "Jf there is truth in your dream, I shall be buried near the grave
of the Imäm al-Shäfici".
When he died a grave was prepared for him in the cemetery near
the Bäb al-Na!?r in the north of the town. Hence some shaikhs observed
that al-Shacräni's dream had not come true. However, suddenly the
deputy-governor Khair Bek sent word that owing to an infirmity the
governor was unable to attend the funeral rites in person, and had
ordered them to carry the bier to his palace so that he could perform
the §alät on behalf of the deceased according to the usage of the true
believers. This was done; then the governor gave orders to bury him
in Qaräfa, at a short di stance outside the Bäb al-Qaräfa, where the
mausoleum of the Imäm al-Shäfici stands. Here they buried him, near
the tomb of Shaikh Najm al-din al-Kuyushätï, and opposite the mausoleum of the Imäm. This took place in the year 926/1520.
These, then, were al-Shacräni's reminiscences of his master.
Schacht's article on this author in the E.I. describes him as aserious,
honest and well-grounded scholar, albeit with the addition that he was
uncritical and very superstitious (but, one may ask, on which of his
contemporaries this judgment would not be passed if we apply 20th
century standards?). So we may assume that al-Shacränï has given a
picture of his master that is by and large true. He has drawn a veil over
his shortcomings, however. For Brockelmann (G.A.L., Vol. 11: 99) informs us that Zakariyyä' al-An~ärï was appointed Shäfici chief-justice
in 1481 but was dismissed a few years later because he had wrongly
certified someone as insane. The man was admitted into a lunatic
asylum and died there. If this lapse marked the end of his juridical
career, then one may assume that in the last decades of his life he was
engaged exclusively in tutorial duties. Probably a good deal of his
numerous commentaries and glosses owe their origin to this teaching.
The interpretation of a given text studied under his guidance time and
again resulted in a new book.
One of these commentaries is the Fatl;t al-Ral;tmän, a work that in
addition to his manuals of fiqh, has made his name known in Indonesia.

Zakariyyä'

al-An~ri

35

It was not only known in Sumatra but also in Java and Sulawesi. Six
copies of it are preserved in the Jakarta as weIl as in the Leiden library.
As already mentioned above it is a commentary on the Risäla ti 'l-tawlJid
by Walï Raslän, the patron-saint of Damascus. This Risäla was also
fairly weIl known in Indonesia in its own right. The Leiden University
library has three MSS. which contain parts of it with an interlinear
Javanese translation. In the Handlist these MSS. are listed as anonymous
under the title Bayän al-sirr. Raslän lays stress on the point that true
tawlJid, i.e., the confession of God's unity and uniqueness, is not attained
until one has thoroughly overcome polytheism, whether manifest or
subtle and hidden. By the latter is meant the idea of trust in anything
other than God as an active factor in any event, be it one's own self
(nats) or other persons and things (al-aghyär) , or secondary causes
( al-asbäb ) .
What is the importance of the spread of these works in Indonesia?
It shows that besides the schools of mysticism represented by al-Ghazälï
(d. 1112), Ibn C Arabï (d. 1240) and his follower C Abd al-Karïm al-Jïlï
(d. 1402), al-Shädhilï's pupil Ibn C Atä'aIläh (d. 1309), and MuJ:1ammad b. Faç.lilläh al-Burhänpürï (d. 1620), an older current of mysticism,
of which al-Junaid is the exponent, also has found its way to the
Archipelago.

For the theme of the Risäla ti 'l-tawlJid, viz. the subtle or hidden
polytheism, is an idea that originated with al-Junaid (died 910), the
'greatest orthodox exponent of the "sober" type of $üfism' (Arberry,
E.I. 2 , Vol. 11: 600) and the teacher of al-Halläj who was executed at
Baghdäd in 922. Save God nothing can be made the object of hope,
fear, desire or trust, as taught in the Qor'än (eh. 10: 18), where it says
the unbelievers serve apart from Allah what neither injures them nor
profits them. This mental attitude is also required by true tawakkul, i.e.,
complete trust in God. Anyone falling short of this stands guilty of hidden
polytheism, as his deficiency is a scandalous underestimation of God's
rubübiyya, i.e., His supreme authority, and a repudiation of the primordial covenant (mïthäq) entered into by mankind with respect to this,
according to Qor'än 7: 172. Any temptation to put one's trust in oneself,
other people or secondary causes, should be recognized as founded on
a fallacy and be withstood as something involving subtle polytheism.
Once man has broken away from self and everything created, then God
takes the place of self. The heart becomes His abode and man's will
and God's will coincide.
Says al-Junaid, "Man must return to the state of non-being, i.e., the

36

Directions for TravelIers on the Mystic Path

pre-existent state of the soul at the moment of the covenant, when he
confessed that God was his Lord". In short, according to the formula
coined by al-Junaid, man's aim must be i/rad al-qadïm, that is to say,
the isolation or separation of the Absolute from the accidental, or as
formulated by Zakariyyä' al-An~ärï, the separation of the Supreme
Reality and the turning away from anything other than He (i/rad
al-/faqq wa 'l-icracj; can kult ma siwahu). For the vindication of self
is an incomparably large sin (wujüduka dhanb la yuqasu bi-hi dhanb),
no less than the first among the mortal sins, namely polytheism.
AI-Junaid's name and some of his famous pronouncements were
already known in Indonesia at a much earl ier date. He is mentioned
by Hamza Fansuri, who was also conversant with the idea of 'subtle
polytheism'. In Java too his name as a ~üfï master was not unknown,
and his famous pronouncements are quoted in Javanese writings as well.
The question that arises is: What circumstances occasioned the rather
unexpected interest in this kind of mysticism, so different in character
from the doctrine of the seven grades of being which took a good deal
of Indonesian Muslims by storm? There is every reason to assume that
just as court-sponsored Nür al-Din al-Räniri started a campaign against
what he considered a heretical conception of the Wujüdiyya doctrine
and its pernicious influence on the religious life in 17th century Acheh,
so a good century later the Palembang court saw fit to make a stand
against the same conceptions and their influence on the religious life
of the Palembang Islamic community. This was carried out, however,
without the vehemence that marked al-Räniri's action, and apparently
by making use of spiritual weapons only. A few remarks on the religious
situation in Palembang in the latter part of the 18th century would
be appropriate here.
In the second half of the 18th century there lived and worked in
Arabia a man from Palembang whose works have exercised considerable
influence in his native town and elsewhere in Sumatra. While staying
in Medina this man, cAbd al-~amad by name, came under the influence
of the ~üfï teacher M~ammad b. cAbd al-Karim al-Sammän (1132/
1719 -1189/1775), and was received in the tariqa founded by him. In
his turn he was instrumental in introducing numerous Sumatran pilgrims into the tarïqa Sammaniyya, so that before long this new fraternity
spread all over Sumatra, in particular in Palembang and Acheh. C Abd
al-~amad himself composed a ratib Samman, a liturgical text for use
in dhikr-gatherings, and in imitation of Arabic originals two Malay
authors in Palembang wrote (legendary) biographies of M~ammad

Zakariyyä'

al-An~ri

37

Samman, the founder of the tarïqa. One of these biographies, composed
by Muhammad the son of Shihabuddin, was completed in 1196/178l.
From the interest in the life of its founder one may conclude that at
that time the new tarïqa had already spread widely in Palembang.
Now Shihabuddin, the father of this author, also Ie ft a number of
writings, among them a Malay Risalah inspired by the Risäla of Shaikh
Raslan. This Malay tract (see Ch. V) was composed at a later date
than another work of his - a commentary on a dogmatical work which was completed in 1750. Therefore, the approximate date of the
completion of this Risalah is not earlier than the 1750's. Shihabuddin's
aim was to criticize current excesses in the practice of mysticism. He
does not devote a single word to the Sammaniyya and its conspicuous
dhikr-gatherings; apparently this tarïqa was still unknown at the time.
Just as Nur al-Din al-Räniri in Acheh more than a century earlier,
Shihabuddin stigmatizes the vulgarization and abuse of the doctrines
of the Unity of Being (walJdat al-wujüd) and 'the seven grades of
being'. The ordinary believer should not be allowed to read books on
these difficult subjects, one reason being the lack of competent teachers.
Should a sufficient number of good teachers be available, then the
ordinary man could be prevented from living in disregard of the
religious law and from speaking in a way that is only proper for those
advanced on the mystic path. People who are guilty of this are dajjäls
(anti-Christs) in human shape. They are not conscious of their sin
against God, nor are they aware of the fact that it is the devil who
induces them to reject the sacred law of the Prophet. Over against
these self-styled mystics who do not feel amenable to the religious law,
Shihabuddin stresses the unabated validity of the Law, admitting no
exceptions, just as it was binding upon the Prophet and the Companions,
higher than whom no mystic can ever rise. Quoting the opening words
of Raslän's Risäla: You are entirely polytheism, Shihabuddin then
proceeds to explain what is to be understood by true tawlJïd.

It can hardly be doubted that the Palembang court was favourably
disposed towards this attempt at curbing the (growing?) disregard of
the religious law ensuing from the spread of 'ill-digested' mystical doctrines among the masses. At all events, a renewed attack was launched
against this development, which cannot but have been a thorn in the
side of the official clergy. A number of years later another Palembang
writer, Kemas Fakhruddin, was commissioned to prepare an elaborate
adaptation of Zakariyyä' al-An::;äri's FatlJ al-RalJmän. From other

38

Directions for TravelIers on the Mystic Path

works composed by this Kemas Fakhruddin we know that he was a
court-official in the service of the crown-prince, by order of whom he
wrote his books and prepared translations from the Arabic.
So it would seem that both Raslän's Risäla and Zakariyyä' al-An~ärï's
commentary on it were used as weapons against the doctrine of the
seven grades in a period immediately preceding the introduction of the
!arïqa Sammäni'Y)'a in Palembang.

CHAPTER 111

-

.

.

,-

KITAB FATH AL-RAHMAN*
Zakariyyä' al-An~ri's commentary on Raslin's Risäla

Bismi-'lläh al raJ:!.män al-raJ:!ïm wa-bi-hi thiqatï, wa-~allä Alläh calä
sayyidinä MuJ:tammad wa-calä älihi wa-~aJ:!.bihi wa-sallama.
Qäla sayyidunä wa-mawlänä shaikh mashä'ikh al-Isläm wa-'l-muslimïn
zain al-milla wa-'l-dïn Abü YaJ:!.ya Zakariyyä' al-An~ärï al-Shäficï raJ:!.imahu Alläh wa-acäda calainä min madadihi fi 'l-dunyä wa-'l-äkhira
bi-MuJ:tammad wa-älihi, innahu calä mä yashä'u qadïr wa-bi-'l-ijäba
jadïr:
Bismi-'lläh al-ralJmän al-ralJïm. AI-J:!amdu li-man tafarrada bi-'lwaJ:!däniyya wa-ta cazzaza bi-'I-nuCüt al-rabbäniyya, wa-'l-~alät wa-'l
saläm calä al-nabï wa-~aJ:!bihi wa-calä älihi wa-J:!izbihi.
Wa-bacdu. Fa-inna cilm al-tawJ:!ïd min ashraf al-culüm bal ashrafuhä,
wa-mimmä ullifa fihi al-Risäla al-Rasläniyya lil-imäm al-cärif bi-'lläh
taCälä Raslän al-Dimashqï, tayyaba Alläh tharähu wa-jaCala al-janna
ma'wähu. Wa-Iammä känat min abda c kitäb fï cilm al-tawJ:!ïd ~unnifa
wa-ajma C mawçl.ü c calä miqdär ~ughr J:!ajmihä ullifa, istakhartu Alläh
taCälä (an u'allifa) sharJ:!an yaJ:!.ullu alfä~ahä wa-yubayyinu murädahä,
wa-sammaituhu bi-FatJ:! al-RaI:tmän bi-sharJ:! Risälat al-Walï Raslän.
Wa-clam anna cilm al-tawJ:!ïd matlüb. Qäla Alläh taCälä: Fa-clam
annahu lä iläha illä 'lläh,t wa-huwa mustalzim li-intifä' al-shirk. Wa-'lshirk nawcän: ~ähir jalï, wa-qad dhakarahu maca aqsämihi al-Ghazä1ï
wa-ghairuhu, wa-bätin khafi, wa-huwa mä istawlat calaihi al-nufüs min
al-akwän, fa-l;lUjibat bi-hä can talaqqï al-madad min cälam al-ghaib;
fa-~ära dhälika shirk khafï li-bucdihi can J:!açJ.rat al-quds bi-shawähid
al-J:!iss. Wa-qad dhakarahu al-mu'allif bi-qawlihi: kullaka, ayyuhä alcabd, dhätan wa-~ifätan wa-ficlan, shirk [kha/ï], mansha' al-wahm wa'l-khayäl, fa-inna-humä yuthbitäni al-ghair ka-'l-marätib wa-'l-maqämat
al-zä'ila. Fa-idhä afnaita can-ka al-ghair, bäna bi-'l-cilm al-ilähï tawJ:!ï-

*

The text commented upon is printed in italics.

40

Directions for TraveJlers on the Mystic Path

duka al-näfi lil-shirk bi-nawcaihi, al-mustalzim li-nafy al-wahm wa'l-khayäl. Wa-mii yabïnu la-ka, ay ya~haru la-ka, taw/:tïduka iltii idhii
kharajta, ay fanaita anta, can-ka, wa-can sä'ir al-aghyär bi-an tarähä
kuIlahä min AIläh taCälä-wa-'Ilähu khalaqakum wa-mä ta Cmalüna 2 - ,
wa-nisbat a cmälika ilaika nisba kasbiyya, wa-ilä Alläh ta Cälä khalqiyya,
fa-'Ilähu taCälä khäliq wa-anta käsib li-tuthäba aw tuCäqaba.
Fa-kulta-mii akhl~ta, bi-'l-khuruj can dhälika, yukshatu la-ka annahu taCälä Huwa, al-fäcil al-mawjüd, lii anta. Fa-idhä lam tashhad
ghairahu taCälä, kunta muwaJ:lJ:tidan la-hu J:taqïqatan. Wa-hädhä alshuhüd qad yadümu, wa-huwa nädir, wa-qad yakünu ka-'l-barq al-khätif.
Wa-idhä inkashafa la-ka dhälika, ta-tastaghtir min-ka, ay min shuhüdika,
fa-bi-khulü~ika min dhälika yankashifu la-ka cilm al-tawJ:tïd dhätï wa~ifätï wa-ficn; wa-kulla-mii wajadta nawcan min-hu, biina la-ka al-shirk,
fi <;liddihi mimmä tansubuhu ilä al-khalq, ta-tujaddid tï kult siica wawaqt, bal fi kuIl nafas, taw/:tïdan bi-anna-hu al-fäcil al-mawjüd, waïmiinan, ay ta~dïqan bi-dhälika, ilä an yakmala yaqïnuka. Fa-kuIla-mä
irtaqaita min maqäm farq ilä maqäm jam C, zäda tawJ:tïduka wa-ïmänuka, kamä qäla: wa-kulla-mii kharajta anta min-hu, ay min na~arika,
ilä tawJ:tïdika, wa-fï nuskha: min-hum, ay min al-khalq, ziida ïmiinuka,
ay ta~dïquka, ay fi maqäm al-kashf wa-'I-muCäyana, idh al-khurüj min
aJ:lad al-c;liddain dukhül fi 'l-äkhar.
Wa-kulla-mii kharajta, anta min-ka, ziida yaqïnuka, wa-fi nuskha:
qawiya, bi-'I-waJ:ldäniyya, idh al-amr fi-ka atamm min-hu fi ghairika.
Wa-hädhihi martabat al-~iddïqïn, wa-'l-ülä martabat khawä~~ al-mu'minïn. Wa-'l-yaqïn cilm bacda shakk, wa-li-hädhä lä yü~afu bi-hi al-cilm
al-qadïm wa-Iä al-culüm al-<;laruriyya, läkinna al-muräd bi-hi hähunä
mä dhakarahu bacdu, wa-qad yurädu bi-hi al-cilm mutlaqan, wa-huwa
lä yaJ:ttamilu mutaCalliqahu al-naqic;l. Wa-clam anna khurujaka min-ka
jam c, wa-ziyädat yaqïnika ghäyat al-jam C bi-hä yastawn al-I:Jaqq Calaika, wa-huwa al-muräd bi-khabar: "Kuntu samcahu aIladhï yasmaCu
bi-hi",3 wa-man lam yanalhä lam yakmal yaqïnuhu wa-käna maghrüran,
wäqifan maca cibädatihi wa-na~arihi ilä al-maqämät wa-'l-mukäshafät,
asïr la-hä li-l:lUbbihi la-hä, kamä ashära ilä dhälika bi-qawlihi:
Y ii asïr al-shahawiit wa-'l-cibiidiit, yii asïr al-maqiimiit wa-'l-mukiishatiit! anta maghrür, bi-mä awqaCaka fi-hi al-wahm wa-'l-khayäl; anta
mushtaghil, wa-fi nuskha: wa-anta, bi-ka, can-hu taCälä. Aina alishtighiil bi-hi taCälä can-ka, maca kawnika asïran li-ghairihi? Wa-kuIl
man aJ:tabba shai'an fa-huwa asïr la-hu; fa-rubba wäqifin maca alshahwa, wa-hädhä l).äl ahl al-ghafalät; wa-rubba wäqifin maca al-cibäda,
wa-hädhä J:täl bacc;l ahl al-mucämalät; wa-rubba wäqifin maca al-

Kitäb Fat!). al-Rai).män

41

maqäm, wa-hädhä l)äl bacçl ahl al-irädät; wa-rubba wäqifin maca
al-kashf, wa-hädhä l)äl bacçl ahl al-taraqqiyät; wa-rubba wäqifin maca
AIläh mustaghriq bi-hi can ghairihi, wa-hädhä l)äl ahl al-Cinäyät,
wa-Huwa, cazza wa-jaIla, I;tägir maca-nä bi-cilmihi, nä?ir ilai-nä bil)ukmihi, wa-Huwa maC akum,4 bi-cilmihi wa-qudratihi wa-Cinäyatihi,
aina-mä kuntum ti 'l-dunyä wa-'l-äkhira. Idhä calimta dhälika, calimta
anna-hu maca-ka fï sirrika wa-Caläniyatika, fa-kun anta macahu
bi-istighräqika fï 'l-tawl)id, li-anna-ka idhä kunta maca-hu, ka-dhälika,
I;tajabaka can-ka, ay abcadaka can ru'yat nafsika, fa-taslamu min
al-shirk al-khafï; wa-hädhihi l)äla tusammä bi-'l-fanä' fï 'l-tawl)id wabi-l)älat al-jam c . Wa-idhä kunta maca-ka, li-cadam istighräqika, ista C badaka la-hu, ay jaCalaka mutaCabbidan la-hu, fa-yatlubu min-ka
cibädatahu; wa-hädhihi l)älat al-farq, kamä marra, wa-fï-hä yarWu
al-mar' ilä Cibädatihi, wa-hädhihi ~ähiruhä.
Al-imän al-kämil khurujuka can-hu taCälä bi-an lä tushärikahu fï
shai' min ~ifätika al-mukhta~~a; wa-'l-yaqin khurujuka can-ka, ay can
J:tawlika wa-quwwatika wa-wujiidika li-tashhada kamäl l)awlihi waquwwatihi wa-wujiidihi fï mal)aIl Cajzika wa-çlacfika. ldhä zäda imänuka bi-'l-khuriij can il-aghyär, nuqilta min I;täl ilä I;täl, ay min çlacf
ilä quwwa, ilä an yakmala imänuka, wa-huwa al-yaqin; wa-idhä kamila
yaqinuka, ~ärat al-ghuyiib la-ka cainan fa-yaJ:t~ulu al-imän al-kämil.
Wa-idhä zäda, wa-fï nuskha: qawiya, yaqïnuka bi-khuriijika can_ka
wacan sä'ir al-aghyär, nuqilta min maqäm ilä maqäm, ay min macrifa
ilä kashf, wa-min kashf ilä mushähada, wa-min mushähada ilä muCäyana, wa-min muCäyana ilä itti~äl, wa-min itti~äl ilä fanä', wa-min
fanä' ilä baqä', ilä ghair dhälika min al-maqämät al-macriifa li-ahlihä.
Wa-clam anna la-hum sharica, wa-hiya an taCbudahu taCälä; wa-tariqa,
wa-hiya an taq~idahu bi-'l-cilm wa-'l-camal; wa-l)aqiqa, wa-hiya an
tashhadahu bi-niir istawdacahu fï suwaidä' al-qalb; wa-anna kuIl bätin
la-hu ~ähir wa-caksuhu. Wa-'l-sharica ~ähir al-l)aqiqa, wa-'l-l)aqiqa
bätinuhä, wa-humä mutaläzimän macnan. Fa-sharica bi-Iä J:taqiqa
Cätila, wa-l)aqiqa bi-Iä sharica bätila. Wa-maththalii al-thaläth bi-'ljawza; fa-'l-sharica ka-'l-qishra al-~ähira, wa-'l-tariqa ka-'l-lubb al-khafï,
wa-'l-l)aqiqa ka-'l-duhn bi-bätin al-Iubb. Wa-Iä yutawassalu ilä al-Iubb
illä bi-kharq al-qishr, wa-Iä ilä al-duhn illä bi-daqq al-Iubb.
Wa-'l-khalq aqsäm: çlucafä', wa-hum al-cawämm; wa-khawä~~, wahum al-awliyä'; wa-khawä~~ al-khawä~~, wa-hum al-anbiyä'; wa-yatarattabu calä dhälika qawluhu:
Al-sharïca la-ka, ayyuhä al-çlacif, I;tattä ta!lubahu taCälä min-hu
la-ka, bi-an tat1ubahu bi-ikhlä~ wa-~idq, wa-illä fa-hiya calaika, lä la-ka.

42

Directions for TravelIers on the Mystic Path

Wa-'t-ttaqïqa la-hu taCälä /;tattä tatzubahu taCälä bi-hi la-hu cazza
wa-jalla, lä bi-ka la-hu wa-Iä bi-hi la-ka, /;taithu lä /;tin, wa-fi nuskha:
lä l).add, wa-lä ain, bi-khiläf al-sharïca, fa-'l-sharï c a, li-kawnihä amran
bi-acmäl sharCiyya, la-hä /;tudüd, ka-kawn al-~alät rakCatain aw thaläthan, wa-jihät, li-kawnihä far~an aw nafalan, muwaqqatan aw ghair
muwaqqat, wa-'l-/;taqïqa lä /;tadd wa-lä jiha la-hä, li-anna-hä sirr
macnawï wa-li-anna al-qä'im bi-hä cärif bi-'Iläh taCälä qad aCra~a can
l).u~ü~ al-bashariyya, li-anna-hu fi maqäm al-jam C; fa-huwa abadan
yatlubu Alläh bi-'Iläh lilläh, fa-matlübuhu ghair mal).düd, li-anna-hu
al-I;Iaqq al-ma cbüd, wa-mat!üb al-qä'im bi-'l-sharï c a mal).düd.
Al-qä'im bi-'l-sharïca, wa-fi nuskha: maca al-sharïCa, fa-qat, ay düna
al-l).aqïqa, tafa44ala Calaihi bi-'l-mujähada, wa-hiya al-qiyäm bi-'l-Cibäda
al-~ähira wa-bi-'l- Cubüdiyya al-bätina; wa-'l-Cibäda lil-nafs li-kawnihä
~ähira, wa-'l- Cubüdiyya lil-qalb li-kawnihä bätina.
Wa-'l-qä'im bi-'l-/;taqïqa, wa-fi nuskha: maCa al-l).aqïqa, tafal/l/ala
Calaihi bi-'l-minna, ay al-nicma, wa-qUa al-thaqïla; wa-'l-muräd al-Cilm
al-Iadunnï al-nüränï alladhï Callamahu Alläh lil-arwäl). l).ïna khätabahum bi-qawlihi: "A-Iastu bi-rabbikum?", 5 wa-'l-mushär bi-qawlihi:
"Wa-Callama Ädama al-asmä' kullahä", 6 illä anna-hu maghmür fi '1arwäl)., mastür bi-~aläm al-wujüd wa-shawäghil al-tabïca; fa-idhä zälä
bi-tawfiq Alläh ~ahara, wa-huwa al-muräd bi-khabar: "Man camala
bi-mä calima, awrathahu Alläh cilm mä lam yaClam". Fa-kushifa can
qalbihi ghitä' dhälika fa-acra~a can kuil makhlüq l).attä can il-janna;
fa-hädhä qä'im bi-l).uqüq al-rubübiyya wa-dhälika bi-l).uqüq al- cibäda
wa-'l-Cubüdiyya. Wa-shattäna, ay bacuda, mä, zä'ida, wa-hiya säqita min
nuskha, baina al-mujähada wa-'l-minna, fa-shattäna baina man uqïma
lil-mujähada bighair kashf wa-shuhüd fi mal).all al-farq wa-man kushifa
la-hu can sirr al-ilähiyya fa-shahida macnä al-jam C bi-'l-jam c . Fa-kuil
min maqämai al-farq wa-'I-jam C matlüb, läkinna fi 'l-iqti~är calä
al-awwal taCtïl, wa-calä al-thänï ghurur wa-ibtäl, ka-mä marrat al-ishära
ilaihimä. Wa-idkhäl shattäna calä mä baina shä'ic carabï, fa-fi 'l-qämüs
jä'a shattäna baina-humä, wa-mä humä, wa-mä baina-humä, wa-mä
Amr wa-akhühu, ay bacuda mä baina-humä; wa-inna qawl al-shäcir 7:
La-shattäna mä baina 'l-Yazïdaini fi 'I-nadä
Yazïdi Sulaimin wa-'l-Agharri 'bni I;Iätimi
muwallad, laisa bi-l).ujja; wa-'l-l).ujja qawl al-A cshä:
Shattäna mä yawmï calä kürihä
wa-yawmu I;Iayyäna akhï Jäbiri.

Kitäb

Fa~

aI-Ral.unän

43

Al-qä'im maca al-mujähada, li-kawnihi na:?lran bi-'l-sharïca ilä
a cmälihi, mawjüd bi-'lläh, wa-'l-qä'im maca al-minna, li-kawnihi qä'iman bi-1:Iuqüq al-rubübiyya, ghair nä~ir ilä aCmälihi, mafqüd cammä
siwähu ta Cälä, li-fanä'ihi bi-istighräqihi bi-hi ta Cälä.
Al-acmäl al-mutaCalliqa bi-kamäl dhät al-cabd al-~ähira ka-'I-shahädatain wa-iqämat al-~alät wa-ïtä' al-zakät wa-'l-~awm wa-'I-1:Iajj wa-'Ijihäd, muta C alliqa bi-'l-shar c al-sharïf, li-anna-hu jä'a bi-'l-taklïf bi-hä;
wa-'l-tawakkul wa-nalfwuhu mimmä yataCallaqu bi-kamäl dhät al-bätina
ka-'l-zuhd wa-'l-wara c wa-'l-~abr wa-'l-khawf wa-'I-rajä', mutaCalliq
bi-'l-ïmän bi-anna Alläh taCälä faccäl li-mä yurïdu. s Wa-'I-tawakkul
huwa al-iCtimäd calä Alläh taCälä wa-qatC al-na~ar can il-asbäb maca
tahyi'atihä; wa-yuqälu huwa tark al-saCy fi-mä lä tasacuhu qudrat
al-bashar, wa-yuqälu ghair dhälika, kä-mä bayyantuhu maca fawä'id
fï shar1:I Risälat al-Qushairï. Wa-'l-taw/:lïd, wa-huwa 1:Iukmuka wacilmuka bi-wa1:Idäniyyat Alläh taCälä, mutaCalliq bi-kashf, ay bi-kashf
Alläh can ba~ïrat al-cabd, al-ghitä, aCnï 1:Iujub al-kä'inät bi-an yafnä
can-hä wa-yarähä mundarija fï anwär al-ca~ama al-rabbäniyya. Wa-'Ikashf thalätha: kashf nafs, wa-kashf qalb, wa-kashf sirr, wa-huwa almuräd hunä. Wa-yucabbaru can il-awwal bi-cilm al-yaqïn, wa-can
il-thänï bi-cain al-yaqïn, wa-can il-thälith bi-1:Iaqq al-yaqïn. Wa-'lthalätha culüm, li-anna-hä aqsäm al-cilm, li-anna al-cilm bi-ictibär
maclümihi: in taCallaqa bi-'l-dhät al-~ähira, fa-cilm al-yaqïn; aw
bi-'l-dhät al-bätina, fa-cain al-yaqïn; aw bi-'I-I;Iaqq taCälä, fa-1:Iaqq
al-yaqïn. Wa-clam anna la-hum maca al-kashf mu1:Iäçlara wa-mukäshafa
wa-muCäyana wa-mushähada, wa-kulluhä tataCallaqu bi-'I-taw1:Iïd, waqad bayyantuhä fï 'l-shar1:I al-madhkÜr.
Wa-'l-näs tä'ihün, 1:Iä'idün, Can il-lfaqq ta cälä bi-talabihim la-hu
bi-'l- Caql al-tabïcï al-juthmänï, li-anna-hu bi-infirädihi malfjüb can
il-tajalliyät al-ilähiyya wa-'l-ma Cärif al-rabbäniyya li-qu~ürihi calä mä
fï 'l-~uwar al-~ähira min 1:Iusn wa-qub1:I wa-khata' wa-~awäb; bi-khiläf
al-Caql al-ru1:Iänï al-nüränï, fa-inna-hu malakï, lä tïh maca-hu, watä'ihün Can il-äkhira, al-marçliyya bi-talabihim la-hä, bi-'l-hawä, ay
hawä al-nafs wa-1:IaHihä, li-anna-hä inna-mä tunälu bi-'l-mujähada
al-sharCiyya. Fa-matä talabta al-lfaqq bi-'l-caql al-madhkür, tJalalta
Can il-wu~ül ilai-hi, (wa-matä talabta al-äkhira bi-'l-hawä, fa-qad
zalalta) .
Al-mu'min al-kämil, wa-huwa man tatahhara min al-shirkain al-~ähir
wa-'l-khafï, yan:zuru bi-nür Alläh, ay mä munna bi-ru calai-hi min
al-jüd, idh bi-hi yankashifu al-ashyä' la-hu wiläya; "awa man kma
mayyitan fa-a1:Iyainähu" 9; "ittaqü firäsat al-mu'min, fa-inna-hu yan~uru

44

Directions for Travellers on the Mystic Path

bi-nür Alläh".lO Wa-'l-cärif, (wa-)huwa al-mustaghriq bi-lläh cammä
siwähu, yan?uru bi-hi, ay bi-nür Alläh, ilai-hi, li-inkishäf ~ijäb al-ghafla
can qalbihi. Mä dumta anta maca-ka, ay maca nafsika, ghair mustaghriq
bi-nä, amarnäka, ay kallafnäka bi-'l-mujähada, li-anna-ka fï m~all
al-farq; fa-idhä fanaita, anta bi-istighräqika bi-nä, can-ka, ay can
nafsika, tawallainäka bi-'I-riCäya wa-'l-Cinäya wa-'l-façl.l wa-ghairihä
mimmä lam ta~il ilai-hi bi-kasb, li-anna-ka fï 'l_jamC; fa-mä tawallähum,
ay al-sälikïn, illä ba c da fanä'ihim fï-hi.
Mä dumta anta, ay tarä la-ka wujüdan wa-camalan wa-irädatan,
fa-anta murïd; fa-idhä afnäka can-ka mawläka, fa-anta muräd, fa-'liräda hiya ifräd al-I:Iaqq bi-'l-talab wa-'l-icräçl. can kuIl mä siwähu.
Wa-'l-murïd huwa al-sälik al-mubtadï alladhï yarä la-hu wujüdan
wa-camalan, wa-'l-muräd huwa al-ma.Jl:lü~ bi-cain al-Cinäya al-rabbäniyya al-mustaghriq bi-'lläh taCälä. Fa-'l-murïd J:tämil li-'l-kadd, wa-'lmuräd m~mül can-hu al-kadd; wa-shattäna baina al-J:tämil al-makdüd
wa-'I-maJ:tmül al-mucän.
Al-yaqïn al-adwam, wa-fï nuskha: al-Iäzim, wa-huwa calai-hä ~ifa
käshifa, ghaibatuka can-ka (wa-)wujüduka bi-hi taCälä, wa-fï nuskha:
ghaiba can-ka wujüd bi-hi, wa-dhälika bi-an taghïba cammä siwähu
taCälä. Wa-lil-yaqïn thaläth J:tälät: bidäya wa-tawassut wa-nihäya, calä
minwäl cilm al-yaqïn wa-cainihi wa-J:taqqihi. Wa-awwaluhä qad lä
yadümu li-baqä' al-rusüm, wa-'l-akhïrän dä'imän, läkinna al-akhïr
adwam, fa-in na-hu mushähada bi-kashf al-sirr, wa-hiya aClä marätib
al-yaqïn; fa-kun bi-yaqïnika maca Alläh fa-qat, wa-ta'ammal.
Kam baina mä yakünu bi-amrihi taCälä, min anwä c al-cibädät wa-'lmujähadät al-taklïfiyya wa-baina ma yakünu bi-hi taCälä min anwä c
al-minan wa-'l-naf~ät al-rabbäniyya; in kunta bi-amrihi taCälä, bi-'lcibäda, qä'iman bi-hä, khaq,aCat la-ka al-asbäb, ay yassarahä Alläh
taCälä la-ka. Qäla Alläh taCälä: "Wa-man yattaqi 'lläha yajCal la-hu
makhrajan wa-yarzuqhu min J:taithu lä y~tasibu".l1 Wa-qäla taCälä:
"Wa-man yattaqi 'lläha yajCal la-hu min amrihi yusran" .12 Wa-in
kunta bi-hi taCälä bi-an lam tashhad ghairahu, taq,ac<JaCat, ay kha<;laCat
wa-dhallat, la-ka al-akwän, fa-Iä y~jubuka shai' min-hä can mushähadat mukawwinihä.
Fa-ahl al-tarïq immä Cälim bi-'lläh, fa-yashhadu al-ashyä' bi-'lläh,
wa-immä cälirn bi-'l-~käm, wa-huwa al-sälik bi-'l-na~ar wa-'l-istidläl,
fa-yashhadu Alläh bi-'l-ashyä'. Wa-'l-awwal min al-~iddïqïn wa-'l-shuhadä' wa-lisänuhu al-jam C, wa-'l-thänï min al-~äl~ïn, wa-lisänuhu al-farq.
Wa-Iammä känat maqämät al-sälik bacda al-tawba mutafäwita,
bayyanahä fa-qäla: Awwal al-maqämät al-~abr, wa-huwa J:tabs al-nafs,

Kitäb Fat\:t al-Ra\:tmän

45

Calä murädihi taCälä, wa-yuqälu: l)aml al-nafs calä mashäqq al-taklif
li-talab al-jazä' calaihi; wa-awsa!uhä al-ritjä, wa-huwa al-tuma'nïna
bi-murädihi ta c ä1ä, ay min l)aithu irädatuhu aw an tuliba al-ri~ä bi-hi;
fa-Iä yunäfihi l)urmat al-ri~ä bi-'l-kufr wa-nal)wihi; wa-äkhiruhä an
taküna anta bi-murädihi taCälä, fa-taküna cärifan. Fa-'l-cabd idhä
!?abara ra<;liya, wa-idhä ra~iya käna bi-muräd AIläh taCälä, fa-yafnä
can ficlihi wa-qawlihi wa-quwwatihi bi-mushähada min al-l)a~ra alrabbäniyya, li-anna man faniya can dhälika baqiya bi-'Iläh, fa-käna
samcuhu wa-ba!?aruhu wa-ghairuhä mimmä fi khabar: "Kuntu samcahu
aIladhï yasmacu bi-hi". Wa-maqäm al-fanä' maqäm al-khawä!?!?, wahuwa maqäm al-Cubüdiyya; fa-'l-!?äbir fi maqäm al-cibäda wa-'l-rä~ï
fi maqäm al-Cubüdiyya, wa-kuIl min-humä yarä la-hu wujüdan wacamalan. Fa-'l-cärif fi maqäm al-Cubüdiyya, wa-Iä yarä la-hu dhälika,
li-anna-hu qä'irn bi-'Iläh li11äh, lä bi-nafsihi li-nafsihi, wa-Iä bi-nafsihi
li11äh.
Al-cilm al-camalï !ariq al-camal, idh lä y~il:tl)u camal i11ä bi-'l-cilm
bi-kaifiyyatihi, wa-'l- Camal !ariq al- Cilm al-Iadunnï; qäla AIläh ta Cälä:
"Wa-'ttaqü 'Iläha wa-yucallimukum AIlähu".13 Wa-qäla !?allä AIlähu
calai-hi wa-sallama: "Man camala bi-mä calirna, awrathahu Alläh cilm
mä lam yaClam". Wa-'l- Cilm al-Iadunnï tarïq al-macrifa bi-'lläh, lianna-hä inna-mä tal)!?ulu bi-mä amaddaka Alläh bi-hi min al-taCarruf,
wa-huwa taCälä yataCarrafu ilä cibädihi bi-qadr mä wahabahum min
al-cilm al-Iadunnï. Wa-man taCarrafa ilai-hi carafa nafsahu wa-carafa
rabbahu; man carafa rabbahu jahila nafsahu. Fa-'l-tacarruf yataCaIlaqu
bi-macrifat al-nafs, wa-macrifat al-nafs tataCallaqu bi-maCrifat al-rabb,
wa-ma Crifat al-rabb tata callaqu bi-jahl al-nafs, fa-fi 'l-khabar: "A cra_
fukum bi-nafsihi a crafukum bi-rabbihi". Wa-'l-macrifa bi-'lläh !arïq
al-kashf can l)aqä'iq al-ashyä', wa-'l-kashf !arïq al-fanä' can mä siwä
Alläh taCälä bi-an lä tarä ghairahu, li-anna al-cabd idhä calima annahu makhlüq wa-an käna kull makhlüq fäniyan, shahida bi-ba!?ïratihi
anna-hu fänin. Wa-fanä' al-fanä' an lä tarä fanä'aka, wa-hädhä yusammä bi-'l-baqä' al-mufassar bi-ru'yatika anna AIläh mul)ït bi-kull shai' .14
Wa-'l-fanä' yakünu camalan, thumma cainan, thU1nma I;taqqan, li-anna
al-fanä' thalätha aqsäm: fanä' fi 'l-afcäl, li-qawlihirn: "Lä fäcil i11ä
AIläh", ..... (lacuna). Wa-'l-thalätha muräda bi-qawl bac<;l al-cärifin:
"Man shahida al-khalq lä ficlla-hum, fa-qad fäza; wa-man shahidahum
lä l)ayät la-hum, fa-qad l)äza; wa-man shahidahum cain al-cadam,
fa-qad wa!?ala".
Mä ~alal;tta, bi-fatl) al-Iäm ashhar min <;lammiha, ay lä ~lul)u, la-nä
mä dämat fi-ka baqiyya li-siwä-nä, dunyawiyya aw ukhrawiyya, li-anna-

46

Directions for TravelIers on the Mystic Path

ka J:!ïna'idhin lä ta1?lu1;u li-maqäm al-Cubüdiyya alladhï huwa al-maqäm
bi-'lläh li-'lläh, li-anna-ka adhnabta dhanban cafïman, idh min aldhunüb al-cazïma cinda-hum an tarä la-ka wujüdan maca Alläh
taCälä; wa-ilaihi ashära al-Junaid bi-qawlihi: "Wujüduka dhanb lä
yuqäsu bi-hi dhanb". Fa-idhii, wa-fï nuskha: idhä, l:zawwalta al-siwii
can-ka bi-an kharajta can-hu, J:!attä can il-fanä', wa-fï nuskha: J:!uwwilta
can il-siwä, afnainiika bi-Cilminä wa-nürinä Can-ka, J:!attä 1?irta lä tarä
la-ka wujüdan, bal tarä bi-'lläh al-wujüd wa-huwa lilläh, fa-1?ära
qalbuka maJ:!allan li-sirrinä al-rabbänï, wa-huwa ma C nä ya Cjizu al-fikr
can t~awwurihi wa-'l-lisän can il-taCbïr can-hu; fa-~alal:zta la-nii
fa-awdacniika sirranii, fa-mä 1?alaJ:!a al-sirr i11ä bacda an afnähu can-hu
mawlähu wa-abqähu la-hu, fa-1?ära J:!urran can riqq al-ghair wa-maJ:!allan lil-asrär, fa-'l-matlüb al-tajarrud cammä siwähu taCälä. Wa-idhii
lam yabqa (Calaika l:zaraka li-nafsika, kamila yaqinuka; wa-idhii lam
yabqa) la-ka wujüd cinda-ka, bi-an fanaita cammä siwähu taCälä,
kamila tawl:ziduka, bi-Cajzika can idräk mä J:!a1?ala la-ka min al-macrifa;
fa-hiya al-ghäya allatï lä tudraku, wa-ilaihi al-ishära bi-khabar: "SubJ:!änaka! Mä carafnäka J:!aqq macrifatika", wa-khabar: "Man carafa
Alläh kalla lisänuhu".
Ahl al-biitin, ay al-J:!aqïqa, maca al-yaqin, li-khulü~ihim min wahm
al-rusüm wa-inkishäf al-cilm al-Iadunnï la-hum; fa-Cäyanühu wa-shähadühu, fa-~ärü calä yaqïn thäbit jäzim. Wa-ibtidä' al-yaqin al-mukäshafa,
thumma al-muCäyana, thumma al-mushähada; wa-li-dhälika qäla CÄmir
b. CAbd Qais: "Law kushifa al-ghitä', mä izdadtu yaqïnan". W a-ahl
al-?iihir, ay al-sharï c a, ma c a al-imiin bi-'l-ghaib, bi-'l-mushähada, libaqä' al-rusüm bi-wuqüfihim maca fähir mutaCalliqät al-imän. Fa-matii
tal:zarraka qalb ~iil:zib al-yaqin li-ghair Alliih bi-an iltafata 1aJ:!;;:atan min
J:!äl aw maqäm (aw) ghairihi, naq~a yaqinuhu cinda ahl al-bätin;
wa-matii lam yakhtir la-hu khii!ir li-ghair Alläh, kamila yaqinuhu,
fa-calä 1?äJ:!ib al-yaqin al-muräqaba calä al-dawäm, wa-hiya muräCät
al-sirr bi-muläJ:!afat al-I:faqq maca kull khatra. Wa-shubbiha J:!äluhu
bi-J:!äl al-hirra fï J:!äl muräqabatihä lil-~aid; fa-matä ikhtallat almuräqaba, ikhtalla al-gharaçl. Wa-matii tal:zarraka qalb ~iil:zib al-ïmiin
bi-'l-ghaib bi-ghair, wa-fï nuskha: li-ghair, al-amr al-iliihi, naqa~a
imiinuhu, li-anna al-imän yanqu~u bi-'I-ma c 1?iya, ka-mä yazïdu bi-'I-täCa,
akhdhan min khabar: "Lä yazni al-zäni J:!ina yazni wahuwa mu'min".
Wa-matii tal:zarraka bi-'l-amr al-iliihi, wa-qäma bi-hi, kamila ïmiinuhu
bi-'lläh taCälä.
M a C~iyat ahl al-yaqïn kufr Cinda-hum, lil-ikhl~ bi-hi wa-l i-anna
J:!asanät al-abrär sayyi'ät al-muqarrabin, fa-calä qadr al-~ucüd ya-

Kitäb Fatl;1 al-Ral;1män

47

künu al-hubüt; wa-min dhälika qawl sayyidi cUmar b. al-Färiç1:
Wa-Iaw khatarat 1ï fï siwäka iräda
calä khätiri sahwan qaç1aitu bi-riddatï,
wa-mithl hädhä yuktamu can ghair ahl al-yaqïn; wa-ma c ~iyat ahl
al-ïmän naq~, fï-hi, li-mä marra.
Wa-clam anna al-khätir (mä) yaridu calä al-qalb bi-irädat al-Rabb,
wa-huwa khams aqsäm: khätir rabbänï, wa-huwa häjis, wa-'l-cilm
al-Iadunnï lä yukhti'u abadan; wa-khätir malakï; wa- Caq1ï; wa-nafsäni;
wa-shaitänï. Wa-'l-rabbäni yaridu min J:taç1rat al-rubübiyya wa-min
J:taç1rat al-raJ:tmäniyya wa-min J:taç1rat al-ilähiyya; wa-'l-farq baina-hä
anna al-rabbänï yaridu bi-'l-jaläl, wa-'I-raJ:tmäni bi-'l-jamäl, wa-'l-ilähi
bi-'l-kamäl. Wa-'l-awwal yarnJ:taqu wa-yufnï; wa-'l-thäni yuthbitu wayubqï; wa-'l-thälith yu~liJ:tu wa-yahdï. Wa-'l-cabd yastaCiddu fï 'l-ja1äl
bi-'l-~abr, wa-fï 'l-jamäl bi-'l-shukr, wa-fï 'l-kamäl bi-'l-sakina; wa-'lthalätha lil-cärifïn. Wa-'l-khätir al-malakï wa-'I-c aq1ï li-ahl al-mujähada, wa-'l-nafsäni wa-'l-shaitäni li-ahl al-ghafla. Wa-'l-khätir idhä
makutha l?ära hamman, wa-idhä tamakkana thäniyan ~ära cazman,
wa-ya~ïru qubaila al-shurü c q~dan, wa-maca awwal al-ficl niyyatan.
Al-muttaqï, wa-fï nuskha: al-taqï, fï bidäyatihi mujtahid fï cibädatihi
bi-~idq wa-ikhlä~, fa-yahtadi bi-hi ilä tarïq al-J:taqq. Qäla Alläh ta Cälä:
"Wa-'lladhïna jähadü fï-na la-nahdiyannahum subulanä"Y Wa-qäla
ba c ç1uhum: "Man lam yakun fï bidäyatihi ~äJ:tib mujähada, lam yajid
min hädhä al-tariq shamma". Wa-'l-mu~ibb al-~ädiq muttakil, ay
muCtamid calä maJ:tbübihi, li-anna-hu, lammä dakhala J:taç1rat al-maJ:tbüb
bacda al-mujähada wa-ra'ä minnat Alläh calai-hi, faniya Can camalihi
wa-wujüdihi wa-ittakala calä rabbihi taCälä. Fa-'l-mujtahid wäqif calä
camalihi wa-wujüdihi, wa-'I-muJ:tibb mafni can-humä bi-istighräqihi
bi-maJ:tbübihi, fa-huwa fï räJ:ta bi-shuhüdihi la-hu. Wa-'l- Cäri/ bi-'lläh
säkin ilai-hi, lä yataJ:tarraku wa-Iä yakhtiru la-hu khätir i11ä bi-idhnihi;
wa-'l-mawjüd bi-'lläh ma/qild cammä siwähu taCälä; fa-clam anna-hu
lä sukün li-muttaqin, wa-fï nuskha: li-taqi, li-taJ:tarrukihi fi ijtihädihi
fï cibädatihi, wa-lä l:zaraka li-mul:zibb, li-anna-hu faniya can murädihi
bi-muräd maJ:tbübihi; wa-lä cazm li-cäri/, li-anna-hu lä yarä fï 'l-wujüd
i11ä Alläh, li-anna-hu qad faniya can wujüdihi wa-irädatihi bi-wujüd
Alläh wa-irädatihi, fa-Iä cazm la-hu yarähu; wa-lä wujüd li-ma/qild,
ay li-man ghäba can na;;:arihi bi-mawjüdihi.
Wa-clam anna awwal al-maqämät al-tawba, wa-äkhirahä al-macrifa
al-mutarattiba calä al-maJ:tabba. Fa-'I-maJ:tabba ba cda al-yaqin, ka-mä
qäla: Mä ta~ulu al-mal:zabba illä ba c da al-yaqïn bi-wujüd al-maJ:tbüb,

48

Directions for TravelIers on the Mystic Path

idh kaifa yul)abbu al-shai' qabla macrifatihi; wa-'l-mul;tibb al-.Jädiq fi
l;tubbihi qad khalä qalbuhu mimmä siwähu taCälä, li-anna J:!aqiqat
al-maJ:!abba shahädat al-ma.J:!biib, wa-Iä taJ:!!;>ulu illä bacda al-fanä' watahärat al-qalb cammä siwähu taCälä. Wa-mä dämat calai-hi baqiyyat
malJabba li-siwähu, wa-Iaw lil-maJ:!abba, fa-huwa näq~ al-ma(iabba
bi-'lläh.
Man taladhdhadha bi-'l-balä' wa-!;>abara calai-hi li-mä ra'ähu min
al-ujiir, fa-huwa maca-hu mawjüd; wa-man taladhdhadha wa-faril;ta
bi-'l-nacmä', fa-huwa maca-hu mawjüd; fa-idhä afnähu Alläh taCälä,
ay afnä al-mutaladhdhidh bi-himä can il-taladhdhudh bi-himä; yaralu
al-Qamir räjiCan ilä laf~ man, wa-fi nuskha: fa-idhä afnähum can-hum;
jamaCa fi-hä al-çlamirain bi-iCtibär ma'nä man, ay fa-idhä afnä almutaladhdhidhin can anfusihim dhahaba al-taladhdhudh bi-'l-balä'
wa-'l-nacmä', wa-fi nuskha: bi-'l-nacmä, li-anna fi mushähadat almaJ:!biib dahsha, wa-'l-mad-hiish min al-balä' wa-'l-incäm.
Al-mul;tibb anfäsuhu, kinäya can kalämihi, l;tikma, li-anna-hu lä
yashhadu illä ma.J:!biibahu wa-Iä yasma Cu illä min-hu, fa-Iä yantiqu
illä bi-'l-J:!ikma, li-anna-hä al-fahm can Alläh; wa-'l-ma(ibüb, li-kawnihi
qad tazäyada qurbuhu li-rabbihi bi-ziyädat J:!ubbihi la-hu, anfäsuhu
qudra, sä'ira fï 'l-akwän bi-maciinat al-malik al-mannän. Fa-'I-muJ:!ibb
sälik majdhiib, ay can irädatihi, wa-'I-ma.J:!biib majdhiib sälik, wa-huwa
aClä wa-akh~!;> min al-muJ:!ibb, li-anna-hu muräd wa-'I-muJ:!ibb murid.
Wa-Ia-hum majdhiib abtar wa-sälik abtar, wa-humä madhkurän fi
'l-mutawwalät, wa-cäbid näsik, wa-huwa al-nä~ir li-wujiidihi al-tälib
li-ciwaçl camalihi, ka-mä ashära ilai-hi bi-qawlihi: Al-Cibädät lilmuCäwaqät. Qäla taCälä: "Man jä'a bi-'l-J:!asana fa-Ia-hu cashr amthälihä" 16; wa-'l-mal;tabba lil-qurubät, ay lil-taqarrub ilai-hi taCälä
bi-!;>idq wa-ikhlä!;>. Wa-clam anna al-mu'minina khamsa aqsäm mä la-hu
iräda; fa-'l-awwalän cawämm al-mu'minin wa-in tafäwatä, wa-'l-thälith
khawä~uhum, wa-'l-räbi c khawä!;>!;> khawä!;>!;>ihim wa-hum al-muJ:!ibbiin,
wa-'l-khämis akha!;>!;> khawä!;>!;>ihim wa-huwa al-Cärif bi-'lläh ta Cälä
bi-'lläh fï 'lläh lilläh. Wa-min thamma qäla Alläh taCälä fï J:!adith
qudsi: "Ac dadtu li-cibädï al-.Jälil;tïn", wa-hum al-Cärifiin bi-'lläh ta Cälä,
"mä lä cain ra'at wa-lä udhn samiCat wa-lä khatara calä qalb bashar",
wa-ha'ulä'u cabid al-muncim, lä cabid al-nicma, wa-hum qalilün.
Qäla Alläh taCälä: "Illä alladhina ämanii wa-camilii al-!;>äliJ:!ät",17
wa-qalil mä hum, wa-hum maca al-khalq bi-abdänihim wa-maca alI:Jaqq bi-qulübihim, lä yaftirüna can mushähadatihi tarfat cain. Wa-qäla
fï J:!adith qudsi aidan, calä mä qäla al-mu'allif: "Lammä arädünï", ay
al-cärifün bi, "li, aCtaituhum mä lä cain ra'at wa-lä udhn samiCat", wa-

Kitäb FatJ:! al-Ra.Qmän

49

hadha maca ma qablahu natija ma amaddahum bi-hi min al-maJ:tabba.
I dhä afnäka Can hawäka bi-'l-/:tukm, bi-'l-kaf, ay bi-'l-amr al-munazzal
min J:!açlrat al-rubftbiyya ila Calam J:!issi al-Cubftdiyya, wa-fi nuskha:
bi-'l-l)ilm, bi-'l-läm, wa-huwa il)timäl al-adha wa-tarkihi bi-l)aithu tara
ma yajri min al-kä'inat ficl Alläh taCäla, wa-can irädatika bi-'l-cilm
al-Iadunni, t~ïru, wa-fi nuskha: 1?irta, cabdan ~irfan, ay khäli1?an la-hu
l)urran mimma siwähu, lä hawä la-ka wa-lä iräda, li-anna-ka fanaita
can nafsika mimma dhukira, fa-calimta anna al-irada inna-mä hiya
lilläh ta Cala, wa-ma tasha'ftna illä an yasha'a Allahu/ 8 fa-/:tina'idhin
yukshafu la-ka, Can asrär al-ilahiyya, fa-taq,ma/:tillu can-ka al- Cubüdiyya,
ay tadhhabu, fi 'l-wa/:tdäniyya fa-yafnä al-cabd fi-ha, wa-yabqä al-Rabb
cazza wa-jalla, fa-yashhaduhu al-cabd bi-hi.
Al-sharica kulluhä qabq" li-anna-hä l)ämila li-athqäl al-taklïf bi-'lcibada, wa-'l-J:!ämil maqbftd makdftd, wa-'l-cilm al-Iadunni kulluhu
bast, li-anna-hu Can kashf wa-mushähada, wa-1?ära al-camal Cinda
1?äJ:!ibihi cada la thiqal fi-ha wa-la takalluf, li-anna-hu lam yara la-hu
wujftdan fi camalihi, bal yarähu façllan min Alläh wa-raJ:tmatan, fainbasata li-dhälika; wa'l-macrifa bi-'lläh kulluhä daläl, yatadallalu bi-ha
al-cabd cala Rabbihi ka-tadallul al-mar' a calä zawjiha bi-an turihi
jur'a tushakkilu l)usnan ka-anna-hä tukhalifuhu, wa-ma bi-ha khiläf.
Wa-hadha maJ:tçl jftd wa-ifçläl min-hu taCala, la taJ:triçl la-hu fi-hi
yabCathuhu calai-hi; wa-maqäm al-daläl yaqaCu fi-hi al-inbisät fi
'l-aqwal wa-'l-af c al.
Tarïqatunä, ay al-muwaJ:1J:!idftn, ma/:tabba, lä camal makdftd man~ftr
ilai-hi, wa-fanä', lä baqä', J:!a~iluhu anna tariqahum maJ:tabba wa-fana',
la camal wa-baqä'; li-anna-ka, idhä dakhalta fi 'l-camal, wa-huwa
al-cibada kunta la-ka, wa-idhä dakhalta fi 'l-ma/:tabba lilläh waakhla1?tahu, kunta la-hu taCälä, idh al-cäbid ra'ä li-cibädatihi, li-annahu mujähid fi-ha wa-fi nafsihi, wa-'l-mu/:tibb ra'ä li-ma/:tabbatihi,
li-anna-hu khä<;li c li-ca~amat maJ:tbftbihi mutajarrid camma siwahu.
Wa-'l-cärif fawqa-huma li-anna-hu aJ:traza ma aJ:trazähu wa-zäda calaihima bi-Culftm ladunniyya wa-ma Cärif ilähiyya wa-waridät rftJ:!äniyya.
Idhä caraftahu taCala bi-an carafta anna-hu yaraka wa-anna-hu
al-facil, wa-lam tan~ur ila camalika wa-lam tatlub la-hu ciwaçlan,
känat anfäsuka bi-hi ta Cala, wa-/:tarakätuka la-hu, li-anna-ka mutakhalliq bi-akhlaqihi; wa-idhä jahütahu taCälä, bi-an lam takun kadhalika, känat f:tarakätuka la-ka, li-anna-ka shahidtahä ~ädira min-ka,
bi-khiläf al-cärif, fa-Iä yashhadu facilan illa Alläh. Qäla Alläh taCala:
"Allähu khaliqu kulli shai'in",I9 "wa-'llahu khalaqakum wa-ma ta C_
malftna" .20

50

Directions for TravelIers on the Mystic Path

Al-Cäbid mä, ay laisa, la-hu sukün, bal J:taraka, li-anna-hu mujähid,
ka-mä marra, wa-'l-zähid mä, ay laisa, la-hu raghba fï ghair AIläh,
wa-'l-#ddïq mä, ay laisa, la-hu irtikän, ay rukün, ilä ghair AIläh, idh
al-~idq cimäd al-amr, wa-bi-hi tamämuhu, wa-'l-cärif mä, ay laisa,
la-hu J:tawl wa-lä quwwa wa-lä ikhtiyär wa-lä iräda wa-lä J:taraka wa-lä
sukün, fa-huwa bi-'Iläh, wa-'l-mawjüd bi-'Iläh mä, ay laisa, la-hu wujüd
maca nafsihi li-fanä'ihi bi-istighräqihi bi-'Iläh, ka-mä taqaddama.
Idhä ista'nasta bi-hi taCälä, bi-an shahidtahu muJ:tïtan bi-kuIl shai'
khalqan wa-cilman, wa-tatahharta min al-shirk al-khafï, istawJ:tashta
min ghairihi J:tattä min-ka, li-anna-ka kunta tarä anna dhälika min-ka.
Man ishtaghala bi-nä wa-bi-cibädatinä, la-hu aCmainähu can ru'yat
al-macärif li-wuqüfihi maca camalihi, wa-man ishtaghala bi-nä la-na
ba§~arnahu li-ru'yatihä bi-an kashafnä can-hu J:tujub al-kä'inät.
Idhä zala hawäka al-dunyawï, kushifa la-ka, ayyuhä al-sälik, can
bäb al-J:taqïqa al-rabbäniyya, bi-J:taithu tughlabu calä al-qalb, fa-tafnä
irädatuka fa-yukshafu la-ka can il-waIJdäniyya, fa-tarä al-wujüd kuIl a-hu
li11äh bi-nür yaqdhifuhu AIläh fï qalbika, fa-tulJaqqiqu, li-fanä'ika
can ghairihi ta cä1ä, anna-hu taCälä huwa al-fäcil al-mawjüd bi-nä,
wa-fï nuskha: lä anta, fa-Iä tarä illä huwa bi-Cinäyatihi. In sallamta
üai-hi umüraka, wa-tarakta tadbïr nafsika iCtimädan calai-hi, qarrabaka bi-na~arihi ilai-ka bi-Cain al-raJ:tma wa-'l-Cinäya, ka-mä qäla
al-Khalïl calai-hi al-saläm lammä qäla la-hu Jibrïl calai-hi al-saläm
J:tïna alqühu bi-'l-manjanïq wa-arädü wuqüCahu fï 'l-när: "A-Ia-ka
J:täja?"; qäla: "Immä ilai-ka, fa-Iä; wa-immä ilä AIläh, fa-ba-Iä". Qäla:
"Sal-hu". Qäla: "I:Jasbï min su'ä1ï cilmuhu bi-J:tälï".21 Wa-in nazaCtahu,
bi-an lam tarqa bi-qadä'ihi bi-an taqüla: "Afcalu kadhä li-yaküna
kadhä, wa-Iaw lam af cal kadhä, la-mä käna kadhä", abcadaka, ay
J:tajabaka can J:taçlrat unsihi. In taqarrabta bi-hi ilai-hi, bi-an lä tarä
la-ka wujüdan wa-camalan maca wujüdihi wa-camalihi, qarrabaka
ilai-hi bi-'l-incäm wa-'l-faql, wa-in taqarrabta bi-ka ilai-hi bi-an ra'aita
la-ka dhälika, abcadaka, ay J:tajabaka wa-istaqaIla bi-ka. In falabtahu
la-ka, bi-an talabta min-hu al-darajät wa-'l-karamät, kallafaka lilcamal wa-atCabaka, li-anna man talaba al-ujra tüliba bi-'l-camal. Wa-in
falabtahu la-hu taCälä, dallalaka, ay jaCalaka min ahl al-daläl bi-maJ:t4
jüdihi wa-if4älihi, ka-mä marra bayänuhu. Qurbuka ilai-hi taCälä
khurüjuka, bi-fanä'ika, min-ka, wa-bu c duka can-hu wuqüfuka maca-ka,
li-anna-ka J:tijäb; wa-cinda-hu J:tasanät al-abrär sayyi'ät al-muqarrabïn,
ka-mä marra. Wa-hädhä qarïb min qawlihi In ji'ta bi-lä anta qabilaka,
wa-tawaIläka bi-lutfihi, wa-in ji'ta bi-ka, bi-an ra'aita la-ka wujüdan
wa-camalan, J:tajabaka can J:ta4rat unsihi.

Kitäb Fatl;1 aI-Ral;1rnän

51

Al- Cämil, ay wa-'l- Cämil fi Cibädatihi, lä yakädu yakhlu.Ju min ru'yat
camalihi, li-talab al-ujra calai-hi; fa-kun min qabïl al-minna, ay minnat
AIläh wa-tafaçlçlulihi Calai-ka, lä min qabïl al- camal, li-taslama min
ru'yatihi wa-tashhada anna-hu lä fäcil wa-Iä mawjüd illä AIläh, fataküna min al-cärifin, li-anna-ka, in caraftahu, wa-anna-hu al-fäcil
al-mawjüd, sakanta ilai-hi fi J::1arakätika wa-sakanätika, fa-in nataqta,
nataqta bi-hi, wa-in samiCta, samiCta min-hu, wa-ha-kadhä fa-Iä lisän
la-ka wa-Iä udhn, wa-li-hädhä qila HC Alämat al- Cärif an yakünu
färighan min al-dunyä wa-'l-äkhira"; wa-in jahiltahu, taJ:wrrakta, biru'yatika camalaka wa-bi-talabika al-ujra calai-hi.
Fa-'l-muräd min dhälika kullahu, an yaküna Huwa taCälä cinda-ka,
wa-lä taküna anta, bal tafnä can ghairihi taCälä.
Al-cawämm, wa-hum al-cibäd alladhïna hum düna cawämm alcärifïn, aCmäluhum muttahamät, li-talabihim al-ujra calai-hä, fa-hiya
mashüba bi-J::1u~ü~ihim, wa-hum ka-'l-ujarä': in uCtü al-ujra camalü,
wa-illä fa_Iä. 22 Wa-'I-khawä.J.J, wa-hum al-fänün can J::1uzü~ihim, aCmä_
luhum qurubät, lä na~ar la-hum ilä camal wa-Iä ilä thawäb, bal ilä
qurb min-hu taCälä; wa-khawä.J.J al-khawä.J.J, wa-hum al-fänün fi Alläh
bi-'lläh lilläh, al-bäqün min Alläh lilläh, aCmäluhum darajät, ya~­
cadüna fi-hä, fa-Iä yashhadüna la-hum camalan wa-Iä qurban, bal
afnähum Alläh can-hum wa-abqähum la-hu li-adä' J::1uqüqihi.
Kulla-mä ijtanabta, ayyuhä al-sälik, hawäka wa-J::1a~~aka, qawiya
ïmänuka, fa-yukshafu la-ka sirr al-J::1ikma al-rabbäniyya wa-'l-qudra alilähiyya, wa-anna-hu al-fäcil al-mawjüd; wa-kulla-mä ijtanabta dhätaka,
ay fanaita can-hä wa-can sä'ir al-khalq wa-takhaIlaqta bi-maqäm
al-baqä' bi-an ra'aita Alläh muJ::1ïtan bi-kuIl shai', qawiya tawlJïduka,
wa-qaddamtu anna al-tawJ::1ïd tawJ::1ïd fi 'l-afcäl wa-tawJ::1ïd fi 'l-~ifät
wa-tawJ::1ïd fi 'l-dhät; wa-'l-awwal tawJ::1ïd al-cawämm, wa-'l-thänï
taw]:1Ïd al-khawä~~, wa-'l-thälith tawJ::1ïd khawä~~ al-khawä~~.
Al-khalq, maca wuqüfika maca-hum, lJijäb can ru'yatihi taCälä,
wa-anta maca dhälika lJijäb can-hä aidan; wa-'l-lfaqq taCälä laisa
bi-malJjüb can-ka, idh lä qudra calä J::1ajbihi, wa-Huwa yalJtajibu
can-ka, idh lä qudra calä J::1ajbihi, wa-Huwa yalJtajibu can-ka bi-ka,
li-na~arika ilä wujüdika wa-camalika; wa-anta mulJtajib can-ka bi-ka,
li-dhälika, wa-hädha säqit min nusakh, wa-anta malJjüb Can-ka bi-hi
taCälä, li-anna-ka idhä na~arta ilä wujüdihi ta cälä J::1ujibta bi-hi can-ka,
wa-fi nuskha: badal bi-him, ay al-khalq. Fa-infa.Jil anta can-ka, ay can
wujüdika wa-J::1awlika wa-quwwatika, tashhad mä manna bi-hi calai-ka
min al-nicam wa-'l-jüd. Wa-'l-saläm calai-ka wa-raJ::1mat Alläh wabarakätuhu.

CHAPTER IV

KITAB PATAHULRAHMAN *

TEXT
Canto I
1. Purwaning wangsit akarya gençl.ing
duk ingsun lagi aneng Pakudran
kumawi tan wruh basane
tan wruh ing tindak-tanduk
nembangaken kitab Arabi
kitab PatahulRahman
rinakit ing tembung
pinupuhan Çançlanggula
muga-mugantuka sihe ing Yang Widi
ing dunya ing akerat.
2. Mugantuka sapangating nabi
linebur sak (eh) ing dosa amba
dening Yang, dosa kabeh
mugantuka pitulung
kabukaa rasa kang jati
antuka amba barkat
ing guru katengsun
anulungi ingkang kajat
kang akarsa kinarsakaken ing gençing
kitab PatahulRahman
3. Nabi Muhammad mangke lingnyaris
singsapa iku nulungi hajat
ing dalem pawong-sanake

*

MS. India Office Library no. 3102, pp. 16-35 & Cod. or. Leiden no. 7563=
S.H. 94 (10).

KITAB PATAHULRAHMAN

TRANSLATION

Canto I

1. The idea of writing verse occurred to me
when I was living in Pakudran,
but though playing the poet I have no command of the language.
I cannot find the right words
now that I am turning an Arabic book into verse,
namely, the book FatJ:t al-RaJ:tmän,
to be phrased in lines
in the tJantJanggula metre.
May God grant me Ris favour
in this world and the next.
2. May the Prophet intereede for me,
so that my sins be forgiven
by the Lord, my sins all and sundry.
May I be rendered assistance,
so that the essential meaning of the book be clear to me.
May I be accorded the benefice nt influence
of my Master,
meeting my wish
to turn into verse
the book FatJ:t al-Ra~män.
3. The Prophet MuJ:tammad said,
"Should anyone meet the wish
of a friend, then

54

Directions for TravelIers on the Mystic Path

mangkya tulung Yang Agung
ing wong iku salagi maksi(h)
nulungi marang hajat
Yang Agung atulung
ing wong kang nulungi hajat
mangka yogya den sami anembadani
hajating kang kawula.
4. Lawan malih pangandika nabi
kang sinung rahmat kalawan salam
ikilah pangandikane
utawi wong atudu(h)
kabêcikan kadya kang kardi
gan jaraning Pangeran
ing wong kang atudu(h)
iyeku amal jariya 1
kang lumaku atudu(h) kalawan ilmi
kang sepi saking riya.
5. Angandika seh kang luwih arip
eseh Juned kang abangsa Bakdad
ikilah pangandikane
wa-kullaka sirkiyyu 2
tegesipun sireku sirik
dening angrasa sira
ndarbeni panebut
pamuji lawan panembah
sipta rasa makripat kang angalingi
iku dereng sampurna.
6. Iya iku kang luwih ngalingi
sipta rasa angrasa makripat
kalawan Allah siptane
maksi(h) kalingan iku
maksi(h) sirik tan werung jati
kalingan sipta rasa
angrasa andulu
iyeku sirik kang samar
dereng tohid tingale maksi (h) kalingling
dereng anunggal tingal.

