The Mysticism Of Hamzah Fansuri Pdf Writer

“An Author’s Relationship with His Audience”: The Earliest Autobiographical Work of a Local Malay: Rahimah Hamdan and Arba`ie Sujud: References Ahmad, Z.A., 1940. Modern developments. Malayan Branch R. Asiatic Soc., 17: 142-162. Al-Attas, M.N., 1969. Preliminary Statement on a General Theory of the Islamization of the Malay-Indonesian.

Contents.Life Information on Hamzah's life comes largely from the (pen-name stanza) that ends his poetry ( ), as well as from the work of his disciple Hasan Fansuri and commentaries on Hamzah's poems. However, many of his biographical details are uncertain. His name indicates that he may be from (also known as Fansur to the Arabs), or have spent a large part of his life there.

A link to the Siamese ( Shahr-i-Naw) has also been proposed, although it may be that he travelled to Ayutthaya rather than that being his birth place. He was known as a Sufi spiritual master and it is thought that he may have worked at the court of the.Hamzah travelled widely, and was known to have visited the, and,. He was one of the first Southeast Asians to complete the. The date of his death is generally assumed to be around 1590 or earlier, although a later date during the reign of Sultan had also been proposed. However, an inscription on a gravestone found in Mecca for a Shaykh Hamza b. Abd Allah al-Fansuri recorded a date of April 11, 1527.

Such an early date, if confirmed, may suggest that Hamzah did not live or work in Aceh, rather he was in Barus before leaving for Mecca where he died. Panentheism Hamzah Fansuri's panentheism was derived from the writings of the. He was influenced by 's doctrine of popular in Persia and Mughal India during the 16th century. He perceived as immanent within all things, including the individual, and sought to unite one's with the indwelling spirit of God. He employed the doctrine of seven stages of emanation ( martabat) in which God manifests Himself in this world, ending in the Perfect Man, a doctrine widespread in Indonesia at the time.

His teachings were promoted by Aceh theologian Shamsuddin al-Sumatrani.However, his views were later deemed heretical by for not conforming to the Islamic belief that God remained unchanged by His creation. Nuruddin travelled to Aceh and under his influence, the Sultana attempted to eradicate Hamzah's works and name, and his writings were burnt. Works The poetry, or, of Hamzah Fansuri are usually not more than 13-15 stanzas, but some may be up to 21. 32 of his poems have survived, and Hamzah included in each poem his name and information about himself in the last stanza ( takhallus bait).

Nuruddin Al Raniri

Scholars have commented on his technical skill and mastery in his rhymes, the effective blending Arabic words into Malay poetic structure. They also noted a fondness for pun in his works that displays his humour and poetical virtuosity. He also wrote prose, and his three surviving works in prose are:.

Sharab al-'ashiqin ('The Lovers' Beverage'). Asrar al-'arifin ('The Secrets of the Gnostics'). Kitab al-Muntahi ('The Adept') – a collection of Arabic and Persian quotations with discussions in Malay.He was the first writer to write about Sufi doctrines in the Malay language, or indeed any other languages of the Malay archipelago. See also.References. ^ Vladimir I.

Braginsky (1999). 57 (2): 135–175. ^ R Michael Feener, Patrick Daly, Anthony Reed, eds. (January 1, 2011).

Mapping the Acehnese Past. CS1 maint: Uses editors parameter. ^ Keat Gin Ooi, ed. (13 October 2004). P. 561.

^ G.W.J. Drewes and L.F. Brazil butt lift workout torrent. The poems of Hamzah Fansuri. Dordrecht and Cinnaminson: Foris Publications, 1986., pp-3–18.

Mary Somers Heidhues. Southeast Asia: A Concise History. London: Thames and Hudson, 2000. 81. Vladimir I. Braginsky (2001).

62 (1): 21–33. M.C. A History of Modern Indonesia Since c.

1300, 2nd ed. Stanford: Stanford University Press, 1994. 51. Stefan Sperl, Christopher Shackle, eds. Brill Academic Publishing. CS1 maint: Uses editors parameter. L.F.

