THE trustees century in Java and 16 M-15 has long been known not only as a disseminator of Islam are persistent and productive, but also as a pioneer and a pioneer of creative arts activities.Many local cultural treasure successfully transformed into a new expression, through subtle ways, for example by changing the aesthetic insight and enter a world view (world view) as well as the system of values that do not conflict with the teachings of Islam. The results can be seen in the art of music, puppetry, literature, and art.
Dominance arabesque (decorative plants) are very symbolic carvings and batik in Java, and so do the coloring line patterns and trends similar to Persian miniature paintings of the 13th century and 14 M, indicating the influence of the trustees, which is nothing but the well of the Sufis . Javanese Gamelan into the music so contemplative after the trustees apply for penabuhan Sufi aesthetics instruments, also by adding a new instrument of Arab Islamic tradition, the fiddle.
Balinese Gamelan, which maintains tantric Hindu aesthetics, not the case. In the Sufi tradition, the main function of music as tajarrud or transcendence, that is the release of the material through the material itself, and as a means tawajjud or meditation, the concentration of "The One" who once was "The Transcendent". Thus, music can help listeners perform ablutions (thazkiya al-nafs) and freed from the confines of his attachment to the material world.
However, that is rarely mentioned is that some prominent roles in Java guardian in writing literature.Especially in the writing of poetry patterned commonly called mysticism of Sufism, from Arabic, the meaning is a spiritual way towards a deep understanding of the oneness of God (tawhid). Deep understanding or recognition of the oneness is called ma'rifa. Therefore, in Malay literature, poetry is often referred to as poetic mysticism and makrifat monotheism.
Unfortunately, when historians talk about the Javanese literary mysticism, Sufi or mystical poetry, is always a concern in the works of the 18th century and 19. For example, fiber Cebolek work Yasadipura II and wirid Hidayat Jati Ronggowarsito work. However, the trustees mysticism mysticism-very few are talking about. In fact, the work of the trustees is not only relevant in conjunction with the rise of the study of Sufism today, but also quite abundant and
stored as a collection of death, especially in Dutch museums and country.
Suluk, as a form of literary expression breathing Islam, began to be written in Java at the end of the 15th century and 16 M, along with the collapse of Majapahit and the increasing number of Javanese Islam. The importance of early mysticism mysticism-as he described the atmosphere of the time of transition from Hinduism to Islam, including the trustees busy cultivating a tradition of local cultural traditions of Javanese Islam.
Among the most prolific guardian in creative writing it is Makhdum Ibrahim Ibrahim alias alias Sunan Bonang Asmarakandi (read al-Samarkandi). According to Drewes, mysticism no less than 20 lengths in the manuscript collection of Leiden University Library and Museum Jakarta Museum (now the National Library) can be identified as the work of Sunan Bonang or guardian of the spiritual teachings of the tape that had recorded some of his students were proficient.
Many important and relevant than mysticism mysticism-Sunan Bonang, especially as a reflection.For example, the description of the guardian of love ('ishq) (both love as well as love of the scientific method as a way to draw closer to the One). Issues There and Nothing, the problem of human existence, the influence of the mind and will of the course of history, the meaning of human existence on the earth, nature and the importance of knowledge monotheism called makrifat highest for happiness, and others.
Consider for example the story of Wujil, former actor and comedian educated at the court of Majapahit, in a suluknya. After 10 years of learning from the Sunan Bonang, and studied religion and Arabic literature in depth, he finally bored and feeling useless. His soul was parched and nervous, her screaming and confusion. One time, he was facing the Sunan Bonang and said:
Religion and Arabic literature I've learned but I still kept looking for ...
Description of the unity of the letter, then and now no different. Music is still used English remains the language, I left the Majapahit and all who loved but have not found anything as bidder
Secretly I went at night Looking for the One Seeking the secrets of the perfect All priests, monks and scholars I have met To terjumpa nature of life, the true power of the far north end of the south, where the sun and the moon sets and the core Final blindfolded final death is and is not
Not bear to see his student anguish, Sunan Bonang reluctantly teaches Sufism, in particular recognize the nature of the self which is the source of happiness. Besides Suluk Wujil, much more work Sunan Bonang relevant. Among them is the Caliph Suluk, Suluk bump, Suluk Jebeng, danGita Suluk Aewuh Ing.
In Suluk Caliph, Sunan Bonang anecdotes the trustees in Java, their experience of teaching Islam to Hindus, as well as his experiences while studying in Pasai.
Mysticism collide in a song written wirangrong. Bump means complete or perfect. In this mysticism, Sunan Bonang describing the path of the Sufis so as to achieve the highest consciousness, namely makrifat and mystical unity (mortal, and baqo). Salt fell into the sea and disappear, but it can not be said to be the sea. Similarly, people who achieve mystical union, can not be God. Highest mystical unity called fana'ruh idafi, namely the liver that can be watched transitional forms born into spiritual beings and phenomena. In such circumstances, an intuitive awareness of mastering one's heart, and thus the vision of the oneness of God being perfect.