Kitab Patahulrahman

55

the Lord will assist
that man all the while that
he is engaged in meeting this wish".
The Lord most high helps
anyone meeting another's wish;
therefore everyone should comply
with the wish of a fellow-creature.
4. Furthermore the Prophet,
whom God may grant mercy and peace,
said the following,
"To urge a reputable act
is tantamount to performing it".
The Lord rewards
anyone who urges reputable conduct;
doing this is (of the same import as) establishing a pious
provided it is done with good knowledge
[foundation,
and free from ostentation.
5. A mystic of great renown,
Shaikh Junaid of Baghdäd,
said the following,
"You are entirely polytheism".
You are a polytheist,
for you accredit yourself
with invocations,
praise and homage,
but your ideas, feelings and gnosis are screens;
you have not yet attained perfection.
6. The most serious impediments are
your ideas, feelings and enjoyment of gnosis,
when allied to the idea of duality.
Then you are still behind a screen,
still a polytheist lacking deeper understanding
and screened from the Lord by your idea and feeling
that you yourself think and see.
This is hidden polytheism and
not yet the profession of unity, since your vision is still obstructed,
and unification of vision is not yet attained.

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Directions {or TravelIers on the Mystic Path

7. Yen sira ayun tekeng rasadi
pancadriyanira den karaksa
dasadriya 3 den katalen
aja kemba[h] den kukuh
kirangana teçla lan guling
sanggama den karaksa
tyasnya sêdya ayu
aja pegat murakabah
içlep açlêp i<;lepe den ngati-ati
den wruh sirang pinangka.
8. Nora tumeka maring Yang Widi
yen tan wruha ing pinangkanira
yen wus werung pinangkane
dadya werung Yang Agung
<;lirinira ya iku napi
kalingan ing Yang Sukma
nabi Allah muwus
sapa werung <;lirineka
den kawruhi nora jumeneng pribadi
mangkya weruh ing Pangeran. 4
9. Angandika wong kang luwih arip
nora nyata tohidira ing Yang
saingga metu awake 5
den wruh ing tegêsipun
wong kang ametu saking <;liri
iku wong kang tumingal
ing dat sipat iku
atanapi ing apêngal
den tingali çlirine iku wus napi
anging Allah kewala.
10. Aja tungkul genira ngabakti
yen tungkula temahan kajarah
kajarah sembah pujine
tan wruh ing jatinipun
katungkul ing sembah pamuji
katungkul ing makamat
myang iog kaspi iku

Kitab Patahulrahman

57

7. IC you are desirous of thorough understanding,
then watch your five senses
and keep a tight rein on the complementary organs.
Do not be lax but be firm;
minimize food and sleep;
beware of sexual intercourse;
cherish good designs
and watch the Lord unremittingly;
be cautious with your thoughts and the objects of your attention;
be aware of your origin.
8. You will not attain to the Lord
unless you know your origin.
IC you know your origin,
you know the Lord most high.
Your self is a non-entity,
screened from the Lord.
The Prophet said,
"Whosoever knows himself, and is aware of the fact
that he is not self-subsistent,
knows God".
9. A prominent mystic said,
"Your profession of unity will not be evident
unless you have given up self".
Know that this means:
Whosoever has given up self,
sees God's Essence, attributes
and works;
he sees self as a non-entity,
and God as the Only Being.

10. Do not be preoccupied with worship,
otherwise you will become a captive
of your homage and devotion.
Ignorant of the essential,
one is preoccupied with homage and devotion,
preoccupied with the attainment of mystic stations
and disclosure.

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Directions for TravelIers on the Mystic Path

iyeku kang dadi hijab
sembah puji rnakripat kang angalingi
tingalira ing Sukma.6
11. Beciking kang anembah amuji
aywa tungkul ing puji panernbah
den weruh ing kajatine
yen tan wrung jatinipun
lir bagena sembah parnuji
yen tan wruh jatinira
sayogya wong iku
takona wong kang sarnpurna
aja tungkul anggunggung sembah pamuji
yeku ngalingi tingal.
12. Angandika wong kang luwih arip
sarnpurnaning parnuji panembah
tan wruh ing sernbah pujine
rnuwah ing çl.irinipun
tan ana liyaning Yang Widi
kang rnuji kang anernbah
tunggal jatinipun
tan na liyan saking iya
kang nembah amuji tan liyaning Jati
amuji <;lawakira. 7
13. Angandika satengah wong supi
utawi yakin iku wong rnooal
kang rnetu saking <;lirine 8
tan ningali liyanipun
tatkalane wuwuh kang yakin
rnangka angalih sira
saking makam iku 9
angalih makam panunggal
rnalah teka rnaring makam kang sejati
tan wruh ing kaspinira.
14. Angandika wong kang ahli tohid
kang aran tohid den sarni wikan
ing tohid iku tegese

Kitab Patahulrahman

All these things are a screen:
homage, devotion and gnosis obstruct
one's vision of the Lord.
11. The right way of bringing homage and praise
is to be not preoccupied by these
but to know the essential;
otherwise
homage and praise are void, as it were.
When one is in the dark about the essential,
one should ask
an adept.
Do not overrate the importance of homage and devotion,
for they obstruct the vision.
12. An advanced mystic said,
"Supreme praise and homage is
not to know of homage and praise,
nor of self.
There is no one but the Lord,
who praises and pays homage;
one in His essence;
there is no one but He.
None other than His Essence pays homage and praises,
in praise of Himself".
13. A mystic said,
"To have a firm conviction means that one has given up self'.
He who has given up self,
sees nothing else.
When his conviction has grown firm,
he moves on
from that mystic station
to the station of unity;
nay, he attains the supreme station,
namely, that of not knowing of disclosure.
14. Those who experience unity say,
"You should know
what unity means,

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anunggruaken kayun
lan makripat tan liyan jati
jatine iku tunggal
tan Hyan jatinipun
kadulu kang tiningalan
tan Hyan kang dulu-dinulu pan saml
tan liyan ingkang tumingal,1°
15. Angandika seh Juned Bakdadi
tatkruane sira sarta Allah
dadya kruingan 4irine
dening Yang Mahaluhur
dadya napi 4irine kadi
mulih kadya duk nora 11
kalin4i (h) Yang Agung
çlirine nora katingal
sampun lebur lir malam katrapan api
ing upamane ika.
16. Yen sira ayun wruh ing Yang Widi
ayun wru(h) sira ing 4irinira
den weruh ing pinangkane
mangkya wrung jatinipun
tan ana liyan kang ngawruhi
puniku dudu sira
ngandika Yang Agung
norana sira memana(h)
ing nalika memana(h) sira ing kapir
anging Allah kang mana (h) .12
17. 1ya iku sampurnaning tohid
tan ngawruhi iku 4irinira
datan wru(h) iku liyane
iku panjenengipun
sampun sirna tingrue wali
wrui kang asung tingal
wong arip amuwus
aywa sira anyana 13
kang tumingal anembah muji Yang Widi
liyaning kang amurba.

Kitab Patahulrahman

namely, surrender to the Lord
and vision of nothing but the Reality,
which is one.
Essentially there is no difference
between the seer and the seen;
subject and object of the vision are the same;
the seer is none other (than the seen).
15. Shaikh Junaid of Baghdad said,
when he was with God
and screened from self
by the Lord most high,
so that his self was non-existent, as if
returned to the stage of non-existence,
overpowered by the Lord,
and his self had vanished,
molten away as wax put on a fire,
as it were,
16. "If you want to know the Lord,
you must know your self".
You must know its origin,
then you know the Reality;
there is no other way of knowing.
It is not you.
The Lord most high said,
"It was not you who threw,
when you threw (a pebble) against the infidels,
but Allah who threw".
17. Perfect unity is
not to know of self,
nor of anything else.
This is real unity.
The sight of the Friend has vanished,
of the Friend who granted vision.
The mystic says,
"Do not nurse the idea that
he who sees, pays homage and praises God,
is another than the Creator".

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Directions for TravelIers on the Mystic Path

18. Kawruhana ananing Yang Widi
angliputi ing sakehe asya 14
sadurunge ana kabeh
muwah ing sawusipun
tan kejaba saking Yang Widi
saingga ku saderah
kaliputan iku
ing mangke kaya ing kuna
ora beda tingale kang sampun wasil
tan samar ing paningal.
19. Sampuning mangkana den asami
dipun weruh ing ajal kamulan 15
den wruh maring wiwitane
yen wrung kamulanipun
dadya weruh sira ing jati
çingining takyun awal
wiwitaning takyun
ing dalêm martabat wahdat
iya iku wiwitaning gen tajali
maksi (h) dadalan m u jmaI.15&
20. Kaping kalih enggening tajali
atas dadalan kang pisah-pisah
ing takyun sani enggone
wus nyateng dalem ilmu
sakatahing sawiji-wiji
kaping tri karijiya
nyataning Yang Agung
iyeku mulaning ana
ingkang kocap sêdaya iku tajali
nyataning ahadiyat.
21. Yen sampun weruh ing kajatining 16
sakatahing asya kang gumelar
dadya wruh ing Pangerane
lawan Pangeranipun
tan na liyan kang den kawruhi
anging Allah kang tunggal
tan wrung çirinipun

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63

18. Know that the Being of God
encompasses everything.
Before and af ter anything
was called into being,
there was no one but God;
even the smalle st particle
is encompassed by Him,
now as before.
He who has reached the goal does not hold a different view;
it is perfectly clear to him.
19. Furthermore everyone
should know his origin;
should know the beginning.
When you know this,
you have gone to the root of the matter.
The beginning of the first determination,
which is the starting-point of all determination,
is at the grade of 'wahdat';
this is the beginning of manüestation,
still without düferentiation.
20. The second stage is the manifestation
in the way of individuation,
which takes place in the second determination.
Each several thing
is present in Ris knowiedge.
The third is the stage of exteriorization,
namely, that of the outward manifestation of the Lord most high.
It is the starting-point of all being.
All these grades are called manifestations,
through which the Absolute Unity displays itself.
21. If you know the real situation
as regards the whole of things created,
you know the Lord;
and as regards the Lord,
none other is known
beside Allah the Only One.
You do not know of self,

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64

sabab weruh ing pinangka
wiwitaning takyun awal takyun sam
iku angsal kang gumelar.
22. Kalakuaning akyan kang kari j
anut iya kang aneng maklumat
dat sipat lan apêngal
ingkang iya iku
tan selaya rupane kadi
nabi Allah ngandika
akarya Yang Agung
ing Adam apa (aneng?) rupanya
iku dalil tançlaning akyan kang karij
anut akyan sabita.
23. Utawi wong kang suhud ing Widi
ayun wruh ing akyan karijiya
tan beda lan hakekate
kang aneng dalem ilmu
kang ingaran akyan kang sabit
yeku luwih utama
suhude puniku
iyeku marganing medal
saking <;liri ayun sami angawruhi
jumeneng lawan Allah.

Canto II
1. Ing awal lawan ing akir
jumeneng lawan Yang Sukma
tan kena pisah anane
ing dunya tekeng akerat
anging kalawan Sukma
ing barang endi wong iku
tan pisah lan kang Wisesa.
2. Yen sampun sira weruhi
jumeneng kalawan Sukma
maka ngalingi Yang Manon
saking Çirinira ika

Kitab Patahulrahman

for you know your origin,
which has its beginning in the first and second differentiation,
the starting-point of creation.
22. The exterior essences
are in confonnity to the intelligible ones.
As regards their essence, attributes and works,
none of these
shows any difference,
as the Prophet said,
"The Almighty created
Adam in His own image".
This is evidence of the exterior essences
being in confonnity to the latent ones.
23. Anyone devoting himseU to the Lord
should know that the exterior essences
are not different from their intelligible prototypes
which exist in God's knowledge
and are named the latent essences.
This is the highest devotion
and the way to get rid
of seU, in prospect of the knowledge
of subsisting in God.

Canto II
1.

(Namely, the prospect of) subsisting in the Lord
in the beginning and in the end,
inseparable from Him
in this world and the next,
and of being with Him
wherever one is,
not separated from the Almighty.

2. If you know
that you subsist m the Lord,
He screens you
from seU,

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dadya sirna <;lirinya
kalingan dening Yang Agung
sirna lir kadi duk kuna.
3. Tatkala wus sirna iku
saking dat sipat apêngal
dadya ambuka Yang Manon
ambuka ing hijabira
dadya sira tumingal
tan ana liyan Yang Agung
kang dulu kang tiningalan
4. Kalin<;l.ih ing wahdat jati
dadi lêbur ngubudiyat
ing dalêm wahdat anane
dadya punika kawula
mangkya langkung ..... 17
pangandikane Yang Agung
sakehe asya ku pana. 18
5. Wong kang ahlulwahdat angling
ing mangko puniku adam
anging Yang Sukma anane
ing awal lan akir tunggal
tan ana ingkang liyan
Sultan Ali mangke muwus
ikilah kang pangandika
6. Nora aningali mami
ing sawiji-wiji asya
anging ananing Yang Manon
kang mojud kang tiningalan
tan ana kang katingal
liyane saking Yang Agung
kang murba kang amisesa. 19
7. Satengah wong supi angling
singsapa amrih Yang Sukma
karana iku <.leweke
nora tumêka sinedya

Kitab Patahulrahman

so that self is annihilated,
eclipsed by the Lord most high
and brought to non-existence as of old.
3. When self is annihilated
through Ris Essence, attributes and works,
the Almighty lifts
the veil,
so that one sees
that there is none but the Lord most high,
who sees and is seen.
4. When one is overpowered by the real Unity,
the servitude is dissolved
into unity,
so that the servant
. . . . . . . . . . . . . . . . . .. (defective line In the MS.)
The Lord most high said,
"Everything perishes" .
5. Those who experience unity say,
"Presently nothing will exist
save the Lord,
the Only One, in both the beginning and the end,
with no one beside Rim".
Sultan Ali said
the following,
6. "In nothing whatever
do I see anything
but the Being of the Lord".
In the existing things within my sight
I see nothing
but the Lord most high,
who creates and rules.
7. A mystic said,
"Anyone who, striving af ter the Lord,
is motivated by self,
will not attain his end,

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maksih puniku wuta
singsapa amrih Yang Agung
tumeka kalawan Sukma.
8. Satengah pançlita angling
singsapa wuta ing dunya
dadi wuta maripate
ing benjing tekeng akerat 20
datan wruh ing Pangeran
sabab wuta tingalipun
ing dunya nora maripat.
9. Imam Hajali angling
singsapa manjing suwarga
ing dunya iku punang wong
maka manjing suwarga
akerat yugya aweha
amal sadiyah 21 wong iku
ing dunya manjing suwarga.
10. Ahli batin sarta yakin 22
ahli lahir sarta iman
namung saosek kalbune
kang liyan saking Pangeran
maka wong iku kurang
yakine maring Yang Agung
lir kadya wong ahli iman.
11. Tatkalane iku mosik
kang lyan saking amarullah
kurang imane punang wong
dereng sampurna kang iman
kadya wong yakin ikrah 23
kang liyan saking Yang Agung
kang yakin dereng sampurna.
12. Nora tumekeng wong asih
anging sawuse tetela
yakin iku Pangerane
utawing wong kang sampurna

Kitab Patahulrahman

as he is still blind.
Anyone striving af ter the Lord,
should come with the Lord.
8. A scholar said,
"Anyone who is blind m this life,
will be blind also
in the here af ter;
he will not behold the Lord,
since he was blind
and devoid of sight in this life".
9. Imam Ghazali said,
"Anyone living in paradise
in this life, that man
in order to win heaven
should do
pious works
while living in paradise on earth".
10. Certainty is proper to the spiritual-minded,
faith is proper to the secular man.
But when the heart of a man of certainty
is roused on account of anything save God,
his certainty with regard to God
is deficient,
as is the case with a man of faith.
11. When the latter is roused
on account of anything save God
his faith is deficient,
not yet perfect,
in the same way as an incentive
not springing from the Lord
impairs the certainty of a man of certainty.
12. The latter will not be roused
unless it has become clear to him
and he is certain that it is the Lord.
The man of perfect certainty

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tan ana ikrah liyan
ing dalem sajroning kalbu
anging Pangeran kewala.
13. Sampurnaning wong kang tohid
ing Allah tan darbe tingal
maripat saking çeweke
sêmbah puji tan katingal
tan darbe tingkah polah
tan angrasa darbe kayun
wujud mung maring Sukma.
14. Nora tumêka mring tohid
nanging dêdalan maripat
angawruhi pinangkane
ngawruhi asya sedaya
sakehing kang gumelar
sadurunge ana mujud
ing takyun awal kamulyan.
15. Anulya ing takyun sani
lahire ing karijiyah
agelar sakeh asyane
asal ingkang luwih nyata
nanging warnine akyan
kang tetep ing dalem ilmu
kang karij nora sêlaya.
16. Yen sampun sami ngawruhi
sakehing asya sedaya
yen saking iku angsale
nenggih margining maripat
ngawruhi saking angsal
angaspadaken yen wujud
jumeneng lawan Yang Sukma.
17. Pangandikaning Yang Widi
ing dalu kalawan ing siyang
ing dalem ilmu lampahe
lir kadya ing asal

Kitab Patahulrahman

is not roused by any impulse
in his heart
save the Lord.
13. The perfect monotheist
does not view
his gnosis as springing from himself;
he does not look upon homage and prayer;
he has no activity of his own
nor has he any desires;
he exists solely for God.
14. One cannot attain tawb,ïd
save in the way of knowiedge,
narnely, the knowledge of one's origin,
the knowledge that all things,
the entire universe,
before coming into existence
have their spring in the first determination ;
15. then in the second determination,
while exteriorizing in the exterior essences,
in which all things are displayed.
A dear origin,
the shape of things being that of their essences,
which are latent in God's knowiedge.
The exterior ones do not differ from these.
16. When you know
tha t all things
have their spring from there in trUth it is the way of knowledge
to trace things to their origin then you behold dearly
that all existence is God's.
17. God said,
"Night and day
everything comes about with Ris knowiedge,
as in origin also

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72

lumampah lawan karsa
pangandikaning Yang Agung
kalawan Ingsun angucap 24
18. Ningali kalawan mami
muwah lan Ingsun miarsa
kalawan Ingsun lampahe
kalawan Ingsun akarêp
satingkah-polahira
kalawan Ingsun anambut
nenggih tegesing pasartan.
19. Ki Seh Juned sira angling
sajrone kulambingwang Yang
iku tan ana liyane
kang muji nembah angucap
miwah saparipolah
tan liya saking Yang Agung
kang murba kang amisesa.
20. Ri sampunira ngawruhi
sakatahe ingkang kocap
yugya den sanget wedine
nenggih sara te lumapah
wedi maring Yang Sukma
yen tan wêdi mring Yang Agung
........ dadya kiyanat.25
21. Awedi maring Yang Widi
lan sabar tawekal lila
ing dalem ilmu hukume
nenggih sarating lumampah
angarep-arep rahmat
kalawan puji iku
amuji kang asung rahmat.
22. Lan malih wajib lampahi
pikukuh Islam sedaya
lan anyegah ing cegahe
sarating hakekat

Kitab Patahulrahman

it comes about through His will".
The Lord most high said,
"They speak through Me,
18. They see through Me,
and through Me they hear;
they move through Me,
through Me they strive.
All their actions
they perform through Me".
This indeed is what 'subsisting in God' means.
19. Shaikh Junaid said,
"Inside my robe
there is no one
who prays, pays homage and spe aks
or performs any action whatever
save the Lord most high,
who creates and rules" .
20. Now that you have heard
all that has been said,
you should live in great fear.
Indeed, fear of the Lord
is prerequisite to any activity;
otherwise,
it results in a breach of trust.
21. F ear of the Lord (and also)
patience, trust in God and acquiescence
in His knowledge and disposal;
for indeed, hope of His mercy
is prerequisite to action,
as are prayer, thankfulness
and praise of the Merciful.
22. Furthermore one must comply
with all precepts of Islam
and refrain from what is forbidden.
All this is prerequisite to the stage of Reality;

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74
yen tan kalawan sarat
sarengat tarekat iku
kapir jidik ingaranan.!l6

23. Lan malih ayun kirangi
ing san~ang kalawan pangan
angrasa iku kalbune !l7
saking kang sumuwa ika !l8
lan saking ujubriya
miwah jahi lawan kasud!l9
iyeku bataling lampah.
24. Lan malih sarat sawiji
aja ngakehaken lampah
ingkang tan ana pedahe
barang ingkang nora pedah
pan sayugya tininggal
dadya nungkulaken laku
punika kang dadi hijab.
25. Ing tingal dadya ngalingi
katungkul ing pangal 30 dunya
dadya lali ing Pangeran
nulya tan angrasa seIam
tan wedi ing Pangeran
tan wanten patabatipun
katungkul dening kasukan.

26. Iya iku kang ngalingi
tingal kita maring Sukma
katungkul ing dunya kang wong
datan emut lamun pejah
katungkul ing hal dunya
tan wedi maring Yang Agung
yeku alamat cilaka.

27. Pangandikaning Yang Widi
singsapa arep tumeka
tetemu lan Pangerane
nora gawea ing aIIial

Kitab Patahulrahman

without these prerequisites,
(the stages of) Law and Path, that is,
one is deemed an infidel and an unbeliever.
23. Furthermore one should minimize
expenses for food and dress,
alive to the fact that spending money on either of these
could spring from ambition,
pride, ostentation,
vainglory or envy,
which invalidate all action.
24. Another prerequisite IS
not to indulge in
purposeless activity;
anything pointless
should be avoided,
absorption in activity
being a screen.
25. Absorption in worldly activities
obstructs vision,
so that one does not attend to the Lord.
Subsequently one does not feel a Muslim
nor does one fear the Lord.
One does not regret it,
being wrapped up in pleasure,
26. And this obstructs
one's vision of the Lord.
Absorbed in the things of this world
one is unmindful of death,
since one is wrapped up in this world
and does not fear God,
which spells disaster .
27. The Lord said,
"No one desirous of coming
and meeting the Lord,
should bring with him pious works

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saleh iya aywa katungkul
iku
ing Pangeran wong sanungga1. 31
28. Dadya sira apapanggih
kalawan Yang Sukma ika
yen anut ing Pangerane
cegah pakoning Yang Sukma
anut sarak Muhammad
ing lahir lan batinipun
anut ing nabi utusan.
29. Margane tumekeng jati
arsa anut nabi kita
satingkah-paripolahe
lahir batin pan tunggal
lan den wruh ç.iri ,çlawak
jumeneng lawan Yang Agung
nora jumeneng pribadya.
30. lng siyang kalawan ratri
den eling maring Yang Suksma
maring saparipolahe
aywa nyana iku ç.awak
anging lawan Yang Suksma
ing saparipolahipun
tan sêpi saking Yang Suksma

31. Wekas-wekasan aurip
tingale tan darbe tingal
Allah saking iku ç.eweke 32
tan ngrasa darbe maripat
puji lawan panembah
tan angrasa darbe wujud
wujud saking ç..ewekira.
32. lng mangke lawan inguni
datan jumeneng pribadya
anging kalawan Sukmane
nora lawan çlirinira

Kitab Patahulrahman

28. In fact you will meet
the Lord,
when you obey Him,
refrain from what is forbidden,
abide by the Law of Muhammad
outwardly and inwardly, and
follow the Messenger of God.
29. The way to attain the Reality
is to follow our Prophet
in all one's doings,
for exterior and interior are one,
and to know that self
has its being in Him (the Lord),
and is not an independent entity.
30. Day and night
one must remember the Lord
in all one's doings.
Do not fancy that they are yours:
they are God's alone.
None of one's doings
is without the Lord.
31. The ultimate goal of life is reached
when Allah is not the end in view,
and therefore
one does not think that gnosis,
praise and homage are one's own,
nor does one ascribe being to oneself,
self-subsistent being, that lSo
32. Neither now nor of old
was man independent:
he subsists in God,
not in self;

77

Directions for TravelIers on the Mystic Path

78

anging kalawan ing Yang
ing rnangke kalawan dangu
yeku tingal kang sarnpurna.
33. Ngandika Bagenq.a Ali
kang kinarilan dening Yang
punika pangandikane
ingsun larnun binukaa
tan wuwuh ing Yang 33
dening sarnpun yakin ingsun
dening wus nyateng Pangeran.

Canto III
1. Ri sarnpunira rnangkana
den sarni sira ngawruhi
prasanak ingsun kang rnulya
satuhu wujud kakalih
kang satunggil hakiki
dat ingkang rnutelak iku
34

ping kalih wujud rnajaji 35
gih puniku ingaran wujud rnukayad. 36
2. Wujud rnukayad tan ana
anging lan wujud hakiki
jen enge wujud rnukayad
dat sipat apêngal kadi
kang aneng dalem ilmi
kang lahir ing alam iku
ingaran karijiyat 37
dening mijil saking ilmi
gih punika nyataning akyan sabitah. 38
3. Tetep ingkang dat lan sipat
apêngal hakekat sarni
39

kang ingaran akyan sabit
ing akyan karij lahir 40
akyan ingkang subut iku 38

Kitab Patahulrahman

in God,
now and of old.
This is the final view.
33. Lord Ali,
may God be pleased with him,
said,
"Should I be fully enlightened,
my knowledge of Him would not increase,
for I am already a man of certainty,
as the Lord has already been revealed to me".

Canto III
1. Furthermore
all of you, my esteemed friends,
should know
that being is twofold:
first the RealOne,
the Absolute Essence
secondly the metaphorical one,
named limited being.
2. Limited being does not exist
save in relation to Real Being,
on account of its limited character.
lts essence, attributes and works are
in conformity to those existing in God's knowiedge.
What becomes manifest in this world
is named 'exterior' ;
as it springs from God's knowiedge;
it is, indeed, the manifestation of the latent essences.
3. lts essence, attributes and works
remain authentic
What is named latent essences,
manifests itself in the exterior essences.
The latent essences

79

80

Directions for TravelIers on the Mystic Path

nyata ing karijiyah
lakune kang dalem ilmi
kalihipun lahire Yang Sukma Mulya.

4. Lahire akyan sabitah
atanapi akyan karij
yeku minongka takyunat 41
karane tan anç.eweki
anging lawan Yang Widi
dat sipat apêngalipun
upama pawayangan
wujude tan ançleweki
anging lawan kang darbeni wawayangan.
5. Tan darbe wujud pribadya
tarsonç.a maring Yang Widi
ananing wujud mukayad
anut ing wujud hak~i
saparipolahneki
tan na jatining tingal
tan Hyan saking sajati
gih pun~a jatining tohid sampurna.
6. Winastan salat da'imat 43
sembah pujine kang da'im
tan pêgat pamujinira
ing siyang kalawan ratri
tansah nembah amuji
tan pegat pamujinipun
tingale tan katingal
tan kan<;l(;g sembah pamuji
dening wus wruh jatine puji panernbah.
7.

Pangand~aning Yang Suksma
ing hadis kudsi pinanggih
ingsan ~u rasaning Yang
lan Ingsun rahsaning jalmi 44
tansah Ingsun neng kapti
wong kang asih maring Ingsun

Kitab Patahulralunan

81

become manifest in the exterior ones (, which are)
in conformity to their intelligible forms.
Both are manifestations of the Exalted Lord.
4. The appearance of both the latent
and the exterior essences
means differentiation.
As neither of these is self-subsistent
but they exist through the Lord,
their essence, attributes and works
are comparabie to a wayang play:
they are not self-subsistent;
they exist only through that which

IS

shadowed forth.

5. They have no being of their own
but are leaning on the Lord.
Being of limited existence
is in conformity with Real Being;
all its activities

This is indeed the essentialof real tawJ;t'id.
6. It is narned 'permanent prayer',
'permanent homage and praise'.
One's prayer is uninterrupted
day and night.
Continuously one pays homage and praises;
one's prayer is uninterrupted.
Though there is no object in view
one's homage and prayer never halt,
since one knows what praise and homage amount to.
7. A word of God
found in the lJadïth qudsï
says, "Man is God's secret,
and I am the secret of man".
The longing of those who love Me
continuously goes out to Me;

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Directions for TravelIers on the Mystic Path

tansah Ingsun katingal
kalingling sajroning kapti
Ingsun tunggal tan lal i asih wong ika.
8. Pangandikaning Yang Sukma
yen sira ayun pinanggih
kalawan Ingsun ta sira
andadeken maring pamrih
pamrihe saking Kami
pamrihira maring Ingsun
aywa anyana sira
andadeken maring pamrih
iya iku murade sembah wangsulan.
9. Kalawan Ingsun angucap
kalawan Ingsun ningali
kalawan Ingsun miarsa
kalawan Ingsun adikir
lawan lumaku Mami
nabiyullah mangke muwus
norana wujud kita
anging ananing Yang Widi
iyeku tan lyan wujud lawan Yang Sukma.
10. Tatkala sira wus wikan
jumeneng lawan Yang Widi
mangke wruh maring Yang Sukma
yata ing sawiji-wiji
wruhe tan anq.eweki
anging kalawan Yang Agung
tan darbe tingal çlawak
tingale punika napi
dening nora wong iku jumeneng çlawak.
11. Punika napining asya
anane tan ançleweki
anging kalawan Yang Sukma
kang batin lawan kang lahir
lahir batine sami
tan jumeneng çlewekipun

Kitab Patahulrahman

83

they watch Me continuously;
in their longing they are mindful of Me.
I, the Only One, am the permanent object of those people's love.
8. God said,
"When desirous
of meeting Me,
you intend to do that,
this intention springs from Me,
namely, your intention of striving af ter Me.
Do not fancy
that it is your own.
This is what is meant by 'return homage'.
9. Through Me they speak,
through Me they see,
through Me they hear,
through Me they are mindful,
their walk is Mine.
The Prophet said,
"Ours is no being
save the Being of the Lord",
that is to say, no being other than subsisting in God.
10. VVhen you know
that you subsist In God,
you know God;
then you know
that nothing whatsoever is self-subsistent;
everything subsists in Him.
You have no vision of your own;
there is no such vision,
since man is not self-subsistent.
11. Now, as regards the nullity of 'things' (creation),
they are not self-subsistent;
they subsist only in God,
inwardly and outwardly.
Neither outwardly nor inwardly
are they self-subsistent.

Directions for TravelIers on the Mystic Path

84

ingaranan mukayad
tarsonçla maring Yang Widi
wujud mutlak yeku yen wujud mukayad.
12. Lahiring wujud mukayad
lahire wujud hakiki
iya iku rupaning Hak
kang lahir anut ing batin
kang batin nyateng lahir
kang lahir mangke atuduh
ing kalakuwaning hak
kang wonten ing dalem batin
yata asya lampahe su'un datiyah. 45
13. Lampahe su'un datiyah
kakalih batin lan lahir
kang lahir ananing asya
kang batin ing dalem ilmi
kaliye iku sami
kalawan hakikinipun
tan sepi saking ehak
kang batin lawan kang lahir
gih puniku minongka nyataning ehak.
14. Aywa samar ing paningal
sakatahe asya sami
dadya ta jatining ehak
lampahe sawiji-wiji
tan lyan saking Yang Widi
batin kalawan lahir pun
datan ana selaya
kang batin kalawan lahir
gih punika minongka lahiring {!hak.
15. Ri sampunira mengkana
dipun sami angawruhi
wirasane kang sinerat
dipun estokna ing galih
nenggih rasa kang adi
sakatahe kang sinebut

Kitab Patahulrahman

85

Their existence is named a limited one.
They are dependent on God,
The Absolute Being, which means that their existence is a
[limited one.
12. Outward limited being
is the exterior of real being,
the manifestation of the Reality.
The outward goes by the inward;
the inward manifests itself in the outward.
The outward points
to the development
inside the Reality:
'things' grow out of the predispositions in the Essence.
13. The predispositions of the Essence develop
into both the inward and the outward;
the outward is the being of 'things' (creation);
the inward are their intelligible forms.
They are the same
and in fact
not devoid of the Reality,
neither the inward nor the outward.
Both indeed serve for manifestations of the Reality.
14. Be clear about this:
All things
are in fact the Reality;
the moving of each distinct thing,
both inwardly and outwardly,
springs from God alone.
There is no difference
between the inward and the outward;
both indeed serve for manifestations of the Reality.
15. Furthermore
you should know
the purport of this writing, and
realize it in your heart,
for this is indeed the sound interpretation.
What has been remarked here

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Directions for TravelIers on the Mystic Path

satengahe pan rahsa
rasa kang bongsa rabani 46
gih punika satengah sih kanugrahan.
16. Sarnpun tarnat kang sinurat
kitab kang abongsa Arbi
lawan sih nugrahaning Yang
pambuka bongsa rabani
kang tan sinungan êsih
tan arnbuka rasanipun
anging sih kanugrahan
ambuka rasa sejati
rnangke yogya den sarni agugurua.
17. Yen sarnpun wikan sedaya
ing sawirasaning tulis
.... yogya angatahna 4T
dikir rnaring Yang Widi
ing siyang lawan latri
aja pegat den lumintu
ing rnanah rniwah lisan
dipun eling aja lal i
sengga sirna <;lirine tan katingalan.
18. Mantuning serat tineçak
Senen Wage Surya nênggih
Dumadilakir wulannya
tanggal ping kalih Jirnakir
taune duk tinulis
angkaning taun ingitung
sewu nem atus warsa
sawidak lan tigang warsi
duk tinulis rusake Walonda Jawa.

Kitab Patahulrahman

is in part a secret,
a secret of a Lordly character,
a favour and a blessing.
16. This is the end
of the Arabic book.
God's favour and blessing
made me understand it.
When one is not granted God's favour,
one does not understand the meaning.
Only by favour and blessing
is its deeper meaning disclosed.
Therefore one should apply to a teacher.
17. When you understand completely
the purport of this writing,
then be continuously
mindful of the Lord,
day and night,
unremittingly,
in all you think or say.
Be mindful of Him, with never flagging attention.
sa that your self disappears without leaving trace.
18. The copying of the book was finished
on Monday Wage Surya (?)
of the month Dumadilakir,
the second of the year Jimakir;
that was the time it was written,
which is the year
sixteen hundred
and sixty three (of the Javanese calendar),
when there was a war going on with the Dutch.

87

CHAPTER V

A RISALAH
by
Shihabuddin of Palembang *

Bismillähi 'r-raltmäni 'r-raltim.
Al-ltamdu lilläh Rabb al-cälamin, wa-~allä Alläh Calä sayyidinä
Multammad wa-älihi wa-~altbihi ajmacin.
Wa-ba Cdu, kemudian daripada itu, maka inilah suatu risalah yang
latü lagi mukhtasar pada menyatakan ilm tasawwuf serta termadhkur
dalamnya ilm tawhid atas jalan kelakuan orang yang ahl al-salik. Dan
yaitu setengah daripada ilmu yang terafdal, karena bahwasanya adalah
iya manapikan shirk jalï dan khafi, ya'ni shirk yang lahir dan shirk
yang bat in, ka-mä qäla Alläh taCälä, "Fa-clam annahu lä iläha illä
'lläh". Maka adalah segala ahl al-tasawwuf itu melazimkan akandia
karena menapikan meréka itu shirk yang tersebut itu.
Maka erti shirk jalï itu yaitu barang yang memerintahkan hawa-napsunya yang amarah kepadanya hingga berbuat ia akan perbuatan yang
sia-sia seperti kufr dan ma'siyat, dan makan ia akan makanan yang
haram, dan meninggalkan sembahyang lima waktu, meninggalkan
puasa pada bulan Ramadan dan barang sebagainya daripada segala
perbuatan rukun Islam. Maka yaitu shirk jalï namanya.
Dan erti shirk khafï itu yaitu lupa ia akan Allah ta'ala dalam hatinya
2 / dan ingat ia akan barang sesuatu yang lain daripada Allah ta'ala,
sama ada daripada dunia atau akhirat, dan jikalau karamat atau
mukashafat sekalipun. Maka inilah shirk khafï namanya, dan mudahmudahan dipeliharakan Allah subhanahu wa-ta'ala kiranya kita daripada keduanya itu dengan horrnat penghulu kita nabi Muhammad
~allä 'llähu calaihi wa-sallama, serta dengan hormat Qur'an yang
azim. Amin.
I'lam, ketahui oléhmu, hay talib, bahwasanya jikalau ada wujud

*

MS. SOAS 12247, Marsden.

Shihabuddin's RisaIah

3

4

89

shirk yang jali itu kepadamu, maka keluarlah engkau daripada nama
manusia kepada nama héwan, dan apabila ada wujud shirk yang khafi
itu kepadamu, maka jauhlah engkau daripada hadrat Haqq ta'ala lagi
jauh pula engkau daripada sampai kepada ilmu yang hakiki, yang
pitulung, yang bangsa rububiyya ... engkau orang ahl neraka ...
Maka tiada sekali-kali (orang ahl neraka itu) menerima akan makanan orang ahl al-janna jikalau diberinya sekalipun, karena bahwasanya tabi'at orang ahl al-nar itu tiada sekali-kali menerima ia akan
makanan ahl al-janna. Demikianlah ihwal manusia dalam mertabatnya,
seperti firman Allah ta'ala: Wa-qad calima kullu unäsin mashrabahum,
ya'ni: mengetahuilah / serta menerima tiap-tiap manusia akan minumannya masing-masing dengan mertabatnya; dan tiada mem be ri
manfa'at bagi manusia itu dengan minum yang tiada menerima tabiatnya dan mertabatnya. Dan ketahui oléhmu, hay talib, bahwasanya
manusia itu tiada sejahtera ia daripada fadihat dan kehinaan melainkan
dengan ilmu serta amal yang saléh. Wa 'llähu aClam.
Dan kata Shaikh Raslän, rahmat Allah 'alaihi, dal am sebuah risalatnya dengan menyatakan shirk yang khafi: Wa-kulluka shirk khafï,
ya'ni: Sekalian kamu, hay talib, yaitu adalah shirk yang batin itu; ya'ni:
bahwasanya wujud kamu dan hidup kam u dan perbuatan kamu sekaliannya itu menjadi dinding bagi kamu kepada hadrat Allah s.w.t., dan
jikalau engkau hilangkan yang demikian itu, maka sampailah engkau
kepada hadrat Allah s.w.t., seperti engkau lihat sekaliannya itu daripada
Allah ta'ala. Ya'ni: Hendaklah tawajjuhkan mata hatimu serta ingatkan
bahwasanya Allah s.w.t. itu menjadikan Ia akan dirimu dan hidupmu
dan segala perbuatanmu, dan sekalian itu makhluk Allah jua, serta
sebut oléhmu: Lä iläha illä 'lläh; tetapi jangan engkau lupakan barang
yang telah kusebut ia dalam sharh / Jawharat al-tawhid daripada
mas'alah napi dan isbat, maka yaitu bagi orang yang mubtadi pada
ilm tawhid.
Dan adapun setengah daripada orang yang ahl al-salik itu maka
adalah ia memberi ma'na kalimat Lä iläha illä 'lläh itu dengan barang
ma'na yang munasabat dengan dia atas mertabatnya dan ihwalnya
yang telah ma'ruf (?) akandia pada istilahnya, seperti kata setengah
ahl al-salik: Lä matlüba wa-lä maqsüda illä 'lläh; dan setengah daripadanya: Lä l;tärf,ira wa-lä mashhüda illä 'lläh; dan kata setengahnya:
Lä fäcila illä 'lläh; dan kata setengah: Lä l;tayya illä 'lläh dan kata setengahnya: Lä mawjüda illä 'lläh, dan barang lainnya daripada itu. Maka
segala ma'na yang tersebut itu khusus ia bagi orang yang ahlinya, yang
arif ia pada istilahnya, dan haram bagi orang yang 'awam lagi mubtadi

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Directions for TravelIers on the Mystic Path

mengucap ia seperti kata meréka itu, sebab tiada tahu ia akan istilahnya
dan sebab kurang amalnya dan mujahadahnya dengan hawa-napsunya,
dan lagi sebab banyak yang bangsa batin dalam hatinya daripada
segala sipat yang madhmumah dalam hatinya, seperti hubb al-dunya
5 dan 'ujb dan tekabur dan riya dan / hasad dan tam'a dan barang
lainnya daripada barang yang kusebut dalam sharh Jawharat al-tawhid.
Dan jikalau berkata orang yang mubtadi lagi 'awam akan barang
yang dikata oleh orang yang ahl al-salik seperti yang termadhkur itu,
maka iaitu bid'ah yang terlebih sangat lagi zindik, dan adakalanya
menjadi kufr sebab katanya itu. Maka sebab itulah baiklah berwasiat
jumhur ahl ilm tawhid dengan menegahkan ia akan sekalian orang
yang mubtadi lagi 'awam dengan mutala'ah ia akan kitab orang yang
ahl wahdat al-wujud, ya'ni kitab mertabat tujuh yang telah mashhur
dalam negeri Jawi, dan melihat kitab orang yang ahl al-salik, supaya
jangan tergelincir i'tikad orang yang 'awam. Maka peliharakan oléhmu,
hay talib, akan wasiyat jumhur ulama ini supaya sejahteralah engkau
daripada i'tikad tujuh puluh dua kawm yang amat sesat i'tikad meréka
itu dengan khabar daripada rasulullah s. A. '. w. atas demikian itu.
Shahadan banyaklah sesat orang Jawi yang tiada ditunjuk Allah
ta'ala akan meréka itu kepada jalan i'tikad ahl al-sunna wa 'l-jama'a
6 dengan / mendapat ia akan guru yang murshid lagi yang memeliharakan ia dengan munasabat ihwal manusia lagi yang memberi naséhat
karena wajh Allah ta'ala akan anak muridnya. Maka sebab demikianlah
banyak sesat orang 'awam oléh karena tiada memeliharakan ia akan
yang munasabat dalam mertabatnya, makamatnya dan adabnya. Maka
apabila berkata meréka itu dengan beberapa perkataan seperti perkataan awliya Allah ta'ala dan seperti perkataan orang yang telah sampai
ia kepada ilm yang hakiki hingga masuk ia kepada perkataan yang
menjadi kufr halnya tiada tahu sekali-kali ia akan peri hal kesalahannya
kepada Allah sebab terlebih sangat sesatnya serta dengan harubiru
sétan akan dia dengan membuangkan ia akan shari'at penghulu kita
nabi Muhammad s.A.'.w., maka yaitulah Dajjal berupa manusia. Maka
mudah-mudahan disejahterakan Allah s.w.t. akan kita dengan hormat
penghulu kita nabi Muhammad s.A.'.w. pada hal yang demikian itu.
Amin.

7

Dan sebab demikian itu berkata Shaikh Muhammad Raslani: Wa
'l-sharïca la-hum, ya'ni shari'ah Muhammadiyyah yang mutahharah
itu, bagi orang yang 'awam lagi / mubtadi, tetapi orang yang mutawassit dan orang yang muntahi terlebih sangat ia memeliharakan
shari'ah Muhammadiyyah itu menjadi tunggul agama Islam.

Shihabuddin's Risalah

91

Karena bahwasanya shari'ah Muhammadiyyah itu, jikalau takluk ia
pad a lahir ibadat, maka yaitu shari'ah namanya, dan ibadat pun
namanya, dan ilm yakin pun namanya, dan banyaklah namanya demikian itu.
Dan jikalau takluk ia dalam batin ibadat seperti khudu' hatinya
dan ikhlas dan shukur dan rila dan sabar dan barang sebagainya
daripada segala sipat yang mahmudah, maka yaitu 'ubudiyyat namanya,
dan 'ain al-yakin pun namanya, dan setengah ulama menamai akan
dia ilm tarikat namanya.
Dan jika takluk ia pada ruh ibadat, seperti sangat tawajjuh hatinya
kepada Allah ta'ala halnya tiada sekali-kali lawan hatinya kepada
Allah ta'ala dan tiada berpaling hatinya kepada barang yang lain
daripada Allah ta'ala seperti sorga dan neraka dan barang sebagainya,
maka yaitu 'ubudat namanya dan hak al-yakin pun namanya, dan
setengah ulama menamai akan dia ilm hakikat, dan banyaklah ibarat
8 ulama dengan menamai / demikian itu.
Dan jikalau takluk ia dalam sirr ibadat seperti tiada sekali-kali
melihat ia pada perbuatan sendirinya akan amalnya dan ibadatnya,
melainkan melihat ia dengan mata hatinya kepada Tuhan Rabb al- C Arsh
al- C Azim, serta kekal ia atas demikian itu, seperti sabda rasulullah
s.A.'.w. dalam bab al-ihsan, dan daim ia dengan tawajjuh mata
hatinya akan dhat Allah ta'ala hingga lupa ia akan dirinya dan akan
sekalian perbuatannya sebab sangat tawajjuhnya akan Allah s.w.t.,
maka yaitu dinamai akan dia dengan akmal al-'ubudah, dan akmal
al-yakin pun namanya; dan menamai pula setengah ulama pula dengan
ma'rifat pun namanya.
Shahadan ketahui oléhmu, hay talib, bahwasanya makamat yang
empat mertabat itu tiada keluar sekali-kali ia daripada nama shari'ah
Muhammadiyyah yang mutahharah, ya'ni semata-mata itu ilm shari'ah
jua namanya, tetapi manusia itu bersalahan dalam ihwalnya dan
minumannya dengan nasibnya daripada Allah s.w.t., seperti firman
9 Allah ta'ala dalam Qur'an: Qad calima kullu uniisin mashrabahum, /
ya'ni bahwasanya telah mengenal serta menerima tiap-tiap manusia
itu akan tempat minumannya. Demikianlah ihwal manusia seperti
barang yang telah tersebut itu, tetapi tabiat manusia itu tiada sekalikali menerima akan nasibnya daripada Allah s.w.t., hingga belajar dan
berkata ia akan barang yang tiada di-kerilai Allah s.w.t.
Karena bahwasanya ilm yang telah diwajibkan Allah ta'ala atas
tiap-tiap mukallaf itu yaitu ilm yang tiga perkara. Pertama: mengetahui
ilm usul al-din yang dinamai akan dia ilm al-tawhid kepada Allah

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Directions for TravelIers on the Mystic Path

dengan sekadar kifayatnya; dan kedua: mengetahui ilm pekih dengan
sekadar kifayatnya mengesahkan ibadatnya akan Allah ta'ala; dan
ketiga: mengetahui ilm tasawwuf dengan ilm tawhid yang telah tersebut dalam sharh Jawharat al-tawhid. Maka hendaklah engkau lihat
dalamnya. Wallähu aClam.
Shahadan: ketahui oléhmu, hay talib, bahwasanya ilm tawhid yang
disebutkan ini yaitu tiga perkara. Pertama: tawhid dhati namanya;
dan kedua tawhid sifati namanya, dan ketiga tawhid af'ali namanya.
Maka erti tawhid yang bangsa dhati itu maka hendaklah engkau
10 ketahui bahwasanya / Allah ta'ala itu telah menjadikan Ia akan dirimu
serta ingat engkau dengan senetiyasa dalam hatimu atas demikian itu
dengan kata Lä iläha illä 'lläh; serta ikhlas dengan tawajjuh hatimu.
Dan adapun tawhid sifati itu maka yaitu hendaklah engkau kenal
dengan yakin bahwasanya Allah ta'ala itu menjadikan akan hidupmu
serta ingat engkau atas demikian itu dalam hatimu dengan daim
tawajjuh hatimu dengan kata Lä iläha illä 'lläh serta memeliharakan
akan ma'nanya demikian.
Adapun tawhid af'ali itu maka yaitu hendaklah engkau kenal dengan
yakin bahwasanya Allah ta'ala itu telah menjadikan Ia akan sekalian
perbuatanmu serta ingat hatimu dengan kata Lä iläha illä 'lläh, serta
engkau peliharakan ma'nanya.
Shahadan: ketahui oléhmu, hay talib, bahwasanya tawhid yang tiga
perkara itu asal kebajikan, dan yaitu menjadi roh sekalian ibadat. Dan
wajib atas sekalian kamu, hay talib, dalam menyungguh-nyungguhi dia;
mudah-mudahan disampaikan Allah S.W.t. akan kita atas hal yang
demikian itu, dengan hormat penghulu kita nabi Muhammad s.A.'.w.
11

serta dengan berkat Qur'an / yang azim. Maka apabila lupa engkau
akan salah suatu daripada yang tiga perkara itu maka jadilah engkau
shirk khafï, seperti yang telah tersebut itu. Maka wajib pula atas kamu
membaharui dengan mengucap kalimah Lä iläha illä 'lläh serta memeliharakan ma'nanya pada tiap-tiap wak tu yang engkau lupa akan dia.
Maka tiap-tiap barang yang engkau lihat atau engkau dengar daripada barang sesuatu maka ingatlah engkau kepada yang menjadikan
dia, yaitu Allah S.W.t. yang bersifat Ia dengan kudrat dan iradat. Dan
kata setengah ulama r.A.'., Apabila kulihat akan makhluk maka
kulihat akan Khalik S.W.t. Dan kata setengah ulama ahl al-salik r.A.'.,
Dan apabila kulihat akan makhluk, serta kulihat akan Khalik S.W.t.
Dan kata setengah ulama r.A.'.: Kulihat akan Khalik dahulu, maka
kulihat akan makhluk. Maka mertabat yang awal itu yang terlebih
teguh lagi amat yakin serta dengan dalil yakin. Dan mertabat yang

Shihabuddin's Risalah

93

kedua itu terlebih tinggi, karena adalah bersamaan ingatnya akan
makhluk dan Khalik dalam hatinya. Maka mertabat yang ketiga itu
12 yang terlebih akmal daripada keduanya karena / adalah melihat hatinya akan Allah S.W.t. yang bersifat ilm yang takluk ia akan sekalian
maklumnya.
Maka setengah daripada maklumnya itu yaitu mahiyyat mumkinat.
Maka sangatlah yakin bagi segala ulama ahl al-salik bahwasanya wujud
segala makhluk yang lahir pada kharijiyya itu far' pada mahiyya mumkin yang thabit dalam maklum Allah S.W.t. yang azaliyya. Maka
pikirkan oléhmu dalam hatimu, hay talib, dalam isharat ini, karena
bahwasanya adalah dalamnya itu bicara yang amat mushkil adanya,
upama manikam yang terlebih indah lagi tiada sepertinya serta nadir
wujudnya dalam hakikatnya, yang tiada dapat ia dengan kata atau
dengan belajar atas demikian itu dengan lisan tetapi demikian itu
didapat akan dia dengan fadl serta anugeraha daripada Tuhan Rabb
al-'Arsh al-'Azim. Mudah-mudahan dirnudahkan Allah S.W.t. dengan
rahmatnya akan kita serta dengan berkat shafa'at nabi kita Muhammad
s.A.'.w. dengan mendapat yang demikian itu adanya. Amin, yä Rabb
al- C älamin.
13
]Clam, ketahui oléhmu, hay talib, bahwasanya / permulaan jalan
orang yang ahl al-salik itu hendaklah ia sabar atas menanggung mashakkat shari'ah Muhammadiyyah yang mutahharah daripada akidah
orang yang sesat lagi kufr, dan yaitu daripada segala orang yang tujuh
pul uh dua kawm yang masuk meréka itu dal am naraka jahannam,
yaitu telah termadhkur dalam hadith nabi s.A.'.w. akan khabar
demikian itu. Dan lagi hendaklah sabar pula dengan menjauh ia akan
barang yang ditegahkan nabi s.A.'.w., dan rila hatinya pada barang
hukum Allah yang jatuh atasnya. Maka rila atas yang demikian itu
terlebih afdal bagi amal orang yang ahl al-salik, dan jika ada ia daripada orang yang kafir sekalipun. Demikianlah kata Shaikh yang C arif
bi'llah Muhammad Raslani dalam sharh Shaikh Zakariyya', raf:tmat
Allah calaihima. Maka engkau pikirlah kata in i, hay talib, karena
bahwasanya kelakuan yang demikian itu terlebih afdal bagi orang yang
ahl al-salik.

14

Dan akhirnya kelakuan orang yang ahl al-salik itu lemah daripada
barang sesuatu serta sangat tawajjuh hatinya kepada dhat Allah S.W.t. /
serta tiada sekali-kali berpaling hatinya kepada ma siwa Allah, serta
sangat khidmatnya kepada Khalik s.w.t., hingga lupa ia akan dirinya
daripada sangat tawajjuh hatinya serta khidmat ia kepada Tuhan Rabb
al-'Arsh al-'Azirn. Serta kata sayyiduna Abu Bakr LA.'.: Al-ajz can

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Directions for TravelIers on the Mystic Path

darak al-idräk idräk, ya'ni: Bennula, lemah daripada mendapat
pendapat itu yaitulah pada sebenarnya pendapat. Maka yaitulah yang
terlebih akmal pengenal ma'rifat kepada Allah s.w.t., maka yaitu ibarat
daripada kesempurnaan peri halorang yang ahl al-salik, dan yaitu
ketika sangat ghalabahnya dalam hal berkhidmat ia kepada Allah s.
serta tawajjuh hatinya yang bangsa rohani kepada Tuhannya hingga
lupa ia akan dirinya dan akan sekalian aghyär sebab sangat tawajjuhnya
akan Tuhannya, hingga merasailah ia bahwasanya dirinya Ïtu sangat
lemah halnya, tiada mempunyai ia upaya. Serta kata setengah ahl
al salik r.A.'.: hingga ia merasai akan tiadanya, seperti firman Allah
ta'ala: Wa-qad khalaqtuka min qablu wa-lam tak u shai'an, ya'ni:
Sanya telah Kujadikan akan dikau daripada dahulu / pad a hal tiada
ada sesuatu. Dan jangan engkau sangka bahwasanya akan orang yang
ahl al-salik yang telah sampai ia akan mertabat mahabbat kepada Allah
S.W.t. maka gugurlah pada hak orang itu sekalian amar Allah dan
nahinya, karena bahwasanya manusia itu tiada gugur sekali-kali segala
amar Allah dan nahinya pada hak orang itu selagi ada wujud akalnya
dalam hatinya; melainkan jika hilang akal daripada ha ti orang itu,
karena hadith nabi s.A.'.w. atas demikian itu. Walliihu aClam.
Dan barangsiapa berkata bahwasanya orang yang ahl al-salik itu
apabila sampailah ia dal am mertabatnya kepada. Allah ta'ala maka
gugurlah daripadanya segala amar Allah dan nahinya . . . maka orang
itu mulhid namanya, terlebih sesat lagi kufr dila'natkan Allah ta'ala
atasnya dan segala malaikatnya dan segala manusia. Maka betapa sah
kata orang itu? Bahwasanya yang terlebih afdal daripada makhluk Ïtu
penghulu kita nabi Muhammad s.A.'.w., mak a dalam itupun tiada jua
gugur daripadanya sekali-kali segala amar Allah dan nahinya; dan
demikian lagi pad a hak segala sahabat rasullah s.A.'.w., LA. canhum
/ itupun tiada jua gugur sekali-kali pada hak meréka itu amar dan
nahi, lagi terlebih sampai meréka itu kepada mertabat yang terlebih
tinggi. Maka tiada siapa yang mengetahui dalamnya melainkan Allah
ta'ala yang amat tahu, dan sekalian meréka itu terlebih afdal makhluk
Allah ta'ala dan kemudian daripada nabi dan malaikat yang mursal.
Dan jangan engkau dengarkan, hay talib, akan segala perkataan orang
yang sesat yang membuangkan ia akan shari'ah Muhammadiyyah yang
amat suci lagi benar dengan dalil nass Qor'an yang 'azim dan hadith
nabi Muhammad s.A.'.w. Mudah-mudahan dijauhkan Allah S.W.t. kiranya kita daripada i'tikad orang yang sesat itu. Mudah-mudahan
dikekalkan Allah akan kita sekalian Islam dengan melazimkan agama
shari'ah nabi Muhammad s.A.'.w. Amïn.

Shihabuddin's Risalah

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18

19

95

Dan ketahui olehmu, hay talib, bahwasanya mertabat ilm itu tiga
perkara. Pertama: cilm al-yaqïn; dan kedua: cain al-yaqïn: dan ketiga:
J:taqq al-yaqïn; dan pada setengah ibarat ulama yaitu kashf al-nafs,
dan kashf al-qalb, dan kashf al-sirr.
Adapun erti cilm al-yaqïn itu, yaitu barang yang hasil ia akan
ma'lumnya / dengan nazar dan istidlal, seperti mengetahui akan
wujud api dengan wujud asap; dan seperti demikianlah upama kita
mengetahui wujud Allah ta'ala dengan dalil wujud alam serta baharunya.
Dan erti C ain al-yaqïn itu yaitu barang yang hasil sesuatu baginya
itu dengan mushahadat dan mu'ayanat, seperti melihat ia akan api
daripada tempat yang jauh; dan seperti demikianlah upama mengenal
ia akan wujud Allah ta'ala dengan yaqin ser ta kekal ingatnya dalam
hati, dan barang yang dilihatnya daripada barang sesuatu, maka
bertambah sangat yaqinnya dalam hatinya bahwasanya Allah s.w.t.
jua yang telah menjadikan dia, serta kekal ingatnya pada lahirnya dan
pada batinnya.
Lagi erti J:taqq al-yaqïn itu yaitu barang yang hasil baginya dengan
mubasharah, seperti upamanya masuk ia dalam api serta merasai ia
akan barang ishraq daripada panasnya dan barang sebagainya; seperti
demikianlah ia mengenal akan wujud Allah ta'ala serta kekal ingatnya
pada lahirnya dan pada batinnya, dan sangatlah it tawajjuh hatinya
yang bangsa rohani kepada Allah s.w.t. pad a hal / tiada berpaling
sekali-kali ia akan barang sesuatu yang lain daripada Allah s.w.t. daripada aghyär hingga lupa ia akan dirinya daripada sangat tawajjuhnya
kepada dhat Allah ta'ala. Mudah-mudahan disampaikan Allah ta'ala
kiranya kita dengan rahmatnya seperti peri hal yang demikian itu
dengan berkat shafa'at penghulu kita nabi Muhammad, s.A.'.w.
Shahadan, apabila ia masuk mengerjakan sembahyang maka memeliharakanlah ia segala sharatnya dan rukunnya dan barang sebagainya, karena imtithal ia akan amar Allah ta'ala; maka yaitu Cilm
al-yaqïn namanya, dan shari'ah yang mutahharah pun namanya, dan
yaitu asal sekalian kebajikan yang tiada sepertinya.
Maka apabila engkau himpunkan yang demikian itu serta ikhlas
hatimu dan sabar dan tawakkul dan rila dan kana'a dan zuhd dan
barang sebagainya daripada segala sifat yang mahmudah, maka yaitu
C ain al-yaqïn namanya, dan tarikat pun namanya, dan 'ubudiyyah pun
namanya, dan kashf al-qalb pun namanya.
Dan apabila engkau himpunkan serta demikian itu dengan tawajjuh
/ hatimu yang bangsa sirri lagi rohani kepada dhat Allah ta'ala yang

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Directions for TravelIers on the Mystic Path

telah menjadikan Ia akan dikau dan sekalian perbuatanmu serta kekal
tawajjuh hatimu kepadanya dengan tiada sekali-kali berpaling engkau
kepada barang sesuatu yang lain daripada Allah s.w.t., maka yaitu
J:taqq al-yaqïn namanya, dan haqiqa pun namanya, dan 'ubuda pun
namanya, dan kashf al-sirr pun namanya. Maka jikalau engkau diberi
Allah tawfik dengan fadlnya dan anugerahanya bagimu dengan menghimpunkan yang demikian itu dengan tawajjuh yang bangsa hakiki
[akan] kepada hadrat dhat Allah ta'ala serta tiada berputusan sekalikali sama ada dalam sembahyang atau lain daripada sembahyang,
hingga fanalah engkau daripada segala aghyär dan kä'inät, serta daim
atas demikian itu, mudah-mudahan disampaikan Allah ta'ala akan
dikau atas demikian dengan hormat nabi Muhammad s.A.'.w. Amïn.
Maka pikirkan oléhmu kata pekir ini yang telah mankul daripada
kata jumhur ulama ahl al-salik serta muwafakat meréka itu dengan
segala imam ahl al-tasawwuf dan ahl al-salik, yaitu imam / Abi Kasim
Junaidi al-Baghdadi dan lainnya, serta Shaikh Qushairi dan imam
Ghazali dan barang lainnya daripada segala masha'ikh r.A. 'anhum.
Dan sabda nabi s.A.'.w.: al-IJ:tsän an taCbuda Rabbaka ka'annaka
tarähu, ya'ni: BermuIa nama kebajikan itu bahwa mengerjakan engkau
akan ibadat akan Tuhanmu seolah-olah engkau lihat dengan mata
hatimu akan dia, hingga fanalah engkau daripada segala aghyar dan
ka'inat daripada sebab sangat tawajjuh mata hatimu kepadanya yang
bersifat Ia dengan sifat rahman dan jamal, wa-in lam takun tarähu,
fa-innahu yaräka) ya'ni: dan jika tiada kuasa engkau dengan mengerjakan mertabat yang tersebut itu, maka tiadalah engkau melihat akan
dia, maka yakinkan dalam hatimu bahwasanya Tuhanmu itu telah
melihat Ia akan dikau dan segala perbuatanmu, serta kekal ingat
hatimu atas demikian itu. Maka hendaklah engkau pikirkan hadith
ini, karena bahwasanya dalamnya itu beberapa ma'na yang melengkapi
ia pada shari'ah yang lahir dan shari'ah yang batin, seperti barang
yang tersebut dalamnya itu.
Maka jika tiada kuasa / engkau daripada mertabat yang telah tersebut itu, maka wajib atasmu, hay talib, melazimkan dengan barang yang
dikata oléh pekir yang amat da'if daripada kata setengah ulama ahl
al-salik, r.A.'., wa- C alaika ayyuhä al-insän bi )l-sharï c at al- culyä allatï
bi-hä al-najät min al-där al-bawäri) ya'ni: Fard atasmu, hay talib, pada
segala orang yang awam yaitu melazimkan shari'ah Muhammadiyyah
yang asaliyyah lagi amat tinggi, serta sejahtera ia daripada ... dunya
dan akhirat daripada api neraka, dan diperlihatnya akan ni'mat shorga
dengan karunia Allah s.w.t., seperti firman Allah ta'ala dengan memuji

Shihabuddin's Risalah

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23

97

la akan ummat nabi Muhammad s.A.'.w.: Kuntum khaira ummatin
ukhrijat lil-näsi ta'muruna bi 'l-macrüfi wa-tanhawna cani 'l-munkari,
ya'ni: Adalah kamu, hay ummah Muhammadiyyah, terlebih baik ummah yang dilahirkan ia bagi manusia pada halnya menyuruh meréka
itu dengan berbuat kebajikan dan menegahkan meréka itu daripada
segala perbuatan munkar lagi ma'siyat dan segala akidat yang sesat
daripada orang Mu'tazilah dan falasifah dan Rafidiyyah dan / Qadariyyah dan barang sebagainya daripada tujuh puluh dua firkat kawm
laCnat Alläh calaihim ajmacïn.
Wa-kunta ka 'l-cabdi 'l-mukhti'i 'l-äbiqi, ya'ni: Adalah engkau, hay
segala 'awam, seperti hamba yang durhaka bagi tuannya lagi lari ia
daripada tuannya yang bersifat kahar dan sifat rahman dan rahim.
Maka tobatlah kam u kepada Tuhanmu dengan tobat yang makbul
lagi nasuhan serta kerjakan oléhmu dengan berkhidmat, ya'ni dengan
mengerjakanlah engkau akan segala suruhnya dan jauhilah oléhmu
akan segala larangannya, karena lalah Tuhan kita yang sebenarnya
yang menjadikan kita dan sekalian perbuatan kita. Dan adalah engkau
dengan khawf dan raja', ya'ni takut ia kepada Tuhanmu dan mengharap kepada rahmat Tuhanmu yang bersifat rahman rahim, serta
mengerjakan engkau akan segala asbabnya datang rahmat Tuhanmu
kepadamu, dan yaitu mengerjakan segala suruh Allah ta'ala kepadamu
dan menjauhi segala yang ditegahkan Allah S.W.t. kepadamu, dan lagi
hendaklah membanyakkan engkau dengan mengucap kalimah yang
musharrafah dan yaitu Lä iläha illä 'lläh, serta memeliharakan ma'nanya yang telah kusebutkan dalam sharh Jawharat al-tawhid. Maka /
engkau lihatlah dalamnya dan membanyakkan pula engkau dengan
membaca salat dan salam atas nabi Muhammad s.A.'.w. serta horrnat
ta'zim dan wakar akan mertabat nabi Muhammad s.A.'.w., supaya
beroléh shafa'atnya dalam dunya dan akhirat, karena itulah menjadi
pintu akan rahmat Allah ta'ala. [dan dunya dan akhirat s.A.'.w.]
Khatimat kata pek ir yang telah muJ:!täj akan rahmat Allah S.W.t.
adalah kuwasiatkan akan dikau, hay talib, hendaklah dengan memel iharakan shari'ah Muhammadiyyah yang telah suci lagi benar serta
yang telah tersebut ia dalam Qur'an yang azim. Dan jangan se kali-kali
engkau menaruhkan mutiara, yaitu ilm ini, pad a bukan tempatnya,
karena bahwasanya demikian itu seperti menaruhkan mutiara pada
léhér babi atau anjing, seperti yang tersebut dalam khabar nabi s.A.'.w.
akan demikian itu.
Sub~än Rabb al-cizza cammä ya~ifüna, wa-saläm calä al-mursalin,
wa'l-lwmdu lilläh Rabb al- C älamïn, wa-~allä Allähu C alä sayyidinä

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Directions for TravelIers on the Mystic Path

MulJammad wa-lilihi wa-~alJbihi ajmacïn. Wa '1-lJamdu lilllih Rabb
al- C lilamïn. /
24
Shahadan, adalah jalan tarikah yang terlebih afdal itu menghimpunkan lahir dan batin daripada mengucapkan kalimah Lli illiha illli
'lllih. Maka hendaklah engkau mengucap dengan lidah yang lahir
daripada kalimah Lli illiha illli 'lllih, ser ta memeliharakan ma'nanya
yang tiga perkara, yaitu tiada sekali-kali sebenarnya hanya Allah; dan
keduanya itu: tiada kuharapi sekali-kali hanya Allah; dan ketiga: tiada
kusembah sekali-kali hanya Allah. Maka inilah ma'na bagi orang yang
mubtadi.
Adapun ma'nanya kepada orang yang mutawassit itu tiga perkara
pula: pertama: tiada kusahaja sekali-kali hanya Allah; dan kedua:
tiada kutuntut sekali-kali hanya Allah; dan ketiga: tiada yang khatir
dalam hatiku hanya Allah. Maka inilah ma'na bagi orang yang menjalan dal am tengah-tengah tarikat.
Maka adapun ma'nanya bagi orang yang muntahi itu tiga perkara
pula. Pertama: Lli flicila illli 'lllih, ertinya: tiada yang punya ... sekalikali hanya Allah; dan kedua: Lli lJayya illli 'lllih, ertinya: tiada yang
punya hidup sekali-kali hanya Allah; dan ketiga: Lli mawjada illli
'lllih, ertinya: tiada yang punya wujud sekali-kali hanya Allah. Maka
inilah ma'na bagi orang yang muntahi yang terlebih akmal, dan yaitu
25 jalan orang yang khas yang sampai kepada / darajat wal i kutub.
Bermula: lnilah tiga makamat; maka makamat yang kedua dan
ketiga itu haram dikata dalam lidah dan dibicara serta orang yang
banyak yang dungu, tetapi wajib diingatkan dalam ha ti jua, jangan
dikata dalam lidah serta mendengar orang banyak. Maka inilah tarikat
dalam lidah serta dalam hati. Adapun tarikat dalam ha ti itu yaitu
hendaklah engkau jalankan dhikr Lli illiha ülli 'lllih itu dalam hatimu
serta memeliharakan ma'nanya Lli fli c ila illli 'lllih dan Lli lJayya illli
'Ulih dan Lli mawjada illli 'lllih, serta kekalkan hatimu dengan ma'na
yang tiga itu. Ertinya: Maka engkau gerakkan hatimu dengan Lli illiha
ülä 'lllih, halnya senentiasa barang sesuatu hal, atau hal berhadap
engkau kepada hati sanubari, serta jalankan hatimu dengan kata Lli
illiha iUIi 'lllih. Maka jikalau sudah senetiasa demikian itu, maka engkau
ingatkan dengan ma'na Lli fli c ila illli 'lllih. Maka apabila senetiasa
demikian itu, maka engkau ingatkan dengan ma'na Lli lJayya illli 'lllih,
serta mudawamah. Maka jikalau sudah demikian itu maka engkau
ingatkan pula dengan ma'na Lli mawjüda iUIi 'lllih, hal mudawamah,
26

ertinya senetiasa engkau / tilik dengan ma'na itu hingga ghalib engkau
dengan ma'na demikian itu. Maka jangan engkau lupakan ma'na

Shihabuddin's Risalah

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99

demikian itu hingga tiada berasa engkau punya perbuatan sendirimu
dan tiada hidup sendirimu dan tiada wujud sendirimu, hingga sampai
engkau kepada darajat fana.
Maka jikalau selesailah daripada demikian itu maka engkau rasa
bahwasanya tubuhmu itu kembali kepada ma'dum, ertinya: kembali
tubuhmu kepada tiada. Karena bahwasanya i'tikad yang terlebih akmal
itu, maka bahwasanya perbuatan kamu dan hidup kamu dan wujud
kamu itu pulang kepada asal kamu, yaitu kembali kepada ma'dum.
Maka jikalau sudah selesailah daripada demikian, maka engkau lihat
dengan lihat yang bangsa hati lafz harf Allah serta engkau ghalabahkan
dalam hatimu, halnya barang yang engkau lihat, mak a kelihatan lafz
harf Allah; maka jangan engkau lupakan sesa'at sekalipun. Maka inilah
tawajjuh namanya yang hakiki, dan yaitu dinamai salat da'im, puji
da'im, tasbih da'im, puasa da'im, dan banyaklah namanya.
Maka inilah hak ikat ma'rifat yang akmal kepada jalan orang tasawwuf. yang betul lagi selamat daripada segala kata orang yang sesat
dan zindik dan mulhid / yang diberi la'nat Allah ta'ala akan segala
meréka itu. A cüdhu bi 'lläh min-hä. Tetapi ilm ini haram dibicarakan
"orang yang tiada ahlinya. Maka jangan engkau lahirkan sekali-kali.
Maka inilah janji kami, hay talib: Hapalkan Allah fi 'l-därain.
Amin, yä Rabb al-cälamïn.
Tammat al-risäla ta'li:f tuan shaikh Shihabuddin Jawi, raJ:1mat Alläh
calaihi. Intahä.