Brakel (1979). 'HAMZA PANSURI: Notes on: Yoga Practies, Lahir dan Zahir, the 'Taxallos', Punning, a Difficult Passage in the Kitāb al-Muntahī, Hamza's likely Place of Birth, and Hamza's Imagery'. Journal of the Malaysian Branch of the Royal Asiatic Society. 52 (1:235): 73–98. Syed Muhammad Naguib Al-Attas (1970). University of Malaya Press.Further reading.

Muhammad Naguib al-Attas. Kuala Lumpur: University of Malaya Press, 1970. G.W.J. Drewes and L.F. The poems of Hamzah Fansuri. Dordrecht and Cinnaminson: Foris Publications, 1986.External links.

This book on the mystical teachings of a Malay mystic named Hamzah Fansuri is originally a doctoral thesis submitted in May 1966 to the School of Oriental and African Studies (SOAS), University of London. The thesis is published “in its original form, with the exception of a few additional footnotes and bibliographical citations, no other alterations have been made in the text of the book.”(p. Ix)Generally speaking the book presents Islamic philosophical mysticism of Hamzah Fansuri who lived in the sixteenth century A.C. In Barus on the west coast of north Sumatra. Sumatra is one of the islands in the Republic of Indonesia in the present political setting. Fansur is another named for Barus.

Technically speaking the book is divided into parts, chapters, appendices and cited bibliography. Covering the first chapter up to the sixth chapter, Part One is the comprehensive presentation, exposition and commentary of Hamzah’s life, his main opponent and his mystical teachings based on his prose works and poetic verses or poems. The first chapter presents the biography of Hamzah Fansuri, and Chapter II presents Nuruddin al-Raniri who opposed Hamzah Fansuri. Chapter III covers Hamzah’s mystical teachings and doctrines namely God’s oneness, the created things in the world, the perpetual creation, the fixed essences, the spirit and the soul or self, the divine attributes, and the meanings of extinction, gnosis and freedom in Islamic mysticism or Sufism. Chapter IV analyzes Hamzah’s concept of the divine will (God’s iradah), and semantically compares it with the Malay word hendak that means iradah in Arabic. Chapter Chapter V semantically analyzes Hamzah’s mystical key words.

Chapter VI is the conclusion for the Part I. The book Part II has six chapters and al-Attas explains that the Part II contains “An annotated Romanized Malay edition of Hamzah’s three prose works and an annotated English translation of the texts.” (p.203). The introduction for the Part II traces what has been done by the previous scholars to some of Hamzah’s works. For example, John Doorenbos of Holland worked on Hamzah’s works for his doctoral dissertation for the University of Leiden and it was later on published in 1933. Doorenbos’s published work has many problems. For al-Attas, “Doorenbos was not sufficiently familiar with the structure of the Malay language in general, and Hamzah’s individual use of it in particular, to be in a position to fulfil his task satisfactorily.

This judgement is based on an examination of his edition which, in certain respects reveals much to be desired and in others is fraught with telling errors both trivial and grave.”(p. 205).It seems that al-Attas has found some minor and grave mistakes in Doorenbos’s work on Hamzah Fansuri, and al-Attas’s work points out to those mistakes and makes corrections to those mistakes. Chapter VII is devoted to the work of Hamzah entitled Asrar al-arifin, and Chapter VIII is to his work named Sharb al-ashiqin, and Chapter IX is to his work named al-Muntahi. The titles of Hamzah’s works are written in Arabic but the texts are written in Malay of Arabic alphabets. For Chapter X, XI, and XII, they are devoted to Hamzah’s poetical works translated into English namely “The Secrets of the Gnosis”, “The drink of Lovers” and “The Adept”.

There are seven appendices included in the book. The first appendix consists of short statements by Hamzah (pp. The second, third and fourth appendices are the works of Raniri who opposed Hamzah (pp.478-489). The fifth and sixth appendices are works of Hamzah Fansuri (pp.490-526). The seventh appendix is “Alphabetical index of the semantic vocabulary in Hamzah’s mystical system”. The seventh appendix is from page 527 to 542. The last part of the book contains the cited bibliography (pp.