Suluk Jebeng dandanggula written in stanzas. Beginning with a discussion of the human form as the caliph of God on earth and descriptions that man is His image. According to Sunan Bonang, "Top of the perfect science like blazing fire. That seemed only embers and flames, flashes of light and smoke menyeliputinya. "To know the nature of existence," Know what is before the fire burning and what remains after the fire goes out. "This Sunan Bonang relevant words in this mysticism:" Do not leave themselves, refuge in Him / Go, actual dwelling place is the spirit body / Do not ask / Do not worship the prophets and saints / Do you claim God / Never thought no but there is / Neither silence / confusion Do not be shaken. "
Suluk Regol asmaradana written in stanzas. Regol means arch, resembling a combination of the word la (no) and lam in verse "wa lam lam yalid yulad" (no children and is not begotten) Surat al-Ikhlas. Lamdiumpamakan said as the gate that blocks anything behind it. In mysticism, the events that happen in the world compared to a puppet show, which is viewed from different angles.Anyone seen a game do however think dalang between games and the playing separately. Anyone seen between Ki Dalang and the play were played separately not even see that Ki Dalang really present in the play he played. Others again see that puppet show actually reflects and suggests the existence of puppeteer.
It has been argued that the main idea mysticism mysticism-Sunan Bonang is love. According to the Sufis, love is the principle of creation and what comes from that love either. The Sufis take this idea of Hadith Qudsi, "I am the hidden treasury (Kanz makhfiy), I love (ahbabtu) to be known so I created and therefore known." Sufis also refer to Bismilahirrahmannirrahim sentence. In this sentence there are two kinds of love, namely, al-rahman (merciful) and al-rahim (merciful). Rahman is an essential love (dzatiyah) for delegated to all creation, regardless of the Malay, Chinese, Javanese, English, Afghanistan, or Libya. Sedangkanrahim is a form of love, that shall be given to certain people who are very loved by Him.
According to Sunan Bonang, destruction of the world will be rampant when the love has gone.Here, love is often associated with faith, intuitive knowledge, and a strong impetus to the ultimate truth. Therefore, Sunan Bonang said in Suluk Wujil, "Make love yourself, to be able to see the world with the light ... / Damage in this emerging world / Because charitable deeds and because of the lack of love / have owned is that which can not be destroyed / That love and makrifat , perfect knowledge. "nuwun. Rahayu!
Dominance arabesque (decorative plants) are very symbolic carvings and batik in Java, and so do the coloring line patterns and trends similar to Persian miniature paintings of the 13th century and 14 M, indicating the influence of the trustees, which is nothing but the well of the Sufis . Javanese Gamelan into the music so contemplative after the trustees apply for penabuhan Sufi aesthetics instruments, also by adding a new instrument of Arab Islamic tradition, the fiddle.
Balinese Gamelan, which maintains tantric Hindu aesthetics, not the case. In the Sufi tradition, the main function of music as tajarrud or transcendence, that is the release of the material through the material itself, and as a means tawajjud or meditation, the concentration of "The One" who once was "The Transcendent". Thus, music can help listeners perform ablutions (thazkiya al-nafs) and freed from the confines of his attachment to the material world.
However, that is rarely mentioned is that some prominent roles in Java guardian in writing literature.Especially in the writing of poetry patterned commonly called mysticism of Sufism, from Arabic, the meaning is a spiritual way towards a deep understanding of the oneness of God (tawhid). Deep understanding or recognition of the oneness is called ma'rifa. Therefore, in Malay literature, poetry is often referred to as poetic mysticism and makrifat monotheism.
Unfortunately, when historians talk about the Javanese literary mysticism, Sufi or mystical poetry, is always a concern in the works of the 18th century and 19. For example, fiber Cebolek work Yasadipura II and wirid Hidayat Jati Ronggowarsito work. However, the trustees mysticism mysticism-very few are talking about. In fact, the work of the trustees is not only relevant in conjunction with the rise of the study of Sufism today, but also quite abundant and
stored as a collection of death, especially in Dutch museums and country.
Suluk, as a form of literary expression breathing Islam, began to be written in Java at the end of the 15th century and 16 M, along with the collapse of Majapahit and the increasing number of Javanese Islam. The importance of early mysticism mysticism-as he described the atmosphere of the time of transition from Hinduism to Islam, including the trustees busy cultivating a tradition of local cultural traditions of Javanese Islam.