A RISALAH
by

Shihabuddin of Palembang

SUMMARY
The subject of this tract is the mystical interpretation of the short
Muslim creed, viz. the words "There is no God but God", or, to put it
into the author's own words, the meaning of taw/:rïd, the profession of
God's unity and uniqueness as taught in the Qor'än (47: 19), according
to the view of the adherents of orthodox mysticism (ahl al-salik, as they
are called here). Mystics deern this interpretation obligatory in order
to keep clear of both manifest and hidden polytheism.
Manifest polytheism is to indulge in one's passions, so that one comes
to unbelief and disobedience, such as to par take of forbidden food,
neglect of ritual prayer and so on. It degrades man to the state of
animals.
Hidden polytheism is to give full attention to things of this world and
the next, inclusive of marks of divine favour and revelations, while
paying no heed to God most high. Then one is far from the Supreme
Reality, far too from attaining the salutary essential knowiedge, which
is of a transcendent character.
Men, however, are not equally capable of receiving knowiedge. People
destined for helI will decline the food and drink of the people of
paradise, even if they are offered these. This is the deeper meaning of
Qor'än 7: 160, "All the people already knew their drinking places". But
this does not take away from the fact that man is not protected from
disgrace and vileness except by knowledge and righteous conduct.
In explanation of 'hidden polytheism' Shaikh Raslän says in his
Risäla fï'l-taw/:rïd, "You are entirely hidden polytheism" , that is to say
that your self, your life and your acts are a screen between you and God.
Only when you remove this screen can you come to God; therefore turn
your inward eye to God and keep in mind that He has created you, your
life and your acts, and say, "There is no God but God". But meanwhile

Shihabuddin's Risalah

101

do not forget what I have said in my commentary on the Jawharat altawIJïd concerning this formula of denial and affirmation with respect
to novices in the field of the science of tawIJïd.
The ahl al-salik interpret this formula in accordance with their
progress on the mystic path. Some of them say, "God is our only aim
and end"; others say, "Nothing but God is present and apparent"; or,
"There is no agent but God"; or, "There is no one living but God";
or, "There is no Being but God", and so on.
All these interpretations are permissibie only to adepts who understand the language of mysticism. The common people and the beginners
are not allowed to speak in this way because they are not familiar with
this language and, moreover, are failing in righteous conduct and in
fighting their passions. Therefore, when common people or novices speak
like adepts, it is heresy and unbelief, which sometimes lead to infidelity.
They should be forbidden to read books written by the followers of the
doctrine of the unity of being (waIJdat al-wujüd), that is to say books
on the "seven grades" (martabat tujuh), that have such a wide circulation in the Malay lands. Instead of these they should read books
written by the ahl al-salik, to that they be protected against the heresies
professed by the 72 sects that are mentioned in the well-known tradition
of the Prophet.
Furthermore, the Malays of ten go astray owing to lack of competent
teachers who can give them appropriate tuition and advise them with
good counsel. On account of this situation a good number of common
people with complete disregard of their real status speak like the adepts
who have attained essential knowiedge. But they are Dajjäls in human
shape; in their mouths such words are unbelief, while they are not
conscious of their sinning against God nor of the fact that their being
confused by the devil is at the bottom of their rejection of the sacred
law of the Prophet.
On that score Shaikh Raslän says, "The Law is for them", the
common people, that is, although at both the middle and the highest
station people ob serve the Law still more strictly.
The Law of Muhammad (SharïCah MuIJammadiyyah), when pertaining to outward worship, is called sharïcah, cibädah, cüm yaqïn, and
many other names. Pertaining to inward worship, such as mindfulness,
purity in heart, thankfulness, satisfaction, patience and suchlike commendable qualities, it is called Cubüdiyyah, cain al-yaqïn, and sometimes cilm tarïqah. Pertaining to the spirit of worship, such as turning
the heart solely to God; utter acquiescence; unconcern with things

102

Directions for TravelIers on the Mystic Path

beside God as, for instance, paradise and hell, it is called cubüdah, l;zaqq
al-yaqïn, and sometimes cilm l;zaqïqah, and many other names. Pertaining
to the fundamental of worship, which is that one does not look on any
work of one's own, not even on pious works or acts of worship, but
attributes these merely to the Lord of the Exalted Throne and continuously turns one's heart to the Essence of God most high while oblivious
of self and of all activity of one's own, it is called supreme C ubüdah,
supreme certainty, and sometimes ma c rifah (gnosis).l
All of these four stations are equally named "the pure Law of Muhammad", but according to God's word in the Qor'an, men differ as to
condition and "drink",2 in conformity with their preordained destiny.
Man's nature, however, is such that he is impatient of accepting his
destiny, so that he takes cognizance and spe aks of things which are not
agreeable to God.
God has bound over every accountable person to threefold knowiedge,
viz. sufficient knowledge of dogmatics, of jurisprudence and of mysticism,
the last in combination with the knowledge of dogmatics, as dealt with
in my commentary on the Jawharat al-tawl;zïd. Dogmatics has three
parts, viz. tawl;zïd dhätï, tawl;zïd #fätï and tawl;zïd ar älï. The first deals
with God as the Creator; the second with God as the Creator of your
life; 3 the third with God as the Creator of your acts. All this should
be kept in mind when turning your heart to God you say, "There is no
God but God", and you should hold to this interpretation of the formula.
This threefold tawl;zïd is the source of all good and the spirit of all
worship. One should take it seriously, in the hope that God will make
one re ach this certainty for the sake of our Prophet and through the
beneficent influence of the holy Qor'än. Leaving out one of these three
parts constitutes hidden polytheism.
Some mystics say, "When I look at created things they remind me
of the Creator". Others say, "Looking at created things I see the Creator
at the same time"; while yet others say, "First of aU I see the Creator,
then the created things". The third saying is the most sound, because
then one sees God with His attribute of knowledge which encompasses
everything known, inclusive of the possible quiddities (mähiyyät mumkinät). These mystics are fuUy convinced that all outward existence is
part of the possible quiddities that are present potentially in God's
eternal knowiedge.
One should ponder on these instructions, as it concerns a very difficult
subject which cannot be mastered by talking about it or by tuition, but
only by the grace and favour of the Lord of the Exalted Throne.

Shihabuddin's Risalah

103

The beginning of the mystic path is the patient acceptance of the
burden imposed by the pure Law of Muhammad, which is free from
error and the heresies professed by the followers of the 72 sects destined
for hell. This patient acceptance should be accompanied by refraining
from everything forbidden, and by satisfaction with everything dispensed by God. Eventually the mystic, conscious of his own impotence,
turns his heart to God's Essence and never to anything but God, in
absolute submission to the Lord of the Exalted Throne. Abii Bakr said,
"The incapacity of attaining understanding is understanding".4 This is
the highest attainable knowledge of God, namely, to renounce self and
all other things in complete surrender to God, so that one realizes that
one is utterly devoid of power. Some people even say: so that one
realizes one's non-being, in accordance with Qor'än 19: 9, "I have
created thee formerly when thou wert nothing" .
But do not imagine that the mystics who have attained this grade of
love of God are exempt from keeping God's commandments as long as
they are still in their right senses. Anyone maintaining the contrary is
a here tic. Not even our Prophet Muhammad, who was the best of creatures, nor his companions were exempt from the obligations of the Law,
let alone others.
Knowledge is tripartite: cilm al-yaqïn; cain al-yaqïn, and f:taqq alyaqïn; or, with other words, kashf al-nafs; kashf al-qalh, and kashf al-sirr,
'cognition by means of the intellect, the he art and man's innermost self'.5
C Ilm al-yaqïn is that which is ascertained by way of speculation and
argumentation, such as concluding the presence of fire from smoke. In
this way one concludes the existence of God from the existence of
creation.
C Ain al-yaqïn is that which one comes to know by way of observation
and vision, such as, for instance, the presence of fire by seeing it from
a distance. It is a lasting and ever increasing certainty with regard to
God as the Creator of all things.
ij aqq al-yaqïn is knowledge acquircd by experience, such as, for instance, the experience of heat from entering into a fire. It is an absolute
and lasting certainty with regard to God's Being, accompanied by a
complete turning of the heart towards Him and a complete turning
away from anything but Him, so that one renounces self absolutely
through concentration on God most high.
When one performs the ritual prayer in conformity with the received
rules out of obedience to God's commandments, we speak of cilm alyaqîn and sharïcah mutahharah; it is the source of all good. Should one

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Directions for TravelIers on the Mystic Path

combine this with purity in heart, patience, trust in God, satisfaction,
contentment, austerity and such commendable qualities, then we speak
of cain al-yaqïn and kashf al-qalb. Should one further combine all this
with turning one's innermost heart to the Essence of God who has
created man and all his deeds, in permanent and unwavering concentration on Him alone, then we speak of (taqq al-yaqïn, (taqïqah, cubüdah
and kashf al-sirr. God grant that you may be able to achieve this
unflagging concentration on Him during the ritual prayer and at other
times, so that you pass away permanently from all that exists.
Ponder on these my words, that were taken from the words of famous
teachers of mystici sm and are in keeping with the teachings of prominent mystics such as Abü Qäsim Junaid, Shaikh Qushairï, Imäm
Ghazälï and others.
Said the Prophet, "Correct behaviour means that you serve your Lord
as though you saw Him, even if you do not see Him, for He sees you".
Ponder on this tradition, for its content is complementary to the Law
in its outer and inner aspect. Should you, however, be incapable of
attaining this stage, then, Oh student! it is incumbent on you to hold
to the words of the mystic who said, "Oh man! Keep to the exalted
Law in which lies the salvation from the dwelling of perdition". (Cf.
Qor'än 14: 28)
Furthermore, the Law opens a vista of celestial bliss, for God has
praised the community of our Prophet by saying, "Ye have become the
best community ever produced for the people urging what is reputable
and restraining from what is disreputable" (Qor'än 3: 110), and from
disobedience and erroneous doctrines such as professed by the MuCtazilites, the philosophers, the Räfiçlites, the Jabarites, the Qadarites and
all other sects which are numbered among the 72 sects destined for
perdition.
Oh you common people ! You resemble a slave who has failed his
master and fled. Repent yourself sincerely before the Lord and keep
His commandments. Live in fear and hope, and hold to the interpretation of the words "There is no God but God" that I have given in my
commentary on the Jawharat al-taw(tïd. Bless the Prophet out of esteem
for his person and reverence of his high rank, so that you may be
granted his intercession in the world to come. Ob serve the Law and do
not cast pearls before swine by bringing up the subject of mystical
knowledge in inappropriate places.
The appropriate method for beginners is to utter the words "There
is no God but God" with full understanding of their meaning. There-

Shihabuddin's Risalah

105

fore, speaking these words with the tongue one should at the same
time apprehend clearly their threefold sense, viz., no one is self-sufficient
save God; I put my trust in God alone; 1 adore no one but God.
For those who are advanced these words also have a threefold
meaning, viz., God is my only aim; I aspire solely af ter God; in my
heart I think only of God.
For the adepts they likewise have a threefold meaning, viz., there is
no agent but God; there is no one living but God; there is no Being
but God. This interpretation, however, is restricted to those adepts who
have reached the stage of wali qu!b, "Poie" in the mystical hierarchy
of saints. One should not discuss the last two stages with common
people but rather be reticent about them.
Inward recital of the words "There is no God but God" should be
performed while simultaneously keeping in mind the fact that there
is no agent but God; no one living but God; no Being but God. Then
one realizes that one's actions, life and being are not one's own. One
sees oneself as non-being, as returned to one's origin, non-being, that is,
and the inward eye sees the word 'Alläh'. Continue with this without
even amoment's interruption. This is called real turning to God, and
also permanent devotion, permanent praise, permanent fasting etc. This
is what the accomplished mystic's supreme knowledge amounts to; it
is knowledge that one should keep from unqualified people.

CHAPTER VI

THE SO-CALLED KITAB MUKHTASAR
by

Kemas Fakhruddin of Palembang

TEXT

Bismi 'llähi 'I-RaIJmäni 'I-RaIJim.

2

Qäla al-faqïr al-tfacïf al-dhalil ilä mawlähu al-ghanï al-jaIU, Kata
pekir yang laip lagi hina kepada Tuhannya yang kaya lagi mahabesar:
lnilah kitab yang mukhtasar bagi ta'lif shaikh al-wal i Rislan alDimishqi, qaddasa Alläh sirrahu al-caziz, dan memberi manpa'at Allah
ta'ala akan kita dengan berkatnya.
Maka adalah aku menterjemahkan kitab ini dengan bahasa Jawi
supaya mudah bagi segala orang yang mubtadi memahamkandia, dan
sesungguhnya telah kumasukkan sedikit daripada perkataan sharahnya
FatIJ al-RaIJmän bagi Shaikh Zakariyyä' al-An~äri dan sharahnya
Khamrat al-Khän bagi Shaikh CAbd al-Ghanï b. Ismä cn dan lain
daripada itu dengan sekadar kifayat bagi segala orang yang salik yang
mubtadi mengetahui dia. Dan adalah 1 kuharap kepada Allah subhanahu wataCala akan memberi manpa'at Ia akandaku dan segala
saudaraku yang salik dalam dunia dan dalam akhirat. Dan / bahwasanya Allah ta'ala jua yang menunjuk bagi betulnya, dan kupohonkan
akandia bagi sempurnanya, bi-jäh sayyid al-mursalin wa-älihi wa$af:tbihi ajmacïn.
Dan kata Shaikh qaddasa Alläh sirrahu al-cazïz:
Kulluka shirk, wa-mä yabïnu la-ka tawf:tïduka illä idhä kharajta
can-ka.
Sekalianmu, hai manusia, dhat dan sifat dan af cal, shirk yang khafi;
ya'ni shirk pada dhat daripada sekira-kira melihat manusia itu akan
dirinya; dan shirk pada sifat daripada sekira-kira menetapkan sipat

THE SO-CALLED KITAB MUKHTASAR
by
Kemas Fakhruddin of Palembang

TRANSLATION
In the name of God, the Merciful, the Compassionate.

2

I, a destitute, weak and worthless person before the Lord rich and
exalted, say, "This is a concise tract by Shaikh Walï Raslän of Damascus - may God sanctify his exalted soul and cause us to pro fit by his
beneficent influence - . I have translated this tract into Malay in order
to make it easily understandable to beginners, adding a few things taken
from the commentary named Fatf:t al-Ral;tmiin by Shaikh Zakariyyä'
al-An~äri and from that named Khamrat al-khiin by Shaikh C Abd
al-Ghani b. Ismä cn, and other things to the extent to which novices
should know these, and I hope that God may cause me and all my
brethren on the mystic path to profit by it in this world and the world
to come. I It is God who shows the right way and I beseech Him to
do this to the full, for the sake of the first among the apostles, his
family and his companions".

The Shaikh - may God sanctify his exalted soul - says:
You are entirely polytheism and your tawl;tïd wilt not be manifest
unless you have renounced self.
All that is yours, Oh man! your essence, attributes and works, is
hidden polytheism. With regard to essence, inasmuch as you look for
essence in yourself; with regard to attributes, inasmuch as you ascribe

108

Directions for TraveJIers on the Mystic Path

baginya; dan shirk pada af cal daripada sekira-kira menerbitkan barang
yang terbit daripadanya baginya. Dan tiada lahir bagimu tawhidmu
melainkan apabila telah keluar engkau daripada dirimu dan daripada
segala aghyar dengan sebab keluarmu daripada segala sifat bashariyya
dan meninggalkan ikhtiyar dan tadbir, dan tahqiq pada maqam al'ubudiyya. Maka terbitlah atasmu pada 1 demikian itu anwar al-tawhid,
dan ad al ah engkau pad a 2 lahirmu serta makhluq dan pada batinmu
serta Haqq; dan lahirmu pada 3 shari'a dan batinmu pada haqiqa.

3

Dan ketahui olehmu bahwasanya / shirk itu atas dua bahagai, pertama shirk jali namanya, l dan kedua shirk khafi namanya. 2 Maka shirk
jali itu yaitu orang yang melihat perbuatan makhluq, ya'ni melihat
perbuatan dirinya,3 dan tiada di-i'tiqadkannya haqiqatnya daripada
Allah ta'ala. Dan demikian itu memberi cidera kepada iman, seperti
i'tiqad segala orang yang kapir. Dan shirk khafi itu yaitu orang yang
melihat perbuatan makhluq serta di-i'tiqadkannya segala haqiqatnya 4
daripada Allah ta'ala jua 5 Dan demikian itu tiada memberi cidera
kepada iman, tetapi adalah belum lagi sampai kepada martabat orang
yang kamil itu, yaitu 6 orang yang tiada melihat bagi wujudnya 7 dan
bagi wujud 8 lainnya, dan hanyasanya yang mawjud itu yaitu Haqq
ta'ala jua,9 karena tiada wujud bagi sesuatu itu serta Haqq ta'ala.
Maka adalah bahwasanya wujudnya kepadanya pada tawhidnya itu
adalah ia yang menegahkan baginya daripada sempurna tawhidnya;
maka 10 tatkala telah hilanglah wujudnya kepadanya, maka sempurnalah
4 tawhidnya. Maka inilah kesudah-sudahan tawhid yang dijtuntut oleh
Haqq ta'ala daripada kita, karena shuhud yang demikian itu 1 maqam
orang yang 'arif pada Allah ta'ala, dan orang yang 'arif itu yaitu orang
yang tiada melihat akan 2 dirinya wujud.
Dan ketahui oléhmu, hai salik, bahwasanya erti 3 tawhid itu yaitu
menapikan yang lain, karena menetapkan Yang Esa 4 sebenarnya. 5
Dan yaitu atas tiga martabat:
pertama: bagi segala orang yang 'awamm, yaitu yang iqrarkan 6 dengan
lisan 7 dan mentasdiqkan dengan hati; dan
kedua: bagi segala orang yang muqarrabin, yaitu orang yang melihat
sekalian sesuatu banyak, tetapi dilihatnya terbit daripada Yang Esa
sebenarnya, dengan penglihat yang memutuskan akan berpaling daripada segala sebab dan segala wasit; dan
ketiga: bagi segala orang yang siddiqin, yaitu bagi orang yang tiada
melihat ia dalam wujud melainkan wujud Haqq ta'ala jua,8 dan
menamai orang yang sufi akandia fana dalam tawhid. Wa 'llähu aClam.

Kitab Mukhtasar

109

attributes to yourself; with regard to works, inasmuch as you attribute
to yourself whatever action springs from you. Your tawlJïd will not be
manifest unless you have renounced self and everything else by freeing
yourself from all human attributes and have given up all will and
disposition of your own, and apply yourself thoroughly to (the requirements of) the station of devotion. Then the light of tawJ:tïd will dawn
upon you; outwardly you will be numbered among the created but
inwardly you will be with God. The outward man will be under the
Law but the inward man will be with the Reality.
3

4

Know that I polytheism is of two kinds, manifest and hidden.
Manifest polytheism is when one looks upon the actions of created
beings, that is to say at one's own actions, without acknowledging that
actually they proceed from God - a notion which impairs one's faith,
as is the case with the unbelievers. Hidden polytheism means that
looking on the actions of created beings one acknowledges that actually
they spring from God. This does not impair one's faith but even so one
has not attained the rank of the perfect man, which is when one does
not look upon one's own being nor on the being of anything else. The
only Being is the Supreme Reality, for beside Him Being cannot be
ascribed to anything else.
As for the matter of one's own being, in the case of perfect tawJ:tïd
one denies being to oneself; when this notion of a being of one's own
has vanished, the tawJ:tïd will be perfect. This is the ultimate tawJ:tïd /
which God demands of us, since it is the testimony of those who have
attained mystical knowledge of God, that is to say, who do not ascribe
being to themselves.

Know, Oh traveller on the mystic path, that the meaning of taw/:tïd
is the denial of being to anything else by the acknowledgement of the
Truly One. This has three grades:
1 0. the grade of the common people who affirm with their tongues
and believe in their hearts;
2°. that of those who are 'brought near', i.e., those who see the multiplicity of things but look upon them as springing from the Truly One,
with an eye that makes them look away from causes and means; and
3°. that of the truthful, i.e., those who in all being see only the Being
of the Supreme Reality, and of whom the mystics say that they have
passed away in tawJ:tïd. God knows best.

110

5

6

7

Directions for TravelIers on the Mystic Path

Dan adalah bahwasanya diri manusia itu mahjub daripadanya
dengan aghyar. Maka apabila telah keluar ia daripada / aghyar, niscaya
terangkutlah hijab daripada dirinya, maka dikenalnya dirinya, dan
apabila telah dikenalnya 1 dirinya, niscaya keluarlah ia daripada dirinya,
maka dikenalnya Tuhannya. Dan karena inilah kata mu'allif, raçliya
Allähu canhu:
Fa-kullamä akhl~ta, yukshafu la-ka anna-hu Huwa, lä anta, fatastaghfir min-ka, Maka manakala khalis engkau dengan keluar daripada demikian itu, niscaya dibukakan bagimu bahwasanya Ia jua yang
mawjud sendirinya dengan wujud yang qadim, tiada engkau, ertinya
tiada wujud bagimu pada sekalian, tetapi adalah engkau 'adam mahd
jua.
Maka apabila tiada engkau pandang lain daripada Allah ta'ala,
mak a adalah engkau muwahhid baginya sebenarnya,2 dan apabila telah
terbuka bagimu dengan demikian itu, maka engkau ketahui bahwasanya
pandangmu bagi dirimu itu dosa, maka engkau minta ampun daripada
pandangmu bagimu itu. Maka dengan khalismu daripada demikian itu,
maka tahqiqlah bagimu pada maqam al-tawhid, dan berpeganglah 3
engkau dalam segala harakat dan dalam segala diam atasnya, yaitu
Allah subhanahu wa-ta'ala, karena bahwasanya Ia jua yang mutasarrif
dalam tiap-tiap sesuatu / dan yang mudabbir bagi tiap-tiap sesuatu
dan yang menggerakkan dan yang 1 mendiamkan bagi tiap-tiap sesuatu.
Wa-kulla-mä wajadta bi-anna la-ka al-shirk, fa-tujaddid fi kull sä'a
wa-waqt tawf:tidan wa-imänan, Dan manakala telah tahqiqlah engkau
dalam inkishaf yang tersebut itu bahwasanya Ia jua, tiada engkau,
maka lahirlah bagimu shirk yang ada padamu dan engkau lupa daripadanya, maka engkau datangkan dalam tiap-tiap sa'at dan waktu
akan tawhid, ertinya mentahqiqkan bahwasanya Ia jua, tiada engkau,
dan akan iman, ertinya mentasdiqkan pada haqiqat bahwasanya Ia
jua, tiada engkau, hingga sempurnalah yaqinmu.
Maka murad pada tawhid itu yaitu zuhur sifat al-wahdaniyya bagi
hamba itu, hingga binasalah sekalian hamba itu dalamnya dan tiada 2
tinggal baginya athar,3 dengan semata-mata tasdiq hati bahwasanya
demikian itu sebenarnya jua.
Dan apabila telah engkau ketahui bahwasanya Allah ta'ala jua mutasarrif dalam sekalian pekerjaan, tiada / lainnya, dan telah engkau
tahqiqkan kepada demikian itu di 1 haqiqat Lä iläha illä 'lläh, dan
engkau ketahui bahwasanya tiada yang memberi melarat dan tiada
yang memberi manfa'at dan tiada yang memberi dan tiada yang menegah dan tiada yang merendahkan dan tiada yang meninggikan

Kitab Mukhtasar

111

Man's self is vei led from him by (outward) things. When he gets
5 rid of / these, undoubtedly the veil wil! be lifted from his self, so that
he wil! know himself. When he knows himself, undoubtedly he wil! get
rid of self and know the Lord. This is why the author says:
Whenever you worship sincerely, it wiJL be disclosed to you that He
is and you are not; therefore, take refuge from your self.
Whenever you have truly got rid of self, undoubtedly it wil! be
disclosed to you that He is the only and eternal Being, not you; that
is to say that you have no being at all but are only pure non-being.
When you see nothing but God, you are a true monotheist, and when
this vision is disclosed to you, you know that looking upon self is sinful
and you ask God's forgiveness for it. When you are free from it, then
realize the station of tawl;1,ïd and hold to it both when active and
inactive, that is to say, to God, praise be unto Him and He is exalted,
6 because as a free agent He disposes of everything / and is the primordial
cause of all activity and inactivity.

7

Whenever you find polytheism in yourself, renew your profession of
His Uniqueness and your faith at every moment and time.
Whenever you consider the inferences from the revelation that He is
and you are not, then the polytheism that is yours without your being
aware of it wil! become apparent to you, and ever and anon you wil!
renew your tawl;1,ïd, i.e., you wil! realize anew that He is and that you
are not, and renew your faith, that is to say that you truly profess that
He is and you are not, so that absolute certainty will be yours.
What is meant by tawl;1ïd is that the attribute of uniqueness becomes
manifest to the servant, so that the servant is wiped out completely
wihout leaving a trace, while the heart fully professes that this is the
actual situation.
When you know that God alone acts as a free agent in everything /
and when by means of the (understanding of the) essential meaning
of Lii iliiha illii 'llah ('There is no god but God') you have realized this
and you further know that no one but God gives misery and bestows
benefit, gives and withholds, humiliates and raises, then let the travelIer
on the mystic path never desist from uttering this sentence with his

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9

Directions for TravelIers on the Mystic Path

melainkan Allah subhanahu wa-ta'ala jua, maka hendaklah senentiasa
orang yang salik itu 2 menyebut kalimah Lä iläha illä 'lläh dengan
lisannya hingga sampai athar 3 kepada hatinya dan hapuslah shirk
dengan sebabnya.
Dan manakala melazimkan orang yang salik itu akandia, niscaya
bertambah-tambah imannya dan keluar ia daripada makhluq, dan
manakala bersungguh-sungguh dalamnya dan berbanyak-banyak ia,
niscaya bertambah-tambah yaqinnya,4 dan keluar ia 5 daripada dirinya
dan sampai ia kepada Yang sebenar-benarnya, seperti kata mu'allif,
ra<;liya Allähu can-hu:
Wa-kulla-mä kharajta min-hum, zäda ïmänuka; wa-kullamä kharajta
min-ka, qawiya yaqïnuka, Dan manakala telah berpaling engkau dar ipada sekalian makhluq, niscaya bertambah tasdiqmu pada Allah ta'ala
dan maqam al-kashf dan maqam almu'ayana I, karena keluar daripada
dua lawanan itu masuk dalam yang satu. Dan manakala telah bercerai
engkau daripada dirimu, niscaya kuatlah yaqinmu pada Allah ta'ala,
hingga jadilah engkau 'arif padanya, karena bahwasanya keluar daripada sekalian makhluq itu yaitu meninggalkan sukun kepada meréka
itu, dan ketiadaan i'timad atas meréka itu. Dan apabila telah keluar
orang yang salik itu dengan hatinya daripada sekalian makhluq itu,
niscaya ruju' ia pada hatinya kepada Tuhannya, dan demikian itu yaitu
haqiqat tasdiqnya.l
Dan terkadang keluar orang yang salik itu, yaitu 2 daripada makhluq,
tetapi lagi tinggal dalamnya sesuatu tinggal daripada melihat dirinya
dan tadbirnya dan ruju'nya kepada iradatnya dan ikhtiyarnya, dan
tiadalah hasil baginya maqam al-yaqin, dan yang sempurna itu hingga
keluar ia daripada dirinya seperti yang keluar daripada lainnya. Maka
bahwasanya diri itu daripada makhluq, dan tiada sampai hamba itu
kepada Haqq ta'ala selagi tiada bercerai daripada sekalian I makhluq,
seperti yang dikata oleh setengah orang yang ahl al-tariqa: "Ceraikan
oléhmu, dan sampai engkau". Dan dikata Shaikh 'Abd al-Qadir, raçliya
Allähu canhu, dalam ma' na ini: "Apabila tel ah mati engkau daripada
makhluq, niscaya mati engkau daripada hawamu; dan apabila telah 1
mati engkau daripada hawamu, niscaya mati engkau daripada iradatmu; dan apabila telah 2 mati engkau daripada iradatmu, niscaya hidup
dengan hidup yang tiada mati kemudiannya, dan kaya engkau dengan
kaya yang tiada pekir kemudiannya, dan sehat engkau dengan sehat
yang tiada sakit kemudiannya". Dan betapa yang 3 tiada jadi 4 demikian itu pad a halnya telah jadilah hamba bagi Tuhannya, dan betapa
tiada tahqiq baginya dan tiada tinggal dalam hatinya melainkan Allah?

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113

tongue, so that it sets its mark on his heart and so wipes out his
polytheism. Whenever the traveIler on the mystic path makes ahabit
of this, no doubt his faith will steadily increase and he will get rid of
things created, and whenever he perseveres in this and practises it
assiduously, no doubt his convict ion will be more and more settled. He
will get rid of self and attain to the Essential Being, as the author says:

8

9

Whenever you get rid of these, your faith wilt increase, and whenever
you get rid of self, your conviction wilt be confirmed.
Whenever you have turned away from all things created, no doubt
your faith in God will increase at the stations of disclosure and vision, /
since getting rid of one of two opposites means adhering to the other.
Whenever you have got rid of self, no doubt your certitude of God
most high will be firm, so that you will know Him, since getting rid
of all things created means desisting from confiding in them and the
absence of depending on them. When the mystic's heart has got rid of
all things created, no doubt he will turn inwardly to the Lord. This
is the essential meaning of the profession of faith.

Sometimes the mystic gets rid of all things created but there is Ie ft
in him a remnant of looking on himself, of disposing himself, and of
reverting to his own will and choice, and the station of absolute
certainty is not reached, since perfection in this is that he gets rid of
self in the same way as he got rid of other things. Self is created, and
the servant will not attain to the Supreme Reality until he has got rid
of all things / created, as was said by some mystics, "Part (with
yourself) and the end will be gained", while C Abd al-Qädir said with
respect to this, "When you have died to things created, no doubt you
will die to your desires; when you have died to your desires, no doubt
you wilI die to your own will; when you have died to your own will,
no doubt you wilI live an immortal life and be rich without being ever
reduced to poverty, healthy without being ill ever afterwards". How
could it be otherwise, as the servant has come to exist for the Lord, and
how could this not be realized by him, seeing that in his heart nothing
but God is left? Whosoever has reached this state undoubtedly will not
care for other things nor pay attention to heaven and helI, nor will he

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Directions for TravelIers on the Mystic Path

Dan barangsiapa ada seperti demikian itu, niscaya tanggallah hématnya
daripada segala aghyar dan tiada berpaling kepada sorga dan tiada
kepada neraka dan tiada sukun kepada segala ibadat dan kepada segala
10 maqam dan tiada cenderung kepada segala / mukashafa dan mushahada, seperti kata mu'allif, r.A.'.:
Yä asïr al-shahawät wa 'l-Cibädät! Yä asir al-maqämät wa 'l-mukäshafät! Anta maghrur!, Hay yang ditawan oléh segala shahwat dan
segala ibadat! Hay yang ditawan oleh segala maqam dan segala mukashafa i! Engkau teperdayalah dengandia!, ya'ni teperdaya 2 oléh
segala shahwat yang mubah seperti makan dan minum dan pakaian
dan bernikah dan berumah dan perahu dan arta dan anak dan kebesaran dan berkhidmat 3 dan ilmu, hingga lain daripada demikian itu,
dan hanyasanya adalah ditawannya karena cenderung kepadanya dan
ishtighalnya padanya dan 4 raghibnya 5 dalamnya, tiada kepada Tuhannya. Karena bahwasanya hati itu, apabila cenderung ia kepada
sesuatu maka adalah 6 ditawannya dan diperhambakannya, seperti dikata orang: "Tiadalah 7 kasih akan sesuatu melainkan adalah aku
hamba sesuatu". Dan adalah Tuhanmu itu tiada gemar Ia bahwa ada
engkau hamba bagi lainnya. Maka seperti yang tiada gemar Ia akan
11 amal yang mushtarik, tiada gemar Ia akan hati / yang mushtarik, dan
adalah amal yang mushtarik dan hati yang mushtarik itu tiada diterima
atasnya. Maka selesaikan oléhmu akan hatimu daripada segala aghyar,
maka penuhi 1 dengan ma'arif dan asrar, dan adalah segala ibadat 2
dan segala mukashafa itu daripada segala akhyar, maka manakala
ishtighal orang yang salik itu dengandia dan cenderung ia kepadanya,
niscaya adalah ia tawanan, maka adalah 3 teperdayalah dengandia.
Maka karena demikian itu kata mu'allif, r.A.'.:

12

Anta mushtaghil bi-ka can-hu; aina al-ishtighäl bi-hi can-ka, waHuwa cazza wa-jalla /:tä4ir wa-nä?ir, wa-Huwa maca-kum aina-mä
kuntum fi 'l-dunyä wa 'l-äkhira? Engkau yang ishtighal dengan segala
bahagian 4 napsumu yang lahir seperti segala shahwat yang batin,
seperti segala ibadat daripada yang engkau sangka bahwa (engkau)
kehendaki 5 hampir kepadanya dan berhadap atasnya, yaitu Allah
s.w.t., maka mana ishtighalmu yang engkau sangka pada Allah ta'ala
daripada dirimu serta 6 keadaanmu ditawan bagi lainnya? Dan tiap-tiap
orang yang kasih akan sesuatu, maka 7 ditawan bagi sesuatu, dan yaitu
'azza wa-jalla hadir serta kita / dengan ilmunya dan menilik kepada
kita dengan hukumnya. Tiada terbunyi atasnya sesuatu, maka betapa
engkau ishtighal pada dirimu dan yaitu serta kamu dengan ilmunya

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11

12

confide in worship and mystic stations or be given to /
con tempI at ion, as the author says:

VI SlOns

and

Oh captive of passions and of worship! Oh captive of stations and
of visions! You are deluded!
Oh you who are the captives of passions and of worship ! Oh you
who are the captives of stations and of visions! You are deluded by
these! That is to say, deluded by lawful passions such as the desire of
eating, drinking, clothes, marriage, houses, ships, possessions, children,
rank, respect, knowIedge, etc., and these keep you captive only because
you have an inclination to them and exert yourselves for their sake
and strive af ter them, but not af ter the Lord. For when the heart is
inclined to anything, it becomes its captive and its slave, as someone
said, "I never love anything without becoming its slave". But the Lord
is not satisfied with your being a slave of anything but Him, and He
is no more satisfied with the heart / of a polytheist than his works are
agreeable to Him. Neither of these is acceptable to the Lord. Therefore,
empty your heart of all other things and replenish it with knowledge
and secrets. Among these other things are acts of worship, stations and
visions, and whenever the mystic occupies himself with these and is
inclined towards them, he certainly is captivated and deluded by them.
Because of this the author says:
You are occupied with self, not with Him. In wh at respect are you
occupied with Him, not with self, while He, the mighty and great, is
omnipresent and all-seeing, and is with you wherever you are in this
world and the next?
You who are occupied with all that pertains to your exterior person
such as your inner desires and all forms of worship by which you fancy
to grow near to Him and meet Him - God, that is; may He be praised
and He is exalted - , with respect to what do you think you are engaged
with Him, not with self, while your being is captivated by other things since anyone who loves a thing is captivated by it - although He, the
mighty and great, is among us / with His knowledge and looks upon
us with His judgment? Nothing is hidden from Him, so how can you
occupy yourself with self, though He is with you with His knowIedge,
power and help wherever you are in this world and the next? When
you know that He is with you outwardly and inwardly, then see to it
that you are with Him by means of concentration on tawlJ,ïd. In short,

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Directions for TravelIers on the Mystic Path

dan qudratnya dan inayatnya dimana ada kamu dalam dunia dan
dalam akhirat?
Dan apabila telah engkau ketahui bahwasanya Ia serta kam u dalam
lahirmu dan dalam batinmu, maka jadikan oléhmu engkau 1 sertanya
dengan istighraqmu dalam tawhid, dan adalah hasilnya bahwasanya
bagi segala orang yang menjalan jalan orang yang khawass itu bahwa
adala 2 dalam sekalian sesuatu itu bersifat dengandia 3 tiada menilik
kepadanya. Maka adalah ia dalam segala mu'amalat pada lahirnya,
dan hatinya kepada Tuhannya, karena ia hambanya dalam tiap-tiap
hal dan Ia jua Tuhannya. Dan apabila engkau minta, maka pinta
oléhmu akan 4 Allah ta'ala; dan apabila engkau minta tulung, maka
minta tulung 5 pada Allah. Dan apabila engkau seperti demikian itu,
maka sanya telah engkau datangkan akan adab beserta dengandia
13 dan terhijab dengan demikian itu daripada dirimu I, seperti kata
mu'allif, r.A.'.:
Idhä kunta maca-hu, ~ajabaka can-ka; wa-idhä kunta maca-ka,
istaCbadaka la-hu, Apabila ada engkau sertanya, niscaya meninding Ia
akandikau daripadamu, ertinya menjauhkan Ia akandikau daripada
penglihatmu akan dirimu, maka sejahtera lah engkau daripada shirk
yang khafi; dan inilah 1 hal yang dinamai dengan fana' dalam tawhid
dan dengan hal al-jam'. Dan apabila ada engkau sertamu karena ketiadaan istighraqmu, niscaya dituntut engkau ibadat baginya, ertinya
dijadikan engkau akan ibadat, maka (di)tuntut daripadamu ibadatnya,
dan inilah 2 hal al-farq, dan dalamnya kembali hamba itu kepada
ibadatnya dan lainnya. Ya'ni, apabila ada engkau hadir sertanya dan
beradab engkau dengan segala adab al-ma'iyya, niscaya didi (n) dingi
engkau daripadamu.

14

Dan adalah adab al-ma'iyya itu dengan beberapa martabat:
pertama: bahwa ada engkau sertanya dengan 3 adab al-shari'a. Maka
yaitu mengerjakan barang yang disuruhkan akandikau dan menjauhi 4
pada barang yang ditegahkan akandikau; dan engkau réla pada barang
yang I dihukumkan dan ditakdirkan atasmu; dan engkau ishtighalkan
segala anggotamu pada ta'atnya; dan engkau tasarrufkan segala waqtmu
dalam khidmatnya. Maka didinding engkau pada ketika itu daripada
melihat dirimu dan daripada segala hal dirimu, dan ditetapkan engkau
bagi memandang karunianya atasmu; dan
kedua: bahwa ada engkau [bagi] 1 sertanya dengan adab al-tariqa,
yaitu seperti bahwa ada engkau dalam khidmat pada hal engkau fana'
daripada menilik khidmat, karena tiada amal itu yang diharap bagi
hati dan ghaib daripadamu memandang dia dan tahqir kepada wu-

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117

for all those who walk in the way of the select spirits, it is suitable that
they behave in anything whatsoever without setting store by it. Outwardly they move in daily life but their hearts are with the Lord, since
they are His servants under all circumstances and He is their Lord.
When you ask, ask from God most high, and when you ask for help,
ask God. If you behave that way you have realized the discipline of
13 being with Him, and thereby you will be screened from self, / as the
author says:
If you are with Him, He screens you from self, and if you are with
self, He brings you under bondage.
If you are with Him, He certainly will screen you from self; that is
to say, He wiJl prevent you from looking upon yourself, 50 that you
will be protected from hidden polytheism. This situation is called
'passing away in taw/:tïd', and 'union'. If, however, you are occupied
with self on account of your not concentrating on Him, He certainly
wiJl demand worship of you; that is to say, you were created for worship
and worship wiJl be demanded of you. This situation is that of separation, in which the servant is back to the performance of religious service
etc .. This is to say that when you are with Hirn and have adopted to
the full the discipline of being with Him, you certainly wiJl be screened
from self.

14

This discipline has a number of grades.
1 0. You are with Him on the footing of the Law, i.e., you observe all
commandments and refrain from what is forbidden; you are satisfied
with anything / that falls to your lot; you exert all limbs in obedience
to Him and spend all your time in His service. Then you are screened
from looking upon self in all your conditions and steadily looking upon
His favour to you.
2°. You are with Him on the footing of the Path, i.e., you are in the
state of servitude but have ceased to see it as such, because it is not
pious works that you have at heart. You do not look upon these any
more, nor do you take credit to yourself for them, as someone said,
"Oh Lord! If good works spring from me, it is by Thy grace and it is

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Directions for TravelIers on the Mystic Path

judnya. Seperti yang dikata orang: "Hai Tuhanku! Jikalau lahir segala
kebajikan daripadaku, maka dengan anugerahamu, dan bagimu mengurniai atasku; dan jikalau lahir segala kejahatan daripadaku, maka
dengan adilmu dan bagimu hujjat atasku". Dan
ketiga: bahwa engkau sertanya dengan adab al-haqiqa, dan demikian
itu seperti bahwa engkau ketahui barang yang bagimu dan barang yang
baginya.2 Maka yang bagimu 3 pek ir dan laip dan lemah dan hina, dan
15 yang baginya itu / kaya dan kuat dan kuasa dan mulia. Maka apabila
telah ada engkau sertanya dengan segala adab ini, niscaya terhijab
pekirmu dengan kayanya, dan laipmu dengan kuatnya, dan lemahmu
dengan kudratnya, dan hinamu dengan mulianya; maka tiada engkau
pandang pada ketika itu melainkan segala af'alnya dan segala sifatnya,
dan hapuslah wujudmu dan hilanglah daripadamu 1 tiap-tiap persandaran, dan berdirilah bagimu pada maqam al-tawhid dan jadilah
engkau daripada orang yang ahl al-tafrid.
Dan barangsiapa tiada meliharakan adab al-ma'iyya, tetapi adalah
ia serta napsunya, maka yaitu mahjub daripada dirinya dan adalah ia
itu terlebih sangat hijab, seperti kata Shaikh Dhii 'l-Niin, r.A.'.:
"Terlebih sangat hijab itu melihat 2 dirinya 3 dan tadbirnya 4". Dan
sabda nabi, ~allä 'llähu calaihi wa-sallama: (L ä Y u'm i n u a J:! a d ukum l.lattä yakiina hawähu tabCan li-mä ji'tu bi-hi),5
Tiada percaya seorang daripada kamu hingga ada hawanya mengikut
bagi 6 barang yang datang aku dengandia. 7 Maka apabila telah engkau
ketahui demikian itu, hai saudaraku, maka keluarkan oléhmu daripada
ta'at dirimu dan hawanya dan ceraikan oléhmu akan makhluq, maka
16 sempurnalah / imanmu, seperti kata mu'allif, r.A.'.:
Al-ïmiin khurüjuka can-hum, wa 'l-yaqïn khurüjuka can-ka, Bermuia,
iman yang sempurna pada Allah ta'ala keluarmu daripada sekalian
aghyar, dan yaqin pada Allah ta'ala itu keluarmu daripada dirimu
dengan bertambah-tambah atas keluarmu daripada sekalian aghyar,
karena haqiqat iman itu haqiqat L ä i 1 ä h a i 11 ä '11 ä h. Dan
barangsiapa telah tetap dalam hatinya haqiqat L ä i 1 ä h a i 11 ä
'11 ä h, niscaya tiada memandang ia akan perbuatan bagi seseorang
lain daripadanya; maka barangsiapa memandang ia dengan pandang
ini dan telah sempurna baginya ma'nanya, maka betapa tiada keluar
ia daripada sekalian makhluq dan berhadaplah ia atas Tuhannya?
Maka pada 1 ketika itu keluar ia daripada dirinya dan daripada segala
sipatnya yang jahat dan terbitlah atasnya segala sifat Tuhannya, dan
tahqiqlah ia kepada segala maqam yang tinggi; tiada yang tetap 2
pada asra (r ) nya ( ?) 3 melainkan T uhannya.

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119

for You to grant them to me. And if evil deeds spring from me, it
is by Thy justice and I am to blame for them".
3 o. You are with Him on the footing of Reality, i.e., you know all
that is yours and all that is Ris. All that is yours is poor, infinn, weak
and worthless, and all that is Ris is / rich, strong, mighty and glorious.
If you are on this footing with Rim altogether, your poverty certainly
will be veiled by Ris riches, your infinnity by Ris strength, your weakness by Ris power, your worthlessness by Ris glory. Then you see
nothing but Ris works and Ris attributes; your being passes away; you
have nothing to rely upon; the station of tawl;zïd will be attained and
you will belong to the people of u tter dedica tion (to God).

Anyone who does not cultivate the discipline of being with Rim but
is occupied with his own desires, is screened by self, as was said by
Shaikh Dhii 'l-Niin, "The most complete screen (between man and
God) is that one looks on self and one's own disposais" . Said the
Prophet, "None of you will be a believer until his desires are confonnable to my message" . When you know this, my brother, then forego
the ready pursuit of your own desires and turn away from things
created. Then your faith will be sound, / as the author says,
Faith is your turning away trom these and certainty is your turning
away trom self.
Sound belief in God means turning away from everything else, and
certainty means turning away from self in addition to turning away
from everything else. For faith amounts to (the understanding of) the
real meaning of the profession that there is no god but God. Anyone
who is inwardly convinced of the real meaning of this profession will
certainly not credit any other person with activity, and whosoever sees
things in this light and fully grasps the situation, how would he not
turn away from all things created and turn to the Lord? Then he will
be free from self and all its evil qualities, and the attributes of the Lord
will be manifest in him and he will attain all high stations (on the
mystic path); inwardly he will be absorbed in God.

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Maka manakala telah bertambah-tambah engkau te tap dalam iman,
niscaya berpindah engkau dalam segala hal; dan manakala telah ber17 tambah-tambah engkau tetap dalam yaqin, niscaya I berpindah engkau
dalam segala maqam daripada maqam segala orang yang ahl al-kamal,
seperti kata mu'allif, r.A.'.:
Wa-idhä zäda ïmänuka, nuqilta min I;täl ilä I;täl; wa-idhä qawiya
yaqïnuka, nuqilta min maqäm ilä maqäm, Dan apabila bertambah
imanmu dengan keluarmu daripada segala akhyar, niscaya dipindahkan
engkau daripada satu hal kepada satu hal, ertinya daripada laip kepada
kuat, hingga bahwa sempurnalah imanmu, yaitu yaqin; dan apabila
telah sempurna yaqinmu, maka jadilah segala ghaib itu bagimu nyata,
maka hasillah iman yang sempurna bagimu. Dan apabila telah kuatlah
yaqinmu dengan keluarmu daripada dirimu dan daripada segala aghyar,
niscaya dipindahkan engkau daripada satu maqam kepada satu maqam,
ertinya daripada ma'rifat kepada kashf, dan daripada kashf kepada
mushahada, dan daripada mushahada kepada mu'ayana, dan daripada
mu'ayana kepada ittisal, dan daripada ittisal kepada fana', dan daripada fana' kepada baqa', hingga lain daripada demikian itu daripada
segala maqam yang ma'ruf bagi ahlinya.
18
Dan I ketahui olehmu bahwasanya bagi mereka itu shari'a, yaitu
bahwa engkau sembah akan Allah ta'ala; dan tariqa, yaitu bahwa
engkau qasdkan akandia dengan ilmu dan amal; dan haqiqa, yaitu
natija keduanya, yaitu bahwa engkau pandang akandia dengan nur
yang ditaruhkan akandia dalam batin hati.
Dan bahwasanya tiap-tiap batin baginya lahir, dan tiap-tiap lahir
itu baginya batin. Dan shari'a itu lahir haqiqa, dan haqiqa itu batin
shari'a, dan kedua itu mulazim 1 satu ma'na. Maka shari'a dengan
tiada haqiqa sunyi, ya'ni hempa, seperti padi tiada berisi,2 dan haqiqa
dengan tiada shari'a itu batil. Dan diupamakan yang tiga itu dengan
buah nyiur: maka shari'a itu seperti kulit yang lahir, dan tariqa itu
seperti isi yang didalam, dan haqiqa itu seperti minyak yang pada 3
batin isi. Dan tiada sampai kepada isi melainkan dengan mengupas
kulit, 4 dan tiada sampai kepada minyak melainkan (dengan) melumatkan isi.
Dan adalah manusia itu beberapa bahagai:
19 pertama: laip I, dan meréka itulah segala orang yang 'awamm; dan
kedua: khawass, dan meréka itulah segala wali; dan
ketiga: khawass al-khawass, dan meréka itulah segala nabi calaihim
al-~alät wa 'l-saläm.
Dan mentertibkan atas demikian itu kata mu'allif:

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In proportion as you grow confinned in your belief you certainly
will proceed from state to state, and in proportion as you grow con17 finned in your conviction you certainly j will proceed from station to
station of the people of perfection. As the author says,
When your faith increases you will move from state to state, and
when your conviction becomes strong you wilt move from station to
station.
When your faith increases by your turning away from anything but
Him, you certainly will move from state to state, that is to say, from
weakness to strength, so that your faith will mature to conviction. When
your conviction has matured to certainty, all things that are hidden
will become manifest to you and you will have attained a consummate
faith. When your conviction has become a certainty by your turning
away from self and all other things, you will move from one station
to another, that is to say, from knowledge to the lifting of the veil;
from the lifting of the veil to contemplation; from contemplation to
sight; from sight to union; from union to passing away, and from
passing away to eternal life in God, (in short) to all further stations
known by the adepts. j
18
Know that the adepts combine sharïca, i.e., serving God most high,
tarïqa, i.e., striving af ter Him with knowledge and pious works, and
I;taqïqa (which is the result of both the preceding stages), i.e., looking
on Him by means of the light cast into the innermost he art. Everything
inward has an outward aspect and everything outward an inward.
Sharïca is the outward aspect of I;taqïqa and I;taqïqa is the inward
aspect of sharïca; they are inseparable and identical in meaning. Sharïca
without I;taqïqa is void, i.e., deaf, like an ear of rice without grains,
and I;taqïqa without sharï c a is null. These three are comparable to a
coconut, sharï' a (the Law) being the husk, tarïqa (the Path) the
content, and I;taqïqa (the Reality) the oil in the flesh. The content
cannot be obtained without cracking the nut, and the oil cannot be
obtained without crushing the flesh.

19

Mankind is of different categories: 1 0. the weak j, that is to say, the
common people; 2°. the select, i.e., the saints; 3°. the select of the
select, i.e., the prophets. Grading these three categories the author says,
The Law is (meant) for you, so that thanks to Him you strive after
Him for your own sake.

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Al-shar'i c a la-ka lJattä tatlubahu min-hu la-ka, Bennula, shari'a itu 1
bagimu hingga engkau tuntut akan 2 Haqq ta'ala daripadanya bagimu,
seperti bahwa engkau tuntut akandia dengan ikhlas dan sidq; dan
jikalau tiada demikian itu, maka yaitu lazim atasmu, tiada bagimu
manfa'a. Dan adalah shari'a itu bagimu, hai hamba yang mukallaf;
engkau dikhitab 3 dengandia pada iman dan amal, hingga engkau
tuntut akan Haqq ta'ala dengan imanmu, dengan segala katamu, dan
dengan segala amalmu.4 Maka adalah Ia jua maqsudmu daripada
balasmu atas barang yang terbit daripadamu daripada ta'atnya yang
batin dan yang lahir. Dan engkau putuskan nazarmu daripada menuntut lainnya daripada bal as akhirat atau dunia daripada Allah ta'ala,
ya'ni jangan engkau tuntut akandia daripada lainnya, karena tiada
20 menyampaikan ia akandikau kepadanya, karena ia / lemah daripadanya seupamamu; dan yang lemah itu tiada kuasa ia atas menyampaikan
dirinya, maka betapa menyampaikan ia akan lainnya? Dan demikian
segala ibadat dan segala ta'at, dan jikalau ia qabul kepada Allah ta'ala,
tiada menyampaikan ia kepada Allah ta'ala, karena bahwasanya ia
lainnya, dan sampai itu daripada Allah ta'ala dengan sendirinya, tiada
daripada segala ibadat dan ta'at, karena Ia mengurniai dirimu daripada haknya.
Wa 'l-lJaqïqa la-hu lJattä taflubahu bi-hi la-hu C azza wa-jalla lJaithu
lä lJïn wa-lä ain, Dan haqiqa itu bagi 1 Allah subhanahu wa-ta'ala
hingga 2 engkau tuntut akan Haqq ta'ala dengandia, tiada dengan
dirimu 3 dan tiada dengan hawlmu dan 4 tiada dengan kuatmu, karena
Allah 'azza wa-jalla, tiada karena dirimu, bagi menghasilkan ni'matnya.
Sekira-kira dituntut 5 Haqq ta'ala itu tiada zaman dan tiada makan,
maka bersalahan dengan shari'a.

21

Fa 'l-sharïca (la-hä) lJudüd wa-jihät, wa 'l-lJaqïqa lä lJadd wa-lä
jihät, Maka shari'a itu, karena keadaannya pekerjaan segala amal yang
bangsa shar', baginya berhadd, seperti keadaan sembahyang itu 6 dua
rak'a atau tiga rak'a dan berjiha, karena / keadaan fard atau sunna,
berwaktu atau tiada berwaktu. Dan haqiqa itu tiada berhadd dan tiada
berjiha baginya, karena bahwasanya ia shar' ma'nawi, dan bahwasanya
yang qa'im padanya itu 'arif pada Allah ta'ala. Sanya 1 telah berpaling
ia daripada segala bahagian nafs al-bashariyya. Karena bahwasanya
orang yang 'arif itu dalam maqam al-jam', maka yaitu senentiasa
menuntut Allah dengan Allah karena Allah, maka yang dituntutnya
tiada berhadd, karena bahwasanya Ia sebenar-benar 2 yang disembah,
dan adalah yang dituntut 3 daripada yang berdiri pada shari'a itu
berhadd.

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The Law is (meant) for you, so that thanks to Him you strive af ter
the Supreme Reality for your own sake, providing you strive af ter Him
with a pure and sincere heart. Should this not be the case, then the
Law, though incumbent on you, is not to your benefit. The Law is
(meant) for you, oh servant under the obligation of the Law! It appeals
to your faith and your pious works, so that you strive af ter Him with
your faith, words and acts. To Him you must turn for the reward for
your inward and outward works of obedience. Stop looking forward
to anyone but God with regard to your reward in this world and the
next, i.e., do not strive after a reward from anyone else, because others,
20 being as / powerless as you are yourself, are of no avail in bringing you
nearer to Him. What is powerless is unable to bring itself nearer (to
God); so how could it bring nearer anyone else? By the same taken
all acts of worship and obedience, though accepted by God most high,
do not bring one nearer to God, as these too belong to the things other
than God. Nearness to God is brought about by God Himself, not by
acts of worship and obedience, for He grants His favour at His own
discretion.
Reality (I;taqïqa) is His, so that you strive af ter Him through Him
for His sake, irrespective of time and place.
Reality (I;taqïqa) is His - may He be praised and He is exalted sa that you strive after God through Him, not through yourself, and
not by your own power or strength, for His sake, not for yours, to
acquire His favour.
Inasmuch as striving af ter God is not conditioned by time or place,
it is different from the Law.

21

The Law knows of provisions and aspects, whereas I;taqïqa does not.
As the Law amounts to all actions the Lawgiver has ordained, it has
provisions, such as, for instance, that prayer consist of two or three
rakcas, and it has aspects, such as, for in stance, / that acts may be
compulsory or recommended, and fixed or otherwise as to time. ij aqïqa,
however, knows neither provisions nor aspects, as it is a figurative Law,
observed by those who know God most high (the gnostics). They have
turned away completely from human nature. Because those who know
are at the station of union, they continuously strive af ter God through
God for the sake of God, and so their aim is boundless, since the object
of their worship is the Supreme Reality, whereas those who are at the
stage of the Law pursue a limited aim.

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Directions for TravelIers on the Mystic Path

Maka menyebutkan mu'allif dalam 4 kelebihan haqiqa atas shari'a
dengan katanya:
Wa 'l-qä'im bi 'l-sharï c a fa-qat tafa#ala C alaihi bi 'l-mujähada;
wa 'l-qä'im bi 'Hzaqïqa tafaf/f/ala calaihi bi 'l-minna, Dan yang 5
thabit pada shari'a-tiada-haqiqa itu telah mengurniai Allah ta'ala
atasnya dengan mujahada, yaitu berdiri dengan ibadat yang lahir dan
'ubudiyya yang batin; dan ibadat itu bagi diri karena keadaannya lahir,
22 dan 'ubudiyya bagi hati karena keadaannya batin. Dan yang / thabit
pada haqiqa itu telah mengurniai Allah ta'ala atasnya dengan ni'mat
yang amat besar; dan dikehendaki dengan ni'mat itu yaitu ilmu iladuni
yang bangsa nurani, yang telah diketahuikan Allah akandia bagi segala
arwah pad a ketika dikhitab meréka itu dengan firmannya: A-I ast u
b i-R a b bik u m ?, ya'ni: Bukanlah Aku Tuhan kamu?, dan di-isaratkan kepadanya dengan firmannya ta'ala: W a- ca 11 a m a Ä dam a
a I-a s m ä', ya'ni: Telah diajari nabi Allah Adam dengan segala nama.
Hanyasanya masuk dalam segala arwah ditutupi dengan kelam 1 wujud 11
dan dengan segala shughul tabi'a. Maka apabila telah hilang kelam 1
wujud 2 dan 3 segala shughul tabi'a itu dengan tulung Allah ta'ala,
niscaya lahir ia, dan yaitu murad daripada sabda nabi ~allä 'llähu
calaihi wa-sallama: Barangsiapa mengamalkan dengan ba rang yang
telah diketahuinya, niscaya mengwarisi Allah ta'ala akandia ilmu
barang yang tiada diketahuinya. Maka dibukakan daripada hatinya
tutup demikian itu, maka berpaling ia daripada sekalian makhluq
hingga daripada shirk. Maka inilah yang qa'im pada segala haqq
23 al-rububiyya, dan demikian / itu 1 pada segala 11 haqq al-'ibada dan
haqq al-'ubudiyya.

Wa-shattäna mä baina al-mujähada wa'l-minna, Telah 3 jauhlah antara orang yang didirikan kepada mujahada dengan tiada kashf dan
shuhud pada tempat farq dan orang yang dibukakan baginya daripada
sirr al-ilahiyya, maka memandang ia kepada ma'na al-jam' dengan
jam'.4 Maka tiap-tiap daripada kedua maqam al-farq dan maqam
al-jam' itu dituntut, tetapi dalam 5 iqtisar atas yang awwal itu sunyi,
dan atas yang kedua itu batil, ya'ni: yang qa'im serta shari'a itu diperbuat pekerjaannya atas mujahada dan khidmat, karena ia dalam bidaya,
dan yang qa'im serta haqiqa itu menilik fadl dan melazimkan hormat
karena ia dalam nihaya. Dan jauhlah antara maqam al-mujahada dan
maqam al-minna.
Maka orang yang ahl al-mujahada itu karena dalam farq, yaitu muamalatnya mahjub; dan orang yang ahl al-minna itu karena dal am fadl,6
yaitu dalam segala harakatnya dan diamnya, mahbub. Dan jikalau

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The author phrases the superiority of ~aqïqa to sharïca as follows:
He biesses those who are at the stage of nothing-but-sharï c a with
exertion, and those at the stage of IJaqïqa with favour.
God blesses with exertion those who are at the stage of sharï c awithout-~aqïqa, that is to say, with the observance of outward
religious duties and inner servitude: worship as a bodily act, on account
of its being outward, and servitude as an inner effort, on account of
22 its being inward. I On the other hand, God blesses with supreme favour
those who are at the stage of IJaqïqa. What is meant by favour is
illuminative knowledge of a resplendent character, (the knowiedge)
communicated by God to all the spirits at the moment He addressed
them with the words, "Am I not your Lord?" (Qor'än 7: 172), and
to which He points with the words, "And He taught Adam all the
names" (Qor'än 2: 31). It is only that with the spirits this knowledge
is obscured by the darkness of existence and preoccupation with the
physical world, but when with God's help these are done away with
it will become manifest. This is what is meant by the words of the
Prophet - God bless him and grant him peace - , "Whosoever acts
according to his knowiedge, God will bequeath him knowledge of what
is unknown to him". Then the veil will be taken away from his heart,
sa that he turns away from all created things and sa from pólytheism.
23 At this grade one professes God's absolute sovereignty as well I as His
claim to worship and servitude.

And what a difference between exertion and favour!
There is a great difference between those who are under the obligation
of exertion without vision or cognition at the state of separation and
those to whom the secret of deity has been revealed, sa that by the
experience of union they understand its meaning. Both these stations,
separation as weIl as union, should be striven af ter ; confining oneself
to the farmer is void and confining oneself to the latter is null. That
is to say that at the grade of sharï c a one's acts are marked by exertion
and servitude because one is still a beginner, while at the grade of
IJaqïqa one sees God's grace and feels bound to do homage because
the ultimate state has been reached. And what a difference between
the station of exertion and that of grace! The people of exertion are
secluded from God on account of their state of separation, i.e., their
occupation with the things of ordinary life, whereas the people of grace
are God's beloved, because they enjoy God's favour whether they are

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Directions for TravelIers on the Mystic Path

berkata, maka dengan Allah; dan jikalau mengerjakan amal, maka
karena Allah ta'ala, dan tiada memandang ia melainkan Allah. Maka
sungguh-sungguhi oléhmu, / hai saudaraku, dalam i'timad atas fadl,
dan fana'kan oléhmu daripada segala sifat bashariyya, dan keluarkan
oléhmu daripada wujudmu; mudah-mudahan engkau jadi mafqud,
ya'ni tiada wujudmu, seperti kata mu'allif, rA.'.:
Al-qii'im ma c a al-mujiihada mawjüd, wa 'l-qii'im ma ca al-minna
mafqüd, Bermula, yang qa'im serta mujahada itu, karena keadaannya
berdiri pada shari'a pada hal menilik ia kepada segala amalnya, mawjud dengan Allah; dan yang qa'im serta minna itu, karena keadaannya
berdiri pada segala haqq al-rububiyya, tiada menilik ia kepada amalnya,
mafqud daripada barang yang lain daripada Allah ta'ala karena fana'nya dengan istighraqnya pada Allah ta'ala. Dan adalah orang yang
qa'im serta mujahada itu menilik kepada mujahadatnya dan menetapkan bagi perbuatannya dan kudratnya/ maka yaitu mawjud dengan
wujudnya yang wahmi. Dan yang qa'im serta minna itu tiada memandang ia bagi mujahadatnya dan tiada am al dan tiada hawl dan
tiada quwwa, dan tiada sesuatu daripada segala hal, maka yaitu fana'
dalam fana'nya.

Maka menyatakan [segala] shaikh rA.'. dalam menyatakan segala
maqam, yaitu maqam ahl al-bidaya / dan (maqam) ahl al-'inaya dan
ahl 1 al-nihaya, maka katanya:
Al-acmiil mutaCalliqa bi 'l-sharc, wa 'l-tawakkul mutaCalliq bi
'l-ïmiin, wa'l-tawlJ'id muta Calliq bi ['1-] kashf (al-ghitii'), Bermula, segala
amal yang takluk pada kesempurnaan dhat hamba yang lahir seperti
mengucap dua kalima shahada dan mendirikan sembahyang dan membe ri jakat dan puasa dan hajj, itu yang takluk pada shar' yang mulia,
dan \I tiada (di) kenal 3 sekalian itu melainkan daripadanya. Dan karena
inilah adalah mengenal shar' itu awwal daripada segala maqam dalam
berjalan kepada Allah ta'ala. Dan yang terhenti dalam maqam awwal
itu putus daripada Allah ta'ala karena tiada naiknya kepada maqam
yang kemudiannya, yaitu maqam yang kedua.
Dan tawakkul atas Allah ta'ala dan seupamanya daripada yang
takluk pada 4 kesempurnaan dhat yang batin, seperti zuhd dan wara'
dan sabr dan khawf dan raja',5 itu yang takluk pada iman, karena
haqiqatnya 6 itu memadailah dengan ilmu Allah padamu daripada
takluk hati pada yang lain daripadanya. Dan pekerjaan ini tiada hasil /
26 ia melainkan bagi orang yang telah tahqiq dalam haqiqat 1 La ilaha
illa 'llah. Maka lazim atasmu, hai saudaraku,1l dengan mengesahkan
imanmu dengan berhadap hatimu atas Tuhanmu dan berpaling engkau
25

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127

active or otherwise. When they speak, they speak through God, and when
they work, they work for the sake of God; they see nothing but God. Rely
seriously on God's grace, I oh my brother! Part with your human
qualities and give up your own being, so that you be rid of it; that is
to say, have no being of your own, as the author says,

Anyone at the station of exertion (still) has being (of his own);
anyone at the station of grace has got rid of it.
At the station of exertion one still considers oneself as being, aside
of God, because owing to being at the stage of sharï c a one looks upon
one's works, whereas at the stage of grace one does not look upon one's
works because one professes God's absolute sovereignty and is rid of all
beside God, having passed away as a result of being immersed in God
most high. At the stage of exertion one looks upon one's efforts and
fancies that these as weil as the power to put them forth are one's own,
while their existence is only illusory. At the stage of grace, however,
one does not look upon one's exertion, pious works, might, power or
any state whatever; one has passed away from passing away.