545-556).Al-Attas claims that his work represents the first undertaking made “in terms of a comprehensive exposition and commentary” of the mystical ideas and teachings of Hamzah. The previous works on Hamzah’s teachings and ideas have not been so comprehensive but covered the small portions of his poetic verses. “Modern Orientalist scholars too—who have merely noticed him albeit only in connection with their bibliographical and historical interest in their notion of Malay literature— have understandably failed to recognize and evaluate positively the significant influence” of Hamzah “in the domain of the literary history of the Malays—in particular that aspect of it which bears close connection with the role of Islam in the cultural history of the Malay-Indonesian.”( p. Al-Attas claim is most likely reasonable and acceptable since his work is from his doctoral thesis submitted to SOAS, the University of London. A doctoral thesis customarily and normally demands and emphasizes on the new academic contributions in the fields.In this case, the field is the Malay Islamic philosophical mysticism as found and based on the prose and poetic works of Hamzah Fansuri.

On the title page, it is stated about the author’s academic qualifications, professorship and academic positions. Academically al-Attas, the author, obtained his master degree from McGill University and his doctoral degree from the University of London. His professorship is in Malay language and literature and his academic and administrative positions are the Dean of Faculty of Arts, the National University of Malaysia, and the former Dean of the Faculty of Arts, the University of Malaya. From my viewpoint, this book is a very good academic work and its English is also very academic and fluent.

It may be considered a classical work for the study of the contributions of Hamzah Fansuri in the Malay-Islamic mysticism and the Malay classical language and literature. Anonymoussaid.Thnx for providing this resource on your website.Also see my web site -Anonymoussaid.Hey I know this is off topic but I was wondering if you knew ofany widgets I could add to my blog that automatically tweet my newest twitterupdates. I've been looking for a plug-in like this for quite some time and was hoping maybe you would have some experience with something like this. Please let me know if you run into anything. I truly enjoy reading your blog and I look forward to your new updates.Look into my homepage. Saya tidak akan menjamin bahawa bahan-bahan di laman ini bebas daripada kesilapan, dan kesilapan akan diperbetulkan, atau laman web atau server yang sedia ada bebas dari virus-virus atau lain-lain komponen yang membahaya.

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Hamzah Fansuri

Hamzah Fansuri (also spelled Hamzah Pansuri, d. c. 1590) was a SumatranSufi writer, the first known to penmysticalpanentheistic ideas in the Malay language. He wrote both prose and poetry, and worked at the court of the Aceh Sultanate.

Fansuri's panentheism derived from the writings of the medievalIslamicscholars. He perceived God as immanent within all things, including the individual, and sought to unite one's self with the indwelling spirit of God. He employed the doctrine of seven stages of emanation (martabat) in which God manifests Himself in this world, ending in the Perfect Man, a doctrine widespread in Indonesia at the time. However, his works were later deemed heretical by Nuruddin ar-Raniri, for upsetting the Islamic belief that God remained unchanged by his creation.^[1]

Hamzah was one of the first Southeast Asians to complete the hajj.^[2]

• Works1
• See also2
• Notes3
• References4
• Further reading5
• External links6

Works

• Sharab al-'ashiqin ('The Lovers' Beverage')
• Asrar al-'arifin ('The Secrets of the Gnostics')
• Muntahi ('The Adept')

See also

Notes

1. ^Ricklefs, 51
2. ^Heidhues, 81

References

• Mary Somers Heidhues. Southeast Asia: A Concise History. London: Thames and Hudson, 2000.
• M.C. Ricklefs. A History of Modern Indonesia Since c. 1300, 2nd ed. Stanford: Stanford University Press, 1994.

Further reading

• Muhammad Naguib al-Attas. The mysticism of Hamzah Fansuri. Kuala Lumpur: University of Malaya Press, 1970.
• G.W.J. Drewes and L.F. Brakel (eds. and tr.). The poems of Hamzah Fansuri. Dordrecht and Cinnaminson: Foris Publications, 1986. ISBN 90-6765-080-3

External links

• Indonesian theologian Hamzah Fansuri