Among the most prolific guardian in creative writing it is Makhdum Ibrahim Ibrahim alias alias Sunan Bonang Asmarakandi (read al-Samarkandi). According to Drewes, mysticism no less than 20 lengths in the manuscript collection of Leiden University Library and Museum Jakarta Museum (now the National Library) can be identified as the work of Sunan Bonang or guardian of the spiritual teachings of the tape that had recorded some of his students were proficient.
Many important and relevant than mysticism mysticism-Sunan Bonang, especially as a reflection.For example, the description of the guardian of love ('ishq) (both love as well as love of the scientific method as a way to draw closer to the One). Issues There and Nothing, the problem of human existence, the influence of the mind and will of the course of history, the meaning of human existence on the earth, nature and the importance of knowledge monotheism called makrifat highest for happiness, and others.
Consider for example the story of Wujil, former actor and comedian educated at the court of Majapahit, in a suluknya. After 10 years of learning from the Sunan Bonang, and studied religion and Arabic literature in depth, he finally bored and feeling useless. His soul was parched and nervous, her screaming and confusion. One time, he was facing the Sunan Bonang and said:
Religion and Arabic literature I've learned but I still kept looking for ...
Description of the unity of the letter, then and now no different. Music is still used English remains the language, I left the Majapahit and all who loved but have not found anything as bidder
Secretly I went at night Looking for the One Seeking the secrets of the perfect All priests, monks and scholars I have met To terjumpa nature of life, the true power of the far north end of the south, where the sun and the moon sets and the core Final blindfolded final death is and is not
Not bear to see his student anguish, Sunan Bonang reluctantly teaches Sufism, in particular recognize the nature of the self which is the source of happiness. Besides Suluk Wujil, much more work Sunan Bonang relevant. Among them is the Caliph Suluk, Suluk bump, Suluk Jebeng, danGita Suluk Aewuh Ing.
In Suluk Caliph, Sunan Bonang anecdotes the trustees in Java, their experience of teaching Islam to Hindus, as well as his experiences while studying in Pasai.
Mysticism collide in a song written wirangrong. Bump means complete or perfect. In this mysticism, Sunan Bonang describing the path of the Sufis so as to achieve the highest consciousness, namely makrifat and mystical unity (mortal, and baqo). Salt fell into the sea and disappear, but it can not be said to be the sea. Similarly, people who achieve mystical union, can not be God. Highest mystical unity called fana'ruh idafi, namely the liver that can be watched transitional forms born into spiritual beings and phenomena. In such circumstances, an intuitive awareness of mastering one's heart, and thus the vision of the oneness of God being perfect.
Suluk Jebeng dandanggula written in stanzas. Beginning with a discussion of the human form as the caliph of God on earth and descriptions that man is His image. According to Sunan Bonang, "Top of the perfect science like blazing fire. That seemed only embers and flames, flashes of light and smoke menyeliputinya. "To know the nature of existence," Know what is before the fire burning and what remains after the fire goes out. "This Sunan Bonang relevant words in this mysticism:" Do not leave themselves, refuge in Him / Go, actual dwelling place is the spirit body / Do not ask / Do not worship the prophets and saints / Do you claim God / Never thought no but there is / Neither silence / confusion Do not be shaken. "
Suluk Regol asmaradana written in stanzas. Regol means arch, resembling a combination of the word la (no) and lam in verse "wa lam lam yalid yulad" (no children and is not begotten) Surat al-Ikhlas. Lamdiumpamakan said as the gate that blocks anything behind it. In mysticism, the events that happen in the world compared to a puppet show, which is viewed from different angles.Anyone seen a game do however think dalang between games and the playing separately. Anyone seen between Ki Dalang and the play were played separately not even see that Ki Dalang really present in the play he played. Others again see that puppet show actually reflects and suggests the existence of puppeteer.
It has been argued that the main idea mysticism mysticism-Sunan Bonang is love. According to the Sufis, love is the principle of creation and what comes from that love either. The Sufis take this idea of Hadith Qudsi, "I am the hidden treasury (Kanz makhfiy), I love (ahbabtu) to be known so I created and therefore known." Sufis also refer to Bismilahirrahmannirrahim sentence. In this sentence there are two kinds of love, namely, al-rahman (merciful) and al-rahim (merciful). Rahman is an essential love (dzatiyah) for delegated to all creation, regardless of the Malay, Chinese, Javanese, English, Afghanistan, or Libya. Sedangkanrahim is a form of love, that shall be given to certain people who are very loved by Him.
According to Sunan Bonang, destruction of the world will be rampant when the love has gone.Here, love is often associated with faith, intuitive knowledge, and a strong impetus to the ultimate truth. Therefore, Sunan Bonang said in Suluk Wujil, "Make love yourself, to be able to see the world with the light ... / Damage in this emerging world / Because charitable deeds and because of the lack of love / have owned is that which can not be destroyed / That love and makrifat , perfect knowledge. "nuwun. Rahayu!
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