25

26

The Master - may God be pleased with him - says in rus
description of these stations, to wit that of the beginners I, that of
those who enjoy God's favour, and that of the accomplished mystics,
Works depend on the Law; trust in God depends on faith, and taw~ïd
depends on disclosure.
Works contingent on the servant's physical person such as the uttering
of the 'two clauses' of the creed, the performance of prayer, the paying
of the alms-tax, fasting and the pilgrimage to Mecca, depend on the
sacred Law and are known only by this. Therefore, knowledge of the
Law is the first station on the way to God most high, but anyone who
remains at this first station is separated from God because he has not
proceded to the next station.
On the other hand, trust in God and similar states of mind contingent
upon inner soundness such as austerity, scrupulousness, patience, fear
and hope, depend on faith, because essentially your knowledge of God
is sufficient to prevent the heart from attaching itself to anything but
Him. This only obtains / with people who thoroughly understand the
meaning of the words Lii iläha illä '[[äh. Therefore, oh my brother! it
is incumbent on you to confirm your faith by turning your heart to the

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Directions for TravelIers on the Mystic Path

daripada barang yang lain daripadanya, maka engkau peroléhlah maqam al-tawakkul, yaitu i'timad atas Allah ta'ala dan memutuskan nazar
daripada segala asbab serta bersenggerahanya. 3 Dan kata setengah orang
yang ahl al-sufi, yaitu keluar daripada segala asbab seperti 4 halnya
berpegang pada Allah ta'ala.
Dan tawhid itu, yaitu hukummu dan ilmumu pada wahdaniyyat
Allah ta'ala, [dan] 5 takluk ia dengan kashf, ertinya dibukakan Allah
ta'ala daripada mata hati hamba itu tutupnya, ya'ni segala hijab daripada segala ka'inat, seperti bahwa engkau fana'kan daripadanya dan
engkau lihat akandia masuk dalam segala nur al-'azama al-rabbaniyya.
Dan kashf itu tiga perkara: pertama: kashf diri; dan kedua: kashf
hati; dan ketiga: kashf sirr, yaitu yang dikehendaki disini. Dan (di-)
ibaratkan daripada yang awwal dengan 'ilm al-yaqin; dan daripada
yang kedua itu dengan 'a in al-yaqin; dan daripada yang ketiga itu
dengan / haqq al-yaqin. Dan ketiga itu 'ilm, karena bahwasanya ia
daripada segala bahagian 'ilm jua. Karena bahwasanya, ilm itu 1 i'tibar
ma'lumnya: jikalau takluk ia pada dhat yang lahir, maka yaitu 'ilm
al-yaqin; atau pada I! dhat yang batin, maka yaitu 'ain al-yaqin; atau
pada I! Haqq (ta'ala, maka yaitu haqq) al-yaqin.
Dan barangsiapa menuntut sorga dengan napsunya dan hawanya, niscaya sesat ia kepada jalan dan lupa daripada yang dianugrahakan Allah
ta'ala akandia daripada segala ni'matnya, seperti kata mu'allif, r.A.'.:

Al-näs tä'ihüna C ani 'I-ij aqq ta C älä bi '1- C aql, wa- C ani 'l-äkhira bi
'l-hawä, Bermuia, manusia itu tercengang meréka itu daripada Haqq
ta'ala dengan 4 sebab tuntut meréka itu baginya dengan 'aql yang
bangsa tabi'a jusmani, karena bahwasanya ia mahjub dengan sendirinya
daripada segala tajalli al-ilahi dan segala ma'arif rabbaniyya, karena
berdiri 5 atas segala rupa yang lahir daripada baik dan jahat dan salah
dan benar; bersalahan dengan 'aql yang bangsa ruhani yang 6 nurani,
maka bahwasanya ia malaki 7 tiada tercengang sertanya. / Dan manusia
itu tercengang pula meréka itu daripada akhirat dengan sebab tuntut
meréka itu baginya dengan hawa-napsu dan sebagainya,t karena bahwasanya hanya sanya diperoléh ia dengan mujahadat shari'a.
Fa-matä talabta al-ij aqq bi-'l-caql, galalta; wa-matä 11 talabta aläkhira bi-'l-hawä, galalta, Maka manakala engkau menuntut akan Haqq
ta'ala dengan 'aql yang telah tersebut itu, niscaya sesat engkau daripada
sampai kepadanya; dan manakala engkau menuntut akan akhirat karena
hawa yang telah (ter)sebut itu, niscaya sesat engkau daripada sampai
kepadanya, karena bahwasanya Haqq ta'ala tiada dikenal Ia melainkan
dengan nur iman, dan akhirat itu tiada diperoléh ia melainkan dengan

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Lord and away from anything but Him. Then you will reach the station
of trust in God, i.e., reliance on God most high, and give up looking
on secondary causes (means of livelihood) and providing for these.
Some adepts even say, "Reject all secondary causes, while holding to
the Lord".
Taw(tïd, your statement of God's Uniqueness and your knowledge
of it, is dependent on disclosure, that is to say that God most high
opens the eyes of your heart, whieh means that He has removed all
screens arising from existing things, as though you had passed away
from these and (now) look at them from the splendours of divine
majesty.
Disclosure is threefold: 1°. disclosure of self; 2°. disclosure of the
heart; 3°. disclosure of the soul, which last is meant here. The first is
indicated by the term cilm al-yaqïn; the second by cain al-yaqïn; the
third by I J:taqq al-yaqïn. All of these are called knowledge because
they form parts of it. The object of the knowledge is taken into account:
If the knowledge pertains to the exterior world it is called cilm
al-yaqïn; if to the inner life C ain al-yaqïn; if to the Supreme Reality
J:taqq al-yaqïn.
Anyone aspiring to heavenly bliss although yielding to his passions,
will go astray, unmindful of the favours bestowed on him by God most
high. As the author says,

Man is confused in mind with regard to God most high owing to
reasoning, and with regard to the world to co me on account of his
passions.
Man is perplexed at God most high because the divine manifestations
and God-inspired knowledge are concealed from his view by self, so
that he strives af ter God with the aid of his natural reason, holding
to what is outwardly good or evil, right or wrong; unlike (the result
of) spiritual, luminous reasoning, which does not lead to perplexity, as
28 it is of an angel ie character. I Furthermore, man is confused in mind
with regard to the other world because he aspires to it although yielding
to his passions etc., whereas it can only be attained by a painstaking
observance of the Law.
When you strive after God with the aid of reason, you are on the
wrong track, and when you aspire to the ot her world although yielding
to your passions, you have gone astray.
When you strive af ter God most high with the aid of reason as
mentioned above, you will certainly miss Hirn, and when you aspire to
the other world although yielding to your passions as mentioned above,

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menyalahi hawa-napsu dan istiqamat dalam maqam al-ihsan,3 seperti
kata mu'allif, r.A.'.:
Al-mu'min yan?uru bi-nür Alläh taCälä, wa 'l-cärif yan?uru bi-hi
ilai-hi, Bermuia, orang yang mu'min yang sempurna itu, yaitu orang
yang telah suci daripada shirk yang lahir dan yang khafi, menilik ia
dengan nur Allah ta'ala kepada yang telah dikaruniakan 4 Allah atasnya
29 daripada / anugrahanya, karena dengandia terbuka baginya sekalian
sesuatu, dan karena (itulah) sabda nabi s.A.'.w.: Takut oleh kamu 1
akan tilik mata orang yang mu'min, maka bahwasanya menilik ia
dengan 2 nur Allah ta'ala. Dan orang yang 'arif itu, yaitu orang yang
karam pad a Allah ta'ala daripada barang lain daripadanya, menilik
ia dalam batinnya dan lahirnya dengan nur Allah ta'ala kepada Haqq
ta'ala, tiada kepada lainnya, karena tiada lainnya dal am tilik mata
hatinya. Karena ia telah fana' daripada dirinya dan daripada segala
sifatnya, maka tiada memandang ia melainkan Tuhannya, dan tel ah
hapuslah daripadanya 3 segala aghyar. Dan sungguh-sungguhi oléhmu,
hai saudaraku, dalam tahqiq pada maqam al-ihsan 4 dengan mengikut
segala suruh dan menjauhi segala tegah, hingga hasil bagimu 'inayat,
maka fana'lah daripada dirimu dan sempurnalah bagimu karunia
Tuhanmu, seperti yang lagi di-isharatkan mu'allif kepada demikian
itu dengan katanya:
Mä dumta anta maca-ka, amarnäka; fa-idhä fanaita can-ka, tawallai30 näka; fa-mä tawallähum / illä bacda fanä'ihim, Selagi engkau ser ta
dirimu, tiada karam pada Kami, niscaya Kami 1 suruh 2 akandikau,
ertinya: Kami 1 berati 3 akandikau dengan bersungguh-sungguh pada
suruh Kami yang berhadap atasmu daripada segala ta'at dan menjauhi
daripada segala yang ditegah, karena bahwasanya engkau dal am maqam
al-farq. Maka apabila telah fana'lah engkau daripada dirimu, maka
Kami perintahkan akandikau dengan peliharaan dan tulung dan anugraha dan lainnya daripada yang tiada sampai ia kepadanya dengan
kasb,4 karena bahwasanya engkau dalam maqam al-jam'. Maka tiada
diperintahkan akan meréka itu melainkan kemudian daripada fana'
meréka itu daripada diri meréka itu, dengan sekira-kira tiada tinggal
bagi meréka itu haraka dan sukun dan am al dan wujud melainkan
dengan Haqq ta'ala.
Dan apabila ada engkau dalam nihaya, maka adalah engkau dalam

31

maqam al-mushahada; maka barangsiapa mushahada Tuhannya maka
betapa lagi 5 tinggal baginya berpaling kepada barang yang lain daripadanya? Seperti sabda nabi, s.A.'.w.s.: Dijadikan 6 kesedapan dua
mataku dalam sembahyang. Dan orang yang / 'arif itu sekalian waktnya

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30

31

131

you will certainly miss it, because God most high can only be known by
the light of faith, and the other world can only be attained by fighting
one's passions and by right behaviour. As the author says,
The right believer sees by the light a! God, and the mystic se es Him
through Him.
The right believer, that is to say anyone who is free from both manifest and hidden polytheism, sees God's favour to him by Ris light /,
which is all-revealing; therefore, the Prophet - God bIe ss him and
grant him peace - said, "Beware of the eye of the right believer, for
he sees by the light of God". The mystic, i.e., anyone who, ignoring all
but God, is immersed in Rim, looks upon Him outwardly and inwardly
by Ris light, and not upon anything else, because his inward sight is
focussed on Him. As he has passed away from self and all its attributes,
he sees only the Lord, to the exclusion of everything else.
Oh my brother! Set yourself to follow the right way by the observancc
of all Ris commandments and refraining from all things forbidden, so
that you will receive God's help. Then you will pass away from self
and God will complete Ris favour to you. As the author says with the
following words,

Sa long as you hold to sel! and are not immersed in Us, We command
you; when you have passed away trom sel!, We rule you. ( But He does
not rule them / until they have passed away trom self.)
So long as you hold to self and are not immersed in Us, We command
you; that is to say, We load you with the heavy burden of observing
Our commandments and bewaring of things forbidden, because you are
at the station of separation. When, however, you have passed away
from self, We rule you with care, help, grace and other marks of favour
which are not to be obtained by human effort, since you are at the
station of unity. But this regime is not brought into effect until one
has passed away from self and moves, rests, works and has being only
through God most high.

At the final stage you are at the station of contemplation, and how
could anyone at this station still turn to anything but Him? As the
Prophet said, "I find the comfort of my eye in prayer". The mystic /
prays continuously, because real prayer consists in turning away from

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sembahyang, karena haqiqat sembahyang itu berpaling daripada barang
yang lainnya dan berhadap atas Tuhannya. Maka barangsiapa tel ah
sempurna baginya pandang ini, maka 1 adalah dalam segala amalnya 2
dengan lahirnya, dan keluar daripadanya pada hatinya dan sirrnya,
dan inilah haqiqa memerintahkan Haqq ta'ala akandia.
Mä dumta anta, fa-anta murïd; fa-idhä afnäka can-ka, fa-anta
muräd, Selagi engkau melihat bagi wujudmu dan amal 3 dan 3 iradat,
maka (engkau) murid bagi Allah ta'ala, dan orang yang murid itu
lelahnya dengan sekira-kira yang dikehendaki. Maka mengehendaki
Allah ta'ala yang amat besar, maka lelahnya amat besar. Maka apabila
telah memfana'kan Tuhanmu akandikau daripada dirirnu dan wujudmu, maka engkau murad bagi Haqq ta'ala pada ketika itu, karena
tiada memfana'kan Ia akandikau melainkan karena melihatkan Ia
akandikau (seperti yang dibaqa'kannya sertanya, tiada dibaqa'kannya)
melainkan karena sanya 4 yang 4 dikehendakinya. Maka bahwasanya
Allah ta'ala itu tiada Ia mengehendaki akan seseorang melainkan
32 diambilnya daripada dirinya / kepadanya, dan apabila telah diambilnya kepadanya, maka difana'kannya daripada dirinya, maka tiada
tinggal lagi dirinya, tetapi ad al ah ia kepada Tuhannya. Dan 1 selagi
engkau melihat akan dirimu dan engkau te tapkan akandia, maka adalah
engkau dal am bidaya; maka apabila telah keluar engkau daripadanya
dan engkau napikan akandia, maka adalah engkau dalam nihaya.
Maka asal tiap-tiap ma'siya dan lupa dan shahwat itu rida daripada
napsu, dan asal tiap-tiap ta'at dan jaga ketiadaan rida daripadanya.
Dan rida daripada napsu itu yaitu keadaan menetapkan dia (dan
melihat kebaikannya); dan ketiadaan ridanya 2 itu yaitu keadaan menapikan (dia dan menetapkan) 3 kejahatannya. Maka kata mu'allif, r.A.'.:

33

Al-yaqïn al-adwam ghaibatuka can-ka wa-wujüduka bi-hi. Kam
baina mä yakünu bi-amrihi wa-baina mä yakünu bi-hi, Bermuia, yaqin
pada wujud Allah ta'ala yang senentiasa dalam tiap-tiap hal daripada
segala (hal) dengan 'inayat Allah ta'ala itu ghaibmu 4 daripada wujudmu dengan dirirnu [dan wujudmu dan wujudmu dengan dirirnu]
itu dengan Allah ta'ala; maka kekallah / engkau ghaib daripada
wujudmu yang padamu, hadir kepada wujudmu yang dengan Allah
'azza wajalla. Dan haqiqatnya itu tiada wujud bagirnu dengan dirirnu
itu, dan hanyasanya engkau menyangka bahwasanya bagimu wujud
dengan dirimu, maka apabila telah hilang daripadamu sangkamu
bahwasanya wujudmu dengan dirimu, maka lahirlah bagirnu bahwasanya wujudmu dengan Haqq ta'ala, karena 1 wujud 2 dengan Haqq
ta'ala itu daripada dahulu, tetapi engkau ghaib daripadanya, dan

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133

everything but the Lord and applying oneself to Him. Whosoever sees
this clearly is outwardly concerned in his occupations, while in his
heart and soul he is not. This is the essential meaning of God's reign
over him.
So long as your self remains, you are a seeker, but when He has made
you pass away from sel!, you are sought af ter.
So long as you still look on being, activity and will (of your own),
you are still seeking after God most high. Now a seeker's efforts will
be commensurate with the object of his quest, and the quest of God
being a lofty one, he will spare no effort. When, however, the Lord
has made you pass away from self and selfhood, you are sought af ter
by God most high, as He made you pass away only because He looked
at you (as it were considering whether or not to make you live eternally
with Him), with the only motive of wanting it. God never wants anyone
unless He takes him from himself to I Him, and then He causes him
to pass away from selfhood, so that his individuality vanishes and God
is his only aim. So long as you persist in looking on self, you are still at
the beginning, but when you have outgrown this stage and deny selfhood, you have reached the final stage.
All disobedience, inadvertence and de sire spring from self-complacency, and all obedience and mindfulness spring from the absence of
self-complacency. Self-complacency consists in self-assertion and selfsatisfaction; absence of self-complacency means astrong disapproval of
it. The author says,
Permanent certainty means freedom from sel! and existence through
Him. What a difference there is between that which is done by His
order and that which is done through Him!
Permanent certainty with regard to God's Being under all cÏrcumstances and with God's help means that you are free from the (delusion
of) self-subsistence and exist through God most high. Then you have
permanently I given up (the delusion of) self-subsistence for being
with Him most high. For in point of fact you are not self-subsistent;
you only fancy that you are, but when this delusion has vanished it is
apparent to you that you subsist through God most high, as from old
you have been with God most high but you lost sight of Him, so that
you believed in the invisible but not in the visible. But when you have
returned to being with God most high, you will believe in the invisible
and the visible, like your Lord who knows both the invisible and the
visible (Qor'än 6: 73). Therefore, it is incumbent on you to pronounee
the creed, viz. the profession with regard to God most high, over and

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karena inilah engkau mu'min pada ghaib (dan tiada) 3 pad a shahadat.
Maka apabila telah kembali wujudmu dengan Haqq ta'ala, maka
jadilah engkau mu'min pada ghaib dan shahada, seperti 4 Tuhanmu
yang 'alim al-ghaib wa 'l-shahada. Maka wajib atasmu bahwa engkau
kata dengan shahadat al-Haqq ta'ala dalam tiap-tiap sesuatu. Dan
berapa antara yang mu'min pada ghaib yang ada pada suruh Allah
ta'ala daripada segala bahagai 'ibada dan mujahada yang memberati,
dan antara yang 'arif yang ada dengan Haqq ta'ala daripada segala
34 bahagai ni'mat / dan karunia rabbaniyya. Maka menyatakan mu'allif,
r.A.'. yang telah tersebut itu dengan katanya:
In kunta bi-amrihi, khat/aCat la-ka al-asbäb; wa-in kunta bi-hi,
tat/ac q,a c at la-ka al-akwän, Jikalau ada engkau pada suruhnya pada
ibadat, pada 1 hal 1 berdiri dengan Dia, niscaya dimudahkan segala
asbab 2 bagimu; dan jikalau ada engkau dengan Allah ta'ala, seperti
bahwasanya 3 tiada engkau lihat akan lainnya, niscaya hinalah segala
akwan bagimu, maka tiada terdinding akandikau suatu daripada
akwan itu daripada mushahada yang mukawwinnya. Maka orang
ahl al-tariq itu adakalanya mengetahui pada (Allah ta'ala, maka
memandang ia akan sesuatu dengan Allah, dan adakalanya mengetahui
pada) 4 segala hukum dengan nazar dan istidlal, maka memandang
ia akan Allah dengan sesuatu. Dan yang awwal itu daripada segala
orang yang siddiq dan segala orang yang shuhada', dan lisannya jam';
dan yang kedua itu daripada segala orang yang saléh, dan lisannya farq.
Dan tatkala ada segala maqam orang yang salik kemudian daripada
ruju' itu berkurang 5-lebih, maka menyatakan mu'allif akandia, maka
katanya:

35

Awwal al-maqämät al-~abr C alä murädihi; wa-awsatuhä al-riq,ä bimurädihi, wa-äkhiruhä an takuna / bi-murädihi, Bermula, awwal
segala maqam itu sabar, yaitu menahani napsu atas yang dikehendaki
Allah ta'ala atau dikata 1 ia, yaitu menanggung diri atas mashaqqa
daripada keberatannya, karena menuntut balas atasnya. Dan pertengahannya itu yaitu rila, dan yaitu qabul dan tetap ha ti pada yang
dikehendaki Allah ta'ala dengan sekira-kira tiada dapat kepadanya
keberatan dalam menerima demikian yang dikehendaki Allah ta'ala
akandia, sama ada kebajikan atau kejahatan, atau manfa'a atau madarra. Dan akhirnya itu yaitu yang terlebih tinggi maqam, bahwa
adalah engkau peroléh berdiri pada yang dikehendaki Allah ta'ala
dalam segala ahwal; maka hilanglah daripadamu sabar itu 2 atas yang
dikehendaki Allah ta'ala dan rila kepada yang dikehendaki Allah ta'ala:
maka tiada dapat engkau bagi barang yang lahir bagimu daripadamu

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over again. What a difference there is between the believer in the
Unseen who is under the obligation of performing all kinds of religious
duties and bound over to burdensome exertion, and the mystic who is
with God most high and fully enjoys His favour I and grace! This
is expressed by the author in the following words:
lf you are put to His service, all means (of livelihood) are at your
disposal; when you are with Him, all th at exists will be subservient
to you.

If you are on the footing of obligatory worship with Him, you will
certainly make an easy living; if you are with God most high and do
not look on anything but Him, all that exists will be subservient to you
and none of it will be secluded from you, as you behold its Creator.
The people of the Way (!arïq) sometimes know God most high, so
that they see everything as springing from God, and sometimes they
form their opinions by speculation and argumentation, so that to them
all things lead up to God. The first is the case with the truthful and
the martyrs whose tongues speak the language of union; the second is
the case with the pious, who se tongues speak the language of separation.
As there is a gradation with regard to the stations on the path af ter
the mystics have returned to being with God, the author gives the
following explanation:

35

The fiTSt station is patient acceptance of God's will; the middlemost
is satisfaction with it; the last is the identification of oneself / with it.

The first station is patience, that is to say, the repression of one's
sentiments with regard to God's will, or, according to others, the endurance of the strain of its burden, because one expects to be rewarded
for it. The middlemost is satisfaction, viz. the confident acceptance of
God's will without the slightest scruples, irrespective of whether it
entails good or evil, gain or loss. The last station, which is the highest,
is that under all circumstances you identify yourself with God's will.
Then patience and satisfaction with Ris will will be overridden and you

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Directions for TravelIers on the Mystic Path

atau daripada lainmu mashaqqa; maka sabar engkau atas demikian
mashaqqa sahh 3 itu, dan tiada 4 ladhdhat dan 5 suka maka rila engkau
pada yang demikian [ladhdhat dan suka] itu, tetapi adalah engkau
36 dapat sekaliannya demikian itu terbit daripada Allah ta'ala atas / yang
dikehendaki iradatnya yang qadim; maka tiada 1 tinggal bagimu sifat
daripada dirimu, dan gagal segala süatmu dengan zuhur segala sifatnya
Yang Mahatinggi bagimu, maka adalah engkau 'arü. Maka hamba
itu apabila sabar ia, maka rila ia, dan rila l! ia,2 maka l! adalah ia
dalam murad Allah ta'ala, maka fana'lah ia daripada fi'lnya dan
qawlnya (dan hawlnya) dan quwwatnya dengan barang yang memandang 3 ia akandia daripada hadrat al-rabbaniyya. Karena bahwasanya barangsiapa fana' ia daripada yang demikian itu, baqa' ia dengan
Allah, maka adalah penengarannya 4 dan penglihatnya dan lainnya 5
daripada kedua itu daripada yang tersebut dalam hadith 6: (K u n t u
s a m C a h u a 11 a d h ï Y a s m a C u b i - h i, ertinya: ) Adalah Aku
penengarnya yang didengarnya dengandia, dan penglihatnya yang
dilihatnya dengandia.
Dan maqam al-fana' itu maqam al-khawass, yaitu maqam al-'ubudiyya. Maka orang yang sabar itu pada maqam al-'ibada, dan yang 7
rila itu pada maqam al-'ubudiyya, dan tiap-tiap daripada 8 kedua itu
melihat baginya wujud dan 9 amal. Maka orang yang 'arif itu pad a
maqam al-'ubuda, dan tiada melihat baginya wujud dan amal, karena
37 bahwasanya / ia qa'im dengan Allah bagi Allah, tiada dengan dirinya
bagi dirinya. Maka menyatakan 1 mu'allif, r.A.'., jalan berjalan kepada
Allah ta'ala dengan 'ilm dan amal, yaitu mujahadat shari'a yang
menyampaikan kepada Allah ta'ala dengan katanya:

38

Al- C ilm !arïq al- C amalj (wa 'i- C amai) !arïq ai- C iim j wa 'i- C ilm !arïq
al-maCrifaj wa 'l-macrifa !arïq al-kashfj wa 'l-kashf !arïq al-fanä'j wa
'l-fanä' yakünu camalan, thumma J:taqqan; Bermuia, ilmu shari'a yang
takluk pada i'tiqad, dan ilmu 2 itu jalan amal yang menyampaikan
ilmu itu kepada amal, karena tiada sahh ama1 3 melainkan dengan
mengetahui kaifiyyatnya. Dan amal yang telah tersebut itu jalan ilmu
iladuni,4 dan ilmu iladuni 5 itu jalan ma'rifa pada Allah ta'ala, dan
ma'rifa itu jalan kashf daripada haqiqa sesuatu; dan kashf itu jalan
fana' daripada barang yang lain daripada Allah ta'ala, seperti bahwa
tiada engkau lihat akan lainnya. Karena bahwasanya hamba itu apabila
telah diketahuinya ia makhluq dan tiap-tiap makhluq itu fana', maka
dilihatnya dengan mata hatinya bahwasanya ia fana', dan / fana' (ia)
daripada fana' itu, seperti bahwa tiadalah engkau lihat fana'; dan
inilah yang dinamai dengan baqa'.

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137

will not worry about anything that befalls you through your own doing
or from another quarter. Therefore, have patience to endure real
trouble and let not delight in and satisfaction with it inspire you to
36 content, but accept all this as happening to you / in consequence of
God's eternal dispensation. Then none of your own attributes will
remain; all of them will fall away, owing to the manifestation of the
attributes of God most high in you, and you will be a knower (gifted
with mystic knowiedge). When the servant has reached (the station
of) patience, then that of satisfaction, and God has destined him to it,
he passes away from his own action, speech, power and strength, as he
has caught a glimpse of the Divine Majesty. Anyone who has passed
away from all these, has everlasting life in God; his hearing, sight etc.
are such as mentioned in the tradition of the Prophet, I am his hearing
by which he hears, i.e., I am his hearing by which he hears and his
sight by which he sees.
The station of passing away is that of the select, that is to say, the
station of servitude. Those who are patient are at the station of worship; those who are satisfied are at the station of servitude; both
categories still reckon with being and works (of their own). But he
who knows is at the station of submission and does not reckon with
37 being (of his own) nor wi th works, as I he lives through God for the
sake of God, not by himself for his own sake.
The author says that the way to God most high comprises knowledge
and works, that is to say, strict observance of the Law, as follows:
Knowledge is the way to works and works are the way to knowiedge;
knowledge is the way to gnosis; gnosis is the way to unveiling and unveiling is the way to passing away; passing away consists in C ilm, then
cain, then J:taqq (see MS. pp. 26, 27).

38

The knowledge of the Law depends on dogmatic belief, and this
knowledge is the way to works which make you (at the same time)
know them, for works are not valid until one knows how they must
be performed. The works just mentioned are the way to God-inspired
knowiedge, and this in its turn is the way to mystical knowledge of God
most high; mystical knowledge is the way to the disclosure of all higher
realities, and this is the way to passing-away from everything but God
most high, so that you do not look on anything else. When the servant
knows that he is created and that all created things are bound to perish,
he sees with his inner eye that he passes away / and passes away from
passing-away, so that he does not see his passing-away. This is what
is named everlasting life in God.

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Directions for TravelIers on the Mystic Path

Dan fana' itu adalah ia amal, maka ain, maka haqq, karena
bahwasanya fana' itu tiga bahagai: suatu fana' dalam segala fi'l,
seperti kata meréka itu: Tiada yang berbuat melainkan Allah; dan
kedua fana' dalam segala 1 sifat, seperti kata meréka itu: Tiada yang 2
hidup melainkan Allah; dan ketiga fana' dalam dhat, seperti kata
meréka itu: Tiada yang mawjud melainkan Allah. Dan adalah 3 ketiga
itu dikehendaki dengan kata meréka 4 itu 4 setengah orang yang 'arif:
(Barangsiapa) memandang segala makhluk tiada perbuatan bagi meréka itu, maka sanya berbahagialah ia; dan barangsiapa memandang
meréka itu tiada hidup bagi meréka itu, maka sanya beroléh bahagian
ia; dan barangsiapa memandang meréka itu keadaan 'adam, maka
sanya telah sampailah ia.
Dan ketahui oléhmu bahwasanya segala maqam (yang enam yang
telah tersebut itu, yaitu maqam) al-'ilm yang kasbi yang bangsa shar'i;
maka dengandia atas ikhlas daripada tiada bid'a; maka ilmu iladuni
yang wahbi 5 yang fa'ida amal serta ikhlas yang sunyi daripada bid'a
sahh; / maka ma'rifa pada Allah ta'ala; maka kashf daripada Haqq
ta'ala dalam 1 segala anwa' tajallinya; maka fana' daripada tiap-tiap
ma'qul dan mahsus dengan sekira-kira hapuslah rusum al-nafs.
Mä ~alalJ,ta la-nä mä dämat fi-ka baqiyya li-siwä-nä; fa-idhä lJ,awwalt a al-siwä, afnainäka can-ka, fa-~alalJ,ta la-nä wa-awdacnäka sirranä,
Tiada patut engkau bagi Kami selagi padamu yang 2 tinggal bagi lain
daripada Kami, ya'ni pada dunia atau 3 akhirat. Karena bahwasanya
engkau pada ketika itu tiada patut bagi maqam al-'ubuda, yaitu berdiri
bagi Allah dengan Allah, karena engkau berdosa dengan dosa sahh 4
yang amat besar, karena setengah daripada dosa yang amat besar kepada meréka itu bahwa engkau lihat bagimu wujud serta Allah ta'ala.
Maka 5 apabila telah berpaling engkau daripada yang lain, seperti
bahwa 6 engkau keluar daripadanya hingga daripada fana'kan,7 maka
Kami 8 fana'kan akandikau daripada dirimu hingga jadilah engkau
tiada melihat bagimu wujud, tetapi engkau lihat wujud Allah; maka
jadilah hatimu tempat bagi rahasia Kami yang rabbani, yaitu sesuatu
ma'na yang lemah pikir daripada mentasawwurkannya 9 / dan lisan
daripada mengibaratkan 1 daripadanya. Maka patutlah engkau pada
ketika itu bagi Kami, maka Kami taruhkan akandikau rahasia Kami;
maka tiadalah patut bagi rahasia itu melainkan kemudian daripada
memfana'kan Tuhannya akan dia daripadanya dan menunggalkan akan
dia dengan Dia. Maka jadilah ia merdahéka daripada diperhambanya 2
oleh lainnya dan tempat bagi segala asrar. Maka yang 3 dituntut 4 itu
bersunyi daripada barang lain daripada Haqq ta'ala. Dan kepada inilah

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Passing-away, being threefold, is approached by the stages of camal,
cain and J:taqq. The first is the passing-away in the works; the mystics
say, "There is no agent but God". The second is the passing-away in
the attributes; the mystics say, "There is no life other than God". The
third is passing-away in the divine Essence; the mystics say, "There is
no Being other than God". Raving these three stages in mind some of
them say, "Happy the man who does not ascribe act ion to anything
created; whosoever does not ascribe life to anyone understands in part;
whosoever sees all created things as non-being, has reached the goal".

39

Know that the six (?) stations mentioned above are (the stations of)
acquired knowledge of the Law, and this combined with sincerity not
tainted by heresy; God-inspired knowledge endowed by the Lord and
leading to pious works and sincerity free from heresy; / mystical
knowledge of God most high; disclosure of the Supreme Reality in its
multiple manifestations ; passing-away from all things intelligible and
sensible, inasmuch as all traces of self are blotted out.
You are unacceptable to Us as long as there is left in you the slightest
trace of attention to anything but Us. But when you have turned away
from everything save Us, We shalt make you pass away from self, so that
you wilt be acceptable to Us, and We shalt entrust you with Our secret.

40

You are not appropriate for Us so long as there is left in you a
remnant of attention to anything but Us, that is to say, to this world
or the next, as in that case you are not appropriate for the station of
submission - which amounts to being with God for Ris sake - ,
because you will be guilty of a deadly sin. For with the mystics it is a
deadly sin to ascribe being to oneself aside from God. But when you
have turned away from everything save God We shall make you pass
away from self, so that you do not ascribe being to yourself but only
see God's Being. Then your heart will be the abode of Our divine
secret, which is beyond imagination / and cannot be put into words.
Then you will be acceptable to Us and We shall entrust you with Our
secret. But the former will not be the case until the Lord has made you
pass away from self and united you with Him. Then you will be free
from being enslaved by anything else and the appropriate ab ode of
all secrets.
What is required is a heart that is clear from anything save God
most high. Shaikh C Abd al-Qädir Jïlänï alluded to this when he said,

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di-isharatkan shaikh 'Abd al-Qadir al-Gilani,5 r.A.'., dengan katanya:
Hay sekalian saudaraku! Tiadalah sampai engkau kepada Allah ta'ala
dengan berdiri malam, dan tiada dengan puasa siang, dan tiada dengan
mendarus ilmu, dan tetapi 6 sampai engkau kepada Haqq ta'ala dengan
karam dan tawadu' dan selamat al-qalb.
Maka bahwasanya dengan karam itu, yaitu keluarlah ia daripada
takluk kepada dunia, dan dengan tawadu' itu yaitu keluarlah ia dar ipada takluk kepada napsu, dan (dengan) 7 selamat dihati 8 itu yaitu
keluarlah ia daripada takluk kepada barang yang lain daripadanya.
41 Dan hendaklah keluarkan / oléhmu daripada se gala harakat bagi dirimu
dan fana'kan oléhmu daripada wujudmu, maka hasillah bagimu yaqin 1
dan sempurnalah tawhidmu, seperti kata mu'allif, r.A. C . :
I dhä lam yabqa C alaika J:taraka 2 li-nafsika, kamila yaqïnuka, wa-idhä
lam yabqa la-ka wujüd, kamila tawJ:tïduka, Apabila tiada tinggal lagi
atasmu haraka bagi dirimu, seperti bahwa engkau keluarkan akan dia
daripadamu, maka sempurnalah yaqinmu karena qiyam dengan Allah
ta'ala; dan apabila tiada tinggal lagi bagimu wujud daripadamu, seperti bahwa telah fana'lah engkau daripada barang yang lain daripada
Allah ta'ala, maka sempurnalah tawhidmu, sekira-kira tiada wujud
bagimu dan tiada (bagi) lainmu pada ketika itu dalam penglihatmu
dan dalam tilik mata hatimu, dan hanyasanya yang mawjud itu yaitu
Allah ta'ala; maka yaitu sempurnalah tawhidmu,3 karena tiada wujud
bagi sesuatu dalamnya serta Allah ta'ala.
Maka bahwasanya wujudmu kepadamu pada hal tawhidmu itu
adalah yang menegahkan bagimu daripada sempurna tawhidmu 4;
maka tatkala telah hilang wujudmu daripadamu,5 maka sempurnalah
42 tawhidmu. 6 / Seperti bahwa harakatmu bagi dirimu adalah ia menegahkan bagimu daripada sempurna yaqin (pada) Allah ta'ala. Maka
tatkala tel ah hilang harakat 1 daripadamu bagi dirimu, maka sempurnalah yaqinmu. Dan tersebut dalam khabar: Barangsiapa telah mengenal
Allah ta'ala, niscaya kelulah lisannya.

Ahl al-bä!in maca al-yaqïn, wa-ahl al-?ähir maca al-ïmän, Bermuia,
segala orang yang ahl al-batin, ertinya haqiqa, yaitu hati, dan barang
yang terkandung atasnya daripada segala asrar, dan meréka itulah
segala 'ulama' al-haqiqa, yang terbuka meréka itu daripada segala
haqiqa pekerjaan dal am sekalian hal, serta yaqin pada Allah ta'ala
karena khalis meréka itu daripada wahm al-rusum. Maka tiada ghaib
daripada meréka itu atas tiap-tiap hal, maka menilik meréka itu dengandia kepadanya dengan batin meréka itu. Maka hati meréka itu
kuasa melihat dia atas barang yang atasnya dalam tiap-tiap sesuatu,

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"My brethren! You will not come near to God by keeping awake at
night or fasting by day nor by pious recitation, but you will come near
to God most high by prostration, humility and purity of heart".
By prostration one gets rid of dependence on this world; by humility
one gets rid of dependence on self, and by purity of he art one gets rid
41 of dependence on anything else. Free yourself I from all action for
your own sake and pass away from your own being; then you will
acquire absolute certainty and your tawlJïd will be complete. As the
author says,
When there does not remain with you any action for your own sake,
you have absolute certainty, and when there does not remain with you
any being (of your own), your tawJ:tïd wilt be complete.
When there does not remain with you any action for your own sake from which you have freed yourself - , you will have absolute certainty
because of your being with God most high. And when there does not
remain with you any being of your own - when you have passed
away from everything but God - , then your tawJ:tïd will be complete,
inasmuch as at that moment there does not remain in you being of your
own and you do not ascribe being to anything else either outwardly or
inwardly. Being is only due to God most high, and therefore your tawJ:tïd
is complete, as by it you ascribe Being to nothing but God most high.
Should you meanwhile ascribe being to yourself, then the completeness of your tawJ:tïd is frustrated, but if not, your tawJ:tïd is complete, /
42 just as the assumption of action of your own frustrates your absolute
certainty with regard to God most high and the absence thereof brings
about this certainty. Tradition says, "Whosoever comes to know God
most high is tongue-tied".
Conviction is proper to the spiritual-minded and faith
the secular man.

IS

proper to

The spiritual-minded, that is to say, the people of J:taqïqa, viz. the
heart and all the secrets contained in it, are the learned in the Essential
Reality, to whom in all circumstances the essential realities of things
are disclosed and who have absolute certainty with regard to God most
high on account of their being free from the delusion of appearances.
They never lose sight of the essential realities, which they see with
their inward eye. Their hearts are able to discern these as underlying
anything whatsoever, just as their eyes are able to take cognizance of
the appearances of all things, the inward eye being concerned with

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seperti bahwa mata meréka itu kuasa melihat akan segala rupa 2 tiap43 tiap sesuatu; maka batin itu bagi batin dan lahir itu bagiJlahir. Maka
barangsiapa menilik dengan batinnya kepada 1 tiap-tiap sesuatu, niscaya
melihat ia akan batin tiap-tiap sesuatu, dan barangsiapa menilik dengan
lahirnya kepada tiap-tiap sesuatu, niscaya melihat ia akan yang lahir
tiap-tiap sesuatu. Dan segala orang yang ahl al-zahir itu, yaitu napsu
dan jisim dan barang yang meliputi 2 keduanya atasnya daripada hijab
dan ghana daripada Haqq ta'ala, dan meréka itu 3 segala 'ulama' alshari'a,4 daripada tiada ma'rifat haqiqa, yang berdiri meréka itulah 5
dengan nap su meréka itu dalam tiap-tiap yang disuruh dan yang
ditegah akan dia. Maka meréka itulah menilik kepada Allah ta'ala
dengan dirinya 8 meréka itu dan 'aql meréka itu, maka tiada melihat
meréka itu akan dia. Karena bahwasanya meréka itu menilik dengan
lainnya, maka tiadalah menilik meréka itu melainkan lainnya. Dan
adalah meréka itu ser ta irnan pada yang ghaib tiada serta Allah ta'ala,
seperti orang yang ahl al-batin serta yaqin pada Allah ta'ala dalam /
44 sekalian perkerjaannya.
Maka menyatakan mu'allif, r.A. c. akan tiap-tiap daripada keduanya
dalam kurangnya dan sempurnanya dalam martabatnya, maka katanya:
Fa-matä taJ;arraka qalb ~älûb al-yaqin li-ghair Alläh ta C älä, naqa~a
yaqïnuhu; wa-matä lam yakhtir la-hu khä!ir, kamila yaqinuhu, Maka
manakala bergerak hati orang yang yaqin itu bagi lain daripada Allah
ta'ala, niscaya kurang yaqinnya pada Allah ta'ala dengan sebab bergeraknya. 1 Maka murad daripada bergerak itu yaitu terbit 2 dibangsakannya 3 kepadanya dengan sekira-kira berkata ia dalam dirinya:
Bergerak hatiku. 4 Daripada tiada ada gerak itu terbit 5 daripada
Tuhannya dalam pandangannya,6 maka dida'wanya bagi dirinya. Dan
manakala tiada terlintas baginya khatir dalam sesuatu yang lain daripada memandang Haqq ta'ala dalam demikian sesuatu itu, niscaya
sempurna yaqinnya pada Allah ta'ala pada ketika itu, karena hilang
daripadanya memandang lainnya daripada mata hatinya. Maka lazimlah atas orang yang yaqin itu muraqaba atas senetiasa, yaitu /
45 memeliharakan sirr dengan menilik Haqq ta'ala serta tiap-tiap khatir.
Dan diupamakan halnya dengan hal kucing dalam pengintainya bagi
perburuannya: maka manakala cindera 1 pengintainya, niscaya cindera 1
kehendaknya.

Wa-matä taJ;arraka qalb ~äl1Ïb al-imän bi-ghair al-amr al-ilähï,
naqG.4a ïmänuhu; wa-matä taJ;arraka bi 'l-amr al-ilähï, kamila imänuhu,
Dan manakala berge rak 2 ha ti yang mempunyai irnan pad a Allah ta'ala,
yaitu daripada orang yang ahl al-zahir, dengan bergerak batin atau

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143

43

things inward, the outward eye with / things outward. He who sees
with his inward eye will certainly view everything in its intrinsic aspect;
he who sees with his outward eye will certainly view everything in its
external aspect. The people of the external aspect, that is to say, of
worldly designs and the flesh, of the veils and the inadvertence of God
brought about by the first two, are the learned in the Law who from
sheer ignorance of the essential realities eagerly comply with all the
precepts and prohibitions of the Law. They look on God with their
self and their own reason; therefore they do not see Him. Because they
look on him by means of something else they see nothing but this. They
have faith in the invisible but they are not with God most high, unlike
those who are spiritual-minded and have absolute certainty with regard
to Him, whatever they do. /
44
Giving in his text an exposition of the shortcomings and virtues of
both groups the author says,
When the heart of a man of certainty is roused on account of anything
save God, his certainty with regard to God is deficient, but when
nothing occurs to it his certainty is perfect.
When the heart of a man of certainty is roused on account of anything
save God, his certainty with regard to God is deficient on account of
this. What is meant by roused is that he ascribes this arousal to himself
inasmuch as he says to himself, "My heart is roused". As in his opinion
this arousal did not originate from the Lord, he claims it for himself.
When, however, with regard to anything whatever the only thought
that crosses his mind is that he sees the Supreme Reality in it, then
undoubtedly his certainty with regard to God is perfect, because his
inner eye is free from the sight of anything but God. Permanent attention
is incumbent on the man of certainty; that is to say that he has to
45 shield / his soul by seeing the Supreme Reality in whatever may cross
his mind. He is comparable to a cat Iying in wait for its prey: when
its attention flags, its purpose certainly is infirm.
When the heart of a man who is possessed of faith is roused on
account of anything but divine order, his faith is deficient, but when
it is roused on account of divine order his faith is perfect.
When the heart of a man who believes in God most high - that is
to say a man belonging to the people of the external aspect - is roused
by an inward or an outward incentive springing from self on behalf
of anything not ordered by the Lord, the Only One, on Whom all things
depend, then certainly his faith is deficient from the point of view that
in his opinion the arousal of his heart springs from himself, not from

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lahir yang terbit kepadanya (daripada) dirinya bagi lainnya 3 amr
Tuhan 4 yang Esa, yang 5 dengandia berdiri tiap-tiap sesuatu, niscaya
kurang imannya dengan i'tibar sekalian ge rak yang bergerak dengandia
ha tinya dengan dirinya, tiada (de) ngan amr Allah ta' ala dalam sangkanya. Dan manakala bergerak hatinya dengan amr Tuhannya, tiada
dengan dirinya dal am ilmunya, seperti yang yaitu 6 haqiqat pekerjaan
demikian itu, dan jikalau tiada diketahui 7 sekalipun, niscaya sempurna
46 irnannya, karena telah hilang nisbat / sesuatu 1 daripada sekalian sesuatu 2 kepada lain daripada amr Allah ta'ala yang berdiri dengandia
tiap-tiap sesuatu, atas yang dikehendaki imannya dengan demikian itu.
Dan ketahui oléhmu bahwasanya orang yang yaqin itu, yaitu daripada orang yang ahl al-batin, tiada haraka baginya dalam mata hatinya,
karena tiada wujud baginya kepadanya, tetapi wujud sekalian kepadanya 3 bagi Allah ta'ala dengan sendirinya atas bersalahan hadratnya
Yang Mahatinggi. Dan 4 inilah, manakala bergerak hati yang mempunyai yaqin itu, niscaya kurang yaqinnya,5 karena keadaannya didapat
kepada dirinya dengan sebab harakatnya bagi dirinya; dan manakala
tiada bergerak ia, maka yaqinnya sempurna. Dan baginya 6 orang yang
mempunyai iman itu, yaitu daripada orang yang ahl al-zahir, maka
baginya harakat dan baginya sukun, karena keadaannya mawjud kepada
dirinya, dan tetapi harakatnya dan sukunnya dan wujudnya kepadanya
dengan amr Allah ta'ala, tiada dengan dirinya. Dan kepadanya itu
47 wujud I itu dua bahagai, suatu wujud Allah yang qa'im dengan
dirinya; dan kedua wujud al-'alam, yang qa'irn dengan amr Allah. Dan
karena inilah, manakala bergerak hati yang mempunyai iman pada
lain amr Tuhannya, niscaya kurang imannya, karena lain daripada memandang berdiri (wujud pada amr Allah ta'ala dan karena sangkanya
dirinya) harakatnya pada dirinya. Dan manakala bergerak ia pada amr
Tuhan, niscaya sempurna 1 imannya, karena berlaku 2 atas yang dikehendaki maqamnya dalam berdiri sesuatu dengan amr Allah ta'ala.
Maka menyatakan mu'allif, r.A. c ., akan berapalah 3 antara maqam
al-yaqin dan maqam al-irnan dengan katanya:

48

Wa-ma c -?iyat ahl al-yaqïn kuiT, wa-ma c -?iyat ahl al-imän naq-?, Dan
ma'siya segala orang yang ahl al-yaqin itu, yaitu yang memandang
meréka itu bahwasanya wujud sekaliannya 4 itu wujud Allah ta'ala
pada hal berbahagai-bahagai dengan segala bahagai 5 hadratnya dalam
mazhar segala tajalli,6 dan tiadalah memandang meréka itu akan wujud
yang lain serta wujud Haqq ta'ala, maka I apabila ma'siyat meréka
itu akan Allah ta'ala dengan sebab memandang meréka itu akan
lainnya dalam segala khatir meréka itu, kufr pada 1 Allah ta'ala meréka

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145

divine order. Should he know, however, that the arousa1 of his heart
springs from divine order, not from himself, such as is actually the case /
46 though he may not realize it (at that moment), then his faith is
perfect, as (for him) there is na relation between any event whatever
and anything but the divine order through which all things come to
pass, as is postulated by his faith.
You should know that the man of certainty, i.e., the man who belongs
to the people of the intrinsic aspect, knows inwardly that no activity
is his own, because he does not attribute being to himself but attributes
all Being only to God most high, on account of Ris otherness. Therefore, when the heart of a man of certainty is roused, no doubt his
certainty is deficient, because this arousal is thought to spring from
his own activity, but when he is not roused his certainty is perfect.
Those who have faith, i.e., who belang to the people of the external
aspect, know of activity and inactivity, because they attribute their
occurrence to themselves. Rowever, their activity and inactivity are
theirs by divine order and do not spring from themselves.
47
As to them, / being is twofold: 10. the Being of God, who is selfsubsistent, and 2°. the being of the Universe, which exists by divine
order. Because of this, when the heart of a man possessed of faith is
roused on account of anything which is not divine order, na doubt his
faith is deficient, as he does not see that being depends on divine order
and fancÎes that his activity is his own. Should, however, he act by
divine order, then na doubt his faith is perfect, because he acts according
to what is required by his stage with respect to the happening of things
through divine order.
The author explains the difference between the stage of certainty
and that of faith by saying,
The disobedience of the people of certainty is unbelief, and the
disobedience of the people of faith is deficiency.

48

When the people of certainty - that is to say, those who see that
all being is God's Being, manifold according to Ris manifold presence
in the display of Ris manifestations, and do not see any being beside
Ris Being - are disobedient / to God by looking upon something
beside Rim in whatever may cross their minds, they are guilty of
unbelief, i.e., they are secluded from Rim by that which they rely upon.
Rowever, when the people of faith, i.e., those who see that all being
depends on divine order and is different from God's Being behind it,
while they believe in this with a belief in the unseen, are disobedient
to God, their faith is less firm but they are not guilty of unbelief and,

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itu, ertinya tertutup ia bagi Haqq ta'ala atas barang yang yaitu atasnya.
Dan ma'siyat segala orang yang ahl al-iman itu, yaitu yang memandang
meréka itu bahwasanya wujud sekalian itu qa'im pada amr Allah ta'ala
dan yaitu lain daripada wujud Allah ta'ala 2 itu 3 dibelakang demikian
itu, pada hal percaya meréka itu padanya dengan percaya pada 4 yang
ghaib, maka 5 apabila ma'siyat meréka itu akan Allah ta'ala, maka
kurang dalam iman meréka itu dan tiada kufr kepada meréka itu, dan
daripada itulah bahwasanya segala kebajikan orang yang abrar itu
kejahatan segala orang yang muqarrabin.
Dan ketahui oléhmu bahwasanya khatir itu,6 yaitu ba rang yang
datang atas hati dengan iradat al-Rabb,7 dan yaitu lima bahagai:
pertama 8: khatir rabbani namanya, yaitu ilmu iladuni, dan tiada tersalah ia selama-lamanya; dan
49 kedua: khatir malaki; I dan
ketiga: khatir 'aqli; dan
keempat: khatir nafsani; dan
kelima: khatir shaitani.
Maka khatir yang 1 rabbani itu yaitu datang daripada 2 hadrat alrububiyya, dan daripada hadrat al-rahmaniyya, dan daripada had rat
al-ilahiyya. Dan perbedhaan daripadanya itu bahwasanya yang rabbani
itu datang ia dengan jalal; dan yang 3 rahmani itu dengan jamal, dan
yang 4 ilahi itu dengan 5 kam al. Dan yang awwal itu menghapuskan
dan memfana'kan; dan yang 6 kedua itu menetapkan dan mengekalkan;
dan yang ketiga itu membaiki 7 dan 8 menunjuki. 9 Dan hamba itu
bersanggraha ia pada jalal itu dengan sabar; dan pada 10 jamal itu
dengan sukur; dan pada 10 kamal itu dengan sakinat. Dan ketiga itu 11
pada ba[ha]gi segala orang yang 'arif; dan khatir malaki dan khatir
'aqli itu bagi segala orang yang mujahada; dan khatir nafsani dan
khatir 12 shaitani itu bagi segala orang yang ghafla.
50
Dan khatir itu apabila I tiada boléh tetap dua kali, yaitu bemama
wahm; dan apabila boléh tetap dua kali, yaitu bernama 'azm; dan
apabila jadi ia terdahulu sedikit daripada berbuat, yaitu qasd; dan
apabila serta awwal perbuatan, yaitu niyyat. Maka sungguh-sungguhi
oléhmu, hai saudaraku, dalam menyucikan lahirmu dan batinmu daripada najis segala yang menyalahi, supaya engkau masuk kepada sembahyangmu yang haqiqi dan 1 jadilah engkau 2 kepada orang yang ahl
al-nihaya daripada segala orang yang muttaqin yang dikasihi meréka itu.
Al-muttaqï mujtahid, wa 'l-mul;tibb muttakil, wa 'l- C ärif säkin, wa
'l-mawjüd mafqüd, Bermula, orang yang takut bagi Allah ta'ala dalam
tiap-tiap berbuat dan meninggalkan, ertinya memeliharakan daripada-

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147

on account of this, what is passable with regard to the pious is sinful
with respect to those who are brought near.

49

Know that things coming at random into the mind, that is to say,
anything occurring to the inward man by the will of the Lord, may
be divided into five categories 1:
1 0. khätir rabbänï, viz. thc knowledge from Our side (cf. Qor'än
18: 65), which is never amiss;
2°. khä!ir malakï / (thoughts arising from angelic inspiration);
3 0. khä!ir C aqlï (reasonabie thoughts);
4°. khä!ir nafsänï (carnal thoughts);
5 0. khä!ir shaitänï (diabolical thoughts).
The khätir rabbänï comes from a. the Sovereign Presence; b. the
Beneficent Presence; c. the Divine Presence, the difference being that
the first brings out God's Majesty, the second Ris Beauty, the third
Ris Perfection. Tbe first wipes out and does pass away; the second
confirms and perpetuates; the third sets right and guides. Tbe servant
accepts the Majesty (Wrath) with patience, the Beauty (Mercy) with
thankfulness, the Perfection with inner repose. Tbe three of thcm fall
to the lot of those who know (the gnostics). Khätir malakï and khätir
C aqlï fall to the lot of those who exert themselves; khä!ir shaitänï fall
to the lot of those who are remiss.

50

When the idea that crosses one's mind I does not repeat itself (is
outweighed in probability), it is called fancy; when it does, it is called
determination; when it just precedes action, it is callcd purpose ; when
it accompanies the beginning of execution, it is called intention. Therefore, oh my brother, purify yourself thoroughly, both inwardly and
outwardly, from the impurity of all defilements, so that you may enter
on your real worship and belong to the adepts among the pious, who
are Ris beloved.

The pious man exerts himself; the lover puts his trust In God; he
who knows (the gnostic) is at rest; he who subsists in God is lost to
everything else.
Re who fears God in everything he does or does not do - i.e., refrains
himself from doing by observing God's commandments and abstaining
from all that is forbidden, with pure intention - perseveres in his fear
night and day under all circumstances. But should he de sist from it,

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51

52

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Directions for TravelIers on the Mystic Path

nya dengan berbuat barang yang disuruhkan padanya dan meninggalkan
barang yang ditegahkan daripadanya, serta ikhlas dalam demikian itu,
yaitu bersungguh-sungguh dalam takutnya pada malam dan siang atas
tiap-tiap hal. Dan manakala meninggalkan ia akan bersungguh-sungguhnya dalam demikian itu, maka I tiadalah ia daripada orang yang takut,
tetapi adalah ia daripada orang yang fasik pada ketika itu, jikalau
dii'tiqadkannya yang ditakutinya itu sebenarnya, dan jikalau tiada
demikian itu, maka yaitu kafir. Maka adalah turun daripada maqam
tetakut itu ada kalanya kepada fasiq, adakalanya kepada kafir, 1 dan
inilah maqam segala orang yang 'awwam; dan yang 2 mempunyai
maqam ini, yaitu segala orang yang ahl al-ilm dan ahl al-amal.
Dan orang yang kasih bagi Allah ta'ala dalam keadaan kasihnya
bagi tiap-tiap sesuatu karena tiap-tiap sesuatu itu binasa dalam tilik
mata hatinya melainkan wajh al-Haqq ta'ala, maka kasihnya bagi 3
tiap-tiap sesuatu itu yaitu kasihnya bagi Haqq ta'ala (dalam sekalian
hadratnya yang lahir atas sekira-kira idraknya; yaitu berpegang ia atas
Allah ta'ala) 4 dengan sebenar-benar tawakkul dalam sekalian pekerjaannya jang bangsa dunyawiyya dan ukhrawiyya, pada lahir dan
pada 5 batin atas tiap-tiap hal. Karena bahwasanya kasih itu awwal
hal daripada segala ma'rifa dan akhir hal daripada segala hal ilm
dan amal. Maka ilm dan amal itu jadi I mahabba, dan mahabba itu
jadi ma'rifa; maka yang mempunyai ilm dan amal itu mujtahid, dan
yang mempunyai mahabba itu meninggalkan ijtihad karena berpegangan
atas yang dikasihi yang berbuat barang kehendaknya. 1
Dan orang yang 'arif pada Allah ta'ala itu diam, tiada harakat baginya
daripada dirinya dalam batinnya dan dalam lahirnya. Dan sanya telah 2
hilanglah ijtihadnya dengan sebab kasihnya [dan telah hilanglah ijtihadnya dengan sebab kasihnya], dan telah hilang i'timadnya dengan sebab
ma'rifatnya. Maka yaitu sukun dan 3 tiada mujtahid dan tiada i'timadnya, hingga jikalau meninggalkan sukunnya, maka kembali ia kepada
maqam al-mahabba dan hilang 4 daripadanya hal ma'rifa. Yaitu,5 yang
kejadian kasihnya bagi Allah ta'ala, yaitu yang mempunyai martabat
yang tiga, ilm dan amal dan mahabba, maka arif. Dan jikalau tiada
ilm, niscaya tiada amal; dan jikalau tiada amal, niscaya tiada 6
mahabba; dan jikalau tiada 7 mahabba, niscaya tiada ma'rifa. Maka
ilm / itu sarat amal, dan amal itu sarat mahabba; dan mahabba itu
sarat ma'rifa. Maka murad dengan ilm (itu ilm) pada Allah ta'ala
dan pada 1 segala hukumnya, dan murad dengan ma'rifa (itu ma'rifa)
pada 2 Allah ta'ala. Maka beberapa daripada 'alim, tetapi tiada 'alim
pada Allah ta'ala dan tiada 3 pada segala hukumnya; dan beberapa

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51

then / he does not belong to the people who fear God but at the
moment is one of the sinners, provided he reaUy believes in the object
of his fear; and if not, he is an unbeliever. Sometimes people faU from
the station of fear to sin and sometimes to unbelief. This station (of
fear) is the station of the common people, which comprises both those
who are learned in religion and those who carry its precepts into effect.
Those who love God love everything, for to their inward vision
everything is bound to perish but His countenance (Qor'än 28: 88),
so that their love of everything is love of the Supreme Reality in aU
its outward manifestations so far as they behold these. In anything they
do, both in worldly and otherworldly affairs, outwardly as weU as
inwardly, they hold to God in true reliance, for love is the initial phase
of mystical knowledge (ma C rifa) and the last phase of religious learning
52 and practice. Religious learning and practice foster / love, and love
fosters mystical knowiedge. He who has knowledge of religion and
carries its precepts into practice, is a man who exerts himself; he who
has love, has done with exertion, because he holds to God, the object
of his love, Who acts at His own discretion.
He who knows God (the gnostic) is inactive; neither inwardly nor
outwardly does any action originate from him. On account of his love
he has ceased from exertion and on account of his gnosis he has ceased
from reliance (on God). He is inactive, not exerting himself nor putting
his trust in God, so that, should he cease to be inactive, he returns to
the station of love and is no longer in the state of gnosis. Those who
have love of God, practise the three grades of knowiedge, works and
love, then gnosis. Without knowledge there cannot be works; without
works there cannot be love; without love there cannot be gnosis. Know53 ledge is I essential to works; works are essential to love; love is essential
to gnosis. By knowledge is understood knowledge of God and all His
commandments; by gnosis is understood mystical knowledge of God.
Some people are learned but not learned in God nor in His commandments, and some people are learned in God and aU His commandments
but do not put these into practice or do this without sincerity, or without
lasting sincerity. Therefore, they do not reach the goal; they have stopped at the station of love and so do not attain to gnosis.
He who subsists in God is lost to himself; his being is as it were
non-being, so that he is free from activity and inactivity. When activity
ceases to exist, inactivity ceases to exist, and the Being of the Supreme
Reality indweUs one's be ing. This is meant by the words: "Anyone who
subsists in God is lost to himself"; this is the highest attainable union

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daripada 'alim pada Allah ta'ala dan pada segala hukumnya 4 tiada
diamalkan pada demikian itu, atau diamalkan tiada dengan ikhlas,
atau dengan ikhlas tiada dengan kekal. Maka tiadalah sampai ia dengan
sebab demikian itu; karena putus kepada maqam al-mahabba, maka
tiadalah hasil ia atas ma'rifa.
Dan orang yang mawjud pada Allah ta'ala itu mafqud kepada
dirinya, maka mawjudnya 5 itu bagai 6 tiadanya, maka tiadalah harakat
baginya dan tiada sukun. Maka tatkala hilang daripadanya harakat,
maka hilang daripadanya sukun, dan berdirilah wujud Haqq ta'ala
menempati wujudnya.' Maka yaitulah yang mawjud yang mafqud, dan
54 inilah kesudah-sudahan wusul kepada Allah ta'ala. I Dan manakala
berge rak ia kepada tiadanya, niscaya kembali ia kepada maqam alma'rifa.
Dan menyatakan mu'allif, r.A. c. akan segala halorang yang ahl
al-maqam yang empat itu, yaitu maqam al-taqwa dan maqam almahabba dan maqam al-ma'rifa dan maqam al-faqd, maka katanya:
Lä sukün li-muttaqin, wa-lä J;,araka li-muJ;,ibb, wa-lä cazm li-cärif,
wa-lä wujüd li-mafqüd, Tiada sukun pada lahir dan tiada pada batin
bagi 1 yang takut daripada berharakat 2 karena takutnya, maka yaitulah
orang yang mujtahid, pada hal senetiasa dalam 3 takutnya pada mengikut (segala) suruh dan menjauhi 4 segala tegah.
Dan tiada harakat bagi orang yang kasih, karena bahwasanya telah
fana'lah ia daripada kehendaknya dengan kehendak 5 yang dikasihinya.
Dan tiada cita bagi orang yang 'arif, karena bahwasanya telah fana'
ia daripada wujudnya dan iradatnya dengan wujud Allah ta'ala dan
iradatnya.
55
Dan tiada I wujud bagi orang yang mafqud, ya'ni bagi orang yang
telah ghaib wujudnya dari tiliknya 1 pada yang menjadikan dia, yaitu 2
Allah s.w.t. dengan sendirinya atas tiap-tiap hal.
Maka yang takut itu mashgul 3 ia dengan sukunnya kepada yang
diketahuinya,4 dan yang mawjud itu mashghul 3 ia dengan ketiadaannya
dalam wujud yang didapatnya, dan Allah s.w.t. itu meliputi daripada
belakang sekalian demikian itu.
Maka menyatakan mu'allif, r.A.'. dal am tafdil maqam al-mahabba
atas maqam al-yaqin, maka katanya:
M ä ta&fulu al-maJ;,abba illä ba c da al-yaqïn, wa 'l-muJ;,ibb al-~ädiq
(fï J;,ubbihi) qad khalä qalbuhu cammä siwähu; wa-mä däma calaihi
baqiyyat [al-]maJ;,abba li-siwähu (fa-huwa) näqi~ al-maJ;,abba, Tiada
hasil itu melainkan kemudian daripada yaqin pada wujud dikasihi,
karena betapa mengasihi akan sesuatu sebelum mengetahui dia? Dan

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with God. / But if there is any activity on his part towards the annihilation of this state, he certainly will go back to the station of gnosis.
The au thor - may God be gracious to him - explains the situation
of the people of these four stations, viz. the station of fear, the station
of love, the station of gnosis and the station of being lost to oneself,
by saying,

Those who fear (God) do not knowaf inactivity; those who love
(Him)do not knowaf activity; those who know (Him) do not know
of purpose; those who are lost to themselves do not knowaf being.

55

Those who fear (God) do not know of inactivity, neither outwardly
nor inwardly, as fear is the cause of their activity. These are the people
who exert themselves, as they live in constant fear while observing God's
commandments and abstaining from what is forbidden. Those who
love do not know of activity, as they have passed away from their wishes
to the wishes of the Beloved. Those who know do not know of purpose,
because in all that exists they see nothing but God, as they have passed
away from their own being and will to the Being of God and His wil!. /
Those who are lost to themselves do not know of being; they are those
whose being has vanished owing to their looking upon the Creator, God
the Only One, that is, under all circumstances.
He who fears (God) is fully occupied by relying on his perceptions;
he who subsists in God is fully occupied by his experience of nonexistence. Allah - praise be unto Him, the most Exalted - "from
behind does encompass all things" (Qor'än 85: 20).
Explaining the pre-eminence of the station of love above the station
of certainty the author says,

Certainty is an indispensable preliminary to love. The upright lover's
heart is free from all but God; as long as a remnant of love of anything
else remains, his love is deficient.
In order to love one must be sure of the existence of the beloved, for
how can one love something before knowing it? The upright lover's

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yang 5 kasih sebenarnya 6 dalam mengasihi Allah itu sanya telah sunyilah hatinyaj daripada barang yang lain daripada Haqq ta'ala. Karena
bahwasanya haqiqat kasih itu memandang yang dikasihi, dan tiada
hasil ia melainkan kemudian daripada fana' dan suci hati daripada
barang yang lain daripadanya Allah 1 ta'ala; dan selagi [atasnya] 2
tinggal (atasnya) kasih bagi lainnya, dan jikalau sekejap mata sekalipun,
maka yaitu kurang kasihnya pada ketika itu. Karena lagi didapat dalamnya kasih bagi lainnya yang dikasihinya, maka yaitu mei'tiqadkan 3
wujud bagi lain yang dikasihinya, dan tiada wujud bagi lain yang
dikasihinya dalam haqiqatnya.
Dan ketahui (oléhmu) bahwa sanya yaqin itu yaitu i'tiqad putus
bahwa tiada yang membaiki dalam wujud itu melainkan Allah ta'ala;
dan barangsiapa tel ah tahqiqlah (pada yang) demikian itu, niscaya
hasil(lah) baginya kasih dan berhentilah pada(nya) 4 pinta Tuhannya.
Dan barangsiapa telah siddiq (pada) barang yang disana, niscaya
sunyilah hatinya daripada 5 barang yang lain daripadanya. Dan barang57 siapa lagi tinggal / atasnya 1 kasih bagi lainnya, maka 2 kurang kasihnya.
Maka lazim 3 atasmu, hai saudaraku, jikalau ada engkau tama' dalam
martabat ini, dengan keluar daripada sekalian yang memberi ladhdhat
dan fana'kan oléhmu 4 daripada dirimu; niscaya engkau peroléh pada
yang terlebih tinggi daripada segala maqam.
Maka kata mu'allif, r.A. c.:
Wa-man taladhdhadha bi 'l-balä' fa-huwa mawjüd; wa-man taladhdhadha bi 'l-na-=-mä, fa-huwa mawjüd, Dan barangsiapa berladhdhat
dengan bal a seperti bahwa didapat bagi bala 5 itu kepadanya suka,
maka yaitu mawjud, karena pada ketika itu berdiri serta dirinya. Dan
jikalau ada 6 ia telah fana' daripada dirinya, niscaya adalah ia berdiri
dengan Haqq ta'ala, tiada dengan dirinya. Dan barangsiapa berladhdhat
dan suka dengan segala ni'mat, maka yaitu mawjud serta dirinya pada
ketika itu, sekira-kira didapat daripadanya barang yang menyukakan
dengandia lainnya 7 daripada Allah ta'ala. Maka jikalau berladhdhat
58 ia pada ni'mat dengan Tuhannya, tiada dengan / dirinya, maka tiada
ada ia mawjud kepada dirinya dan sempurnalah ia bagi Allah ta'ala.
Fa-idhä afnähu can-hu, dhahaba al-taladhdhudh bi 'l-balä' wa 'l_na c _
56

mä', Maka apabila telah memfana'kan Haqq ta'ala akan dia daripada
berladhdhat dengan kedua itu, niscaya hilanglah ladhdhat dengan bala'
dan segala ni'mat itu, maka kembalilah kedua itu kepada Tuhannya.
Maka sungguh-sungguhi oléhmu, hai saudara, dalam fana' dengan dia;
dalamnya itu engkau peroléh pada maqam al-mahabba dan lahirlah
bagimu segala ma'nanya.

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153

heart is free I from all but God, as the essence of love is to look upon
the beloved, which will only be attained af ter passing away and when
the heart is free from anything but God. As long as there is a remnant
still left, however momentary, of love of anything else, his love is deficient at that moment. As there is still found in him love of something
else, he avows the being of that object of his love, whereas actually
no being is due to it.
You should know that certainty is a firm conviction that God is the
only agent in the Universe. When one avers this, no doubt love will
be the result and one will stop asking the Lord. The heart of anyone
who is upright in this matter will be free from other things, but he
who still I has a remnant of love of other things is deficient in love.
Should you, oh my brother, strive after this grade, then it is incumbent
on you to have done with all that gives pleasure and to pass away from
self; then surely you will reach the highest station. The author says,

Anyone who takes pleasure in affliction still has being of his own;
anyone who takes pleasure in favour still has being of his own.

58

Anyone who takes pleasure in affliction, so as to be gratified with
it, has being of his own, as at that moment he is still subsisting in selL
But when he has passed away from self he certainly subsists in the
Supreme Reality and is not subsisting in selL But anyone who takes
pleasure in and rejoices at favour, at the moment still subsists in self,
insofar as from these he infers a cause of pleasure except God. Should,
however, he rejoice in the grace of God, not in I himself, then he does
not exist for himself but entirely for God.

When We have made him pass away from self, the pleasure in affliction and favour has vanished.
When the Supreme Reality has made him pass away from having
pleasure in both of these, his pleasure in affliction and favour certainly
has vanished and both of these are referred to the Lord. Oh my brother!
Try your utmost to pass away from them; then you will reach the
station of love, and the full meaning of this will become apparent to
you. The au thor says,

The lover breathes wisdom and the beloved breathes power.

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Directions for TravelIers on the Mystic Path

Maka kata mu'allif, r.A. c .,:
Al-mul;tibb anfäsuhu J:zikma, wa 'l-maJ:zbüb anfäsuhu qudra, Bermula,
orang yang kasih yang sebenarnya 1 bagi Allah ta'ala itu,2 yaitu yang
telah lahir baginya kasihnya bagi tiap-tiap sesuatu dan jikalau bagi
dirinya sekalipun, dan hilanglah daripadanya benci akan sesuatu, maka
kembalilah 3 sesuatu itu kepada 4 kasih Haqq ta'ala bagi Haqq, maka
yang kasih itu sekalian kalamnya hikma. Karena bahwasanya tiada
59 memandang ia / melainkan yang dikasihi 1 dan tiada menengar ia
melainkan yang dikasihi, maka tiada berkata ia melainkan hikma, karena
bahwasanya hikma itu paham daripada Allah ta'ala. Dan yang dikasihi 2 itu karena keadaannya telah bertambah-tambah hampirnya
bagi Tuhannya dengan bertambah-tambah kasihnya, baginya sekalian
kalamnya itu kudrat berlakulah dalam sekalian akwan dengan tulung
Tuhan yang sebenarnya. 3
Maka lazim atasmu, hai saudaraku, dengan hémat yang tinggi, dan
sungguh-sungguhi oléhmu dalam segala ibadat, dan jangan engkau
terhenti serta ibadat, maka engkau peroléh pada maqam al-mahabba,
yaitu martabat yang tinggi. Maka kata mu' allif, r.A. c .:
Al-cibädät lil-mucäwacJät, wa 'l-maJ:zabba lil-qurubät, Bermula,
segala ibadat itu bagi segala balas dalam akhirat dan lepas daripada
api neraka, seperti firmannya Yang Mahatinggi: Barangsiapa mendatangkan (kebajikan), maka baginya sepuluh seupama kebajikan itu.
60 Dan mahabba itu bagi taqarrub kepada Allah ta'ala / dengan sidq dan
ikhlas. Maka mahabba itu terlebih mulia daripada ibadat dengan
sekira-kira adalah dihantarkan [bagi] ibadat itu bagi balas; dan dihantarkan mahabba itu bagi taqarrub; dan balas 1 itu berkehendak lain
daripada Allah ta'ala, dan taqarrub itu berkehendak kepada Allah ta'ala.
Dan ketahui oléhmu bahwasanya segala orang yang mu'min itu ada
lima bahagai:
pertama: yang berkehendak ia bagi balas dunia dan akhirat; dan
kedua: yang berkehendak ia 2 (akan) dunia semata-mata; dan
ketiga: yang berkehendak ia akan akhirat semata-mata; dan
keempat: yang berkehendak ia kepada 3 yang memiliki dal am keduanya; dan
kelim a : yang tiada baginya berkehendak.
Maka dua yang awwal itu bagi segala orang yang 'awwam, dan
jikalau berkurang-lebih sekalipun. Dan yang ketiga itu segala khawass
meréka itu; dan yang keempat itu segala khawass al-khawass meréka
itu, dan yaitu segala orang yang (kasih; dan yang kelima itu akhass
al-khawass meréka itu, dan yaitu segala orang yang) 'arif pada Allah

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The upright lover, viz. he whose love encompasses everything, even
himself, and from whom has vanished hatred of anything whatever, as
he refers everything to the love of the Supreme Reality for Himself,
that lover's words are wisdom, as he does not see I anything but the
Beloved and does not hear anything but (what is spoken by) Him, so
that all his words are wisdom, wisdom being understanding imparted
by God. And on account of the lover's drawing nearer to the Lord in
proportion to the increase of his love, all his words are power operating
in all that exists, with the assistance of the true Lord.

It is incumbent on you, oh my brother, to devote yourself carefully and
completely to all acts of worship. Do not desist from these and you will
reach the station of love, which is the highest grade. The au thor says,

Acts of worship are performed for the sake of recompense; the final
cause of love is intimacy.

60

Acts of worship are performed with a view to heavenly reward and
deliverance from helI, according to the word of the Lord, "He who
brings a good deed shall have ten times as much" (Qor'än 6: 160).
Love, however, aims at drawing near to God I in sincerity and purity
of purpose. Love ranks higher than acts of worship insofar as the latter
are offered for the sake of reward and love is offered for the sake of
drawing near to God. Reward means that one strives after something
other than God; trying to draw near to God means to strive af ter God.
Know that the believers are of five categories:
1°. Those who strive af ter a reward in this world and the next;
2°. Those who pursue worldly ends only;
3°. Those who pursue otherworldly ends only;
4°. Those who strive af ter the Lord of both worlds;
5°. Those who do not have any object in mind.

The first two categories comprise more or less the common people.
The third comprises the select. The fourth comprises the select among
the select. The fifth comprises the most select among the select, namely

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61

ta'ala, yang fana' bi 'llah fi 'llah / lillah. Dan daripada disanalah
firman Allah ta'ala dalam hadith qudsi: Q a dis t a Cd a d t u I i'ibädï al-~älil:tïn mä lä cain ra'at wa-Iä udhn samiCat
wa-Iä khatara calä qalb al-bashar, Sesungguhnya telah
kusenggarakan bagi segala hambaku yang saléh, dan meréka itulah
orang yang 'arif pada Allah, l yang tiada mata melihat dan tiada telinga
menengar dan tiada khatir atas hati manusia. Dan sekalian meréka
itulah segala hamba bagi yang memberi ni'mat, tiada hamba bagi
ni'mat,'.1 dan meréka itulah ser ta makhluq pada badan meréka itu dan
serta Haqq pada hati meréka itu. Tiadalah 3 lari meréka itu daripada
mushahadatnya akan sekejap mata. Dan tersebut dalam hadith qudsi
pula 4: Lam m ä a r ä d ü n ï (l 1), aCt a i t u hum m ä 1 ä Ca i n
ra'at wa-Iä udhn samiCat, Tatkala berkehendak sekalian orang
yang 'arif itu akandaku karena aku, tiada karena diri meréka itu dan aku terlebih tahu daripada meréka itu demikian itu - , niscaya /
62 kuanugerahai meréka itu yang tiada mata melihat dan tiada telinga
menengar.
Maka mengatakan mu'allif, r.A. c., kepada kaifiyya sampai orang yang
'abid kepada maqam orang mahabba 1 dengan katanya:
Idhä afnäka Can hawäka bi-'l-f:tukm wa-Can irädatika bi-'l-cilm,
,Jirta Cabdan .Jirfan, lä hawä la-ka wa-lä iräda, Apabila telah difana'kan
engkau daripada hawamu dengan hukum yang turun daripada 2 hadrat
al-rububiyya kepada 'alam hissi al-'ubudiyya dengan mengikut segala
suruh dan menjauhi segala tegah, dan daripada iradatmu dengan ilmu
iladuni yang engkau dapat akandia dalam hatimu daripada tiada pikir
dan tiada hapal, maka jadilah engkau hamba yang khalis bagi Allah
pad a hal merdahéka daripada barang yang lain daripadanya, tiada
hawa bagimu dalam sesuatu, dan tiada iradat bagimu dalam lainnya;
karena bahwasanya telah fana'lah engkau daripada dirimu, maka eng63 kau ketahui bahwasanya iradat itu hanyasanya / ira dat Allah ta'ala.
F a-f:tïna'idhin yukshafu la-ka fa-taq,maf:tillu C an-ka al- C ubüdiyya fï
'l-waf:tdaniyya, fa-yafnä al-cabd wa-yabqä al-Rabb cazza wa-jalla, Maka
pad a ketika 1 jadilah engkau hamba baginya semata-mata, maka dibukakan Allah S.W.t. bagimu 2 dirimu yang ada meninding daripadamu
dengan hawamu 3 dan iradat 4 bagi lain Allah ta'ala, maka hilanglah
dinding itu daripadamu, dan 5 jadilah dirimu dinding daripadamu
dengan sebab hawamu dan iradatmu bagi (lain) Haqq ta'ala. Maka
hilang dinding yang kedua itu daripadamu pula, maka hapuslah daripadamu 'ubudiyya dalam sifa wahdaniyya yang 6 bagi Allah ta'ala,
maka fana'lah 7 hamba itu dalamnya dan kekallah Tuhan 'azza wa-

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the gnostics who have passed away through God in God / for the sake
of God. Hence the word of God in the f;tadïth qudsï, "I have provided
for My devout servants that which no eye has seen, no ear has heard,
and which has not crossed the mind of mankind", i.e., I have provided
for My devout servants, the gnostics, that which no eye has seen, no
ear has heard, and which has not crossed the mind of mankind. All
of them are servants of Him who bestows grace, and not servants (for
the sake) of grace. So far as their bodies are concerned they be long to
creation, but so far as their souls are concerned they are with God.
They do not hold themselves from contemplation even for a single
moment. I t says in another !wdïth qudsï, "When they strive af ter Me,
I give them that which no eye has seen and no ear has heard". When
the gnostics strive af ter Me for My sake, not for their own - which
62 I know better than they do themselves - I certainly / shall bestow
upon them that which no eye has seen and no ear has heard.
The au thor explains in what way the servant may reach the station
of the people of love by saying,
When We have made you pass away trom your desires by the provisions
ot the Law, trom your wilt by knowledge, you have become a mere
servant without desires or wilt.
When We have made you pass away from your desires by the provisions which have come down from the Sovereign Presence to this
tangible world of servantship, i.e., by (your) observanee of the commandments and (your) refraining from what is forbidden, and We
have made you pass away from your own will by the knowledge from
Our si de which you find in your heart without reflection or study, then
you are a mere servant of God, since you are free from anything else,
devoid of all desires and not exercising volition directed towards
anything save God. Having passed away from self you know that there
63 is no will / save the will of God.
Then the screen wilt be removed and your servantship wilt vanish
into the Unity, so that the servant passes away and the Lord remains.
At that moment, that is to say the moment you become entirely His
servant, God reveals to you that it is your self that secludes you from
Him by your desires and your will which is directed towards aims other
than God. When these two screens have been removed, your servantship
passes away into God's attribute of unity; the servant passes away into it
and the Lord alone remains, and the servant will see Him through Him.

The Law is altogether distress; knowledge is altogether cheertulness,'
gnosis is altogether guidance. 2

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jalla pada hal 8 sendirinya, maka memandanglah hamba itu akandia
dengan dia.
Al-sharica kulluhä qabrf, wa 'l_cilm kulluhu bast, wa 'l-macrifa
kulluhä daläl, Bermuia, shari'a itu sekaliannya duka, karena bahwasa64 nya ia hukum Allah I ta'ala atas 1 diri 2 sekalian orang yang mukallaf.
Dan napsu itu, manakala masuk ia dibawah hukum lainnya, niscaya
duka ia. Dan ilmu bangsa laduni itu, yaitu yang didapatnya akan
menerima atas Tuhannya dengan jalan limpah yang ilham dalam
segala ma'na 3 kitab Allah ta'ala dan sunnat rasulullah s.A.c.w., sekalian 4 itu suka, karena bahwasanya ia daripada kashf dan mushahada;
dan jadilah amal itu kepadanya ibadat tiada be rat, 5 karena bahwasanya
tiada melihat ia baginya wujud dalam amalnya, tetapi dilihatnya
anugeraha daripada Allah ta'ala dan rahmat daripadanya. Maka suka
ia bagi yang demikian itu. Dan ma'rifa pada Allah itu menunjukkan
daripada segala pengenal pada Tuhannya atas Tuhannya dengan sekirakira tercarik hijab antaranya dan antara Tuhannya. Maka terbitlah
daripadanya serta Tuhannya yang tiada terbit daripada hamba serta
65 Tuhannya 6 dan menanggungkan I Tuhannya daripadanya yang tiada
menanggungkan akandia daripada lainnya.
Wa-tarïqatunä mal;tabba, lä camal; wa-fanä', lä baqä'. Idhä dakhalta
fi 'l-camal, kunta la-ka; wa-idhä dakhalta fi 'l-mal;tabba, kunta la-hu,
idh al-cäbid ra'ä lahu fi cibädatihi, wa-'l-mul;tibb 1 ra'ä li-mal;tabbatihi,
Dan perjalanan kita, hay orang yang ahl al-haqiqa yang 2 muwahhid
bagi Allah ta'ala dalam batin dan dalam lahir, kasih akan Allah ta'ala,
tiada amal, karena bahwasanya kasih itu yaitu cenderung hati kepada
memandang Tuhan, 3 ya'ni bahwasanya kita 4 senetiasa cenderung kepada Allah ta'ala daripada cenderung kepada 5 tiap-tiap sesuatu, dan
ishtighal dalam ma'rifatnya daripada ma'rifat tiap-tiap sesuatu, dan
tiada diketahui agama dan tiada 6 ta'at 6 dan 6 tiada i'tiqad 7 dan tiada
sesuatu daripada segala bahagai ibadat lain daripada kasih bagi Allah
ta'ala.
66

Dan adapun barang yang lahir I atas kita daripada yang dinamai
akandia agama dan ta'at dan i'tiqad dan sembahyang dan puasa dan
jakat dan hajj dan seupama demikian itu daripada segala bahagi ibadat,
maka yaitu kepada kita karunia dan ni'mat daripada Allah ta'ala atas
kita, dan tiada hawl pad a kita dalam demikian itu dan 1 tiada quwwa
melainkan dengandia, seperti firman Allah ta' ala: ( W a - '11 ä h u
khalaqakum wa-mä taCmalüna, ertinya: Allah ta'ala) jua
menjadikan kam u dan barang perbuatan kamu. Maka sekalian amalnya 2 itu amalnya jikalau menilik ia kepada dirinya, dan amalnya amal

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159

The Law is altogether distress because it comprises God's ordinances /
which apply to all those who are fully amenable to them. When,
however, self is subjected to outside control, this certainly will be a
cause of distress, but knowledge from Our side, i.e., the knowledge
copiously imparted by the Lord, which inspires insight into the meaning
of the Book of God and the traditions of the apostle of God, is altogether pleasure, as it springs from disclosure and contemplation. As
to those possessed of this knowiedge, the prescriptions of religion do not
enjoin on them a burdensome practice, because in practising them they
do not attribute being to themselves but look upon these prescriptions
as a favour and a grace from God; therefore, they rejoice in them.
Mystical knowledge of God points away from all signs of the Lord
to the Lord (Himself), so far as the veil between servant and Lord has
been rent, so that there springs up between them a relationship such
as never exists between servant and Lord, and the Lord tolerates /
from the servant things He would never tolerate from others.

Our way is love, not works, passing away, not eternal life. When you
engage in works, you exist for yourself; when you engage in love, you
exist for Him, since the worshipper performs the worship with a view
to himself but the lover looks upon his love.
Our way, oh man of deeper insight who both inwardly and outwardly
art a true monotheist, is to love God, not works, because love is the
tendency of the heart to look upon the Lord. That is to say, th at we
tend to God rather than to anything else and are eager to look upon
the Supreme Reality rather than upon anything else, and are engaged
in acquiring knowledge of Him rather than of anything else, while not
knowing of any religion or devotion or creed or anything pertaining
to worship save the love of God.
66

All outward requirements / such as religion and devotion and creed
and daily worship and fasting and almsgiving and pilgrimage and so
on, we consider so many graces and favours from God. There is in us
neither ability nor power to satisfy these requirements unless from Him,
as it says in the Qor'än (37: 94), "God hath created you and that
which ye make". So all works are man's works when he looks upon
himself, but they are the works of the Lord when man does not look
upon himself and has turned to the Lord. All people of love steadily
turn to the Lord; the idea that any works be theirs does not enter their

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Directions for TravelIers on the Mystic Path

Tuhannya jikalau tiada menilik ia kepada dirinya dan berhadap ia
kepada Tuhannya.
Dan sekalian orang yang ahl al-mahabba itu senetiasa ia berhadap
atas Tuhannya, maka tiada tasawwur bagi meréka itu wujud amalnya 3
atas tiap-tiap hal amal. 4 Maka tiadalah amal dalam jalan meréka itu,
tetapi adalah amal itu dalam halnya 5 sekalian 6 orang yang ghafil /
yang mahjub meréka itu daripada Allah ta'ala. Dan perjalanan kita
pula 1 fana' pad a sekalian daripada tiap-tiap sesuatu dal am memandang
Haqq ta'ala tiada 2 kekal,3 serta sesuatu daripada sekalian sesuatu 4
tiada diri 5 dan tiada lainnya. Maka menyatakan mu'allif, r.A. c. akan
yang awwal dengan katanya: Apabila engkau masuk dalam amal, yaitu
ibadat, maka ad al ah engkau bagi dirimu, karena engkau pada ketika
itu mashghul dengan segala bahagian dirimu, tiada dengan 6 Tuhanmu.
Dan apabila engkau masuk dalam mahabba bagi Allah ta'ala dan khalis
engkau akandia, maka adalah engkau 7 bagi Allah ta'ala, tiada bagi
dirimu; maka engkau sembah akandia karena 8 kasih padanya, supaya
lahir sifat ketuhanannya dengan ibadat,9 karena orang yang 'abid itu
menilik ia bagi segala ibadatnya, dan orang yang kasih itu menilik ia
bagi 10 yang dikasihinya, karena bahwasanya [ia] khudu' ia bagi kebesaran yang dikasihinya lagi pun bersunyi daripada 11 barang yang
la in daripadanya. /
Dan orang yang 'arif itu diatas kedua itu, karena bahwasanya ia
memeliharakan akan barang yang dipeliharakan kedua itu dan bertambah-tambah 1 ia dengan segala ilmu laduni [niat] (dan segala
ma'arif ilahiyya) dan segala waridat 2 ruhaniyya. Maka sungguh-sungguhi oléhmu, hai saudaraku, mudah-mudahan hasil bagimu maqam
al-mahabba, maka diperlihatkan atasmu ma'rifa, maka engkau peroléh
daripada wilaya yang amat besar martabat.
Idhä Caraftahu, känat anfäsuka bi-hi, wa-I;larakätuka la-hu; wa-idhä
jahiltahu, känat J:tarakätuka la-ka,3 Apabila telah engkau ketahui akan
Allah ta'ala, seperti bahwa engkau kenal bahwasanya Ia melihat akandikau dan Ia jua yang berbuat, dan tiada engkau tilik kepada amalmu
dan tiada engkau tuntut baginya balas, maka adalah segala halmu 4
dengan dia, ertinya dengan hawlnya dan quwwatnya, tiada dengan
hawlmu dan quwwatmu, dan segala harakatmu yang lahir dan (yang)
batin, yang ikhtiyari dan yang idtirari, dalam kebajikan dan 5 kejahatan,
dibangsakan sekaliannya itu baginya s.w.t., / karena bahwasanya engkau
berperangai 1 segala perangainya. Dan apabila jahil engkau akan dia 2
seperti bahwa 3 tiada ada engkau seperti demikian itu, maka adalah
segala harakatmu bagimu, karena bahwasanya engkau memandang

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68

the way of the heedless

I

who are secluded from God.

Our way is to pass away from everything, as in respect of the Supreme
Reality Jlothing lasts and all things are not Him nor different from
Him. The au thor explains the first by saying, "When you engage in
works, i.e., worship, you exist for yourself, as at that moment you are
occupied completely with yourself, not with the Lord. But when you
arc engaged exclusively in love of God, you exist for God, not for
yourself; you worship Him out of love, go that from your worship His
attribute of Lordliness becomes apparent, because the servant looks
upon his worship but the lover looks upon the object of his love,
humbling himself to the majesty of the object of his love exclusively
of all other thoughts". I The gnostic, however, ranks above both of
these, as he attends to that which they attend to but in addition to that
disposes of all knowledge from Our part, divine enlightenment and
spiritual experiences. Therefore, oh my brother! try your utmost to
attain the station of love. Then gnosis will dawn upon you and you
will reach a very high grade of nearness to God.

When you know Him, you speak and move through Him; when you
do not know Him, your activity is your own.

69

When you know God and among other things are conscious of the
fact that He sees you and that it is He who acts, and you do not look
upon your good works nor want to be rewarded for these, then in
everything you are with Him, i.e., animated by His might and power,
not by yours, and all your actions, both inward and outward, voluntary
and involuntary, good and bad, you ascribe to Him, I because your
doings are all His. But when you do not know Him and are not
conscious of all this, then all your actions are your own, because you
fancy that they spring from you, as contrasted with the gnostics, who
ascribe them only to God.

The worshipper does not know of inactivity; the austere does not
know of desire; the righteous does not know of reliance; the gnostic

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harakat itu terbit daripadamu, bersalahan dengan segala 4 orang yang
'arif, tiada memandang ia akan yang berbuat itu melainkan Allah S.W.t ..
Wa 'l-cäbid mä la-hu sukün, wa 'l-zähid mä la-hu raghba, wa
'l-~iddiq mä la-hu irtikän, wa 'l-cärif mä la-hu I;tawl wa-lä quwwa
(wa-lä ikhtiyär wa-lä iräda wa-lä I;taraka) wa-lä sukün; wa 'l-mawjüd
mä la-hu wujüd, Dan 5 orang yang 'abid itu, yaitu menghina(kan)
dirinya 6 karena mengikut bagi suruh Tuhannya dan menjauhi 7 tegahnya pada lahirnya dan pada batin (nya), tiada baginya diam daripada
haraka nafsaniyya dalam ibadat Tuhannya. Karena bahwasanya manakal a diam harakat dirinya daripada ibadat, maka keluarlah ia daripada
keadaan ibadat,8 maka adalah ia senetiasa dirinya 9 bergerak dalam
ta'at Tuhannya.
70
Dan I orang yang zahid itu, yaitu yang telah berpaling daripada
barang yang lain daripada Allah ta'ala daripada dunia dan akhirat dan
daripada segala keduanya, tiada baginya cenderung dan kasih bagi
sesuatu lain daripada Tuhannya.
Dan orang yang siddiq itu, yaitu orang yang banyak benarnya dalam
segala qawlnya dan se gala fi'lnya dan segala i'tiqadnya, tiada baginya
i'timad dan tawakkul pada lahirnya dan batinnya dal am sekalian
pekerjaannya atas lain daripada yang tel ah dibenarkan dalam ibadatnya/ yai tu Allah s. w. t. ; (dan manakala i' timad ia a tas lain dari pada
Allah ta'ala), maka keluarlah ia daripada maqam al-siddiq; maka
tiadalah baginya i'timad atas sesuatu dan tiada atas dirinya, maka
yaitu qa'im bi 'llah lillah.
Dan orang yang 'arif itu, yaitu yang tiada baginya hawl dan tiada
quwwa atas sesuatu, dan tiada 2 ikhtiyar dan tiada irada baginya dalam
satu pekerjaan daripada segala pekerjaan atas tiap-tiap hal, dan tiada
71 sukun I pada batin dan (pada) lahirnya melainkan dengan keadaan
tajalli Tuhannya atasnya. 1 Dan orang yang mawjud (pada dirinya
dalam hadrat tajalli wujud) Haqq ta'ala, sekira-kira yaitu dalam
maqam al-'arif, kemudian daripada ketiadaan dirinya, tiada baginya
wujud serta dirinya karena padanya dengan istighraqnya pada Allah
ta'ala.

Idhä ista'nasta bi-hi, istawl;tashta min-ka, Apabila engkau jinak
dengan Allah ta'ala seperti bahwa 2 engkau pandang akan dia meliputi
pada tiap-tiap sesuatu pada 3 kejadian dan ilmu dan telah suci engkau
daripada shirk yang khafi, niscaya liar engkau daripada lainnya, hingga
daripadamu. Karena bahwasanya adalah engkau lihat bahwasanya
demikian itu daripadamu, karena jinak dengan Allah ta'ala itu tiada
hasil ia melainkan kemudian daripada 4 bercerai 4 daripada segala

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does not know of might, power, freedom of choice, wilt, activity and
inactivity; he who subsists in God does not know of being.

The worshipper, that is to say he who has to humiliate himself as
he has to ob serve the commandments of the Lord and to refrain outwardly and inwardly from all that is forbidden, never rests from personal activity in his worship of the Lord, for if he does, he ceases to be
a worshipper, so that he is steadily active in the service of the Lord. /

70

71

The austere, i.e., he who has turned away from all but God, with
regard to both th is world and the next, has no inclination to or love
of anything but God. The righteous, i.e., he who is upright in all he
says, does and professes, in whatever he does, outwardly or inwardly,
does not rely on or trust in anyone but Him whom He professes in his
worship, namely God, unto Whom be praise and He is exalted. Should,
however, he rely on anything save God, then he has fallen from the
station of the righteous. On the other hand, should he not rely on
anything nor on himself, then he is subsisting in God for God. Agnostic
is he who does not know of any might, power or choice and under no
circumstances has a will of his own; who does not know of activity and
inactivity /, either inwardly or outwardly, unless by God's manifestation
in him. And he who is imparted being in the lofty manifestation of the
Being of the Supreme Reality - that is to say, so far as he is at the
station of the "knower" - is not restored to being of his own af ter
the annihilation of his being, because being is his by immersion in
God most high.

When you grow intimate with Him, you grow impatient of yourself.

When you grow intimate with God and see that He encompasses
all creation and all knowiedge, and when you are free from hidden
polytheism, then no doubt you will be disgusted with all things other
than He, even with yourself, because you see that these are of the same
category, for intimacy with God only obtains af ter separation from
everything else, inclusive of self. Therefore, occupation with self arouses

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aghyar, dan dirimu itu aghyar. Maka karena demikian itu adalah
ishtighal dengan diri itu daripada yang meliarkan engkau. Maka
72 hendaklah / berpaling engkau, hay saudara, daripada dirimu pada
sekalian dan berhadap engkau atas Tuhanmu, dan tegahkan oléhmu
segala kehendakmu yang rendah, dan sahhkan oléhmu akan niyyatmu,
seperti yang (di) isharatkan mu'allif r.A. c. dengan katanya:
Man ishtaghala bi-nä la-hu, aCmainähu; wa-man ishtaghala bi-nä
la-nä, b~~arnähu, Barangsiapa ishtighal ia pada batinnya dan lahirnya pada segala ibadat kami supaya memberi manfa'a ia akan dirinya
bangsa dunyawiyya atau bangsa ukhrawiyya, seperti bahwa adalah
kehendaknya hampir kepada Allah ta'ala dan hasil atas segala darajat
yang tinggi dan selamat daripada shirk yang khafi, maka sanya Kami
butakan akan dia daripada melihat Kami dan memandang Kami dalam
tiap-tiap sesuatu dengan sebab demikian kehendak yang hina kepada
Kami. Dan apabila buta mata dalam dunia, maka dal am akhirat seperti
73 demikian itu. Firmannya Yang Mahatinggi: Dan barangsiapa / ada
dalam dunia buta, maka yaitu dalam akhirat terlebih buta; dan barangsiapa ishtighal ia pada Kami dan telah berpaling ia daripada tiap-tiap
barang yang lain daripada Kami, ertinya karena Kami, tiada karena
dirinya, seperti tiada diqasdkannya akan sesuatu dalam ishtighalnya
pada Kami lain daripada barang yang Kami datangkan akan dia,
maka Kami jadikan akan dia melihat dan memandang tiada terdinding
dalam mushahada tiap-tiap yang mahsus dan yang ma'qul. Maka
pikirkan oléhmu, hai saudaraku, dengan mata hatimu kepada perkataan
ini; niscaya engkau lihatlah 1 hawamu dan terbuka bagimu daripada
haqiqa; maka nyatalah bagimu pada ketika itu kepada kehendakmu,
seperti kata mu'allif, r.A. c .:
Wa-idhä zäla hawäka, yukshafu la-ka 2 (C an ) bäb al-J:,aq'iq, fa-tafnä
irädatuka, fa-yukshafu la-ka cani 'l-waJ:,däniyya, fa-tuJ:,aqqiqu anna-hu
Huwa, lä anta, Dan apabila telah hilanglah hawamu bangsa dunyawi,
74 niscaya / terbuka bagirnu jalan haqiqa yang bangsa rabbaniyya; maka
fana'lah iradatmu, maka dibukakan bagimu daripada sifat wahdaniyya,
maka engkau lihatlah 1 sekalian mawjud itu bagi Allah ta'ala dengan
nur yang ditaruhkan Allah (ta'ala) akan dia dalam hatimu.
Maka tahqiqlah bagi fana'mu daripada lain Allah ta'ala. Bahwasanya
Allah ta'ala jua Ia yang mawjud sendirinya, tiada engkau, ertinya:
engkau ma'dum dan tiada wujud bagimu serta Allah s.w.t., karena
bahwasanya 2 jikalau tel ah engkau ketahui dirimu akan faqir 3 dan
da'if dan lemah dan hina, maka engkau 4 ketahui akan Tuhanmu
dengan kaya dan kuat dan kuasa dan mulia. Maka terbukalah bagirnu

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72

your distaste; so / turn away finnly from self, oh my brather, and turn
to the Lord. Subdue your low appetites and be of good intention, as
alluded to by the author when he says,
We shalt blind the man who occupies himself with Us for his own
sake, but We shalt grant vision to him who occupies himself with Us
for Our sake.
Anyone who inwardly or outwardly exerts himself in worship with
a view to profiting by it in this world or the next, as, for instance, in
order to attain nearness to God and reach the highest stages and be
free from hidden polytheism, We shall deprive that man of seeing Us
and seeing Us in everything, because We regard such designs as contemptible. When he is blind in this world, he will be blind in the next,
73 as God says, "He who / is blind in this life will be (more) blind in the
hereafter" (Qor'än 17: 72). But to the man who occupies himself with
Us and has turned away from all but Us for our sake, i.e., on behalf
of Us, not on behalf of himself, so that, for instance, he never has any
designs but such as We impart to him, to that man We shall grant
wisdom not impeded by any veil in his contemplation of all things
sensible and intelligible. Ponder on these words, oh my brother! No
doubt you will become aware of your passions and the higher reality
will be unveiled to you, so that your appetites will be put in the right
light. As the au thor says,
When your passions have been subdued, the gate to the higher reality
wilt be disclosed to your view; your wilt is made to pass away and His
Uniqueness wilt be revealed to you, so th at you realize that He is and
you are not.
74

When your worldly appetites have been subdued j, the way to the
Lordly Reality will be opened to you. Your will passes away and the
attribute of Uniqueness will be revealed to you, so that you will see
that all Being is God's, by the light that He has cast into your heart.
Make sure that you have passed away from all but God. Being
belongs to Him alone, not to you; that is to say, that you are a nonentity without any being aside from Him, for if you know yourself as
poor, weak, powerless and contemptible, then you know the Lord as
rich, strong, mighty and sublime. Then the gate of the higher reality
will be opened to you; all your works will pass away into His works,
all your attributes into His attributes, your essence into His Essence;
your own will and choice and disposal will vanish and you will see that

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bab al-haqiqa, maka fana'lah segala fi'lmu dalam segala fi'lnya, dan
segala sifatmu dalam segala sifatnya, dan dhatmu dalam dhatnya; maka
fana'lah 5 iradatmu dan ikhtiyarmu dan tadbirmu, dan engkau pandanglah bahwasanya yang 6 murid dan mukhtar dan yang 6 mudabbir
75 itu esa, tiada lainnya, / dan bahwasanya Ia jua yang mutasarrif dalam
segala ahwaJ,1 tiada engkau.
Dan tahqiqlah engkau dengan haqiqat L ä i 1 ä h a i II ä '11 ä h,
maka adalah engkau taslim 2 kepadanya, seperti kata mu'allif, r.A. c .:
In sallamta ilai-hi, qarrabaka bi-naf:arihi; wa-in näzaCtahu taCiilä,
abcadaka; in taqarrabta bi-hi, qarrabaka, wa-in taqarrabta bi-ka ilai-hi,
abcadaka, Jikalau engkau serahkan kepadanya sekalian pekerjaanmu
dan engkau tinggalkan tadbir dirirnu pada hal i'timad kepadanya atas
tiap-tiap hal, niscaya dihampirkan akandikau kepadanya dengan tiliknya 3 kepadamu dengan tilik rahmat (dan 'inayat). Dan jikalau membantah akandia, seperti bahwa tiada rila engkau pada segala qadanya
dan taqdirnya, seperti bahwa engkau kata: Berbuat aku demikian
supaya ada yang demikian, atau: Jikalau 4 aku berbuat demikian, niscaya
tiada ada yang demikian, niscaya dijauhkan engkau daripadanya. Dan /
76 jikalau engkau hampirkan dengan dia kepadanya, seperti bahwa (tiada)
engkau lihat bagimu wujud dan amal serta wujudnya dan amalnya,
niscaya dihampirkan 1 akandikau kepadanya dengan ni'matnya dan
fadlnya. Dan jikalau engkau hampirkan kepada Allah S.W.t. dcngan
sebab iradat dirimu bagi 2 demikian hampir itu seperti bahwa engkau
lihat bagimu wujud dan 3 amal, niscaya dijauhkan akandikau, ya'ni
didinding 4 engkau dan 5 dishughulkan 6 engkau dengan diri engkau.
In !alabtahu la-ka, kallafaka; wa-in !alabtahu la-hu, dallalaka,7
Jikalau engkau menuntut akan Allah S.W.t. bagimu, ya'ni karena dirirnu,
seperti bahwa engkau qasdkan dalam tuntutmu baginya hasil sesuatu
daripada segala bahagian yang bangsa dunia atau yang 8 bangsa akhirat,
niscaya diberati engkau bagi amal dan mashaqqa, karena bahwasanya
barangsiapa menuntut balas, niscaya dituntut dengan amal. Dan jikalau
77 engkau menuntut akan Allah 'azza wa-jalla baginya /, ya'ni karenanya,1
tiada karena dirimu, seperti bahwa engkau qasdkan dalam tuntutmu
baginya 2 menerirna barang yang dijadikan 3 padamu daripada tuntutmu baginya atas sekira-kira yang dikehendakinya pada demikian itu
daripada melihatkan 'ubudiyyatmu, niscaya ditunjukinya engkau, ya'ni
dijadikannya engkau dalam maqam al-dalal atasnya dengan sebab
terangkut hijab antaramu dan antaranya, yaitu dirimu, dengan sematamata ni'matnya dan nugerahanya.

Qurbuka (ilai-hi) khurüjuka can-ka, wa-bucduka (Can-hu) wuqü-

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167

there is only One who wills, choses and disposes I, and that it is He
who acts as a free agent in the disposal of all affaÏrs, not you.
Substantiate the real meaning of "There is no god but God" by
committing yourself to Him. As the au thor says,
When you commit yourself to Him, He wilt cast a benevolent eye on
you, but when you contend with Him, He wilt keep you away. When
you approach Him through Him, he receives you into His favour, but
when you approach Him through yourself, He keeps you away.
When you leave all your action to Him and give up disposal, while
relying on Him in everything, no doubt He will bring you ne ar to Him,
looking on you with mercy and attention. But when you contend with
Him, for instanee by being dissatisfied with His decisions and disposals,
e.g. by saying, "1 act this way so as to obtain this re sult", or, "If 1 do
(not) act this way, it will not happen", then certainly you will be removed
from His presence. When I, however, you approach Him through Him,
for instanee by not claiming any being and activity aside from His, you
certainly will be brought near to Him by His grace and mercy. But when
you (want to) approach Him by your own will, as if being and activity
were your own, you certainly will be removed from Him, that is to say
will be secluded from Him and kept busy with your selL

When you strive af ter Him for your own sake, He imposes tasks upon
you, but when you strive af ter Him for His sake, He wilt guide you. 2

77

When you strive af ter God on your own behalf, i.e., for your own
sake, as, for instanee, when you strive af ter Him for worldly or otherworldly ends, He certainly will impose upon you works and hardships,
since work will be required of anyone aspiring to a reward. But wh en
you strive after God on His behalf I, i.e., for His sake, not for yours,
as, for instanee, when the purpose of your striving af ter Him is to accept
anything He deerns adequate in reward of your striving, so as to show
your servantship, then He certainly will instruct you, that is to say,
impart to you the station of guidance toward Him by removing the
screen between you and Him, self, that is, out of rnere grace and favour.

Nearness to Him means that you have renounced self; being separated
from Him means self-assertion.
Nearness to God means that you have renounced self and passed
away from it, so far as God has made you see that you subsist through

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Directions for TravelIers on the Mystic Path

fuka ma c a-ka, Hampirmu kepada Allah ta'ala itu keluarmu dengan
fana'mu daripada dirimu dengan sekira-kira dijadikan Allah ta'ala
padamu 4 melihat bahwasanya engkau qa'im dengan dia pada ijad dan
amal dan i'tiqad; dan jauhmu daripada Allah ta'ala itu berdiri (serta
diri)mu dengan tahqiq pada wujud diri serta wujud Tuhannya, dan
ishtighal pada segala hal diri daripada afal Allah ta'ala yang dibangsakan baginya.
78
In ji'ta bi-lä anta, qabilaka; / wa-in ji'ta bi-ka, I;zajabaka, Jikalau
engkau datang kepada hadrat Allah ta'ala seperti bahwa engkau berhadap atas ishtighal pada Allah ta'ala dal am keadaan ishtighalmu pada
tiap-tiap sesuatu, dan engkau berpaling daripada tiap-tiap sesuatu
dengan tiada engkau, ya'ni dengan tiada dirimu, ya'itu harakat yang
esa yang terbit daripada amr Allah ta'ala, niscaya menerima Ia akandikau; maka berhadap Ia atasmu dengan sekira-kira engkau berhadap
atasnya dan engkau tinggalkan dirimu. Dan jikalau engkau datang
kepada hadrat Allah ta'ala dengan dirirnu, seperti bahwa engkau lihat
bagimu wujud dan amal, niscaya didinding engkau daripada hadratnya
dan daripada memandang dia dal am tiap-tiap sesuatu. Maka tiada
berhadap 1 Ia atasmu, karena bahwasanya engkau tiada meninggalkan
diri engkau dan berhadaplah engkau atasnya dengan 2 dirimu itu, yaitu
keadaan hijabmu yang meni(n)ding ia akandikau kepadanya.
79

80

Al-cämilla yakadu / yakhlu~u min ru'yat camalihi; fa-kun min qabïl
al-minna, la min qabïl al-camal, Bermuia, orang yang mengerjakan
amal bagi Allah ta'ala itu tiada hampir ikhlas ia daripada melihat
amalnya, karena tuntutnya balas atasnya. Maka jadikan oléhmu dar ipada pihak ni'mat daripada Allah ta'ala dan nugerahanya atasmu,
tiada daripada amal, supaya sejahtera engkau daripada melihat dia
dan engkau pandang bahwasanya tiada yang fa'il dan tiada yang
mawjud melainkan Allah s.w.t., maka adalah (engkau) setengah daripada segala orang yang 'arif. Karena bahwasanya engkau, in caraftahu,
sakanta; wa-in jahiltahu, tal;zarrakta, jikalau telah engkau kenal akan
dia, niscaya diam engkau kepadamu 1 dalam segala harakatmu dan
segala diammu; maka jikalau engkau berkata, maka berkata 2 engkau
dengan dia; dan jikalau engkau menengar, maka menengar 3 engkau
daripadanya. Dan demikianlah keadaanmu maka tiada lisan bagirnu
dan tiada udhn. 4 Dan karena inilah dikata I orang: Bermuia, 'alamat
orang yang 'arif itu bahwa adalah ia selesai daripada dunia dan akhirat.
Dan jikalau engkau jahil 1 akan dia, seperti bahwa 2 tiada engkau
kenal akan dia, niscaya berharakat engkau dengan sebab penglihatmu
akan amalmu dan dengan sebab tuntutmu balas atasnya. Maka ter-

Kitab Mukhtasar

169

Him with regard to ongm, works and belief; separation from God
means self-assertion, the affirmation of a being of your own aside from
the Being of God and occupation with things pertaining to self in
stead of with the works of God, which (erroneously) are referred to selL
78
lf you come without self, He wilt receive you; / if you come with
self, He secludes you from Him.
If you come to God in such a way that whatever you occupy yourself
with, your only concern is God, and devoid of self but acting on a
stimulus springing from divine order you turn away from everything,
then He certainly will receive you and turn to you so far as you have
turned to Him and renounced self. But if you come to God with your
self, in such a way that you still ascribe being and works to yourself,
then you certainly will be secluded from Him and from seeing Him
in all things. He will not turn to you because you did not renounce
self but turned to Him with your self, which constitutes a screen
between you and Him.
79
He who performs pious acts can hardly / be free from looking on
his acts; (therefore) you should belong to the people of grace, not to
the people of pious acts.
Those who perform pious acts for the sake of God can hardly be free
from looking on their acts, since they aspire to a reward; therefore, see
to it that you belong to the people who enjoy God's grace and favour,
not to the people of the pious acts, sa that you may be secure from
looking on these and see that there is no agent and no Being save God.
Then you will be one of the gnostics, because
When you know Him, you are inactive, but wh en you do not know
Him, you are ast ir.
When you know Him, you certainly will be inactive in all your
activities. When you speak, you speak through Him; when you hear,
you hear through Him. If this is the case you have neither tongue nor
80 ear, and th is is why people / say, "The characteristic of a gnostic is
that he has done with this world and the next". But when you do not
know Him, you certainly will act with a view to your acts and out of
hope of reward, which will seclude you from Him, so that you will
fall into serious error.

What is meant is that He is and you are not.
That which God wants from you is that He alone be present in your
created knowledge as He is present in His eternal knowIedge, and that
neither you nor anyone else have being aside from Him. The author
says,

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Directions for TravelIers on the Mystic Path

dindinglah engkau dengan dia daripadanya, maka jatuhlah engkau
dalam sesat yang amat besar.
Fa 'l-muräd an yaküna Huwa taCälä, wa-lä taküna anta, Maka
murad Allah ta'ala daripadamu bahwa adalah Ia jua kepadamu dengan
sendirinya mawjud dalam ilmumu yang hadith seperti yang yaitu mawjud dalam ilmunya yang qadim. Dan tiada ada engkau dan tiada
lainmu pula mawjud sertanya s.w.t. dalam wujud. Maka kata mu'allif, r.A.'.:
Al-cawämm aCmäluhum muttahamät; wa 'l-khawä~~ aCmäluhum
qurubät; wa-khaw~~ al-khawä~~ aCmäluhum darajät, Bermula,3 segala
81 orang yang I 'awamm daripada segala orang yang Islam itu, dan
meréka itulah mawjud dalam sangka meréka itu serta Allah ta'ala,
qa'im meréka itulah dengan diri meréka itu 1 dalam percaya pada
Allah ta'ala dan pada yang didatangkan 2 segala rasulnya 3 'alaihim
al-salat wa 'l-salam; menjungjung meréka itu segala suruh Allah ta'ala
dan men jauhi meréka itu daripada segala tegahnya. Sekalian amalnya 4
meréka itu tuhmat 5 dengan tuntut meréka itu akan balasnya,fl maka
adalah amalnya 7 meréka itu (bercampur dengan segala bahagian napsu
meréka itu), seperti segala orang yang mengambil upah: jikalau diberi
meréka itu akan upah, maka dikerjakan meréka itu; dan jikalau tiada,
maka tiada dikerjakan meréka itu.
Dan segala orang yang khawass itu, meréka itulah yang fana' meréka
itu daripada segala bahagiannya 8 napsu [maka] meréka itu, (maka)
segala amal meréka itu taqarrub, tiada menilik kepada amal dan tiada
kepada balas, hanya kepada hampir jua kepada Allah ta'ala.
82
Dan segala orang yang khawass al-khawass / itu, meréka itulah yang
'arif pada Allah ta'ala, dan diri meréka itu dalam segala 1 tajallinya,
dan qa'im meréka itu pada diri meréka itu dalam 2 iman, dan mengikut
segala (suruh), dan menjauhi (segala) tegah, pada hal mezahirkan
daripada zuhurnya Allah s.w.t .. Segala 3 amal meréka itu (darajat naik
meréka itu) dalamnya daripada satu maqam kepada 4 satu maqam;
maka tiadalah memandang meréka itu akan amal dan tiada taqarrub,
tetapi telah memfana'kan Allah akan meréka itu daripada meréka itu
dan mengekalkan akan meréka itu baginya karena mendatangkan
segala haqqnya.
Maka kata mu'allif, r.A. c .:

Kulla-mä ijtanabta hawäka, qawiya imänuka; wa-kulla-mä ijtanabta
dhätaka, qawiya tawJ:tiduka, Manakala engkau jauhi, hai salik, hawamu,
ya'ni cenderung kepada tiap-tiap barang yang lain daripada Allah
ta'ala, daripada adat atau ibadat atau ma'rifa atau shuhud, niscaya

Kitab Mukhtasar

171

The pious acts of the common people are suspect; those of the select
are (acts of) nearness, those of the select among the select are a
gradual ascent.

81

82

The common believers j, who fancy that they have being aside from
God, subsist in self while believing in God and in the messages of His
apostles. They observe Ris commandments and refrain from that which
is forbidden. All their pious acts arouse suspicion, as they aspire to a
reward in return for them, and so their acts, not being free from
interested motives, are comparable to the work of labourers who work
when they are paid for it but otherwise do not.

The select have passed away from selfishness, so that every act of
theirs means drawing near to God. They do not look on their works
nor do they look forward to a reward, but only to nearness to God.
The select among the select j know God and their self is part of His
manifestation. They abide with it in faith and observe all commandments and refrain from all that is forbidden, while showing forth God's
manifestation. Their works are steps by which they rise from station
to station; therefore they do not look on their works nor on drawing
near to God: He has already made them pass away from themselves
and endowed them with everlasting life for Him, because they have
complied with all His claims. The author says,

Whenever you turn away trom your appetites, your faith wilt be
strengthened, and whenever you turn away from self, your profession
of His Uniqueness wilt gain vigour.

Whenever, oh travelIer on the mystic path, you turn away from your
appetites, i.e., your inclination to things other than God, even from
custom, worship, mystical knowledge and vision, your faith in God

172
83

Directions for TraveJIers on the Mystic Path

kuatlah imanmu pada Allah s.w.t.; karena tiada engkau dapat / kepada
yang engkau cenderung akan dia, maka tambahlah tasdiqmu padanya.
Dan manakala engkau jauhi akan dirimu yang ia hijabmu kepada
Allah ta'ala, niscaya kuatlah tawhidmu bagi Allah s.w.t. dengan tawhid 1
yang dhawqi, yang kashfi, yang tiada sertanya shirk jali dan tiada
shirk khafi, hingga sempurnalah kenyataan keesaan Yang Mahatinggi
bagimu.
Dan sanya 2 tel ah terdahulu bahwasanya tawhid itu atas tiga bagaV
yaitu tawhid pada 4 af'al, dan tawhid pada sifat, dan tawhid pad a dhat.
Dan yang pertama itu tawhid segala orang yang 'awamm; dan yang
kedua itu tawhid segala orang yang khawass; dan ketiga itu tawhid
segala orang yang khawass al-khawass.

AI-khaIq l;tijäb, wa-anta l;tijäb; wa 'I-ij aqq ta C äIä Iaisa bi-mal;tjüb,
wa-Huwa mul;ttajib can-ka bi-ka, Bermula, segala makhluq itu hijab
bagimu, hay 5 hamba, daripada memandang dirimu, (dan dirimu) itu
84 hijab bagimu 6 daripada / memandang 1 Haqq ta'ala. Maka engkau
pad a ketika itu mahjub daripada Haqq ta'ala dengan dua martabat
daripada hij ab : sa tu martabat dirimu, dan satu martabat 2 lainmu.
Maka dirimu hijabmu daripada memandang Haqq ta'ala, dan lainmu
hijab daripada memandang dirimu. Dan Haqq ta'ala itu tiada mahjub
daripadamu, karena tiada yang kuasa meninding 3 dia, dan Haqq ta'ala
terdinding daripadamu dengan dirimu, karena tilikmu kepada wujudmu
dan amalmu.

85

Wa-anta mal;tjüb can-ka bi-hi; fa-inf~il anta can-ka, tashhad. Wa
'l-saIäm. Dan engkau mahjub daripadamu dengan Haqq ta'ala, karena
bahwasanya engkau itu, apabila engkau nazar kepada wujudnya Haqq
ta'ala, niscaya didinding engkau dengandia daripadamu. Maka ceraikan
oléhmu, hai mahjub daripada Tuhannya dengan dirinya dan daripada
dirinya dengan lainnya daripadamu, ertinya daripada dirimu yang
meninding ia akandikau daripada I Tuhanmu kemudian daripada
engkau ceraikan daripada lainmu yang meninding ia akandikau daripada dirimu; mak a engkau pandang akan Tuhanmu s.w.t. yang 1 tiada
ghaib selama-lamanya, yaitu hadir, nazir da'iman sarmadan, dan sejahteralah atasmu pada ketika itu daripada tiap-tiap yang diketakuti dalam
dunia dan (dalam) akhirat, dengan anugeraha Allah dan ni'matnya.

Wa 'l-l)amdu lilläh Rabb al-cälamïn.

Kitab Mukhtasar

83

173

certainly will be strengthened. Because you do not acquire / that which
you are inclined to, your faith in Him grows, and every time you retire
from the self which secludes you from God, your profession of His
Uniqueness will gain vigour, a deeply enjoyed profession of a revelational
character, without manifest or hidden polytheism, till God's Uniqueness
is perfectly clear to you.

As stated previously, tawl:zïd is of three categories : of the acts, of the attributes and of the Essence. The first is the tawl:zïd of the common people;
the second that of the select; the third that of the select among the select.

The created world is a screen, and you are a screen. The Supreme
Reality is not hidden, but He is invisible to you on account of your self.

84

All creation, oh servant, is a screen which prevents you from seeing
your self, and your self prevents / you from seeing the Supreme Reality.
So you are secluded from the Supreme Reality by a twofold screen,
your seIf and the other things (the outer world). Self prevents you
from seeing the Supreme Reality; the outer world prevents you from
seeing self. But the Supreme Reality is not invisible to your sight, as
nothing is ab Ie to conceal Him, but He is invisible to you on account
of your self, because you look on your own being and works.

You are secluded from Him by it, so free yourself from self and you
wilt see Him.

85

You are secluded from the Supreme Reality, for when you look on
His Being, your self is a screen between you and Him. Oh you who
are secluded from the Lord by self and from self by the outer world!
Free yourself from self which secludes you from I the Lord af ter you
have freed yourself from all other things which seclude you from self.
Then you will see the Lord who is never hidden, who is present and
looking on permanently and forever, and be secure from whatever you
fear in this world and the world to come, by God's grace and favour.
And praise be unto the Lord, the Lord of the worlds.

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Directions for TravelIers on the Mystic Path

Intahä al-risäla al-mukhta~ara bilughat al-Jäwï. Wa-arjü Alläh an
tanfaca calä sä'ir al-mubtadï.

86

Telah selesailah risala yang mukhtasar dengan bahasa Jawi, dan
kuharap akan Allah ta'ala bahwa memberi manfa'at atas sekalian orang
yang mubtadi. Dan adalah yang menterjemahkan dia Kemas Fakhruddin
yang mustawtin dalam negeri Palembang dar al-salam. Maka katanya:
Hai salikin saudaraku yang 'arif! Jika engku 2 lihat akan kesalahannya,3
maka hendaklah / diperbaiki 1 oléhmu kecelaannya, karena manusia
itu berkenderaan atas 2 bebal; tetapi 3 adalah seperti yang dikata setengah orang: Dan jikalau engkau tilik kepadanya dengan kerilaan,
maka adalah 'aibnya itu sedikit 4 dan jikalau engkau tilik dengan tiada
kerilaan, maka adalah 'aibnya banyak 5; dan til ik orang yang mulia itu
pada sekalian 'aib itu buta, dan telinganya pada sekalian kejahatan
itu 6 tuli. 7 Dan demikian peri hal segala orang yang telah 7 sempurna
halnya.
Intaha
Tammat al-risala ini jua adanya; tersurat didalam kantor Seketari
kepada tiga hari bulan Dhu 'l-Qa'da pada hari Jum'at tahun 1238.

175

Kitab Mukhtasar

86

Here ends the Malay version of the succinct tract. I pray God that
it may prove useful to all beginners. The author is Kemas Fakhruddin,
living in Palembang, the abode of peace, and he says, "Oh my brethren,
travelIers on the mystic path who know God! Should you notice any
mistakes, then / correct them, as man is apt to make mistakes. But it is as
said by someone, "If you look on it with pleasure, the defects are few
in number, but if you do not, the defects are many". But the eyes of a
magnanimous person are blind to defects and his ears are deaf to evil.
This is the case with all good people".

Fin i s
End of the treatise. Copied at the General Secretariat (of the
Netherlands lndies Government), on Friday the 3rd of the month
Dhu 'l-Qa'da 1238.

NOTES TO THE INTRODUCTION
Mekka, Vol. 11, pp. 322-'23; Adviezen, Vol. 11, pp. 1599-'60. A reference to
the same practice by Vredenbregt in Bijdr. Kon. Inst. Vol. 118 (1962), p. 139.
Snouck Hurgronje further observed that for a consideration one could even
get a written document attesting the change of name - a souree of income
of the ShäfiCï muftï and some Meccan families.
2 Goldziher, Muh. Studien, Vol. 11, p. 292, nt. 3.
3 Van Ronkel, Suppl. Cat. Arab. MSS. Bat. Soc., p. 114.
4 Van Ronkel, Cat. Mal. Hss. Bat. Gen., p. 432.
5 Handlist Arabic MSS. Leiden, p. 48: three MSS. registered as Bayän al-sirr
with interlinear Javanese translation.
6 Op. cit., p. 80 (Fat~t al-RaIJmän) ; p. 319, cod. or. 7031 (2); Van den Berg,
Cat. Cod. Arab. Batavia, p. 95, no. 108; Van RonkeI Suppl. Cat. Amb. MSS.
Bat. Soc., p. 101, no. 176; pp.114-'15, nos. 204-206.
7 Van Ronkel, op. cit., no. 207, with interlinear Bugi translation; dated 1889.
Handlist Leiden, p. 319, 5 copies, registered under Risälat at-tawIJid, with
interlinear Malay translation; Van Ronkel, Cat. Mal. Hss Bat. Gen., p. 432:
MS. V.d.W. 9, with interlinear Malay translation.
8 Brockelmann, Geschichte der arabischen Litteratur, Vol. 11, p. 99; Suppl. 11,
p. 117. FatIJ al-RaIJmän means 'The Help of the Compassionate'. Book titles
beginning with FatIJ followed by a word indicating God are fairly common.
They do not reveal anything ahout the content of the book. So, for instanee,
FatIJ al-Wahhäb ('The Help of the Bountiful'), Fat~l al-MuCjn ('The Help
of the Helper') and FatIJ al-Qarïb ('The Help of the Near One') are ti ties
of well-known ShafiCïte hooks on Islamic Law.
9 Brockelmann, op. cit., Vol. 11, p. 333; S. 11, p. 461.
10 Brockelmann, op. cit., Vol. 11, p. 345; S. 11, p. 471, no. 112. On this author
see E.I.2, Vol. I, p. 60 (W.A.S. Khalidi), and Heribert Busse, cAbd al-Gani
an-Näbulusis Reisen im Libanon (1100/1689-1112/1700), in Der Islam, Vol.
44 (1968). Long quotations from his diwän (e.g. his Tä'iyya and Hamziyya)
preceded by a short note on his life and works in Al;mad Khairi, Izä/at
al-shubuhät Can qawl al-ustädh, "Kunnä IJurufan cäliyät", Cairo 1370, pp.
205-220. See also D. et M.-Th. Urvoy, Les thèmes chrétiens chez Ibn SabCïn,
in Studia Islamica, XLIV (1976), pp. 102sqq., where he is called "Ie plus
célèbre mystique sunnite du XVlle siècle".
11 Not mentioned in Pigeaud's description of the MS. Lit. of Java, Vol. 11, 453.
12 In the metres: J;)anç\anggula, 25 stanzas ; Asmaradana, 33st.; Sinom, 18st.
13 Pp. 16-35 of the MS. listed under the title of 'Shattariya Tracts' and beginning with the Kitab Daka.
14 Cf. the notes to the text printed below.
15 Bagi is the regular translation of the Arabic preposJtIOn li, which in booktitles is equivalent to 'by'; bagi ta'lif . . . . = (lit.) 'by composition of';
'composed by'.
16 Van Ronkel, Cat. Mal. Hss. Bat. Gen., pp. 431-'32.
17 H. H. Juynboll, Cat. Mal. en Sund. Hss. Leiden, p. 266; Van Ronkel, Suppl.
Cat. Mal. Hss. Leiden, p. 283, no. 728.
18 Transliterated from the printed edition, Cairo 1317/1899, the Arabic of the
MSS. from Indonesia bein2" too corrupt for reproduction.

177

Notes

NOTES TO CHAPTER I
1 ed. Cairo 1330/1911, pp. 183-185.
2 A characterization of Shattanawfi's 'biography' of cAbd al -Qädir has been
given by Walther Braune in E.I. 2 , Vol. I, p. 70. See also Margoliouth in
].R.A.S., 1907; Drewes and Poerbatjaraka, De Mirakelen van AbdoelKadir
Djaelani, Bandung 1938, pp. 18 sqq.
3 G.A.L., Vol. 11, p. 133; S. 11, p. 164.
4 See the recent edition of the Täli, entitled: Ibn a~-~uqäq, Täli Kitäb Wafayät
al-aCyiin (Un fonctionnaire chrétien dans l'administration mamelouke). Edition
et traduction par Jacqueline SubIet. Institut français de Damas, 1974, text
p. 74; tr. pp. 96-97.
5 Nür ad-Din, un grand prince musulman de Syrie au temps des croisades
(511-569 H.f1118-1174), 3 vols, Damas, 1967.
6 Of course neither the mausoleum nor the mosque named af ter Raslän are
mentioned in the description of Damascus in the beginning of Ibn cAsäkir's
(d. 571/1176) voluminous 'History of Damascus' (Ta'rikh Madinat Dimashq) ,
composed in 529/1135. However, the mosque of cUmair, mentioned by Ibn
'Asäkir, is identified by Elisséeff (La Description de Damas d'lbn cAsäkir,
Damascus 1959, p. 115, note 6) with the mosque known nowadays by the
name of Maqäm Shaikh Raslän.
7 G.A.L., Vol. 11, p. 46; S. 11, p. 45; E.I.2, Vol. 11, p. 215.
8 Dr. Yüsuf al-cUshr, Pihris makhtütät Där al-kutub al-~ähiriyya, Vol. I,
p. 285, no. 15.
9 cIzzet Ha~riyYa, Imäm al-siilikin wa-shaikh al-mujähidin al-Shaikh Arslän
al-Dima~hqi, 461-541, pp. 136-139.
10 Gibb, The Damascus Chronicle of the Crusades, London, 1932, pp. 36-39.
11 The Cam bridge History of Islam, Vol. I, p. 195, 200; E.I.2, Vol. 111, p. 86
(Sauvaget); E.d. I., Vol. IV, p. 563-'64 (Zettersteén) ; A. Müller, Der Islam
in Morgen- und Abendland, Vol. 11, pp. 91-92; 139.
12 M. A. Adler, The Itinerary of Benjamin of Tudela, London, 1907, p. 32, the
Jewish colony at Qalcat Jacbar being said to number 2.000 souis.
13 Elisséeff, Nür ad-Din, Vol. I, p. 151.
14 Elisséeff, Nür ad-Din, Vol. 11, pp. 295-'96; Gibb, op. cit., p. 60.
15 clzzet I:Ia~riyya, op. cit., p. 101, makes mention of a tribe named al-Jacäbira
at I:Iamä, whose ancestors were perhaps fugitives from Qalcat Jacbar.
He does not mention when these took up their residence at l;Iamä.
16 Gibb. op. cit., p. 63.
17 E.d. I., Vol. IV, p. 899.
18 Elisséeff, Nür ad-Din, Vol. II, p. 416 sqq.
19 The Cambridge History of Islam, Vol. I, p. 200; F. Gabrieli, The Arabic
Historiography of the Crusades, p. 102 in: Historians of the Middle East,
Oxford Uno Press, 1962.
20 ibidem.
21 A. von Kremer, Mittelsyrien und Damascus, Vienna, 1853, p. 156; H.
Sauvaire, La Description de Damas, in: Journal Asiatique, 1895, p. 404.
22 So, for instance, in Ibn al-SuqäCï, Täli, ed. Jacqueline Subiet, p. 97.
23 As it does not behove pious people to accept gifts from grand folk and worldly
potentates, who will inevitably have acquired their riches by unlawful means
and oppression, they have to exercise the utmost scrupulousness when being
offered presents by them, or even when profiting by facilities provided by the
secular arm. This scrupulousness is called waraC. Examples of waraC are
given, for instance, by al-Ghazälï in his I/;Iyä' (Book 14, K. al-/;Ialäl wa

178

Directions for TravelIers on the Mystic Path

'l-barllm) and by al-Qushairi; see R. Hartmann, al-~ uschairîs Darstellung
des $ûfîtums, Berlin, 1914, pp.40-1.
24 In another version of the story Raslän is offered a purse of gold for the
building of a mosque by direction of another ~üfi, Abii Bayän by name, who
used to gather his pupils at a gate of the mosque other than that where
Raslän used to sit with his followers. On behalf of Abii Bayän, who survived
Raslän for about ten years, Niir al-Din had a ribll! built in the vicinity of the
Bäb Sharqi; see Elisséeff, Description, p. 106 note and p. 107 note 1; Nür
ad-Din, Vol. 111, p. 769.
25 'Stone Street'; so called after the stone on which Abraham smashed the idols
of his father (Qor'än 21 : 58), which allegedly was on view here.
26 In fact Khälid's headquarters were elsewhere; see E.I.2, Vol. 11, p. 279.
27 Elisséeff, Description, p. 148; Nür ad-Din, Vol. I, p. 260.
28 Description, p. 148, note 4: ... "fait aujourd'hui partie de l'ensemble des
oratoires du cimetière de Cheikh Raslan".
29 Lammii ubtuljira sa'alühu an yiisiya ilä waladihi al-mukanna bi-hi, fa-qäla,
"cÀmir kharab wa-Raswn cllmir", i.e., 'When he was on the point of dying
people asked him to appoint as his successor the son named in his kunya
(his teknonymous name Abii c.Amir, 'father of c.Amir'), but he answered,
"c.Amir is a desolate tract, whereas Raslän is a flourishing region" (on camir,
see Dozy, Suppl. aux dictionnaires arabes, Vol. 11, p. 172).
30 Another well-known legendary biography of cAbd al-Qädir al-Jiläni, the main
source of Carra de Vaux's article on him in Hastings' Encyclopaedia of
Religion and Ethics.
31 This story has been related previously by Von Kremer, op. cit., p. 156 and
is referred to by Goldziher, Muh. Studien, Vol. 11, p. 292.
32 Cf. the biblical story of the loaves and fishes (John, ch. 6 : 5-14); Shattanawfi,
Bahja, p. 103; Drewes and Poerbatjaraka, op. cit., p. 105.
33 A similar story is told of cAbd al-Qädir (Shattanawfi, op. cit., pp. 44-45;
Drewes and Poerbatjaraka, op. cit., p. 101). Two blasted date palms that had
been dead for a period of four years started budding again when cAbd
al-Qädir performed his ritual prayer at their feet.
34 Benedikt Reinert, Die Lehre vom tawakkul in der klassischen Sufik, Berlin,
1968, pp. 164-'65 gives a number of examples of the intrepidity of saints
when encountering lions. See also Drewes and Poerbatjaraka, op. cit., p. 180;
Russeli Jones, Nuru 'd-din ar-Raniri, Bustanu's-Salatin Bab IV Fasal 1, ed.
Dewan Bahasa dan Pustaka, Kuala Lumpur, 1974, p. 47; D. B. Macdonald,
The Religious Attitude and Life in Islam 2, Chicago 1912, pp. 270-272;
R. Hartmann, al-~uschairîs Darstellung des $ûfîtums, Berlin 1914, p. 160.
35 cAbd al-Qädir killed two robber-chiefs whose bands had waylaid a caravan
by flinging his slippers into the air, with the same effect: see Drewes and
Poerbatjaraka, op. cit., p. 112-'13; Shattanawfi, p. 66.
36 'Masjid al rammahïn'; see Elisséeff, in Arabica, Vol. 111, 1, p. 71, no. 31;
Description, p. 89, note 2; p. 90, no. 30. Cf. Goitein, Studies in Islamic
History and Institutions, p. 270: "When we find mosques frequently called
after the names of professions, we learn from the sources reporting these
facts that the reference is topographical, designating the mosque as situated
in a street or bazaar having the name of that profession".
37 clzzet l:Ia~riyya, op. cit., p. 153.
38 ShaHanawfi, op. cit., p. 153.
39 'Friend of God' (khalïl Alläh) is a surname of the prophet Ibrähim; see
Qor'än 4 : 125.
40 Mount Qäsiyün is a hilI 500 m. high, a spur of the Anti Lebanon range to

Notes

179

the north of Damascus. Ibn cAsäkir devotes many pages of his Description
of Damascus to its holiness. Several biblical persons are said to have sojourned
here: Cain and Abel; Abraham; Lot; Moses; Job; Jesus. According to a tradition going back to Ibn cAbbäs Abraham was born in the village of Berzé at the
foot of the mountain. Any one performing a ritual prayer of four rakca here,
obtains full remission of his sins, and a prayer said here is always heard.
41 cIzzet I:Ia~riyya, op. cit., p. 153-'54.
42 loc. cit., p. 147.
43 The same miracle is said to have occurred at the burial of Dhü 'l-Nün alMi~rï (d. 246/861) and the Somali saint Abü Bakr Zaila' (d. 1659); see
Goldziher, Globus, Vol. LXXXIII (1902), pp. 302-'4 (= Gesammelte
Schriften, Vol. IV, pp. 403-'6).
44 A. von Kremer, op. cit., p. 156.
45 cIzzet I:I~riyya, op. cit., p. 153.
46 Drewes and Poerbatjaraka, op. cit., p. 149 note; cf. also Jalal al-din Rümi,
Mathnawï, Book II: 1131-1170, the story of the blind falcon landing among
the owls.
47 cIzzet I:I~riyya, op. cit., p. 138, according to the Tarjama by al-Dhahabï.
48 Cf. Qor'an 16 : 1: Atä amru 'llähi fa-lä tastacjilühu, 'the affair of Allah has
come, se ek not to hasten it'.
49 pp. 87-101.
50 On the development of the ribäf see E.d. I., Vol. lIl, pp. 1242-'45 (G.
Marçais).
51 Nür ad-Dïn, Vol. lIl, pp. 767-'68.
52 A detailed note on this scholar on pp. 103-'5; see also George Antonius, The
Arab Awakening (1939), p. 158.
53a Islam in Modern History (Princeton, 1957), pp. 117-'8.
53b Writing on 'The Sanctity of Jerusalem and Palestine', S. D. Goitein observes,
"The Koran itself calls Palestine the Holy Land, when it lets Moses say to
the Children of Israel: "My people, enter the Holy Land, which God has
destined for you" (Qor'an 5 : 21). "The term is quite common in ancient
Muslim literature, although it was dropped later on and replaced by Sha'm
(Shäm), a term comprising Paiestine, Lebanon, and Syria .... Palestine was
holy, because it was the homeland of prophecy and God's revelation. "I
heard," one of Muhammad's companions is credited as saying, "that nowhere
a messenger was sent by God except in Sha'm, and when he was not from
Sha'm, he was at least carried there in a nightly apparition (like Muhammad
or Ezekiel)." (Studies in Islamic history and institutions, Leiden 1966, pp.
143-'44.) The au thor refers to traditions of this tenor.
54 Literaily: 'quintuplication'; a poem in which 4 new hemistichs are added to
each hemistich of an older poem in order to develop or modify its content.
55 Verzeichnis Arab. Hss. Berlin, nos. 8494, 36a; 7700, 4*.
56 Op. cit., p. 80; no source mentioned. Metre: basï!.
57 Op. cit., p. 115.
58 Op. cit., p. 146: Eine Art tatgewordener Monotheismus, der als zentralstes
Gebot des praktischen tawakkuls geiten darf und tatsächlich alle dessen
charakteristischen Ausprägungen in sich einbegreift.
59 If:!yä', Book 37, Ch. II, § 1, towards the end.
60 Op. cit., Book 37, Ch. I1, § 2: Qalla mä yanfakku ficl min afcälihi wacibäda min cibädätihi Can f:!U?Ü? wa-aghräd cäjila; fa-qad kharaja camaluhu
Can f:!add al-ikhlä~ wa-tafarraqa ilaihi al-shirk.
61 Cf. Goldziher, Vorlesungen über den Islam 2, p. 42; E.d. I., Vol. IV, p. 410.
62 A. J. Arberry, The Mawáqif and Mukhátabát of Muh. cAbdi 'l-Jabbár al-

180

63
64

65

66

67
68
69

Directions for TravelIers on the Mystic Path

Niffarî (G.M.S., N.S. IX, 1935), Mawqif 4: .... man ra'äni wa-ra'ähu ...
a-laisa fihi shirk lä tul;assu bihi? 'Whoever sees Me and himself... is not
there in him unobserved polytheism ?'
Kitäb al-Luma e, ed. R. A. Nicholson (G. M. S., Vol. 22, 1914), p. 83.
Qüt al-qulftb, Vol. 111, p. 19.
Kitäb al-riyäga wa-adab al-nafs, ed. A. J. Arberry and eAli H. eAbd al-Qadir,
Misr, 1366/1947, p. 138: wa-läkinnahu raibat al-qalb wa-'gtiräbuhu wataghayyuruhu ka-'l-shirk wa-laisa bi-'l-shirk . .•
Qüt al-qulüb, loc. cito
Doorenbos, De Geschriften van Hamzah Pansoeri, thesis Leiden 1933, p. 158;
Syed Muh. Naguib al-Attas, The Mysticism of Hamzah Fansuri, Kuala
Lumpur, 1970, p. 277.
Abu Nucaim, I:Iilya (Cairo, 1351-1357), Vol. 10 pp. 256-'57, quoted by
Reinert, op. cit., pp. 21; 55-56.
See Walther Braune, Die Futül; al-gaib des cAbd al-Qädir (Studien zur
Geschichte und Kultur des islamischen Orients herausgegeben von C. H.
Becker und R. Strothmann, VIII, 1933), and, in particular, the instructive
article by Jacqueline Chabbi, cAbd al-Kädir al-Djiläni personnage historique,
in Studia Islamica, XXXVIII (1973), pp. 75-106.

NOTES TO CHAPTER 11

2
3
4
5
6
7

8

9
10

Al-MaQämilï was a pupil of the famous ShäfiCi jurisprudent al-Isfarä'ini
(d.A.H. 406/1016) of Baghdäd. Brockelmann, G.A.L., vol. I: 181, S.I.: 307;
George Makdisi, Ibn eAqil et la résurgence de ['Islam traditionaliste, Damas
1963, pp. 194, 200-201.
Van Ronkel, op. cito nos. 438-445; further, as regards Manhaj, Fatl; al-Wahhäb and the commentaries on these works by others, nos. 403-406; 408-412.
G.A.L., Vol. 11: 90, S. 11: 106.
First edition (1328/1910), pp. 86-174.
See Tudjimah, Asrär al-insän, thesis Jakarta 1961, p. 131; Van Ronkel,
Cat. Mal. Hss. Batavia, pp. 373, 374, 378, 380, 432; Suppl. Cat. Mal. Hss.
Leiden, pp. 117, 118.
Author of Na;;m al-ciqyän fi aCyän al-aCyän; G.A.L., Vol. 11: 143, S. 11: 197.
His autobiography in E. M. Sartain, Jaläl al-Din al-Suyüti, 2 vols., Cambridge, 1975.
Author of Al-.{Jaw' al-lämie li-ahl al-qarn al-täsi e ; G.A.L., Vol. 11: 34 no. 9;
S. 11: 31. A compendium of this is al-Badr al-täli c min al-gaw' al-lämie by
Ibn eAbd al-Saläm al-Manüfi; G.A.L., Vol. 11:·295; Handlist Leiden, p. 59.
G.A.L., Vol. 11: 144; Goldziher, Muh. Studien, Vol. 11: 267, note 3. On
al-Suyüti's opinion of the .{Jaw', see G.A.L., S. 11: 31.
Author of Badä'i c al-zuhiir fi waqä'ie al-duhür, a history of Egypt up to
928/1522; G.A.L., Vol. 11: 295, S. 11: 405.
Author of Lawäqih al-anwär fi tabaqät al-akhyär; G.A.L., Vol. 11: 338 no.
43, S. 11: 466: Goldziher, op. cit., Vol. 11: 290; Schacht, E.d.I., Vol. IV: 342-

344.
11 G.A.L., Vol. 11: 191, S. 11: 254 no. 10.
12 Ibidem, Vol. 11: 141, IV Fiqh, 9, a versified version of al-Qazwini's (d. A.H.
665/1266) al-/.iäwi al-~aghir.
13 Ibidem, Vol. I: 359.
14 Cf. Goldziher, op. cit., Vol. 11: 187, note 5.
15 Qiyäm (upright posture) is the second of the 18 pillars (arkän) of the ~a14t

Notes

181

and is essential to the fartj-saliits, barring physical inability. It is not essential
to supererogatory rakcas; however, when perfonned with qiyam their heavenly
reward wiII be higher, again barring physical inability. See al-Bäjüri, lfashiya,
Book 11 (K. al-~aliit), 3rd Fa~l (li arkan al-~alat).
16 Namely Saladin, who in 1173 made the building into a waqf. Originally
intended for a dwelling-place for ~üfïs from abroad, it soon became the
centre of Cairene ~üfism. See C. H. Becker, Islamstudien, Vol. I: 194 (=
E.d.I., Vol. 11: 121).
17 The question whether the institution of waqf dates back to the time of the
Prophet is discussed by W. Heffening, E.d.I., Vol. IV: 1188.
18 Rawtj al-talib fi 'l-fiqh byal-Muqri' (d.A.H. 837/1433); it is an extract
from al-Ghazäli's K. al-wasit and was commented upon by the au thor.
19 Al-Kashshaf Can lJaqä'iq ghawamitj al-tanzïl, amply treated by Goldziher in
his Die Richtingen der islamischen Koranauslegung, and characterized by him
as typical of MuctaziJï exegesis of the Qor'än. On the appreciation of this
work by orthodox scholars, see op. cit., pp. 118-'19.
20 See above, no te 12.
21 On Shaikh cAIi al-Nabatiti (d.A.H. 917/1508) see al-Shacräni, Lawäqih (ed.
of A.H. 1299/1881), Vol. 11: 171-'72. He lived in Nabatit in the district of
Khänqät al-Suryäqussiyya, was blind, and had an odour of sanctity about
him. His advice was much sought af ter. Al-Shacränï says that he used to
meet him in the madrasa of Zakariyyä' al-An~ri when he was on a visit in
Cairo. A Manäqib of Shaikh cAIi al-No was composed by his pupil cAbd
al-Räziq al-Turäbi (Lawaqih, Vol. 11: 202).
22 G.A.L., S. 11: 150, no. 15a; Lawaqih, Vol. 11: 120-121.

NOTES TO CHAPTER 111
1 Qor'än 47: 19.
2 Qor'än 37: 96.
3 Part of a well-known tradition found in Bukhäri's SalJïlJ (ed. Krehl-JuynboIl,
Vol. IV: 231).
4 Qor'än 57: 4.
5 Qor'än 7: 172.
6 Qor'än 2: 31.
7 RabiCa al-Raqqi; see Lisän al-cArab, Büläq 1300, Vol. 11: 354; Lane, Arabic-English Lexicon, Vol. IV: 1502, 2nd column.
8 Qor'än 11: 107; 85: 16.
9 Qor'än 6: 122. The words quoted here are folIowed by: wa-jacalnä la-hu
ni/ran yamshi bi-hi fi 'l-nas ka-man mathaluhu fi 'l-?ulumiiti laisa bi-khärijin
min-ha? ('Is one who was dead and whom We have brought to life) and
appointed for him a light to walk by among the people, like one who is to
he compared to (a man) in darknesses out of which he never emerges ?'
(BeII's translation )
10 A weII-known tradition; Cf. R. Hartmann, AI-KuschairÎs Darstellung des
$ûfÎtums, pp. 148-154; E. J.2, Vol. 11: 916 (wh~re cilm al-ikhtiliij is erroneously translated: divination by means of palm-trees (palmomancy); it
means: the interpretation of the palpitations of the various Iimbs (Jav. kedut).
11 Qor'än 65: 2.
12 Qor'än 65: 4.
13 Qor'än 2: 282.
14 Cf. Qor'än41: 54.
15 Qor'än 29: 69.

182

Directions for TravelIers on the Mystic Path

16
17
18
19
20
21

Qor'än 6: 160.
Qor'än, passim.
Qor'än 76: 30.
Qor'än 13: 16; 39: 62.
Qor'än 37: 96.
Thaclabi, QÏ$a$ al-anbiyä' (Cairo, 1929), p. 51: Qi~~at Ibrähim wa-NamfÜd,
al-bäb al-thäni.
22 A well-known tradition, quoted, for instance, by Abü Tälib al-Makki, Qüt
al-qulüb II: 56.

NOTES TO CHAPTER IV
Arabic camal järiya, 'a continuous good work', is another word for waqf,
'pious foundation'; kang lumaku is a literal translation of järiya.
2 Mutilated text of the opening line of Raslän's Risäla: Wa-clam anna kullaka
shirk khafï, 'Know that you are entirely polytheism'.
3 Dasadriya (Skr. dasendriya, 'the ten senses') indicates the five complementary organs (ear; skin; eye; tongue; nose) of the five senses; see Goris,
Bijdrage tot de kennis der Oud-Javaansche en Balineesche theologie, thesis
Leiden 1926, pp. 66; 67 nt. 1.
4 Arabic man carafa nafsahu fa-qad carafa Rabbahu, 'He who knows himself,
knows his Lord'.
5 Another quotation from the Risäla; Arabic: wa-mä yabïnu la-ka tawlJïduka
illä idhä kharajta can-ka, 'Your tawlJïd wil! not be clear to you unless you
have given up self'.
6 Paraphrase of Arabic Yä asir al-shahawät wa 'l-cibädät! Yä asir al-maqämät wa 'l-mukäshafät! Anta maghrür; anta mushtaghil bi-ka; aina alishtighäl bi-hi can-ka?, 'Oh captive of desires and devotions! Oh captive
of (the striving af ter) mystic stations and revelations! You are deluded;
you are occupied with yourself, but where is your occupation with Him, not
with self?'
7 Cf. my The Admonitions of Seh Bari (Bib!. Indon. 4, 1969), pp. 82-85 and
92-95.
8 Quotation from the Risäla: wa 'l-yaqin khurüjuka can-ka, '( to have) a firrn
conviction means to have given up self'.
9 Another quotation from the Risäla: wa-idhä qawiya yaqinuka, nuqilta min
maqäm ilä maqäm, 'When your conviction has grown firrn, you move from
station to station'.
10 Cf. Admonitions, pp. 82-83.
11 Arabic ka 'l-macdüm; cf. Admonitions, pp. 84-85.
12 Qor'än 8: 17; memanah
Arabic ramä.
13 One syllable short.
14 Qor'än 41: 54, lnnahu bi-kulli shai'in mulJitun.
15 MS. sampuning mangkana sa den-sami, den-sami wruhing ajal kamulan.
16 MS. lJajatiyaning; about kajatin, cf. Admonitions, p. 31, nt. 3.
17 3 syllables short.
18 Qor'än 28: 88: kull shai' hälik.
19 Arabic: Mä ra'aitu shai'an illä ra'aitu Alläha fï-hi; one of cAli's aphorisms
often quoted in Javanese mystical writings; Cf. my Drie Javaansche Goeroes,
thesis Leiden 1925, p. 100 nt. 2.
20 This is not the saying of a scholar but a quotation from the Qor'än (17: 72):
Wa-man käna fi hädhihi acmä fa-huwa fi 'J-äkhirati aCmä.

=

Notes

183

21 Read salihah.
22 Stanzas 10-12 are a paraphrase of Arabic Ahl al-bätin maCa al-yaqïn wa-a hl
al-:;ähir maCa al-ïmän; fa-matä taJ;arraka qalb ~äJ;ib al-yaqïn li-ghair Alläh,
naqa~a yaqïnuhu, wa-matä lam yakhtir la-hu khätir, kamila yaqïnuhu. Wamatä taJ;arraka qalb ~ä~tib al-ïmän bi-ghair al-a~r, naqa~a imänuhu, wamatä taJ;arraka bi 'l-amr al-ilähï, kamila imänuhu. (From the Risäla.)
23 ikrah (Arabic ikräh, compulsion; urge) , incentive.
24 The last line of stanza 17 and stanza 18 are a paraphrase of the well-known
~/adïth qudsï circulated by Ibrähïm b.Adham on the authority of John the
Baptist; see Admonitions, p. 24.
25 3 syllabi es short; kiyanat
Arabic khiyäna, perfidy. This is an allusion to
the Covenant (Mïthäq) between God and mankind, referred to in Qor'än
7: 172.
26 ji(n)dik, Arabic zindiq, dualist; heretic; line 4: 2 syllables short.
klebune.
27 kalbune
28 sumuwa or sumungah, Arabic sumca, good repute.
29 jahi, Arabic jäh, dignity, honour.
30 pangal
apengal, Arabic afcäl, acts.
31 The last three lines of this stanza are corrupt.
32 One syllable too many.
33 Two syllables short; read: tan wuwuh kawruhing Yang.
34 One line short.
35 majaji, Arabic majäzi, metaphoricaJ.
36 mukayad, Arabic muqayyad, limited.
37 karijiyat, Arabic khärijiyya, pertaining to the exterior.
38 akyan sabit(ah), Arabic aCyän thäbita, latent essences; subut, Arab. thubüt,
latency.
39 One line short.
40 akyan ka rij (ah), Arabic aCyän khärija, exterior essences.
41 takyunat, Arabic tacayyunät, differentiations.
42 One line short.
43 da'im, da'imat, Arabic dä'im(a) , continuous.
44 Arabic al-insän sirri wa-a na sirTuhu, 'Man is my secret and I am his secret'.
45 su'un datiyah, Arabic shu'ün dhätiyya, 'predispositions of the Essence'; asya,
Arabic ashyä', 'things'
the created world.
46 rabani, Arabic rabbäni, 'lordly'.
47 Two syllables short.

=

=

=

=

NOTES TO CHAPTER V
CJbädah, Cubiidiyyah and cubüdah denote the three stages of the relationship between man and God: outward worship and observance of the Law;
complete submissiveness in full recognition of God's absolute sovereignty
(rubübiyyah); absolute concentration on God leading to intuitive vision.
These three stages are often combined with cilm al-yaqïn, cain al-yaqin and
J;aqq al-yaqin (Qor'änic terms; see ch. 102: 5, 7; 56: 95), which words in
~üfi terminology denote the three stages of certitude, viz. that acquired by
argumentation; by divine revelation, and by vision and mystical experience.
Cf. Richard Hartmann, AI-f:(uschairÎs Darstellung des ~ûfîtums, Berlin 1914,
p. 73.
2 Reference to Qor'än 7: 160 (quoted previously).
3 The only attribute mentioned is life, because of its priority among the

184

Directions for TravelIers on the Mystic Path

attributes (#fat); all other attributes depend on it. Cf. J. Doorenbos, De
Geschriften van Hamzah Pansoeri, Leiden 1933, p. 129: Adapun maka bayy
didahulukan daripada sekalian sifat ya'ni seperti seorang Drang jika tiada
bayy, mati hukumnya. Apabila mati hukumnya, calimpun tiada akan dia,
muridpun tiada akan dia, qudratpun tiada akan dia, etc., 'Life ranks first
among the attributes; if a person is not alive, he is dead, and if he is dead,
neither knowledge nor will nor might etc. can be predicated of him' etc.
4 Cf. Kitab al-Luma c, ed. R. A. Nicholson (G.M.S., Vol. XXII), p. 134
(Arabic) : Ashraf kalima fi 'l-tawbïd qawl Abï Bakr: "SUb(lan man lam
yajcal lil-khalq tarïqan ila macrifatihi ,iUa 'l-cajz Can macrifatihi", 'The
most notabIe utterance with regard to taw(lïd are the words of Abü Bakr,
"Praise he unto Him who has made man's incapacity of knowing Him the
only way to know Him" '. This dictum is also quoted by Nür al-Din alRäniri in his ijujjat al-$iddiq; see Voorhoeve, Twee Maleise Geschriften van
Nïtruddïn ar-Ranïrï, Leiden 1955, second text, p. 17.
5 This division of man's mental structure into nafs, qalb and sirr is one of
the divisions made by al-Qushairï; see R. Hartmann, op. cit., p. 77 note.

NOTES TO CHAPTER VI, TEXT
Variae lectiones of Cod. or. Leiden 7329, Suppl. Cat. Van RonkeI no. 728.
MS.
p. 1
p. 2
p. 3

p. 4

p. 5
p. 6
p.
p.
p.
p.

7
8
9
10

p. 11
p. 12
p. 13

p. 14
p.15

p.
p.
p.
p.

16
18
19
20

1. om.;
1. om.; 2. daripada; 3. serta;
1. add. yakni nyata; 2. add. yakni sembuni; 3. MS. om. ya'ni-dirinya;
4. om. segala hakikatnya; 5. om.; 6. dan martabat orang yang kamil itu;
7. om.; 8. ujud; 9. om.; 10. om.;
1. add. yaitu; 2. om.; 3. bahwa sharat; 4. satu; 5. sebenar-benarnya;
6. iqrär; 7. lisannya; 8. add. lä mawjïtd illä Allah, tiada yang ada
melainkan Allah;
1. dikenal; 2. sebenar-benarnya; 3. peganglah;
1. om. mudabbir - yang; 2. om.; 3. add. tiada; cod. 1712 adds: tiada
tinggal baginya athar tiada;
1. dengan; 2. add. dengan; 3. atharnya; 4. yaqin; 5. om.;
1. ta$dïq; 2. om.;
1. om.; 2. om.; 3. om.; 4. add. baginya;
1. MS. sipat; cod. 7329: mukäshafa; 2. diperdaya; 3. hormat; 4. daripada; 5. raghbat; 6. add. ia; 7. MS. tiadakah; cod. 7329; tiadalah;
1. dipenuhi; 2. add. dan segala ibadat dan segala maqam; 3. add. ia;
4. bahagian-bahagian; 5. engkau kehendaki; 6. sudah; 7. add. yaitu;
1. om.; 2. adalah; 3. dengan ia; 4. om.; 5. om. maka minta tulung;
1. MS. apabila; 2. MS. apabila; cod. 7329, 2 x inilah; 3. om.; 4. menjauhkan;
1. om.; 2. bagimu itu; 3. om. maka-bagimu;
1. padamu; 2. om.; 3. diri; 4. ta'thïr; 5. MS. om.; 6. om.; 7. MS. af ter
hawanya: mengikut bagi barang dikasihi; cod. 7329: mengikut barang
yang datang daripadaku dengandia barang yang kasih;
1. om.; 2. tetap-tetap; 3. MS. alif-s-r-alif-nya; cod. 7329: sertanya;
1. mutalazim; 2. om. yakni - berisi; 3. om.; 4. kulitnya;
1. om.; 2. akandia; 3. khitäb; 4. ilmumu;
1. MS. om.; 2. MS. om.; 3. MS. dirinya; 4. MS. om.; 5. tuntut; 6. om.;

Notes

185

MS.
p.21
p. 22
p.23
p.24
p.25
p.26

p. 27
p.28
p.29
p.30
p.31
p.32
p.33
p.34
p.35
p.36
p.37
p.38
p.39
p.40
p.41
p.42
p.43

p.44
p.45
p.46
p.47
p.48
p.49
p.50
p.51
p.52

1. sungguhnya; 2. sebenar-benarnya; 3. MS. tuntut; 4. om.; 5. om.;
1. kamu; 2. wujudnya; 3. add. dengan;
1. om.; 2. om.; 3. dan; 4. om.: dengan jam C ; 5. didalam; 6. MS. om.
yaitu - lagl;
1. om. dan kudratnya;
1. om. al-cinäya dan ahl; 2. om.; 3. dikenal; 4. om.; 5. add. harap;
6. /;Iaqiqat;
1. /;Iaqiqatlah; 2. saudara; 3. MS. bersenggaranya? cod. 7329: bersigeranya; 4. pada; 5. om. taCälä dan;
1. add. dengan; 2. om.; 3. maka; 4. om.; 5. berdirinya; 6. add. bangsa;
7. menilik;
1. ? MS. bahagiannya; cod. 7329: bahagian; 2. om.; 3. insän; 4. dikaruniai.
1. -mu; 2. MS. akan; cod. 7329: dengan; 3. daripada; 4. insän;
1. karam; 2. susah; 3. berat; 4. kashl; 5. -lah; 6. Kujadikan;
1. om.; 2. amal; 3. om.; 4. om.;
1. add. adalah; 2. rigä daripadanya; 3. om. dia dan menetapkan;
4. ghaibuhum;
1. dan; 2. wujudmu; 3. om.; 4. serta;
1. om.; 2. sebab; 3. bahwa; 4. MS. om. ( ..... ); 5. kurang;
1. kata; atau dikata ia = Arab. wa-qïla, according to others; 2. om.;
3. om.; 4. om.; 5. add. tiada; 6. sekalian;
1. tiadalah; 2. om.; 3. MS. memandai; 4. pendengarnya; 5. lain; 6. om.;
7. om.; 8. dari; 9. om.;
1. menyebutkan; 2. amal; 3. add. itu; 4. MS. al-dïn; 5. MS. d-n-i;
6. add. segala;
1. om.; 2. om.; 3. om.; 4. om.; 5. MS. padamu;
1. om.; 2. om.; 3. add. pada; 4. om.; 5. dan; 6. bahwasanya; 7. land;
8. om.; 9. ta~awwurkannya;
1. mengibaratkannya; 2. diperhamba; 3. om.; 4. tuntut; 5. Jilani;
6. MS. betapa ; 7. engkau; 8. hati;
1. yaqinmu; 2. om.; 3. taw/;lid; 4. taw/;lid; 5. om.; 6. taw/;lid;
1. /;Iarakatmu; 2. om.;
1. maka; 2. melimputi; MS. meluputi; 3. itulah; 4. 'ulamä' shari'at;
5. itu; 6. diri;
1. berge rak itu; 2. om. maka terbit; add. yaitu; 3. dibangsakan;
4. hingga; 5. add. ia; 6. MS. pandangan;
1. cidera; 2. berkehendak; 3. lain; 4. Tuhannya; 5. om.; 6. add. dalam;
7. diketahuinya;
1. suatu; MS. add. kepaclanya; 2. om.; 3. om.; 4. karena; 5. yaqin;
6. om.;
1. sempurnalah; 2. lakunya; 3. both MSS.: berpaling; 4. sekalian 5. om.;
6. tajalli-nya;
1. kepada; 2. add. dan wujud Allah; 3. add. yaitu; 4. om.; 5. om.;
6. MS. khätir rabbänï namanya; 7. MS. al-rabbi (!); 8. om.;
1. om.; 2. dari; 3. om.; 4. om.; 5. om.; 6. om.; 7. membaikkan; 8. add.
yang; 9. menujuk ; 10. om.; 11. om.; 12. om.;
1. om.; 2. om.;
1. om. Maka - kafir; 2. om.; 3. maka; 4. the words between brackets
not in MS. 1712; 5. om.;
1. dikehendakinya; 2. om.; 3. om.; 4. hilanglah hal; 5. itu; 6. add.
ilmu; 7. om.;

186

Directions for TravelIers on the Mystic Path

MS.

p.53
p.54
p. 55

p. 56
p. 57

p.58
p.59
p. 60
p. 61
p.62
p. 63
p.64
p.65
p.66
p.67
p.68
p.69
p.
p.
p.
p.
p.
p.

70
71
73
74

75
76

p.77
p. 78

p. 79
p.80
p. 81

p.82
p.83
p.84
p.85
p.86

1. om.; 2. om.; 3. om.; 4. om. dan beberapa - hukumnya; 5. mawjiid;
6. om.; 7. om.;
1. om.; 2. ~araka; 3. didalam; 4. mendjauhkan; 5. kehendaknya;
1. satilikan; 2. om.; 3. shughiil; 4. ketahuinya; 5. om.; 6. sebenarbenarnya;
1. om.; 2. atas; 3. mengictiqädkan; 4. om.; 5. pada;
1. atas; 2. add. yaitu; 3. lazimkan oléhmu; 4. om.; 5. om. seperti-bala;
6. om.; 7. lain;
1. sebenar-benar; 2. om. itu; 3. add. akan; 4. om.;
1. dikasihnya; 2. kasih; 3. sebenar-benarnya;
1. jalis; 2. om.; 3. akan;
1. om. pada Allah; add. fa-wa'llähu ta'älä; 2. om. bagi ni'mat; 3. tiada;
4. om.;
1. mu~ibb; 2. dari;
1. add. itu; 2. add. daripada; 3. MS. add. dengan hawamu; 4. iradatmu;
5. om.; 6. om.; 7. nyatalah; 8. om.;
1. itu; 2. diberi; 3. add. dengan; 4. sekaliannya; 5. add. dalamnya; MS.
buat (bot?); 6. om. yang - Tuhannya;
1. ma~abba; 2. om.; 3. Tuhannya; 4. om.; 5. om. Allah - kepada;
6. om.; 7. ictiqädkan;
1. om.; 2. amal; 3. amal selama-lamanya; 4. om.; 5. jalan; 6. add.
meréka itu;
1. om.; 2. om.; 3. add. pula; 4. om. daripada sekalian sesuatu; 5. dirinya;
6. om. segala - dengan; 7. om.; 8. om.; 9. ibadatmu; 10. om.; 11. add.
yang;
1. bertambah; 2. MS. wärädat; 3. add. bi-hi; 4. kalimamu; 5. add. dalam;
1. add. dengan; 2. add. Allah taCala; 3. bahwasanya; 4. om.; 5. om.;
6. diri; 7. add. bagi; 8. cäbid; 9. diri;
1. ibadat; 2. om.;
1. om.; 2. om.; 3. om.; 4. cerai;
1. lihat; 2. add. can ;
1. lihat; 2. bahwa; 3. ~aqïr; 4. om.; 5. om.; 6. om.;
1. hal; 2. salïm; 3. tilikan; 4. add. tiada;
1. hampirkan; 2. maka; 3. om.; 4. add. yang; 5. om.; 6. shughiilkan;
7. dalia ka ; 8. om.;
1. add. lilläh; 2. add. atas sekira-kira; 3. dijadikannya; 4. daripadamu;
1. berhadaplah; 2. MSS. maka;
1. kepadanya; 2. om. maka berkata; 3. om. maka menengar; 4. MSS.
athar;
1. om.; 2. om.; 3. add. dari;
1. om. -lah dengan diri meréka itu; 2. datangkan; 3. rasui; 4. amal;
5. muttaham; 6. balas atasnya, dan; 7. arnal; 8. bahagian;
1. om.; 2. dan; 3. om.; 4. pada;
1. om.; 2. bahwasanya; 3. bahagi; 4. om.; 5. om.; 6. om.;
1. om.; 2. om. dirimu - martabat;; 3. MS. membanding ;
1. om.; 2. om.; 3. kesalahan;
1. perbaiki; 2. MS. dengan; 3. add. tuntutnya; 4. banjak; 5. om. dan
jikalau - banyak; 6. MS. itulah; 7. MS. om.; 8. om.;

187

Notes

NOTES TO CHAPTER VI, TRANSLATION
What Zakariyyä' al-An~ärï puts forward here in connection with the word
khätir ('a thought coming suddenly to the mind') as it occurs in the quotation
from the mystical poe try of cUmar b. al-Färic,l (d. 632/1235), belongs to
the cilm al-qulüb ('the science of the hearts'), which arose in the ninth
century and is associated especially with the name of the saintly Baghdäd
theologian, I:Iärith al-Mul:Jäsibï (d. 243/857). This psychotherapeutic doctrine, though rejected for centuries by the Hanbalites as a noxious innovation,
has greatly influenced many religious thinkers, as, for instanee, Abü Tälib
al-Makkï and al-Ghazälï. See Marg. Smith, "The Forerunner of al-Ghazälï",
in Journalof the Royal Asiatic Society 1936, pp. 65-78; Josef van Ess, Die
Gedankenwelt des Härith al-Mu/;läsibi, Bonn 1961, pp. 29-30.
Al-Mul:täsibï's principal work is Kitäb al-riCäya li-/;Iuqüq Alläh ('The Book
of the observanee of God's rights'). Discussing the works of the heart (émäl
al-qalb), from which spring the 'works of the limbs' (émäl al-jawäril;), the
author distinguishes the khawä!ir according to their origin into those which
spring from the nafs ('self', the 'ego' in a pejorative sense) , the caql ('intellect') and the devil, or 'the enemy', as Satan is of ten referred to af ter the
Qor'änic expression, caduww mubin, 'a manifest enemy'. Both the nafs and
the caql, understood as 'discernment' (tamyfz), loom large in al-Mul:täsibï's
psychology; see Van Ess, op. cit., Pts. B I, 11, 111.
Similar ideas and classifications are to be found, for instance, in the Kitäb
al-$idq by al-Kharräz (d. 286/899), edited by A. J. Arberry, Oxford 1937,
§§ 4-5, and in the writings of al-Junaid (d. 298/910); see the last Risäla
printed in Ali Hassan Abdel-Kader, The Life, Personality and Writings of
al-Junaid, Gibb Mem. Series, N.S., Vol. XXII, 1962, pp. 58-62 Arabic;
translation pp. 178-183.
In his Asrär al-insän Nür al-dïn al-Ränïrï (first half of the 17th century),
an au thor who has drawn on many sources, has borrowed Zakariyyä' alAn~ärï's classification of the khawätir, leaving out the khä{ir caqli, however,
and adding some explanation of his own; see Tudjimah, Asrär al-insán,
thesis Jakarta 1961, p. 131, fol. 56a. But following a few lines in which he
refers to al-Qushairï's (d. 465/1074) classification (without mentioning his
name, but see R. Hartmann, Al-Kuschairîs Darstellung des $ûfîtums, Berlin
1914, pp. 80-81), he states that others distinguish two more categories, viz.
khä{ir Caqli and kh. yaqini. This is a reference to the sixfold classification found
in Abü Tälib al-Makkï's (d. 386/996) Qüt al-qulüb ('Food for the hearts');
see the Cairo edition of 1310/1893, Vol. I, pp. 114-115, where the khawáfir
are distinguished into kh. al-nafs and kh. al-caduww, both censurable; kh.
al-rü/;l and kh. al-ma lak, both laudabie; and kh. al-Caql and kh. al-yaqïn.
Just like al-Mul:Jäsibi, Abü Tälib al-Makkï says that the caql is an instrument
(ma{iyya) for good or evil. That is to say, the caql functions as the determining agent between man's khawä{ir and his actions, for without a deliberate
choice between good and evil there could be no question of reward and
punishment.
AI-Ränïrï's explanation concurs with this, and so does the previously quoted
statement (fol. 56a), which is ascribed to a certain cAbdallah al-Samarqandi but in point of fact is a somewhat free rendering of a passage in the
11 th bayän of the 21 st Book of al-Ghazälï's 1(lyá' (Cairo 1334 (1915), Vol.
111, p. 23). Says al-Ghazälï:

Mabda' al-afcäl al-khawätir; thumma al-khäfir yu/;larriku 'l-raghba, wa
'l-raghba tu/;larriku 'l-cazm, wa 'l-cazm yuZlarriku 'l-niyya, wa 'l-niyya tu/;lar-

188

Directions for TravelIers on the Mystic Path

riku 'l-acdä'. Wa 'l-khawätir al-mulJarrika lil-raghba tanqasimu ilä mä
yadCü ilä 'l-sharr, énï ilä mä yaq,urru li 'l-Cäqiba, wa-ilä mä yadCü ira
'l-khair, éni ilä mä yanléu li där al-äkhira.
'Actions originate from ideas bestirring thernselves in the mind. The idea
provokes desire; desire purpose; purpose intention ; and the intention puts the
limbs in action. The ideas provoking desire are divided into those which
instigate to do evil, i.e., are eventually harmful, and those which are conducive to good, i.e., henefit one in the hereafter.'
The Malay rendering runs as follows:

Niat dan 'azm dan iradat sekaliannya kemudian daripada khatir. (Khatir)
itulah menggerakkan kegemaran, dan kegemaran itu menggerakkan 'azm, dan
'azm itu menggerakkan se gala anggota. Adakalanya ia menggerakkan kepada
kebajikan dengan nugraha Haqq ta'ala, dan adakalanya ia menggerakkan
kepada kejahatan dengan qahr Allah ta'ala.
Later on al-Ghazäli dealt with the same subject in his Minhäj al-cäbidïn,
a devotional hook characterized by M. Asin Palacios as the most systematic
resumé of his ethico-mystical doctrine. A lengthy analysis of this work, by
Asin Palacios, can he found in the Revue d' Ascétique et de Mystique, Vol. IV
( 1923) under the title "U ne Introduction musulmane à la vie spirituelle".
In the third chapter of the Minhäj al-Cäbidïn, in the section devoted to the
third obstacle on the road to perfection, namely the devil, the four kinds
of khawätir enumerated by al-Ränïn are mentioned. Here the khawätir
rabbäniyya are distinguished into those conducive to good and those conducive
to evil (the latter corning by way of trial), in accordance with the doctrine
of kasb, 'acquisition', on account of which the acts created by God are
imputed to man.
A circumstantial discussion of al-Ghazäli's analysis of the process of growth
of khawätir into deliberate action has been given by J. Obermann, Der
philosophische und religiöse Subjektivismus Ghazälïs (1921), pp. 157 sqq.
Obermann points out that al-Ghazäli, though retaining the terms mala ki and
shaitänï, interprets them in an anthropological sense. The angel denotes man's
disposition to do good, the acquisition of knowledge and the unveiling of the
truth; the devil (shaifän) denotes man's disposition to do the opposite, a
tendency which must he prevailed against in moral conduct. And that, alGhazäli adds, is an end to all speculation on the shaitän, whether he be an
ethereal body (jism latïf) or no body at all, and if 80, how he could enter
into man. One should put up a stout resistance to 'the enemy' rather than
busy oneself with such idle queries (IlJyä', Cairo 1334/1915, Vol. 111, p.25).
Ibn C Arabï has also paid attention to the directions for spiritual life and
even wrote a separate hooklet on this subject, which is entitled Kitäb al-amr
al-mul;!kam but is al80 known under several ot her names (see Osman Yahia,
Histoire et Classilication de ('oeuvre d'Ibn cArabï, Damascus 1964, Vol. I,
pp. 154-156). As is the case in our text, he distinguishes between khawäfir
rabbäniyya and khawä/ir malakiyya on the one hand, and khawä{ir nalsäniyya
and khawä/ir shaitäniyya on the other (Der Islam, Vol. 24 (1937), p.19,
note 1).
As becomes apparent from our text, the further classification of the khawätir rabbäniyya is linked to the aspects of jaläl and jamäl, in which the
One Essence presents itself to human minds in the opposita of this phenomenal world. Under the head of jaläl, the terrible attributes of God, comes
all that is bad; under that of jamäl comes beauty, all that is good. In the

Notes

189

writings of Harnzah Fansuri one comes across this idea frequently. For exarnple
on p. 197 of Doorenbos' edition (thesis Leiden 1933), it says:

Kenyataan semesta sekalian alam ini dibawah jalal dan jamal ju a, ya'ni
segala yang baik daripada jamal, segala yang jahat daripada jalal; segala
islam daripada jamal, segala kafir daripada jalal; sorga daripada jamal,
neraka daripada ja lal; ampun daripada jamal, murka daripada jalal.
Vnder the head of jaläl come God's aspects of qahhär, mUlj,ill and mudhilI:
'the Almighty; He who sends astray; and He who abases' (see Qor'än 12: 39 ;
2: 26; 3: 26). Vnder the head of jamäl come His aspects of la{ïl, hädi
and mucizz: 'the Gende or the SubtIe One; He who guides; and He who
exalts' (Qor'än 16: 103; 2: 26; 3: 26). Thus it is said of a Muslim that Islam
hukumnya, tempat jamal dan latif dan mu'izz diperolehnya, whereas barangsiapa munkir daripada sekalian itu, tempat jalal dan qahhar dan mudhilI,
ya'ni kehinaan, diperoléhnya (op. cito p. 200).
These two aspects are thought to be alluded to in the well-known tradition,
Qalb al-mu'min baina u~bucain min a~äbic al-Ra/:tmän ('The heart of the
Muslim is between two fingers of the Merciful') and in Qor'än 38: 75, where
God says, "Yä Iblis! Mä manaCaka an tasjuda li-mä khalaqtuhu bi-yadayya?"
('Oh Iblis! What prevented thee doing oheisance to what I created with My
hands?'). The two fingers are said to allude to jaläl and jamäl, while the
Ie ft hand would allude to jaläl (evil) and the right hand to jamäl (good).
Hamzah Fansuri hints at these opposita in his verses, where he says,

Laut akbar tiada bersisi, jalal dan jamal disana-sini / menyelam dia jangan
kekiri, tahu-tahu membawa diri / sungguhpun sekalian disana jadi, pada
ombak qahhar jangan kau-radi.
Furthermore (op. cit. pp. 52-53, with corrections from MS. Bat. Gen.
Mal. 83):

Engkaulah om bak yang mahabercaya, jalal dan jamal padamu ada / jika
li'ilmu jamal, adalah laba. serta Muhammad bersama-sama / jika om bak jalal
padamu jadi, tempatnya, bapai, hanyalah api / didalam jahannam sanalah
baqi, akan li'ilmu laut tiada radio
How man, and especially a mystic, should react to khawätir, is an issue
on which opinions range from unqualified ignoring to paying full attention.
Najm al-din al-Kubrä (d. 618/1221), the well-known author of the al-U~ül
al-cashara ('The ten principles'), a widely read guide for novices which was
even studied in Java (see Handlist Leiden, p. 305), includes the ignoring
of khawätir arnong the ten rules (shuTlït) for novices; see Fritz Meier's na te
on the Risäla ilä al-hä'im, in Der Islam, Vol. 24 (1937), pp.19-23.
On the contrary, the Persian poet Jaläl al-din Rümi (d. 672/1273) holds
the view that they must he paid close attention. In Book 5 of his Mathnawï,
lines 3676-3708, he deals with this subject under the following head: "Comparing the daily thoughts that come into the heart with the new guests who
from the beginning of the day alight in the house and behave with arrogance
and ill-temper towards the master of the house; and conceming the merit
of treating the guest with kindness and of suffering his haughty airs patiently"
(R. A. Nicholson, The Mathnawi, Vol. VI, p.220).
In the 4th Book of the Mathnawï there is still another comparison. Here
(lines 1314-1318) the poet compares the khawätir to plants which reveal
the quality of the soil from which they sprout. Likewise, thoughts reveal the
secrets of the heart and therefore should he duly investigated. Commenting

190

Directions for TravelIers on the Mystic Path

on these lines Nicholson observes (op. cit., Vol. VIII, p. 158): "In Rumi's
view every thought that occurs to the mystic is a Divine message (al-khawátiru
ruslliu 'l-Uaqq, fa 'stajib lahá), calling for profound meditation and dutiful
response. Whether it be a sign of Mercy (Jamál) or Wrath (Jalál), it points
the way to th at self-knowledge which is knowledge of God (man carafa
nafsahu fa-qad carafa Rabbahu)". However, anyone clinging to the oppositions of this phenomenal world will make no headway on the road to perfection through self-knowledge. As Rümi says (MathnawI, Book I: 498), "Until
you pass beyond (the difference of) poison and sugar, how will you catch
a scent of unity and oneness?"
2

Apart from minor discrepancies, the text of the Risäla ii 'l-taw?lid used by
Kemas Fakhruddin in composing his Malay adaptation of its commentary, is
identical with that contained in the Arabic text printed in Chapter 111, and
it would seem that his copy of the FatIJ al-Ra?lmän cannot have been much
different either. The only difference is that the Malay au thor has handled his
material freely. He has, for instance, left out passages that are of no interest
to his readers, such as the philological remarks on the word shattäna, 'what
a difference'. In the main, however, it appears that his adaptation faithfully
reflects the contents of Zakariyyä' al-An:?iiri's commentary.
All the same, there are a few passages which Kemas Fakhruddin chose
to interpret in a different way, viz., wa 'l-mérifa kullllhä daläl, and in
talabtahu la-hu, dallalaka. Daläl and its synonym tadallul denote coquettish
boldness accompanied by feigned opposition; dalia la means 'to embolden (to
this behaviour)', 'to permit daläl'. So the behaviour of the mystic who has
attained macrifa is compared to the coquettish behaviour of a woman toward
her husband (ka-tadallul al-mar'a calä zawjihä) , and out of sheer benevolence and favour God tolerates the boldness of words and deeds (al-inbisät
fi 'l-aqwäl wa 'l-afCäl) a mystic occasionally permits himself to use at the
station of daläl. Misinterpreting daiM as 'guidance' (Arabic daläla) the
Malay editor, however, says, "The 'knowIedge' of God points away from all
signs of the Lord to the Lord (Himself), 50 far as the veil between servant
and Lord has been rent, so that there springs up between them a relationship
such as never exists between servant and Lord, and the Lord tolerates from
the servant things He would never tolerate from others" (fol. 64/65). It is
clear that in this rendering the final consecu tive clause is not accounted for
in the preceding part of the sentence.
Likewise, misinterpreting dallala as equivalent to dalia (to guide) , he
translated dallalaka by "niscaya ditunjukinya engkau, ya'ni dijadikannya
engkau dalam maqam al-dal al atasnya", 'He certainly will instruct you, that
is to say, impart to you the station of guidance toward Him'. Zakariyyä'
al-An;;äri, however, confines himself to referring to his previous explanation
of daläl by saying, "féalaka min ahl al-daläl bi-maM. jüdihi wa-if4älihi,
ka-mä marra bayänuhu", 'Out of sheer benevolence and grace He makes you
one of the people of daläl, as explained above'. It is clear that in this opinion
these passages refer to those special cases in which speaking to God in a
manner which surely surpasses the limit permitted to ordinary men, is not
altogether prohibited but permitted to a certain degree. To quote H. Ritter's
admirable paper on "Muslim mystics' strife with God": "It is permitted to
the friends of God, who are on especially intimate terms with Him. Their
intimacy with God is so well-founded and secure that it cannot be disturbed
by occasional audacities, such as reproaches and lovers' disputes, which
sometimes occur between lovers but do not disturb their friendly relations"
(Oriens, Vol. 5 (1952), no. 1, p.7).

LIST OF ARABIC WORDS AND EXPRESSIONS

A
abrär, pI. of barr, bärr, pious.
adab, breeding, good conduct, decency;
rule of conduct.
al-J;aqiqa, the footing of ReaIity.
al-maciyya, the footing of heing with
Him.
al-sharica, the footing of the Law.
al-tariqa, the footing of the Way.
atcäl, pI. of ticl, deed, action.
aghyär, pI. of ghair, other, other things
or persons.
ahl, people.
- al-camal, the people of the "works".
- al-bätin, the people of inwardness,
esoterie people.
- al-J;aqiqa, the people of the Reality.
- al-cilm, the people of 'knowIedge'.
- al-ïmän, the people of faith.
al-janna, people destined for paradise.
al-kamäl, the people of perfection.
al-maqäm, the people of the stations.
al-mujähada, the people of exertion.
al-oor, people destined for hell.
al-nihäya, the people who have
attained the uItimate goal.
al-~üt, the mystics.
al-sunna wa'l-jamäca, people of the
tradition (of the Prophet ) and the
community (the so-called 'orthodox'
Muslims).
al-tariq, the people of the Path.
al-tariqa, the people of the second
stage, between sharica and J;aqiqa.
- al-tafrid, the people of isolation.
- al-yaqin, the people of certainty.
- al-.çähir, exoteric people.
aJ;wäl, pI. of J;äl, state.
akhau al-khawäu, the most select of the
select.
äkhir, last.
ilkhira, the other world.
akmal al-cubüda, perfect submission.
akmal al-yaqin, perfect certainty.

akwiln, pI. of kawn, being; entity.
Alldh subJ;änahu wa-tacälä, Allah, Him
he praise and He is exaIted.
Alläh taCälä, Allah most high.
amr, order, commando
anwä c, pI. of naw c , kind (subst.).
anwär al-tawJ;id, the lights of tawJ;id.
arwäJ;, pI. of rüJ;, spirit.
asbäb, pI. of sabab, cause, means.
a#, origin.
a~liyya, originaI ; pure.
asrär, pI. of sirr, secret.
at har, trace.
awwal, first.
azaliyya, eternity.

cäbid, servant.
cäda, custom.
cadam, non-existence.
cädil, just (adj.).
caib, blemish.
cain, concrete entity.
cain al-yaqin, firm knowledge pertaining
to the spiritual world.
calaihim al-$alät wa 'l-saläm, blessing and
peace be unto them.
cälam, world.
cälam J;issi al-cubüdiyya, the tangible
world of servantship.
caläma, mark.
cälim, knowing, leamed.
cälim al-ghaib wa 'l-shahäda, knowing
the invisible and the visible.
camal, (pious) work.
caql, intellect; reason.
Cäri!, 'knower', gnostic; - bi-'lläh, he
who 'knows' God; gnostic.
cawämm, pI. of cämm, common; the
common people.
cazm, resolution; determination.
Cäzza wa-jalla, He is powerful and exaIted.

Directions for TravelIers on the Mystic Path

192
B

bab al-l;aqiqa, the gate of l:Iaqïqa.
bala', affliction.
baqa', duration.
baraka, blessing; beneficent influence.
bashariyya, (fem.) human.
ba/in, interior.
bidca, innovation; heresy.
bidaya, beginning.
bi-jilh sayyid al-mursalin wa-i!lihi wa~al;bihi ajmaCïn, for the sake of the
Lord of the Apostles, rus family and
his companions, all of them.
bismi 'IÜih al-ral;män al-ral;im, in the
name of Allah, the merciful, the
compassionate.

D
da'im, permanent.
da'iman, permanently.
dalal, coquetry.
dilr al-saÜim, the abode of peace.
daraja, grade.
dacwil, assertion, claim.
Dimishqi, originating from or living in
Damascus.
dunyil, world.
dunyawi, pertaining to this world.
dunyawiyya, fem. of dunyawi.

r)aCïf, fee bie.

DH
dhilt, essence; person; entity.
dhawqi, pertaining to dhawq, mystical
experience.
Dhü 'l-qacda, name of the 11 th month
of the Muslim year.

F
far)l, favour.
fahm, understanding.
fä'ida, profit, benefit.
fäcil, doing.
fanä', extinction.
fanä' bi 'lläh fi 'IÜih lilÜih, extinction in
God, through God, for God.
faqir, poor.

larc, part.
larr), duty.
larq, separation.
lilsiq, sinner.
Fatl; al-Ral;män, the Help of the
Merciful.
li 'l-därain, in both worlds.
fikr, thought.
ficl, action, deed.
firmän, order.

GH
ghafil, unheedful.
ghafla, unheedfulness.
ghaib, the invisible.
ghalaba, victory; here: the dominant
feature.

H
hawil, desire; passion.
himma, resolution, determination.
Huwa, He.

l;add, limit; definition.
/:Iär)ir, present.
l;ädith, new; created.
l;adith, tradition.
l;adïth qudsi, a word of God not found
in the Qor'än.
l;ar)ra, presence.
al-l;ar)ra al-ililhiyya, the divine presence.
- al-rabbilniyya, the lordly presence.
- al-ral;mäniyya, the presence of the
Compassionate.
- al-rubübiyya, the seigniorial presence.
l;ar)rat tajallï wujüd ij aqq tacilla, the
exalted manifestation of the Supreme
Reality.
l;aj;, pilgrimage.
l;ill, state.
- al-jam c, state of union.
- al-Iarq, state of separation.
- /Ju km, state of being under the Law.
l;aqiqa, reality.
l;aqiqi, pertaining to reality; realo
l;aqq; pada hak ... , Arabic li l;aqq, with
respect to ...
{taqq al-cibilda, title to worship.

List of Arabic Words and Expressions
al-rubübiyya, lordly right.
(taClilli) , the (Supreme) ReaJity.
al-'ubüdiyya, title to (man's) servitude.
al-yaqin, firm knowledge pertaining
to the Supreme Reality.
lJaraka, motion.
lJaraka nafsliniyya, selfish impulse.
lJarf, letter; sound.
lJii#l, result.
lJawl, might.
lJif?, preservation, protection ; memorizing.
lJijlib, veil, screen.
lJikma, wisdom.
lJubb al-dunyli, love of this world.
(lUjja, argument; proof.
lJukm, judgment; sentence; defillition.
lJurma, respect.

I
idrlik, observation.
ilj{irliri, involuntary.
ijlid, creation.
ijtihlid, exertion.
ikhlä~, pure devotion, purity.
ikhtiylir, choice; will.
ikhtiyiiri, voluntary.
illihi, divine.
ilhlim, inspiration.
imlin, faith.
imtithlil, obedience; observance.
inkishlif, revelation.
intahii, it is finished.
iqriir, assuranee ; acknowledgment.
iqti~lir, abridgement.
irlida, wil I.
irlidat Alläh taCälä, the wiII of God most
high.
irädat al-Rabb, the wiII of the Lord.
ishlira, indication.
ishräq, radiation; blaze.
ishtighiil, exertion.
isläm, Islam.
istidläl, argumentation.
istighrliq, immersion.
istiqäma, straightness; uprightness.
ictibär, regard; consideration.
ictimlid, reliance.
ictiqlid, tenet.
itti~äl, junction, union.

193

cibäda, worship.
cibädät, ritual obligations.
ciblira, explanation; phrase, expression.
cilm, knowiedge, science; - u~ül al-din,
dogmatics; - al-tawlJïd, id.
cilm al-yaqin, firm knowiedge, acquired
by reasoning.
Cinliya, care.

J
jlihil, ignorant; heathen.
jallil, majesty.
jali, clear, evident.
jam c , union.
jamäl, beauty.
]liwi, MaJay; Indonesian.
jiha, direction, side.
jism, body.
jumca, Friday.
jusmäni, bodily.

K
klifir, unbeliever.
kaifiyya, way, manner.
kli'iniit, all things being.
kaläm, speech.
kalima, word.
ka-mä qlila Al14h taclilli, "Fa-clam annahu lli illiha illä 'lllih" (Qor'än 47: 19),
As Allah has said, 'Know that there
is no God but Allah'.
kamäl, perfection.
klimil, perfect.
kasb, acquisition, appropriation (in particular man's - of acts, which makes
him responsible for them).
kasbï, pertaining to kasb.
al-qalb,. al-sirr,
kashf al-nafs,. cognition by means of the intellect,
the heart and the innermost self.
kifliya, sufficiency.
kitlib, book.
kufr, unbelief.
kuntu samcahu alladhi yasmaCu bihi,
am his hearing by which he hears.

KR
khabar, information, news.
khafi, hidden.

Directions for TravelIers on the Mystic Path

194

khäli$, pure.
Khamrat al-Khan, Wine of the Tavern
(booktitle) .
khärijiyya, (pertaining to) the exterior.
khätima, final word; epiJogue.
khä{ir, idea that crosses the mind.
Caqlï, reasonable thought.
malakï, angel-inspired idea.
nafsänï, selfish thought.
rabbänï, God-inspired idea.
- shaitänï, devil-inspired idea.
khawäH, pl. of khäH, select.
- al-khawäH, the select among the
select.
khawf, fear.
khidma, service.
khitäb, address.
khuq,ü c, submission, humility.

L
Lä fäcila iUä 'lläh, there is no agent
but God.
Lä l;ui4ira wa-lä mashhüda illä 'Ullh,
there is no one present nor seen but
God.
Lä I;ayya iUä 'lläh, there is no one living
but God.
Lä ma[lüba wa-lä maq$üda illä 'lläh,
nothing is pursued nor striven af ter
but God.
Lä mawjiida iUä 'lläh, only God is.
Lä iläha iUä 'lläh, there is no God but
God.
ladhdha, delight.
ladunnï, lit.: near Me; cilm ladunnï,
knowledge 'from my part'.
laCnat AUllh calaihim ajmaCin, God's
curse on them all.
läzim, necessary, incumbent.
lisän, tongue.

M
mä siwä Alläh, what is not God.
macärif, pl. of macrifa, knowiedge.
ilähiyya, sciences pertaining to God.
- rabbäniyya, sciences pertaining to the
Lord.
maq,arra, darnage, harm.
macdüm, non-existent.
mafqüd, absent, missing.

mal;abba, love.
mal;büb, beloved.
maM, purity.
miihiyyät mumkinät, possible quiddities.
mal;jiib, veiled, screened.
mal;müda, praiseworthy.
mal;süs, sensible, perceptible by the
senses.
makän, place.
makhlz7q, created, creature.
malaki, angelic.
maclüm, known.
macnä, meaning.
- al-jam c, the meaning of Unity.
macnawi, ideal; figurative.
manfaca, benefit.
manqül, transmitted.
maqäm, place; station; plur. maqämiit.
ahl al-bidäya, the station of the beginners.
ahl al-i~lSän, the station of those who
act as if they see God (al-il;sän an
tacbuda 'Uäh ka-annaka tarähu).
ahl al-cinäya, the station of those
who enjoy favour.
ahl al-nihäya, the station of the
adepts.
ahl al-tawakkul, the station of those
who trust in God.
al-cärif, the station of the 'knower'
(gnostic).
al-dalM, the station of coquettish behaviour (see eh. VI, note 2).
al-fanä', the station of extinction.
al-faqd, the station of privation.
al-farq, the station of separation.
al-cibäda, the station of ritual worship.
al-ïmän, the station of faith.
al-il;sän, the station of right conduct.
al-kashf, the station of revelation.
al-khawäH, the station of the elect.
al-mal;abba, the station of love.
al-macrifa, the station of gnosis.
al-min na, the station of favour.
al-muCäyana, the station of seeing
face to face.
al-mujähada, the station of exertion.
al-mushähada, the station of contemplation.
al-$iddïq, the station of the righteous.
al-taqwä, the station of the fear of
God.

195

List of Arabic Words and Expressions

al-tawakkul, the station of trust in
God.
al-taw/:lïd, the station of unity.
al-cubüdiyya, the station of seIVitude.
al-yaqin, the station of certainty.
maq~üd, aim, end.
macqül, intelligible.
macrifa, knowIedge, gnosis.
martaba, grade.
macrüf, known; proper.
mashaqqa, hardship ; distress.
mashghül, fully occupied.
mac#ya, disobedience.
mawjüd, existing, being.
ma:;:har, theatre.
mu'allif, teacher.
muCämawt, transactions.
mucäyana, seeing face to face.
mubä/:l, permissible; indifferent.
mubäshara, direct (bodily) contact.
mubtadï, beginner.
mudabbir, disposer, disposing.
mudäwama, continuation.
mu/:ltäj, in want of.
mujähada, exertion.
mujtahid, he who exerts himself.
mukallaf, accountable, responsible.
mukäshafa, revelation.
mukawwin, creator.
mukhtär, chosen.
mukhta~ar, succinct.
muwzim, attendant; inseparable.
mu'min, believer.
munäsaba, conformity.
muqarrabin, those who are brought near.
muräd, purpose, meaning.
muräqaba, obseIVation; control.
murïd, willing, intending; pupil.
mushähada, contemplation.
musharrafa, revered; nobIe.
mushtarik, polytheist.
mustaw{in, resident.
mutahhara, pure.
muta~arrif, governing, ruling.
mutawassit, middlemost.
muttaqï, fearful, godfearing.
muttaqïn, pI. of muttaqi.
muwaMtid, professing taw/:lid.

N
nabi, prop het.
nädir, rare.

nafs, self.
al-nafs al-bashariyya, the human self.
nafy, negation.
najis, unclean, impure.
na~ü/:l, sincere.
natija, result.
na.çar, view; speculation.
nä:;:ir, beholding.
nihäya, end.
nikäh, marriage.
nicma, blessing, boon.
nisba, relationship.
niyya, intent (subst.).
nür, light.
nür al-ca;;ama al-rabbäniyya, the splendour of the Lordly majesty.
nfträni, luminous, resplendent.

Q
qabül, acceptance.
qaljä', decree.
qaddasa Alläh sirrahu al-caziz, may God
sanetify his lofty secret.
qadïm, eternal.
qadr, qadar, divine decree.
qä'im, standing.
qä'im bi 'lläh, lilläh, subsisting in God
unto God.
qalb, heart.
qa~d, intention, purpose.
qawl, word, saying.
qiyäm, standing, standing posture.
qudra, power.
quwwa, strength.

R
rabb, lord; al-cars/:l al-ca.çim, the
lord of the sublime throne.
rabbäni, lordly.
rabbäniyya, id. (fem.).
raljiya 'llähu can-hu, may God be pleased with him.
räghib, desirous.
ra/:lma, merey; ra/:lmat Allah calaihima,
May God bestow mercy on both of
them.
ra~lmäni, divine.
rajä', hope.
rakca, bow; series of motions as part of
the rituaJ prayer.

196

Directions for TravelIers on the Mystic Path

rasül, messenger.
rasülu 'lläh, messenger of God.
rit/ä, pleasure.
risäla, missive, epistle.
rü~nï, spiritual.
rujü c, return.
rusüm al-nafs, traces of self.

S
sä'a, hour; time.
sabab, cause.
sakïna, the presence of God.
salämat al-qalb, soundness of heart.
sälik, travelIer (on the mystic path).
sälikin, pI. of sälik.
sarmadan, etemally.
sirr, secret (subst.); the innermost heart.
- al-ilähiyya, the secret of divinity.
sirri, pertaining to the sirr; innermost.
Sub~n Rabb al-cizza Cammil yajifüna,
wa 'l-saläm ca/il al-mursalin, wa-'llJamdu lilUih Rabb al-Cillamin, wa-~a1Ui AlUihu caUi sayyidinil MulJammad
wa-illihi wa-~alJbihi ajmaCjn. Wa-'llJamdu lillilh Rabb al-Cillamin. The
Exalted Lord is superior to anything
one attributes to Him. Greetings to
the Apostles, and praise he unto God
the Lord of the Universe ! God bless
our Lord Muhammad, his family and
his Companions, one and all! And
praise he unto God, the Lord of the
Universe !
sukün, inactivity.
sunna, custom.

s
~abr,

patience.
valid, correct, exact; real.
~älilJ, honest; pious.
~allä 'IUihu calaihi wa-sallama,
God
bless him and grant him peace.
~iddiq, upright, trustworthy.
~iddïqin, pI. of #ddiq.
#dq, veracity.
#fa, attribute.
#fät bashariyya, human attributes.
- al-waIJdäniyya, the attributes of oneness.
#lJlJa, soundness.
lüfJ, mystic.
~a(~lJ,

SH
shahäda, testimony; profession of faith;
the visible world.
shahwa, lust.
shaikh, old man; elder, venerabie man.
sharc, sacred Law.
- macnawï, figurative Law.
sharlJ, commentary.
sharica, sacred Law.
sharCï, pertaining to the Law.
shar{, condition.
shirk, polytheism.
shughl, work, engagement; occupation.
shuhadä', pI. of shähid, martyr.
shuhüd, witnessing.
shukr, thanks.

T
tacalluq, dependence; reference.
tadärus, altemate recital (of the Qor'än).
taNil, preference; superiority.
talJqiq, verification; investigation.
talJqïr, contempt.
tajallï, manifestation ; (al-) tajallï al-ilähï,
the divine manifestation.
ta'lïf, composition, compilation.
tammat, it is finished.
taqarrub, approach; rapprochement.
taqdir, decree.
tarjama, translation ; interpretation.
tartib, arrangement, regulation.
ta$arruf, government.
tajawwur, imagination.
ta~dïq, confirmation; acknowledgement.
taslim, surrender.
tawädu c, humility.
tawakkul, trust in God.
taw(ûd, profession of unity and uniquene ss ; - dhäti, - #fliti, - afcälï,
the profession of God as the creator
of one's existence, life and deeds.
tuhma, suspicion.

T
{äCa, ohedience.
tabïca, nature.
tamac, cupidity.
{ariq, way.
{ariqa, id.; 2nd grade of spiritual development, between shariCa and lJaqiqa.

197

List of Arabic Words and Expressions

TH
thäbit, standing firrn; latent.

u
udhn, ear.
ukhrawiyya, pertalning to the hereafter.

cubüda, submissiveness.
cubüdiyya, servitude; absolute concentration on God.
culamä' al-lJaqïqa, the divines initiated
into Reality.
culamä' al-sharica, the divines who restrict themselves to the Law.

w
wahbi, acquired by divine grant.
walJdäniyyat Alläh, God's oneness.
walJdat al-wujüd, Unity of being.
wahm, fancy, iIlusion.
- al-rusüm, the delusion of appearances.
wahmï, iIIusory.
wajh, face.
wali, friend (of God); salnt; walï qutb,
salnt of the highest rank.
wa-'llähu a Clam, God knows best.

wa-qad calima kullu unäsin mashrabahum (Qor'än 7:160), 'All the people
already knew their drinking places'.
waqär, reverence, respect.
waqt, time.
warac, scrupulousness.
wäridät rülJäniyya, spiritual acquisitions.
wärith, heir.
wäsit, middlemost.
wiläya, sanctity.
wujüd, being.
wujüd al-cälam, the being of the worId.
wu~ül, arrival.

y
yä Rabb al-cälamin,
worlds!
yaCni, that is to say.
yaqin, certaln, firrn.

Oh Lord of the

z
zähid, austere; ascetic.
zakät, alms tax.
zamän, time.
zuhd, austerity; asceticism.

:pähir, exterior.
:puhür, appearance.

APPENDIX

PALEMBANG MANUSCRIPTS
AND AUTHORS
Introduction
In the existing surveys of Malay literature little or no attention is
paid to the provenance of the manuscripts from which, in the last res~rt,
we derive our knowledge of Malay literature. With regard to manuscnpt
collections that have passed in toto into the possession of libraries, such
as, for instance, the V. d. Wall collection in Jakarta and the Klinkert
and Van Ophuysen collections in Leiden, we have something to go by:
we do know the period during which, and the area where, the manuscripts were collected; always excepting, of course, such manuscripts
as the collector had copied from MSS. in other collections of different
origin. In such cases one can form at least some idea about the literary
and other works extant at a certain date in a certain area. The situation
is different with other collections such as, for instance, the collections of
Malay MSS. made by Brandes and Snouck Hurgronje, since these were
acquired from various places. For these collections, and for manuscripts
acquired by the libraries separately or in small lots from time to time,
we are obliged to examine the manuscripts themselves to elicit such
information as we can concerning their date and pi ace of origin. This
may be supplemented by data recorded by the libraries at the time of
acquisition of the manuscripts - of ten very scanty.
It is many years since Professor Van Ronkel gave his opinion (as a
cataloguer of manuscripts) that the provenance of ma nu scripts was
not really very relevant (see B.K.!., Vol. 60 (1908), p.181). Whatever
justification he may have had for his view, it is not one which could
now be endorsed without reservation; an investigation into the origin
of manuscripts can be surprisingly productive. It will be seen from the
notes which follow that through such an inquiry I have been able to
draw up a list of writers working in Palembang in the latter part
of the 18th century and of their work insofar as these are available in
manuscript form; also a list of Islamic works which once belonged to
the Palembang kraton library, from which the manuscripts were dispersed, ending up in many hands, as a consequence of the looting of the
library in 1812 and subsequently.
The term 'Palembang manuscripts' here refers to two categories:
a. manuscripts which are known or thought to contain works written
by Palembang authors;

Appendix

199

b. manuscripts contammg works written by other than Palembang
authors but known to have been the property of people of Palembang.

I

MANUSCRIPTS ORIGINATING FROM PALEMBANG
1. Manuscripts in British libraries

a. M a I a y man u s cri p t s
Two works by Shihabuddin:
MS. R.A.S. Raffles Mal. 48, a Malay translation of an Arabic commentary on al-Laqäni's Jawharat al-tawMd, dated A.H. 1163/A.D. 1750.1
MS. S.O.A.S. 12247 (Marsden), a Risalah copied by Encik Zainuddin
in A.H. 1198/AD. 1783.2
Two works by Kemas Fakhruddin:
MS. S.O.A.S. 11505 (Marsden), a Malay translation of a part of the
Mukht~ar FutülJ al-Sha'm, dated AH. 1183/AD. 1769. 3
MS. Bodleian no. 4, a Malay translation of the TulJfat al-zaman,4 dated
AH. 1175/AD. 1761, registered in Bibl. Marsd., p.305 under the title
"Baok of Geomancy". Dr. Voorhoeve informs me that both MSS. are
written by the same hand and could weIl be autographs.
b.

J a van e s erna n u s cri p t s

MS. R.A.S. Raffles Java 19, Dewa Menq,o, dated A.H. 1191/AD.
1777 (?); apparently a translation of the Malay Hikayat Dewa Mandu,
a popular story from Malay romantic literature (see Van Ronkel, B.K.I.,
Vo1.60 (1908), pp.517-'18 and Cat. Mal. Hss. Bat. Gen., pp.99-104).
MS. R.A.S. Raffles Java 28, wayang purwa stories (microfilm Leiden
A 19/2).
According to a note in the MS. this was once the property of the
crown-prince, a son of Sultan Muhammad Baha'uddin, who succeeded
to the throne in 1804 as Sultan Mahmud Badruddin.
MS. R.A.S. Raffles Java 29, Wayang geq,og.
MS. R.A.S. Raffles Java 30, Rama kawi.
MS. R.A.S. Raffles Java 31, a collection containing about ten chiefly
moralist ic texts of varying length and copied by various persons.
MS. R.A.S. Raffles Java 41, Repen bramara and Misa Cangkrama, and
also a Malay text on astrology.
According to a note in MS. S.O.A.S. 11505 this MS. was taken away
from Palembang on April 28 1812, most probably as war booty from
the kraton on the occasion of the British expedition led by Colonel
Gillespie. It is not unlikely that the other manuscripts were acquired
in the same way or bought from looting soldiers. 5

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2. The MSS. B.G.Mal. 5, 6,7,8,9, 10 and 12 in the library of
the Museum Pusat in Jakarta (the former Batavia Society)
These MSS. were forwarded to the Batavia Society from Palembang
in 1866 by an associate member, J. S. G. Gramberg, together with a
number of other MSS., which, as the donor observed, "constitute the
usual reading-matter of the Palembang townsman. I could not say for
certain whether all these MSS. originate from Palembang, but I am
certain that some of them dO".6
The MSS. originating from Palembang are those mentioned above,
namely:

E.G. Mal. 5, Hikayat Martalaya, described in Van Ronkel, Cat. Mal.
hss. Bat. Gen., pp.74-75.
In the historical novel Palembang (1878), in which Gramberg describes in romanticised form the events of the year 1811, the author
attributes the authorship of the Hikayat Martalaya to Sultan Mahmud
Badruddin. He makes the prince's secretary say the following, "This
hikayat is already in great demand in the town, and I have even been
requested to have copies made for some people in Malacca" (p.142).
In all likelihood Gramberg was reproducing here what he had been
told in Palembang, where he lived for some years.
As far as I can ascertain this MS. is a unique specimen, but Ullfortunately it is incomplete. The generous admixture of Javanese words
in the language of the text could be an indication of its Palembang
origin. As in the case of the Sha'ir Sinyor Kosta (or Kista), also called
Shair Silambari and Shair Sinyor Gilang, it remains uncertain whether
the authorship is really to be ascribed to Sultan Mahmud Badruddin.
B.G. Mal. 6, Hikayat Raja Budak (Van Ronkel, op. cit., p.130).
The author of this hikayat is unknown. A text of this name was
published in 1866 by Lange & Co. in Batavia, but according to Van
Ronkel the recension of the MS. is much shorter and more prosaicly
worded than that of the printed edition. The MS. of the same name
in the V. d. Wall collection is more detailed; it contains, inter alia, the
story of the theft of a precious jewel from a sealed bag which af ter
the theft is sewn up again very skilfully by a tailor. This story, also
found in the Hikayat Pekar Mèdi, is apparently very widespread; in
his A Pügrim in Arabia (London, 1946, p.68) H. St. John Philby narrates that he heard it in Medina in 1931, so that possibly it sterns from
the Arabian Nights.
B.G. Mal. 7, Sha'ir Kumbang.
An incomplete text, dated AH. 1282jAD. 1865; the end is missing.
The Leiden MS. of this poem (Oph. 91) is dated April 4, 1859. The
author is unknown. The poem sings of the conversations between a
bumble-bee and a melati-flower. Both MSS. of this work in the V. d.
Wall collection are also incomplete (Van Ronkel, op. cit., p. 351).

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201

B.G. Mal. 8, Sha'ir Nuri.
A similar poem, singing of the love of a nuri for a cempaka flower.
In the MS. Sultan Badruddin is mentioned as the au thor (Van Ronkel,
op. cit., p. 353). See also below, RG. Mal. 10 B, and Archipel 11 (1976),
pp.57-70.
B.G. Mal. 9, Sha'ir Patut delapan.
An incomplete copy, according to Van Ronkel containing a religious
poem of a didactic tenor. Pangeran Panembahan Bupati, a brother of
the dethroned Sultan of Palembang (see below § IV sub VII) is mentioned as its author (Van Ronkel, op. cit., p. 357).
B.G. Mal.JO.
A. Sha'ir Kembang air mawar, also by Pangeran Panembahan Bupati.
lts deals with a bird's love for a rose.
R Another version of the Sha'ir Nuri, dated A.H. 1275/A.D. 1858.
Cod. or. Leiden 5641, corresponding with it in part, is dated A.H. 1255/
A.D. 1839 (Van Ronkel, Suppl. Cat. Mal. Hss. Leiden, p.92, no. 212).
B.G. Mal. 12, Shair Prang Ménténg (= Muntinghe); ibidem, p.347.
This sha'ir derives its name from H. W. Muntinghe, who was sent to
Palembang in 1818 with instructions to curtail the authority of Sultan
Ahmad Najmuddin and to reduce his territory; to reinstate Sultan
Mahmud Badruddin, at least partially, and to establish direct rule in
the remaining parts of the realm of Palembang. The sha'ir, written in
A.H. 1235/A.D. 1819 by an unknown author, deals with one episode
in this struggle for power, namely the heroic defence of the Palembang
kraton against the troops and ships of the Netherlands-Indies government under the command of Colonel Bakker, who was assisted by Raja
Akil, a member of the royal family of Siak, and a certain Raja Mansur.
The attack was repelled and Muntinghe had to retire to Bangka. This
event, described here in glowing terms, apparently impressed the local
people deeply at the time, as did the failure of the next expedition
under the command of Wolterbeek which was launched in the same
year 1819. It is said to have given rise to the expression Pelabur habis,
Palembang tak alah (Peribahasa,3 ed. Balai Pustaka no. 1504, p.38,
no. 219).
B.G. Mal. 22, Pantun Sultan Badruddin.
This MS., acquired by the Batavia Society in the same year as the
preceding ones, 7 must be added to this list since its Palembang origin
is beyond doubt (Van Ronkel, Cat. Mal. Hss. Bat. Gen., p. 356).
3. The former kraton MSS. presented to the Batavia Society
by Ki Agus Hajji Abdalmalik, khatib imam of Palembang 8
These Arabic MSS., four in number, are described in Van Ronkel's
Suppl. Cat. Arabic MSS. Bat. Soc. under the numbers 55, 106, 157
and 296.

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B.G. CLX, an incomplete copy of Baiq,äwï's well-known Commentary
on the Qor'än (Anwär al-tanzïl wa-asrär al-ta'wïl) , running from
Ch. 39: 21 to the end.
B.G. CLXI, ldräk al-J:taqïqa fï takhrïj aJ:tädïth al-Tarïqa, by cAB
b. I:Iasan b. ~adaqa al-Mi~rï. As will be apparent from the title, this
work, written in 1640, contains a survey of the traditions mentioned
in the widely read al-Tarïqa al-MuJ:tammadiyya, a collection of sermons
and homilies by MuJ:!ammad b. Pïr C AH al-Birgewï (or al-Birgilï),
a strictly orthodox Turkish preacher and scholar of great renown, who
died in 1572. (See Brockelmann, Gesch. Arab. Litt., Vol. I1, p. 441,15;
S. I1, p. 656 c.)
B.G. CLXII, cUmdat al-murïd li-Jawharat al-tawJ:tïd, being an incomplete copy of al-Laqänï's own commentary on his Jawharat al-tawJ:tïd.
The MS. is dated A.H. 1060jA.D. 1650, thus only a few years af ter
the death of the author, who died in A.H. 1041jA.D. 1631. (Brockelmann, op. cit., Vol. I1, p. 316; S. I1, p.436.)
B.G. CLXIII, Kitäb al-adhkär lil-Nawawï wa-J:tilyat al-abrär, as the
work is named in the MS .. It is the work registered in Brockelmann,
G.AL, S. I, p.685 sub XIX. AI-Nawawï (d. A.H. 676jA.D. 1278) is
an au thor who is widely known in Indonesia and the Malay countries
for his Minhäj al-tälibïn and his Kitäb al-arbacïn, being a work on
Islamic Law and a collection of 40 traditions intended for edification
respectively. The Kitäb al-adhkär gives directions for devotional practice
and conduct in conformity with the sunna of the Prophet.
4. Four Javanese MSS. acquired by the Batavia Society
in 1876 and 1886
C.S. 104, Jayalengkara wulang. 9
This MS., numbering 106 pp. in fine Palembang-Javanese wntmg,
was once the property of Sultan Muhammad Baha'uddin (1774-1803),
as is stated in the MS. It has been discussed by Dr. Poerbatjaraka in
Indonesische Handschriften (Bandung, 1950), pp. 17-25,10 where one
will find a summary of its contents and also a review of the outdated
me tres used in this poem. According to Javanese belief it was composed
by a Pangeran Pêkik of Surabaya (C. F. Winter, Jav. Zamenspraken,
Vol. I, p. 351). It must have been very popular, as there are numerous,
sometimes fragmentary, copies in the MS. collections. (See Vreede, Cat.
Jav. Hss. Leiden, pp. 277-280; Pigeaud, Literature of Java, Vol. I,
p. 230; De Graaf and Pigeaud, De eerste Moslimse Vorstendommen op
Java, Verh. Kon. Inst. 69 (1974), pp. 164-166.)
B.G. Jav. 185, a Panji story.
As appears from the Notulen ('Minutes') of the Batavia Society for

Appendix

203

June 1886, this MS., also originating from the Palembang kraton, was
acquired from a Dutch Commissioner in Palembang in exchange for
a transliterated copy of same. It has been discussed at some length by
Dr. Poerbatjaraka in his Pandji-verhalen onderling vergeleken (Bibl.
Jav.9, Bandung, 1940), pp.156-215. From this publication we Ie am
that the MS. once belonged to a Palembang princess; further, th at in
Saka 1723 (= A.D. 1801) it was copied from an earl ier original by
order of Pangeran Adi Menggala (brother of Mahmud Badruddin;
later to become Sultan Ahmad Najmuddin). Dr. Poerbatjaraka is of the
opinion that the language of this MS. is completely East Javanese, and
that this text is the most perfect specimen of all the Panji stories
known to him.

B.G. Jav.182 and 187, parts of the story of Amir Hamzah (Jav. Menak).
These MSS. were received from the same Dutch Commissioner in
Palembang in the same way as the preceding MS. Both the language
and the script are Palembang Javanese, and according to Dr. Poerbatjaraka they are of great importance from a lexicological point of view
(Jaarboek Kon. Bat. Gen., I (1933), p. 328).
In his description of the Menak MSS. in the library of the (former)
Batavia Society (Menak, Bandung 1940, pp.36-38) Dr. Poerbatjaraka
commented on MS. 182 as follows: "The Javanese language of th is
work is very attractive and also from a poetical point of view this work
is of a rather high standard. The story begins with the siege of Selan
( = Menak Kartasura, Canto 29, st. 4) and ends with Umarmaya
sneaking into the bivouac of Jobin (ibidem, Canto 41, st.61)".
Furthermore, on MS. 187: "It seems to me that both the script and
the spelling of this MS. are older than those of MS. 182, but the MS.
clearly represents a more recent version, which is apparent from the
additions. Moreover, five cantos (34-38) are clearly recognizable as
being intercalated between cantos 42 and 43 of the preceding MS.
Apart from this the two MSS. are almost identical".
5. The MSS. belonging to the collection ot Palembang kraton
MSS. shipped to Batavia in 1822
In answer to a request for information, in 1880 the Secretary of the
district of Palembang informed the Board of Directors of the Batavia
Society that on June 13th, 1822 the Commissioner of Palembang, J. I.
van Sevenhoven, had shipped to the Dutch Resident of Batavia "55 very
finely written, neatly bound and well-conditioned Malay and Arabic
MSS., among which some very rare ones, and certified as once in the
possession of the former Sultan of Palembang Mahmud Badruddin",
with the request that they be handed over to the Department of Native
Affairs, where they were to constitute a handsome collection of native
books and being objects of exceptional rarity would add lustre to the
library,u

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Reading this we shall have little difficulty in agreeing with A. L. V. L.
van der Linden 12 that the Commissioner referred to in the Hikayat
Palembang (cod. or. Leiden 2276 (c), p. 73) as having in vain hunted
for the Sultan's treasures 13 and ransacked the houses of many notables,
was the Commissioner J. 1. van Sevenhoven. At all events, his treasurehunt resulted in the confiscation of 55 kraton MSS. These were, however, only part of the Sultan's library, as is apparent from the fact that
in 1875 four more MSS., only Arabic ones this time, turned up (see
above, section 3).
Now the Department of Native Affairs, the destination of the MSS.,
was a special section of the General Secretariat of the Netherlandslndies Government,14 which at the time still had its seat in Batavia.
Accordingly the Board of Directors of the Batavia Society applied to
the General Secretariat (meanwhile removed to Buitenzorg, present-day
Bogor), and indeed was given a parcel of MSS. The succinct report
on this consignment made by L. W. C. van den Berg/5 is disappointing
in so far as only five unmistakably Palembang MSS. are mentioned
in it. These are:

B.G. Mal. 117, Kitäb al-fawä'id, containing 100 fä'idahs (useful observations ) dealing with the excellence of various chapters of the Qor'än,
formulas and eulogies spoken when performing the ritual prayer (Van
Ronkel, Cat. Mal. Hss. Bat. Gen., pp. 389-'90).
B.G. Mal. 118, al-Räniri's -Sirä! al-mustaqim, copied in A.H. 1167/
A.D. 1753 (Van Ronkel, op. cit., pp. 375-'76).
B.G. Mal. 119, Jawähir al-culüm fi kashf al-maclüm by the same author
(Van Ronkel, op. cit., p. 404).
B.G. Mal. 120, Kitäb
op. cit., p.436).

al-mukhta~ar,

by Kemas Fakhruddin (Van Ronkel,

B.G. Mal. 121, Ba/:lr al-Cajä'ib by MuJ:1ammad b. al-marlfiim Alfmad
al-Palimbäni (Van Ronkel, op. cit., p. 447).
All these manuscripts stem from the library of Sultan Mahmud
Badruddin, as does the following Arabic MS.:
B.G. CCVI, al-Durr al-man.~üm fi bayän al-sirr al-maktüm, a qa~ida
ascribed to al-Ghazälï. This MS. was once the property of Sultan
Muhammad Baha'uddin, the father of Sultan Mahmud Badruddin.
Therefore, the owner was not, as stated by Van Ronkel on the authority
of Van den Berg/6 a son of Sultan Ahmad Najmuddin who was
dethroned in 1818, but of an earlier prince of the same name, who
died in 1776 (Van Ronkel, Suppl. Cat. Arabic MSS. Bat. Soc., p.495,
no. 856)P
Furthermore, MS. B.G. Mal. 75, Khawä~~ al-Qor'än al-ca?im, of
which MS. V.d.W. 24 is a copy, will have belonged to the Palembang

Appendix

205

MSS. of the General Secretariat, as in 1850-'51 it was registered by
Van der Tuuk in his list of the MSS. of this office (see below). As it
bears a lower number than the MSS. acquired in 1880, it must have
been acquired at some time between 1866 and 1880.
This MS. will be dealt with later in the discussion of the writings of
Kemas Fakhruddin.
From what has been seen it must be concluded that by 1880 next
to nothing was left of the 55 MSS. which were forwarded to Batavia
in 1822. It looks very much as if "the indifference and empty amateurism" which, as Van der Tuuk wrote in 1849, had united to reduce
the well-stocked library of the Batavia Society to poverty,18 had also
played havoc with the MSS. of the General Secretariat and would
continue doing so to some degree in the years between 1850 and 1880.
In 1850-'51, during his stay in Batavia before setting out for his
sojourn in the Batak country, Van der Tuuk had occasion to pore over
the MSS. in this city. At that time many of the Palembang MSS. had
already disappeared, although those extant were considerably more in
number than the minute quantity subsequently transferred to the Batavia
Society in 1880.19 It appears from his notes preserved in the Leiden
University library, cod. or. 3300 and 3301 that, apart from MS. B.G.
Mal. 75 mentioned above, no fewer than 12 MSS. can be added to the
5 registered in Van den Berg's report. Copies of 6 of 7 of these (nos. 4
(?) ; 5; 10; 24; 34; 39; 44 of the enumeration below) are perhaps extant
in the V.d.W. collection in Jakarta.
These 12 MSS. are:

Gen. Secr. 4. This MS. eontained two texts:
A. A Malay translation of Ibn C Atä' Alläh's Kitäb al-lJ,ikam, onee the
property of Sultan Ahmad Najmuddin (1757-1774, when he abdieated
and beeame Susuhunan). It eould weIl be that one of the four eopies
of the same text in the V.d.W. eolleetion was eopied from this MS.
(Van Ronkel, Cat. Mal. Hss. Bat. Gen., pp. 430-'31) .20
B. Zakariyyä' al-An~ärï's Fa* al-RalJ,män, being a eommentary on the
Risäla ti 'l-tawlJ,id by Raslän al-DirnashqL
Gen. Secr. 5. A Malay translation of al-Durr al-na?im, written by
Mulfammad b. ~mad b. Suhail al-Jawzï b. al-Khashshäb (d. A.H. 650/
A.D. 1252); see Brockelmann, G.A.L., Vol. I, p. 414, no. 19; S.I., p. 913).
Van Ronkel's description of V.d.W. 35 in the Batavia eatalogue (p.370)
should be read as follows: The works on whieh the author has drawn
are: Abü Bakr Mulf. b. A.J.1mad al-Ghassänï, al-Barq al-lämi c wa 'l-ghaith
al-hämi c tï taqä'il al-Qur'än, and Abü J:Iämid al-Ghazälï, Khawä~~
al-äyät wa-tawätil;t al-Qur'än, adding a few magie quadrates borrowed
from al-Bünï.
This MS. onee belonged to Sultan Mahmud Badruddin.

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Directions for TravelIers on the Mystic Path

Gen. Secr. 7. A Malay translation of the well-known creed by al-Sanüsï,
also stemming from Sultan Mahmud Badruddin.
Gen. Secr. 9. A Malay translation of al-Jazari's (d. A.H. 833/A.D. 1429)
CUddat al-J:ti~n al-~l~in, being an abridgement of his al-lji~n al-J:ta~in
min kalam sayyid al-mursalïn (Brockelmann, G.A.L., Vol. Il, p.203,
no. 19; S. Il, p. 277); also stemming from Sultan Mahmud Badruddin.
Gen. Secr. JO. A Malay translation of al-Bistämi's (d. A.H. 8581A.D.
1454) S hams al-afaq fi C ilm al-J:turüf wa 'l-awfaq (see Brockelmann,
G.AL, Vol. Il, p. 232; S. Il, p. 324). A synopsis of its contents will
be found in Van Ronkel, Cat. Mal. Hss. Bat. Gen., pp.428-'29; also
stemming from Sultan Mahmud Badruddin.
Gen. Secr. 13 contained three short tracts by AbdurRauf, also stemming
from Sultan Mahmud Badruddin:
A. Daqa'iq al-J:turüf. This text was published by Dr. A. H. Johns in
j.R.A.S., April 1955, pp. 55-73, from cod. or. Leiden 7643 (Van Ronkel,
Suppl. Cat. Mal. Hss. Leiden no. 332).
B. Aghmaq, al-masa'il (also contained in the, also lost, MS. Gen. Secr.
18); a text not known from elsewhere.
C. Kifayat al-muJ:ttajïn (ila sulük maslak kamal al-talibïn). A synopsis
of the contents of this tract is to be found in D. A. Rinkes, Abdoerraoef
van Singkel, thesis Leiden 1909, pp.39-42.
For further information on the works of AbdurRauf see Dr. P. Voorhoeve, Bajan TadjaUi, Gegevens voor een nadere studie over Abdurrauf
van Singkel, in T.B.G., Vol. LXXXV (1952); the three tracts mentioned above are nos. 15, 12 and 11 of Voorhoeve's list.
Gen. Secr. 17, the second part of C Abd al-~amad al-Palimbäni's Sair
al-salikin, which work was completed by the author in Tä'if in A.H.
1195, and copied in Mecca in A.H. 1197IA.D. 1782. It is uncertain
whether this MS. is of Palembang provenanee ; no further information
about it is available.
Gen. Secr. 23. Surat Bintang, once in the possession of Pangeran Ratu
ibn Sultan Muhammad Baha'uddin, i.e., the Sultan to be Mahmud
Badruddin. At the end is a note dated A.H. 1224/A.D. 1809.
Gen. Secr. 24. Nür al-Din al-Räniri's Asrar al-insan, once in the possession of Pangeran Arya Muhammad Zainuddin, son of Sultan Mahmud
Badruddin.
In a Malay MS. in the possession of the Kon. Instituut voor de
Tropen in Amsterdam, described, edited and translated by Woelders
(thesis, pp.59; 116-155; 279-320), mention is made of a Pangeran
Wirakrama, later on named Pangeran Purba(negara) and also called
Muhammad Zainuddin. In the Index to the Malay texts edited in this
thesis, s.v. Pangeran Wirakrama (p. 484), however, this noble is listed

207

Appendix

as a nephew of Sultan Muhammad Baha'uddin, so that the identity of
these two persons is not beyond doubt. See also below sub 9,2.
The Asrär al-insän was published in 1961 in Jakarta by Miss
Tudjimah, working from MS. V.d.W. 40, which, according to Dr.
Voorhoeve, is a "rather bad" MS.; possibly this is a copy of the Gen.
Secr. MS. in question. On p. 16 of her edition one will find a list of the
other MSS. of this text. See also Dr. Voorhoeve's review of Miss
Tudjimah's book in B.K.l., Vol. 117 (1961), pp.483-485, and his
Supplement op de lijst der geschriften van Raniri, ibidem, pp.481-'82.
Gen. Secr. 34, a copy of AbdurRauf's CUmdat al-muJ:ttäjïn (MS. Q of
the list given in T.B.G., Vol. LXXXV (1952), p. 112, sub 10). There
is little doubt that this is a copy of a Ms. in the Bibliothèque Nationale
in Paris. The fact is that MS. Bibl. Nat. MaL-pol. 104 sterns from the
library of Sultan Mahmud Badruddin; see Dr. Voorhoeve's recent
description of the Paris colleetion in Archipel 6 (1973). To all appearanees it must have belonged to the colleetion forwarded to Batavia in
1822, and the MSS. V.d.W. 41 (Cat. Mal. Hss. Bat. Gen., p.426, no.
DCCX) and cod. or. Leiden 1930 (Cat. H. H. Juynboll, p.270) undoubtedlyare also eopies of it, be it direetly or through the intermediary
of our eopy as described by Van der Tuuk.
Gen. Secr. 39. Nür al-Dïn al-Ränïrï's Durrat al-farä'iq, bi-sharJ:t al-Caqä'id,
a MS. onee in the possession of Pangeran Jayakrama, a younger son of
Pangeran Ratu (= erown-prinee, i.e., the Sultan to be Ahmad Najmuddin, brother of Sultan Mahmud Badruddin; see Woelders, op. cit.,
pp. 97,481). The sourees of this work by al-Ränïrï are mentioned in
Van Ronkel's Cat. Mal. MSS. Bat. Gen., p.401.
Gen. Secr. 44. A Malay translation of Sabïl al-hidäya wa 'l-rashäd, composed by the Terim sayyid Al:tmad b. al-I:Iasan b. C Abdalläh al-I:Iaddäd
in explanation and in support of the rätib of the Terim saint C Abdalläh
b. C Alawï al-I:Iaddäd, born in A.H. 1071/A.D. 1660. Possibly MS.
Y.d.W.42 (Cat. Mal. Hss. Bat. Gen. p.428) is a copy of it; a eopy of
MS. V.d.W. 42 is the Leiden MS. S.H. 95 (Van Ronkel, Suppl. Cat.
Mal. Hss. Leiden, p. 132, no.313).
Another work in praise of Terim and its saints, written by the same
author in 1789, is mentioned by Snouck Hurgronje, Verspreide Geschriften, Vol. 5, p. 418; see also Broekelmann, G.A.L., S. 11, p. 816.
This Hadrami Saint and his rätib were also well-known in Acheh, see
C. Snouek Hurgronje, De Atjèhers, Vol. 11, pp. 185; 190-'91; Hoesein
Djajadiningrat, Atj.-Ned. W dbk., s.v. hadat.
6. Shumüs al-anwär wa-kunüz al-asrär
This is cod. or. Leiden 7283 (= S.H. 57), whieh in the Leiden Suppl.
Cat. is mistakenly said to have been the property of a Sultan of
Banjarmasin. Actually it is of Palembang origin, for in 1848 it was sold

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Directions for TravelIers on the Mystic Path

in Batavia out of the estate of a son of Sultan Mahmud Badruddin,
together with two other MSS. the names of which are given as FatlJ
al-ma c ärit and Shams al-ma c ärit respectively. I cannot identify the
first MS.; the second was perhaps a copy of al-Biinï's Shams al-macärit,
a well-known work on the occult sciences. The Shumus al-anwär is said
to have been composed by the Moroccan schol ar Ibn al-I:Iäjj (d. A.H.
737/A.D. 1336). Brockelmann, G.A.L., S.II, p.95, mentions several
editions and refers to H. Winkler, Siegel und Charaktere, p. 86, note 1,
where the work is attributed to another author; rightly sa, as Brockelmann remarks. Van RonkeI has stated that it deals with divination,
incantations and charms.

7. Paris MS. Bibliothèque Nationale, Mal. pol. 30
This MS., mentioned in Voorhoeve's list in Archipel 6 (1973) as
stemming from a certain Sulaiman b. Abdallah of Palembang, contains
the Sullam al-mustatïdïn, a Malay adaptation of al-Qushäshï's Man?uma tï 'l-tawlJïd with the commentary of his pupil Mawlä Ibrähïm;
see Cat. Mal. Hss. Bat. Gen., p. 409, no. DCLVIII: MS. B.G. Mal. no.
109. The authorship is attributed by same to AbdurRauf, as Dr. Voorhoeve observes in T.B.G., Vol. LXXXV (1952), p.11O, sub 5. In the
Par is MS. na author is mentioned, nor is any mentioned in MS. B.G.
Mal. 109. In Cabaton's catalogue of the Paris MSS. the authorship is
ascribed to C Abd al-$amad al-Palimbänï.

8. Hikayat Seribu Masa'il
MS. Y.d.W. 85, on which Dr. Pijper's edition is based/l l contains a
copy of this hikayat made in A.H. 1273/A.D. 1856-'57 at the pasar of
Bandung by a certain Ki ~gus Muhammad Mizan, son of Ki Agus
Hajji Imam Qamat, most probably a Palembang trader. Referring to
De Clercq's treatise on Palembang Malay (T.B.G., Vol. XXIII (1876),
pp. 517-554) Dr. Pijper has remarked on the Palembang element in the
language of this MS. giving a number of examples. 22 Dr. Pijper seems
to ascribe th is Palembang influence on the language of the text to the
copyist, but the possibility that he just followed the original should not
be ruled out.

9. Three classics ot Malay literature
1. MS. B.G. Mal. 136, Hikayat Seri Rama.
This MS., acquired by the Batavia Society in 1891, is a copy of a MS.
from Palembang. In his catalogue Van RonkeI states that it is completely identical with the text that was published in 1843 by P. P.
Roorda van Eysinga. R.V.E., however, is conspicuously silent about the
origin of his text; neither does Gerth van Wijk, who contributed an
article to the T.B.G. (Vol. XXXVI, 1891) on the various versions of

Appendix

209

the Hikayat Seri Rama, mention its ongm; nor for that matter does
Zieseniss in his baak on Die Rama-Sage bei den Malaien (Hamburg,
1928; English translation by P. W. Burch, Singapore 1963, published
by Malaysian Sociological Research Institute Ltd under the title of
The Rama Saga in Malaysia).

2. Cod. or. Leiden 2283, Hikayat Cekelwanengpati.
This MS. was treated at great length by Dr. W. H. Rassers in his De
Pandji-roman, thesis Leiden 1922, pp.55-98. It was once in the possession of Pangeran Purba, son of Sultan Mahmud Badruddin (H. H.
Juynboll, Cat. Mal. Hss. Leiden, p. 67). See above sub Gen. Secr. 24.
3. Sejarah Melayu.
A "Palembang version of the Malay Annals", a copy of which is in
the Koninklijk Instituut voor de Tropen in Amsterdam, is mentioned
by Dr.R.Roolvink in j.M.B.R.A.S., Vol. XXXVIII, Pt. 2 (1965),
p. 130, and by Woelders, thesis, pp. 59-60.
10. Palembang MSS. in the Overbeck collection in Jakarta
No. 508, Two Palembang hikayats.
No. 514, Five volumes of Palembang wayang stories (Hikayat Pendawa
lima).
In Indonesische Handschriften by Poerbatjaraka, Voorhoeve and
Hooykaas, Bandung, 1950, p. 180, it is stated that detailed summaries
of these MSS., made by Raihoel Anwar gelar Datoek Besar, are available
in the Jakarta library.
11. Two Palembang MSS. in the Leiden library,
bought from Mr. Gramberg in 1880
1. Hikayat Palembang, cod. or. Leiden 2276c; Cat. Juynboll, p. 251-'52;
Woelders, thesis, pp.49-50. Edited and translated by Woelders, op. cit.,
pp. 73-115, 230-278.
From Woelders' discussion of this text (op. cit., pp. 417-422) we
quote the following conclusion: "A historically reliable description of
a number of important episodes in Palembang history, in particular
of the period 1818-1825. The description is only concerned with the
more or less official events and ignores completely all particulars of a
more personal character. Chronologically as well as logically the account
is well-constructed; it has a formal introduction but it ends somewhat
abruptly; at least, it does not conclude with a colophon. The style is
coolly descriptive, sober and lacking in vividness, completely in keeping
with the character of the story as a chronicle".

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2. Hikayat Mareskalek, cod. or. Leiden 2276d, containing the story of
Daendels and Janssens, followed (from p.41 1. 13 onward) by an unfinished Palembang account of the years 1812-1819; Cat. Juynboll,
p. 243. Recently the Palembang part of this MS. has been discussed,
edited and translated by Woelders (op. cit., pp. 52-54 and 426-430;
154-186; 347-384). Copyist (and possibly au thor of the Palembang
part) was Kyai Rangga Satyanandita Ahmad, who began his work
A.H. 1247jA.D. 1831-'32.
12. Cod. or. Leiden 7653 a and c
The first part of cod. or. 7653a contains loeal genealogy and various
adat-regulations (29 pasal) ; pasal 30 (pp. 26-121) is an incomplete,
episodical account of Palembang history from Raja Bungsu, son of
Lebar Daun, to Sultan Mahmud Badruddin II.
Cod. or. 7653c is a copy of a chronicIe of Palembang history from
1818-1825. It bears astrong resemblance to the description of the same
period in MS. 2276c mentioned above under 11,1, and to a typescript
preserved in the library of the Royal Institute for the Tropics in Amsterdam (sed. 902.556) .
See Woelders, op. cit., pp. 47-49.
13. MSS. dealing with Palembang in the possession of the
Royal Institute of Linguistics and Anthropology in Leiden
This collection numbers 13 items, all of them except two described
by Van Ronkei in Bijdr. Kon. Inst. Vol. 60 (1908) and in toto discussed
circumstantially by Woelders in his thesis, pp. 30-44, to which the reader
is referred for further information.
Three of them were composed in 1842 or a little later by Pangeran
Temenggung Kartamenggala, at the behest of Lieut.-Col. A. H. W.
Baron De Koek, acting Commissioner for the district of Palembang
from 1842-1847, namely:
Mal. 196, Carita Negeri Palembang.
A translation of part of it is contained in Royal Inst. MS. 201 *.
Summary of contents in Woelders, thesis, p. 33.
Mal. 201, Carita daripada aturan Raja-raja
A survey of Palembang history from the
Palembang in 1561-'62 up to the arrival
enumerates 15 princes in all, the last of
Badruddin, "now in Ternate".

didalam negeri Palembang.
coming of Geding Sura to
of Muntinghe in 1818. It
whom is Sultan Mahmud

Mal. 201a, Hikayat Mahmud Badruddin.
The final words are: Maka tetapla Sultan Achmat Nadjamoedin die
kardjaan timpoe Gouvernement Olanda pegang India toean Menteng
datang djadie kommissaris Palembang adanja.

Appendix

211

MS. 414, Sila-sila Raja-raja didalam negeri Palembang.
This MS. is anonymous and undated, but Woelders (op. cit., pp.3637) has adduced convincing arguments in support of his view that it
must have been composed by a former magistrate, Demang Muhiddin,
most probably in 1861 or 1862. It was acquired by Mr. J. F. R. S. van
den Bossche, Commissioner for Banka and dependencies from 1860-1862,
who presented it to Mr. W. L. de Sturler (t 1879), the author of a
number of articles on Palembang. The last date given is 2 Rajab 1277/
14 Jan. 1861, the day of the death of the exiled Sultan Ahmad Najmuddin, son of Sultan Mahmud Badruddin who was banished to Ternate.
The last pages deal with titles and court ceremonies. End: Habis segala
pangkat itu sabab Koempeni suda memegang keradjaan Palembang.
Summary of contents in Woelders, op. cit., p. 37.
Mal. 527, Two plano MSS. respectively containing 4 and 2 different
genealogical trees, partly with complementary notes and narrative texts.
Copied Jan. 1869 by R. Mukhtar b. R.Rangga Astrawijaya Abdullah.
For the contents see Woelders, op. cit., pp.39-41.
Mal. 531, Carita Raja-raja didalam negeri Palembang.
This anonymous MS. contains the beginning of a story of the intestine
quarreIs in Palembang af ter the death of Sultan Mansur (1714), that
is to say the struggle between Seri Taruna, the Sultan designate, and
two of Mansur's sons.
Summary of contents in Woelders, thesis, pp.37-38. A very poor
Dutch translation of this text is to be found in Ms. H 184 of thc Western
MSS. in the Library of the Royal Institute (De Graaf, Cat. hss. in Westerse talen etc., 's-Gravenhage, 1963, p. 97) .
Mal. 537, Malay text of the agreement of June 2nd 1722, entered into
by the Sultan of Palembang and the Dutch East India Company
(Y.O.C.).
Mal. 532, id. of the agreement of Dec. 25th 1775.
Though not of Palembang origin two other MSS. in the Royal
Institute may be mentioned here as for the greater part dealing with
Palembang history from the latter part of the 17th century onward,
namely:
Mal. 586, a History of Banka up til! 1820, composed by Tumunggung
Kertanagara and transliterated into Latin character in Banka on July
2nd 1861.
MS. 541 contains the same text in Arabic character, copied in Banka
on Sept. 14th 1878. It was presented in Banka to F. S. A. de Clercq and
offered by him to the Royal Institute af ter the completion of his article
on the history of Banka published in B.K.I. VI: 1 (= Vol. 45; 1895).

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Directions for TravelIers on the Mystic Path

See note 46 below and Woelders, thesis pp.42-44; p.440 note 39. Still
another copy of the same text is cod. or. Leiden 2285 (Juynboll, Cat.,
p.254).
The two items acquired by the Royal Institute af ter the publication
of van Ronkel's Catalogue are:

Mal. 203a, a type-script copy in Latin character of an elaborate genealogy
of the Palembang nobility, composed in the thirties of this century
by R. Muhammad Akib, a great-grandson of Pangeran Tumunggung
Kartamenggala mentioned above. A similar though not identical copy
of this text is preserved in the Central Library of the Royal Tropical
Institute in Amsterdam.
Mal.203b is a photo-type copy of a genealogy of the royal house of Palembang in Arabic character, bearing the title of Setambum dari Raja-raja
di Palembang serta turun-temurunnya, from Brawijaya VII of Majapait
up to its descendants in the latter part of the 19th century. On both
MSS. see Woelders, op. cit., pp.41-42.
14. Palembang genealogies contained in manuscripts
in the Leiden University Library
1. Cod. or. 1914, dated Friday 4 Sawal 1265jThursday 23 Aug. 1849.

Copyist: Kiagus Zainuddin b. Demang Puspanandita Safiuddin b.
Ngabehi Carik Sepusang (not registered in Juynboll's Catalogue nor
in Van Ronkel's Suppl. Cat.).
2. Cod. or. 2304a, which is almost identical with 1914.
3. Cod. or. 7653 band d. Very elaborate genealogies, containing about
1300-1400 names and continued up till the great-grandchildren of
the last two Sultans.
4. Cod. or. 8245, containing 4 of the 6 genealogical trees of MS.
K.I.T.L.V. Mal. no. 527 and a chronological survey of 15 Palembang
Sultans and the periods of their reign, comparabIe to the lists given
in MSS. 1914 and 2304a.
See Woelders, thesis pp. 44-48.

15. UwJang-untJang Palembang (Javanese)
This Javanese manuscript, now in the Leiden University Library
(Berg collo no. 146), sterns from a descendant of a grand-vizir of the
Palembang court who lived about 1800. It has been described by Dr.
Pigeaud in his Literature of Java, Vol. 11, pp. 784-'85, and a facsimile
reproduction of a page from this MS. is found in Vol. 111 of that work,
Plate 38, and discussed, transliterated and translated on pp.75-76 of
the same volume. The designation 'un<;lang-un<;lang' is applicable to

Appendix

213

only a few of the 68 pages of this MS.; it is a compilation of data
on various subjects: regulations on marks of dignity, sunshades and
flags; events during the years 1756-1803; notes on gamelan orchestras
of the Court; the actual Unqang-unqang, dated 1773; a list of districts
and kampungs, and their obligations to the Court as regards dues and
man-power; piagems issued by the Sultans; a list of names of royal
servants (panakawan Dalem), and another list of court officials and
people in charge of special functions at the Court.

16. Undang-undang Palembang (Malay)
The Malay texts bearing this name, viz., MSS. B.G. Mal. 140 and 150,
V.d.W.58, KITI...V Mal. 236(7) and 416, and Leningrad B 2509, are
quite different from the Javanese text just mentioned. MSS. B.G. Mal.
150 and V.d.W. 58 are divided into 6 chapters, namely:
I.
11.
111.
IV.
V.
VI.

Adat bujang dan gadis dan kawin.
Aturan marga.
Aturan dusun dan berladang.
Aturan kawm.
Aturan pajak.
Aturan perhukuman.

In MS. B.G. Mal. 140 the chapters 11 and 111 are lacking; the same
applies to the Leningrad MS. which was once the property of P. N. van
Doorninck, district officer in Palembang from 1873-1875.

17. Sha'ir Alamat al-kiyamat
Unregistered MS. in the University Library of Utrecht, copied in
1866 from a MS. dated 1230/1814. The author, a Palembang theologian,
mentions as his sources 'reliabie traditionists' (l;tuddäth muCtamad) and
the Kanz al-khafi, a well-known Malay work on eschatology, based on
al-Räniri's Akhbär al-äkhira (see Van Ronkel, Suppl. Cat. Mal. hss.
Leiden, p.120, no. 289 and p. 151-'52, no. 359).

18. Een op Palembangsch bodem geteeld verhaal, getrokken uit een
hikaêjat ('A Palembang story, taken from a hikayat'), contained
in MS. KITLV H 270; see H. J. de Graaf, Cat. West. hss.
Kon. Inst., The Hague, 1963, p. 108
This MS. contains an abridged Dutch translation of the popular
story of Johar Shah; see Pigeaud, Lit. of Java, Vol. I, p. 221; Vreede,
Cat. Jav. hss. Leiden, pp. 202-205; Juynboll, Suppl. Cat. Jav. hss. Leiden,
pp.90-92. According to De Graaf, it comes from the estate of H. M.
baron De Koek, who was the officer in command of the expeditionary
force sent against Palembang in 1821.

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Directions for TravelIers on the Mystic Path

19. Malay letters trom Palembang
Eleven out of the thirteen letters from Palembang contained in cod.
or. Leiden 2241 - a collection of letters sent from various places in the
Archipelago - were written by the Sultans Muhammad Baha'uddin
(7) and his successor Mahmud Badruddin (4). These letters, all of
them addressed to the Central Government in Batavia, were despatched
during the years 1791-1808. The remaining two letters are of minor
importance.
They were catalogued by H. C. Klinkert in Tijdschr. v. N.-Indië, N.S.
Vol. 11,2 (1882), pp. 86-89; see also Woelders, op. cit., pp. 54-55.
Cod. or. Leiden 8402 is a letter by Sultan Ahmad Najmuddin (Prabu
ngamuk) to Governor-general Van der Capellen, dated July 6, 1821,
in order to notify the G.G. of the happy outcome of De Kock's
expedition and to thank him for his enthronement. See Woelders, op.
cit., pp.55-56.
Furthermore, in the National Archives there are preserved six letters
written by Sultan Mahmud Badruddin, all of them in 1819, and
addressed to Muntinghe and Wolterbeek (2) and to Wolterbeek (4)
respectively. See Woelders, op. cit., p.60.
11

OTHER MANUSCRIPTS
Several works of alleged or actual Palembang origin are (also) represented by MSS. of non-Palembang, or not demonstrably Palembang
provenance. Among these there is a number of MSS. that may be
supposed to be copies of MSS. from Palembang, as, for instance, quite
a few MSS. of the V.d.W. collection in Jakarta. A good proportion
of this collection was assembied in Riau in the third quarter of the
19th century but another part of it consists of copies of governmentowned MSS. stored away in the office of the General Secretariat,
including the remnants of the consignment shipped from Palembang
in 1822. Many of the MSS. are of a religious character and would
naturally have found their way outside Palembang. The MSS. of the
works of C Abd al-~amad al-Palimbänï, who for many years resided
in Mecca and wrote his books in Arabia, are not necessarily of Palembang origin.
I have recorded the following titles:
1. Kitab C Aqïdat al-bayän, by Shihabuddin.
Cat. Juynboll, p. 295, no. 12, cod. or. Leiden 1953(6).
Five works (2-6) by cAbd al-~amad:
2. Zuhrat al-murïd tï bayän kalimat al-taw~ïd.
Van Ronkel, Cat. Mal. Hss. Bat. Gen., p.400: B.G. Mal. 109c and
V.d.W.49.

Appendix

215

3. Sair al-sälikïn.
Van Ronkel, op. cit., p.383: B.G. Mal. 293 and V.d.W.4; Cat.
Juynboll, p.287-288: cod. or. Leiden 3285, 3286; Van Ronkel,
Suppl. Cat. Leiden, p. 109: cod. or. 5740.
4. Hidäyat al-sälikin.
Van Ronkel, Cat. Mal. Hss. Bat. Gen., p. 429: B.G. Mal. 292,
V.d.W. 43; Cat. Juynboll, pp. 261-'63: cod. or. Leiden 1710, 3284;
Van Ronkel, Suppl. Cat. Leiden, p.113: cod. or. 4974; Bibl. Nat.
Paris, MaL-pol. 29 (Archipel 6 (1973), p.46) and 232 (ibidem,
p.65).
5.

N~if:tat al-muslimïn wa-tadhkirat al-mu'minïn (Arabic).
Van Ronkel, Suppl. Cat. Arab. MSS. Bat. Soc., pp. 139-140: nos.
CCIX and V.d.W. 51; cf. Bibl. Nat. Paris, MaL-pol. 232 (Archipel 6
(1973), p. 65), which possibly con ta ins, inter alia, a Malay adaptation of this Arabic text.

6. Rätib (Arabic ) .
Van Ronkel, Suppl. Cat. Arab. MSS. Bat. Soc., pp.216-'17: no.
DXLVII.
7. Nafaf:tät al-Raf:tmän fi manäqib ustädhinä al-ac {wm al-Sammän,
by Kemas Muhammad b. Ahmad.
Van Ronkel, Cat. Mal. Hss. Bat. Gen., pp. 422-'23: V.d.W. 126.
8. Hikayat karamat Shaikh Muhammad Samman dengan ikhtisar, by
Muhammad Muhyiddin b. Shaikh Shihabuddin.
Ibidem, p. 423: V.d.W.127.
9. Shair Nuri, by Sultan Mahmud Badruddin.
Cat. Juynboll, p. 28: cod. or. Leiden 3340; Van Ronkel, Suppl. Cat.
Leiden, p.92: cod. or. 5641; Kl. 175 and 186(?).
10. Shair kumbang dan melati.
Van Ronkel, Cat. Mal. Hss. Bat. Gen., pp. 351-'52: V.d.W. 239 and
240; Suppl. Cat. Leiden, pp.94-95: MS. Kon. Akad. 239; Oph.91.
11. Shair Sinyor Kosta, attributed to Sultan Mahmud Badruddin.
Van Ronkel, Cat. Mal. Hss. Bat. Gen., p.350: V.d.W. 268; Cat.
Juynboll, p. 20: cod. or. Leiden, 1895; Van Ronkel, Suppl. Cat.
Leiden, p. 76: Kl. 133, 150, 170.
Leiden MS. 1895 was presented to the library in 1867 by the former
Governor-general Baron Sloet van de Beele; it may be a copy of
one of the Palembang MSS. of the General Secretariat originating
from the Palembang kraton library.
12. Hikayat Raja Budak.
Van Ronkel, Cat. Mal. Hss. Bat. Gen., pp. 131-'32: V.d.W. 153, 154;
Cat. Juynboll, p. 179: cod. or. Leiden 3318; Van Ronkel, Suppl.
Cat. Leiden, p. 26: cod. or. 6084.

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Directions for TravelIers on the Mystic Path

13. Shair Raja Mambang Jawhari.

Van Ronkel, Cat. Mal. Hss. Bat. Gen., pp.336-'37: V.d.W.264;
Cat. Juynboll, pp. 20-23: cod. or. Leiden 1896, 1943, 1955; Van
Ronkel, Suppl. Cat. Leiden, pp. 68-69: Kl. 137.
Van Ronkei has noted that the Leiden MS. 1896 is not identical
with MS. 1943 (Cat. Mal. Hss. Bat. Gen., p. 337). It was also presented to the library by Baron Sloet van de Beele, and likewise
could be a copy of one of the Palembang MSS. in the office of the
General Secretariat. I t was copied by the same copyist who prepared
MS. Leiden 1895 (Sinyor Kosta). Outside the text the copyist has
added the following words: ... karangan Pangeran Panembahan
Palembang; diikat beberapa pantun dan tembang akan penglipur
kalbu yang bimbang.

14. Shair Perang Ménténg.
Van Ronkel, Cat. Mal. Hss. Bat. Gen., p.347: V.d.W.272. Microfilms in the Leiden University Library. Described, edited and translated by Woelders, thesis, pp.57-59; 194-225; 385-413.
15. Shair Résidèn De Brauw.
Ibidem, p. 347: Brandes collection 157, VI.
16. Shair Melayu Palembang.
Snouck Hurgronje, Cat. Mal. Hss. Berlin, pp. 158-'59; H. Overbeck,
f.M.B.R.A.S., Vol. IV, Pt. 2, Oct. 1926, p. 249.
17. Asal Raja-raja Palembang.
Van Ronkel, op. cit., pp. 281-'82; Brandes coll. 157 111, with a
reference to cod. or. Leiden 2276 (cat. Juynboll, pp.251-'52) and
MSS. Kon. Inst. Leiden, XXVII-XXXI (E.K.I., Vol. 60 (1908),
pp. 214-217). Microfilm in the Leiden University Library. See also
Woelders, thesis, pp. 56, 57.
18. Bunga Rampai, one story.
Cat. Juynboll, p. 173: cod. or. Leiden 1721, no. 3; Van Ronkel,
op. cit., pp.89-90: B.G. Mal. 24 sub 6; Suppl. Cat. Leiden, p.22:
Kl. 67, pp. 79-88.
19. Primbons trom Palembang.
Van Ronkel, Suppl. Cat. Leiden, p. 160: cod. or. 7310 (= S.H. 83);
p. 153: cod. or. 5637(?).
According to a statement by Snouck Hurgronje, cod. or. 7310 is a
copy of the notebook of Hajji Harun b. Muhammad Saleh of
Palembang, a bookseller residing in the Lampong district, who had
been initiated into the tarïqa Qiidiriyya in Mecca by a Lombok
pupil of the well-known Khatib Ahmad Sambas. See Snouck
Hurgronje, Adviezen, Vol. 111, pp. 1863 and 1973-1975, for a more
detailed summary than that in the Catalogue.
Not included in this list are the MSS. on adat and law in Palembang
such as those mentioned in the Batavia Catalogue, pp. 302, 309-310, 392,
and Suppl. Cat. Leiden, pp. 53; 281.

Appendix

217
III

OBSERVATIONS
Summarizing the preceding survey one may say that it gives same idea
of the literature extant in the city of Palembang at the end of the 18th
and the beginning of the 19th century. In na way, however, is it a complete picture, for the field of Malay literature is not weIl represented. For
that matter, in view of the close relations between Palembang and the
Malay countries it is hard to believe that apart from those literary
products which are proclaimed to be of local origin, sa little was known
of Malay literature.
Neither can Javanese literature be said to be copiously represented.
Besides the Serat Rama, Panji and wayang-stories we only found the
Jayalengkara and a number of moralistic tracts. A noteworthy fact is
that apart from the Menak (the story of Amir Hamzah) we do not
come across Muslim narratives such as, for instance, those described
by Dr. Poerbatjaraka in Indonesische Handschriften (Bandung, 1950),
pp. 26-138 under the headings Anbia and Pesantren-literature, although
stories of this kind were much in vogue in the seaport towns of Java.
In the field of the religious sciences toa the number and variety of
books translated from the Arabic or adapted from Arabic sources must
have been considerably greater than might be inferred from the collected data. Beside the absence of books on the auxiliary sciences the
complete absence of books on Islamic Law (fiqh) is most conspicuous.
Af ter all, books of this kind cannot have been lacking in Palembang;
the less sa because this town, a Muslim centre for centuries,23 was the
seat of a religious court coming under the authority of the Panghuluin-chief (who in Palembang bore the title of Pangeran Panghulu
Nataagama) .24
As regards religious literature of Indonesian origin, it is curious that
we do find writings of Nür al-Din al-Räniri and AbdurRauf,25 but
nothing by Hamzah Fansuri or Shamsuddin 26 nor any writings of the
same tenor, which we know to have enjoyed wide circulation about
the middle of the 18th century, as is evidenced by the Risalah of
Shihabuddin.
The extant works of Arabic origin, the majority of which came from
the kraton library, can be grouped under seven headings.
I. Qor'än.
1. Baiçläwi's Commentary (Anwär al-tanzïl wa-asrär al-ta'wïl).

2. A Malay translation of Ibn al-Khashshäb's al-Durr al-na?tm ft faq,ä'il
al-Qor'än al-ca?ïm (Brockelmann, G.A.L., Vol. I, pp.414-'15).
3. A Malay adaptation of Khawä~~ al-Qor'än al-ca?tm, said to have
been composed by AJ:tmad b. Mu.l,1ammad al-Tamimi (not mentioned
in G.A.L.).

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Directions for TravelIers on the Mystic Path

11. ij adïth.
1. al-Nawawï, Kitäb al-Arbacin, the well-known collection of 40 traditions.
2. CAli b. I:Jasan al-~adaqa al-Mi~rï, ldräk al-I;taqïqa ti takhrïj al;tädïth
al-Tarïqa (G.AL, S.II, p.656).
111. Dogma.
1. al-Sanüsiyya.
2. al-Laqänï, Jawhara, with commentaries.
3. al-Ghazälï, al-Durr al-man?üm ti bayän al-sirr al-maktüm.

1.
2.
3.
4.

1.
2.
3.
4.

IV. Ta~awwut.
Raslän al-Dimashqï, Risäla ti 'l-tawl;tid.
Zakariyyä' al-An~ärï, Fatl;t al-Ral;tmän, being a commentary on Raslän's Risäla.
Ibn C Atä' Alläh, Kitäb al-I;tikam.
Malay translations of works in praise of Mu1)ammad Sammän.

V. Editying books and prayers.
al-Nawawï, al-Adhkär.
A Malay translation of al-Jazarï's CUddat al-I;t~n al-I;t~ïn (G.AL,
Vol. 11, p. 203; S. 11, p. 277).
A Malay translation of A1.Imad al-I:Jaddäd, Sabïl al-hidäya wa
'l-rashäd.
A Malay adaptation of a (Persian?) redaction of the "Questions of
cAbdalläh b. Saläm" (Kitab Seribu Masa'il).
VI. History.

Pseudo-Wäqidï, Futül;t al-Sha'm.
VII. Occult sciences and divination.
1.
2.
3.
4.

AI-Bistämï, Shams al-ätäq.
AI-Bistämï, Bal;tr al-wuqüt (G.AL, Vol. 11, p.232).
Ibn al-I:Jäjj, Shumüs al-anwär (G.AL, Vol. 11, p.83; S.II, p.95).
Ibn Shaddäd al-I:Jimyarï, Tul:tfat al-zaman (G.AL, S. 11, p. 1042,
no.46).

All these works are in Malay translation.
The Palembang authors and translators will be treated individually
in the following chapter, as also their contributions to the religious and
historical literature of their time.

Appendix

219

IV
PALEMBANG AUTHORS
I. Shihabuddin b. Abdallah Muhammad
Shihabuddin appeared as an author about the middle of the 18th
century, and even nowadays he does not seem to have sunk into complete oblivion, for some people at least remembered his name when
I inquired about him at the beginning of 1972. Three of his works have
been preserved.
1. A Malay translation of an Arabic commentary on the well-known
Jawharat al-tawl;ïd by Ibrähim al-Laqäni (d. 1631). The Jawhara is
a versified creed numbering 144 lines in the metre rajaz. It was much
commented upon by, among others, al-Laqäni's son C Abd al-Salärn.
The considerable number of copies, both Arabic and Malay, preserved
in the library of the Museum Pusat in Jakarta, constitutes evidence of
the popularity of this text in former times. Among the Arabic texts
there is an incomplete copy of al-Laqäni's own commentary dated
A.H. 1060jA.D. 1650, once the property of Sultan Mahmud Badruddin.
Shihabuddin's translation, dated 1163/1750, is contained in R.A.S.
MS. Raffles Malay 48 in London. A printed edition of a Malay commentary on the Jawhara, originating from Sambas but published in
Mecca, is mentioned by Snouck Hurgronje, Mekka, Vol. 11, p. 387.
Brockelmann ( G.A.L. , Vol. 11, p. 31 7 ) records a Malay translation
printed in Cairo in A.H. 1309/A.D. 1891. Of neither of these translations is the translator known.
2. A Risäla dealing with the first clause (kalima) of the short creed
(shahäda) in a mystical sense, intended to shield people from both
manifest and hidden polytheism (shirk). The same subject was to be
treated later on by Kemas Fakhruddin in his Kitab Mukhtasar, the
source of both writings being Shaikh Raslän al-Dimashqi's Risäla ti
'l-tawl;ïd and Zakariyyä' al-An~äri's commentary on this short tract
named Fath al-Rahmän.
Shihabuddin co~demns the reading of tracts on the "Seven grades
of Being", a practice which, according to him, had spread widely
through the Malay countries owing to the lack of competent teachers
of religion; and he preaches a mysticism as taught by Junaid, Qushairi
and Ghazä1ï.

3. Kitab C Aqïdat al-bayän, contained in cod. or. Leiden 1953 (6),
pp.294-318 (Cat. Juynboll, p. 295). This is a short and simple survey
of the twenty attributes of God (sipat dua puluh) and an exposition of
the meaning of the short creed (napi-isbat). This is preceded by an
exhortation to practise vÎrtue and to fight against vices such as pride,
hypocrisy and the like - the pitfalls from which even the ~üfi is not

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Directions for TravelIers on the Mystic Path

secure - , so that eventually one may attain the state of mind characterized by tawakkul, sabar and rida.

II. Kemas Fakhruddin
Kemas Fakhruddin, whose activity falls two decades af ter that of
Shihabuddin, apparently belonged to the following generation. So he
was a somewhat older contemporary of C Abd al-~amad al-Palimbänï,
who spent a good deal of his life in Arabia and wrote his books here.
C Abd al-~amad was a disciple of MuJ:lammad Sammän, the founder
of the tarïqa Sammäniyya, which arose in Medina about the middle of
the 18th century and before long spread to Sumatra. Shihabuddin and
Kemas Fakhruddin did not belong to this tarïqa, which apparently was
still unknown in Palembang at the time.
So far as may be inferred from the extant MSS. of his works, Kemas
Fakhruddin was primarily a translator of Arabic works. His patrons
were Sultan Ahmad Najmuddin, who in 1774 retired and became
Susuhunan, and his eldest son the crown-prince (Pangeran Ratu), who
became Sultan Muhammad Baha'uddin (1774-1804) .27
Next to nothing is known about his life, and on inquiry in Palembang
even his name appeared to have sunk into oblivion. If we rely on the
information about him furnished by Professor Van Ronkel in his
Catalogue of the Malay MSS. in Jakarta (pp. 369-'70), the only thing
we can ascertain is that he spent at least four years of his life in India.
In an Indian town the name of which he does not mention (satu negeri
daripada tepi negeri itu yang hampir pada negeri mashriq) a learned
shaikh who was engaged in composing a work on the eminent qualities
of the Qor'än dictated this work to him; afterwards he made an abstract
of it. So much he tells us in the introduction to his Khawä~~ al-Qor'än
al-cazïm, about which more will be said below.
Th·e extant works of Kemas Fakhruddin are four in number.

1. Kitab Mukhtasar, a Malay translation of Shaikh Raslän al-Dimashqï's
Risäla tï 'l-tawl;tïd enlarged with comments borrowed from the commentaries by Zakariyyä' al-An~ärï, the prolific Cairo writer who died
in 1520 28 and cAbd al-Ghani b. Ismäcn al-Näbulusi (died 1143/1731).
2. A Malay translation of part of the Futül;t al-Sha'm by pseudoWäqidï, that is to say, of the Mukhta~ar FutüJ:t al-Sha'm, composed by
Abü Ismäcn al-Ba~rï (died in the last quarter of the second century
af ter the hijra) and published in 1854-1862 in Calcutta by W. Nassau
Lees. 29
As already remarked, this MS. (SOAS no. 11505) con ta ins only part
of this extensive text. According to a note by Dr. Voorhoeve the MS.
begins with Abü cUbaida's letter to cUmar (p. 239 of the Calcutta
edition) and could weIl be an autograph. Furthermore, Dr. Voorhoeve
informs me that the lithographic book published in Riau in A.H. 1296/
A.D. 1873 under the title Futül;t al-Sha'm contains the translation of

Appendix

221

another part of this Arabic work, running from the beginning up to
Vol. II, p. 110 of the Calcutta edition. Further: that in the copy of this
Riau publication in the Skeat coUection in Oxford there is a note in
pencil to the effect that the translation was made by Raja Ali Hajji,
but that this seems open to serious doubt, as it is far more probable
that we have here another part of Kemas Fakhruddin's translation.
3. A Malay translation of Tubfat al-zaman tï ?art ahl al-Yaman, also
made by order of the Pangeran Ratu (crown-prince).
With reference to this MS. (Bodleian 4, Oxford) Dr. Voorhoeve
informs me that the writing is similar to that of the translation of the
Futüry. al-Sha'm, and that the verses in which the translator offers his
apologies for his scanty knowledge correspond almost word for word
to the apology found in the latter MS. This seems to warrant the
supposition that we have to do here with a work of Kemas Fakhruddin.
The Tubfat al-zaman was composed by Ibn Shaddäd al-I:Iimyarï, an
author whom Brockelmann places among those authors about whose
time and pI ace of residence nothing can be said with certainty (G.A.L.,
S. II, p. 1042, no. 46). As stated by Brockelmann the book deals with
mind-reading with the help of circles and charts.
Khaw~-? al-Qor'än al-ca?ïm.
There are two copies of this work in the library of the Museum Pusat
in Jakarta, namely MS. B.G. Mal. 75, dated A.H. 1184/A.D. 1770, and
MS. V.d.W. 24, which is a copy of that (Van Ronkel, Cat. Mal. Hss.
Bat. Gen., pp. 369-'70). It deals with the eminent qualities of the chapters and verses of the Qor'än, and is considered by Van Ronkei to be
a translation of a work by Tamïmï. The translator began his work in
A.H. 1183/A.D. 1769.
Brockelmann (G.A.L., S. I, p. 679, sub 29a) does mention this au thor,
viz., AJ:!mad b. Mul].ammad al-Tamïmï, who lived in Damascus in the
first half of the 13th century of the Christian era, but not th is work by
him. However, Van Ronkel's statement seems open to doubt. From the
introduction of the text Van Ronkel has quoted two short passages. In
the first the translator teUs that the translation was made by order of
Sultan Ahmad Najmuddin. In the second he refers to his sojourn in
India, telling us how in an Indian town where people did not know
Arabic he made the acquaintance of a miracle-worker. Without quoting
the original text Van Ronkei had added to th is a comment that Kemas
Fakhruddin stayed with that man for four years and enjoyed his extraordinary wisdom; furthermore, that he became acquainted with a
learned shaikh who was engaged in composing a book on the eminent
qualities of the text of the Qor'än and dictated this book to him, whereupon he made an abstract of it. So there is no question of a direct
translation from a work by al-Tamïmï. Going by the information supplied by Van Ronkei one can only say that Kemas Fakhruddin translated an abstract of an Arabic work by an unnamed shaikh, who may
or may not have made use of a work by al-Tamïmï.

4.

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Directions for TravelIers on the Mystic Path

lIl.

C

Abd

al-~amad

al-Palimbänï

This Palembang au thor took up his residence in Mecca, most probably in the early sixties of the 18th century. All of his books were
written here or in Tä'if, the mountain-city with its cool climate south
east of Mecca, which throughout the centuries has been the summer
residence of well-to-do Meccans. Here he completed his Malay translation of an abridged version of Ghazäli:'s IJ:tyä' culüm al-din in 1788.
It is unknown whether he ever returned to his native country.
Already during his life-time he seems to have enjoyed considerable
fame as a scholar, for in 1772 he wrote letters of introduction and
recommendation to the princes of Central Java on behalf of two
returning pilgrims.3o
The principal works of C Abd al-~amad al-Palimbänï are enumerated
by Winstedt in his History of Classical Malay Literature (J.M.B.R.A.S.,
Vol. XXXI, Pt.3, 1958), p. 125 as weIl as in Voorhoeve's article on
him in the Encyclopaedia of Islam 2 , Vol. I, p. 92, where his Arabic
writings are also mentioned. The Malay works are:

1. Zuhrat al-murïd fï bayän kalimat al-tawJ:tïd, written In Mecca in
A.H. 1178/A.D. 1764.
The Jakarta copy of this text was prepared in Mecca in A.H. 1181/
A.D. 1767; the Leiden copy originates from Acheh. C Abd al-~amad
composed this text at the request of a man who together with him had
attended the lectures of Al,1mad b. C Abd al-Muncim al-Damanhürï,
for the benefit of those students who had no Arabic. AI-Damanhürï
was an Egyptian scholar who visited Mecca in 1763 on the occasion of
the pilgrimage; afterwards he became a professor at al-Azhar (Brockelmann, G.A.L., VoLlI, p.371).31
2. Hidäyat al-sälikïn fï sulük maslak al-muttaqïn, being an adaptation
of Ghazälï's Bidäyat al-hidäya, a work characterized by Montgomery
Watt (E.I. 2 , Vol. 1I, p. 1041a) as Ha brief statement of a rule of daily
life for the devout Muslim, together with counsel on the avoidance of
sins". It deals with a number of subjects pertaining to dogmatics,
sharïca and others, in a somewhat mystical way. The Malayadaptation
was finished in Mecca in A.H. 1192/A.D. 1778. Besides the printed
editions from Mecca and Bombay mentioned in the E.I. there is also
an Egyptian edition, dated A.H. 1341/A.D. 1922, which may be considered evidence of its lasting renown in Indonesia.
3. Sa ir al-sälikïn ilä C ibädat Rabb al- C älamïn, considered to be his
principal work. The idea of preparing this translation occurred to him in
A.H. 1193/A.D. 1779; according to Van der Tuuk's note concerning
the second part of this work (the lost MS. Gen. Secr. 17), this part was
completed in Tä'if in 1195 and copied in Mecca in 1197, while the
entire work of translation was finished in Tä'if in A.H. 1203/A.D. 1788.
The Arabic original of this translation is the Lubäb IJ:tyä' culüm

Appendix

223

al-dïn, an abridged version of Ghazälï's magnum opus by his brother
AJ:lmad b. MuJ:l. al-Ghazälï (d. A.H. 520./A.D. 1126), or, according to
others, by the author himself.32
C Abd al-$amad's translation also exists in print. There are several
editions: a lithographic one, Mecca, A.H. 13o.6/A.D. 1888-'89; a Büläq
edition, A.H. 130.91A.D. 1891, both in four volumes, and a Cairo edition
of A.H. 1372/A.D. 1953, which proves that it has not fallen into disuse.
In the first issue of the periodical Akademika (Kuala Lumpur, July 1972,
pp.62-63) Muhammad Uthman El-Muhammady noted that both this
work by C Abd al-$amad as well the work mentioned above under
para. 2 are still in use in the traditional madrasahs in Malaysia and
among people interested in mysticism.
Another MS. may perhaps be added to this list:
4. Tul:tfat al-räghibïn ti bayän /:laqiqat imän al-mu'minin, MS. V.d.W.
37 in Jakarta, which has a note to the effect that the work was composed in A.H. 11881A.D. 1774. Recently it has been brought to my
notice that another copy of this work is to be found in the library of
the Leningrad Branch of the Russian Institute of Oriental Studies,
namely Van Doorninck collection B. 40.24. This copy, like the Leningrad
copy of the Malay Undang-undang Palembang mentioned above, is of
Palembang origin.
With reference to the Jakarta MS. Dr. Voorhoeve writes me the
following: <cc Abd al-$amad al-Palimbäni is one of the few authors who
always mention the year in which the work was completed. The Jakarta
MS. is very much in disorder; it con ta ins also a section on perang sabil,
another subject on which C Abd al-$amad has written. Moreover, the
year 1188 fell within his lifetime. The odds are that he is in fact
the author".
For a synopsis of the contents of the Leningrad MS. see my paper
in B.K.I., Vol. 132 (1976) referred to in note 30..
Besides these, C Abd al-$amad is known to have composed three
Arabic works.
1. Na-$i/:lat al-muslimin wa-tadhkirat al-mu'minin ti taga'il al-jihäd tï

sabïl Alläh wa-karämat al-mujähidin ti sabil Alläh.
This is a treatise on holy war, divided into seven chapters. The
Jakarta library has an unfortunately incompletely dated autograph copy
of it, as well as a modern one (Van Ronkel, Suppl. Cat. Arabic MSS.
Bat. Soc., nos. 249 and 250.). Teungku di Tiro, the au thor of the
Achehnese Hikayat Prang Sabi, quotes C Abd al-$amad's treatise (see
Indische Gids, May & June 1912, line 583 of the Hikayat Prang Sabi;
Snouck Hurgronje, The Achehnese, Vol. 11, p. 119 (no. XIII)).
2. al-cUrwat al-wuthqä wa-silsilat uli 'l-ittiqä.
Muhammad Uthman El-Muhammady, Akademika 1, p.62, nt. 2,
states that this work, mentioned in Sulayman Mar'i's edition of the

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Directions for TravelIers on the Mystic Path

Hidäyat (Singapore, n.d.), p.28, deals with awräd to be recited at
certain fixed times.
3. Rätib C Abd al-~amad al-Palimbäni.
Described by Van Ronkel as a "Sammani ratib of a poetical, liturgical
and du'a-like character" (Van Ronkel, op. cit., p. 216). On this kind
of rätib see further Snouck Hurgronje, De Atjèhers, Vol. II ( p. 220 sqq.
(The Achehnese, Vol. II, p. 216 sqq.).

IV. Muhammad Muhyiddin b. Shaikh Shihabuddin
This is a son of Shihabuddin whose writings were discussed above,
under 1. In his father's time the tariqa Sammäniyya was still unknown
in Palembang, but apparently he joined the new tariqa and af ter the
master's death (A.H.1189jA.D.I775) prepared a Malay translation of
an Arabic "Life of Mu1:J.ammad Sammän", which was completed in
A.H. 1196IA.D. 1781. Of this legendary biography there is one copy
in Jakarta and another in Leiden; the latter bears a note to the effect
that it was copied in A.H. 1245/A.D. 1829.
In his summary of the latter MS. (Suppl. Cat. Mal. Hss. Leiden,
p.296) Van RonkeI informs us that in the introduction to this Hikayat
Shaikh Muhammad Samman a Kitäb Tawäli c al-Fatf;t is referred to
as an authoritative source of information on the Prophet's conquest of
Medina and for the announcement of future miracles by Mu1:J.ammad
Sammän (already noticed at that time). This Kitäb Tawäli c al-FatJ:t
was composed by C Abd al-Ra1:J.män al-Bakri al-Ghamri al-Sammänï in
A.H. 11801A.D. 1766. 1t is obvious that the author was a follower of
the ~üfï master; hence the addition 'al-Sammänï', not 'al-Samnänï',
as Brockelmann interrogatively suggests (G.A.L., S. II, p. 1038, sub 10).

V. Kemas Muhammad b. Ahmad
Kemas Muhammad b. Ahmad has two books to his name:
1. Nafaf;tät al-Raf;tmän fi manäqib ustädhinä al_aC ?am al-Sammän.
As indicated by the title th is is a book in praise of "our great master"
Mu1:J.ammad Sammän and its general purpose is to record the course of
his blessed life. The data for this biography were taken from Arabic
sources. At the end of the book we are told that the saint's name-day
(f;tawl) is celebrated in the third night of the twelfth month of the year,
that is the night before Dhü 'l-l)ijja 3d.
The Jakarta MS. of this work is the only copy extant (V.d.W.126).
2. Baf;tr al- C ajä'ib.
Of this work too only one MS. is known, the Jakarta MS. B.G. Mal.
121. lts source is Baf;tr al-wuqüf fi cilm al-tawfiq wa 'l-f;turüf by C Abd
al-Ral)män b. Mu1:J.. b. C Alï b. Al)mad al-Bistämï, a scholar who was

Appendix

225

born in Syria but who died in Bursa in A.H. 858/A.D. 1454. 33 It deals
with calculations for the prediction of future events. The Malay adaptation was made at the behest of Sultan Mahmud Badruddin, whose
name figures on the front page, and it is dated A.H. 12231A.D. 1808,
in the reign of that Sultan, who was banished to Ternate in 1821.
On account of this the dates given by Van Ronkel (Cat. Mal. Hss. Bat.
Gen., p.423) as indicating "his year of birth" (A.H. 1132/A.D. 1719)
and "his year of death" (A.H. 11771A.D. 1763) cannot possibly indicate
Kemas Muhammad b. Ahmad's term of life as Winstedt thinks. (Hist.
Class. Mal. Lit., p. 125). For that matter, it is highly questionable
whether this is what Van Ronkei meant. I suspect that what Van Ronkel
gave were the dates of the birth and the death not of Kemas Muhammad but of MulJammad Sammän, both dates being mentioned in the
MS. discussed in 1 above. A.H. 1132 is in fact the year of MulJammad
Sammän's birth; the date of his death is generally given as A.H. 1189.
Moreover, it is hard to see that a Manäqib MulJammad Sammän could
have been written in Palembang before 1763, as the founder of the
Sammäniyya was still alive and such works as a rule are not composed
until the venerated person has passed away. Furthermore, it is highly
improbable that the tarïqa was already known in Palembang by that
time, since its spread in Sumatra is mainly attributable to C Abd al~amad, who was an ardent disciple of the master and recruited many
a compatriot into his tarïqa. C Abd al-~amad cannot have settled down
in Arabia many years before 1764, when he wrote his first book. For
these reasons Kemas Muhammad b. Ahmad has to be placed in the
latter part of the 18th and the beginning of the 19th century.

VI. Sultan Mahmud Badruddin
The name of this Sultan, who came to the throne in 1803 or 1804
and ruled, with intervals, till 1821, when he was banished to Ternate,
is associated with a small number of literary works.
1. Shair Sinyor Kosta.
The copyist of Leiden MSS. 1895 has added a note to the effect that
this shair was composed by Sultan Mahmud Badruddin when still on
the throne of Palembang (Sultan Badaruddin mengarang cerita masa
di Palembang lagi bertakhta, akan menjadi panglipur cinta). Van der
Linden (thesis, p. 115) ventures to think th at the shair dates back to
the time before 1811, as af ter the massacre of the Dutch garrison on
September 14th 1811 the Sultan would have been preoccupied by
military and political affairs to such a degree that he would have no
time to spare for the composition of a shair as long and skilfully contrived as this one. So he does not question the Sultan's authorship, nor
is there any doubt about this in Palembang. Here the accepted opinion
is still the same as stated by Gramberg in his novel Palembang (1878),
p. 112, notel: "In Palembang Mahmud Badaruddin is credited with the

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Directions Cor TravelIers on the Mystic Path

authorship of several works, one of which is entitled "The adventures
of Sinyor Kasto", a work that is still much in demand". Winstedt's
opinion is couched in more guarded terms. He speaks appreciatively
of the poem: "'A trifle, but pretty', it has been termed,34 and it is
alive and vivid and novel in style and topic, being in fact one of the
few genuinely Malay works as opposed to translations and adaptations".
But referring to the attribution of the work to Sultan Badruddin in the
Leiden catalogue he adds that this MS. "seems to differ from the
version so of ten lithographed at Singapore and there appears insufficient
reason to decide that he was the original author".35

2. Hikayat Martalaya.
Following Palembang tradition, Gramberg attributes the authorship
of the Hikayat Martalaya also to Sultan Mahmud Badruddin. It has
been observed above that the language of this shair too points to a
Palembang origin; moreover, MS. B.G. Mal. 5, in which this hikayat is
contained, and the only copy known, is of Palembang origin.
Evidence of the popularity of the story in Palembang in the first half
of the 19th century can perhaps be drawn from another, unmistakably
Palembang production, the Shair Perang Ménténg. In this shair the
heroic behaviour of the Palembang warriors is compared with that of
the gods and the heroes of the wayang stories such as Indera, Brama,
Narada, Arjuna, Salya, Boma, Ratu Masapati, and also to that of Dewa
Shahperi. 36 The last-named is a figure occurring in the Hikayat Martalaya; together with his father, the king of Muzjajar he joins battle
with Shamsu Bahrum and his two jinn, who have penetrated into the
garden of his fiancee Puspa Indera. 37 He also figures in the Shair
Mambang Jawhari; here the princess's name is Kusuma (= Puspa)
Indera. 38 So it is also possible that the mention of Shahperi in the
Shair Perang Ménténg is due to the popularity of the Shair Mambang
Jawhari. But all things considered, Gramberg's observation on the
popularity of the Hikayat Martalaya is probably a fair description of
the situation of the first decades of the 19th century.
3. Shair Nuri; 4. Pantun.
Possibly both were composed "akan penglipur manah" when the
Sultan was in exile.

VII. Pangeran Panembahan Bupati
The copyist of cod. or. Leiden 1896, a copy of the Shair Raja Mambang Jawhari, attributes the authorship of this work to a Pangeran
Panembahan Palembang; this mayor may not be correct. But it is not
clear whether this is the same Pangeran as the Pangeran Panembahan
Bupati, a "brother of the expelled Sultan of Palembang" who is said
to have composed a Shair Kembang air mawar (MS. B.G. Mal. 10, first
part; sec Cat. Mal. hss. Bat. Gen., p. 54) .

227

Appendix

This Pangeran, originally named Pangeran Adikesuma and later on
Pangeran Dipati tua, was granted the title of Pangeran Bupati Panembahan by Sultan Ahmad Najmuddin af ter De Kock's capture of Palembang. He figures in several of the chronicles and in the Sha'ir Perang
Ménténg. See Woelders, op. cit., p.480, s.v. Pangeran Adikesuma.
The third (?) shair to his name is the Shair Patut delapan. With
regard to this shair it is stated in the Notulen ('Minutes') of the Batavia
Society, 1866, p.25, that the poem is more remarkable on account of
its composition than on account of its contents. lts four-line stanzas can
be divided into eight rhyming parts; hence the name.
VIII. Muhammad Ma'ruf b. Abdallah, khatib Palembang
Muhammad Ma'ruf is the author of a harmonistic work on the
Qädiriyya and Naqshbandiyya tarïqas, entitled Tariqah yang dibangsakan kepada Qiidiriyyah dan Naqshbandiyyah, a short summary of
which is given by Van Ronkel in his Cat. Mal. Hss. Bat. Gen., p.438.
In the beginning of the tract there is mention of Shaikh Ahmad
Khatib Sambas, most probably the writer's teacher, who was head of
the tarïqa Qiidiriyya in Mecca about the middle of the 19th century,
and who in that capacity initiated many pilgrims from Indonesia and
the Malay countries into th is fraternity.39 The tract was composed in
Mecca, presumably during the author's student days.

IX. Ahmad b. Abdallah
In B.K.I., Vol. 126 (1970), pp.259-'60 Dr. Voorhoeve has suggested
that the story of Raden Manteri, versified by Ali Musthatier and edited
in 1838 by P. P. Roorda van Eysinga, is possibly based on aprase text
from Palembang written by Ahmad b. Abdullah, possibly the Hikayat
Andakén Penurat.
The Leiden MS. of this hikayat was copied in Batavia in 1825 and,
as supposed by the editor, Dr. Robson (Bibliotheca lndonesica, Vol. 2;
1969), could very weil originate from the Scriptorium of the General
Secretariat, where sa many MSS. were copied at the time (see Dr. P.
Voorhoeve, A Malay Scriptorium, in Malayan and lndonesian Studies,
ed. Bastin and Rooivink, Oxford 1964, pp. 256-266). Could the original
of this copy have been one of the MSS. shipped to Batavia in 1822
that were spirited away afterwards? A second point is whether this
Ahmad b. Abdallah was the father of Kemas b. alrnarJ:tüm Ahmad
al-Palimbani, mentioned under V above. Should this be the case, then
he must have lived in about the middle or the latter part of the
18th century.
It is worth mentioning that the Leiden MS. of the Hikayat Andakén
Penurat is not a unique specimen, as Dr. Robson thought. There is a
second copy of it in the library of the School of Oriental and African
Studies in London, as stated by Dr. Amin Sweeney in B.S.a.A.S., Vol.

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XXXIII, p. 431, while a third copy is to be found in Cambridge
(Add. 3811). This copy is the second part of a MS. of which the first
part is the MS. E used in Teeuw's edition of the Shair Kèn Tambuhan
(Kuala Lumpur, 1966).

X. Kyai Rangga Setyanandita Ahmad
K. R. Setyanandita Ahmad, the son of Kyai Ngabehi M-s-t-w-ng, is
the copyist of Shaikh Abdullah al-Misri's Hikayat Mareskalek contained
in cod. or. Leiden 2276d, to which he added an account of events in
Palembang from 1812-1819. This account opens with Raffles' commissioning three delegates to Palembang in order to investigate the
rumour of the massacre of the Dutch garrison. I t describes the return
of the delegates (apparently with nothing achieved), and the concentration of British ships in the straits of Bangka. On p. 95, in the
beginning of a new section opening with the arrival of the Dutch
expeditionary force at the mouth of the Sungsang river in 1821, the
text ends abruptly in the middle of asentence. It is likely th at Kyai
Rangga Setyanandita was not the copyist but the au thor of this sequel.
The question of the authorship will be examined below in § VI,
Hikayat Palembang.

XI. Pangeran Tumenggung Karta Menggala
This Pangeran was a direct descendant of Sultan Muhammad Mansur
(± 1706-1714), and through his grandmother on the paternal side he
was a great-grandson of Sultan Mahmud Badruddin I (-t- 1724-1757).
Af ter the abolition of the Sultanate he held various posts in the local
administration. At the request of A. H. W. baron De Koek, acting Commissioner for Palembang from 1842-1847, he composed the three texts
contained in MSS. KITLV Mal. nos. 196, 201 and 201a, mentioned
above sub I, 13, namely, Carita Negeri Palembang, Carita daripada
aturan Raja-raja didalam negeri Palembang, and Hikayat Mahmud
Badruddin. For a synopsis of their contents and the use they were put
to by Baron De Kock for a series of articles published (anonymously)
in Tijdschrift voor Neêrland's Indië, 1844 and 1846, the reader is
referred to Dr. Woelders' thesis, pp. 31-35.
Dr. Woelders suggests that P. T. Karta Manggala is also the author
of a chronicle of Jambi, contained in MS. KITLV Mal. 205 and 207.
This chronicle, however, is not an original work but an adaptation of
an ol der text written in 1837 in Muara Kompeh (Jambi) and contained
in cod. or. Leiden 2013 (Juynboll, Cat. Leiden, pp.244-'45).
XII. Demang Muhiddin
Demang Muhiddin, a Palembang magistrate, is the author of the
Sila-sila Raja-raja didalam negeri Palembang contained in MS. KITLV

Appendix

229

Mal. 414. The last date mentioned is 2 Rajab 1277 IJanuary 14, 1861,
the date of the death of Sultan Ahmad Najmuddin, the son of Sultan
Mahmud Badruddin. As this MS. was acquired by Mr. Van den Bossche,
most probably when he was Commissioner for Bangka and its dependencies from 1860-1862, the text must have been composed in 1861 or
1862. A summary of its contents is given by Dr. Woelders, op. eit., p. 37.

***
Not of Palembang origin is the Hikayat Tuan Tilani (Oph. 69), said
by Van Ronkei to have been composed in A.H. 1278jA.D. 1861 by a
certain Kemas Hasanuddin of Palembang. Hasanuddin was only the
copyist; the story was written in Jambi in 1243/1827. 1t deals with the
remnants of ancient habitation in the hinterland of Jambi and the
relations with the royal dynasty of Siam. 1t is the same story as that
contained in cod. or. Leiden 2013 (Cat. Juynboll, pp. 244-'45) that bears
the name of Hikayat Negeri Jambi, and in MS. K.LT.L.V. Mal. 205,
described by Van Ronkei in B.K.!., Vol. 60 (1908), pp. 211-213.
Tilani (sometimes Talani) should be read Tilawi, corrupted from
Thai Butlawa = Putra Lawa, (Rama's) son Lawa. See H. H. Juynboll,
in B.K.!., Vol. 54 (1902), p.545; A Zieseniss, Rama-Sage, Hamburg
1928, p. 106 (= Rama in Malaysia, published by M.S.R.L, Singapore,
1963, p. 175).

V
SOME OBSERVAT10NS ON THREE WORKS
BY UNKNOWN AUTHORS
1. Sha'ir Perang Ménténg
This account in verse of the battle of Palembang (1819), already
summarized ab ave , is deserving of more attention. 1t has been treated
in some detail by A. L. V. L. van der Linden in his Utrecht thesis on
De Europeaan in de M aleisehe Literatuur ('The European in Malay
literature'), Meppel 1937, pp. 147-171. More recently, in 1967, it was
edited, together with a historical introduction, by drs. At ja of Jakarta,
under the title of Sjair Perang Palembang. Unfortunately this is a
mimeographed edition, which for the greater part is hardly readabie.
And lately it has been edited again by Dr. M. O. Woelders, who in his
Leiden thesis on the Palembang Sultanate 1811-1825, has published the
text together with a translation (op. eit., pp. 189-225; 385-413).
Drs. At ja does not discuss the problem of the authorship of the sha'ir.
Dr. Van der Linden ascribes it to Pangeran Muhammad, a half-caste
Arab, basing himself on a note to that effect which he had found on
the MS. and ascribed to Gramberg, the donor of the MS. But on exami-

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Directions for TravelIers on the Mystic Pa th

nation of the Ms. Dr. Woelders found that the note contains nothing
of the kind, and most probably is not Gramberg's.
Apparently it escaped Van der Linden that this Pangeran Muhammad
was none other than Pangeran Sharif Muhammad, a son of the Pulau
Pinang merchant Husain b. Shihab al-Din by a Palembang lady of
title. 40
Pangeran Muhammad maintained active commercial relations with
Malacca and Palembang; on account of this he was taken in service by
Raffles to act as an intermediary between the British and the Sultan
of Palembang in the pourparlers with the latter which preceded the
British occupation of Java. 41 From Dutch reports on Palembang affairs
he is well-known as a wakil of Raffles; in this capacity he is given a.
place by Gramberg in his novel Palembang (1878), in which the author
asserts that he has not done undue violence to historical authenticity.42
In the correspondence of Raffles published by Bastin, Pangeran Muhammad figures under the name of Tunku Radin Mahomed, while in
one of his letters to Lord Minto Raffles refers to him as "Mahomed, a
relation of the Sultan" .43
This Pangeran Muhammad was not the author of the sha'ir, as was
rightly argued by Dr. Woelders (thesis, p. 58).44 As is apparent from
the sha'ir itself, in this battle he sided with the Dutch, which is not
remarkable in view of the part he had played as Raffles's wakil and the
ill-will the Sultan bore him as a consequence. Already in the first lines
of the sha'ir he and Raja Akil, daimant to the throne of Siak, are
bracketed together as allies of the infidels:
Alkissah pertama mula, Pangeran Muhammad membuat cela,
Raja Akil demikian pula, Beserta, dengan kafir segala,
so that V. d. Linden's statement is enigmatical, to say the least.
This Raja Akil, "a man of great renown in the entire Northern part
of the Indian Archipelago" 45, was a grandson of the dethroned Sultan
Muhammad of Siak (Raja Buang). In 1791 his unde Sultan Yahya
was ousted by Sayyid CAH b. CUthmän b. Shibäb, whose mother was a
daughter of Raja Alam, an erstwhile Sultan. Sayyid CAH ruled till 1811
under the name of Sultan CAbd al-Jalïl Saif al-Din. His successor was
Sultan Ibrähim CAbd al-Jalïl Khalïl al-Din (1811-1827). Meanwhile
Raja Akil had entered the service of the British and in that capacity
headed a punitive expedition against Belitung, where a British ship had
been plundered. 46 Af ter the restoration of Dutch rule he entered into
Dutch service and was promoted major in the Netherlands-Indies army.
He ended up as Sultan of Sukadana, where he could provide his aged
father with rest and comfort till the end of his days. So small wonder
that Professor Veth, after having passed in review his virtues and his
less commendable qualities, was reminded of Aeneas and wondered
when this Malay Aeneas would find his Vergi1.47
In the Sha'ir Perang Ménténg it is Raja Akil who is pre-eminently
the scapegoat; he is stigmatized repeatedly; see stanzas 28; 31-34; 81,

Appendix

231

209; 212-214. Pangeran Muhammad is only mentioned twice; on his
advice the gunfire directed against Muntinghe's ship was returned by
shelling the kraton (st. 95), while in st. 112 it is told that Pangeran
Puspawijaya, his face scarlet with fury, wanted to pit himself against
Pangeran Muhammad.
What the Sultan took very much amiss is to be found in captain
Robison's defence of his rehabilitation of Sultan Mahmud Badruddin.
"Tunku Radin Mahomet has not been an honest Agent and had fabricated many of his stories" 48, which should be understood as referring
first and foremost to the statement he had made at the British headquarters at Muntok, to the effect that the Pangeran Ratu (crownprince), naturally deputizing for his father the Sultan, had wanted to
force him into signing a - false - declaration testifying that the Dutch
garrison had been allowed to withdraw unmolested to Banka.49 Furthermore: "the reason why ... Radeen Mahomet has been so much my
enemy with the English, said the Sultan, I suppose are these. He wanted
money of me to pay his expences, which I declined to give him. He
also took away one of my Women from my palace, availing himself of
his situation as English Agent. If any other Malay had done such an
insult he could not have escaped punishment for so doing." 50
Cod. or. Leiden 2276c, pp. 30-31, however, gives an entirely different
version of this story. Pangeran Muhammad had married a Muntok lady
of noble birth and brought her to Palembang in disregard of the fact
that marriage with a lady of her extraction ( bangsa Yang) was a prerogative of the Palembang Sultans. The Sultan took his wife away,
whereupon Pangeran Muhammad fled to Kedah and afterwards entered
into the service of the British. 51 Another of Pangeran Muhammad's
wrong-doings was that by order of Muntinghe he removed a piece of
ordnance, the famous Palembang heirloom Seri Padah, from the entrance of the kraton without the Sultan's knowledge and consent. 52
Now the sha'ir.
The events in Palembang between 1812 and 1819, when the town was
the scene of the battle described in the sha'ir, are well-known. Sultan
Mahmud Badruddin was dethroned by the British and replaced by
Ahmad Najmuddin. He was then rehabilitated by Captain Robison but
dethroned again by the intervention of the Central Government. In
1818 he was reinstated once more by the Dutch, after Ahmad Najmuddin had been banished to Cianjur on account of his incompetence
and intriguing with the English in Bencoolen. The situation, however,
did not improve and was visibly deteriorating during Muntinghe's protracted stay in the hinterland where he was coping with the English
penetration into the border-land of Bencoolen. The tension intensified
when on his return from the interior Muntinghe received non-committal
replies to the demands he had made to the Sultan. Perceiving from the
walls of the kraton that the Dutch had reoccupied the old fortification
on the opposite bank of the river opposite the kraton, the Sultan assembIed his troops, bracing himself for any encounter.

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Directions for TraveJlers on the Mystic Path

In the Malay sources the immediate cause of the outbreak of hostilities
is said to have been a scuffle that broke out between a group of hajjis
who were engaged in dikir and a number of Dutch soldiers. In view of
the date of this incident, namely Shacbän 18th 53, this does not seem
unlikely, for apart from the fact that the atmosphere was charged with
tension the latter part of Sha cbän is a period of increased religious
intensity, when people are preparing for the fasting of the next month,
Ramaçlän. Prompted by the Sultan himself 54 the hajjis executed a
ratib, possibly the ratib Sammän, which was much en vogue at that time
in Palembang. A ratib is a religious performance consisting of the joint
recital of certain formulas such as the shahäda, the asmä' al-l;lUsnä
(God's most beautiful names) and eulogies in praise of God and the
Prophet, accompanied by various motions and postures. It was not uncommon for the participants in such a performance to work themselves
up into a frenzy, so that a gathering that began as a religious event
more of ten than not ended in tumult. No doubt such a tumultuous
gathering was going on here on the 18th of Shacbän.
At all events, a Dutch officer, accompanied by a Javanese soldier as we read in cod. or. Leiden 2276c, p. 55 - came to see what was
going on. For some reason or other the hajjis were infuriated and chased
them away, pursuing them as far as the gate of the fortification. This
resulted in a general attack on the garrison.
To quote the poem itself:
st. 11 To perform a ratib in the audience court
The hajjis gathered as for a banquet.
Shyness and modesty were put aside.
Standing face to face they set to the performance.
st. 12 At the words Lä üäha illä 'lliih they beat their left side,
The seat of the pine-apple shaped (= physical) heart.
An officer came along and stopped to see what was going on.
The hajjis rushed at him and the officer ned.
st. 13 The infuriated hajjis chased him,
Hajji Zain now taking the lead.
In this way the hostilities broke out
In the course of which eventually the old kraton was attacked.
This is not an unlikely story, as "Paradise lies in the shadow of the
swords" (sorga bernaung di mata pedang) 55, and if it is true the
situation would appear to have got out of the Sultan's control, the more
so after Pangeran Citra Saleh had come to the rescue of the hajjis by
opening fire up on the Dutch garrison from an inland bastion. With
respect to a fair assessment of the Sultan's role in the outbreak of the
hostilities this detail does not seem to be devoid of interest. At any rate,
a furious battle ensued, lasting for a couple of days, and though from
time to time on the Palembang side a few combatants feil in action,

Appendix

233

according to the poet the heaviest losses were inflicted upon the Dutch
and their allies. These were harassed afloat and ashore, and seeing
nothing else for it sailed down the river and sought safety in flight
to Banka.
The Sha'ir Perang Ménténg, which describes this battle, was composed shortly after the abortive punitive expedition headed by Wolterbeek that was launched in December 1819. 56

* *

*

Some additional observations can be made concerning the Shair
Résidèn De Brauw and the Shair Melayu (Palembang), nos 15 and 16
of the list given above, under Il.

No. 15, Shair Résidèn De Brauw.
This anonymous shair owes its name to Van Ronkel, but properly
speaking the title is inappropriate, since Resident (rightly: Lieutenantcolonel) De Brauw hardly appears in it, and then only in a subordinate
role. Van Ronkel's summary of its content is defective; the real subject
is not even mentioned, namely, the dismissal and arrest of the Palembang regent (perdana menteri) and his banishment to Java for frauduIe nt practices and extortion. These events took place in 1851, so that
the sha'ir must have been composed in the 1850's.
No. 16, Shair Melayu (Palembang).
A summary of this shair is given by Hans Overbeck in his paper on
Malay Manuscripts, which contains an annotated catalogue of the
Malay manuscripts in German libraries (J.M.B.R.A.S., Vol. IV, Pt. 2,
Oct. 1926).
On the MS. of this shair (Sch. V. 43 (b)) Overbeek has made the
following remarks: "Probably written by a Chinese. The spelling is very
faulty, and compelled by the rhyme the writer has sometimes used words
the meaning of which he was not quite sure of himself, so he put what
he wanted to say in parentheses".
In Snouck Hurgronje's catalogue of the BerlinMalay MSS. (with
which Overbeek was not acquainted as it is not available in print),
pp. 158-'59, the content of the shair is summarized as follows: "In a
rather dull fashion the poet relates how on August 27th 1842 a Palembang bom Chinese skipper put his single-masted cutter into the port of
Palembang and tried to mislead the harbour-master by means of a
faked bill of lading. However, a Palembang port-constable resisted his
attempt at bribery and reported the fraudulent intentions of the Chinese
to his superior officer. Thereupon the cutter was closely surveyed by a
commission of three inhabitants of Palembang; the cargo was seized and
on Oct. 8th sold by public auction, to the amusement of the public at
large. The shair was composed on June lOth 1845".

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Directions for TravelIers on the Mystic Path

VI
HIKAYAT PALEMBANG
In the Leiden University Library there are two MSS. which claim
to be and should be given the name Hikayat Palembang. They are A.
cod. or. 2276c, and B. cod. or. 2276d, pp.41-95 (JuynboIl, Cat. Leiden,
p. 251; p. 243). MS. A., numbering 79 pages, covers the period from
1720-1825. MS. B., numbering 54 pages, covers only the years from
1812-1819, beginning with the British expedition under the command
of Colonel Gillespie and ending abruptly af ter a few lines on the arrival
of the expeditionary force under the command of Baron De Kock in
1821. It is, in fact, a continuation of the story preceding on the first
40 pages of the MS., namely the Hikayat Mareskalek (i.e., the story of
Daendels, 'the Iron Marshal' and his successor Janssens, who had to
capitulate to the British) and offers an account of the events that
occurred in Palembang af ter Raffles had appeared on the scene.
Both MSS. are discussed at some length by Van der Linden in his
thesis (pp. 147-160). MS. B. had already been more fuIly discussed by
Van Ronkel in a paper on "Daendels in de Maleische litteratuur"
('Daendels in Malay Literature'), published in Koloniaal Tijdschrift,
Vol. VII (1918), pp. 858-875 and 1152-1167. MS. A. has recently been
discussed, edited and translated by Dr. Woelders in his thesis, pp. 49-50,
72-115 and 230-278. It is a different work by another author, and thus
there is no need to discuss it in this connection.
Van Ronkei did not fail to see that at the end of the Hikayat Mareskalek (page 41 of the MS.), the story moved on rather abruptly from
the coming of Raffles to the events in Palembang. In spite of this, he
considered it to be a continuous whoie. He did add, however, that in
spite of the mention of the author's name at the beginning of the MS.,
the version in this MS. could not be the original one because the author,
AbduIlah al-Misri, was a writer of considerable fame, who would
scarcely have passed so abruptly from one part of the story to another.
The Leiden library has another copy of the Hikayat Mareskalek (cod.
or. 1724), which was made in Riau in 1827 by a Siak man named Encik
Ismail b. Datuk Kerkun. He was also the copyist of cod. or. 1736 (Sejarah Melayu) and 3376 (Court ceremonial), and perhaps of the "Mirror
for Princes" (also caIled Hikayat Mareskalek by Van Ronkel, Suppl.
Cat. Leiden, p. 44), of which cod. or. Leiden 6057 could weIl be a copy.
Cod. or. 1724 contains a more elaborate and embeIlished version of
the Hikayat Mareskalek, which in Van Ronkel's opinion is related to
the version found in MS. B. but is not the original version of this
Hikayat. In this MS., which does not contain the Palembang sequel,
the name of the author of the Hikayat Mareskalek is given in fulI:
Shaikh AbduIlah b. Muhammad Abu Bakr Raja Bandarkhan b. Shaikh
Ibrahim al-Misri.
This Shaikh AbdulIah is not a complete stranger. He and his writings

Appendix

235

were very weIl known to an older generation of writers on Malay subjects. But it seems that subsequently his fame as a writer was eclipsed
by that of his renowned contemporary and namesake, Abdullah b.
Abdalkadir Munshi, to such an extent that in Winstedt's History of
Classic al M alay Literature his name is not even mentioned. Hooykaas
(Over Maleische Literatuur, p.114) mentions two of his books, but
ascribes one of these to "a Malay", and the second to "a Pontianak
Arab".
Who this "Pontianak Arab" was has been elucidated by Van Hoëvell
in Tijdschrift voor Ned.-Indië, 1854 II. He was born in Palembang, and
educated in Batavia by a cousin who was none other than the famous
Shaikh C Abd al-Ral;män b. Al;mad al-Mi~rï of Petamburan ( died
1847) .57 But before long he gave his he art to Pontianak and dedicated
his Hikayat Mareskalek to the Pontianak Sultan Sayyid Qäsim al-Qadrï,
who ruled from 1808-1819. Van Ronkel has suggested that this work
was completed some time between 1813 and 1816. Another treatise of
his, composed in 1818-1819, is in fact a "Mirror for Princes", despite
the fact that Daendels figures largely in it. It was summarized by Van
Ronkei in his article on Daendels.
In the early 1820's Shaikh Abdullah became a secretary to Sayyid
I:Iasan b. cUmar al-I:Iabshi, who was on good terms with the colonial
government. Several times Sayyid I:Iasan was sent by the GovernorGeneral on diplomatic missions; he was given the title of Pangeran, and
in 1830 he submitted to the Governor-General a report on piracy in the
Archipelago. 58 Shaikh Abdullah accompanied this diplomatic agent on
his voyages to Si am and Bali, and wrote down his findings in two
treatises, Hikayat Raja-raja Siam (1823) and Hikayat Tanah Bali, of
which only the first has been preserved. The latter is only known from
an extract of it published by Van Hoëvell in his paper of 1854 referred
to above. Copies of the Hikayat Raja-raja Siam are preserved in the
Leiden University Library (Cat. Juynboll, pp. 240-'41, cod. or. 2011)
and in the library of the Royal Institute of Linguistics and Anthropology in Leiden, no. 534 (see B.K.!., Vol. 60 (1908), pp. 213-'14). De
Hollander has published fragments of it in his Handleiding, and a Dutch
summary of its contents in B.K.I., Vol. III : 8 (= Vol. 20; 1873),
pp. 229-248.
It is beyond doubt, though perhaps not unexpected, that the lastmentioned works breathe a spirit widely different from that of the
Hikayat Mareskalek. Van Ronkel, who apparently was captivated by
this work owing to its candid estimate of Daendels' forceful personality,
asked himself for what purpose the work was written. Because his
interesting paper was published more than half a century ago in a no
longer extant periodical of limited circulation I venture to quote his
views at some length. Says Van Ronkel: "What is offered here is a short
anecdotal history of the man who kept a tight hand over his subjects,
and this in connection with the perpetual question of the reasons for
the white man's power ... The author was a pious man who had a low
opinion of traders and trade. He was a true resident of the 'Outer

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Directions for TravelIers on the Mystic Path

Possessions', and did not take kindly to Java. He was an old-fashioned,
almost reactionary man of letters and as a good Muslim he hated the
infidels and abhorred the worldly, frivolous life in the port of Java ...
He asserts that he wrote his book for three reasons: first, to demonstrate
God's omnipotence; secondly, to demonstrate the white man's ability
to govern as weIl as his capability of making a profit ... ; and thirdly,
to practise composition (p. 861) .... Broadly speaking, one may say
that "the Terrible One" fares rather weIl at the author's hands, but
we should not forget that he was not a Javanese nor had he a liking
for the Javanese with their hormat (exaggerated formality) towards
their princes and grandees. He gloated in silent satisfaction over all
those menaks and pangerans who were put in their place and humiliated
by the Marshall, and he could not stand the fact that in Java the
Chinese, those unworthy infidels, were addressed in so dignified a manner. In his opinion Java was a sinful, frivolous and voluptuous land,
the chastisement of which by Daendels did not displease him. In a dual
sense he considered this despot an instrument in God's hand." (p. 1165).
However, we find a drastic change of tune in the Hikayat Siam,
whieh was written in 1822 or shortly thereafter. In the beginning of
this story we read that the author gave up an intended business trip
to Timor in order to accompany Sayyid I;Iasan on his voyage to Siam
because the latter had held out the prospect of presentation to the
Governor-General. This audience did not come about, in spite of the
fact that, as our au thor says, his only purpose in writing his hikayat had
been to be of use to the Grand Seignior in Batavia. On the subject of
being ruled by Westerners he thinks quite differently. He no longer
considers it a punishment but a blessing, and he does not even object
to the taxes imposed by them, because they create the possibility of a
peaceful, secure and prosperous condition, which is too often lacking
elsewhere.
This change of mind induced Van der Linden to make the following
observation: "Should, in fact, this Abdullah be identical with the
haughty author of the Hikayat Mareskalek who fulminated against the
whites and in particular against their fiscal system, then this volte-face
can be seen as nothing short of staggering" (loc. cit., p. 176, nt. 1).
A few pages earl ier Van der Linden had observed (p. 172, n t. 2),
"Within about ten years he must have been converted from a fierce
anti-European and orthodox Islamic writer into a humbIe, out-and-out
admirer of European government and everything conneeted with it,
and in religion he became a very moderate man, even taking interest
in other religions".
If there was a volte-face, it could not have occurred all at onee. We
should not lose sight of the fact that his eousin, who educated him, was
always on good terms with the Netherlands-Indies government. Furthermore, it is quite possible that his ideas underwent a fundamental change
owing to his intercourse with the Arab colony in Pontianak - a town
constantly idealized by AbduIlah, and where friendly terms with the
Duteh were highly valued - as weIl as his employment with Sayyid

Appendix

237

Hasan, who received the title of Pangeran for diplomatic services
rendered. And who knows whether or not the prospects of enhanced
social prestige, or the hope of the title of Pangeran for himself even,
may not have contributed to his change of outlook? Finally, the picture
of the white man as sketched in the Hikayat Mareskalek already shows
a number of lighter touches beside the dark ones. Of certain qualities
and activities of the white man Shaikh Abdullah al-Misri speaks with
as much appreciation as his namesake does in his autobiography. So
the symptoms of some reappraisal were already there.
So much for the personality of Shaikh Abdullah al-Misri. We now
revert to the initial question: is this Shaikh Abdullah the author of the
sequel to the Hikayat Mareskalek that is dedicated to the history of
Palembang? Van Ronkel is not clear about this, but, as I understand
him, in the end he takes the line that the hypothetical originals of both
parts of the MS. go back to the same author. Van der Linden also
assumes that both parts of the MS. flowed from the same pen, for he
says, "MS. B ( = cod. or. Leiden 2276d) pays more attention to Gillespie
than, for instance, to Raffles. Gillespie shows the same temper as the
Marshal, perhaps in part because of the fact that the author described
the latter only a short while before" (op.cit., p. 152).
But, one may ask, is it likely that an Arab who in the period under
discussion lived in Pontianak and travelled a good deal elsewhere and
even abroad, was at the same time sa thoroughly informed about events
in Palembang that he could write about them in such detail? I, for one,
think this very unlikely: here speaks an insider.
Now, in addition to the name of Shaikh AbduIlah, the name of the
copyist is also mentioned at the beginning of the manuscript. He was
Kyai Rangga Setyanandita Ahmad b. Kyai Ngabehi M-s-t-w-ng, and
it is stated that he carried out his work in A.H. 1247 jA.D. 1831-'32.
I think one may presume, not only that it was this Kyai Rangga who
combined the subject-matter of the Hikayat Mareskalek with an account
of Palembang events into a continuous story, but also that he himself,
being a Palembang man, could weIl be the author of this account.
After a thorough examination of the text Dr. Woelders made thc
same suggestion, for reasons supplied by the text itself. Furthcrmore, in
the N.l. Government Yearbooks for 1830-1834 Dr. Woelders found the
copyist's name registered as that of a Palembang magistrate (op. cit.,
pp. 53-54). So it seems that there is much to be said for the possibility
that the copyist of the first part of the MS. was the au thor of the
Palembang sequel to it.

NOTES TO APPENDIX
1
2
3
4

5

6

7
8
9
10

11
12
13

14

15
16

17

18

].R.A.s., April 1963, p. 63.
Bibl. Marsd., p. 304.
See Bibl. Marsd.
Cat. Greentree and Nicholson, p. 6; as stated by Dr. Voorhoeve, HandZist
Arabic MSS. Leiden, p.384, this Malay text is a translation of Ibn Shaddäd
al-I;Iimyari's TuMat al-zaman ti :;rart ahl al-Yaman.
In cod. or. Leiden 2276(d), p.46 it is stated that Gillespie's soldiers looted
the town. (Woelders, Het Sultanaat Palembang 1811-1825, Thesis Leiden
1975, pp. 159; 350).
Notulen Bat. Gen. 1866.
Loc. cit., Oct. 30th 1866, VI, b.
Notulen Bat. Gen. 1875, pp. 7-9; 56.
Ibidem 1876, p. XVIII, where the writing is erroneously said to be Balinese.
The last passage of p. 17 should he read: Alamat hikayat Seri Paduka Pangeran Ratu ibn Paduka Seri Sultan Muhammad Baha'uddin ibn Paduka Seri
Susuhunan Ahmad Najmuddin ibn Sultan Ratu Mahmud Badruddin /'1 Palembang där al-maCmür wa 'l-mashhur.
Notulen Bat. Gen. 1880, p. 75.
In his thesis De Europeaan in de Maleische Literatuur (Utrecht, 1937), p.
157 and note 7.
In Gramherg's novel Palembang (1878), pp.286-295 the au thor has tried
his hand at a description of the Sultan's treasure-chamher and its contents,
an account probably based on oral tradition current in Palembang at the
time. See also Raffles' letter to Lord Minto, quoted by Bastin in B.K.I.,
Vol. 109 (1953), p. 307: " ... the Sultan of Palembang is one of the richest
of the Malay Chieftains and is literally said to have Godowns stored with
Dollars and Gold hoarded by his Ancestors".
lts formation was due to the renewed awakening of interest in the indigenous
culture that set in in the time of this Governor-general. I t was this Governorgeneral who ordained (1819, Indisch Staatsblad 34) that within a certain
period every civil servant had to know the language of his district (see:
P. Mijer, Jean Chrétien Baud geschetst, Utrecht 1878, p. 112).
Notulen Bat. Gen. 1880, after p. 174 (Bijlage 11, af ter Not. 7-XII-1880).
Notulen Bat. Gen., loc. cito
al-Durr al-man:;rum is a very common book-title. A book of this name is
also mentioned in the Sejarah Melayu as written in Mecca by a certain Abü
Is\:Iäq and brought to Malacca by his pupil Abü Bakr. Sultan Mansur Shah
sent it to Pasai with a request that it be explained by Makhdum Patakan,
who did this to the full satisfaction of Maulänä Abü Bakr. See: Sejarah
Melayu, ed. Situmorang and Teeuw, pp. 168-'69; H.Overbeck, The Answer
of Pasai, in J.M.B.R.A.S., Vol. XI, Pt. 2 (1933); R. Rooivink, The Answer
of Pasai, ibidem Vol. XXXVIII, Pt. 2 (1965).
In a letter to Professor Millies in Utrecht, dated Oct. 1849; see: H. N. van
der Tuuk, De Pen in Gal gedoopt, Brieven en documenten verzameld en
toegelicht door R. Nieuwenhuys, Amsterdam 1962, p.35.

Notes to Appendix

239

19 That he was cognizant of the MSS. of the General Secretariat was already
apparent from his list of the MSS. in the possession of the Royal Asiatic
Society (B.K.I., Vol. 111: 1 (1866)), where reference is made to MS. Gen.
Secr. 3, a copy of al-Räniri's Hadiyyat al-~abïb. On this MS. (that probably
got lost, but of which MS. Schoemann V 34 (Berlin) seems to be a copy),
see Dr. Voorhoeve in Bingkisan Budi (Van Ronkel Anniversary Volume,
Leiden 1950), pp. 307-309; B.K.I., Vol. 107 (1951), p.357, note 1l.
20 On the lfikam of Ibn cAW Alläh see: Paul Nwyia, Ibn CAta Alläh (m. 709/
1309) et la naissance de la confrérie Shadhilite; édition critique et traduction
des lfikam. Dar el-Machreq, Beyrouth 1972, and for the Malay translation
of the lfikam: R. L. Archer, Muhammadan Mysticism in Sumatra, in
I.M.B.R.A.S., Vol. XV, Pt. 2 (1937).
21 Het Boek der Duizend Vragen, thesis Leiden 1924.
22 Op. cit., pp. 86-88.
23 According to Javanese tradition Raden Patah, said to have been the head
of the Muslim alliance against Majapait, was bom and brought up in Palembang. So when it is stated in the Sajarah Banten that in 1596, when
Pangeran Muhammad launched his ill-fated attack on Palembang, Palembang
was still kafir, this can only mean that the interior was not yet Muslim
(Hoesein Djajadiningrat, Critische Beschouwing van de Sadjarah Banten,
thesis Leiden 1913, p. 151; see also De Graaf and Pigeaud, De eerste Moslimse Vorstendommen op lava, Verh. Kon. Inst. Vol. 69 (1974), p. 203).
That the interior was still heathen may also be concluded from the Sajarah
Banten story of the albino Amar, who, at a somewhat later date, preached
Islam in the Lampung district of South Sumatra, penetrating as far as the
Palembang hinterland (Hoesein Djajadiningrat, op. cit., p. 45). According to
Palembang tradition Islam did not become solidly rooted in the Palembang
hinterland until the latter part of the 17th century, during the reign of Sultan
Abdurrahman; see MS. Mal. 414 of the collection of the Royal Institute.
24 As already mentioned by Radermacher in his description of Sumatra (Verh.
Bat. Gen., Vol. 111 (1781). This court of justice was perpetuated by the
Netherlands-Indies Government (see J. J. van de Velde, De godsdienstige
rechtspraak in Ned.-Indië, staatsrechtelijk beschouwd, thesis Leiden 1928,
p.30).
25 See D. A. Rinkes, Abdoerraoef van Singkel, thesis Leiden 1909; Dr. P. Voorhoeve, Van en over Nuruddin arRaniri, B.K.I., Vol. 107 (1951), pp. 353-368;
Bayan Tadjalli, Gegevens voor een nadere studie over Abdurrauf van Singkel,
T.B.G., Vol. LXXXV (1952), pp. 87-117.
26 See C. A. O. van Nieuwenhuijze, Shamsu 'I-Din van Pasai, thesis Leiden 1945;
Nur al-Din al-Raniri als bestrijder der Wujudiyya, B.K.I., Vol. 104 (1948),
pp. 337-414; Syed Muhammad Naguib al-Attas, Raniri and the Wujudiyyah
of 17th Century Acheh (Monographs Mal. Branch Royal Asiatic Society 111),
1966; G. W. J. Drewes, Nür al-Din al-Räniri's Hujjat al-Siddiq li-dafc alZindiq re-examined, I.M.B.R.A.S., Vol. XLVII pi:. 2, 1974; pp. 83-104.
27 He was nominated Sultan in August 1774, his predecessor, Sultan Ahmad
Najmuddin, becoming Susuhunan, the ti tie granted to retired Sultans. The
evidence furnished by the official diplomatic document printed by Stapel,
Corpus Diplomaticum Neerlando-Indicum, Vol. VI (1753-1799), p. 404,
escaped Woelders' notice (op cit., p. 443, note 65). Stapel is mistaken in
assuming that Sultan Ahmad Najmuddin came to the throne in 1774.
28 The short surnmary given by H. H. Juynboll in his catalogue, and borrowed
by Winstedt (Hist. Class. Mal. Lit., p. 126), is incorrect.
29 Brockelrnann, Gesch. Arab. Litt., Vol. I, p. 136; S. I, p. 208; Fuat Sezgin,

240

Directions for TravelIers on the Mystic Path

Gesch. des Amb. Schrifttums, Vol. I, p. 293. The book deals with the conquest
of Syria by the Muslims after the Prophet's death.
30 I am indebted to Dr. M. C. Ricklefs for sending me copies of the Dutch
translations made from the Javanese translations of these Arabic letters, which
were found by him in the Dutch Colonial Archives and discussed at some
length in his hook Jogjakarta under Sultan Mangkubumi 1749-1792, London
1974. I cannot, however, concur with his opinion that the purport of these
letters was to foment holy war in Java. It is true that in the beginning of
the letters the addressees - notwithstanding their grim struggle for temporal
power - are praised as true Muslim princes who have exerted themselves
in "the way of the Lord". But one should not lose sight of the fact that
in Javanese epistolary style it is considered bad form to co me straight to the
point at the very beginning of a letter. The real object is not brought forth
until its path has been paved. So what the writer really wanted was to
solicit princely favour for the two hajjis, who, in furtherance of this request,
brought the princes a present of Zam-Zam water (water from the sacred
weil near the Kacba) by way of oleh-oleh. For the content of these letters
I refer to my paper. Further data concerning cAbd al-Samad al-Palimbäni,
inB.K.I., Vol. 132 (1976), pp. 267-292.
31 In the Index of Brockelmann's G.A.L., S. 111, p. 586, he is mistakenly recorded under the name of cAbd al-Mu'min.
32 H. Ritter (Ene. of Islam 2 , Vol. 11, p. 1041) says that Al:Jmad al-Ghazälï's
abridged version of the I1pyll' of his brother has not survived, but Brockelmann, G.A.L., S. I, p. 748, offers no opinion on the subject.
33 Brockelmann, G.A.L., Vol. 11, p. 231 sub 5 and S. 11, p. 323, states that he
was a favourite of the Turkish Sultan Murad 11 (d. 1451), whose court was
a centre for scholars and writers. The title of the work in question is given
as BaIJr al-wuqüf fi cilm al-IJurüf (G.A.L., Vol. 11, p. 232 sub 20), so that
one may surmise that it deals with cabbalistic and mystical meanings of
letters (IJurüf), a subject al-Bistämï was very familiar with.
34 By Pijnappel, in B.K.I., Vol. 111: 5 (= Vol. 17; 1870).
35 Winstedt, op. cit., pp. 155-'56.
36 Sha'ir Perang Ménténg, st. 85.
37 Van Ronkel, Cat. Mal. Hss. Bat. Gen., p. 75.
38 Ibidem, p. 336.
39 Snouck Hurgronje, Verspreide Geschriften, Vol. IV, 11, p. 389.
40 B.K.I., Vol. 109 (1953), p. 315; according to cod. or. Leiden 2276c, p. 30
a den ayu (Woelders, thesis Leiden 1975, p. 90).
41 B.K.I., Vol. 109 (1953), p. 306.
42 The events which led to the expedition under the command of Colonel
Gillespie have been described several times, Baud's paper Palembang in 1811
en 1812, printed in the very first issue of the Bijdragen Kon. Inst. (1853)
being a source many writers have drawn upon. Recently they were recapitulated again by Dr. M. O. Woelders in the introductory chapter of his thesis.
But no one going into all the facts of the massacre of the Dutch garrison can
ignore the penetrating study of Bastin that appeared under the same title
as Baud's article in B.K.I., Vols. 109 and 110 (1953, 1954). It is less wellknown that the Palembang events of 1811 are the subject-matter of a novel
entitled Palembang, Historisch-romantische Schets uit de geschiedenis van
Sumatra, by J. S. G. Gramberg (1878), a writer who lived in Palembang
from 1864-1866.
43 B.K.I., Vol. 109 (1953), p. 307.

Notes to Appendix

241

44 This Appendix was compiled in 1973 and in the same year submitted to but
not accepted for publication by the Editorial Board of the Bijdragen on
account of its too special character. Criticizing Van der Linden's untenable
view of the authorship of the Sha'ir Perang Ménténg and rejecting the
assumption of both Van Ronkei and Van der Linden that cod. or. Leiden
2276d, registered as Hikayat Mareskalek, in its entirety was to he considered
as based on a (hypothetical) original composed by Shaikh Abdullah al-Misri,
1 came to the same conclusions as those reached by Dr. Woelders. Considering
the materials adduced in my discussion of this point I think there is no
reason to suppress this paragraph. As wiII he apparent from the text and
the notes of this Appendix I am indebted to Dr. Woelders for valuable
additional information on authors, manuscripts and former owners of manuscripts.
45 E. Netscher, De Nederlanders in Djohor en Siak 1602-1865 (Verh. Bat. Gen.,
Vol. XXXV (1870)), p.162 note, where Veth's statement that he was a
grandson of Sultan Yahya (repeated by Woelders, thesis p. 442 note 57)
is rectified.
46 F. S. A. de Clercq, Bijdrage tot de geschiedenis van het eiland Banka (naar
een Maleisch handschrift), B.K.I., Vol. VI: 1 (1895), p. 154. This Malay
MS. is Mal. 541 in the possession of the Royal Institute in Leiden, descrihed
by Van Ronkel in B.K.I., Vol. 60 (1908), sub no. XVII. See also Woelders,
op. cit., p. 43 and p. 440 no te 39, and above sub 13: MSS. of the Royal
Institute.
47 P. J. Veth, Borneo's Westerafdeeling, Vol. 11, pp. 150 sqq.
48 B.K.I., Vol. 110 (1954), p. 76.
49 Ibidem, pp. 67; 69.
50 Ibidem, pp. 77, 78.
51 Woelders, op. cit., p. 90; p. 248; p. 458 s.v. bangsa Yang.
52 Ibidem, p. 184; p. 380.
53 Sha'ir Prang Ménténg, st. 10.
54 Woelders, op. cit., p. 184; translation p. 381.
55 Sha'ir Prang Ménténg, st. 18. This is the translation of a well-known tradition found in all the classical collections (see the Concordance et Indices de
la Tradition musulmane, Vol. IV, Leiden 1962, p. 79). The Arabic original
runs as follows: (Abwäb) al-janna talJta ?iwl al-suyüf, '(The gates of)
Paradise lie in the shadow of the swords', meaning that fighting the unbelievers is a way of attaining Paradise. Woelders' translation: 'De hemel
gaat schuil in het lemmet van Uw zwaard' ('Heaven hides itself in the edge
of your sword') is not correct.
56 Stanza 258: Jendrallaut lari beroleh wirang.
57 L. W. C. van den Berg, Le Hadramout et les Colonies arabes dans l'Archipel
indien, Batavia 1886, p. 163, states that af ter having engaged in trade in
Palembang and Padang, he settled down in Petamburan as a teacher of
religion. Furthermore, that he was on very friendly terms with the Netherlands-Indies Govemment and that, though having no books to his name, he
had numerous pupiIs. He is said to have excelled in astronomy and astrology,
and about 1803, when he was on a visit in Palembang, he observed on the
deviation of the mi/:lräb of the so-caIIed Sultan's Mosque, built in 1748 by
Sultan Mahmud Badruddin I. In consequence of this observation the direction
of the mi/:lräb was adjusted (Snouck Hurgronje, Adviezen Vol. I, p. 844).
The well-known Sayyid cUthmän of Batavia was a grandson of Shaikh cAbd
al-Ral:lInän al-Mi~ri, his mother being a daughter of rus.
58 Ibidem, p. 181.

LIST OF MANUSCRIPTS
mentioned in the Appendix

page

Aghmaçl al-masä'il .
Agreement of June 2nd 1722
Agreement of December 25th 1755
K. C Aqïdat al-bayän . .
Asal raja-raja Palembang
Asrär al-insän

206
211
211
214, 219
216
206

BaJ:!r al_ca jä'ib
BaJ:!r al-wuqüf
Baiçläwï's Commentary on the Qor'än (Arab.)
Bunga Rampai (one story) . .

204, 224
224
202, 217
216

Carita daripada aturan raja-raja didalam negeri Palembang 210, 228
Carita negeri Palembang
210, 228
Carita raja-raja didalam negeri Palembang
211
Daqä'iq al-J:lurüf
Dewa Mendo
al-Durr al-~an?üm fi bayän al-sirr al-maktüm (Arab.)
al-Durr al-nazïm
Durrat al-farä'içl bi-sharJ:l al- C aqä'id .

206
199
204, 218
205, 217
207

Fath al-macärif .
FatJ) al-RaJ:!män (Arab.)

208
205, 218

Genealogies, Palembang

211, 212

215,
Hidäyat al-sälikïn . .
Hikayats (anonymous)
Hikayat Andaken Penurat
"
Cekelwanengpati
"
karamat Shaikh Muh. Samman dengan ikhtisar .
Mahmud Badruddin
"
Mareskalek
"
Martalaya .
"
Palembang
.209, 228,

222, 224
209
227
209
215, 224
210, 228
209, 228
200, 226
234-237

"

243

List of Manuscripts

page

Hikayat Pendawa lima
"
Raden Manteri
"
Raja Budak .
"
Seri Rama
"
Seribu Masa'il
"
Tuan Tilani
History of Banka . .

209
· 227
200, 215
· 208
208, 218
· 229
.211

Idräk al-l).aqïqa fi takhrïj al).ädïth al-Tarïqa (Arab.)

202, 218

Jawähir al-culüm fi kashf al-maclüm
Jawharat al-tawl).ïd
Jayalengkara wulang (Jav.)
Johar Shah (Duteh)

·
199, 218,
·
·

Khawä~~ al-Qur'än al-ca~ïm
Kifäyat al-mul).täjïn
Kitäb al-adhkär wa-l).ilyat al-abrär (Arab.)
"
al-fawä'id
"
al-hikam. . .
"
(al~ ) Mukhta~ar

204, 217,221
· 206
202, 218
· 204
205, 218
204, 220

Letters from Palembang

204
219
202
213

· 214

Menak (Jav.)
Misa Cangkrama
Moralistic tracts (Jav.)
Mukhta~ar Futül). al-Sha'm

203
199
199
199, 218, 220

Nafal).ät al-RaJ:tmän fi manäqib ustädhinä al-ac~am
al-Sammän . . . . . . . . . . .
Na~ïl).at al-muslimïn wa-tadhkirat al-mu'minïn (Arab.)

215, 218, 224
215, 223

Palembang History. . .
Panji (Jav.) . . . . .
Pantun Sultan Badruddin
Primbons . . .
Rama kawi (Jav.)
Ratib
Repen bramara (Jav.)
Risalah. . . . . .
Risäla fi 'l-tawhïd . .
Sabïl al-hidäya ~a 'l-rashäd .
Sair al-sälikïn
al-Sanusiyya .
Sejarah Melayu

.

. 210

202
201, 226
216
199
215, 224
199
199, 219
205, 218
207, 218
206, 215, 222
206, 218
. . . . 209

244

Directions for TravelIers on the Mystic Path
page

Sha'ir alamat al-kiyamat .
"
kembang air mawar
"
kumbang.
"
Melayu Palembang
"
Nuri....
"
Patut delapan . .
"
Perang Ménténg .
"
Raja Mambang Jawhari
"
Résidèn De Brauw
"
Sinyor Kosta . . . .
Shams al-äfäq fi Cilm al-l).uruf wa 'l-awfäq .
Shams al-macärif . . . . . . . . .
Shumüs al-anwär wa-kunüz al-asrär. . .
Sila-sila raja-raja didalam negeri Palembang
~irät al-mustaqïm .
Sullam al-mustafidïn
Surat bintang . . .

213
201
200, 215
216, 233
201, 215, 226
. . 201
.201, 216, 229-233
216, 226
216, 233
215, 225
206, 218
208
207, 218
211, 228
204
208
206

Tariqah yang dibangsakan kepada Qadiriyya dan Naqshbandiyyah 227
Tul).fat al-räghibïn. .
223
Tul).fat al-zaman
199, 218, 221
CUddat al-l).i~n al-l).~ïn
Undang-undang Palembang (Mal.)
U1fçlang-~çlang Palembang (Jav.)
cUmdat al-mul).täjïn . . . . .
cUmdat al-murïd li-Jawharat al-tawl).ïd (Arab.)
al-cUrwat al-wuthqä . . .
Wayang gêçlog (Jav.) . . .
Wayang purwa stories (Jav.)
Zuhrat al-murïd fï bayän kalimat al-tawJ:tïd

206, 218
213
. 213
207
202
223
199
199
214, 222

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246

Directions for TravelIers on the Mystic Path

al-Bukhäri,

~a~tïb,

ed. Krehl and JuynbolI, 4 vols., Leiden, 1862-1908.

Busse, Heribert, cAbd al-Gani an-Näbulusis Reisen im Libanon (1103/16891112/1700. Der Islam, Vol. 441968), pp. 71-114.
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Damsté, H. T., Atjèhsche oorlogspapieren. Indische Gids, May-June 1912, pp.
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Atjèhsch-Nederlandsch Woordenboek, 2 vols., Batavia, 1934.
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INDEX

A
CAbd al-Ghani al-Näbulusi, 2, 18, 106,
107, 176.
Abdel Kader, Ali Hassan, see CAbd alQädir 'A.H.
cAbd al-Karim al-Jili, 35.
CAbd al-Qädir al-Jiläni, 6, 7, 10, 14,
25, 177, 178, 180.
CAbd al-Qädir, CAH I:Iasan, 180, 187.
cAbd al-Ra'uf, 27, 206, 207, 217.
CAbd al-Räziq al-Turäbi, 181.
CAbd al-$amad al-Palimbäni, 36, 206,
222-'24.
CAbdalläh al-Samarqandi, 187.
cAbdullah b. Muh. Abu Bakr Raja Bandarkhan b. Shaikh Ibrahim al-Misri,
234-237.
a1-Abhari, 28.
Abraham, Ibrähim, 14, 178, 179.
Abü CÁmir al-Mu'addib, 10, 12, 17, 178.
Abü Bakr, 93.
Abü Bakr Zaila', 179.
Abü Bayän, 178.
Abü Madyan, 18.
Abü Nucaim, 180.
Abü Tälib al-Makki, 22, 182, 187.
Abu Zurca al-Clräqi, 26.
Ádäb al-bai:1th, 20.
Adler, M. A., 177.
Ahlwardt, W., 18.
Ahmad b. Abdallah, 227, 228.
Ai:1mad Khairi, 176.
AJ:!mad al-Maghribi, 27.
al_ CAini, 30.
Akil, Raja, 201, 230.
CAlawän al-I:Iamawi, CAH b. CAtiyya, 2.
Aleppo, 9, 10.
Alfiyya (Ibn Mälik), 28.
Alfiyya (al-clräqi), also caUed al-Tab~ira, 29.
Ali, Baget:l<;la, 66, 67, 78, 79.
CAH al-Nabatiti, 32, 33, 181.
al-cAlmawi, 7.

CÁmir b. CAbd Qais, 46.
Antonius, George, 179.
Arberry, A. J., 35, 179. 180, 187.
Arslän, Emir Shakib, 1.
al-A cshä, 42.
Asin Palacios, M., 188.
Asrär al-insän, 180, 187, 206.
At ja, 229.
al-Attas, Syed Muh. Naguib, 180, 239.
awläd al-ajnäd, 8.

B
Bäb al-Na~r, 34.
Bäb al-Qaräfa, 34.
Bäb Tümä (Thomas Gate), 8, 11,12,16.
Badä'i c al-zuhür fi waqä'i C al-duhür 180.
Badr al-din al-I:Iasani, 16.
al-Badr al-täli c min al-<;Iaw' al-Iämi c ,
180.
al-Bahja al-wardiyya, 29, 31.
Bahjat al-asrär, 6, 8, 12, 178.
al-Bai<;läwi, 27, 30, 202, 217.
al-Bäjüri, 181.
Bakker, Colonel, 201.
Baldwin of Edessa, 9.
Bälis, 9.
Bayän al-sirr, 35.
Bastin, John, 230, 240.
Baud, J. C., 240.
Beeker, C. H., 180, 191.
Benjamin of Tudela, 9, 177.
Berg, L.W.C. van den, 176,204,241.
al-Bistämi, 240.
Braune, WaIther, 177, 180.
Brockelmann, C., passim.
Bugi, 2, 176.
al-Bukhäri, 27, 34, 181.
al-Burda, 28.
al-Burhänpüri, Mui:1. b. Fa<;llilläh, VII,
35.
al-Bü~iri, 28.
Busse, Heribert, 176.
Bustanu 's-Salatin, 178.

253

Index

c
Cerbon, 3.
Chabbi, Jacqueline, 180.
Clercq, F. S. A. de, 241.
Crusaders, 7, 8, 9, 16, 25.

D
Daendels, H. W., 235, 236.
daläl, 190.
Damascus, passim.
Där sacid al-sucadä', 30.
Darb al-I:\ajar, 11, 178.
Dä'üd b. CAbdallah, 27.
al-Oaw' al-lämi C li-ahl al-qarn al-tasi C,
180.
al-Dhahabi, 8, 179.
Dhü 'I-Nün al-Mi~rï, 118, 119, 179.
Djajadiningrat, Hoesein, 207, 239.
Doorenbos, J., 180, 184, 189.
Dozy, R., 178.
Drewes, G. W. J., 177, 178, 179, 239.
Duqäq, 9.

E
Edel, J., 28.
Edessa, 9.
Elisséeff, N., 7, 8, 16, 177, 178.
Ess, J osef van, 187.

Gramberg, J. S. G., 200, 229, 230, 238,
240.
Gunung Jati, Sunan, 28.

H
Hajali (= Ghazali), 68.
al-Halläj, 35.
I;Iammäm Shaikh Arslän, 11.
Hamzah (al-)Fansuri, 23, 36, 180, 184,
189,217.
Hamziyya of CAbd al-Ghani al-Näbulusi,
176.
Hanbalites, 187.
I;Iarrän, 9.
Hartmann, R., 178, 181, 183, 184, 187.
I;Iasan b. Müsä al-Bani al-Kurdi, 6.
I;Iäshiya C alä SharJ:t Ibn Qäsim al-Ghazzi
calä matn Abi Shujä', 181.
Hastings, 178.
al-I;Iäwi al-~aghir, 180.
Heffening, W., 181.
Hikayat Hasanoeddin, 28.
Hikayat Perang Sabi, 223.
I;Iilyat al-awliyä', 180.
Hitti, Ph. K., 29.
Hoëvell, W. van, 235.
Hooykaas, C., 235.
I;Iujjat al-~iddiq, 184.

I

F
Fai~al,

17.
Fakhruddin, Kemas, passim; 220-221.
FatJ:t al-Mucin, 176.
FatJ:t al-Qarib, 176.
FatJ:t al-RaJ:tmän, passim.
FatJ:t al-Wahhäb, 26, 176, 180.
Franks, 10, 13, 14.
al-FutüJ:tät al-ilähiyya, 28.

G
Gabrieli, F., 177.
al-Ghazälï, 21, 26, 28, 35, 39, 96, 104,
177, 181, 187, 188.
Gibb, H. A. R., 177.
Gillespie, Colonel, 199, 237, 238, 240.
Goitein, S. D., 178, 179.
Goldziher, 1., 176, 178, 179, 180, 181.
Goris, R., 182.

Ibn CAbbäs, 173.
Ibn cArabi, 29, 35.
Ibn CAsäkir, 177, 179.
Ibn CAta'alläh, 35.
Ibn al-FäriQ, see cUmar b. al-FäriQ.
Ibn I;Iajar al_ C Asqaläni, 29, 30.
Ibn Iyäs, 29.
Ibn Khallikän, 7.
Ibn Mälik, 28.
Ibn al-Qalänisi, 9.
Ibn Shaddäd al-I;Iimyari, 238.
Ibn al-~uqäCi, 7, 177.
Ibrähim b. Ad-ham, 10, 183.
IJ:tyä' culüm al-din, 21, 177, 179.
cilm al-qulüb, 181.
C lmäd al-din al-Zangi, 10.
al_ c lräqi, 29.
Isagoge, 28.
al-Isfarä'ini, 180.
Ismailis, 10.

254

Directions for TravelIers on the Mystic Path

lzäIat aI-shubuhät can qawI aI-ustädh
"Kunnä l,1urüfan CäIiyät", 176.
'Izzet Hasriyya, 8, 177, 178, 179.

.J
Jarn C aI-jawämi c , 27, 28, 30.
Javanese, 2, 3, 36.
Jawharat aI-tawl,1id, 3, 89, 92, 102, 104.
aI-J azari, 28.
JerusaIem, 10.
JibrïI, 50.
Jones, RusselI, VIII, 178.
aI-Junaid, VIII, 10, 22, 23, 35, 36, 46,
54, 55, 60, 61, 73, 96, 104.
Juned, 72.
aI-Juwaini (Imam aI-Hararnain), 26.
JuynbolI, H. H., 176.

K
aI-Kashshäf, 30, 181.
Khair Bek, 34.
KhäIid b. aI-Walid, 11, 16, 178.
KhaIidi, W. A. S., 176.
aI-KhaIïI, khaIïI AIläh, 50, 178.
Khamrat aI-Khän, 2, 4, 106, 107.
Kharijites, 21.
aI-Kharräz, 187.
khätir, khawätir, 146, 147, 187-190.
aI-Khiçlr, 32.
aI-Kirmäni, 30.
Kitäb aI-l,1aIäI wa 'I-l,1aräm (1I,1yä', Baak
14), 177, 178.
Kitäb aI-Luma c , 180, 184.
Kitäb aI-riyäçla wa-adab aI-nafs, 180.
Kitäb aI-riCäya Ii-l,1uqüq AlIäh, 187.
Kitäb aI-tawl,1id wa 'l-tawakkuI (1I,1yä',
Baak 35), 21.
Kitäb al-wasit, 181.
Kremer, A. von, 177, 178, 179.

L
Lane, E. W., 181.
al-Laqäni, 3.
Lawäqih al-anwär fi tabaqat aI-akhyar,
30, 180, 181.
Lewis, Bemard, 22.
Linden, A. L. V. L. van der, 229-230,
236, 241.
Lisän al_ c Arab, 181.
al-Lubäb fi 'l-fiqh, 26, 28.
Lubb al-u~ül, 27.

M
MacdonaId, D. B., 178.
madrasa Ni:(:ämiyya, 26 .
Mal,1allat al-kubrä, 33.
al-Mal,1ämili, 26, 180.
al-MaI,1al1ï, Jaläl al-din, 29.
Mal,1müd Badruddin, Sultan, 225-226.
Malik Shäh, 8.
Majmü C muhimmät al-mutün, 27, 28.
Makdisi, George, 180.
Manhaj al-tulIäb, 26, 180.
Mansur, Raja, 201.
aI-Manüfi, Ibn CAbd aI-Saläm, 180.
Maqäm Shaikh ArsIän, 11, 177.
Marçais, G., 179.
MargoIiouth, D. S., 177.
Mathnawi, 179, 189.
Meier, Fritz, 189.
Mijer, Mr. P., 238.
Minhäj aI-cäbidin, 188.
Minhäj aI-täIibin, 26, 28, 30.
MosuI, 9.
Mul,1arnmad b. CAbd aI-Karim al-Sammän, 36, 37.
Mul,1arnmad b. Abi 'I-FaçlI aI-Ascad, 13.
Muhammad b. Ahmad, 224-225.
Mul,1ammad b. FaçlIiIläh aI-Burhänpüri,
VII, 35.
Mul,1ammad aI-Gharnri, 33.
Muhammad lrshad b. Abdallah aI-Bukhari aI-Banjari, 27.
Muharnmad KeIana b. Fakir CAbd aIMujib Muh. Zabidi, 4.
Muhammad b. Shihabuddin, 37, 224.
aI-Mul,1arrar, 26.
aI-Mul,1äsibi, I:Iärith, 187.
Muhiddin, Demang, 228-229.
Mukhtasar, Kitab, 2, 3.
Müller, A., 177.
al-Munäwi, Yal,1yä, (Sharaf al-din), 29,
32.
Muntinghe, H. W., 201.
al-Muqri', 29, 191.
MuCtaziIites, 97, 181.

N
al-Nabatïtï, CAIi, 32, 33.
Najm al-din b. Isrä'ïl aI-Jazari, 7.
Najm al-din aI-Kubrä, 189.
Najm al-din aI-Kuyushäti, 34.
Nassau Lees, W., 220.

255

Index
al-Nawawï, 26, 28.
Na{:m al-Ciqyän fi aCyän al-aCyän, 180.
Netscher, E., 241.
Nicholson, R. A., 180, 184.
Nieuwenhuijze, C. A. O. van, 239.
al-Niffari, 22, 180.
Nïsäbür, 26.
Noer, Deliar, 22.
al-Nucaimï, 7.
Nür al-dïn al-Ränïrï, VII, 27, 36, 37,
178, 184, 187, 188, 217.
Nür al-dïn b. al-Zangï, 7, 8, 9, 10, 11,
16, 177, 178.

o
Obennann, J., 188.
Osman Yahia, 188.
Overbeck, Hans, 233.

p
Pakudran, 52, 53.
Palembang, passim.
Pangeran Muhammad, 229-231.
Pangeran Panembahan Bupati, 226-227.
Pangeran Tumenggung Karta Menggala,
228.
Patahulrahman, kitab, VIII, 3, 4, 52-87.
Philby, H. St. John, 200.
Pigeaud, Th. G. Th., 176.
Pijnappel, ]., 240.
Poerbatjaraka, R. Ng., 177, 178, 179,
202, 203, 217.

Q
Qadariyya, 99, 104.
Qä'it Bey, 29, 32.
Qalä'id al-jawähir, 12.
Qalcat Jabar, 8, 9, 17, 177.
Qaräfa, 34.
al-Qa~ïda al-Khazrajiyya, 28.
al-Qa~ïda al-munfarija, 28.
Qäsiyün, mount, 14, 178.
al-Qawä'id al-~üfiyya, 33.
al-Qäyätï, 29.
al-Qazwïnï, 28, 180.
Qi~a~ al-anbiyä', 182.
al-Qushairi, 28, 30, 43, 96, 104, 178,
183, 184, 187.
Qüt al-qulüb, 180, 182, 187.

R
Rabïca al-Raqqï, 181.
Radennacher, J. C. M., 239.
RäfiQiyya, 97, 104.
al-Räficï, 26.
al-Ränïri, see Nur al-din al-Raniri.
Raqqa, 9.
Ra's al- Cain, 9.
Raslän al-Dimashqi, passim.
ratib Samman, 36, 232.
RawQ al-tälib fi 'l-fiqh, 29, 30, 181.
Reinert, Benedikt, 20, 22, 178, 180.
ribät, 16, 179.
Ricklefs, M. C., 240.
Rinkes, D. A., 206, 239.
Risäla fi 'l-ta~awwuf, 28, 30, 43.
Risäla fi 'l-tawl:tid (al-Risäla al-Rasläniyya), passim.
Risäla iIä al-hä'im, 189.
Rislan, Ruslan, 1.
Ritter, H., 190, 240.
Ronkel, Ph. S. van, passim.
al-Ruhä', 9.
Rümï, Jaläl al-dïn, 179, 189.

s
al-$afadï, 7.
al-$afwäniyya, 8.
$al:til:t al-Bukhärï, 27, 28, 30, 34, 181.
Sajarah Banten rante-rante, 28.
al-Sakhäwi, 29.
Saladin, 181.
Salim b. Malik, 9.
Sari al-Saqatï, 10.
al-Sarräj, 22.
Sartain, E. M., 180.
Sauvaget, J., 177.
Sauvaire, H., 7, 177.
Schacht, J., 34, 180.
Selim I, 29.
Setyanandita Ahmad, Kyai Rangga, 228,
237.
Sevenhoven, J. I. van, 204.
Sezgin, Fuat, 239.
al-Shädhili, 35.
ShäfiCï jurisprudence, 26.
al-Shahrazüri, 29.
Shaikh al-Isläm, 26, 32.
Sha'm, Shäm, 173.
Shamsuddin al-Samatra'i, VII, 217.
Sharaf al-din al-Munäwi, 29.

Directions for TravelIers on the Mystic Path

256

al-Shacräni, 29, 30, 31, 33, 34, 18l.
Sharqiyya, 29.
al-Shattanawfi, 6, 7, 12, 177, 178.
Shihabuddin, 3, 4, 27, 37, 88, 99, 100,
217, 219, 220.
Srnith, W. CantweIl, 17.
Srnith, Margaret, 187.
Snouck Hurgronje, C., 1, 2, 176, 207,
216, 223, 233, 240, 24l.
Stapel, F. W., 239.
Strothrnann, R., 180.
al-Subki, Taqi al-din, 6, 27, 28, 30.
Subiet, Jacqueline, 177.
Sunaika, 29.
al-Sunaiki, 29.
al-Suyüti, 29, 30, 180.

T
al- Tab~ira, 29.
al-Tädhifi, 12.
al-Taftazäni, 30.
Tal;rir al-tanqid, 26.
Tä'iyya of C Abd al-Ghani al-Näbulusi,
176.
Täli Kitäb Wafayät al-aCyän, 7, 177.
Talkhi~ al-rniftäl;, 28.
Ta'rikh al-Islärn, 8.
Ta'rikh rnadinat Dirnashq, 177.
tariqa Sarnrnäniyya, 36, 37, 38.
Teungku di Tiro, 223.
al-Thaclabi, 182.
theophorous names, 1.
al-Tibi, 30.
al-Tirrnidhi, 22.
Tudjirnah, 180, 207.
Tughtagin, 9.
al-Tul;fa al-rnursala ilä rül; al-nabi, VII.
Tul;fat al-tulläb, 27.
Tul;fat al-zarnan fi ?arf ahl al-Yarnan,
238.
Tunisia, 6.
al-Turäbi, C Abd al-Räziq, 18l.
Tutush, 9.
Tuuk, H. N. van der, 205, 238.

u
CUmar, Caliph, 16.
CUrnar b. al-Färi<;l, 29, 47, 187.
CUqaili, 8, 9.
al-Urjüza al-Ral;biyya, 28.
Urvoy, D. and M.-Th., 176.
al-U~ül al-cashara, 189.

v
Vaux, Carra de, 178.
Velde, J. J. van de, 239.
Voorhoeve, P., 184, 199, 206, 207, 208,
220, 227, 238, 239.
Vredenbregt, J., 176.

w
Wafayät al-aCyän, 7.
wal;dat al-wujüd, 37.
Wahhabites, 21.
Wali Raslän, passim.
Winstedt, R., 235, 239.
Winter, C. F., 202.
Woelders, M.O., 206-216, 228-24l.
Wolterbeek, 201.
Wujüdiyya, VII, 36.

y
Yal;yä b. Qäsirn al_ c Alawi, 30.
Yüsuf al-cUshr, 177.

z
Zähiriyya Iibrary, 8.
Zain al-din b. al-Wardi, 29.
Zainuddin, Encik, 199.
Zaitüna, 6, 7.
Zakariyyä' al-An~ri, passim.
al-Zarnakhshari, 30.
Zettersteén, K. v., 177.